B 221,553 1 Tappan Presbyterian Association LIBRARY MTTTTTTTTTM Presented by Mrs. Atterbury. From Library of Rev. John G. Atterbury, D.D. . : V BS 2340 DL4 1756 FAMILY EXPOSITOR: OR, A Paraphraſe and Verſion OF THE ' NEW TESTAMENT: W IT H CRITICAL NOTES; A N D A Practical IMPROVEMENT of each Section: VOL. I. Containing the For MER PART of The Hiſtory of our Lord JESUS CHRIST, As recorded by the FOUR EV A’N GʻE LISTS;. Diſpoſed in the Order of an HARMONY. By P. DODDRIDGE, D. D. The THIRD EDITION, Publiſhed from a COP y corrected by the AUTHOR: Έι, δε τις υπο των μη παχη των λογων, υπο μονων αν ταν εν αδα δικαςηριων υπευθυνθειη.:. Simplic. in Epictet. Proem. . N D ON: Printed: and. Sold by J. WAUGH and W. FENNER,. at the Turks- Head, in Lombard-Street. MDCC.LVI. 1156 1 .. . . SS2 : wo 源 ​ICH DIEN objepote وہ زنی کی اور یہ کیا ہے To Her ROYAL HIGHNESS ! نے منی -- م م ، انع The Princeſs of WALES. I M A D A M MOST thankfully acknowledge the Con- deſcenſion of Your Royal Highneſs, in allowing me the Honour of laying this le Work at Your Feetz and committing it to ſo Auguſt a Protection; and humbly beg Your favourable Acceptance of it, as a moſt ſincere, tho' inconſiderable Expreſſion of the profoundeſt Duty, and moſt cordial Efteem. COULD a 2 DEDICATION. COULD I lay open to Your Royal Highneſs all the fecret Sentiments of my Heart, You would read there the moſt affectionate Senſe of that gracious Pro- vidence, which conducted You hither, to inſtruct and adorn -Great Britain by ſo amiable an Example, as well as to bleſs it with a Race of Princes, defcended from the Illuſtrious Houſes of BRUNSWICK, and Saxe- Gotha in ſo happy an Union! Joyfully have I, long fince, taken my Part with Thouſands, in congratulating my Country. and Your Royal Highneſs on this Occa- fión, and acknowledging that wife and pâternal Care His M AJ E s T y hath therein expreſſed for the Hap- pineſs of ſucceeding Generations : But permit me, MAD A M, freely to add, that with Regard to Yourſelf, I rejoice not ſo much in this Acceſſion to Your Gran- deur, as in the Perſuaſion I have, that You are pof- ſeffed of a Mind ſo ſuperior to it, as to render it in all its remoteſt Conſequences, what Greatneſs is not always to its Poffeffors, fafe, honourable, and advan- tageous. Univerſal Report leaves me no Room to doubt, that even in this blooming Age, You are tenderly ſen- ſible of the ſhining Dangers inſeparable from ſo high a Rank; and that it appears to Your Princely Wif- dom chiefly deſirable, on Account of thoſe diſtinguiſhed Advantages, which it may give, of approving Your- felf the faithful Servant of God, and the generous Friend of the Publick. 1 AMONG the principal of theſe Advantages, Your Royal Highneſs will undoubtedly number the Oppor- tunity, which this exalted Station of Life affords You, of DEDICATION. of forming to early Sentinents of Religion and Virtue, the opening Minds of Your Royal Offspring ; thoſe dear Pledges of the Liberty and Happineſs of Ages yet to come, on whoſe · Temper and Character, fo much of publick Glory to our Nation, ſo much of private Felicity to yet unformed Families, will depend. We adore - the great" Diſpoſer of all Events, who hath lodged this important Truſt in ſo wiſe, and fo. pious a Hand; and it muſt argue a very irreligious, or a very careleſs Temper, if any neglect earneſtly to pray, that He who hath ſo graciouſly aſſigned it to You, may direct and proſper You in it. While You, MADAM, during the tender Years, which moſt natu- Tally fall under the Care of a Mother, are endeavour- ing to bleſs theſe lovely Infants with an Education, like that which You received from the excellent Princes Your Parents, may Your Royal Highneſs, in a Succeſs like Theirs, receive the Joys You have given ! May They ariſe and ſhine on the whole Proteſtant World, in the Luſtre of every Royal Virtue and eyery Chriſtian Grace, which can render them dear to God, and to their Country, and, to ſay all in a Word, worthy their Relation to the Prince and Princess of Wales, and to all the glorious Line of remoter Anceſtors from whiclı they ſpring! I SHOULD eſteem it one of the greateſt Bleſſings of my Life, and ſhould be able to reliſh the Thought in the neareſt Views of Death itſelf, if this humble Preſent, which I here offer to Your Royal Highneſs, Inight give You any Aſſiſtance in theſe pious Cares. If the Kings of Iſrael were required, not only to read - 1 1 DEDICATION read the Law of Mofes all the Days of their Lives, but to write out a copy of it with their own Hand'; it may reaſonably be expected, that Chriſtian Princes ſhould make the far more glorious Goſpel of the Son of GOD their daily Study, that it may be their conſtant Guide. And I perſuade myſelf, MA DA M, that none of the faſhionable Amuſements of the Age will ſeem to You in any Degree comparable to that rational and elevated Pleaſure, which You will find in pointing out to Your happy Charge, as they grow capable of ſuch Inſtructions, the reſplendent Example of JESUS, the Prince of Heaven, and the King of Glory ; in tracing the marvellous and edifying Cir- cumſtances of his Life, as here deſcribed; and in urging their humble and dutiful Regards to that Divine, yet condeſcending Redeemer ; to whom Your Royal Highneſs, with all thoſe amiable Virtues which render You the Delight and Boaſt of our Nation, will thankfully aſcribe Your own Hopes of being finally accepted by God, and sharing the Joys of his eternal Preſence V THESE Hopes, MA DA M, are the grand Supports of the Human Mind in thoſe Views, from which Roy- alty and Empire cannot ſhelter it. An awful Provi. dence, which we muſt all long lament, did early write theſe Admonitions to Your Royal Highneſs in the Duſt of one of the beſt of Queens. The Attention with which her late Majeſty ſtudied the Sacred Oracles, and the Evidences of our holy Religion, for which even in her departing Moments She expreſſed. fo firm à Regard, will I hope never be forgotten by any allied X DEDICATION allied to her, or deſcended from her. Nor am I able, in all the Overflowings of the moſt affectionate Gra- titude and Duty, which I now feel, to form a more important Wiſh for that condeſcending Patroneſs, to whom I am addreſſing, than (to borrow the Words of the Hebrew Monarch,) that the Teſtimonies of GOD inay be her Delight and her Counſellors ! And I truſt, M A D A M, that they are ſo ; I truſt that, conſcious of a Heart devoted to God, and ſupported by a well- grounded Confidence in his Favour, You are fixing Your Eyes on a Celeſtial Diadem, which ſhall ſparkle with immortal Glories, when the Kingdoms of this Earth ſhall be known no more, and all its Pageantry ſhall be paſſed away like a Dream. May You at length, in a very diſtant Moment, have a happy Accef- fion to that never-fading Crown; and after having long adorned the higheſt Stations here with that amiable PRINCE, whoſe conſtant and indearing Friendſhip is ſo much more to Your Royal Highneſs, than all the Grandeur which can reſult from Your Relation to Him, may You be Both exalted to the ſuperior Glories of the Heavenly Kingdom i I HOPE Your Royal Highneſs will pleaſe to par. don me, that I have expreſſed myſelf with ſo much Warmth and Freedom in a Preſence, I ſo highly revere : But I ſhould be moſt unworthy of the Name and Honour of a Chriſtian Miniſter, if I were ever aſhamed of Sentiments like theſe ; and the Aſſiduity with which I have lately been fitting at the Feet of my Divine Maſter, while commenting on theſe au- thentick Memoirs of his Life and Hiſtory, hath in- fpired DEDICATION .. {pired me with a Veneration and Ardor which it is not eaſy to repreſs. I am fenfible, MA DA M, theſe are un- faſhionable Strains on ſuch an Occaſion; and it would have been eaſy to have filled many more Pages than theſe with Panegyrick,, on what I have read of Your Illuſtri- ous Anceſtors, and what I have heard from Multitudes, of the Charms of Your Royal Highneſs's Perſon and Character. But I imagined that fuch Hints as theſe were more ſuitable to that Plainnefs and Simplicity, which at all Times become a Servant of CHR:I:S T ; and I flatter myfelf, that to a Perſon of Your Royal High- neſs's. Penetration, they will not ſeem leſs expreſſive, of that undiſſembled Eſteem, and affectionate Zeal, with which I am, MADAM, Your ROY A L HIGHNESS'S Moſt Faithful Moft Dutiful, and Moſt Obedient Humble Servant, Philip Doddridge . BUITIE te *** * 件 ​杂​性 ​# # * * & * 常常​要​勇​%% *** ၍ 象​出来​%强 ​***Biehen Ron အရှိန် hrash 9oooooo THE P R E F A CE. HAVE’long been convinced, that if any Thing can ſtop that Progreſs of Infidelity and Vice, which every wiſe Man behoids with Sorrow and Fear; that if any Thing I can allay thoſe Animoſities, which (unnatural as they ere, have ſo long inflamed us, and pained the Heart of every generous Chriſtian ; in a Word, that if any Thing can eſtabliſh the Purity and Order, the Peace and Glory of the Church, or ſpread the Triumphs of Perſonal, and Domeſtick Religion among us, it muſt be an attentive Study of the Word of GOD, and eſpe- cially of the New Teſtament ; that beſt of Books, which, if read with Impartiality and Seriouſneſs, under the Influences of that Bleſſed Spirit by whom it was inſpired, would have the nobleſt Tendency to inlighten and adorn the Mind, and not only to touch, but to animate and transform 'the Heart. The Station of Life, in which Divine Providence has placed me, ren- dered it peculiarly neceſſary for me to make theſe Sacred Oracles iny prin- cipal Study; and having, to my unſpeakable Delight and Advantage, felt · much of their Energy, I long ſince determined, that it ſhould be the main Buſineſs of my Life as an Author, to illuſtrate them, and to lead my Fellow-Chriſtians into a due Regard for them, by endeavouring, in as plain and popular a Manner as I could, to diſplay their Beauty, their Spirit, and their Uſe. And I thankfully acknowledge the Goodneſs of GOD to me, in giving me Health and Spirits to finiſh lo conſiderable a Pert of my Deſign, tho I have ſo much other Buſineſs daily on my Hands, and have been obliged to execute this in a much more laborious Manner, iban I at firſt apprebended would have been requiſite. The Title I have given to the Work fufficiently explains its original Deſign, which was chiefly to promote Family Religion, and to render the reading of the New Teſtament more pleaſant and improving, to thofa VOL. I. b that ii P R E F A CE. that wanted the Benefit of a learned Education, and bad not Opportunity or Inclination to conſult a Variety of Commentators. And I thought it proper ſtill to retain the Title of The Family Expoſitor, even when I had made fome Alteration in the Plan; becauſe that is ſtill the leading View of the greater Part of the Work. In Purſuit of this I have given a large Paraphraſe on the Sacred Text, well knowing, that this is the moſt agreeable and uſeful Manner of explaining it to common Readers, who hardly know how to manage Annotations, eſpecially when they are to be read to others. The chief Objection againſt this Way is, that when a whole Verſe, and much more, when ſeveral Verſes are taken together, (as they frequently are,) it requires a great Attention, and in ſome Places fome confideráble Penetration, to trace the exa&t Correſpondence between the reſpective Clauſes of the Text, and the Paraphraſe. There are ſome Per- formances of this Kind in our own Language, as well as in others, in which ſuch Liberties are taken, that I freely confeſs, that were it not for the initial References, or oppoſite Column, I ſhould not be able to gueſs from the Paraphraſe itſelf, what the Scripture was, which it pretended to ex- plain. This muſt undoubtedly give the greateſt Advantage for Diſguiſe and Miſrepreſentation; and where thoſe Gloſjes are read by themſelves with- out the Scriptures, (which I know has been the Caſe in ſome Families,) it is really exchanging the Prophets and Apoſtles for modern Divines. To prevent this intolerable Evil , I have formed my Paraphraſe ſo, that it is impoſſible to read it without the Text, having every where interwoven the Words of Scripture with it, and carefully diſtinguiſhed them from the reſt by the Italic Character. So that every one may immediately ſee, not only the particular Clauſe to which any Explication anſwers, but alſo what are the Words of the Sacred Original , and what merely the Senſe of a fallible Man; who is liable, tho in the Integrity of his Heart, to miſlead his Readers, and dares not attribute to himſelf the ſingular Glory of having put off every Prejudice, even while he would deliberatcly and knowingly allow none I thought it might be fome additional Improvement to this work, and fome Entertainment to the more accurate Reader, to give the Text in a New Verfion, which I have accordingly done from the Original with all the Care I could. There are so few Places, in which the general Senſe will appear different from our received Tranſlation, that ſome will per- haps think this an unneceſary Trouble : But I can by no means repent it, as it has given me an opportunity, of ſearching more accurately into ſeve- ral Beauties of Expreſion, which had before efcaped me ; and of making fome Alterations, which tho they may not be very material to the Edifi, cation of Men's Souls, moet in fome Degree do a farther Honour. to. Scripture ; raiſing ſome of thoſe Ornaments, which were before depreſſed; and 1 iii P R E F A CE. and ſuficiently proving, that ſeveral Objections urged againſt it were entirely of an Engliſh Growth) : Ends, which might get more abundantly be anſwered by a new Verſion of the Old Teſtament, which has ſuffered much more in our Tranſlation, as it is natural to ſuppoſe it muſt . I thought it might alſo conduce to the Uſefulneſs of this Expoſition, to digeſt the Hiſtory of the Four Evangeliſts into one continued Series, or in other Words, to throw it into the Order of an Harmony. By this Means each Story and Diſcourſe is exhibited with all its concurrent Circumſtances, as recorded by the ſacred Penmen; frequent Repetitions are prevented; and a Multitude of ſeeming Oppoſitions are ſo evidently reconciled, as to ſuper- ſede many Objections, and render the very Mention of them unneceſſary. My Reader will hardly imagine the Pains, that this part of the Work has coſt me, both in examining the Order of the ſeveral Texts, and col- lating the different Accounts in each, in ſuch a Manner, that no one Clauſe in any of the Evangeliſts might be omitted ; and yet the ſeveral Paſages to be inſerted might make one connected Senſe, and, without any large Addition, fand in a due Grammatical Order. I was the more ſenſible of this Labour, as I laid it down for a Maxim to myſelf, when I entered on this work, that I would ſudy as much as poſſible to make it an Original in all its Parts. Accordingly the firſt copy of it was drawn up with bardly any other Aſiſtance, than that of the Greek Teftament, which I endeavoured to harmonize, to tranſlate, to paraphraſe, and to improve, juſt as if none had ever attempted any thing of that Nature before me. Afterwards I was obliged to compare it with what others had done ; and, as may eaſily be ſuppoſed, I found in many Inſtances an Agreement, and in many others a Difference, betwixt them and myſelf. Where we differed, I endeavoured impartially to examine the Reaſons or both Sides; and where I have perceived myſelf indebted to any, for leading me into a more juſt and beautiful Verſion, Explication, or Diſpoſition, than I had before choſen, I bave generally, and ſo far as I can recolleet, univerſally, acknow- ledged it; unleſs where the Hint came from fome living Friend, where ſuch Acknowledgment would not bave been agreeable . There are, no doubt, many other Inſtances, in which the Thoughts, that ſeemed originally my own, might be ſuggeſted by Memory, tho I knew not from whence they came; and a thouſand more are ſo obvious, that one would ſuppoſe they muſt occur to every attentive Reader, who has any Genius and Furniture for Criticiſm. To have multiplied References and Quotations in ſuch a Caſe, would have been, I think, a very uſeleſs and burthenſome Piece of Pedantry, and might, (as I fear has been the caſe with Pfeiffer, and Wolfius,) have diſcouraged the Reader from conſulting any, in ſo great a Croud. I could not well brook the Drudgery of tranſcribing the Works of others, and ſhould ſcorn the Meanneſs of dreyfing myſelf up in borrowed Plumes; b 2 iv P R E F A CE. Plumes; but if any imagine me a inere Compiler, I'hall not be greatly concerned at their Miſtake, but ſay, with the modėjt and excellent Moni. Rollin, “ If the Things themſelves are good; iť fignifies very little “ whoſe they are *. The Notes are, at the Defire of many Friends, entirely added to my firſt Scheme ; and when I ſaw ſo many perſons of Learning and Rank were pleaſed to encourage my Undertaking, I thought it would be no unac- ceptable Expreſſion of my Gratitude to them, to infert ſeveral, which I should otherwiſe have omitted. Some of them ſeemed abſolutely neceſſary, to juſtify the Verſion, and Paraphraſe, in what might ſeem molt peculiar in it : Several more refer to the Order, and give my Reaſons, for leaving the general Track, where I have left it; and for not leaving it much oftner, where ſome very learned and ingenious Authors have taken a great deal of Pains, (tho' I perſuade myſelf with a very good Intent,) to lead us out of the Way: And as ſeveral of theſe are modern Writers, the Re- marks are ſuch, as do not commonly occur. The reſt of the Notes confift; either of ſome Obſervations on the Beauty and Force of various Palſages; which I don't remember to have ſeen eljewhere; or of References to, and Obſervations upon, conſiderable Writers,, whether they be, or be not pro- feſſed Expoſitors of Scripture, who ſeem in the moſt Maſterly Manner to examine, or to illuſtrate and confirm the Senſe I have given. Theſe are generally but very ſhort; becauſe it would bave been quite foreign to my Purpoſé, and utterly inconſiſtent with my Scheme, to have formed i bem into. large Critical Eſſays : But I hope they may be fome Guide to young Stu- dents, who, if they have Libraries at Hand, are in great Danger of being loſt in a Wood, where, I am ſorry to ſay it, they will find a multi- tude of prickly and knotty Shrubs, and in Compariſon but few pleaſant and fruitful Trees. It has appeared to me an Office of real and important Friendſhip to Gentlemen in this Station of Life, to endeavour to Jeleet for them the moſt valuable Paſſages which occur in reading, and to remit them thither, not only for the Illuſtration of Scripture, but alſo for their Din rection in ſtudying the Evidences and Contents, both of Natural and Re- vealed Religion. This I have done with great Care and Labour in a pretty large Work, which perhaps may be publiſhed after my Death, if ſur- viving Friends ſhould judge it proper. To that I have generally referred thoſe Citations, which relate to Polemical Divinity; and at preſent only add, that with regard to theſe Notes, I have endeavoured to render them eaſy and entertaining, even to an Engliſh Reader; and for that Purpoſe bave cautiouſly excluded. Quotations from the learned Languages, even where Rall. Man, d'eng * Que m'importe d'ou il fois pourvu qu'il fe trouve utile. frign, vol. i. pag. 750 P R E F A CE where they might have ſerved to illuſtrate Cuſtoms referred to, or Word : to be explained. That Deficiency may be abundantly made up by the Peruſal of Elſner, Albert, Bos, Wolfius, Raphelius, Fortuita: Sacra, &c. t Books, which I cannot but recommend to my young Friends, as proper not only to aſcertain the Senfe of a Variety of Words and Phraſes , which occur in the Apoſtolick Writings, but alſo to form them to the moſt uſeful Me: thod of ſtudying the Greek Claſſics; thoſe great Maſters of ſolid-Senler, elegant Expreſſion, juſt lively Painting, and maſculine Eloquence, to the Neglect of which I cannot but aſcribe that enervate, diſolute, and puerile Manner of Writing, which is growing ſo much on the preſent Age, and. will probably conſign ſo many of its Productions to ſpeedy Oblivion. The Improvement of eacts Section is entirely ofia practical Nature, and generally conſiſts of preſſing Exhortations, and devout Meditations, : - grounded on the general Deſign, or on dome particular Paſages, of the Section to which they are annexed. They are all in an Evangelical Strain, and they could not with any Propriety have been otherwiſe. I'am well. aware, that this Männer is not much in the preſent Taſte, and I think it at once, a fad Inſtance, and Cauſe, of our Degeneracy, that it is not. If it be neceſary, that I ſhould offer any Apology, it muſt in ſhort be this: I have with all poſſible: Attention, and impartiality, conſidered firſt the general Evidences of the Truth of Chriſtianity, and then thoſe of the Inſpiration of the New Teſtament, which ſeems to me infeparably con- nected with the former ; and on the whole; am ir my Gonfcience perſuaded of both, and have been confirmed in that Conviction by the moſt laboured Attempts to overthrow them. It feems a neceſſary Conſequence of this con- viction, (and I'am aſtoniſhed it ſould not be more generally attended to,} that we are with the humbleft Submiſſion of Mind to form our Religious Notions on this Plan, and to give up the-moſt-darling: Maxims, which will not bear the Teſt of it. I'Should think any impartial Réader muſt immediately fee, and everingen judicious Critick be daily more confirmed in it, that the New Teſtament teaches us to conceive of Chriſt, not as a generous Benefactor only, who having performed fome Actions of heroic Virtue and Benevolence, is nore. retired +'As ſome of the Books mentioned above are not very common among us; it may, not be improper to inſert their Titles; viz. , Jacobi Elſner. Obſervat. Sacræ, 2 Vol. 8vo. Traject, ad Rhen, 1720. Alberti Obferv. Philolog. Lugd. Bat. 1725. Lamberti Bos Exercitat. Philolog. Franek. 1700. . Animadverf. Franek. 1715. . Obſervat. Miſcell . Leovard. 1735.; Raphelii Annotat. Philol . in Nov. Teft. ex Shonte... Polybio, & Herodote-cola leétæ, 3 Tom. Lunen. 1731. Wolfii Cura Philolog. & Criticæ, 4to. Hamb. 1725. 1 vi great End P R E F A CE. retired from all Intercourſe with our World, ſo that we have no more to do with him, than to preſerve a grateful Remembrance of his character and Favours; but that he is to be conſidered as an ever-living and ever-preſent Friend, with whom we are to maintain a daily Cornmerce by Faith and Prayer, and from whom we are to derive thoſe Supplies of Divine Grace, whereby we may be ſtrengthened for the Duties of Life, and ripened for .a State of perfect Holineſs and Felicity. This is evident, not only from particular Paſages of Scripture, in which he is deſcribed as always with his Church, (Mat. xxviii. 20.) as preſent where-ever Two or Three are aſſembled in his Name, (Mat. xviii. 20.) as upholding all Things by the Word of his Power, (Heb. i. 3.) and as Head over all to his Church ; (Eph. i. 22.) but indeed from the whole Scope and Tenor of the New Teſtament. Theſe Views are therefore continually to be kept up; and for any to pretend, that this is a round-about Method, (as fonie have preſumed to call it,) and that Men may be led to Virtue, the of all, by a much plainer and more direct Way, ſeems to me only a vain and arrogant Attempt to be wiſer than God himſelf, which therefore muſt in the End appear to be Folly, with whatever Subtlety of Argument it may be defended, or with whatever Pomp of Rhetorick it be adorned. The New Teſtament is a Book written with the moſt confummate Knowledge of Human Nature ; and tho’there are a thouſand latent Beau- ties in it, which it is the Buſineſs and Glory of true Criticiſm to place in a ſtrong Point of Light, the general Senſe and Deſign of it is plain to every honeſt Reader, even at the very firſt Peruſal. It is evidently intended, to bring us to God thro' Chriſt, in a humble Dependance on the Commu. nications of his fan&tifying and quickening Spirit; and to engage us to a Courſe of faithful and univerſal Obedience, chiefly from a grateful Senſe of the Riches of Divine Grace manifeſted to us in the Goſpel. And tho' this Scheme is indeed liable to Abuſe, as every Thing elſe is, it appears to me.plain in Fact, that it has been, and ſtill is, the grand Inſtrument of reforming a very degenerate World ; and according to the beft Obſervations I have been able to make on what has paſſed about me, or within my own Breaſt, I bave found that in Proportion to the Degree, in which this Evangelical Scheme is received and reliſhed, the Intereſt of true Virtue and Holineſs flouriſhes, and the Mind is formed to manly Devotion, dif- fuſive Benevolence, ſteady Fortitude, and in ſhort, made ready to every good Word and Work. To this tiSerefore I am determined at all Adven- tures to adhere; nor am I at 'all aſhamed or afraid of any Scorn, which I may encounter in ſuch a Cauſe; and I would earneſtly exhort, and intreat, all my Brethren in the Chriſtian Miniſtry to join with me, as well know ing, to whom we have committed our Souls; and chearfully hoping, that be, by whom we have buiberte, if faithful in our Calling, been jup- ported vii 7 P R E F A CE. ported and animated, will at length confefs us before the Preſence of his Father, and the holy Angels, in that Day, when it. will be found no Diſhonour to the greateſt and wiſeſt of the Children of Men, to have liſted themſelves under the Banner of the Croſs, and conſtantly and affectionately to have kept their Divine Leader in View. I cannot flatter myſelf so far, as to imagine that I have fallen into rio : Miſtakes, in a Work of ſo great Compaſs and Difficulty; but my own Con- ſcience acquits me of having deſignedly miſrepreſented any ſingle Paſſage of Scripture, or of having written one Line with a Purpoſe of inflaming the Hearts of Chriſtians againſt each other. I fould efteem it one of the moſt aggravated Crimes, to make the Life of the gentle and benevo- lent Jeſus, a Vehicle to convey ſuch-Poiſon. Would to GOD, that all." the Party Nanies, and unfcriptural Phraſes and Forms, which have di- vided the Chriſtian World, were forgot; and that we might agree to fit down together, as humble loving Diſciples, at the Feet of our common Maſter, to hear his Word, to imbibe his Spirit, and to tranſcribe his Life in our own ! I hope it is fome Token of ſuch growing Candor on one side, as I am: fure it should be an Engagement to cultivate it on the other, that ſo many of the Reverend Clergy of the Eſtabliſhment, as reell as other Perſons of Diſtinction in it, have favoured this Undertaking with their Éncou- ragement.. To'them, and all my other Friends, I return my moſt hearty . Thanks ;- and Mall remember, that the Regard they have been pleaſed to exprefs to it, obliges me to purſue the Remainder of the Work with the utmoſt Care and Application; and earneſtly intreat the farther Aſiſtance of their Prayers, that it may be conducted in a Manner fubfervient to. the Honour of the Goſpel, and the Edification of the Church. In theſe Volumes I have been defirous to expreſs my Gratitude to the Subſcribers, by Sparing nothing in my Power, which might render the Work acceptable to them, both with reſpect to its Contents, and its Form. The Conſequence of this is, that it bath ſwelled to a Number of Sheets, which by more than a third Part exceeds what I promiſed in the Propo- fals; which, tho' at a great Expence, I choſe to permit, rather than I would either firk the paper and Character beneath the Specimen, or omit ſome Remarks in the Notes, which appeared to me of Moment, and roſe in my Mind while I was tranſcribing them. But I hope this large. Addition to what was at firſt expected, will excuſe my not com- plying with the Importunity of ſome of my Friends, webo bave requeſted, that I would introduce this Work with a Differtation on fuch Points of Jewiſh Antiquity, as might be ſerviceable for the fuller underſtanding the New Teſtament, or with a Diſcourſe on its Genuineneſs, Credi bility, Inſpiration, and Uſco Aš wii 1 P R E F A' CE. As to the firſt of theſe, (a compendious View of ſuch Articles of Jewiſh Antiquity, as may be a proper Introduction to the critical Study of Scrip- ture,) I do with great pleaſure refer the Generality of Readers, and young Students, to the general Preface to the Pruſian Teſtament, publiſhed by Meff, L'Enfant and Beauſobre; which Preface was ſome Years ſince tran- Flated into Engliſh, and fuits the Purpoſe, better than any Thing I have feen within ſo ſmall a Compaſs. As to the latter, I purpoſe, if GOD per- mit, when I have finiſsed the Second Volume, to publiſh witb another Edi- tion of my Three Sermons on the Evidences of Chriſtianity, two or three Diſcourſes more on the Inſpiration of the New Teſtament, and on its Uſefulneſs, eſpecially that of the Evangelical Hiſtory; to which I may perhaps add ſome farther Directions for the moſt profitable Manner of reading it. At preſent I fall only add, that daily Experience convinces me more and more, 'that as a thouſand Charms diſcover themſelves in the Works of Nature, when attentively viewed with Glaſſes, which had eſcaped the naked Eye ; to our Admiration of the Holy Scriptures will riſe, in Proportion to the Accuracy, with which they are ſtudied. As for theſe Hiſtories and Diſcourſes of CHRIST, I may fay of them, with far greater Juſtice, what Simplicius doth of Epictetus, in the Paſ- fage, of which my Motto is a Part, and with which I Mall conclude my Preface : “ The Words themſelves are generally plain and intelligible- ; 66 but I have endeavoured thus to unfold them, that my own Heart might 66 be more deeply impreſſed with the Spirit and Certainty of them, and that “ others, who have not themſelves equal Advantage for entering into it, might be guided into their true. Interpretation. But if, on the whole, any Reader continue entirely unaffected with them, there is little Pro- Speat that any Thing will reclaim him till be.come to the Tribunal of so the inviſible World. *" GES * Και εισι μεν οι λογοι σαφείς και χειρον δε ισως, καλα το δυνατον διαλυσειν αυθες. Ο τε γαρ γραφων, συμπαθες ερος τε αμα προς αυτες γενησέθαι, και της αληθειας αιων καλανοήικώλερος και των φιλομαθαν οι αρος λογος ασυνηθες εροι, ισως εξεσι τινα χειραγωγιαν εκ της ερμηνείας αυλων. -Ει δε τις υπο των μη παχη των λογων, υπο μονων αν των εν αδο δικαςηριών υπευθυνθεις. Simplic. in Epictet. Proem. Northampton, Nov, 27. 1738. A TABLE ix A TABLĒ of the of the CHAPTERS in this Volume, directing to the Sections where they are placed. MATTH. MARK LU KE JOHN Chap. Sect. Chap Seet. Chap. Sect. Chap. Sect. 1. 9, 8. 15, 16, I. 18, 19, SI, 3, 4, 25, 6, 7. S I. 2, 17, 20, 21, 22. II. 12, 13 I. II . III. {1x 31, 33, 35, 36, 44. $ 15, 16, 18. SIO, II, 214 II. 23, 24. II . S45, 71, -49. III. S 19, 31, 2 33, 36. $ 25, 26, III. 15, 16, 28, 18, .9. 227. V. $ 37, 38, IV. 239. III. 50, 51, 52, 56, 61, 64. 529, 30, 31. IV. 19, 32, 33, 357 36. VI. 40, 41. V, 546, 47, VII. IV. 565, 66, 42, 43 248. { 268, 69. V. S 34, 449 245, 71. $44 VIII. V. 44, 552 35, 36, 69, 70. 70, 72. VI. 78, 79, 80, 81, 282. VI. 49, 50, 52, 53, 54. VI. IX. 73, 742 76, 772 28, 78, 79. $70, 45, 71, 72, 73 VII. 55, 56, 57, 58, 6o. X. $ 74, 75 { VI. 5 83, 843 -76. 285. XI. $76, 57 (58, 59. VIII. $ 86, 87, VIII. 288, 89. 61, 65, 66, 649 69, 70, 72. 49, 50, IX XII. 51, 61, {89. V. I. 62, 63, 64. IX. V. I, 74, 76, 77, 78, to 27., 138; 57, ad XIII. 88, 89, 69. : 65, 66, 67, 68, . fin. . 273 XIV. $ 77, 28, { XI. V. 1 4y to 36. 61, 63, 62, 64 78, 79. XV. $ 83, 842 285, 86. XVI. {87, 88, . VOL. I A TABLE X A TABLE of the SECTIONS in their Order, fbewing the Diſpoſition of the Harmony. Sect MATTH. MARK LUKE JOHN 1. i. 1,-4 i. 1,-14. II. III. IV V. i. 5-25. i. 26,438. i. 39,-56. i. i. 67, ad fin. VI. 57,-66. VII. VIII. i. 18, ad fin. IX. i. 1,-17- iii.---23, ad fin. X. ii. 1,--21. ii. 22,—39. XI. XII. ii. 1,-12. ii. 13, ad fin. XIII. XIV. XV. iii. 1,-6. iii. 7, -12. i. 1,-6. i. 7, 8. ii. 40, ad fin. iii. 1,-6. iii. 73-18. XVI. XVII. XVIII. i. 153-18. I. 9, II. iii. 13, ad fin. iv. 1,-II. iii. 21, -23. XIX. i, 12, 13 iv. 1,-13. XX. XXI. XXII. XXIII. XXIV. XXV. i. 19,-28. i. 29,-42. i. 43, ad fin. ii. 1,-II. ii. 12, ad fin. iii. 1,-10. iii. 11,-21. iii. 22, ad fin. XXVI. XXVII. XXVIII. XXIX. xiv. 3,-5. vi. 17.-20. ii. 19, 20. XXX. iv. 1,-26. iv. 27,-42. iv. 43, ad fin. XXXI. iv. 12. i. 14, 15. XXXI. iv. 14, -30 1 A Table of the Sections in their Order, &c. xi Sect. MATTH. MARK LU K'E JOHN iv. 13,22. i. 16,--20, iv. 31, 32. XXXIII. XXXIV V. I,II. XXXV. viii. 14, 15 i. 21,--31. iv. 333-39. XXXVI. iv. 23, ad fin. viii. 16, 17 iv. 40, ad fin. i. 32,-39. V. 1,-16. V. 17.-26. v. 27, ad fin. vi. 1,-18. vi. 19, ad fin. vii. 1,---20. vii. 21, ad fin. viii. 1,-40 ix. 2,-9. i. 40, ad fin. V. 12,---- 16. V. 173–28. ii. 1,-14 V. 1,-16. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. XLIV. XLV. XLVI. XLVII. XLVIII. XLIX. L. LI, LII. LIII. LIV. LV. LVI. LVII. LVIII. LIX. LX. v. 173-30. V. 31, ad fin. vi. 1,5 vi. 6,-II xii. 1,-8. ii. 23, ad. fin. xii.9.-15.- iii . 17-7.-- xii.--15,-21.1.-7,--12. iii. 13-19.- viii. 5-13 vi, 12, -19. via 20,-36. vi. 37, ad fin. vii. 1,-10. vii. 11,--17 vii. 18,_-23. vii. 24,-35. iii. -19,-21. xi. 2,-6. xi. 7-19. xi. 20, ad fin. LXI. xii. 225-32 iii. 22,-30. LXII. xii. 33---37. xii. 38,-45. LXIII. vii. 36, ad fin. viii. 1,--3 xi. 14, 15. 17,-23 xi. 27, 28. . xi. 16.24,---26. 29,—-32. xi. 339-36. viii. 19,-21. viii. 4,-IO. viii. II, 18. LXIV. xii. 46, ad fin. iii. 31, ad fin. LXV. xiii. 1,-17 . iv. 1,-12. xiii. 18,--23. | iv. 13,-25. LXVI. xii A Table of the Sections in their Order, &c. Seet. Μ Α ΤΤ Η. . Μ Α Κ κ LUKE JOHN LXVII. -43. xiii. S 24-30. . { xiii. $31,-35. 44,-53 LXVIII. LXIX. viii. 18,--27. iv. 26, 34. Sviii. 22,-25 iv. 35, ad fin. ix. 57, ad fin. viii. 26,-40. LXX, viii. 28, ad fin. lix. I. V. I, -21. LXXI, ii. 15,--22 V. 29, ad fin. viii. 41, ad fin. LXXII. V. 22, ad fin. LXXIII. vi. 1,-8. ix. 10,---17 ix. 18,-34. sxiii. 54, ad fin. > ges in Philo; and ſhall only mention one more: (De Agricult. pag. 195.) Where he repreſents God, as “ governing the whole Courſe of Nature both in Heaven and “Earth, as the great Shepherd and King, by wiſe and righteous Laws; having con- “ ſtituted his unerring Word, his only begotten Son, to preſide as his Vice-Roy over “ this holy Flock :" For the Illuſtration of which he quotes thoſe remarkable Words, Exod. xxiii. 23. tho' in a Form ſomething different from our Reading and Verſion, “ Behold, I am; I will ſend my Angel before thy Face to keep thee in the Way. Γης και υδωρ κ. τ. λ. Tă peu sunid, tads JHQ, (a remarkable Diſtribution,) ws wolp.my και βασιλευς ο Θεος αγει καλα δικην και νομον, προςησαμενος τον ορθον αυ1ου ΛOΓOΝ σρωογο- νον υιον, ος την επιμελειαν της ιερας ταύτης αγελης, oια τι μεγαλου βασιλέως υπαρχος, δια- δεξέθαι. Και γαρ ειρήlαι σου, Ιδου εγω ειμι, αποςελω αγγελον μου εις προσωπον σου του φυλαξαι σε εν τη οδω. (d) Not ſo much as one ſingle Being.] There is an Emphaſis in the Words xde kv, which I thought it proper to expreſs in the Verſion, than which nothing can be more literal. (e) That which was in him was Life.] The moſt antient Fathers, that quote this Text, fo generally join the Words o ysgovev, with this fourth Verſe, that I cannot but apprehend this to be the true Reading. (See Dr. Mill's Proleg.) But if any think it im- probable, that yeyoue ſhould have different Senſes here, and in the third Verſe, they will pleaſe to obſerve, that the full Senſe of our Verſion is expreſs'd in the Paraphraſe, and that the Alteration here made is of very ſmall Importance. That the Heathens fome- times ſpeak of their Deities and Heroes, as the Light and Life of Mankind, Elſner hath thewn on this Text. (f) Did not apprehend it, & Halenosßev.] It might not ſeem ſo ſtrange, that the World did not fully comprehend the ſpiritual, ſince it certainly doth not fully comprehend the material Light, nor indeed any of the moſt familiar Objects it diſcovers: But the Word is capable of other Senſes, and is ſometimes uſed, for apprehending, or laying hold of a Things 8 JOHN came to teſtify of him, as the true Light. Sect. 2. Manner, as to ſecure the Bleſſings to which it would have led them. John. I. 6. As this was the Caſe for many Ages, the 6 There was a Man ſent Divine Wiſdom was pleaſed to interpoſe in from God, whoſe Name was John; theſe latter Days, by a clearer and fuller Diſcovery; and for this Purpoſe a Man, whoſe Name was John, afterwards called the Baptiſt, was ſent as a Meſſenger from GOD; of whoſe miraculous Conception and im- portant Miniſtry, a more particular Account 7 is elſewhere given : But here it may be 7 The ſame came for a fufficient to obſerve in general, that tho’he the Light, that all Men thro Witneſs, to bear witneſs of ? was himſelf, in an inferior Senſe, “ a burning him might believe. " and ſhining Light;” (compare John v.35.) yet he came only under the Character of a Servant, and for a Witneſs, that he might teſtify concerning Chriſt the true Light, that all who heard his Diſcourſes, might by his means be engaged to believe, and follow that Divine 8 Illumination. And accordingly he moſt 8 He was not that Light, but was ſent to bear witneſs readily confeſſed, that he himſelf was not that of that Light, Light, but only (came] to bear Witneſs con- 9 cerning it. The true Light, of which he 9 That was the true Lighty ſpake, was Chriſt (g), even that Sun of Righ- that cometh into the World. which lighteth every Man teouſneſs and Source of Truth, which com- ing into the World, inlighteneth every Man (h), dif- Thing, I Cor. ix. 24. Phil. iii. 12, 13. and ſometimes for perceiving it, Aets iv. 13. X. 34. Compare Aets xiv. 17. xvii. 25. Rom. i.20. which all illuſtrate the Evangeliſt's Affertion. (8) The true Light was Chriſt. ] The Original yet more clearly expreſſes the Anti- theſis, between this, and the former Verſe: I have endeavoured to follow it in my Ver- fion, without ſuppoſing aulos underſtood here, to anſwer to cuesvos there. I cannot but think the Conjecture of the learned Heinſius very elegant, that the w at the Beginning of this Verſe, inight belong to the End of the former: The exact Conſtruction then would be, He, viz. John, was not that Light, but he was, (that is, he exiſted, and came,) that he might bear Witneſs to that Light: The true Light, &c, was in the World, &c. See Heinſ. in loc. (b) Which coming into the World, inlighteneth every Man.) So I chuſe to render it, tho' I acknowledge that our Verfion may be confiftent with the Truth, and that it moſt exactly ſuits the Order of the Words in the Original ; but the other is alſo very Grammatical, φως ερχομενον ας τον κοσμον, and fuggetts an Idea more diftinξt from ver. 4. Not to urge, that the Phraſe of coming into the World, is with peculiar Empha- ſis uſed of Chriſt, and eſpecially under the Notion of a Light. Compare John xii. 46. I am come a Light into the World. John iii. 19. This is the condemnation, that Light is come into the World. (i) The not. The World was made by him, yet knew him not. 9 difperſing his Beams; as it were, from one End Sect. 2. of the Heavens to the other, to the Gentile World, which was in Midnight Darkneſs, as John I. 9. well as to the Jews, who enjoyed but a Kind 10 He was in the World, of Twilight. He was in the World in a 10 and the World was made by Human Form; and tho' the World was made him, and the World knew him not. by him (i), yet the World knew and acknow- 11 He came unto his own, ledged him not. Yea, be came into his II and his own received him own (Territories,] even to the Jewiſh Nation, which was under ſuch diſtinguiſhed Obliga- tions to him, and to whom he had been fo expreſsly promiſed as their great Meffiah ; yet his own [People) did not receive him (k) as they ought; but on the contrary, treated him in the moſt contemptuous and ungrateful 12 But as many as re- Manner. Nevertheleſs the Detriment was ceived him, to them gave he theirs, and it was indeed unſpeakably great Power to becoñe the Sons of God, even to them that to them; for to as many as received him, and believe on his Name : by a firm and lively Faith believed on his Name, [even] to all of them, without any Ex- ception, of even the pooreſt or the vileſt, he granted I 2 (i) The World was made by him.] Some have ſuppoſed this particularly levelled againſt the Gnoſticks, who maintained that the World was made by an evil Genius, and that the God of the Old Teſtament, and the New, were different and contrary Perſons. It is certain, that Ireneus, and ſeveral others of the Fathers, with great Propriety have urged this Text againſt that mad Notion.Euſebius expoſes theſe Wretches in a very juſt and lively Manner, and makes Uſe of Words, which, if he had been our Contemporary, might have ſeemed directly levelled at a late unhappy Writer, who ftrangely took it into his Head to call himſelf The Moral Philoſopher. But alas, every ſucceeding Age has had its Moral Philoſophers, who have attempted to remove that burthenſone Stone the Bible, and have found it returning upon them, ſo as to grind them, and their Schemes, and their Confidence, to Powder. The Words in my View are theſe : (Eufeb. Ecclef. Hift. Lib.v. cap. 28. in fin.) Arhws apuno o pErO τον τε νομου και τους προφήίας, ανομου και αθεου διδασκαλίας, προφασει χαρίζος, ας εχαίου anwhetas ons@gov xalarionsar. “ Some" (who yet it ſeems pretended to be Chriſtians,) “ abſolutely rejecting the Law and the Prophets, by a licentious and atheiſtical Doc- “ trine, which they introduced under a Pretence of magnifying the Divine Good- “ neſs, or the Goſpel,” (for xagilos, Grace, may ſignify either,) “have plunged 6 themſelves into the loweſt Gulf of Perdition.” (k) He came into his own [Territories,] yet his own [People] did not receive him.) It is ſo difficult to exprefs the Difference between esta idea, and os sd1101, that few Ver- fions have attempted it; yet, as Grotius hath well obſerved, the Energy of the Text cannot be underſtood without attending to it. That the Jewiſh Nation was, in fome peculiar Senſe, under the Care and Guardianſhip of Chriſt before his Incarnation, this Paſſage ſeems ſtrongly to intimate, and many learned Men have ſhewn it, in what appears to me a convincing Light. VOL. I. B (1) Who IO 13 Such as believe are Sons of God, and born of him. SECT. 2. granted the glorious Privilege of becoming the Sons of GOD; that is, he adopted them into John I. 12. God's Family, ſo that they became intitled to the preſent Immunities, and the future eternal Inheritance of his children. And Which were born, not 13 of Blood, nor of the Will of they who thus believed on him were poſſeſſed the Fleſh, nor of the Will of theſe Privileges, not in Conſequence of of Man, but of God. their being born of Blood, of their being deſcended from the Loins of the holy Pa- triarchs, or ſharing in Circumciſion, and the Blood of the Sacrifices; nor could they af- cribe it merely to the Will of the Fleſh, or to their own ſuperior Wiſdom and Goodneſs, as if by the Power of corrupted Nature a- lone they had made themſelves to differ nor to the Will of Man, or to the wiſeſt Ad- vice, and moſt powerful Exhortations, which their Fellow-Creatures might addreſs to them; but muſt humbly acknowledge, that they were born of GOD (1), and indebted to the efficacious Influences of his regenerating Grace, for all their Privileges, and for all their Hopes. Compare John iii. 1,-8. Tit. iii. 3,- 7. and Jam. i. 18. 14 And in order to raiſe us finful Creatures 14 And the Word was to ſuch illuſtrious Dignity and Happineſs, the made Fleſh, and dwelt a- divine ; mong (1) Who were not born of Blood, &c. but of GOD.] I am fenfible, this Verſe is liable to great Difficulty, and Ambiguity. It is an amazing Liberty, the Author of the new Tranſation, publiſh'd 1727. has taken with it, in explaining it of a Birth, which they had not from Circumciſion, nor from the Conſtitution of the Body, nor from the Inſti- tution of Man, but from GOD. I readily allow, that es xqualwy, of Bloods, may include Circumciſion, but cannot confine it to that: Patriarchal Deſcent, and the Blood of Sacrifices, were ſo much. depended upon by the Jews, that one would ſuppoſe them included. Dr. Whitby, with many others, takes the Will of the Fleſh, to fignify carnal Deſcent, and the Will of Man, Adoption; which I ſhould prefer to the Opinion of Mell. L'Enfant and Beaufobre, who, without any Reaſon affigned, underſtand by thoſe born of the Will of Man, Profelytes, as oppoſed to native Fews; a Senſe, in which I never could find the Phraſe uſed. The Paraphraſe I have given, keeps the Ideas di- ſtinct; anſwers the frequent Signification of Fleſh elſewhere; (compare John iii. 6. Rom. vii. 25. viii. 3, 8, 12. and Gal. v. 17.) and conveys an important and edifying Senſe, very agreeable to the Tenor of Scripture. But I ſubmit it to the Reader, with- out pretending that it is the only Interpretation the Words will bear. I hope, he will always carefully diſtinguiſh between the Text and the Paraphraſe, and remember how very different a Regard is owing to the one, and the other. (m) Was II The Word was made Fleſ, and dwelt among us. mong us, (and we beheld divine and eternal Word, that glorious Perſon Sect.2. his Glory, the Glory as of whom we mentioned above, by a moſt ama-4 the Only-begotten of the Father,) full of Grace and zing Condeſcenfion, was made Fleſh (m), that John I. 14. Truth. is, united himſelf to our inferior and miſerable Nature with all its innocent Infirmities; and he not only made us a tranſient Viſit, for an Hour, or a Day, but for a conſiderable Time pitched his Tabernacle among us (n) on Earth; and we, who are now recording theſe Things, contemplated bis Glory, (compare i John i. 1.) with ſo ſtrict an Attention, that from our own perſonal Knowledge we can bear our Teſti- mony to it, that it was in every Reſpect ſuch a Glory, as became the Only-begotten of the Fa- ther: For it ſhone forth, not merely in that radiant Appearance, which inveſted him on the Mount of Transfiguration, and in the Splendor of his continued Miracles, but in all his Temper, Miniſtration, and Conduct, thro' the whole Series of his Life, in which he appeared full of Grace and Truth (); that is, as he was in himſelf moſt benevolent and upright, ſo he made the ampleſt Diſcoveries of Pardon to Sinners, which the Moſaic Diſpenſation could not poſſibly do, and ex- hibited the moſt important and ſubſtantial Bleſſings (P), whereas that was at beſt but a Shadow of good Things to come.” Compare Heb. x. 1. (m) Was made Fleſh.] Fleſh often fignifies, Man in this infirm and calamitous State. Compare Gen. vi. 12. Numb. xvi. 22. Deut. v. 26. Pſal. cxlv. 21. Ifa. xlix, 26. Asts ii. 17. I Cor. i. 29. and many other places. (n) Pitched his Tabernacle among us.] There is fo viſible a Reference in the Word EOXWUWD ev, to the dwelling of the Shekinah in the Tabernacle of Moſes, that it was very proper to render it by the Word I have uſed. Full of Grace and Truth.] It is plain, that thoſe Words, and we beheld his Glory, the Glory as of the Only-begotten of the Father, are to be conſidered as a Parentheſis; and theſe are to be joined with the preceding thus, He dwelt among us--full of Grace and Iruth. But the Length of the Paraphraſe made it inconvenient to tranſpoſe them. () The moſt fubftantial Bleffings.] That Truth is ſometimes uſed, not ſo much in Oppoſition to Falſehood, as to Hieroglyphicks, Shadows, and Types, an attentive Reader muſt often have obſerved. See Heb. viii. 2. ix. 24. and Dan. vii. 16. Com- pare Col. ii. 17. B 2 IMPROVE i 1 I 2 Reflections on the Deity and Incarnation of CHRIST. I M P R O V E M E N T. Ver. 1, 2. fore us. Ver. 5. SECT.2. USTLY hath our Redeemer ſaid, Bleſſed is the Man that is not offended in me: And we may peculiarly apply the Words, to that great and glorious Doctrine of the Deity of Chriſt, which is here be- A thouſand high and curious Thoughts will naturally ariſe in our corrupt Hearts, on this View of it; but may Divine Grace ſubdue them all to the Obedience of an humble Faith ; ſo that, with Thomas, we may each of us fall down at his Feet, and cry out with ſincere and unreſerved Devotion, My Lord, and my GOD! Ver. 3, 4. Let us adore him as the Creator and Preſerver of all, the overflow. ing Fountain of Light and Life. Let us with unutterable Pleaſure hail this Sun of Righteouſneſs, whoſe Rays, by the tender Mercies of the Father, have viſited our benighted World, to guide our Feet into the Way of Peace : And while we lament, that the Darkneſs hath not apprehended and received him, let us earneſtly pray, that he may ere long penetrate every Cloud of Ignorance and Miſt of Er- ror, and may diffuſe among all the Nations Knowledge and Grace, Purity and Joy. Let us eſpecially pray, that he may penetrate our beclouded Souls ; and that they may, in holy Correſpondence to the Purpoſes of his appearing, be turned as Clay to the Seal (9). Job Ver. 10. xxxviii. 14.-The World knew him not ; but may we know him, and give him that honourable and grateful Reception, which ſo great a Favour may juſtly demand !-Yet what Returns can be proportion- Ver. 14. able to his Condeſcenſion, in becoming Fleſh for us, and pitching his Tabernacle among miſerable and finful Mortals ?-Happy Apoſtles, that beheld his Glory! And ſurely there are in his Word ſuch Reflec- tions of it, as we may alſo behold, and as will oblige us to acknow- ledge it, to be a Glory that became the Only-begotten of the Father. Let us cordially receive him, as full of Grace and Truth, that we Ver. 12. allo . may ſtand intitled to the Privileges of GOD's Children. And if we are already of that happy Number, let us not arrogate the Glory of it to ourſelves, or afcribe it entirely to thoſe, who have been the Ver. 13. Inſtruments of this important Change ; but remember, that of his own Will GOD hath begotten us by the Word of his Power, and that of bim (9) Turned as Clay to the Seal.] This beautiful Metaphor of the inſpired Writer ſeems, by a very expreſſive Contraſt, to illuſtrate the Meaning of 8 xalenaev, in the fifth Verſe. It was for Want of this, the Darkneſs did not apprehend, or receive the Light; did not form itſelf into a due Correſpondence to it, ſo as to put on its Habit, and clothe itſelf with the Luſtre of its reflected Beams. How glorious and happy is that Soul, of which the Knowledge of Chrif hath that genuine Influence ! 13 The Chara&ter of Zacharias and Elizabeth. bim we are in Chriſt Jeſus: To him then let us refer the ultimate Sect, 2. Praiſe, if that Divine and Almighty Saviour be made unto us Wiſdom, and Righteouſneſs, and Sanctification, and Redemption. i Cor. i. 30. S E C T. III. . An Angel appears to Zacharias, to give him Notice of the Birth of John the Baptiſt; and his Mother, on her Conception, retires. Luke I. 5,--25. LUKE 1. 5. LUKE I. 5. T He was then the Days of in the Days of Herod the Great, whom Sect. 3. , dea, a certain Prieſt named there was a Prieſt named Zacharias, who be- Luke I. 5. . Abia : and his Wife was of longed to that Courſe of Prieſts in the Temple, the Daughters of Aaron, and which was called the Courſe of Abiah; as A- her Name was Elizabeth. biah was the Head of one of the twenty-four Courſes, into which David diſtributed the Prieſts, (compare i Chron. xxiii. 6.and xxiv. 10.) whoſe Memory was ſtill kept up, tho' none of his Line returned from the Capti- vity: And his Wife, (that is, the Wife of Za- charias,) was one of the Daughters of the ho- nourable Family of Aaron, and her Name 6 And they were both was Elizabeth. And they were both of 6 righteous before God walk- ing in all the Command- them Perſons of a very fair Character among ments and Ordinances of the Men; and not only ſo, but ſincerely and Lord, blameleſs. eminently righteous in the sight of GOD, walking before him in the Simplicity of their Hearts, in a faithful Obſervance of all the moral Commands, as well as ceremonial Ordinances and Inſtitutions (a) of the Lord, in 1 (a) Moral Commands, as well as ceremonial Inſtitutions.] Some have thought this Diſtinction too nice: But it is certain, the Word Arxaiwala is ſometimes uſed, to ſignify ceremonial Inſtitutions ; (ſee Heb. ix. I, 10.) tho' it is often taken in a much more extenſive Senſe. It is however evident, that all expreſſed in the Paraphraſe muſt be intended in the Text, ſince, under the Jewiſh Diſpenſation, they could not have approved themſelves upright before GOD, without an obedient Regard to the cere- monial Law. (6) Taking 14 While Zacharias burns Incenſe in the Temple, Sect. 3. in a very blameleſs and exemplary Manner. And they had no Child, becauſe Elizabeth was 7 And they had no Child, Luke I. 7. barren; and fo pious a Man, as Zacharias becauſe that Elizabeth was was, would not, on any Terms, think of now well ſtricken in Years. taking another Wife, while ſhe lived (6): And indeed there was no human Proſpect, that their Family would ever be built up, becauſe they were both very far advanced in Pears. 8 And it came to paſs, that when he was at 8 And it came to paſs, Jeruſalem, performing the Prieſt's Office be- that while he executed the fore GOD, in the Order of bis Courſe, or of in the Order of his Courſe, 9 the Clafs to which he belonged, Accord 9 According to the Cur- ing to the Cuſtom of aſſigning the reſpective tom of the Prieſt's Office, Offices of the Prieſthood, to particular Per- his Lot was to burn Incenſe, fons then in Waiting, which was done by ple of the Lord. Lot; it ſo happened, that his Lot was then, to perform the moſt honourable Service of daily Miniſtration, that is, to burn Incenſe on the Golden Altar, which was before the Lord, contiguous to the Holy of Holies. (Exod. xxx. 7. xl. 5, 26.) This he accordingly did, when he went into the Temple of the Lord, either at the Time of Morning or Evening And the whole Multitude of pious titude of the People were 10 And the whole Mule Jews aſſembled for Divine Worſhip, (ac- praying without at the Time cording to the uſual Cuſtom of the People at of Incenſe. that Time,) were praying without, in the Courts of the Temple at the Time of In- -cenſe (c), to declare their Concurrence with the when he went into the Tem- 1 10 Sacrifice. (b) Taking another Wife, while ſhe lived.] Polygamy, as well as Divorce, were for the Hardneſs of their Hearts tolerated among the Jews; but they ſeem both to have been, in this Age at leaſt, diſapproved by Perſons of the beſt Character. Com- pare Mal. ii. 14,—-16. and 1 Tim. iii. 2. (c) Were praying without, at the Time of Incenſe.] This was the Foundation of that elegant Figure, by which Prayer is ſo often compared to Incenſe; (fee Pſal. cxli. 2. Mal. i. 11. Rév. viii. 3, 4.) and perhaps, one Reaſon of ordaining Incenſe might be, to intimate the Acceptableneſs of thoſe pious Prayers, which were to ac- company it. And indeed, burning fragrant Perfuines was, and in the Eaſtern Na- tions ſtill is, ſo important a Part of the Entertainment of illuſtrious Families, that one might well expect it in the Houſe of God. It is ſo plain, that this was only an Office of daily Miniſtration, and that Zacharias was one of the ordinary Prieſts; that one cannot but be ſurpriſed, that any thould ever conclude from this Circumſtance of the Story, that Zacharias was Sagan, or Affiftant to the High-Prieſt, and was now performing 3. - an Angel appears, and foretells the Birth of John. 15 the Prieſt in that Interceffion, which he was SECT. making to God on their Account. Compare Rev. viii. 3, 4. Luke I. id. II And there appeared And while Zacharias was in the midſt of it unto him an Angel of the his Devotions, on a ſudden there appeared to Lord, ſtanding on the right Side of the Altar of Incenſe. him a Perſon, whom by the Form and Man- ner of his Appearance he immediately knew to be an Angel of the Lord; and he was ſtanding at the Right Hand of the Altar of Incenſe, before which he was then miniſtring. 12 And when Zacharias And Zacharias feeing [him,] tho' he was a 12 ſaw him, he was troubled, Man of ſuch remarkable and experienced and Fear fell upon him, Piety, was greatly diſcompoſed, and an unuſual Terror fell upon him. 13 But the Angel ſaid But the Angel immediately ſcattered his 13 unto him, Fear not, Zacha- Fears, and ſaid unto him with great Gentle- . rias: for thy Prayer is heard; neſs of Aſpect and Voice, Fear not, Zacha- bear thee a Son, and thou rias : for I come unto thee with no Meffage fhalt call his Name John. of Terror ; but, on the contrary, am ſent to aſſure thee, that thy frequently repeated Prayer for the Redemption of Iſrael, as well as that which thou haſt formerly offered for a Bleſ- fing on thine own Family, is at length beard (d): And in Proof of it, I add, that Elizabeth thy Wife Mall ere long bear thee a Son, to comfort thee in this thy declining Age; and in Token of the gracious Regard of God to him, thou Malt call his Name John (e), that is, the Grace and Favour of GOD; performing his grand Office on the Day of Atonement, and ſo on this Foundation ſhould calculate the Birth of John the Baptift, and of Chriſt, and all the other. Feafts which depend upon them : Yet this is done in the Calendars, both of the Roman and Greek Church, (d) Thy Prayer is heard.] No doubt he had often prayed for Children; but as he ſeems now to have given up all Expectations of that Kind, it is reaſonable to conclude, that theſe Words chiefly relate to his Prayers for the Deliverance of Iſrael by the Mef- fiah, whoſe Appearance was then expected by pious Perſons, converſant in the Sacred Writings : (Luke ii. 25, 38. xix. 11. xxiii. 51.) and the more earneftly deſired juſt at this Time, as they ſuffered ſo many grievous Things, by the Oppreſſion of the Romans, and the Tyranny of Herod, which, toward the Cloſe of his Reign, grew more and more inſupportable. (e) Thou ſalt call his Name John.] It was the Office of the Father to name the Child; compare ver. 62. It is well known that this Name, in Hebrew 93171'. Joha- ) nan, 16 Luke l. 14. him. The Deſign of John's Coming declared by the Angel, Sect.3. GOD; to intimate, to intimate, that the Divine Grace Ŭ fhall, in a very eminent Manner, be upon And this Intimation ſhall be abun- 14 And thou ſhalt have dantly anſwered ; for he ſhall be a Perſon of Joy and Gladneſs, and ma- ny ſhall rejoice at his Birth. ſo diſtinguiſhed a Character, that thou ſhalt have Foy and Tranſport in him (f); and many others ſhall alſo have Reaſon to rejoice 15 with thee, on Occaſion of bis Birth. For: 15 For he ſhall be great be fall be great, not in Citcumſtances of in the Sight of the Lord, and ſhall drink neither Wine nor outward Dignity and Splendor, but, what Strong Drink; and he ſhall is infinitely more important, in the Sight of be filled with the Holy the Lord, even Jehovah his God, whoſe Ap- Ghoſt, even from his Mo- ther's Womb. probation is the higheſt Glory: And in Token of his being in a peculiar Manner feparated to his Service, (like the antient Na- zarites, Num. vi. 3) he mall drink neither Wine, nor any other ſort of intoxicating Li- quor ; and be Mall be ſo early remarkable for Wiſdom and Piety, that he ſhall appear to be filled with the Holy Spirit, even from his 16 Mother's Womb. And thus trained 16 And many of the animated for Service, he fall , when he ap- turn to the Lord their God. Children of Iſrael ſhall he pears under a publick Character, turn many of the Children of Iſrael to the Lord their GOD; whoſe Ways they have ſo generally forſaken, even while they are profeffing them- ſelves to be his peculiar People, and boaſting in ſuch an extraordinary Relation to him. 17 And to prepare them to receive the Lord 17 And he ſhall go before their God, appearing in the Perſon of the him in the Spirit and Power Meſſiah, he shall go before him, as an illuftri- of Elias, to turn the Hearts ous Harbinger, in the Spirit and Power of Elijah, that is, animated by the ſame Sanc- tity, Courage, and Zeal for Reformation, which up, and of nan, (which occurs near thirty Times in the Old Teſtament, tho' the Engliſh Reader is not aware that it is the ſame,) is derived from 71779 and 1n, and properly ſignifies, the Grace and Favour of the Lord. Elhanan, and many of the other Proper Names among the Hebrews, had ſuch a Kind of Signification, and probably were given in Token of their good Wiſhes to the Infant that received them. (f) Joy and Tranſport.] Agarriaris properly anſwers to the Word Exultation, or leaping fir Joy, and is far more expreſſive than Gladneſs. Compare i Pet. i. 8. iv. 13- and Mat. v. 12. in which laſt Places we render it, by being exceeding glad. (8) TO 2... to make ready a People prepared for the Lord. 17 of the Fathers to the Chil- which appeared ſo remarkable in that cele- Sect.3. dren, and the Diſobedient to brated Prophet: And, according to that Pre- the Wiſdom of the Juſt, to make ready a People pre- diction of Malachi, (with which the Sacred Luke I. 17. pared for the Lord. Canon concludes, Mal. iv. 6.) he ſhall meet with ſuch glorious Succeſs in his Miniſtry, as to convert the Hearts of the Fathers, with thoſe of the Children (g) ; that is, he ſhall bring many, both of the riſing, and the de- clining Age, to that real Piety towards God, which will be the fureſt Band of their mu- tual Duty towards each other : And many of thoſe, who have hitherto been diſobedient to the Wiſdom of the juſt, that is, inſenſible of the Obligations to real Religion, which is the greateſt Wiſdom, Jhall be make ready, as a Prople prepared for the Lord, raiſing in their Minds an Expectation of the Meſſiah, and a Diſpoſition to welcome him when he ſhall appear. 18 And Zacharias ſaid And Zacharias then ſaid to the Angel, By unto the Angel, Whereby what Sign Shall I know, that this deſirable an old Man, and my Wife and wonderful Event ſhall be accompliſhed ? well ſtricken in Years. for in the Courſe of Nature it ſeems moſt improbable, ſince I am an old Man, and my Wife is alſo conſiderably advanced in Years. 19 And the Angel_an- And the Angel anſwering, ſaid unto him, 19 fwering, ſaid unto him, I am I am Gabriel, that ſtand in the Preſence of Gabriel, that ſtand in the 18 Pre- GOD, (g) To convert the Hearts of the Fathers, with thoſe of the Children; £rispelar map- dlas walepa $ 71 70*10. ] Here is a plain Alluſion to Mal. iv. 6. where it is ſaid, (as we render it,) that Elijah ſhall turn the Heart of the Fathers to the Children, and the Heart of the Children to their Fathers: O'y by Braxa, which the Seventy render, rap- domu wulpos apos viov; in which Words it is quoted Ecclus. xlviii. 10. but St. Luke's Verſion ſeems as agreeable to the Hebrew. I thought Sir Norton Knatchbull's Reaſon ſufficient to juſtify my rendering it as I have done, which is juſt as our Tranſlators have rendered the like Phraſe, j udith ix. 10. Sodov Et'ap Xoule, xas ap xovla STi Jepd7o111, the Servant with the Prince, and the Prince with the Servant. But as Mr. L'Enfant, and others, not withoni fome Probability, render it, to reconcile Fathers and Children, ſuppoſing it may relate to domeſtick Diffentions, inſeparable from the Variety of Re- ligious Sects then amongſt the Fews; I was willing to comprehend that Senſe in my Paraphraſe.—Sir Norton Knatchbull's Manner of Pointing the laſt Clauſe of the Verſe, appeared to me ſo elegant, that I could not but follow it. Elſner would render it nearly in the fame Senſe, By the Wiſdom of the Juſt, to prepare the Diſobedient as a People furniſhed for the Lord, or formed for him. (Compare Iſai. xlii. 7. Septuag.). See Elſner. Obſerv, vol. i. pag. 170,---173. VOL. I. с (b) From • 18 Zacharias ſhould be dumb, till the Birth of his Son. SECT. 3. GOD, and near the Throne of his Majeſty, Preſence of God; and am as one of the chief Officers in his celeſtial ſent to ſpeak unto thee, and Luke I. 19. Court; of whoſe Appearance to Daniel, thout thew thee theſe glad Ti- dings. haft ſo frequently read: (Dan. viii. 16.ix.21.) and it is by a peculiar Favour, that I am now fent to speak to thee, in this Form of unuſual Condeſcenſion, and to tell thee theſe joyful Tidings. My very Appearance ought there- fore to have been owned, as a ſufficient Con- firmation of the Truth of my Meſſage; eſpe- cially by thee, who canſt not but know, how frequently in Iſrael, the moſt illuſtrious Per- fons have been raiſed up from Parents, who 20 had long been barren (b). And ſince thou 20 And behold, thou ſhalt doſt not acquieſce in this, God will give be dumb, and not able to thee a Sign; which, while it confirms thy theſe Things thall be per- Faith, ſhall alſo intimate his Diſpleaſure formed, becauſe thou be- againſt this finful Mixture of Unbelief: For lieveſt not my Words, which behold, thou malt from this Moment be lhall be fulfilled in their Sea- filent, and unable to ſpeak any more, till the Day in which theſe Things ſhall be accom- pliſhed, even till the Day in which the Child Thall be born; becauſe thou haſt not immedi- ately believed my Words, which yet, thro ' the Divine Indulgence and Favour to thee, shall be aſſuredly fulfilled in their Seaſon, that is, as ſoon as thou canſt reaſonably expect, after thy Return Home. And the People, who ſtood without, were 21 And the People wait- waiting for Zacharias, that he might diſmiſsed for Zacharias, and mar- velled that he tarried ſo long them with his Bleſſing; (Numb. vi. 23, in the Temple. 27. and Lev. ix. 22, 23.) and they wondered that he continued ſo long in the Temple (i), be- yond fon. 1 21 fb) From Parents, who had long been barren.] Zacharias, being ſo pious a Prieſt, could not but often have read the Account, which the Scripture gives, of the Birth of Ifaac, Jacob, yoſeph, Samſon, Samuel, &c. who were all deſcended from Mothers that had been long barren. The Reſemblance in Circumſtances might well have pro- duced a peculiar Regard to them; and one would have imagined, he muſt immediately have recollected the Story of the Angel's Appearance to Manoah in particular, when the fame Scene was acted over before his own Eyes, and ſome of the ſame Expreſ- fions uſed by the celeſtial Meſſenger. Compare Judges xiii. 2,---14. (i) So long in the Temple.] All that is here recorded, might have paſs’d in a few Mi- nutes. Elizabeth's Conception, and Retirement. 19 yond the uſual Time: For he ſtaid a while Sect. 3. after the Angel diſappeared, to preſent before Luke I. 27. God ſuch Humiliations and Thankſgivings, as this extraordinary Circumſtance required. 22 And when he came But when he came out, he was not able to ſpeak 22 out, he could not ſpeak unto to them; and by the Conſternation, in which that he had ſeen a Viſion in he appeared, they perceived, that he had ſeen a the Temple ; for he becken- Vifion in the Temple ; and he himſelf by Signs ed unto them, and remained intimated [it] to them : And he continued deaf {peechleſs. and dumb (k), during the Remainder of his Stay at Jeruſalem; a Circumſtance wiſely ordered by Providence, to awaken a greater, and more general Expectation, as to the Event of ſo ſtrange an Occurrence. 23 And it came to paſs, And after this Appearance of the Angel 23 that as foon as the Days of. to him, it came to paſs, that when the re- compliſhed, he departed to maining Days of his Miniſtration were ful- his own Houſe. filled, be departed to his own Houſe. 24 And after theſe Days And quickly after theſe Days were ended, 24 his Wife Elizabeth con- ceived, and hid herſelf five Elizabeth his Wife conceived, according to the Months, ſaying, Prediction of the Angel; and apprehending her Condition, the concealed herſelf five Months in an obſcure Retirement; not only that her Conception might more certainly appear, but chiefly, that ſhe might enjoy Opportunity for thoſe extraordinary Devo- tions; which this wonderful Favour of Pro- vidence demanded : Nor could ſhe, under ſuch a Circumſtance, refrain from ſaying, 25 Thus hath the Lord The moſt folemn Acknowledgments well 25 dealt with me, in the Days become me, becauſe the Lord himſelf bath wherein he looked on me thus miraculouſly interpoſed, and done this great Work for me, in his own good Time, even in the Days in which he hath graciouſly looked . nutes: It feems probable therefore, that, ſince the People took Notice of his continu- ing ſo much longer than ordinary in the Holy Place, he ſpent ſome Time in ſecret Devotion, where, in a Mixture of holy Affections riſing on fo great and extraordi- nary an Occaſion, he might eaſily forget how faſt the Moments paſs'd away. (k) Deaf and dumb.] As xwpas ſignifies deaf, (Mat. xi. 5. Mark vii. 32, 37. ix. 25. and Luke vii. 22.) as well as dumb, (Mat. ix. 33. xii. 22. xv. 31. and Luke xi. 14.) ſo it is plain from ver. 62. that Zacharias loſt his Hearing, with his Speech, during this Interval. (1) My с 2. 20 SECT. 3. Refletions on the Appearance looked down upon me, to take away my Re- to take away my Reproach proach of Barrenneſs among Men (1). For among Men. Luke I. 25. Barrenneſs was accounted a peculiar Re- proach among the Jews, who looked upon it as a ſingular Happineſs to be inſtrumental in multiplying the holy Seed, according to the Promiſes which God had made them relating to it. > I M P R O V E M E N T. Ver. 6. Ver. 13. Hron OW amiable is the Character of this pious Pair, who were found walking in all the Commandments and Ordinances of the Lord, blameleſs ! May our Behaviour be thus unblameable, and our Obedience thus fincere, and univerſal! And let thoſe, whoſe Office leads them nearer to God than others, remember their peculiar Ob- ligation to imitate ſuch an Example. Let us obſerve with Pleaſure, that the Prayers, which ſuch Wor- ſhippers offer, come up with Acceptance before God; to whom no coſtly Perfume is ſo ſweet, as the Fragrancy of a Character like this.-- An Anſwer of Peace was here returned, when the Caſe ſeemed to be moſt helpleſs. Let us learn to wait patiently for the Lord, and leave it to his own infinite Wiſdom to chuſe, the Time, and Manner, in which he ſhall appear for us. Zacharias, accuſtomed as he was to converſe with the God of Heaven, was nevertheleſs, as we ſee, thrown into great Conſterna- tion, at the Appearance of his Angelic Meſſenger. And may we not regard Ver. 120 (1) My Reproach among Men.] That Barrenneſs was ſo amongſt the Jews, appears froni Gen. xxx. 23. I Sam. i. 11. Ija. iv. I. liv. 1, 4. and many other Paſſages. That a Branch of the Family of Aaron fhould fail, would alſo be looked upon as a particular Calamity, and might, by ignorant and uncharitable People, be interpreted as a Judg- ment; and ſo inuch the rather, conſidering the many Promiſes God had inade, to increaſe the Families of his obedient People. Exod. xxxii. 13. Lev. xxvi. 9. Deut. vii. 13. and Pſal. cxxvii. 3, 4, 5.- I will here digreſs ſo far as to obſerve, that conſidering: how the whole Jewiſh Policy was interwoven with thoſe Acts of Religion which were to be performed by the Prieſts alone, it might ſeem wonderful; that no Proviſion at all ſhould be made for intailing the Prieſthood on any other Family, if that of Aaron ſhould happen to be extinet. Leaving this contingency unprovided for, was in Effect putting the whole Credit of the Jewiſh Religion upon the perpetual. Continuance of the Male Branches of that Family: An Iſſue, on which no Man of Moſes's Pru- dence, nor indeed of common Senſe, would have reſted his Legiſlation, if he had not- been truly conſcious of its Divine Original; eſpecially after Two of Aaron's Four Sons, had been cut off in one Day, for a ralh Act in the Execution of their Offices. as ſoon as they were initiated into it, and died without any Children. Numb. iii. 4. 21 of the Angel to Zacharias. regard it therefore, as an Inſtance of the Goodneſs, as well as Wif- Secr. 3. dom of God, that he determines, that the Services, which theſe Heavenly Spirits render us, ſhould be generally inviſible ?-It is de- lightful to obſerve that amiable Condeſcenſion, with which Gabriel, Ver. 13, 19. the Courtier of Heaven, behaved on this Occaſion. Let it teach us, with Pleaſure to purſue the humbleft Offices of Duty, and Love, which God may afſign us, towards any of our Fellow-Servants, , even in the loweſt Stations. Happy was the holy Baptiſt, in being employed in this bleſſed Ver. 17. Work, of preparing Men's Hearts to receive a Saviour, and reducing the Diſobedient to the Wiſdom of the Fuft. May we be inſpired with ſome Degree of Zeal like his, in our proper Sphere, to purſue ſo noble a Deſign! We ſee, in the Inſtance of Zacharias, that ſome Remainders of Ver. 18, 20. Unbelief may be found, even in a faithful Heart: Let us guard a- gainſt them, as remembering, they will be diſpleaſing to God, and hurtful to ourſelves.--And to conclude; when Providence favours us with any peculiarly gracious Interpoſitions, let us attentively re- mark the Hand of God in them; and let religious Retirement leave Ver. 247 Room, for ſerious Recollection, and devout Acknowledgments. SECT. IV. The Angel Gabriel is ſent to the Virgin Mary, to inform her of the Conception of Christ by ber, in which the humbly acquieſces. Luke L 26,--38. LUKE I. 26. LUKE I. 26. AND in the ſixth Month; ]N the fixth Month after Elizabeth had Sect. 4. the Angel Gabriel was ſent from God, unto a City conceived, the ſame Angel Gabriel, who of Galilee, named Nazareth, had been the Meſſenger of ſuch good News Luke I. 26. to Zacharias, was ſent from GOD, to a ſmall and inconſiderable City of Galilee, which was 27 To.a Virgin, eſpouſed called Nazareth (a); Being charged with 27 an important Commiſſion to a Virgin, who to was (a) Nazareth.]' A City in the Tribe of Zabulon, which was reduced to fo low and: contemptible a Condition, that no good Thing was expected from thence. John i. 46. 2 (b) She 22 Luke I. 27 The Angel appears to the Virgin Mary, Sect. 4. was contracted, according to the Jewiſh Me- to a Man, whoſe Name was thod of Eſpouſals, to a Man whoſe Name Joſeph, of the Houſe of Da- was Joſeph; a Deſcendant of the Royal Houſe was Mary. vid ; and the Virgin's Namo of David, which illuſtrious Family was now reduced to fo low a Condition, that Joſeph followed the Employment of a Carpenter : And the Virgin's Name was Mary, of the 28 fame Lineage. And the Angel entered in 28 And the Angel came to the Room, in which ſhe was alone; and in unto her, and ſaid, Hail, ſtanding before her, ſurrounded with an ex- ed; the Lord is with thee : thou that art highly favour, traordinary Luſtre, he addreſs’d himſelf unto bleſſed art thou among Wo- her, and ſaid, Hail, O thou diſtinguiſhed Fa- men, vourite of Heaven! I congratulate thy Hap- pineſs, for the Lord is with thee, and is a- bout to manifeſt his condeſcending Regard, in a Manner, which ſhall oblige all around thee to acknowledge, that thou art bleſſed among Women, the greateſt and happieſt of thy Sex. 29 Now the pious and modeſt Virgin, when 29 And when the faw he ſaw this Appearance of the Angel,] and him, ſhe was troubled at his heard his Meſſage, as the plainly perceived what manner of Salutation it to be ſomething of a very extraordinary this ſhould be. Nature, was much diſturbed at his Dif- courſe (b); and not imagining herſelf at all worthy of ſuch Applauſe and Congratula- tion, ſhe reaſoned with herſelf for a while, what Kind of Salutation this could be (c), and from what Original it could proceed. And the Angel immediately perceiving it, 30 And the Angel ſaid to diſperſe the Doubt ſhe was in, ſaid unto unto her, Fear not, Mary; for thou haſt found Favour her again, Fear not, Mary; for I am a Mef- with God. fenger ſent from Heaven to tell thee, that thou haft found ſignal Favour with GOD. And 30 1 (b) She was diſturbed at his Diſcourſe.) Some would render $71 tw 2006 aule, on dc- count of him; and Heinfius hath abundantly ſhewn, how common this Manner of ſpeaking is, in the Sacred Writings. (c) What Kind of Salutation.] She ſeems to have ſuſpected, it might poſſibly pro- ceed from the Artifice of ſome evil Spirit, to inſpire her with Sentiments of Vanity and Pride. (d) How Luke 1. 31. 32 vid: and foretells her Conception of CHRIST. 23 3r And behold, thou ſhalt And. bebold, and obſerve it with due Re- SECT. 4. conceive in thy Womb, and gard, for I aſſure thee in his Name, that bring forth a Son, and thalt call his Name Jeſus. from this very Time thou shalt be with Child, and at the proper Seaſon ſhalt be delivered of a Son, and ſhalt call his Name Jeſus, the Divine Saviour; for he ſhall come on that important Errand, to ſave Men from the Tyranny of Sin, and the Diſpleaſure of God. He ſhall be great, and He ſhall be incomparably great and glo- 32 ſhall be called the Son of the rious, infomuch that he ſhall juſtly be called Higheſt ; and the Lord God the Son of the moſt High God; and the Lord Throne of his Father Da- GOD Mall give him the Throne of David bis Father, from whom thou art deſcended; ſo that, like David, he ſhall be the Sovereign of God's choſen People, and poffefs that exten- ſive Empire, which was promiſed to the Seed of that holy Patriarch: (2 Sam. vii . 12, 13. Pſal. ii. 7, 8. and Pſal. cxxxii. 11, 12.) 33. And he ſhall reign And he ſhall inherit the Kingdom, with this 33 over the Houſe of Jacob for Circumſtance of ſuperior Glory, that where - ever, and of his Kingdom there ſhall be no End. as David is now ſleeping with his Fathers, this exalted Prince ſhall rule over the Houſe of Jacob, (even all the true Iſrael of God,) for ever; and tho' the moſt potent Monar- chies of the Earth will be ſucceſſively diſ- folved, yet of his Kingdom there Mall be no End, even as long as the Sun and Moon endure. See Pfal. lxxii. 5, 17. Iſa. ix. 7. Dan, vii. 14. 34 Then ſaid Mary unto And Mary replied to the Angel, O thou 34 : the Angel , How ſhall this heavenly Meſſenger, permit me to aſk, How be, feeing I know not a Man- can this poſſibly be from this Time, as thou haft intimated to me, ſince I am as yet a Virgin (d)? And. . (d) How can this beg-ſince I am as yet a Virgin?] Some would render this, What? fall this be, if I have no Intercourſe with a Man? as if ſhe would be reſolved, whe- ther this Birth were to be produced, in a common, or a miraculous Manner. But I think it is more natural to ſuppoſe, that ſhe underſtood the former Words, as an Inti- mation, that the Effect was immediately to take place, to which her preſent Circum- ftance ſeemed, humanly ſpeaking, an invincible Objection. Our Engliſh Verſion, I know not a Man, is more literal than what is here given; but I do not apprehend, that as it conceived a Son in her old 24 He confirms her Faith in his Meſſage, SECT.4. And the Angel anſwering, ſaid unto her, 35 And the Angel an- There is nothing in that Objection, great The Holy Ghoſt Thall come unto Luke l. 35. may ſeem; for this whole Affair is to upon thee, and the Power of be a Scene of Miracle : The Holy Spirit ſhall the Higheſt ſhall overſhadow come upon thee, and the Power of the moſt thee: therefore alſo that Ho- ly Thing, which ſhall be born High God ſhall thus overſhadow thee by an of thee, ſhall be called the amazing Energy, to produce an Effect, hi- Son of God. therto, from the Foundation of the Earth, unknown: And therefore that holy Offspring of thine ſhall, with Regard to this miracu- lous Conception, as well as another, and yet greater Conſideration, be called the Son of 36 GOD. And behold, to confirm thy Faith 36 And behold, thy Cou- in a Declaration, which might ſeem ſo in. fin Elizabeth, ſhe hath alſo credible, I farther aſſure thee, that thy Couſin Age : and this is the fixth Elizabeth alſo hath, by the miraculous Power Month with her, who was of God, conceived a Son, tho' ſhe be now in her old Age; and this is the fixth Month of Pregnancy with her, who hath long been called barren (e), and ſpoken of as one who could And have no Hope of being a Mother. 37 37 For with God nothing ſhall be iinpoſſible. ſcruple not to believe, what I have told thee, with Regard to thyſelf, as well as her; for thou well knoweſt, that nothing is, or ever will be, impoſſible to GOD, whoſe Almighty Power operates with equal Eaſe, in the moſt miraculous, as in the moſt common Pro- ductions. And ſtrange as the Meſſage was, Mary 38 And Mary ſaid, Ben firmly believed it (f), and ſaid with the moſt amiable called barren. 38 hold that the ſtricteſt Fidelity requires, to render the Hebraiſin ſo exactly; the Senſe is e- vidently the ſame. (e) Who hath been called barren.] I cannot think (with ſome learned and judicious Perſons,) that to be called, and to be, ſignify entirely the ſame Thing, fo as that the former ſhould be thought a mere Pleonaſm, and rendered juſt as the latter. The Phraſe ſeems to ſignify, in the Language of Scripture, not only that the Thing thall really be what it is called, but alſo that it ſhall be taken Notice of in that View: Which I think will appear from an attentive Conſideration of the chief Texts, which have been produced to eſtabliſh the oppoſite Opinion. Compare Ifa. i. 26. ix. 6. xxxv. 8. xlvii. 1, 5. lvi. 7. Ixi. 3, 6. Mat. v. 9, 19. xxi. 13. Mark xi. 17. 1 John iii. I. (f) Mary firmly believed it.] It is worthy of our Remark, that Mary, tho' a young Virgin, ſhould ſo readily believe an Event,' in itſelf ſo much more wonderful, than that which Zacharias, tho' an aged Prieſt, had found it ſo difficult to credit. And it may and Mary acquieſces in it. 25 hold the Handmaid of the amiable Humility and Piety, Behold, I am Sect.4. Lord, be it unto me accord- the Handmaid of the Lord, and would ap- ing to thy Word. And the it prove myſelf faithful and obedient; may Luke 1.38. Angel departed from her. be unto me according to thy Word! I thank- fully accept the Honour, of which I confeſs I am unworthy, and humbly reſign my Re- putation, and even my Life (8), to the Di- vine Care and Providence, while I wait the Accompliſhment of thy Prediction. Then the Angel, having executed his Com- miſſion, departed from her, and returned to his Abode in the Heavenly Regions. 1 IM PRO V E M E N T. WI ITH what holy Wonder and Pleaſure, ſhould we trace this Ver. 26, 24. Notice of an Incarnate Redeemer? and how thankfully ſhould we adore his condeſcending Goodneſs, that for us Men, and our Salvation, he did not deſpiſe the Womb of ſo obſcure a Virgin? We too are ready in our Thoughts, with Gabriel, to congratulate Ver. 28. her on ſo diſtinguiſhed an Honour, and to ſay, as one did to Chriſt in the Days of his Fleſh, Bleſſed is the Womb that bare thee, O Lord, and the Breaſts which thou haſt ſucked! (Luke xi. 27.) But let us re- member, there is yet a nobler Bleſſedneſs than this, attending thoſe, in whoſe Hearts he is ſo formed by Divine Grace, that they hear his Word, and do it. Let us hear it with Joy, that he is Jeſus the Saviour ; but let us Ver. 31, 32. alſo conſider, that he is Chriſt the anointed Sovereign, who is to rule over God's People for ever. Remember, O my Soul, that of his Ver. 33. Kingdom there ſhall be no End; and eſteem it thine unſpeakable Ho- nour and Happineſs, to be enrolled among his faithful Subjects. The Glories promiſed to ſuch in the future State are ſo får beyond Experience, or even Imagination, that they might, to Senſe, appear VOL. I. D as may be obſerved, that the Sacred Writers are particularly careful, to record Inſtances of this Kind, in which God doch, as it were, out of the Mouths of Babes and Suck- lings perfect his Praiſe. (8) Reſign my Reputation, and even my Life.] For both theſe, humanly ſpeaking, might have been in Danger; conſidering the Severity of the Moſaic Law againſt thoſe, who had violated the Faith of their Eſpouſals. (Compare Deut. xxii. 23, 24.) And tho' ſo impious a Prince, as Herod, wlio was then on the Jewiſh Throne, undoubtedly controlled many of the Laws of God; yet the natural Severity, and extravagant Jealouſy of his Temper, would probably engage him to execute this in its full Terror. 26 Reflections on Mary's Conception of. CHRIST. Sect.4. as incredible, as the Meffage which Mary received: But let us re- member the eternal Truth of what Gabriel ſuggeſted to her, that Ver. 37. nothing is impoſſible to GOD. He can therefore ripen our imperfect Souls, to all the Improvement and Pleaſures of the Heavenly State, as eaſily as he produces the meaneſt Vegetable on the Earth. Let the Temper of the bleſſed Virgin on this great Occaſion, be therefore the beautiful Model of ours: So, when the Purpoſes of the Divine Love are declared to us, may we reſign ourſelves unto the Lord; and with ſuch calm Tranquility, firm Faith, and joyful Ac- quieſcence, may we wait the Accompliſhment of his gracious Pro- Ver. 38. miſe, and ſay, Behold the Servants of the Lord! be it unto us accord- ing to his Word! So do thou, O Lord, animate and ſupport us! and the weakeſt of thy Children ſhall not ſtumble at the greateſt of thy Promiſes throUnbelief, but being ſtrong in Faith, ſhall give Glory to GOD. S E C T. V. Mary viſits Elizabeth; her Faith is confirmed by it, and he breaks out into a Song of Praiſe. Luke I. 39,--56. LUKE I. 39. LUKE I. 39. Sect. 5. IN theſe Days, or ſoon after the Time that AND Mary aroſe in thoſe the received the extraordinary Meſſage Hill Country with Halte in- Luke I. 39. mentioned above, Mary aroſe from Naza- to a City of Juda, reth, where ſhe then was, and went (a) with all the Expedition ſhe conveniently could, to what was called the Hill-Country, which lay towards the South of Canaan ; and came in- ta (a) Mary aroſe, and went &c.] This was a very wiſe Determination; as it was very probable, that by communicating the Viſion ſhe had ſeen, and perhaps alſo.de- fcribing the Form in which the Angel appeared, ſhe might convince Zacharias and Elizabeth, that there was ſomething fingular in her Caſe; and ſo might bring in the Reputation of ſuch worthy and eminent Perſons, to eſtabliſh her own, in a Circum- ſtance, which might otherwiſe expoſe her to great Suſpicion and Cenſure.--I ſhall only add, that it is not improbable, the City here ſpoken of might be Hebron, a City be- longing to the Prieſts, in the Tribe of Judah, and the Hill-Gountry. Foſh, xxi. 11. (6) Happy Luke I. 39. 40 The Virgin-Mary's Viſit to Elizabeth. 27 to a City of Judah, where Zacharias dwelt, Sect. 5. with a comfortable Expectation, that this Viſit might tend, both to confirm her Faith, 40 And entered into the and vindicate her Character. And accord- Houſe of Zacharias, and fa- ingly ſhe entered into the Houſe of her Kinf- luted Elizabeth. man Zacharias, and to the pleaſing Surprize of her Friend faluted Elizabeth. 41 And it came to paſs, And it came to paſs, that as ſoon as Eli- 41 that when Elizabeth heard the Salutation of Mary, the zabeth beard the Schutation of Mary, the In- Babe leaped in her Womb: fant in her Womb did with a moſt unuſual and Elizabeth was filled with Emotion leap for Joy; as ſenſible of the Ap- the Holy Ghoſt. proach of him, whofe Forerunner he was appointed to be. And Elizabeth was di- rected to conſider it in this View; for ſhe was immediately filled with an extraordinary Degree of Divine Inſpiration, by the Influ- 42 And ſhe ſpake out with ences of the Holy Spirit. And far from 42 a loud Voice, and ſaid, Blef- envying the fuperior Honour of her young men, and bleſſed is the Fruit Couſin, ſhe in very exalted Language con- of thy Womb. gratulated her on the Occaſion; and crying out with a loud Voice, as in a ſacred Kind of Tranſport, ſhe ſaid, in the very Words which Gabriel had before uſed to the Virgin: Moſt bleſſed art thou, O Mary, among all the Women in the whole World; and moſt bleſſed is the ſacred and miraculous Fruit of 43 And whence is this to thy Womb. And indeed, when I conſider 43 me, that the Mother of my the Matter attentively, I cannot but cry out Lord ſhould come to me? in Amazement, Whence is this Honour done to me, that ſhe who is ſo highly honoured, as to be the Mother of that wonderful and Divine Child, whom I would with all Hu- mility own as my Lord, ſkould come unto me as a Gueſt under my Roof, to whom I ſhould rather have haſtened to pay my Homage ? 44 For lo, as ſoon as the And that he, of whom thou art now preg. 44 Voice of thy Salutation founded in mine Ears, the nant, is indeed my Lord the Meſſiah, I cer- Babe leaped in my Womb tainly know by what I have now felt; for, behold, as ſoon as the firſt Voice of thy Salu- tation founded in mine Ears, as thou waſt entering into the Houſe, the very Infant D 2 within for Joy. $ 28 Elizabeth's Reception of Mary. Sect.5. within me leaped in my Womb for Joy, with a Vigour and Sprightlineſs unknown before; Luke I. 44. which I am taught to interpret, as a Ho- mage done to him, before whoſe Face he 45 is to go, to prepare his Way. And when 45 And bleſſed is ſhe that I confider the whole Affair in all its Variety Performance of thoſe Things, believed : for there ſhall be a of Circumſtances, I have Reaſon to ſay, which were told her from Happy is she, that ſo readily believed (ó) the Lord. what to Senſe appeared ſo utterly incredible, without ſo much as requiring any miracu- lous Sign of it; for ſurely there hall be a very faithful, and an exact Accompliſhment, of all thoſe Things, which have been ſpoken to her from the Lord. Then Mary alſo was filled with a Tranſ- 46 And Mary faid, My port of holy Joy; and under the Direction Soul doth magnify the Lord, of the ſame Spirit, as well as in many of thoſe Words which ſhe had learnt from the Sacred Oracles, the in the Warmth of her Devotion ſaid (c), “ My very Soul doth moſt " affectionately magnifý, and extol the Lord, 47 “ And my Spirit, with all its moſt exalted 47 And my Spirit hath rejoiced in God my Saviour. “ Powers, rejoiceth in GOD as my Saviour ;. “ who I truſt is granting ine my own Share “ in that Goſpel, which by the Appearance " of this his dear Son he is ſending to ſo For notwithſtanding all 48 For he hath regarded " the Meanneſs of my Circumſtances, and the low Eftate of his Hand- maiden; " the obſcure Condition in which I live, yet be 46 60 48 many others. (b) Happy is fpe that believed, &c.} I doubt not but here is an oblique Reference to the Unhappineſs of Zacharias, who had not immediately believed the Promiſe of GOD to him, and thereby had incurred fo ſenſible a Mark of the Divine Diſpleaſure. I have gently touched upon it in the Paraphraſe; but I was cautious of being too expreſs, left I ſhould violate that great Decorum, which the Spirit of GOD, as well as the Rules of Modeſty and Piety, taught her to obſerve, when the Faults of a Huſband were in Queſtion.-It may be added, that theſe Words ſhewed' her Knowledge of Mary's immediate Belief of the Promiſe made to her: A Knowledge, which ſhe could only gain by Divine Revelation, and which therefore would be a mutual Con- firmation of the Faith of both. (c) Mary alſo ſaid.] It is obſervable, that moſt of theſe Phraſes are borrowed from the Old Teſtament, with which the pious Virgin ſeems to have been very converſant ; eſpecially from the Song of Hannah, in which there were ſo many Paſſages remarkably ſuitable to her own Cafe. Compare i Sam. ii. 1,—10. Gen. XXX. 13. Pſal. ciii. 17. xcviii. 1. lxxxix. 10. cvii. 9. and Michy vii, 20, (d) Shabd CC Mary breaks out into a Song of Praiſe. 29 maiden; for behold, from « he hath looked with a diſtinguiſhing Re- Sect.5. henceforth all Generations gard, and moſt ſurpriſing Condeſcenſion, Thall call me bleſſed.. Luke I. 48. < upon the low Eſtate of bis Handmaid; for « behold, he hath conferred ſuch an Honour upon me, that I am fully perſuaded, ac- "cording to his Word by the Angel, that « not only the preſent Age, but all future " Generations Mall call me happy (d), and “ Thall admire the peculiar Grace and Favour 49 For he that is mighty " that the Lord hath ſhewn me. . hath done to me great " who is powerful beyond all our Concep- Things, and holy is his Name: tions, even the Almighty God, to whom << this ſtrange Event is not only poſſible, but eaſy, bath done theſe great and unheard of Things for me; and his Name, and Nature [is] ſo boly, that I cannot ſuſpect the Ac- compliſhment of any Thing that he hath 50 And his Mercy is on “ promiſed. His Mercy alſo hath in every 50 them that fear him, from Age been the Hope and Confidence of his Generation to Generation. People; and I well know, that it [is] from “ Generation to Generation, on them that fear 51 He hath ſhewed Strength « him. He hath often wrought the moſt 51 with his Arm; he hath ſcat- tered the Proud, in the Ima- glorious Diſplays of Strength by bis irre- gination of their Hearts. « Aſtible Arm : He hath often diſperſed the Haughty Sinners, that exalt themſelves againſt him, and confounded them in " thoſe Schemes which were the moſt la- « boured Imagination of their own Hearts(e). He CC (d) Shall call me happy, panogi301,] I think there are ſeveral other Texts, where paragios ſhould rather be rendered happy, than bleſſed, which is the proper Signification : of Eurognlos: (See I Tim. i. 11. vi. 15. and Rev. xx. 6.) Yet I cannot ſay, that the : Diſtinction is always material, nor do I always obſerve it in the following Verſion. (e) He hath diſperſed the Haughty, &c. SECXOZTIEV UTEPNOUVES diavold xaproas aulwv.] I know this may be render’d; He hath ſcattered thoſe that prided themſelves in the Ima- gination, or Thought, of their Hearts : But I apprehended, the Words would well bear. the yet more emphatical Senſe, I have here given them. And thus they are peculiarly applicable to the Goſpel ; in which God doth not only caſt down Imaginations, and every high Thing, &c. (2 Cor. x, 5.) by the humbling Scheme of his recovering Grace, but hath remarkably confounded his moſt inſolent Enemies in their own moſt elaborate Projects, and eſtabliſhed his ſacred Caufe by the violent Attempts they have made to ſuppreſs it: (Compare Pſal. ii. 1,—3.) A Triumph of Divine Wiſdom, of which ſuc- ceeding Ages furniſh out memorable and frequent Inſtances at home and abroad. (f) Seni 30 Mary's Song of Praiſe. SECT.5. “ He hath often brought down mighty Poten- 52 He hath put down the V“ tates from their Thrones of Dignity and Mighty from their Seats, and exalted them of low Degree: Luke I. 52. « Power, and by ſome ſingular Interpoſition " of his Providence, bath exalted the Lowly 66 from their obfcureſt State, as he is now 53 doing with reſpect to me. He hath 53 He hath filled the Hun- “ often filled the Hungry with a Variety of gry with good Things, and the good Things, and bath ſent away the Rich away. - and luxurious Sinner empty (f), having ſtripped him of all his Plenty, and turned “ him out of all thoſe Poſſeſſions, in which 54 " he was once ſo confident. And as a 54 He hath holpen his glorious Inſtance of his Condeſcenſion and Servant Ifrael, in Remem- brance of his Mercy, " his Power, tho' our Condition be fo low, “ in Compariſon of what it once was, be «c hath now ſuccoured Ifrael (g), and taken « him as his child into paternal Protection : « And all this he hath graciouſly done in - Remembrance of his Everlaſting Mercy (1), 55 " Even as he long ago ſpoke to cur Fathers, 55 As he ſpake to our " and promiſed it to Abraham, and to his Fathers, to Abraham, and to his Seed for ever. Seed, throughout all Generations : And " we the Heirs of thoſe Promiſes, ſhall now « Behold them happily fulfilled, in all the “ Fulneſs of their Extent and Glory.” Then Mary abode with her Couſin Eliza- 56 And Mary abode with beth, about three Months, till very near the her about three Months, and returned to her own Houſe, Time of her Delivery; and then returned 1 56 to (f) Sent away the Rich empty.] Farisene ſtrictly ſignifies, hath ſent, or turned them out of Doors, and very beautifully repreſents God as the great Proprietor of all, and the greateſt of Men as his Tenants at Will, whom he can ſtrip, and turn out, whenever he pleaſes. (8) He hath ſuccoured Ifrael.] That the Word avendbeto properly ſignifies to inter- poſe in Favour of a Perſon in great Neceſſity or extream Danger, Elſner hath abun- dantly proved, Obferv. vol. i. pag. 175. (b) In Remembrance of his Everlaſting Mercy.) The Beginning of the 55th Verſe ſhould, I think, be included in a Parentheſis. It makes an eaſier and ſtronger Senſe, to ſuppoſe that this Remembrance of his Mercy for ever refers to his Everlaſting Mer- cies promiſed to the Patriarchs. Compare Gen. xvii. 19. Ifa. lv. 3. Rom. xi. 29. Yet I acknowledge, thoſe Bleſſings might be ſaid, to be promiſed to them, and their Seed, for ever, which were intailed on their remoteſt Generations. Compare Gen. xii. *15. xviii. 8, &C. Care is therefore taken to expreſs both in the Paraphraſe. (7) Animate Reflections on the Vifit Mary paid to Elizabeth. 31 to her own Houſe, and lived privately there ; SECT. 5. concealing, but not forgetting, theſe extraor- dinary Things, which had ſo powerful a Ten- Luke I. 56. dency to eſtabliſh and animate her Mind (i). I M PRO V E M E N T. H W natural is it for thoſe, who have themſelve received Ver. 40. Mercy of the Lord, to communicate their Joy to others, and to ſeek the Society of their Fellow-Saints, whom he hath honoured with the ſignal Manifeſtations of his Favour ?~Happy they, whoſe Friendſhip is confirmed, and heightened, by ſuch indearing Ties! And thrice happy the humble and generous Souls, who can thus, like Elizabeth, loſe the Thoughts of private Honour and Intereſt, in a Ver. 41, 42. cordial Concern for the Glory of God, and the Good of Men; re- joicing to ſee others, perhaps in fome Reſpects their Inferiors, raiſed to Stations of Service, more diſtinguiſhed than their own! If this pious Matron thought herſelf ſo highly honoured, in re- ceiving a Vift from the Mother of our Infant-Saviour, how much Ver. 43. more doth it become us to admire the Condeſcenſion of our glorious Lord, that he will repreſent himſelf, as graciouſly knocking at the Door of our Hearts, and ready not only to make us a tranſient Vifit, but to take up his ſtated Abode with us : May our Faith, like that of the bleſſed Virgin, delightfully reſt on Ver: 46. all the Promiſes he makes, as firmly believing that there ſhall be an Accompliſhment of thoſe Things which are ſpoken ! And while that Ac- Ver. 45. compliſhment is delayed, may the pleaſing Expectation of it tune our Voice, to a Song of Praiſe like hers !Let our Souls alſo magnify the Lord, and our Spirits rejoice in that GOD, whom we hope thro' Grace Ver. to be our Saviour ; whoſe Condeſcenſion hath regarded us in ſuch low Ver. 48. Circumſtances; and whoſe Almighty Power, and everlaſting Love, have done ſuch great Things for us.-He hath provided Heavenly Ver. 49. Food, to ſatisfy our bungry Souls; and hath raiſed us to enjoy the Ver. 53. Mercies, which, in more obſcure Intimations only, he promiſed to the Ver. 54, 55: pious Patriarchs.---His Mercy is on all that fear him, thro' ſucceeding Ver. 50. Generations.—May ſuch diſtinguiſhed Favours animate our Hearts with. 47, ز (i) Animate her Mind.] Many of the Things which had paſſed in this Journey, and eſpecially that rapturous Inſpiration, which ſhe had herſelf experienced, and which till now was probably unknown to her, muſt elevate her Thoughts to a very ſublime Pitch, and enkindle in her attentive reflecting Mind high Expectations, and glorious Hopes. See. Luke ii. 19, 51. and compare Note (6), pag. 28. 32 The Birth and Circumciſion of John. Sect. 5. with thoſe Sentiments of Devotion and Zeal, which they are ſo well qualified to excite! Otherwiſe the Joy of the Old Teſtament Saints, in the diſtant and imperfect Proſpect of theſe Bleſſings, will teſtify againſt our Inſenſibility, in the ſuperior Advantages with which we are favoured. SE C T. VI. . 1 1 The Birth, and Circumciſion, of John the Baptiſt. Luke I. 57,--66. LUKE I. 57 . LUK E I. 57 Sect. 6. AND ND when the full Time for Elizabeth's NOW Elizabeth's full Time came, that ſhe Delivery was come, she brought forth a ſhould be delivered; and the Luke I. 57. Son, exactly according to the Prediction of brought forth a Son. And her Neigh- 58 the Angel to Zacharias. 58 And her Neighbours bours , and her Relations, were acquainted and her Couſins heard, how with it; and having beard, that the Lord Mercy upon her; and they in fo illuſtrious and remarkable a Manner, rejoiced with her. had magnified and diſplayed his Mercy to ber, they ran to teſtify their Joy, and ſincerely congratulated her on the happy Occaſion. 59 And in particular it came to paſs, that on 59 And it came to paſs, the eighth Day they came together in ſome that on the eighth Day they conſiderable Numbers, to circumciſe the Child Child; and they called him according to the Law: (Gen. xvii. 12. Lev. Zacharias, after the Name xii. 3.) And as it was then cuſtomary to give of his Father. it a Name (a), they that were preſent would have called him Zacharias, after the Name of 6o his Father. But his mother, who had been 60 And his Mother an- ſwered more particularly informed by her Huſband, of to circumciſe the (a) As it was then cuſtomary to give it a Name.] The giving the Child its Name, was no more a Part of the original Intent of Circumciſion, than of Baptiſm : It was an incidental Circunſtance, which Cuſtom had added. And I cannot forbear faying, that in adminiſtring the Chriſtian Ordinance, I think Care Nhould be taken, to order the Voice ſo, that it may plainly appear, we only then ſpeak to the Child by the Name, which hath been already given it. --That the Father among the Antients uted to name the Children, and that it was cuſtomary often to give them the Name of their imme- diate Anceſtors, Elſner has ſhewn on this Text. (6) A Wrin 2 have him called. Zacharias names him, and recovers his Speech. 33 fovered and ſaid, Not ſo; but of what had paſſed between him and the Sect. 6. he ſhall be called John. Angel in the Temple, anſwered and ſaid, Luke l. 60. Nay, my Friends, it muſt not be fo; but 61 And they ſaid unto be Mall be called John. And when they 61 her, There is none of thy objected to this, and ſaid unto her, None of Kindred that is called by thy Kindred, either by Birth or Marriage, is 62 And they made Signs called by this Name : In order to deter- 62 to his Father, how he would mine the Queſtion, and to be fully ſatisfied, they made Signs to his Father, to know what 63 And he aſked for a be would have bim called. And be by Signs 63 Writing-Table, and wrote, asked for a Writing-tablet (b), and when he ſaying, His Name is John. had received it, he wrote, ſaying, His Name And they marvelled all. is John; thereby declaring it a ſettled Point, that would admit of no farther Debate. And they were all amazed at the Determination. 64 And his Mouth was But greater ſtill was their Aſtoniſhment, to 64 opened immediately, and his find his Tongue at Liberty, and his Speech Tongue looſed; and he ſpake, and praiſed God. reſtored; for his Mouth was immediately open- ed, and bis Tongue [loofed); and he ſpake audibly and diſtinctly, beginning, as it was moſt reaſonable, with praiſing GOD (C), in that ſublime Hymn), which we ſhall pre- ſently record. 65 And Fear came on all And a religious awful Kind of Dread 65 that dwelt round about them: and all theſe Sayings were fell, not only on thoſe that were preſent, but noiſed abroad throughout all on all that dwelt near them: And all theſe the Hill-Country of Judea. Things, in a very particular Detail of Cir- cumſtances, were publiſed, and became the great Topick of Converſation, over the whole 66 And all they that had Hill-Country of Judea. And all wiſe and 66 heard them, laid them up in their Hearts, Saying, What pious Perſons that heard [them, laid them up manner carefully in their Hearts, as Matters highly VOL. I. E worthy (b) A Writing-Tablet, aivained cov] We have fo few Diminutives in our Language, that I was not willing to loſe this, which much more exactly anſwers the Original, than Table. (c) And his Tongue [looſed], and he ſpake, praiſing GOD.) I entirely agree with the learned Raphelius, ( Annot. ex Herod. pag. 219, 220.) that Elſner's Criticiſm (Obſerv. Vol. i. pag. 178, 179.) is not to.be admitted.; which would render it, And his Tongue alſo ſpake, praiſing GOD. It would then have been 'Euroy ourQ, inſtead of eviogwv; and Raphelius has given unanſwerable Inſtances, in the moſt approved Writers, of a Verb joined with Two Nouns; when in ftrict Propriety it can only belong to one of them. Compare i Cor. iii. 2. where the Original is, Tana upas euollod, xall ou Bpacio I have given you Milk to drink, and not Meat. . 34 Reflečtions on the Birth of John the Baptiſt. Secr.6. worthy their future Conſideration, ſaying, manner of Child ſhall this What Kind of a Child will this be, who is þe? And the Hand of the Luke 1.66. Lord was with him. uſher'd into the World in ſo extraordinary a Way? And their Expectations were far- ther raiſed by obſerving, that as he grew up, the Hand of the Lord was ſignally with him and thro' the Divine Bleſſing he appeared, not only a healthful and thriving, but like- wiſe on other, and higher Accounts, a very hopeful Child. ; IM PROVEMEN T. Ver. 57 so O ſure are the Promiſes of God, and ſo certainly will the full Accompliſhment of them another Day, ſhame our ſuſpicious un- believing Hearts, and awaken the Tongues of his Servants to Songs Ver. 58. of Praiſe! Happy the Souls, who by a lively Faith in them are anti- cipating that bleſſed Day, and whoſe Minds, kept in Tune by theſe pleaſing Views, are opening themſelves to the moſt tender Sympathy with others, and, like the Kindred of this pious Pair, are making the religious Joys of others their own; ſo ſharing, rather than envying, the fuperior Favours beſtowed upon them! Ver..65,66. Let us learn with them, wiſely to obſerve what God is doing around us, and to lay up remarkable Occurrences in our Hearts; that, by comparing one step of Divine Conduct with another, we may the better underſtand the Loving-kindneſs of the Lord, and be engaged to act with more regular Obedience in a holy Subſerviency to his gracious Purpoſes. Ver. 66. When, like good Zacharias and Elizabeth, we have the Pleaſure to ſee our Infant-Offspring, growing up in Safety and Chearfulneſs, with healthy Conſtitutions of Body, and towardly Diſpoſitions of Mind too, let us aſcribe it to the Hand of the Lord, which is upon them for Good. Let us remember, that we are at beſt, but the In- ftruments of the Divine Care and Favour to them; and that our Fa- milies would ſoon become Scenes of Deſolation, did not God watch over them, in a thouſand Circumſtances of Danger and Diſtreſs, which no Prudence of ours could have foreſeen, and which no Care of ours could have been able to provide againſt. . SECT. Zacharias breaks out into a Song of Praiſe. 35 SECT. VII. Zacharias, on the Birth of his Son, breaks out into a ſublime Anthem of Praiſe. Luke I. 67, to the End. AND LUKE I. 67. LUKE I. 67. NiD his Fallberw Zachace Now John being born, as we have before Secr. 7; his , Holy Ghoſt, and propheſied, ſaying, he firſt ſpake, after the Birth of this extraor- Luke I. 67. dinary Child, was filled with the Influences of the Holy Spirit; and in an exalted Strain of ſacred Rapture he propheſied, ſaying, 68 Bleſſed be the Lord Bleſſed be Jehovah, the GOD of Iſrael! 68 God of Iſrael, for he hath becauſe he hath now owned the Relation viſited and redeemed his People, “ in ſo ſignal a Manner; for he hath gra- ciouſly looked down upon his People in their « Diſtreſs, and wrought out an illuſtrious and 69 And hath raiſed up an compleat Redemption for them : Horn of Salvation for us, in “ he bath raiſed up for us a Horn of Sal- the Houſe of his Servant Da- “ vation (a), even an honourable and pow- “ erful Saviour, who is already conceived, “ and will quickly be born, according to our long Expectation, in the Family of 70 As he ſpake by the “ bis Servant David : As he hath [po- 70 Mouth of his holy Prophets, “ ken by the Inſpiration of his Spirit, and which have been ſince the World began; given frequent Intimations to us by the “ Mouth of his holy Prophets, which have " been from the Beginning of Time (b). 71 That we fhould be “ It now appears, that none of thoſe Pre- 71 ſaved - dictions And 69 vid : (a) A Horn of Salvation.] As a Horn is often uſed, for the moſt obvious Reaſons, to expreſs Strength and Dignity, it being the Ornament and Defence of the Creature that wears it; ſo it is ſometimes uſed in the Old Teſtament with a peculiar Reference to the Mefiah. Compare Pſal. cxxxii. 17. lxxxix. 24. I Sam. ii. 10. and 2 Sam. xxii. 3. (b) From the Beginning of Time.] It cannot certainly be inferred from hence, as ſome have argued, that there was from the Beginning of the World a Series of Prophets, or that every individual Prophet ſpoke of the Mefiah; which can never be proved, without doing great Violence to the remaining Writings of ſome amongſt them. The Words of Zacharias only amount to this, that the Generality of Prophecies, in all Ages, refer to this great Event. Compare Aets X. 43. ( Be E 22 36 SECT.7. Luke I. 71. 16 hate us: The Song of Zacharias, " dictions are forgotten by him, ſince he is ſaved from our Enemies, and " preparing for us ſuch a glorious Deliver- from the Hand of all that ance, that we may thus obtain Salvation from the Power of the moſt formidable “ of our Enemies, and may at length be " reſcued by his Redeeming Grace from the 72 “ Hand of all that hate us (C): And this 72 To perform the Mer- gracious Meſſenger hath God now ſent, cy promiſed to our Fathers, « that he may faithfully perform the Mercy, Covenant: and to remember his holy " which he [promiſed to our Fathers (d), " the bleffed Effects of which extend alſo to them; and by him ſhall God appear to be mindful of his holy Covenant, which “ hath paſſed thro' ſo many various Diſpen- ſations, yet ſtill in the main continues the 73 " fame : It being indeed no other than 73 The Oath which he " the Oath which he ſo ſolemnly ſware unto fware to our Father Abra- ham; "c. Abraham (e) our Father ; (Gen. xxii, 16, 74 17-) According to the Tenour of 74 That he would grant " which, he will now grant us the Favour, unto us, that we being deli- “ of an Opportunity, and a Heart, to ſerve our Enemies, might ſerve " him without Fear, being delivered out of the him without Fear, “ Hands of our Enemies, [ And to walk.] 75 75 In Holineſs and Righ- before him, under a religious Senſe of his teouſneſs before him, all the ! Preſence, all the Days of our Life, in the Days of our Life. “ Paths of the ſtricteſt Holineſs and Righte- cufneſs (f)." Then 65 (c) Be reſcued by his Redeeming Grace from the Hand of all that hate us.] This ſeems to have been the Mind of the Spirit, as appears by the whole Tenour of Scrip- ture; but it is impoſſible to ſay, whether Zacharias fully underſtood his own Words, which it is certain the older Prophets in ſome Caſes did not. See 1 Pet. i. 10, II. (d) Perform the Merry promiſed to our Fathers.) Tloo at sneos pela Twv malspase nuesos mot literally ſignifies, to exerciſe Mercy towards our Fathers, and might perhaps inti- mate, that the Mercy extended to the pious Patriarchs was owing to Chriſt, who was afterwards to appear. Compare Rom. iii. 25. I cannot recollect any other Place, where ποιησαι ελεος is to perform a Promife. . (c) The Oath which he fware unto Abraham.] In Vindication of our Verſion from any Objection which might ariſe to a learned Reader from the Conſtruction of the Original, umaturxi dezOnxns, - opzov OV W400E X. 7. 2. ſee Bos, Exercit. pag. 35. and Elſner, in Loc. (f) And to walk in Holineſs and Righteouſneſs.] This, as well as Deliverance from Enemies, being ſpoken of as the merciful Grant of God, I cannot but conclude, it refers to thoſe Paſſages, in which God promiſed to pour out extraordinary Degrees of a pious Spirit on his People, under the Reign of the Meliah. Compare Ifa. xliva 19-5. Jer. xxxi. 31,---34: and Ezek. xxxvi. 25.-27. (8) Tender It ſhall 77 on the Birth of his Son. 37 76 And thou, Child, ſhalt Then turning to his new-born Son, he ad- Sect. 7. be called the Prophet of the ded, “ And thou, my dear Child, ſhalt have Higheſt: for thou ſhalt go Luke I. 76. before the Face of the Lord, " the Honour to be juſtly called, the Prophet of to prepare his Ways; " the moſt HighGod: An illuſtrious Prophet “ indeed! for thou art he, who, according to " the Prediction of Iſaiah, (Iſa. xl. 3.) ſkalt go before the Face of the Lord, even of our « Divine Meſſiah, to give Notice of his Ap- 77. To give Knowledge “ proach, and to prepare his Ways. of Salvation unto his People, " be thine honourable and delightful Office, by the Remiſſion of their Sins, « not merely to bring the Tidings of ſome Temporal Deliverance, but to give the Knowledge of Eternal Salvation to his people, “ in directing them how they are to obtain 78 Through the tender " the Forgiveneſs of their Sins; Which, 78 Mercies of ourGOD; where- “ how great foever they have been, may by the Day-ſpring from on high hath viſited us, « now be obtained, through the tender Com- paſons of our GOD (8), whoſe Bowels of Mercy have yearned over his backſliding “. Children; by Virtue of which Compaſſions, “. the Dawning of the celeſtial Day (b) bath 79. To give Light to them viſted us from on high: And the Sun of 79 that fit in Darkneſs, and in Righteouſneſs is ſhortly ariſing, to ſpread the Shadow of Death, to guide " ſacred Knowledge and Joy over the Re- gions of Ignorance and Miſery, to inlighten thoſe that fit in Darkneſs, and as it were “ in the very Shadow of Death (i) itſelf, or · in 66. (8) Tender Compaſions of our GOD.) ET1&2 Xra £2e85, his Bowels of Mercy; a ftrong Hebraiſm; which, tho' I have not literally retained it in my Verſion, I have expreſſed in the Paraphraſe; and it is a Method I ſhall often take in like Caſes. Compare Fer. xxxi. 18, -20. (b) The Dawning of the Day:] It is true that avataan may ſignify, as ſome here rer- der it, the riſing Sun : and I doubt not, but here is a Reference to ſuch Texts, as Mal. iv. 2. and Iſa: Ix. 1,—3. and poſſibly, conſidering the known Ambiguity of the Hebrew Word nos, which alſo ſignifies a Branch, there may be ſome Allufion to Jer. xxiii.. 5. and Zech. iii. 8. But it is ſtrange, that any ſhould have thought Zacharias, a. Jewiſh Prieſt, hath here referred to the Greek Verſion of thoſe Texts. It is well known, the Word properly ſignifies, that Part of the Heavens where the Light begins to ariſe, and the firſt Shining of that Light. Compare Rev. vii. 2. The Dawning of the Day feemed therefore a very literal Verſion, and I apprehend, it more beautifully defcribes the State of Things juſt at this. Interval, than if the Sun had been repreſented as ac- tually riſen. (i) The Shadow of Death.] Such Phraſes, as theſe, do with peculiar Propriety de- ſesibe the ignorant and miſerable State of the. Gentile World; and.perhaps this former. Part 38 John the Baptiſt's Retirement. SECT:7," in the moſt gloomy and dangerous Condi- guide our Feet into the Way « tion, and to direct our wandering Feet in- of Peace. Luke I. 79. ... to the Way of Peace and Felicity.” 80 Thus was John the Baptiſt urher'd into 80 And the Child grew, the World, and thus were his Infant Days and waxed ſtrong in Spirit, graced with Wonders. And the Child grew up, the Day of his lhewing unto and became ſtrong in Spirit, giving early To Ifrael. kens, both of an heroick Genius, and a pious Diſpoſition, thro' the Work of God'Spirit upon him. (Compare Judges xiii. 24, 25.) And his pious Parents dying while he was young, or being peculiarly directed by a Di- vine Revelation in this Affair, he did not ap- pear in the Service of the Temple, even when he came to the Age, in which the Prieſts be- gan their Miniſtrations; but by Divine Dif- penſation, and Direction, was led to retire into deſert Places, and to continue there till the Day of bis being publickly manifeſted to Ifrael, and as it were inaugurated among them, under his Prophetick Character ; for which the Auſterity and Devotion of this Solitude was a happy Preparation (k). . IM PROV E M E N T. W Ver. 67. ITH what ſacred Joy ſhould we join in this Hymn of Praiſe! The Bleſſings celebrated in it, were not peculiar to the Fami- ly of Zacharias, or to the Houſe of Iſrael; but we, thro' the Divine Ver. 68. Goodneſs, have our Share in them: The LordGOD of Iſrael hath vihted and Part of the Verfe may refer to them: But as Chriſt's preaching to the Jews in Galilee, (for it was only to Jews he applied, Mat. xv. 24. X. 5, 6. and Rom. xv. 8.) is ſaid, Mat . iv. 149–16. to be an Accompliſhment of Ija. ix. 1, 2. to which Zacharias here probably refers, I was not willing in the Paraphrafe to fix it to the Gentiles. The fad Character, and Circumſtances of the Jews at this Time, as deſcribed by Joſephus, too well ſuit the Repreſentation here made. (*) This Solitude was a happy Preparation.] It may farther be obſerved, that ſuch a Retirement alſo, contributed to his Acceptance, by raiſing a Character for eminent Mor- tification and Sanctity; enured him to the Oppoſitions he was to expect in his Work ; and naturally prevented any ſuch Intimacy with Chriſt in their Childhood and Youth, as might poſſibly have occaſioned fome Suſpicion, as to the Impartiality of the Teſti- mony which John afterwards bore to him. Compare John i. 31.-Elſner hath ſhewn, as Schmidius had before obſerved, that the Word avar eigis often fignifies the Inaugu- ration of a Publick Officer. Obſerv. Vol. i. pag. 183. 1 Ver.72,730 Reflections on the Song of Zacharias. 39 and redeemed us. He hath remembered his Covenant with the pious Pa- Sect. 7. triarchs, in Favour of Millions, who are their Seed, only as Heirs of the Faith of Abraham.--To us hath he accompliſhed the Words he had ſpoken by his holy Prophets, and thro' his tender Mercies hath Ver. 70,78. cauſed the Sun of Righteouſneſs to ariſe upon us ; upon us, who were once indeed ſitting in Darkneſs, and in the Shadow of Death; and Ver. 79. whoſe Anceſtors, for many fucceeding Generations, were loſt in Ig- norance, Idolatry, and Wickedneſs. Let us bleſs the Lord, who hath given us Light; and make it our daily Prayer, that it may be the happy Means of guiding our Feet into the Way of Peace --Let us with Pleaſure and Thankfulneſs receive the Knowledge of Salvation, Ver. 77. by the Remiſion of our Sins, without which we ſhall never ſee it, but at an unapproachable Diſtance, Let us repoſe our chearful Confidence in this Almighty Saviour; this Horn of Salvation, which God's own right Hand hath raiſed up Ver. 69. for us : Thro’him let us ſeek the Pardon of our Sins, and Deliverance Ver. 74. from all the Enemies of our Souls And let a grateful Senſe of his Redeeming Love engage us, reſolutely to walk in the ſtricteſt Hò- Ver. 75, lineſs and Righteouſneſs as in the Preſence of God, and carefully to maintain before him a Conſcience void of Offence all the Days of our Lives. May we carry this Temper along with us into Solitude and Re- Ver. 80. tirement; may it animate us in the buſieſt Scenes of Life; and in every particular Inſtance, may it determine us in our Choice of ei- ther, and regulate our Conduct in both! S E C T. VIII. Joſeph's Suſpicions concerning Mary removed, by the Ap- pearance of an Angel to him. Mat. I. 18, to the End.. A А MAT. I. 18. MAT. I. 18. NOW OW the Birth of Jeſus ND now, having given an Account of Sect.8. Chriſt was on this wiſe: When as his Mother Mary the Birth of John, afterwards firnamed Mat. I. 18 was eſpouſed to Joſeph, be- the Baptiſt, we proceed to that of JESUS fore CHRIST, the great Subject of our Hiſtory, which was attended with the moſt ſurpriſing Circumſtances, and was thus introduced. His Mother Mary being contracted to Jofeph, ac- cording to the Method of the Jewiſh Eſpou- fals, 19 4.0 Joſeph's Perplexity on bis finding Mary with Child, Secr. 8. fałs, before they came to cohabit together as fore they came together, the Man and Wife, ſhe was found to be with Child; was found with Child of the Mat. 1.18. and this Pregnancy was, (as we have been Holy Ghoſt. informed above,) by the miraculous Opera- tion of the Holy Spirit. Now yoſeph ber 19 Then Joſeph her Huſ- Huſband being a righteous Man (a), perceiv- band, being a juft Man, and ing there was ſomething very extraordinary publick Example, was mind- not willing to make her a in the Caſe, and being by no means willing to ed to put her away privily. expoſe her unto publick Infamy (b) by any fe- vere Proſecution ; nevertheleſs was fo con- founded, with the Concurrence of the ſtrange Circumſtances that attended this Affair, as that in order to ſecure the Honour of his own Character, and to behave with all the Ten- derneſs that might be to a Perſon that he loved, he purpoſed in himſelf to have divorced her as privately, as the Law of Moſes would have allowed, that is, only in the Preſence of two Witneſſes, and without aſſigning any particular Cauſe. And as he was revolving theſe Things in 20 But while he thought his Mind during the Night-ſeaſon, full of the on theſe Things, behold, the Angel Thoughts of what he was to do, he fell aſleep; and 20 (a) A righteous Man.] It is without any juſt Reaſon, that this Text is often aſſigned as an Inſtance, where the Word doxalos is uſed to ſignify merciful, and ſome accord- ingly, have here tranſlated it, a good natured Man. !f we conſider the Information, which yoſeph might have received from Perſons of ſuch an extraordinary Character, as Zacharias and Elizabeth, (who would certainly think themſelves obliged to inter- poſe on ſuch an Occaſion, and whoſe Story ſo remarkably carried its own Evidence along with it;) beſides the Intimation the Prophecy of Ijaiah gave, and the Satisfac- tion he undoubtedly had in the virtuous Character of Mary herſelf; we muſt con- clude, that he had acted a very ſevere and unrighteous Part, had he proceeded to Ex- tremities without ſerious Deliberation; and that putting her away privately would, in theſe Circumſtances, have been the hardeſt Meaſure, which Juſtice would have ſuf- fered him to take. (6) To expoſe her unto publick Infamy.) It is very poſſible, napad egredloan may here refer to that exemplary Puniſhment, which the Law inflicted on thoſe, who had vio- lated the Faith of their Eſpouſals, before the Marriage was compleated : Deut. xxii. 23, 24. where it is expreſsly ordered, that a betrothed Virgin, if the lay with another Man, should be ſtoned." We may ſuppoſe however, that the Infamy of a publick Di- vorce, tho' ſhe had not been ſtoned, may alſo be expreſſed by the fame Word. But then there was beſides a private Kind of Divorce, in which no Reaſon was aſſigned, and the Dowry was not forfeited, as in the former Caſe; and by this ſhe would not have been ſo defamed. See Selden. Ux. Heb. lib. iii. cap. xvi. pag. 302, 365, 366. and Lightfoot. Hor. Heb. in loc. 2 (c) An is removed by an Angehwbo names the Child Jesus. 4.1 Angel of the Lord appeared and behold, an Angel of the Lord (c) appeared Sect. 8. kinto him in a Dream, ſaying, to him in a Dream, and ſaid unto him, Joſeph, Jofeph thou Son of David, fear not to take unto thee thou Son of David, (as being lineally de: Mat. I. 20. Mary thy Wife ; for that ſcended from him,) fear not to take Home which is conceived in her, Mary thy Wife, according to the Eſpouſals is of the Holy Ghoſt. that have paſſed between you, tho' there may ſeem ſome Danger of bringing a Re- flection on thyſelf and Family, for that which is begotten and formed in her, is of no Human Original, but was produced by the miraculous and unexampled Operation of the 21 And ſhe ſhall bring Holy Spirit himſelf. And in Conſequence 21 forth a Son, and thou ſhalt of it, when her Time is fulfilled, ſhe ſhall call his Name Jeſus; for he Thall ſave his People from bring forth a Son; and thou, under whoſe Protection and Care he ſhall be placed during his Infancy, ſhalt call bis Name Jeſus (d), that is, God the Saviour: For be ſhall prove that glorious and divine Perſon, intended by God to ſave his People, even all that truly believe in him, both from the Puniſhment, and the Dominion of their Sins ; by procuring an ample Pardon for them, and raiſing them, after a Life of Holineſs on Earth, to a State of compleat Perfection and Happineſs. 22 (Now all this was Now all this was done, (that is, this mira- done, that it might be fiula culous Conception, together with all the Cir- cumſtances proper to attend it, was effect- ed,) that this celebrated Prophecy might be accompliſked (e), which the Lord had ſo long before their Sins. 22 filled (c) An Angel of the Lord.] Probably Gabriel, who had been ſent to Zacharias, and Mary. That Joſeph's Scruple did not proceed, as ſome of the Fathers ſuppoſed, merely from Veneration, appears from the Reafon given, why he ſhould take Mary, which in that Cafe would have been the only Reaſon againſt it. (d) Call his Name Jeſus.] Biſhop Pearſon ſeems to have ſet the Etymology of this Name in the cleareſt Light, in his large Diſcourſe on it: (Pearſon on the Creed, pag. 69,–71.) in which he endeavours to prove, that Jah, one of the Names of GOD, enters into the Compoſition of the Hebrew Name Jehoſhuah, to which Jeſus anſwers. (Compare Heb. iv. 8. where, by the Way, I think it ſhould have been rendered, if Fofur had given them Reft.) This Derivation moſt plainly thews, how Chriſt's be- ing called Jeſus, was in Effect an Accompliſhınent of the Prophecy, that he ſhould be called Enmanuel. (e) That this Prophecy might be accompliſhed.] Few are Strangers to the Objections, which have been made againſt applying this Prophecy to Gloriſt, which drove Grotius, VOL 1 F and Be- a (6 42 Joſeph takes Home Mary his Wife. Sect. 8. before ſpoken by the Prophet Iſaiah, (Iſa. vii. filled, which was ſpoken of 14.) who ſaid to the Houſe of David in the the Lord by the Prophet, Mat. 1. 22. ſaying, Reign of Ahaz, when it ſeemed in the ut- moſt Danger of being deſtroyed; - 23 23 Behold a Virgin ſhall hold, and attend to it with a becoming Re- be with Child, and ſhall gard, while I aſſure you, that God will ſhall call his Name Emma- accompliſh a yet nobler Work, than what nuel, which, being interpret- " he is ready to perform in your Delivere ed, is, God with us.) ance from Pekah, and the Son of Tabeal; « for an unſpotted Virgin, deſcended many Ages hence from this Royal Family, now “ to be reſcued, hall in a miraculous Man- ner conceive, and bring forth a Son, and they ſhall call his Name Emmanuel ;" which being tranſlated, ſignifies, GOD with us, that is, God dwelling in our Nature, on the moſt gracious and important Deſign; a Name, in Signification nearly equivalent to that of Jeſus. 24 Then Jofeph being 24 Then Joſeph ariſing from his Sleep, with entire Satisfaction, and humble Acknowledg- Angel of the Lord had bid- ment, did as the Angel of the Lord had ap- den him, and took unto him pointed him, and without any farther Delay his Wife; took Home Mary his Wife. Nevertheleſs, 25 25 And knew her not, in Expectation of this wonderful Event, and out of Reverence to this Sacred Birth, he knew her not as a Wife, tho’ ſhe dwelt under his Roof; but ſhe continued a pure Virgin, even and many others, unhappily to ſuppoſe, that it immediately related to the Birth of a Child of Iſaiah's in a natural Way, and only in a ſecondary Senſe referr’d to Chrift. The Controverſy is too large for this place. I content myſelf with obſerving, that a Son's being born of one then a Virgin, when ſhe was married, was no ſuch miraculous Event, as to anſwer ſuch a pompous Introduction; and that it ſeems moſt reaſonable, to interpret Ija. vii. 16. as referring to Shearjaſhub, whom Iſaiah was ordered to take in his Hand, (ver. 3.) for no other imaginable Reaſon, but that fomething remarkable was to be ſaid of him. So that the general Senſe in ſhort is this ; “ You have affronted “ God by refuſing a Sign now, yet his tranſcendent Mercy will make your preſent forfeited Deliverance, (by the Death of theſe confederate Kings, which ſhall hap- " pen before win, this Child in my Hand, is grown up to the Exerciſe of Reaſon, a Sign of a much nobler Deliverance by the Mefrah; who ſhall be born of an im- « maculate Virgin, and condeſcend to paſs thro' the tender Scenes of Infancy, as s other Children do." Compare Iſa. vii. 10,-16. And fee Biſhop Chandler's ex- cellent Remarks on this Text, in his Defence of Chriſtianity, pag. 325-331. Mr. Green's 4th Letter to Mr. Collins; and Uſher's Annals, A. M. 3262. (f) Tin 66 Reflections on the Tidings of Christ's Incarnation. 43 till the had brought forth even till she had brought forth her divinely Sect.8. her Firſt-born Son; and he begotten Son, who, on Account of his dif- called his Name Jeſus. tinguiſhed Glories, with peculiar Propriety Mat. I. 25. might be called the Firſt-born (f). And according to the Direction of the Angel, he called his Name Feſus. But ſeveral other Circumſtances, relating to this important Event, will afterwards be recounted. IMPROV EM E N T. WE E ſee here, in Joſeph, an excellent Pattern of Gentleneſs, and Ver. 19. Prudence. In an Affair which appeared dubious, he choſe, as we ſhould always do, rather to err on the favourable, than on the ſevere, Extream. He was careful to avoid any precipitate Steps; and in the Moments of Deliberation, God interpoſed to guide, and Ver. 20. determine, his Reſolves. With what Wonder, and Pleaſure, did he receive theſe glad Tidings! With what Pleaſure ſhould We alſo receive them! For we too are informed of Jeſus, who came to ſave his People from their Ver. 21% Sins. An important, and glorious Salvation indeed! Hoſannah to him, that cometh in the Name of the Lord! Blefſed Jeſus ! anſwer thy Character, in delivering us, not only from Sin's condemning, but from its reigning Power ! Let (f) Till The had brought forth her Son, the Firſt-born.] There ſeems to be ſome pecu- . liar Emphaſis in the Expreſſion, TOV VIOV aulnis Tov a paloloxov, which juſtifies the Turn I have given to the Words. Compare Luke ii. 7. (where the very ſame Words are uſed, with a remarkable Exadneſs;) Rom. viii. 29. Col. i. 15. and Heb. i. 6. Tho' I confeſs the Force of the learned and candid Dr. Daniel Scott's Remarks on this Note to be ſuch, as to convince me, that this Expreſſion might have been uſed with Regard to the Firſt-born Son of any Family; and conſequently, that no certain Argument of Chriſt's ſuperior Dignity and Glory can be drawn from it: Yet from the Pen of one ſo deeply impreſſed with the Thought of it, as Luke as well as Matthew was, I think it may probably contain ſome Reference to it.- On what Terms Joſeph and Mary after- wards lived, is of ſo little Importance to us, that I cannot but wonder, it ſhould have been the Subject of ſo much Debate. It is ſufficient for us to know, that ſhe was a Virgin, not only at the Time of Chriſt's Conception, but at his Birth; as the Prophecy foretold the ſhould be. The Evangelif therefore wiſely contented himſelf with recording this, without affirming any thing farther either Way on this delicate Subject: I ſay, either Way; for that the Manner of Expreffion here uſed, will not cer- tainly prove, that Mary had more Children afterwards, appears from comparing Gen. xxviii. 15. I Sam. XV.35. Job xxvii. 5. Pſal. cí. I. cxii. 8. and Mat. xii. 20. F 2 (8) In 44 The Genealogy of CHRIST, Sect. 8. Let our Souls bow to Emmanuel, our incarnate GOD: And while with holy Wonder we ſurvey the various Scenes of his Humiliation, Ver. 23. let us remember too his native Dignity, and his Divine Glory. By him God hath fulfilled his antient Promiſes in the moſt ample and glorious Manner, in the Fulneſs of Time ſending forth bis Son, made of a Woman, and ſprung like a tender Shoot from the decayed Stock of David his Servant. While we ſtudy the Oracles of the Old Teſtament, let us with Pleaſure trace the Notices of the great Meſſiah there, even of Jeſus, to whom all the Prophets give Witneſs . May bis Name be ever in- ſcribed upon our Hearts! In that Name may we lift up our Banners, Ver. 24. and judge thoſe Reproaches a Glory, which we may meet with in his facred Cauſe (8). (8) In his facred Cauſe.] There was, humanly ſpeaking, a Probability, that Joſeph might have brought ſome Suſpicion on his. Character, or Reflection on his Family, by admitting Mary in theſe Circumſtances. Ver. 22. S E C T. IX The Genealogy of CHRIST from Abraham, as recorded by Matthew; and from Adam, as recorded by Luke. Mat. I. 1,--17. Luke III. 23, to the End. SECT.9 BEM Mat. I. I. the: MAT. J. 1. MAT. I. 1: EFORE we proceed to the Birth of THE Book of the Gene- this Divine Infant, whoſe Conception. ration of Jeſus Chrift; was ſo very remarkable, it will be proper to give ſome Account of his Deſcent according to the Fleſh. And we ſhall therefore intro- duce it with a Table of the Genealogy of Jeſus Chriſt (a); which is intended, not only as an. (a) The Gencalogy of Jeſus Clriſ.] I am well aware; that the Word geteris, and the Hebrew shon, which correſponds to it, ſometimes ſignifies the Hiſtory of a Per- fon’s Life, (as well as other Things,) and not merely his Genealogy; (compare Gen. vi. 9. xxxvii. 2. Judith xii. 18. Jam. i. 23. and iii. 6. Gr.) and that the learned Vi- tringa underſtands it ſo in this Place: (See Vitring. Obferv. Sacr. Lib. i. Diſſert, i: pag. 39.) Yet as it is niuch more frequently uſed in the latter Senſe, (ſee Gen. v. r. X. 1. xi. 10, 27. XXV. 12. xxxvi. I, 9. Numb. i. 20, 86, and Ruth iv. 18. in all which + as recorded by Št. MATTHEW. 45 the Son of David, the Son an Introduction to his Hiſtory, but more Sect. 9. of Abraham. eſpecially to ſhew, that he was the Son of Mat. I. I. David, and the Son of Abraham, as it was often foretold the Meſſiah ſhould be. (Com- pare Pſal. cxxxii. 11. Ifa. xi. 1. Jer. xxiii . 5. xxxiii. 15. and Gen. xii. 3. xxii. 18. xxvi. 4. xxviii. 14.) 3) 2. Abraham begat Ifaac, Now it is well known that Abraham, that 2 and Iſaac begat Jacob, and renowned Patriarch, and Friend of God, Jacob begat Judas and his Brethren; from whom the whole Jewiſh Nation had the Honour to deſcend, begat Ifaac in his Old Age, that Son of Sarah according to the Promiſe, with whom God's Covenant was eſtabliſhed; and Iſaac begat Jacob, on whom alſo it was entailed in Preference to Eſau, tho' his elder Brother ;. and Jacob begat Ju- dab, and his eleven Brethren, who became the Heads of their reſpective Tribes. 3 And Judas begat Pha- And as Judah was the Perſon, to whom res and Zara of Thamar , that extraordinary Promiſe was made, that and Phares begat Efrom, and Efrom begat Aram; his Deſcendants ſhould continue a diſtinct Tribe, with ſome Form of Government a- mongſt them, till Shiloh, that is, the Meſſiah, came (b); (Gen. xlix. 10.) and as it was from him that Chriſt deſcended, we ſhall confine ourſelves to the Line of his Poſterity. We therefore add, that Judah begat Pharez, and at the ſame Time Zarab his Twin-Bro- ther, of Thamar; who had been his Son's Wife; and Pharez begat Eſrom.; and Efrom 4 And Aram begat Ami- begat Aram ; And Aram begat Amina- 4 nidåby- and Aminidab begat dab; and Aminadab begat Naaſon, who was Naaffon, Prince of the Tribe of Judah, when the People: 4 which Places it is applied to Genealogies ;) I think it beft, with the learned Dr. Scott, to render it as above; only giving a little Hint of the more extenſive Senſe, the Word may poffibly bear. (6) Till Shiloh, that is, the Meſſiah, came.] This Senſe of Jacob's Prophecy is ſo beautifully illuſtrated, and ſo ftrongly aſſerted, by the preſent learned Biſhop of Sarum, (Dr. Sherlock,) in his Diſcourſes on Prophecy, Diſſert. 3. pag. 317, &c. that if I was writing on this paſſage of the Ou Teſtament, i fould have little to do but to. refer my Reader to it. (c) Of 46 The Genealogy of CHRIST, Secr.9. People were numbered and marſhalled at Naaffon, and Naaffon begat Mount Sinai ; (Numb. i. 7. X. 14.) and Salmon ; Mat. I. 4. Naaſjon begat Salmon. 5 And after their Settlement in Canaan, 5 And Salmon begat Booz Salmon begat Boaz, of Rahab (C), who had of Rachab, and Booz begat Obed of Ruth, and Obed been a Native of that Country, but enter- begat Jeſſe ; tained the Spies at Jericho, and afterwards, embracing the Jewiſh Religion, had the Ho- nour to be thus incorporated with this noble Family: And Boaz their Son begat Obed, of Ruth the Moabiteſs (d), who had ſo reſo- lutely choſen to adhere to the God and People of Iſrael ; and Obed in a very advan- 6 ced Age begat Jelle (e): And Jelle be- 6 And Jeffe begat David gat , beſides ſeveral elder Children, David, King begat Solomon of her the King, and David the the celebrated King of Iſrael, who was fa- that had been the Wife of voured with the Title of “the Man after Urias; • God's own Heart," and had an expreſs Promiſe, that the Meffiah ſhould deſcend from him. (Compare 2 Sam. vii. 12,---16, and Acts ii. 30.) And David the King begat Solomon, of Bathſheba, who had before been [the Wife) of Uriah the Hittite ; and tho' that holy Man, in this unhappy Affair, acted (c) Of Rahab.] It is not indeed expreſsly faid, ſhe was Rahab of Jericho, commonly called the Harlot, but I think there can be no Room to doubt it, as we know ſhe was contemporary with Salmon, and may conclude, that the (this Rahab) was, as all the other Women mentioned in this Liſt, a remarkable Perſon. Now there was no other of that Name, eſpecially of this Age, of whom the Compiler of this Table could, (ſo far as we can judge,) ſuppoſe his Reader to have any Knowledge . (d) Boaz begat Obed, of Ruth the Moabiteſs.] The Son of a Moabite by an Iſra- elitiſh Woman could never be allowed to enter into the Congregation of the Lord; that is, at leaſt he was rendered incapable of being a Prince in Iſrael, and perhaps even of being naturalized by Circumciſion; which may be the ineaning of the Phraſe, Deut. xxiii. 3. (See Mr. Lowman's Hebrew Government, pag. 130, & feq.) But it evidently appears from this celebrated Inſtance, that this Precept was not underſtood, as ex- cluding the Deſcendants of an Iſraelite by a Moabitiſh Woman from any hereditary Honours and Privileges. Otherwiſe furely Salmon, the Son of Naaſjon Prince of Ju- dah, would never have married Rahab, one of the accurſed People of Canaan;- nor would the Kinſman of Boaz have wanted a much better Reaſon than he aſſigned, (Ruth iv. 6.) for refufing to marry Ruth when ſhe became a Widow. (e) Obed in a very advanced Age begat Jeffe.] That Salmon, Boaz, and Obed, muſt each of them have been about an hundred Years old, at the Birth of his Son here recorded, hath been obſerved by many, and is well accounted for by Dr. Whitby in particular: Annot, on ver. 4. (f) Jehoa 1 as recorded by St. MATTHEW. 47 acted in a way moſt unworthy his Charac-ec T.9. ter, yet God on his deep Repentance gra-ų Mat. I. 6. ciouſly forgave him, and entailed the Pro- iniſe on his Seed by her. 7 And Solomon begat And to go forward therefore with the 7 Roboam, and Roboam ber Genealogy according to this Line, Solomon gat Abia, and Abia begat Aſa; begat Rehoboam, from whoſe Government the Ten Tribes revolted under Jeroboam the Son of Nebat : And Rehoboam begat Abijab; and Abijah begat Aſa, whoſe Reign was ſo 8 And Afa begat Jofa- long and proſperous : And Aſa begat the 8 phat, and Joſaphat begat good Fehofhaphat ; and Jehofhaphat begat Je- Joram, and Joram begat horam, who unhappily diſhonoured the holy Ozias ; Family, by an Alliance with Athaliah, the Daughter of Ahab. 2 Kings.viii. 18. And (to omit AHAZIAH, the Son of that wicked Woman, whoſe Impieties and Cruel- ties rendered her ſo infamous ; 2 Chron. xxiv. 7. the ungrateful JoAsh her Grandſon, who inurder'd Zechariah the Prophet, the Son of his great Benefactor Jehoida; 2 Chron. xxiv. 20, 21, 22, and AMAZIAH his Son, who ſucceeded him ;) Jehoram, at the Din ſtance of the fourth Generation, may be ſaid 9 And Ozias begat Joa- to have begat Uzziah the Leper (f). And 9 tham, and Joatham begat Uzziah begat Jotham; and Jotham begat that Achaz, and Achaz begat Ezekias; wicked Amaz, who inſtead of being.reform- ed by the chaſtiſing Hand of God, treſpaſſed yet more and more againſt him; 2 Chron. xxviii. 22. And Abaz begat the religious He- zekiah, that diſtinguiſhed Favourite of Hea- IÒ And Ezekias begat ven : And Hezekiah begat Manaſſeh, ſo 10 Mánafſes, and Manaſſes be- remarkable once for his enormous Wicked- neſs, gat (f) Jehoram may be ſaid to have begat Uzziah.] It is undeniably evident, from 2. Chron. chap. xxii. and following, that three Princes are here omitted. If this Table was taken from any publick Records amongſt the Fews, the Evangelift does not ſeem reſponſible for the Exactneſs of it; but if he himſelf drew it up, I think it will be but modeſt in us to ſuppoſe, that it was by ſome peculiar Divine Direction that the Sin of Jehoram is thus animadverted upon, even to the fourth Generation; his intermediate Deſcendants being thus blotted out of the Records of Chriſt's Family, and overlooked as if they had never been. (8) The 48 The Genealogy of CHRIST, Sect. 9. neſs, and afterwards for his huinble Repen- gat Amon, and Amon be- Stance : And Manaſeb begat that infamous gat Joſias ; Mat. I. 10. and hardened Sinner Amon ; and Amon begat Joſiah, that eminently pious Prince, whoſe Heart was ſo early and ſo tenderly impreſſed with an Apprehenſion of God's approaching II Judgments. And Fofiah begat Jehoiakim, I1 And Joſias begat Je- and his Royal Bethren, Jehoahaz and Zede- chonias and his Brethren, kiah, who both of them were Kings of Ju- carried away to Babylon. about the Time they were . dah; the former, Predeceſſor to Jehoiakim, and the latter, the Succeſſor of his Son (8): And about the Time of the Babyloniſh Capti- vity, Jehoiakim begat Jehoiachin, otherwiſe called 7 econiah (b), who was ſo long the Priſoner of the Chaldeans. And (8) The Succeſſor of his Son.] On the Death of Joſiah, the People took Jehonhaz, otherwiſe called Shallum, tho' a younger Brother, and made him King in his Father's. Stead; (2 Kings xxiii . 30, 31.) but Pharaoh-Necho in three Months Time depoſed him, and carried him Captive to Egypt, according to the Prediction of the Prophet concern- ing him: (fer. xxii . 10, 11, 12. compared with 2 Kings xxiii. 33, 34.) And having thus depofed him, he made Jehoiakim the elder Brother, who was formerly called Eliakim, King in his Room. But this Fehoiakim was ſoon fubdued by the King of Babylon, who after his Conqueſt ſuffered him for a while to continue on the Throne; but on his Revolt to the King of Egypt again, he was ſlain by the Chaldeans; (2 Kings xxiv. 1, 2.) and thrown out unburied, as Joſephus tells us, (Antiq. lib. x. cap. 6. (al. 8.) S. 3. Havercamp.) agreeable to what the Prophet had foretold: Jer. xxii. 18, 19. xxxvi. 30. After his Death, his Son Fehoiachin, by ſome called Jehoiakim the Second, was put in his Place; and this is he who is elſewhere called Jeconiah, Chron. iii. 16. and Coniah, Jer. xxii. 24. But after a Reign of three Months, he was taken Captive, and impriſoned by Nebuchadnezzar, 2 Kings xxiv. 8,-16. (ac- cording to the Prophecy, Fer. xxii. 24, 25, 26.) and after thirty-ſeven Years releaf- ed: 2 Kings xxv. 27. In the mean Time, upon his being depoſed, his Uncle Zede- kiah, the third Son of Fofiah, was raiſed to the Throne ; but after a Reign of eleven Years, his Eyes were put out, and he was carried Captive to Babylon, Jeruſalem and the Temple being deſtroyed. 2 Kings xxiv. 17, 18. xxv. 7.-= I have traced and ſtated the Matter thus particularly, chiefly becauſe it is a Key, not only to the Para- phraſe on this Text, but to much of the Book of Jeremiah, which, as it is plain that ſeveral Chapters of it are diſplaced, cannot be well underſtood without a very ex- act Knowledge of the preceding Hiſtory, (b) Jehoiakim begat Jeconiah.] 1 here follow the Reading of the Bodleian, and other Manuſcripts, (Notice of which is taken in the Margin of our Bibles,) Iwoits de τον Ιωακειμ Ιωακείμ δε εγεννησε τον Ιεχονιαν. And this indeed feeins abfolutely neceffary, to keep up the Number of fourteen Generations ; unleſs we ſuppoſe, that the feconiah here is a different Perſon, from that Jeconiah mentioned in the next Verſe; which ſeems a very unreaſonable Suppoſition, ſince it is certain, that throughout this whole Table, each perſon is mentioned twice, firſt as the Son of the preceding, and then as the Father of the following. I am obliged to the candid Animadverſion of Dr. Scott EM EVVNOE 2 for as recorded by St. MATTHEW. 49 12 And after they were And after the Babyloniſ Captivity com- Sect.9. nias begat Salathiel, and Sa- menced, this Feconiah begat Salathiel (i); lathich begat Zorobabel ; and Salathiel begat Zerubbabel (k), that il. Mat. I. 12. luſtrious Inſtrument of reſtoring and ſet- tling the Jewiſh Commonwealth on their 13 13 And Zorobabel begatA- Return from the Captivity : And Zerub- biud, babel for the ſmall Alteration I have made in my Reading of this Verſe, from what was publiſhed in the firſt Edition. (2) Feconiah begat Salathiel.] I cannot take upon me certainly to determine, whether Salathiel was the Son of Jeconiah by Deſcent, or Adoption. It is certain, that Luke (chap. iii. 27.) derives Salathiel from David, by Nathan, and not by Solomon, whoſe Line might poflibly fail in Jeconiah. And this would be moſt evidently congruous to Jer. xxii. 30. where it is ſaid, that econiah ſhould be written Childleſs, as we render it: But as the Diſperſion of Jeconiak's Seed is there threatened, and at leaſt ſeven Sons of his are reckoned up elſewhere, i Chron. iii. 17, 18. (ſuppoſing Afir, as the Word fignifies, to be only a kind of Sirname of Jeconiah the Captive,) a greater Number, than one could ſuppoſe ſo unhappy a Prince would adopt in his Impriſonment; I ſhould rather think, the Word 99999 in the fore-cited Prophecy ſignifies, (as the Seventy ſup- poſe, who have tranſlated it Exxnguxlov,) naked, ſtripped, or rooted up; and the more ſo, becauſe it ſeems harſh, to ſuppoſe Eyevinge ſhould fignify only he adopted. Yet I own, it is ſomething ſtrange, that Salathiel, who on this Suppoſition was a Deſcendant of So- lomon, ſhould be adopted by Neri, a Deſcendant of Nathan, a younger and much infe- rior Branch of David's Family; or that it ſhould be faid by Jeremiah, that none of Feconiah’s Seed ſhould rule any more in Judah, if Zerubbabel, their firſt Ruler after the Captivity, was at fartheſt but his Great Grandſon. On the whole, I ſubmit ſo diffi- cult a Queſtion to the Determination of abler Judges, and content myſelf with thus hinting at what I found moſt material on either Side. If the two Genealogies do not ſpeak of different Perſons that were named alike, I ſhould conjecture, that Salathiel, the Son of Neri, might marry the Daughter of Ieconiah, and might poſſibly on that Account be alſo adopted by him. The attentive Reader will fee, that this Hypotheſis at leaſt ſoftens the Difficulties, inſeparable from either of the former. (k) Salathiel begat Zerubbabel ] This illuſtrious Perſon Zerubbabel is ſo often ſaid to have been the Son of Salathiel, or Shealtiel, which is nearly the ſame, (and accordingly the Syriack here reads Schaltiel :) See Ezra iii. 2, 8. v. 2. Hag. i. 1, 12, 14. ii. 23. that I incline more and more to think with Brennius, that the Zerubbabel mentioned 1 Chron. iii. 177-19. as the Son of Pedaiah the Brother of Salathiel, was a different Perfon from this. As the Name Zerr:bbabel ſignifies a Stranger in Babylon, it is ne Wonder that it ſhould be given to ſeveral Children born in the Captivity.--If this So- lution be not allowed, I ſee not how the known Difficulty here can be removed, un- leſs by acknowledging that the Books of Chronicles (the Author of which is unknown) may have ſuffered by the Injuries of Time, ſo that the preſent Reading of fome Paſ- ſages may be incorrect; which is very conſiſtent with owning the plenary Inſpiration of thoſe Books. By allowing this, we fhould fairly get rid of Two Parts in Three of the feeming Contradictions in the Writings of the Old Teſtament, (I ſpeak on an accurate Review of them ;) and ſhould be free from the fad Neceſſity of ſuch evaſive Criticiſms, as are more like to pain a candid Heart, than to ſatisfy an attentive and penetrating Mind. The Omillion of a Word or Two in a Genealogical Table, and fometimes the Miſtake of a Letter or Two in tranſcribing, eſpecially with regard to Names or Numbers, occaſions many inextricable Difficulties, where in the Original Reading all might be perfectly clear. VOL. I. G a (1) Ze- SECT. 9. zor ; 50 The Genealogy of CHRIST, babel begat Abiud (l); and Abiud begat Elia- biud, and Abiud begat Elia- kim; aud Eliakim begat Azor : And A- kim, and Eliakim begat A- Mat, I. 14. zor begat Zadock; and Zadock begat Achim ; 14 And Azor begat Sa- and Achim begat Eliud: 15 And Eliud begat doc, and Sadoc begat Achim, Eleazar; and Eleazar begat Matthan; and and Achim begat Eliud; 16 Matthan begat Jacob : And this Jacob azar, and Eleazar begat Mat- 15 And Eliud begat Ele- begat Jofeph, who was the Huſband of Ma- than, and Matthan begat ry, that bleſſed Virgin, of whom was born, Jacob; by the immediate Power of God, Jeſus, feph the Huſband of Mary, 16 And Jacob begat Jo- who is commonly called Chriſt, as he was in- of whom was born Jeſus, deed God's Meſſiah, or Anointed One; the who is called Chriſt. great Sovereign, and Prophet, and High- Prieſt of his Church, compleatly furniſhed for the Diſcharge of all thoſe Offices, by a moſt plentiful Effuſion of the Spirit, which was given, not by Meaſure, to him. 17 This is the Genealogy of his reputed Fa- 17 So all the Generations ther : So that we ſee, as it here ſtands, that from Abraham to David, are all the Generations, in the firſt Interval or from David until the carry- fourteen Generations; and Claſs of this illuſtrious Family, from Abra- ing away into Babylon, are ham to David, when we may look upon it fourteen Generations; and as in its Riſing State, are fourteen Genera- from the carrying away into tions: And after theſe, in the next Claſs, from fourteen Generations. David to the Babyloniſh Captivity, when it was ſeated on the Throne, and may be reck- oned as in its Flouriſhing State, we may com- pute them as amounting to the ſame Num- ber, and to conſider them as they are repre- fented here, they may again be counted four- teen Generations (m): And in like Manner, in the laſt Claſs, from the Babyloniſh Captivity to Chriſt, when by Degrees it ſunk into Ob- ſcurity, and manifeſtly was in its. Declining State, then alfo we may reckon them as four- teen Generations, LUKE (1) Zerubbabel begat Abiud.] Rhefa, mentioned by Luke, chap. iii. ver. 27. was probably another Son of Zerubbabel. Abiud might poſſibly be the ſame with Mehul- lam, whoſe Name is mentioned in 1 Chron. iii. 12. or perhaps he, and his Deſcen- dants, falling into Obſcurity, their Names might be no where preſerved, but in this Genealogy of Joſeph's Family, which the Evangelift tranſcribed as he found it. (m) They may be counted fourteen Generations.] I expreſs it with this Latitude, as it is manifeſt that Three Perſons are omitted in the ſecond Claſs between Jehoram and Uzziah, 9 as recorded by St. LUKE. 51 LIKE III. 23. LUKE III. 23. Sect And Jeſus himſelf began But tho' we have thus given the legal Ge-un to be about thirty Years of Luke III. 23. Age, being (as was fup- nealogy of Chriſt from Abraham, as derived poſed) the Son of Joſeph, from Joſeph his reputed Father, we fliall yet which was the Son of Heli, add another, that aſcends to Adam: And 24 Which was the Son of Matthat, which was the Son this is the Account which Luke hath given of Levi, which was the Son us in his Goſpel; where after he had ſpoken of Melchi , which was the of the Baptiſm of Jeſus, when he was begin- Son of Joſeph, 25 Which ning [kis publick Miniſtry,] and was about was the Son of Mattathias, thirty Years of Age, he traces his Deſcent in which was the Son of Amos, the Line of Mary (n); whoſe Father Heli which was the Son of Eni, adopting Joſeph, whom he made his Son-in- which was the Son of Nagge, Law, the Deſcent of Joſeph may on that 26 Which was the Son of Account be reckoned from him, and ſo is Maath, which was the Son of in Effect the ſame with that of Mary. Chriſt Mattathias, which was the Son of Semei, which was the therefore being born of Mary after her E- Son of Joſeph, which was the ſpouſals, may be conſider'd upon this Ac- Son of Juda, 27 Which was count to be (as at that Time he commonly the Son of Joanna, which was the Son of Rhefa, which was was reckoned,) the Son of Joſeph, who by A- the Son of Zorobabel, which doption, or rather by the Marriage of his was the Son of Salathiel , Daughter, was the Son of Heli (0), The which was the Son of Neri Son of Matthat, the Son of Levi, the Son Melchi, of 1 24 Uzziah, ver. 8. and it is only by counting them as here repreſented that they make fourteen Generations. And if according to the Reading of the Bodleian, Jehoiakim be introduced in ver. 11. and conſidered as the laſt of this Claſs, (which ſeems the bet- ter Reading, as Jeconiah does not appear to have had any Brethren,) Jeconiah will thus be reſerved for the third Claſs, which otherwiſe would want one Perſon to com- pleat the Number. (n) In the Line of Mary.] I am aware, that Mr. Le Clerc, and many other learned Men, have thought, that yoſeph was begotten by Heli, and adopted by Jacob: But I much rather conclude, that he was adopted by Heli, or rather taken by him for his Son upon the Marriage of his Daughter, and that Heli was the Father of Mary; be- cauſe an antient Jewiſh Rabbi expreſsly calls her, the Daughter of Heli; and chiefly, becauſe elſe we have indeed no true Genealogy of Chriſt at all, but only two different Views of the Line of Hofeph, his reputed Father; which would by no means prove, that Chrift, who was only by Adoption his Son, was of the Seed of Abraham, and of the Houſe of David. Yet the Apoſtle ſpeaks of it as evident, that Chriſt was deſcended from y udah; Heb. vii. 14. in which, if this Goſpel were (as Antiquity affures us,) written by the Direction of Paul, perhaps he may refer to this very Table before us. See Mr. Whiſton's Harmony of the four Evangeliſts, Prop. xvi. pag. 175, & feq. (0) Yoſeph, who by Adoption, or rather by the Marriage of his Daughter, was the Son of Heli.] It is neceſſary to take the Words in this Latitude, becauſe the true Father of Joſeph appears to have been Facob or James, the Son of Matthan. See Mat. i. 15, 16. 1. G 2 (D) The 1 W fofeph, 27 Judah, 52 The Genealogy of CHRIST, Sect. 9. of Melchi, the Son of Jannah, the Son of Melchi, which was the Son Luke III.25. The Son of Mattathias, the Son of Addi, which was the Son of Cofam, which was the Son of Amos, the Son of Nahum, the Son of of Elmcdam, which was the 26 Eli, the Son of Naggai, The Son of Son of Er, 29 Which was Maath, the Son of Mattathias, the Son the Son of Joſe, which was of Shimei , the Son of Joſeph, the Son of was the Son of Jorim, which The Son of Johanna, the Son was the Son of Matthat, of Rheſa, the Son of Žerubbabel , the Son of which was the Son of Levis 28 Salathiel, the Son of Neri (P), The 30 Which was the Son of Simeon, which was the Son Son of Melchi, the Son of Addi, the Son of Of Juda, which was the Son Cofam, the Son of Elmodam, the Son of Er, of Joſeph, which was the Son 29 The Son of yoſes, the Son of Eliezer, the of Tonan, which was the Son of Eliakim, 31 Which was Son of Forim, the Son of Matthat, the Son the Son of Melea, which was 30 of Levi, The Son of Simeon, the Son the Son of Menan, which of Judah, the Son of Joſeph, the Son of which was the Son of Nathan, was the Son of Mattatha, 31 Jonan, the Son of Eliakim, The Son which was the son of David, of Meleah, the Son of Mainan, the Son of 32 Which was the Son of Mattathas, the Son of Nathan, the Son of Jeffe, which was the Son of Obed, which was the Son of that celebrated King of Iſrael David, the Booz, which was the Son of 32 Man after God's own Heart, The Son Salmon, which was the Son of Jeſe, the Son of Obed, the Son of Boaz, the Son of Aminadab, which , the Son of Salmon, the Son of Naaſon, was the Son of Aram, which 33 The Son of Aminadab, the Son of Aram, was the Son of Efrom, which the Son of Eſrom, the Son of Pharez, the was tbe Son of Phares, which of Juda, 34 Son of Judah, The Son of Jacob, the Son of Iſaac, who was, according to the Jacob, which was the Son of Promiſe, the Son of that honourable Pa- Iſaac, which was the Son.of triarch Abraham, the Son of Terah, the Abraham, which was the Son of Thara, which was the Son 35 Son of Nabor, The Son of Serug, the of Nachor, 35 Which was Son of Ragau or Reu, the Son of Peleg, the Son of Saruch, which 36 the Son of Heber, the Son of Salah, The was the Son of Ragau, which was the Son of Phalec, which Son of Cainan (9), the Son of Arphaxad, was . the Son of Heber, which the was the Son 34 Which was the San of was ( The Son of. Neri.] See the latter Part of Note (i), pag. 49 (9) The Son of Cainan.] There is no Mention made of this Cainan, in either of the Genealogies that Mofes gives us, Gen. X. 24. and xi. 12. but Salah is there ſaid to be the Son of Arphaxad. Cainan muſt therefore have been introduced here from the Tranſlation of the Seventy Interpreters, who have inſerted him in both theſe Places, in the fame Order as we find him here; and as this. Tranſlation was then commonly uſed, and was more generally underſtood than the Hebrew, it is probable that fome Tran fcriber of this Goſpel added Cainan- from that Verſion: Unleſs we ſuppoſe, that Luke himſelf might chuſe, in writing this Genealogy, to follow the Septuagint, as he ap- pears. to do in ſeveral other. Paſſages that he has quoted from the Old Teſtamsnt, Nor is. Was as recorded by St. Luke. 53 the Son of Sala, the Son of Shem, the Son of Noah, with Sect.9. 36. Which was the Son of whom he was preſerved in the Ark : And ca Cainan, which was the Son of Arphaxad, which was the it is well known, that Noah was the Son of Luke III. 36. Son of Sem, which was the Lamech, The Son of Methuſelah, the 37 Son of Noe, which was the Son of Enoch, who was tranſlated without was the Son of Mathuſala, dying, and was the Son of Jared, the Son which was the Son of Enoch, of Mahalaleel, the Son of Cainan, which was the Son of Jared, Son of Enos, the Son of Seth, the Son of leel, which was the son of Adam, who being deſcended from no Hu- Cainan, 38 Which was man Parents, but formed by the immediate the Son of Enos, which was Power of a Divine Creating Hand, might the Son of Seth, which was the Son of Adam, which was with peculiar Propriety be called (the Son) the Son of God. of GOD, in his original State the. Heir of Immortality and Glory... The 38 which was the Son of Male- I M P R O V E M E N T. & feq. HEN we ſurvey any ſuch Series of Generations, it is obvious Mat. i. 1, to reflect, how like the Leaves of a Tree, one paſſeth away, and another cometh : Yet the Earth ftill abideth, and with it the Goodneſs of the Lord, which runs on from Generation to Generation, the common Hope of Parents and Children. Of thoſe who formerly lived upon Earth, and perhaps made the moſt conſpicuous Figure among the Children of Men, how many have there been, whoſe Names have periſhed with them, and how many, of whom nothing but their Names are remaining? Thus are Mat. i. 131 we paſſing away, and thus ſhall we be ſhortly forgotten. Happy, if & feq. while we are forgotten of Men, we are remembered by God, and our Names are found written in the Book of Life! There they will make a much brighter. Appearance, than in the Records of Fame, OF: is it, after all, a Point of any. Conſequence, as the Deſign of the Evangelift was only to preſent us with the Gencalogy of Chriſt in its Aſcent to Adam, which is equally clear, whether we reckon Salah as the immediate Deſcendant of Arphaxad, or whether we conſider him as his Grandſon by Cainan. And much leſs Reaſon is there to object. to the apparent Difference there is, between the Names that Luke has given us, and thoſe we meet with of the fame Perſons in the Old Teſtament : This is no more than what is uſual, when the ſame Names are mentioned in a different Language ; nor wili the Greek admit them to be ſo expreſſed, as to agree exactly with the Hebrew. But to avoid Confuſion, I have rather choſe, both in the former Genealogy, and this, to give the Names that are delivered in the Old Teſtament, as they are written in the Hebrew, to which our Language will admit us to come nearer than the Greek could do, and which muſt be allowed to be the more exact and truer Method of pronouncing thenk. Compare Gen. v. 3, & feq. xi, 10,-27. and 1 Chrox. i. 1,-27 & feq. 5, 6, 54 Reflections on the Genealogy of CHRIST. SECT.9. or than they would do even in ſuch a Catalogue, of thoſe who were related to Chriſt according to the Fleſs; whoſe Memory is here Luke iii. 24, preſerved, when that of many, who were once the Wonder, and Terror of the Mighty in the Land of the Living, is loſt in perpetual Oblivion. Mat. i. 39 We obſerve among theſe Anceſtors of Chriſt, ſome that were Heathens, and others that, on different Accounts, were of infamous Characters; and perhaps it might be the Deſign of Providence, that we ſhould learn from it, or at leaſt ſhould on reading it take Occa- fion to reflect, that Perſons of all Nations, and even the chief of Sin- : .ners amongſt them, are encouraged to truſt in him, as their Saviour. To him therefore let us louk, even from the Ends of the Earth, yea, from the Depths of Guilt and Diſtreſs; and the Conſequence will be happy, beyond all Expreſſion, or Conception. ADAM, tho’originally the Son of GOD, loſt that Inheritance of Life and Glory, which, in Conſequence of ſuch a Relation, he might reaſonably have expected; but the ſecond Adam repairs the Loſs, which we had ſuſtained by the Tranſgreſſion of the firſt. now predeſtinated to the Adoption of Children by Jeſus Chriſt, and raiſed by him to the Hope of a fairer Inheritance, than the Terreſtrial Paradiſe. Let it be our daily Labour, to ſecure this invaluable Bleſſing, that ſo as we have borne the Image of the Earthly Adam, we may in due Time bear the Image of the Heavenly, and at length attain to the perfect Manifeſtation of the Sons of GOD. Luke iii. ult. We are S E C T. X. CHRIST is born at Bethlehem, and his Birth revealed by an Angel, to fome Shepherds in the Neighbourhood of that Town; and he is circumciſed on the eighth Day. Luke II. 1,--21. LUKE II. I. LÚke II. 1. Sect. 10; NOW it came to paſs in thoſe Days, or Abdeit came to paſs in about the Time, in which John the Bap- went out a Decree from Ce- Luke II. 1. tiſt was born, and Chriſt conceived in the Manner related above, that the Roman Em- peror Auguftus Cæfar publiſhed an Ediet, or Decree, far A general Enrollment of the Jews. 55 far Auguſtus, that all the Decree, that all the Land (a) of Judea, Sect. 10. World ſhould be taxed: which was then united under one Prince,! and governed by Herod, ſhauld be publickly Luke II. 1. enrolled; or that the Number of its Inha- bitants, both Male and Female, with their Families, and Eſtates, ſhould be regiſtered. This he ordered, as a Token of his particu- lar Diſpleaſure againſt Herod their King, and as an Intimation that he intended quick- 2 (And this taxing was ly to lay them under a Tax. And here 2 firſt made, when Cyrenius we may obſerve by the Way, that this was was Governor of Syria:) the firſt Enrollment of the Jews, and was committed to the Care of Cyrenius, or, as the Latins write it, Quirinius, a Roman Se- nator ; who being afterwards] Governour of Syria (b), made a ſecond Enrollment or Tax- (a) All the Land.] Tho'oxxx pern doth undoubtedly fometimes ſignify the whole World; (Afts xvii. 31. Rom. X. 18. and Heb. i. 6.) and ſometimes probably the Roman Empire; (as more eſpecially in Rev. iii. 10. and xvi . 14.) See Elſner, in loc. Yet I think, the learned and ingenious Dr. Lardner hath fully proved, that it is to be taken in a more limited Senſe, both here, and Acts xi. 28. as it plainly is, Luke xxi. 26. (See Lardn. Credib. of Gop. Hift. Part i. vol. i. pag. 542, and vol. ii. pag. 574, & ſeq.) It is with peculiar Propriety called the whole Land, as it was ſoon after diſmembered, and Nazareth, where Chriſt's Parents dwelt, was in a different Diviſion from Bethlehem; as Dr. Lardner well obſerves. That may econ fignifies a publick Enrollment, Elſner on this Text hath evidently ſhewn. (b) And this was the firſt Enrollment of Cyrenius, afterwards Governour of Syria. Αυλη απογραφη πρώτη εγενέο ηγεμονευουλος της Συρίας Κυρηνικ.] The worthy Perfon whom. I mentioned above, Dr. Lardner, in his unequallid Criticiſms on this Text, (Part i. vol. ii. pag.718, & feq.) has given the Reaſons at large, which determined me to prefer that literal Verſion I have inſerted. Our own is plainly miſtaken, and is indeed hardly intelligible. The Words might perhaps have been rendered, This Enrollment was before Cyrenius was Governour of Syria; which to be ſure is a true Aſſertion, and may perhaps, after all, be vindicated; but I think the Original expreſſes ſomething more. Others have choſe to render it. And the Taxation, that was conſequent upon this Enrollment, was firſt executed when Cyrenius was Governour of Syria.- If none of the Solutions propoſed could be allowed, (as I think either of theſe juſtly may,) it would be a thouſand times more reaſonable, to ſuppoſe a Word omitted by ſome early Tranſcriber, (perhaps » d'eulepo, after spevélo.) than to think that fo accurate a Writer as Luke, were he to be conſidered only as a common Hiſtorian, ſhould make ſuch a groſs Miſtake, as to confound this Enrollment in the Reign of Herod, with that Taxation, which happened ſeveral Years after, on the Baniſhment of his Son Ar- chelaus. A Fact of this Kind was too obvious, and I may add, too mortifying to the whole Jewiſh Nation, to be ſo foon forgot; not to fay, that fo ftrict a Phariſee as St. Paul, (who probably reviewed this Goſpel,) educated by. Gamaliel, would be ſure to remember it with ſome peculiar Emotion.---Of the Tumults that happened in the Days of the Taxing, which was afterwards made by Cyrenius, (when on the Ba- niſhment 56 Joſeph and Mary come from Nazareth Secr. 10. Taxation, which was ſo famous in the Jew- with Hiſtory for the Tumults that attended.it. · Luke II.3. And all the Inhabitants of Judea were ob- 3 And all went to be liged to obey the Edict, and went, each of taxed, every one into his own City. them to his own native City, or the Place where his Paternal Inheritance lay (c), to be enrolled : A Circumſtance wiſely ordered by Providence, to verify the Truth of antient Prophecies, and introduce the promiſed Meſſiah; as by their coming to be thus re- giſtered among the Subjects of the Roman Empire, the Subjection of the Jews to the Romans very remarkably appeared. And thus the Parents of Chriſt were pro- up from Galilee, out of the 4 And Joſeph alſo went videntially brought to Bethlehem, the Place City of Nazareth, into Ju- where the Meffiah was to be born, with- out leaving any Room to ſuſpect them of Artifice and Deſign : For being thus obli- ged by the Emperor's Authority, Joſeph went up from Galilee, even out of the City of Nazareth, where he then dwelt, into the Land of Judea moſt properly ſo called, to the 4 dea, nilhment of Archelaus, Judea was reduced to the Form of a Province and annexed to Syria, under the Government of Cyrenius,) in Oppoſition to which a Diſturbance was raiſed by “Judas.of Galilee, fee Joſeph. Antiq. Jud. lib. xvii. in fine; lib. xviii. cap. 1. g. 1. Bell. Jud. lib. ii. cap. 8. §. 1. and Aets. v. 37. c) Where his Paternal Inheritance lay:] Some have conjectured, that Joſeph might .have a ſmall Eſtate here: But that is, at beft, very uncertain; at leaſt, it is improba- ble, that Jeſus inherited it, (Mat. viii. 20.) or that his Mother enjoyed it during her Widowhood. See John xix. 26, 27:—-It is true indeed, that had the Original Set- tlement of the Divine Law been duely regarded, Eſtates in the Land of Promiſe would have been unalienable ; and every Male defcended from Jacob, and not of the Tribe of Levi, muſt have been born Heir to a certain Portion of Land, allotted to fome of his Anceſtors when the Diviſion was firſt made ; on which, however it might have been mortgaged, he muſt, if his Father were dead, have entered at the next Ju- bilee, if he lived to fee it. But Things were now fallen into Confuſion. The ſmall Remains of the Ten Tribes, who were brought back at all, were, after their Return from the Captivity, incorporated together in the Neighbourhood of Judea, while Strangers were in Poffeffion of large Tracts of Land once theirs ; and the whole Country of Samaria was in the Hands of thoſe, whom the Jews looked upon as the vileft Kind of Gentiles, that is, the Samaritans. All that appears as to the Circum- Itance now before us, is that every one was obliged to be enrolled at the Place, to which his Family belonged; and the Obedience of the Jews to this Decree is a plain Proof, that they were now dependent on the Romans, and the Sceptre was departing from Judah. See Lightfoot's Harmony on Luke ii. I, and compare Gen. xlix, 10. and Numb. xxiv, 24. (d) Of 1 to Bethlehem, where CHRIST is born. . 57 dea, unto the City of David, the City of David, which is called Bethlehem, SECT. 10, which is called Bethlehein, which was the Town where his Anceſtors (becauſe he was of the Houſe and Lineage of David,) had formerly been ſettled: (For notwithſtand- Luke II. 4. ing Joſeph was reduced fo low, as to follow the Trade of a Carpenter, yet he was origi- nally of the Family and Royal Houſehold of 5 To be taxed with. Ma- David (d):) It was to Bethlehem there- 5 ry, his eſpouſed Wife, be- fore that he went up to be enrolled; and thither ing great with Child. he took with him, by Divine Direction (e), Mary his eſpouſed Wife, who was now big with Child, and very near the Time of her Delivery: 6 And ſo it was, that But the Town was fo crouded on this 6 while they were there, the Days were accompliſhed that Occaſion, that they were obliged to lodge in The ſhould be delivered, the Stable of a publick Houſe, tho' in her preſent Circumſtances it was ſo very inconve- nient for her. And ſo it was, that while they were there, either waiting for the proper Of- ficer who was to regiſter the People, or ſtay- ing till their own Turn came, the Days of her Pregnancy were fulfilled, and the Time 7 And ſhe brought forth came that ſhe should be delivered. herFirſt-born Son,and wrap- brought forth her Son, even him that juſtly ped him in Swadling Clothes, bears the Character of the Firſt-born (f); that glorious and excellent Perſon, who was the Firſt-born of every Creature, and the Heir of all Things. And ſhe no ſooner was delivered, but immediately ſhe ſwathed bim (d) Of the Family and Royal Houſehold of David.] I have here rendered 0:X05, Fa- mily, and walpix, Houſehold; ' becauſe I apprehend, with Grotius, that it may refer to the Diviſions of the Tribes into Families, and Houſeholds. Compare Numb.i. 18,& feq. and Joh. vii. 17, 18. In this Senſe of the Words, after having told us, that Joſeph was of the Houſe of David, it would have been very unneceſſary to add, he was alſo of his Family; but it was not at all improper to ſay, he was of his Family, and Houſehold too: For all the Deſcendants of Eliab and his other Brethren, if there were any ſuch remaining, would have been of David's Family, yet not of his Houſehold. If the Word Lineage only fignified Deſcendants, it would be exceeding proper to give Luke's Senſe; but as I apprehend it includes collateral Branches, I thought fit to change it. (e) By Divine Direction. ] One can hardly imagine, he would otherwiſe have ex- poſed her to the Hazards of ſuch a Journey, at ſo unſeaſonable a Time; for whatever the Emperor's Commands were, ſuch a Caſe, as Mary's, muſt to be ſure have been admitted as an Excuſe, for her not complying with it. (f) The Firſt-born.] See before, the Paraphraſe, and Note (f), on Mat. i. 25. Sečt. 8. pag. 43. VOL. 1. H (8) Being And ſhe 7 and 58 An Angel appears to the Shepherds, Sect.10. him, being fo miraculouſly ſtrengthened by and laid him in a Manger, God, in this Hour of Extremity, as to be becauſe there was no Room for them in the Inn. Luke II. 7. able to perform that Office herſelf (8); and having no other Conveniency near, The laid bim in a Manger, which belonged to one of the Stalls there (b); becauſe (as we have juſt now ſaid,) there was no Room for them in any of the Chambers belonging to the Inn. 8 And there were ſome Shepherds in that 8 And there were in the Country, who were then lying out in the Field, fame Country Shepherds a- and watching in their Turns over their Fleck biding in the Field, keeping by Night (i); which it was neceſſary they Night. ſhould do, to guard againſt the Wolves, and other Beaſts of Prey, which were common And behold, on a ſudden, an An- 9 And lo, the Angel of gel of the Lord came upon them, and appear- and the Glory of the Lord the Lord came upon them, ed in a viſible Form, ſtanding in the Air Phone round about them; over their Heads; and their Eyes were im- and they were fore afraid. mediately directed to it, by the Glory of the Lord, which frone round about them with ſuch incomparable Luſtre, as had in former Ages been the uſual Symbol of the Divine Pre- 9 there. . (8) Being ſo miraculouſly ſtrengthened &c.] I had in the Firft Edition, here and in many other places, inſerted the Word probably in the Paraphraſe: But on the whole, conſidering that in all fuch Performances the Author, and not the Paraphrall, is fuppoſed to ſpeak, I judge it more proper here to remind my Reader, (as I have elſewhere intimated) that he is to take it for granted, I do not pretend in this In- ſtance, and a great many others, to ſpeak conħdently; but that the different Charac- ter, which diſtinguiſhes the Divine Text from my fallible tho' upright Attempts to i:- luſtrate it, muſt guide him in determining what is certain, and what only probable, and perhaps after all very doubtful. () A Manger, which belonged to one of the Stalls there.] Tho' Heinfius has learn- edly proved, that çalm ſometimes fignifies a Stall, yet it is certain, that more fre- quently it fignifies a Manger; and the Manger was the moſt proper Part of the Stall, . in which the Infant could be laid. If (as Tradition fays) this Stable was cut out of a Rock, the Coldneſs of it muſt, at leaſt by Night, have greatly added to its other In- conveniences. (i) Watching in their Turns over their Flock by Night.] The Original çuaa.cool95 Qud.cnas Tu mu:?es might more literally be rendered, kecping the Watches of the Night, which intimates their taking it by Turns to watch, according to the uſual Diviſions of the Night. And as it is not probable, that they expoſed their Flocks to the Coldneſs of Winter-Nights in that Climate, where, as Dr. Shaw has thewn, they were ſo very un- wholeſome, (See Shaw's Travels, pag. 379.) it may be ſtrongly argued from this Cir- cumſtance, that thoſe who have fixed upon December for the Birth of Chrif, have been miſtaken in the Time of it. (k) There with the glad Tidings of the Birth of CHRIŠT. 59 Preſence : And they were exceedingly terrified Sect. 10. at ſo uncommon, and fo awful an Appear- 10 And the Angel ſaid ance. Luke II. 10. And while they ſtood in ſilent A- unto them, Fear not; for mazement, the Angel ſaid unto them in the behold, I bring you good Tidings of great Joy, which mildeſt and moſt condeſcending Manner, Be Ihall be to all people. not affrighted, Oye Shepherds! for the Deſign of my Appearance to you hath nothing ter- rible in it; but on the contrary, behold, and take the moſt thankful Notice of it, I bring you good News, and greet you with the Tidings of great and univerſal Joy, which ſkall be now occaſioned, not only to you, but to all People in the whole Jewith Nation, yea, and to all 11 For unto you is born the Human Race. For this very Day, this IĮ this Day, in the City of David, a Saviour, which is welcome bleſſed Day, there is born unto you (k), Chriſt the Lord, and unto all Nations, a glorious Saviour, who is even Chriſt the Lord, that illuſtrious Sovereign, whom you have ſo long been taught to expect, by the Title, and under the Character, of the Meſſiah : He is even now born, in the neighbouring City of David his Royal Father ; and I call you to offer 12 And this ſhall be a Sign him your earlieſt Homage. Go therefore 12 unto you ; Ye ſhall find the into the Town without any farther Delay, Babe wrapped in Swadling Clothes, lying in a Manger. and enquire after him; for this[ſhall be) a Sign to you, by which you will eaſily know him; you will find him an Infant in Swadling Bands, lying in a Manger belonging to one of the Inns. 13 And ſuddenly there was with the Angel a Mul. Belief of ſo ſtrange a Truth, as that this il- And immediately, to confirm them in the 13 titude of the Heavenly Hoſt, praiſing God, and ſaying, luſtrious Prince ſhould be born in ſuch mean Circumſtances, as he had now deſcribed, there was ſeen with the Angel that ſpake to them, a great Multitude of the Celeſtial Ar- my, praihng GOD, and ſaying, in the moſt chearful (k) There is born unto you.] That one of the Bodleian Manuſcripts reads it mus, to us, is of very little Weight, conſidering the Conſent of Copies on the other Side' ; and affords but a very flender Support to Mr. Fleming's Conjecture, that this was a glori- fied Human Spirit, perhaps that of Adam, all whoſe happy Deſcendants might, he thinks, make up the Chorus. (Fleming's Chriſtology, vol. i. pag. 80.) I ſhould rather imagine, with Grotius, that this Angel was Gabriel . (l) Glory H 2 60 The Angels Song upon the Birth of Chri CHRIST. Sect. 10. chearful and harmonious Accents, Glo- 14 Glory to God in the Ury be to GOD in the Higheſt Heavens, and Higheſt, and on Earth Peace, Good Will towards Men. Luke II. 14. let all the Angelick Legions reſound his Praiſes in the moſt exalted Strains ; for with the Redeemer's Birth, Peace, and all kind of Happineſs, comes down to dwell on Earth; yea, the Overflowings of Divine Benevolence and Favour are now exerciſed towards ſinful Men (1), who thro’ this Saviour become the Objects of his complacential Delight: Eccho it back, Oye mortal Abodes, to ours!“ Glory “ to God in the Higheſt! On Earth Peace ! « Benevolence and Favour unto Men !" 15 And it came to paſs, And it came to paſs, that as ſoon as the as the Angels were gone a- 15 Angels departed from them, and returned back way from them into Heaven, into Heaven, the Shepherds ſaid one to another, the Shepherds ſaid one to ano- Come, let us go immediately to. Bethlehem, ther, Let us now go even unto Bethlehem, and ſee this and Thing (2) Glory to GOD in the Higheſt; and Peace on Earth; Benevolence and Favour to- wards Meń.] I am well aware of the Ambiguity of theſe Words. I do not mean as to: the Reading: For tho' the Alexandrian, and other Manufcripts, inſtead of Eudould, give it Eudorias, as if the Angels were proclaiming Peace to Men of Favour and Good-will , or unto thoſe who were the Objects of the Divine Benevolence and Complacency; (which is a Reading that has been approved by many Learned Men, and in particu- lar by Beza ;) yet I think, the Authority of that is overborne by the more general Conſent of the moſt antient Manuſcripts, as well as by the Verſions of the oldeſt Date, and the Quotations of the Fathers in the moſt early Ages, which almoſt univerſally oppoſe it. (See Mill, and Grotius, on the Place.) But taking the Original, as it ſtands, Δοξα εν υψίσοις Θεω, και επι γης ειρηνη, εν ανθρωποις ευδοκια, we nuit allow it to be capable of different Senſes. Some chuſe to render it, Glory to GOD in the Higheſt, (that is, , in Heaven,) and on Earth ; Peace, yea Favour, towards Men: But then I think, in- ſtead of cruntasols, it rather would have been cv spavo; for ſo it is always uſual to'ex- preſs, in Heaven and upon Earth. (Compare Mat. vi . 10. Luke xi. 2. 1 Cor. viii. 5. Eph. i. 10. iii. 15. Col. i. 1.6, 20. Rev. v. 3, 13.) Others have given as the Senſe of it, that the Good Will or Favour, which is now ſhewn to Mon, is the Glory of GOD in the Higheſt, and is the Peace, or Happineſs, of thoſe that dwell on Earth: And this in- deed is an important Senſe, and the Original well enough will bear it. But thus to change - the Doxology, into a Kind of Proverb, or Aphoriſm, ſeems to deſtroy much of its Beauty.. -I rather think, that they are all to be conſidered as the Words of a rejoicing Accla- mation, and that they ſtrongly repreſent the Piety and Benevolence of theſe Heavenly. Spirits, and their affectionate good Wiſhes for the Proſperity of the Meſſiah's King- dom. (Compare Mat. xxi. 9. Mark xi. 10. and eſpecially Luke xix. 38.) The new Tranſiation that has been lately publiſhed, where it is rendered, To Men on Earth Fe- licity in the Divine Favour, does indeed expreſs the Senſe of the two latter Clauſes, but by no Means with equal Ardour. The Shouts of a Multitude are generally broken into ſhort Sentences, and are commonly Elliptick; which is the only Cauſe of the Ambiguity here. As this Beauty could not be preſerved in a Paraphraſe, I have re- peated the Words, after they had been explained. (in) Entering recent Luke II. 15, US. And when 17 Child. The Shepherds come, and find him in a Manger. 61 Thing which is come to and ſee this great Thing which is done, even Sect. 10. paſs , which the Lord hath this wonderful and important Event which made known unto us. the Lord bath fo graciouſly made known unto 16 And they came withi And accordingly, with one Conſent, 16 Haſte, and found Mary and they came in Haſte, before the Night was Joſeph, and the Babe lying over, leaving their Flocks to the Care of in a Manger. Providence; and entering into the Town, they followed the Direction which the Angel gave them, and quickly found Mary and fo- Seph, and the new-born Infant with them, juſt in the Circumſtance which had been 17. And when they had deſcribed, lying in a Manger. féen' it, they made known they had viewed this: Scene of Wonders, and told them concerning this had attentively conſidered [it,] they humbly paid their dutiful Reſpects unto their new- born Saviour; and having acquainted his Pa- rents with the marvellous Viſion they had ſeen, they immediately publiſhed abroad a full Account of this remarkable Occurrence, and gave a particular Relation of the whole of that which had been told them, in ſo wonderful 18 And all they that a Way, concerning this . Child. And upon 18 heard it, wondered at thoſe hearing this ſtrange Account, there was a Things which were told them by the Shepherds.. general Surprize ; and tho' they were pre- vented by the Meanneſs of his Birth, from ſhewing a due Regard to one that made no better an Appearance, yet all that keard [it] were aſtoniſhed at thoſe Things which were related to them by the Shepherds on this Subject. 19 But Mary, kept all But Mary in particular treaſured up all theſe 19: theſe Things, and pondered Things, and carefully retained them in her them.in her Heart. Memory; and tho' ſhe did not blaze them abroad among the Populace, or make any vain Boaſt of ſuch extraordinary Favours and Teſtimonies, yet ſhe attentively regarded all theſe wonderful Events, entering into the Meaning [of them in the ſecret Reflections of her Heart (m), and improving them all, as (n) Entering into the Meaning, &c.] I apprehend Elſner has abundantly vindicated. this Senſe of the Word ovulannega, in his Note on this place. (n) Which 62 20 21 The Child is circumciſed, and named J e su s. SECT. 10.as a further Confirmation of what had been before revealed to her, and a Foundation Luke II. 19. for the early Actings of her Faith and Reve- rence towards her Divine Son. And the Shepherds returned, glorifying and 20 And the Shepherds re- praiſing GOD for all the Things which they had turned, glorifying and prai- heard and ſeen at Bethlehem (n), ſo perfectly that they had heard and ſeen, agreeable in every Circumſtance to the AC- as it was told unto them. count they had received but juſt before, as it was told unto then by the Angel; admiring the Mercy of God in ſending ſuch a Savi- our, and his Condeſcenſion in favouring them with ſuch early Diſcoveries of him. And when eight Days from the Birth of 21 And when eight Days this holy Infant were fulfilled, (that is, when circumcifing of the Child, the eighth Day was come,) his pious Parents his Name was called JESUS, failed not, according to the Moſaic Law which was ſo named of the under which they were placed, to circumciſe Angel before he was con- the Child; that ſó, tho’ he had not any Cor-ceived in the Womb. ruptions of Nature to mortify, which was in Part repreſented by that Inſtitution, he might nevertheleſs in a regular Manner be initiated into the Jewiſh Church, and there- by be engaged to the Duties, and intitled to the Privileges, of a Son ofAbraham, accord- ing to that Covenant. And his Name was called JESUS (0), that is, the Divine Sa- viour ; a Name, by which the Angel had called him, before he was conceived in the Womb of his Virgin Mother. (n) Which they had beard and ſeen at Bethlehem.) Joſeph and Mary would, no doubt, upon ſuch an Occafion, give them an Account of thoſe Particulars, which the Sacred Hiſtorians have recounted above, relating to the Conception of this Divine Infant; and this Interview muſt greatly confirm, and comfort the Minds of all con- cerned. (0) His Name was called 7 ESUS.] Grotius thinks, there might be an Aſſembly of moſt of the Remainders of David's Family on this Occaſion: But ſurely had there been many of them Inhabitants of Bethlehem, their Kinſwoman would not, in ſuch Circumſtances, have been reduced to the Neceſſity of lodging in a Stable. IMPROVE 1 + Refleétions on the Birth of CHRIS T. 63 I M P R O V E M E N T. WIN H what humble Amazement fhould we contemplate this Secr. 10.- firſt Appearance of our Incarnate Redeemer ! Surely all the Angels of Heaven might juſtly have admired his Condeſcenſion, in Ver. 6, 7. aſſuming ſuch a Nature as ours, and wearing a mortal Frame, tho' it had been attended with all the Ornaments and Splendors Earth could have given it. Tho' at his Entrance into our low World, he had been born of an Imperial Family, placed under a Canopy of Velvet and Gold, or laid to Repoſe or Pillows of Down, all this had been deep Abaſement, in the Eyes of thoſe who had beheld the Glories of his Celeſtial Throne, and the Honours paid him by Cheru- bims and Seraphims: But behold, the Son of God, and the Heir of all Things, is not merely in the Abodes of Men, but in a Place deſtin'd for Beaſts, and while wrapped in Swadling Clothes, is laid in a Manger! Yet, o bleſſed JESUS, how much more venerable was that Stable and Manger, when graced with thy facred Preſence, than the Ver. 12. moſt magnificent Palace, or moſt ſhining Throne of Earthly Princes? How ill doth it become thy Diſciples, to ſeck for themſelves great Things in this Life, or to be proud of its Pomp and Grandeur ! Give us, O God, the Simplicity of Children, and make us willing to be conformed to the Birth of thy Son, as well as to his Death ! Yet inean as his Birth might appear, his Heavenly Father did not leave him without Witneſs. We ſee him, in this wonderful Account Ver. 9. that the Evangeliſt hath given us, ſurrounded with a brighter Luſtre, than a Court, or a Crown, could have afforded... Angelic Legions are Ver. II. employed, as Heralds, to proclaim the new-born King. And to whom are they ſent? To humble pious Shepherds, diligently em-Ver. 8. ployed in the Duties of their proper Calling, and watching by Night for the Security of their Flocks. Who would not gladly have ſhared in their Poverty and Fatigue, to have heard with them theſe good Ver. 10 Tidings of great Foy? Let us obſerve, with what Delight theſe Courtiers of Heaven un-Ver. 13, 14. dertook the happy Embaſſy to theſe lowly Mortals. Let us with Pleaſure attend to the Anthem of theſe benevolent Spirits. Far from envying the Favour that was done us, they aſcribe Glory to GOD for it, and take their part in the Joy they give. Let this Love of the whole Heavenly Hoſt to us, awaken our Love to them, and our Longing for that bleſſed World, where We and They ſhall ſurround 2 Our 64 Ver. 14. Ver. 17 the I , The Purification of Mary. Secr. 1o. our deareſt Redeemer, not in ſuch a Form of Abaſement as that in J which he here appeared, but clothed in that Celeſtial Luſtre, with which God hath rewarded the Humiliations of the Manger, and the Croſs. In the mean Time, let our more intimate Concern in 'this great Salvation, engage us more cordially to join with theſe bleſſed Angels in their Hallelujahs ; aſcribing Glory to GOD in the Higheſt, for this Peace on Earth, this Good Will towards Men, the great Fountain of our preſent Tranquillity, and future Hope. Above all, if Divine Grace hath conquered all the fooliſh Prejudices of our Hearts againſt Chriſt, and taught us with humble Faith to apply to him, let us, Ver. 20. with the Shepherds, bleſs GOD for the Things which have been ſhewn :us; and make it our Care to ſpread abroad the Savour of his Name, that others may join with us in paying their Homage and their Praiſes to him. SECT. XI. The Purification of Mary, and her Offering in the Temple ; where Christ is preſented to GOD, and has a very memorable Teſtimony given him by Simeon and Anna. Luke II. 22,---39. LU K E II. 22. LU K E II. 22. ND when the Days of SECT. II. AND after Mary had been thus delivered A her Purification accord- of her Son at Bethlehem, when the Forty ing Luke II. 22. Days appointed for her Purification (a), ac- cording (a) Her Purification ; xalapioue auns.] The Alexandrian, and ſome other Manu- fcripts, read aular, and as it muſt be owned, that both Mother and Child, for a while after the Birth, were looked upon as ceremonially Unclean, it might not be improper, (with Eraſmus, and ſome of the moſt conſiderable Expoſitors,) to admit this Readings and to render it their Purification, as referring to them both. For notwithſtanding it is true, that Chrift had no Moral Impurity, from which he needed to be cleanſed, yet we may well enough ſuppoſe him, as he bore our Sins, to have ſnbmitted to this Ordinance, as well as Circumcifion; and as he came into the World, made of a Wo- man, made under the Law, he would be ready to comply with any Inſtitution of the Law, that he might thus fulfil all Righteouſneſs . But as the Law that is referred to in this Place, ſpeaks only of the Woman, and of the Sacrifice that was appointed to be teration in Verſion + (6) The Jesus is brought to be preſented in the Temple. 65 ing to the Law of Moſes cording to the Time limited by the Law of Sect. II. were accompliſhed, they Mofes, (Lev. xii. 2, 4.) were fulfilled (b), Jeſus brought him to Jeruſalem, to preſent him to the Lord, was taken by his Parents from the Place Luke II. 22. where he was born, and in Obedience to the Divine Command they brought him to Jeru- falem, there to preſent him as a Firſt-born Son 23 (As it is written in before the Lord in the Temple; Accord- 23 the Law of the Lord, Everying as it is written in the Law of the Lord, Thall be called holy to the (Exod. xiii. 2. and Numb. viii. 16, 17.) that Lord;) "every Firſt-born Male ſhall be called holy to the Lord, and ſhall be treated as devoted in a peculiar Manner to his Service.” Agreeably to this Precept, they now went up to redeem him (c), at the Price of Five Shekels, which was و (b) The Forty Days---- --were fulfilled. ] Mr. Whiffon has ſuppoſed in his Harmony, (Prop. xiv. pag. 158, & ſeq.) that theſe Forty Days were not accompliſhed till their Return from Egypt: But although this may give the eaſieſt Solution to ver. 39. it crouds fo many Events into that little Space, and ſo entirely depends on a precarious Hypothe- fis, that Chriſt was born about a Month before, the Death of Herod, (which I think Mr. Manne has entirely overthrown, in his Diſſertation on the Birth of Chriſt, pag. 42,--- 45.) that it ſeems evident upon the whole, that the Purification preceded the Flight into Egypt, as moſt Harmonizers have thought. But whether the Purification was be- fore, or after, the Viſit of the TViſe-men, is not ſo plain: I have placed it before ; chiefly that I might not interrupt the Thread of the Story, and partly becauſe the Meanneſs of the Virgin's Sacrifice makes it probable, ſhe had not then received the Preſents that were offered by the Wije-men. Nevertheleſs I acknowledge it very por- fible, that the Purification might happen, during the Interval of Herod's waiting for the Return of the Wiſe-men ; and that the Holy Family might go from Jeruſalem to Egypt, the very Night after Jeſus had been preſented in the Teniple; as Garthwait intimates, in his excellent Harmony, (chap. xi, xii.) which is fo accurately and judi- ciouſly compoſed, that, as far as I can judge, moſt of the Faults in Le Clerc, IV hifton, IVells, &c. may be corrected by it. It was firſt printed at Cambridge, 1634, and is almoſt entirely the ſame with that, which was afterwards publified under the Name of Mr. Locke's Life of Chriſt. After all, I ſhall only obſerve, that this is one of the many Inſtances, in which the Order of the Sacred Story cannot be circumſtantially determined with Demonſtrative Evidence. (c) They went up to redeem him.] God having acquired a peculiar Right to the First-born of Iſrael, by preſerving them amidſt the Deſtruction brought on the Firſt- born of the Egyptians, tho' he had accepted of the Tribe of Levi as an Equivalent, yet would have the Memory of it preſerved by this little Acknowledgment of Five Shekels, (or about Twelve Shillings and Six-pence of our Money,) which was the Price that every Firſt-born Child muſt be redeemed at ; and in caſe of an Omiſſion here, it might reaſonably have been expected, that the Child ſhould be cut off by ſome Judg- ment. The Firſt-born therefore were redeemed by paying of this Money, in ſuch a Senſe as all the People were, when at the Tiine that they were numbered, each of them paid Half a Shekel, as a Ranſom for their Souls, that there might be no Plague among them ; as there might otherwiſe have been, if that Acknowledgment of the Divine Goodneſs had been omitted. Exod. xxx. 12,-16. But that the Five Shekels demand- Vol. I. I ed 24 15, 16.) 66 Simeon, who ſhould not die till he ſaw CHRIST, Sect. II. was the Sum appointed to be paid for every Weldeſt Son, without any Regard to the Con- Luke II. 23. dition of the Family: (Compare Numb. xviii. And to offer a Sacrifice, accord- 24 And to offer a Sacrifice ing to what is enjoined in the Law of the Lord, ſaid in the Law of the Lord, according to that which is Lev. xii. 6, 8. where they, whoſe Circum- A Pair of Turtle-Doves, or ſtances were ſo mean, as that they could not two young Pigeons. conveniently afford a Lamb, are ordered to bring a Pair of Turtle-Doves, or two young Pigeonis ; which Offering ſuited beſt the Vir gin's Rank in Life, and ſhe did not affect on this Occaſion to exceed it. 25 And behold, there was then at Jeruſalem 25 And behold, there was a certain Man, whoſe Name was Simeon (d); Name was Simeon; and the a Man in Jeruſalem, whoſe and be [was) one, that was a ſingularly right- fame Man was juſt and de- eous and religious Perfon, who was waiting, yout, waiting for the Confo- with many others at that Time, for the Ghoſt was upon him. lation of Iſrael; and the Holy Coming of the Meſſiah, the great expected Confolation of Iſrael (e); and the Holy Spirit of Prophecy was ſometimes in an extraordi- -26 nary Manner upon him : 26 And it was revealed other Things it was divinely revealed unto unto him by the Holy Ghoſt , him by the Holy Spirit, that he should not before he had ſeen the Lord's die (f), before he had ſeen the great Anointed Chrift. of the Lord, and his Eyes had beheld the promiſed Meſſiah. And And among ed for the Firſt-born were paid to redeem them from being ſacrificed on the Altar, is one of the moſt falſe and malicious Infinuations, that ever came even from the moſt inveterate Enemy of Revelation. (d) Whoſe Name was Simeon.] Had Simeon been, as fome ſuppoſe, the Preſident of the Council, and Father of the celebrated Gamaliel, St. Luke would probably have inſerted ſo honourable a Circumſtance. (e) The Confolation of Iſrael.] This is a Phraſe that frequently is uſed, both by the antient and modern fers, for a Deſcription of the Meſrah.' The Days of Conſola- tion, is a common Phraſe among them, to ſignify the Days of the Meſſiah ; nor is there any thing more uſual with them, than to ſwear, by their Defire of ſeeing this Conſola- tion; as Dr. Lightfoot proves by ſeveral Inſtances : Hor. Hebr.in loc. And it is eaſy to obſerve, that the ſame way of ſpeaking was made uſe of by the Prophets, who oſten. introduce the Promiſe of the Meffiah's Coming, to comfort the People of God in their. Afflictions. Compare Iſa. xlix. 13. lii. 9. lxvi. 13: Jer. xxxi. 13. and Zech.i. 17. (f) That he ſhould not die.] Our Tranſlation, that he hould not ſee not Death, is moſt literal ; but I did not apprehend the Antitheſis, between ſeeing Death, and ſeeing Chriſt, to be intended as at all material, and therefore did not retain the Hebraiſm. (8) Thou 1 embraces him in the Temple, and teſtifies of him. 67 27 And he came by the And be came, under the ſecret, but pow-Sect. II. Spirit into the Temple : And erful, Impulſe of the Spirit, into the Temple , when the Parents brought Luke II. 27 in the Child Jeſus, to do for juſt at the Juncture of Time, when [his] Pa. him after the Cuſtom of the rents brought in the Child Jeſus into the Court Law, of Iſrael there, that they might do for him according to the Cuſtoin, which the Authority of the Divine Law had required and eſta- 28 Then took he him up bliſhed in ſuch caſes, And when the 28 in his Arms, and blefred God, and ſaid, pious Simeon had diſcovered him by his Pro- phetick Gift, and ſaw that well-known Pro- phecy accompliſhed, (Hag. ii. 7.) that the Deſire of all Nations ſhould come into that ſecond Temple, he was tranſported at the Sight of this deſirable Child, and took 'bim with a ſacred Rapture into his Arms, and praiſed GOD, and ſaid, with the higheſt Ele- 29 Lord, now letteſt thou vations of Devotion and Joy, Now, O 29 thy Servant depart in Peace, my Sovereign Lord and Maſter, I thankfully according to thy Word : acknowledge, that thou diſmiſeſt.thy Servant to the Repoſe of the Grave in Peace (8); and I can die with Pleaſure, ſince thou haſt dealt with me according to the gracious En- 30 For mine Eyes have gagements of thy Word to me ; For mine ſeen thy Salvation, Eyes have at length bebeld him, whom thou haft appointed as the great Inſtrument of 31 Which thou haſt pre- thy long expected Salvation : Even that 31 pared before the Face of all Salvation, which thou haft prepared to ſet be- People ; fore the Face of all People, as the glorious 32 A Light to lighten the Object of their Faith and Hope ; Or- 32 Gentiles, and the Glory of daining him to be a Light for the Illumina- tion of the Gentiles, to reveal the Way of Life to them that fit in Darkneſs, and in the Shadow of Death, as well as giving him to be the Conſolation and the Glory of thy People Iſrael, who have the Honour of being pecu- liarly related to him. And 30 (8) Thou diſmiſſejt thy Servant in Peace.] There may perhaps be an Allufion here to the Cuſtom of ſaying, eſpecially to an Inferior, when parting, Go in Peace. See Note (1), on Luke vii. 50. Sect. 60. ! I 2 (b) 1 1 ز 68 The Prophecy of Simeon. SECT. II. And when they heard this glorious Teſti- 33 And Joſeph and his Luke II. 33. his Mother were aſtoniſhed at thoſe Things, of him. 2 mony given to the Infant Jeſus, Joſeph and Mother marvelled at thoſe Things which were ſpoken which were ſpoken of him by fò eminent a Prophet ; which appeared to them ſo much the more remarkable, when compared with the miraculous Circumſtances, which had attended his Conception and Birth. 34 And Simeon in the Warmth of his Devo- 34 And Simeon bleſſed tion bleſsed them both, praying affectionately them, and ſaid unto Mary for thein, that the Favour of God might Child is ſet for the Fall and his Mother, Behold, this continually attend them ; and ſaid to Mary Rifing again of many in Il- bis Mother, Bekold, this (Child of thine is rael, and for a Sign which ſhall be ſpoken againſt; appointed for an Occaſion of the Fall, and Riſing again of many in Iſrael, as he in Fact ſhall be the Means of bringing aggravated Ruin upon ſome by their rejecting him, as well as of procuring Salvation and Recovery to others on their believing in him; and his Appearance in the World ſhall be ſuch, as if he was intended and ſet up for a Mark of Contradi&tion and Reproach (b), to be a Stone of Stnmbling and a Rock of Offence to many, while he ſhall be to others for a 35 Sanctuary. (Iſai. viii. 14.) Yea, with 35 (Yea, a Sword ſhall ſuch cruel Malice and Indignity ſhall he pierce through thy own Soul be treated, that the Time will come, when a Dart ſkall (as it were) pierce thro' thine own Soul (), and wound thee in the moſt ſenſible alſo ;) (1) A Mark of Contradi&tion and Reproach.] The Word onuerov ſeems here to be uſed for a Murk or Butt, to ſhoot or dart at; which finely intimates the deliberate Malice, and helliſh Artifice, with which the Character and Perſon of Chriſt was aſſaulted, while he endured the Contradition of Sinners againſt himſelf. Heb. xii. 3. (i) A Dart Mall pierce thro' thine own Soul.] Tho' popqala 'ſeems often to ſignify, a Sword, (as particularly, in Rev. i. 16. ii. 12, 16. vi. 8.) yet we are aſſured by Gro- tius, it properly ſignifies a Thracian Havelin. It may perhaps, (as L'Enfant obſerves) be a beautiful Allufion to the preceding Figure, as if it had been told her, that the Darts levelled at her Son, ſhould be reflected from his Breaſt to hers, in ſuch a Man- ner as to wound her very Heart. Whether it be rendered Sword, or Dart, it muſt undoubtedly refer, to the Part the holy Virgin took, in all the Reproaches and Perſe- cutions, which Jeſus met with; but never was it fo ſignally fulfilled, as when ſhe ſtood by the Croſs, and ſaw him at once fo ſcornfully inſulted, and ſo cruelly mur- thered. See John xix. 25. (k) Had 69 Luke II. 35; 2 The Teſtimony of Anna. alſo ;) that the Thoughts of ſenſible Manner, when thou art Witneſs Sect. II. many Hearts may be re- to thoſe Agonies, which ſhall penetrate his. vealed. But theſe ſtrange Revolutions Thall be per- mitted, and theſe myſterious Scenes of Pro- vidence be opened, that the ſecret Thoughts and Reaſonings of many Hearts may be dif- cloſed; or that the real Characters of Men may be diſcovered, and the Sincerity of thoſe who are approved may be made ma- niſeſt, while the Hypocriſy and Earthly- mindedneſs of thoſe, who intend only their own ſecular Advantage, under the ſpecious Pretence of waiting for the Meſſiah's King- dom, ſhall be expoſed; who will be ſoon offended at the obfcure Form of his Ap- pearance, and at the Perſecutions which thall attend him and his Cauſe. 36 And there was one And there was alſo [one] Anna a Propheteſs, Anna a Propheteſs, the the Daughter of Phanuel, a Perſon of ſome Tribe of Afer: ſhe was of conſiderable Note in the Tribe of Alber. She a great Age, and had lived was now very far advanced in Years, having with an Hulband ſeven Years lived only ſeven Years with a Huſband, from from her Virginity : 37. And ſhe was a Widow the Time of her Virginity: And as her 37 of about fourſcore and four Huſband died while he was very young, ſhe Years; which departed not had now been a Widow about eighty-four from the Temple, but fer- ved GOD with Faſtings and Years (k);, who, whatever Eſtate ſhe might Prayers Night and Day. have in the Country, departed not from Jeruſalem, but kept always ſo near the Tem- ple, as to be able to reſort thither at the Hours of Morning and Evening Sacrifice ſerving [GOD] with frequent Faſtings and Prayers, in which this devout Matron ſpent a conſiderable Part of the Night, as well as 38 And ſhe coming in of the Day (!). And ſhe coming in at that very 36 3 that 38 (k) Had now been a IVidow about eighty-four Tears.]I know that Grotius, and ma- ny others, interpret this of her whole Age; but I think it moſt natural to ſuppoſe, that the Time of her Marriage is oppoſed to that of her Widowhood. (1) In which ſhe ſpent a conſiderable Part of the Night, as well as of the Dày.). This is plainly the Meaning of Night and Day, nor can the Expreſſion poſſibly ſignify more. Perhaps ſhe might ſometimes attend thoſe Anthems, which the Prieſts fung in the Temple during the Night-Watches; Pſal. cxxxiv. 1, 2, to which David may alſo allude, Pſal. cxix. 62. (n) Mado ! 70 Joſeph and Mary depart from Jeruſalem, SECT. 11.very Time, which was the Hour of Prayer, that Inſtant, gave Thanks joined with Simeon in what he had done, likewiſe unto the Lord, and Luke II. 38. and publickly made her Acknowledgments to that looked for Redemption ſpake of him to all them the Lord (m), that is, to Jeſus, who was now in Jeruſalem. preſent in the Temple; and afterwards ſpake concerning him to all thoſe of her Acquaint- ance in Jeruſalem, that were waiting, like her, for the promiſed Redemption of Iſrael by the Meſſiah, of whoſe ſpeedy Appearance there was an earneſt Expectation raiſed a- mong the pious and devout, as the appointed Period of his Coming now evidently ap- proached (12) '39 And the Parents of Jeſus, when they had 39 And when they had performed all Things according to the Law of performed all Things ac- cording to the Law of the the Lord, departed from Jeruſalem ; and full Lord, they returned into Ga- of Admiration at the glorious Teſtimonies lilee, that were given to their Child, they ſome Time afterwards returned to Galilee (0), to their (m) Made her Acknowledgments to the Lord, that is, to Jeſus: Avdeporog ello Ta Kupics. ] The late Engliſh Verſion renders it, She expreſſed her Thanks to the Lord, and ſpake of Jeſus ; and it muſt be acknowledged, there are in this very Section two Inſtances, in which the Relative Pronoun refers to a remote, and not immediately preceding Subſtan- tive ; ver. 22. and 27. But it is ſo evident, that Chriſt is often called the Lord by Luke, as well as by the other facred Writers, that I can ſee no Neceſſity for giving this Paſſage ſuch a Turn, contrary to all the ordinary Rules of Language. -- And if it be objected, that the Infant Jeſus did not ſeem capablc at that Time, of reſenting her Gratitude, as a Rational Agent; I anſwer, that Anna might properly be ſaid to make her Acknowledgments to the Lord, if the addreſſed herſelf to the Child, as Simeon had done, confeſſing him to be the Meffiah. The original Phraſe may have a Re- ference to Simeon's Speech, and might be intended to intimate, that this of Anna was a Kind of Reſponſe, or Counter-part to his. But it is alſo very probable, that ſhe, like Simeon, might alſo addreſs fome lofty Hymn of Praiſe to the GOD of Iſrael on this great Occaſion ; and if any one think the Word Lord is here put for Jehovah, tho' the former Interpretation ſeems to me more juſt and nåtural, I ſhall not oppoſe it as an Error of any Importance. (n) The Period of his Coming now evidently approached ] The Sceptre now ap- peared to be departing from Judah, tho' it was not actually gone; Daniels Weeks were plainly near their Period ; and the Revival of the Spirit of Prophecy, joined with the memorable Occurrences relating to the Birth of yohn the Baptiſł, and of Jeſus, could not but encourage and quicken the Expectation of pious Perſons at this Time. (0) They afterwards returned to Galileer] Luke has omitted the Account, that Mat- thew gives us of the Viſit of the Wiſe-men , and of the Holy Family's retiring into Egypt; and ſo has taken ņo Notice of their returning any more to Bethlehem : But there is no ſufficient Reaſon to conclude from hence, that theſe Occurrences were antecedent to the Purification of Mary, and that the Holy Family immediately returned from ye- ruſalem and ſome Time' afterwards return to Nazareth. 71 lilee, to their own City Na- their own City Nazareth (P), which was the Sect. II. zareth. Place of their uſual Reſidence, and where as will be ſeen hereafter,) this bleſſed Infant Luke II. 39. paſſed the Days of his childhood and Youth. IMPROV E M E N T. Whi HO can behold the pious Simeon, thus welcoming Death, Ver. 28. whilft he embraced his Saviour, without wiſhing to paſs over the intermediate Moments of Life, to meet ſo peaceful a Diſſo- lution ? May we, like him, approve ourſelves the faithful Servants of God; and then we may hope, that when our Diſmiſion comes, Ver. 29. we ſhall ſhare in his Serenity and Joy ! We may comfortably expect it, if our Eyes are now opened to Ver. 30. behold with Wonder and Delight, the great Salvation he has pre- Ver. 31. pared for his People; and if our Hearts, with our Lips, are fre- quently praiſing him, for this Light, which he hath given, to lighten Ver. 32. the Gentiles, as well as to be thė Glory of his People Ifrael. As ruſalem to Nazareth. For we have many other Inſtances of a like Kind, where Events are connected by Luke, and the other Evangelifts, which did not immediately follow each other ; of which Luke xxiv. 50. is particularly memorable, as will be ſhewn in its proper Place. I have expreſſed it therefore with ſome Latitude, as it ſeems to me probable, that upon leaving Jeruſalem they returned to Bethlehem, where they were viſited by the Wiſe-men; and which, as they had found it to be the Place appointed for the Birth of Chriſt, they might ſuppoſe alſo to be the Place deſigned for his Edu- cation and Abode, and might not chuſe to remove from thence, till God had ordered them to do it. (See Lightfoot's Harmony, Mat. ii. init.) -However, if they now re- turned to Nazareth, it is more than poſſible, that Providence might bring them after- wards to Bethlehem, upon ſome Occaſion or other, that when the Wiſe-men came to enquire after Jeſus, they might find him in the Place to which they were directed. See Mr. Manne's firſt Diſſertation on the Birth of Chriſt, pag. 41, 42, and compare Note (n), on Mat. ii. 11. in the next Section.. ( To their own City Nazareth.] It has been ſuggeſted to me by a very learned and ingenious Writer, ſince the Publication of the preceding Note, that the Parents of Chriſt carried him back from Jeruſalem to Bethlehem after the Purification, and lived there a Year or more, before the Magi came ; yoſeph probably thinking it his Duty to ſettle there, from the Perſuaſion he had, that this wonderful Child was the Mefiah, and that the Meſſiah was to be educated, as well as born, at Bethlehem, David's City. From hence he removed to Egypt; and when he was directed to come back, Joſeph appears to have deſigned to return with feſus to Bethlehem, had not God command- ed him to go to Nazareth, a Place which he ſeems to have eſteemed too contempti- ble to be the Abode of fo illuſtrious a Perſon. And this Gentleman thinks, that when Nazareth is here called Thu Tonw aulwu, their own City, it intimates an Attempt to ſettle elſewhere, in a City that was not their own. Try 2 Refleations on the Teſtimonies of Simeon and Anna. SECT. II. As ſuch, may Chriſt be univerſally owned, and adored, both by Jews and Gentiles! In the mean Time, while he is ſet up as a Mark Ver. 34. of Contradi&tion and Contempt , let us not be aſhamed of him, or of his Words ; bụt rather let thoſe Indignities, which are offered to Ver. 35. him, be as a Sword to pierce thro' our own Souls. Let us remember, that the Goſpel, with all the Difficulties which attend it, is the great Touch-ſtone, by which God will try the Characters of all, to whom it comes. May our ready Acceptance of it, and our zealous Adhe- rence to that ſacred Cauſe, approve the humble Sincerity, with which we enquire into its Evidence; that Chriſt may not be to us a Stone of Stumbling, and a Rock of Offence, but rather the Means of raiſing Ver. 38. us to God and Happineſs, even to that Redemption, for which they that wait, ſhall never be aſhamed ! Our Circumſtances in Life are various: There are comparatively Ver. 36. few, who have ſuch Leiſure for extraordinary Devotion, as was the Privilege of the pious Anna : Where it is found, let it be va- lued and improved : But how great, and how many ſoever, our Engagements and Entanglements in Life may be, let the Care of Ver. 37. our Souls be ſtill our chief Concern. Let us be ſerving GOD, in one Senſe or another, Night and Day; with Prayers, pouring out our Souls before him Morning and Evening; and at proper Seaſons adding Faſting to Prayer, and publick Solemnities to private Re- tirements. To conclude; let the Example of theſe Aged Saints impreſs and animate thoſe, whoſe hoary Heads, like theirs, are a Crown of Glo- ry, being found in the Way of Righteouſneſs. (Prov. xvi. 31.) Let thoſe venerable Lips, ſo ſoon to be ſilent in the Grave, be now em- ployed in ſhewing forth the Praiſes of their Redeemer. Surely Days ſhould ſpeak, and the Multitude of Years pould teach ſuch Wiſdom. (Job xxxii. 7.) Such Fruit may they produce in Old Age ; and may they have the Pleaſure to ſee all theſe pious Attempts moſt thankfully received by the riſing Generation, and moſt gratefully improved by them; that they may quit the World with the great- er Tranquillity, in the View of leaving thoſe behind them, to whom Chriſt ſhall be as precious, as he hath been to them, and who will be waiting for God's Salvation, while they are gone to enjoy it! Amen. Ver. 25, 37 ز SECT: i The Wiſe-men come to enquire after CHRIST. 73 S E C T. XII. The Sages, or Wiſe-men, come from the Eaſt, under the Guidance of a Star, to enquire after Christ; and being direčted unto Bethlehem, pay him their Homage, and offer him their Preſents there. Mat. II. 1,--12. MAT. II. 1. gave MAT, II. I. NOW born in Bethlehemwaf NOW after Jeſus was born in Bethlehem SECT. 12. Judea, in the Days of Herod the Great, who at the Time of Chriſt's Na- of Judea, even in the Days of Herod Mat. II. 1. the King, behold, there came Wiſe- tivity was King of that Country, there hap- pened a memorable Occurrence, which a great Alarm to the Jews, and made the Æra of Chriſt's Birth very remarkable among them. For behold, there were [certain] Sa- ges (a), that is, wiſe and learned Men, (who, on Account of their applying themſelves to the Study of Natural Philofophy, were cal- led Magi,) that had obſerved a bright and unuſual Luminary in the Heavens, which they (a) Certain Sages.] It would be quite foreign to my Purpoſe to enumerate the vari- Ous Conjectures of Learned Men, relating to theſe Magi. I find not amongſt them all ſo wild an Hypotheſis, as that of Vander Hard, (New Memoirs of Liter. vol. ii. pag. 62, & feq.) that they were learned Jews, who came from the Colonies carried away by Shalmaneſer and Nebuchadnezzar, and were Embajadors in the Name of the whole Body, to pay their Homage to the Meffiah, and to congratulate their Brethren on his Birth. It is moſt probable, they were Gentile Philoſophers, who, by the Divine Influ- ence on their Minds, had been led to improve their knowledge of Nature, as the Means of leading thein to that of the One living and true GOĎ; and it is not at all unieaſonable to ſuppoſe, that God had favoured them with ſome extraordinary Reve- lations of himſelf, as he did Melchizedek, Abimelech, Fob and his Friends, and ſome others, who did not belong to the Abrahamic Family, to which he never intended abo ſolutely to confine his Favours.-As to the Title that is here given them, it is certain that the Word Mazo was not appropriated in antient Times to ſuch as practiſed Wick- ed Arts, but frequently was uſed to expreſs Philoſophers, or Men of Learning, and thoſe particularly that were curious in examining the Works of Nature, and in ob- ſerving the Motions of the Heavenly Bodies : Compare Dan. ii. 2, 27. and v. II. Septuag.) And indeed Magi is become a Title ſo familiar to us, and is ſo far natura-. lized among us, that I was almoſt ready to retain it in my Verſion, had I not feared it might excite in common Readers ſomething of the fame Idea with Magicians, which always ſuggeſts a bad Senſe. Vol. I. K (6) Came 2 74 Herod is troubled to hear of bis Birth, Sect. 12. they were taught to underſtand as an Inti- Wiſe-men from the Eaſt to mation, that a very illuſtrious Perſon was then Jeruſalem, Mat. II. I. born in Judea, who was deſtined by God to that univerſal Empire, the Fame and Expec- tation of which had ſpread ſo far in thoſe Parts : They therefore came from the Eaſt- Country (b), where they dwelt, to Jeruſalem, the Capital of the Jewiſh Kingdom. And 2 Saying, Where is he there they began the Enquiry, which had oc- Jews ? for we have ſeen his that is born King of the cafioned them to undertake ſo long a Jour- Star in the Eaſt, and are ney, ſaying to thoſe, who, they thought, come to worſhip him. might be moſt likely to inform them, Where is be that is born King of the Jews ? for we have ſeen a beautiful Light, which we under- ſtand to be his Star, in the Eaſt-Country (c), of which we are Natives; and therefore we are come, in humble Submiſſion to the Will of Providence, to proſtrate ourſelves before him (d), and to pay our Homage to him. And King Herod, who was a Prince of a When Herod the King 3 very ſuſpicious Temper, and whoſe Cruelties had heard theſe Things, he had rendered him exceedingly obnoxious to his Subjects, when he heard of [this] Enquiry of theirs, was very much troubled; and all Feru- 3 was (6) Came from the Eaſt-Country:] I do not venture to determine in the Paraphrafi, from what Part of the Eaſt theſe Philoſophers came. Had they been, (as Mr. Fleming fuppoſes, in his Chriſtology, vol. ii. pag. 392.) a Deputation from all the Magi in Per- fra, Media, Arabia, and Chaldea; or' had they been Kings, as the Papiſts fancy; ſo grand a Circumſtance as either of theſe, would in all Probability have been expreſsly recorded. I rather think, with Grotius, that they came from Arabia, which is often called the Eaſt, (fee Gen. xxv. 6, 18. Job i. 3. Judg. vi. 3. 1 Kings iv. i Kings iv. 30. and Fer. xlix. 28.) and was famous for Gold, Frankincenſe, and Myrrh : (Compare ver. 11.) And if ſo, their Journey lay through a barren and ſcorching Country, and they were obliged to paſs thro' Defarts infamous for Robbery and Murther, which much illuſtrated their Piety and Zeal. (c) We have ſeen his Star in the Eaſt-Country.] There is no need of ſuppoſing, with ſome of the Fathers, that they knew the Signification of this Star, by comparing it with Balaam's Prophecy, Numb. xxiv. 17. or Daniel's; Dan. ii. 44. and ix. 25. nor can we think, as Grotius ſeems to intimate, that they diſcovered it by the Rules of their Art. It is much more probable, that they learned it by a Divine Revelation, which it is plain that they were guided by in their Return; as we ſee afterwards at ver. 12. (d) To proftrate ourſelves before him. ] This I take to be generally the Signification of Aponuver. It is a Ceremony ſtill uſed to Eaſtern Princes, and hath been of great An- tiquity. Compare Gen. xlii. 6. and xliii, 26, 28. (e) Filled lem with himn. and learns he ſhould be born at Bethlehem. 75 was troubled, and all Jeruſa- Jeruſalem was alſo in Perplexity with him, Sect. 12. fearing he ſhould make it an Occaſion of re- Mat, II. Ž. newing ſome of thoſe Tyrannical Actions, which had lately filled them with ſo much Horror (e). 4 And when he had ga- And therefore to ſecure his Crown, which 4 thered all the chief Prieſts Heród was afraid might be in Danger from and Scribes of the People to- gether, he demanded of them this new-born King, when he had called a where Chriſt ſhould be born. Council, and had aſembled all the Chief of the Prieſts (f), and with them the Scribes of the People, whoſe peculiar Buſineſs it was to ſtudy and explain the Scriptures; he enquired of them, where it was, according to the Jew- iſh Prophecies, that the long expected Meſi- 5 And they ſaid unto ab was to be born (8). . And they ſaid un- 5 him, In Bethlehem of Ju- dea: for thus it is written to him with one Conſent, He is certainly to by the Prophet; be born at Bethlehem in Judea; for ſo it is written by the Prophet Micah, chap. v. 2. 6 And thou, Bethlehem " And thou, Bethlehem Ephratah, in the 6 in the Land of Juda, art not “ Land of Judah, inconſiderable as thou mayſt the . و (e) Filled them with fo much Horror.) Beſides that ſhocking Inſtance of his Cru elty, which he had formerly given, in the Slaughter of their Sanhedrim, (7 ofeph. An- tiq. lib. xiv. cap. 9. (al. 17.) S. 4. & lib. xv. cap. 1. §. 2.) his barbarous Inhumanity was ſuch, that he had put to Death his beloved Wife Mariamne by a publick Execu- tion, (Antiq. lib. xv. cap. 7. (al, 11.) S. 5.) and after this had cauſed Alexander and Ariſtobulus, the two Sons he had by her, to be ſtrangled in Priſon, on what appear to be no other than groundleſs Suſpicions. ( Antiq. lib. xvi. cap. 11. (al. 16.) S. 6.) Theſe and many other Inſtances of his Cruelty are related at large by Joſephus ; and it was probably about this very Time, that he executed many of the Phariſees, on occafion of ſome Predictions they had given out, that God was about to take away the King- dom from him; and likewiſe ſlew every one in his own Family, who adhered to thoſe Things that were faid by the Phariſees. ( Antiq. lib. xvii . cap. 2. (al. 3.) §. 4.) From whence it might be ſeen, there was not any Thing fo barbarous and horrid, which fuch a cruel Tyrant was not capable of doing. (f) All the Chief of the Prieſts.] All the Chief Prieſts muſt comprehend here, not only the High-Prieſt for the Time being, and his Deputy, with thoſe who formerly had borne that Office, but alſo the Heads of the twenty-four Courſes, as well as any other Perſons of peculiar Eminence in the Prieſthood. In this Senſe Foſephus uſes the Word, Antiq. lib. xx. cap. 8. (al. 6.) §. 8. pag. 973. Edit. Havercamp. (g) Where the Meffiah was to be born.] How ſtrongly all this story implies a general Expectation of the Meffiah, I need not ſay. I would only obſerve, that Herod ſeems to have believed, that ſuch a perſon was foretold; and on the Credit of the Chief Prieſts and Scribes, that he was to be born in Bethlehem; and yet was at the ſame Time contriving to deſtroy him, which was the Height of impious Madneſs, as well as Cruelty. K 2 (b) Art 76 Herod forms a Deſign to deſtroy him. Sect. 12. “ mayſt now appear, yet art by no means the leaſt among the Princes Mat. II. 6. " the leaſt (5) among the Cities belonging to of Juda; for out of thee " the Princes or Heads of Thouſands in Ju- fhall rule my People Iſrael. “ dah; for out of thee Mall come forth a great and illuſtrious Ruler, who mall feed " and govern my People Iſrael, moſt wiſely " and tenderly performing the Office of their great Shepherd." 7 Then Herod having ſecretly called the Sages 7 Then Herod, when he to an Audience, got exact Information from had privily called the Wife- men, enquired of them dili- them (i), about what Time the Star, which gently what Time the Star they had ſeen, and which proved the Occa- appeared. fion of their Journey, firſt appeared to them; that he might thereby make ſome Conjec- ture concerning the Age of the Child to whoſe Birth it referred. (Compare ver. 16.) 8 And after they had ſatisfied his Curioſity, 8 And he ſent them to and had informed him of the Obſervations Bethlehem, and ſaid, Go, and ſearch diligently for the they had made about this Star, Herod com- young Child, and when ye municated to them the Anſwer he had re- have found him, bring me ceived from the Prieſts and Scribes; and ſending them to Bethlehem, as the place where they might expect to ſee the new born Prince, he ſaid, Go, and make a very exact Enquiry concerning the Child you are ſeek- ing; and when you have found him, return bithers Word (h) Art by no means the leaſt.] When this, and ſeveral other Quotations from the Old Teſtament, which we find in the New, come to be compared with the Original, and even with the Septuagint, it will plainly appear, that the Apoſtles did not always think it neceffary exactly to tranſcribe the Paſſages they cited, but ſometimes contented themſelves with giving the general Senſe in ſome little Diverſity of Language;. as E- rafrilus has well obſerved, in his memorable Note on this Text. If the Claufe in Mi- cah, which we render, Though thou be little, be tranſlated, Art thou ſmall among the Thouſands of Judah? &c. it will ſolve the great Difference, which there ſeems to be between the Prophet, and the Evangelift; and I think it is the eaſieſt Solution of it: For the Mark of Interrogation is not always expreſſed, where the Senſe fhews it muſt be implied. See the Hebrew of Zob xli. 1, 2. i Kings xxi. 7. and Zech. viii. 6. I da not urge the learned Dr.Pocock's Solution, that the Word 'hyy ſignifies, both little, and great; which ſeems by no means fo natural and juſt an Account of the Matter, tho' Veil on this place prefers it to all others. (i) Got exact Information from them.] That this is the Signification of the Word exp Bow, the learned Dr. Scott's Note on this place hath abundantly convinced me; and to that I refer for the Reaſon of giving this Verſion of it here, and in ver. 16. (k) When very ſame was. The Wife-men are guided by a Star to Bethlehem. 77 Word again, that I may hither directly, and inform me of it (k), that Sect. 120 come and worſhip him alſo. I alſo, who would permit no Intereſts of mine Mat. II: 8.. to interfere with the Decrees of Heaven, may come with my Family and Court to pay my Homage to him, to which I look upon myſelf as peculiarly obliged. 9 When they had heard And having heard this Charge from the 9 the King, they departed; King, they departed from Jeruſalem, without ſaw in the Eaſt, went before the leaſt Suſpicion of his treacherous and cruel them, till it came and ſtood Deſign: And behold, to confirm their Faith in over where the young Child him to whom they were going, the very Star, or Meteor (1), which they had ſeen in the Eaſt-Country, appeared to them again, and moved on before tkem in the Air, till it came down ſtill nearer to the Earth, and at length ftood directly over [the Place] where the Sa- 10 When they ſaw the cred Infant was. And when they ſaw the 10 Star, they rejoiced with ex- cceding great Joy. Star, thus pointing out their way, and at length by its Station over it marking the very Houſe in which they were to find him;. they rejoiced with a Tranſport of you (which was] exceeding great (m), to ſee themſelves in ſo remarkable a Manner under the Divine Direction, and with ſuch Certainty conduct- ed to the glorious Perſon whom they came to ſeek. And (k) When you have found him, return,-and inform me.] It is really an amazing Thing, that ſo ſuſpicious and ſo artful a Prince as Herod, ſhould put this important Af- fair on ſo precarious a Foot; when it would have been ſo eaſy, if he had not: gone himſelf, under Pretence of doing an Honour to theſe learned Strangers, to have ſent a Guard of Soldiers with them, who might, humanly ſpeaking, without any Diffi- culty have ſlaughtered the Child and his Parents on the Spot. Perhaps he mtght be unwilling to commit ſuch an Act of Cruelty in the Preſence of theſe Sages,, left their. Report of it might have rendered him infamous abroad; or rather, we muſt refer it to a ſecret Infatuation, with which GOD can, whenever he pleaſes, confound the moſt. Sagacious of Mankind (1) The Star, or Meteor.] I ſay Meteor, becauſe no Star could point out, not only a Town, but a particular Houſe. It is not at all ſtrange, Juftin. Martyr, and other Fathers, ſhould ſuppoſe it was a Comet, conſidering how little Aſtronomy was known in their Days; but one would not have imagined, Grotius ſhould have gone ſo far, as in. the leaſt' to intimate ſuch a Suſpicion. (m) They rejoiced with a yoy which was exceeding great.] The Original Phrafe, Xapna av zacpalv meg a nu opoda, is emphatical beyond any thing which I can think of in our Language. They joyed a great Foy very much, though very bad. Engliſh,. comes. neareſt to a literal Verſion. (n.) When 1 78 They pay their Homage, and make Preſents to him, SECT, 12. And when they were come into the II. And when they were nHouſe (n), where Mary was lodged, being come into the Houſe, they Mat. II. II. ſaw the young child with now ſomething better accommodated than at Mary his Mother, and fell the Time of her Delivery, they found the young down, and worſhipped him: Child with Mary his Mother; and how dif- and when they had opened their Treaſures, they pre- ferent foever this Appearance might be from fented unto him Gifts ; what they had expected (), they were not Gold, at all offended at its Meanneſs, but falling down on their Faces before him, they paid him their Homage. And as it was cuſtomary in thoſe Countries, to offer ſome Preſent to any illuſtrious Perſonage they came to viſit(p), they opened their Treaſures, which they had brought along with them for this very Pur- . poſe, and preſented him with the choiceſt Pro- (n) When they were come into the Houſe.) Mr. Bedford obſerves in his Chronology, pag. 740, 741. that it is not expreſsly faid, that the Sages came to Bethlehen: But from the Series of the Account that Matthew gives us, it ſeems ſo very plain, that few have queſtioned it; and it is the l'eſs to be doubted, becauſe if Chriſt (as that Author fup- poſes,) had been now at Nazareth, he could hardly have been carried into Egypt, with- out paſſing thro' Herod's Dominions. But it is more difficult to determine, whether, if the S'ages found him at Bethlehem, (as we have Reaſon to conclude they did,) it was within a few Weeks of his Birth, or (as Mr. Manne ſuppoſes, pag. 41.) about a Year after, when they had ſpent ſome conſiderable Time at Nazareth, and afterwards, on fome unknown Occaſion, made a Viſit to Bethlehem, where they muſt have con- tracted ſome Acquaintance. The latter Suppoſition is undoubtedly favoured by Luke ii. 39. and Mat. ii. 16. unleſs we ſay, that the Star appeared about the Time of Chriſt's Conception. It alſo fuits beſt with all the Arguments brought to prove, that Chrift was born A.U.C. 747, or 749, and that Herod died A.U.C. 750, or 751, compared with the Tradition of the Holy Family's ſpending Two Years in Egypt. (See Munſter on Mat. ii. 14.) Theſe Reaſons have a Face of ſtrong Probability, but I cannot ſay, they entirely convince me; and therefore in the Paraphraſe I have de- termined nothing either Way. Compare Note (0) and () in the laſt Section, on Luke ii. 39. pag. 70, 71. 6) From what they had expected.] Perhaps they expected, this great Prince would have been born in the Family of Herod; at leaſt, we may be fure, it was ſome Suprize to them, to find him accommodated only like a Carpenter's Child: But they wiſely conſidered, that ſuch miraculous Honours as the Star gave hiin, were far beyond any external Circumſtance; and therefore paid him their Homage as readily, as if they had found him in the richeſt Palace. An amiable Example of that humble ingenuous Temper, which fits a Man for the Reception of the Goſpel ! (P) Cuſtomary in thoſe Countries, to offer ſome Preſent to any illuſtrious Perſon- age they came to viſit.] That this was cuſtomary appears from many Paſſages of the Old Teſtament. (Gen. xliii. 11, 25.. I Sam. ix. 7, 8. x. 27. 1 Kings X. 2. Pſalm lxxii. 10. and Prov. xviii. 16.) And Maundrel, Chardin, and many other modern Writers of the beſt Credit, aſſure us, the Cuſtom is yet retained, See alſo Ælian, Var. Hift. lib. i. cap. 31, 32, 33. (9) Gold, and return Home another Way. 79 Gold, and Frankincenſe, Produce of their Country, fine Gold, and Sect. 12. and Myrrh. Frankincenſe, and Myrrh (9). 12 And being warned of And after this, they were preparing to go Mat. II. 12. God in a Dream, that they back to Jeruſalem, as Herod had deſired them; ſhould not return to Herod, they departed into their own but God, who knew the barbarous Intent of Country another Way. the King, interpoſed for the Preſervation of his Son, and for their Security and Comfort. So being divinely admoniſhed in a Drean, that they ſhould not go back to Herod, they returned into their own Country, another and more di- rect Way (r), not at all ſolicitous as to the Conſequence of Herod's Refentment. I M P R O V E M E N T. L ET us obſerve with Pleaſure this farther Honour, which God Ver. 2. did to his Only begotten Son, in ordering a New Star to appear, as the Signal of his Birth ; and in calling theſe illuſtrious Perſons from afar, to pay their early Adorations to him. No doubt they thought ſuch a Diſcovery, as brought them to the Feet of their In- fant-Saviour (s), an ample Recompence for all the Fatigue, and Ex- pence (9) Gold, and Frankincenſe, and Myrrh.) This was a moſt ſeaſonable Providential Affiftance, to furniſh Joſeph and Mary, for ſo long and expenſive a Journey as that into Egypt, a Country where they were entirely Strangers, and yet were to abide there for ſome conſiderable Time. (r) Another and more direct Way.] This ſeems to be intimated in the Word avera-fal, which might perhaps more literally have been rendered, bend back their Courſe. Herod in the mean while waiting for their Return, they had Time to get out of his Reach, before his Paſſion role, which might have been fatal to them. (s) Such a Diſcovery-of their Infant-Saviour.] I take it for granted here, that they had fome Divine Intimation, or Human Inſtruction, (which Foſeph and Mary might indeed have given them,) that Chriſt was to ſave his people from their Sins, and was Emmanuel , GOD with us. Surely God would not have guided them in this extraordinary Manner, merely to pay a tranſient Compliment to Jeſus. Their Pro- ſtrations probably expreſſed Religious Adoration, as well as Civil Reſpect; and it is not unlikely, that their Report might in due Time make Way for the Reception of the Goſpel, in the Country from whence they came.—And if, as early Antiquity reports, (Eufeb. Ecclef. Hift. Lib. i. cap. 13.) and both Dr. Cave (Lit. Hift. Vol. i. pag. 2.) and the learned Dr. Grabe (Spicileg. Patr. Vol. i. pag. 1,-6.) ſeem to think, fome Meliages of extraordinary Relpect were aſterwards fent from Abgarus, King of Edeſſa in Arabia, to our Lord Jejus Chrift, (which might be Fact, tho' the Letters now remaining thould be ſuppoſed ſpurious,) it is very poſſible, the Report of theſe Sages, preſerved by Tradition (if they were then dead,) might add Weight to that of Chriſt's Miracles, (about Thirty Years after,) and diſpoſe that Prince to take the greater Notice of him. . و ز 80 Refle&tions on the Wiſe-men's Viſit to CHRIST. Sect. 12. pence of ſuch a Journey. They were exceedingly tranſported, when they Jaw the Star. So let us rejoice in every Thing which may be a Means Ver. 1o. of leading our Souls to Chriſt , and of diſpoſing us to caſt ourſelves down before him with Humility and Self-Refignation! Let us look upon this Circumſtance of the Sacred Story as a beau- tiful Emblem of that more glorious State of the Chriftian Church, when the Gentiles ſhall come to its Light, and Sages and Kings to the Brightneſs of its Riſing ; when the Abundance of the Sea Mall be con- verted to it, and the Wealth of the Gentiles ſhall be conſecrated to its Honour. The Multitude of Camels ſhall cover it; the Dromedaries of Midian and Ephah; all they from Sheba ſhall. come ; they fall bring Gold, and Incenſe, and they ſhall ſhew forth the Praiſes of the Lord. Iſa. Ix. 3, 5, 6. How wonderful was the Honour conferred upon ſo obſcure a Vet. 6. Town as Bethlehem, when it was made thus Illuſtrious among the Thouſands of Judah! Happy they, who conſecrate not only their Ver, II. Gold, and their other Poffeſſions, but alſo their Souls, and their Bodies, to that great Ruler, whoſe Office it is, to feed and govern the Iſrael of GOD; under whoſe Conduct and Care they ſhall receive Bleſſings infinitely more valuable, than all the Treaſures of the Eaſt, or the Weſt. But oh, the fatal Power of carnal influence on the Heart! This Ver. 3. engaged Herod to receive the News of a Redeemer's Birth with Hor- ror; and, with execrable Cruelty, and vile Hypocrify, to contrive Ver. 8. his Murther, under the ſpecious Form of doing him Homage. Vain and ſelf-confounding Artifice! Let us rejoice in the Thought, that there is no Underſtanding, or Wiſdom, or Counſel againſt the Lord; no Scheme ſo artfully diſguiſed, that he cannot penetrate it, or fo politickly formed, that he cannot with infinite Eaſe confound-it. To what Perplexity and Grief might theſe Sages have been brought, had they been made even the innocent Inſtruments of an Affault on this holy Child ! But God delivered them from ſuch an Alarm, and happily guided their Return; ſo that thro' his Care, and Favour, they carried Home, in the Tidings of the new-born Meſiah, far -Ticher Treaſures than they had left behind. Thus ſhall they, who in all their Ways acknowledge GOD, by one Method or another find, that he will graciouſly direct their Paths. . Ver. 12. SECT Joſeph is warned to flee with Jesus into Egypt. 81 SECT. XIII. The Flight into Egypt; the Slaughter of the Infants ; and the Settlement of the Holy Family at Nazareth, after Herod's Death. Mat. II. 133--23. MAT. II. 13. MAT. II. 13. A ND when they were de- ND after the Return of the Wiſe-men, Sect. 13. -; parted, behold, the An- when they had paid their Homage unto gel of the Lord appeareth to Mat. II. 13. Joſeph in a Dream, faying, Chriſt, and were departed, behold, the Angel Arife , and take the young of the Lord appeareth to Joſeph in a Dream, Child and his Mother, and with a Meſſage from Heaven, ſaying, Riſe flee into Egypt, and be thou there until I bring thee up without any Delay, and take with thee Word; for Herod will ſeek the Infant and bis Mother, and flee directly the young child to deſtroy into the Land of Egypt (a), and continue there till I ſhall give thee Notice to return; for Herod, alarmed by the extraordinary Cir- cumſtances which have lately happened (b), is about to make a ſtrict Search after the young Child to deſtroy him, left he in Time ſhould prove a formidable Rival to his Fa- mily. 14. When he aroſe, he And Joſeph riſing from his Bed, imme- 14 took the young child and diately obeyed the Heavenly Viſion; for be took the Infant and his Mother by Night, and withdrew, with as · haſty a Flight as their Circum- him. his (a) Flec into the Land of Egypt.) This Circumſtance doth not at all agree with the Conjecture of Grotius, that this Viſion might appear after their Return to Naza- reth; for then (as Le Clerc juſtly obſerves,) it is much more probable, that they would have been ordered to flee into Syria, which was much nearer to Nazareth, than Egypt; to which they could not have paſſed from thence, without going thro' the very Heart of Herods Dominions, unleſs they had taken a very large Circuit with great Expence and Danger.-The great Number of Jews, which reſided in Egypt, would make their Abode there fo much the more comfortable, (b) Alarmed by the extraordinary Circumſtances which have lately happened.] When the Wife-men had come fo far to pay their Homage to a new-born Prince, the ſeveral Reports of what had lately happened would, upon this Occaſion, be revived; and the Behaviour of two fuch celebrated Perſons, as Simeon and Anna, on the Preſen- tation of Chriſt in the Temple, which might at firſt be only taken Notice of by a few pious Perſons, would probably be now reported to Herod, and muſt add to the Alarni which the Enquiry of the Sages gave him. Vol. I. L (C) Which 82 SECT. 13. They continue in Egypt till the Death of Herod. Circumſtances would allow, into the Land his Mother by Night, and of Egypt, near the Borders of which Bethle- departed into Egypt ; Mat. II. 15. hem lay. And they continued there till after 15 And was there until the Death of Herod, which happened not till the Death of Herod : that it feveral Months after (c); that what was ſpoken ſpoken of the Lord by the of the Lord by the Prophet Hofea, on another Prophet, ſaying, Out of E- Occaſion, might thus, as it were, be fulfilled gypt have I called my Son. anews and that in this Appointment of the Place, where Chriſt ſhould take up hisAbode, there might appear to be a manifeſt Alluſion to that Saying, (Hof. xi. 1.) - Out of Egypt « have I called my Son (d);" Chriſt being in a much () Which happened not till ſeveral Months after.] I pretend not to ſay exactly how many, but muſt content myſelf with referring the Reader for the Proof of this to Mr. Manne's moſt elaborate and elegant Diſſertation on the Birth of Chriſt, (pag. 35,-39.) which advances very conſiderable Arguments to prove, that Chrift was born in the Spring, A.U.C. 747. Jul. Per. 4707. and that Herod died about the Paſſover, A.U.C. 750. Jul. Per. 4710. probably towards the End of March ; tho' on further Examination I rather incline to place the Birth of Chriſt, in September or Etober, A. U.C. 749, and to conclude that Herod died in March, A.U. C. 751. See Dr. Lardner's Credib. Part i. vol. ii. pag. 796,-804. 963, ad fin. (d) Out of Egypt have I called my Son.] It is well known, that from the Time of Julian at leaſt, the Enemies of Chriſtianity have been cavilling at the Application here made of a Prophecy to Chriſt, which in its original Senſe ſeems to belong to the People of Iſrael. Learned Men have laboured with great Solicitude, to prove it lite- rally applicable to Chrift.--Mr. Peirce's Hypothefis, (in his Diſertation on this Text, added to his Paraphraſe on Philippians, pag. 103, 108.) that the Prophet is purſuing two Subjects together, and alternately tieating of each, which muſt therefore be read interchangeably, one Part referring to the People of Iſrael, and the other to Chrift, (as if it were deſigned by God, that the Prophecy of Chriſt's being called out of E- gypt ſhould be obſcured by ſuch a Method,) appears indeed to be very ingenious: But fear, if ſuch Liberties were to be allowed, it would render the Scripture the moſt uncertain Book in the World.- Biſhop Chandler (in his Defence of Chriſtianity, pag. 294.) ſuppoſes, that Calling out of Egypt is a Proverbial Expreſſion, for being delivered from eminent Danger; which might have been ſaid to have its Accompliſh- ment in Chriſt's Eſcape, tho' he had fled into Syria, Arabia, or any other Country: But with all due Deference to fo great a Name, I muſt obſerve, that neither Iſa. X. 26. Deut. xxviii. 68. or Zech. x. II. ſeem ſufficient to prove the Uſe of ſuch a Phraſe; and I apprehend, that if the Uſe of fuch a Proverb were proved, the Paſſage before us would ſtill ſeem a plainer Reference to Hof. xi. 1. than to ſuch a general Form of Speech; ſo that the Difficulty would ſtill remain.---I once thought, the Words , : " Though Ifrael be a Child, that is, wayward and troublefome like a little Infant, yet 66. I have loved him, and in Token of my Tenderneſs to him, will call (Jeſus] my Son « out of Egypt; having there preſerved him from the Dangers which threatened his “ Infancy, that he may at length accompliſh my great intended Salvation.” I ſtill think, that this Conjecture deſerves fome Confideration, as much more probable than any other Solution of this Kind I have ever met with. But on the whole, eſpecially conſidering the Context, I chuſe to take them, as Grotius, Heinfius, and many :might be rendered , and paraphrafed after this Manner כי נער ישראל ואהבהו 83 in The Infants in the mean while are ſlain at Bethlehem. a much higher and nobler Senſe the Son of SECT. 13. God, than Iſrael, of whom the Words were Mat. II. 15. originally ſpoken. 16 Then Herod, when he Then Herod, ſeeing that he was deluded (e), 16 ſaw that he was mocked of and that a great Affront (as he imagined,) the Wiſe-men, was exceed- ing wroth; and fent forth, was deſigned him by the Sages, as there was and flew all the Children now no farther Proſpect of their returning that were in Bethlehem, and to him, was exceedingly enraged; and in or- der to make the Deſtruction of this unknown Infant as ſure as poſſible, he ſent forth a Band of Murtherers, and inhumanely new all the Male Children (f) that were in Bethlehem, and in many of the beſt Criticks do, for a mere Allufion; and the rather, as I am fully con- vinced, that the next Quotation in ver. 17. muft neceſſarily be taken in this Senſe. (e) Seeing that he was deluded.] The Word EVETAIXBn, which properly ſignifies, to be played with, well expreſſes the View, in which the Pride of Herod taught him to regard this Action, as if it were intended to expoſe him to the Deriſion of his Sub- jects, and to treat him as a Child, rather than a Prince of ſo great Experience and Renown. (f) Sent forth a Band of Murtherers, and ſew all the Male Children.] A very inge- nious and learned Friend of mine has attempted to account for Joſephus's Silence as to this remarkable Fact, by a Conjecture, that inſtead of ſending forth (as it was in the Firſt Edition.) a Detachment of Soldiers, (of which, he juſtly urges, nothing is expreſs- ly ſaid in the Text,) he might only fend Private Orders to have the Children taken off as ſecretly as poſſible ; fo that it might not make any Publick Noiſe, and come to the Notice of the Jewiſh Hiſtorian. But in Anſwer to this, (not to inſiſt upon the Argument from Macrobius, Saturnal. Lib. ii. cap. 4. that the Emperor Auguſtus had heard of it at Rome;) I would obſerve, that it is certain, nothing of ſuch Pri. vacy in the Diſpatch of theſe Children can be inferred from the Word avensiv; ſince it is alſo uſed to expreſs the Crucifixion of our Lord, (Aets ii. 23. X. 39.) the Stoning of Stephen, (Aets xxii. 20.) and the Beheading of James the Apoſtle, (Axts xii. 2.) all which were Publick Exécutions; as well as the intended Aſſaſſination of Paul by a Band of armed Men. ( Aets xxiii. 15.) And if it be conſidered, on the one Hand, how difficult it is privately to murther Children under Two Years old, as they are hard- ly ever left alone; and on the other, how ill ſuch a cautious and uncertain Proce- dure would have agreed with the furious Diſpoſition of Herod, and the haughty Rage in which theſe Orders were given ; I believe, few.will incline to this Hypotheſis. As for the Silence of yoſephus, it is to be conſidered, that Bethlehem was but a ſmall Place; and therefore, in a Reign of ſo much Cruelty, the Slaughter of its Infants might not be taken very much Notice of. Joſephus was not old enough to remember it himſelf; and if he did not find it in the Memoirs of Nicolas of Damaſcus, (that fat- tering Hiſtorian, of whom we know he made great Uſe in compiling the Life of He- rod,) he might be unwilling to introduce it, even if he were particularly acquainted with it; left the Occaſion might have led him to mention, what generally at leaſt he is folicitous to decline, I mean Chriſtian Affairs. On the whole, if we compare Contemporary Hiſtorians of every Age, we hall find ſome material Fact or another omitted by each of them; yet that Silence of one is never urged as an Argument againſt admitting the expreſs Teſtimony of the reſt. See Dr. Lardner's Credib. Part i. vol. ii. Book ii. chap. 2. §. 1. pag. 746, ele (g) From L 2 84 Mat. II. 16. An Allufion here to the Prophecy of Jeremiah. SECT.13. in all the Confines of it, from their Entrance in all the Coaſts thereof, from ufor the Second Year (8) and under; as that, two Years old and under , ac- cording to the Time which according to the Time of which he bad got ex- he had diligently enquired of a&t Information from the Sages, muſt include the Wiſe-men. all that were born there ſince the Appearance of the Star. 17 And ther, as this cruel Execution extended 17 Then was fulfilled that itſelf to the neighbouring Places, and in par- which was fpoken by Jere- ticular to Ramah, a Town of Benjamin, mỹ the Prophet, ſaying, which lay “near Bethlehem, that remark- able Saying was farther fulfilled, which was. ſpoken by Jeremiah the Prophet ; (Jer. xxxi. 15.) for this was plainly an Event, to which thoſe Words might be applied with more literal Propriety, than to the Captivity of the Jews in the Time of Nebuchadnezzar, which they were originally intended to de- ſcribe (b), when they were firſt delivered by 18 the Prophet, ſaying, « In Ramab there was a moſt doleful Voice beard, Lamentation Voice heard, Lamentation « and Weeping, and abundant Mourning, as Mourning, Rachel weeping and Weeping, and great « if Rachel, that tender Mother, who was for " buried 18 In Raina was there a (8) From thiir Entrance on the Second Year.] The Reaſons which determined me to render anodeeles thus, may be ſeen in Sir Norton Knatchbull's excellent Note on this Place. It is probable, that Herod in his Pallion ordered the Slaughter of the Infants, as ſoon as he perceived that he was diſappointed in his Expectation of the Return of the Wiſe-men, left otherwiſe the Child he was ſo jealous of might be removed; and as his Cruelty extended even to thoſe who had entered on the Second Year, which is ex- prefsly ſaid to be according to the Time of which he had got exact Information from the Sages, it muſt be natural to conclude from hence, that it was not till fonie conſider- able Time after the Birth of Chriſt, that he was viſited by the Wiſe-men, even tho' we ſhould allow the firſt Appearance of the Star to have been (as ſome ſup;:oſe,) about the Time of Chriſt's Conception. Compare Note (n) on Mat. ii. 11. pag. 78.-For the Verſion of arpißow, fee Note (i) on ver. 7. pag. 76. (b) Which they were originally intended to deſcribe.] It is very evident from the following Clauſe, (Fer. xxxi. 17.) Thy Children shall come again to their own Border, that theſe lamented Perſons were not pain, but carried into Captivity; and it is well- known, that Ramah was the Place where they were aſſembled, to be led away to Ba- bylon : (fer. xl. 1.) So that it is certain, this can only be an Alluſion, as it is intimated in the Paraphraſe. And I look upon this as a ſure Argument, that a Påffage in Scripture, whether Prophetical, Hiſtorical, or Poetical, may in the Language of the New Teſtament be ſaid to be fulfilled, when an Event happens, to which it may with great Propriety be accommodated. See Dr. Sykes, on the Truth of Chriſtianity, chap. xiii. pag. 217, & feq. (1.) Rachel, 85 а Joſeph returns with Jesus from Egypt. g her Children, and would “ buried near this Place (i), had riſen out of Sect. 13- not be comforted, becauſe “ her Grave, and was bewailing her loft Chil- they are not. Mat. II. 18. « dren, and refuſing to be comforted, becauſe they are not. 19 But when Herod was Bút after this, when Herod was dead (k), 19 dead, behold, an Angel of and an End put to all his Cruelties, behold, the Lord. ap.eareth in Dream to Joſeph in Egypt, an Angel of the Lord again appeareth in a Dream to Yoſeph, while he continued to ſo- 20 Saying, Ariſe, and take journ in Egypt, Saying, The Way is now 20 the young child and his prepared for thy Return from hence, and I Mother, and go into the Land of Iſrael; for they are am fent, according to the Intimation that dead, which fought the young was given thee before, to bring thee Notice Child's Life. of it; and therefore now ariſe, and take the Tnfant and his Mother, and go back to thine own Abode in the Land of Iſrael; for thou mayſt ſafely do it, ſince they are dead, who fought to deſtroy the young Child's Life (1). 21 And he aroſe, and And Joſeph had no ſooner heard the Mef- 21 his Mother, and came into fage that was brought him by the Angel, the Land of Iſrael. but be immediately aroſe, and chearfully con- fiding in the Divine Protection, took the young Child and his Mother, according to the Com- mand he had received, and came into the Land of (i) Rachel, who was buried near this place.] See Gen. XXXV. 19. and i Sam. X. 2. (k) When Herod was dead.] It is well worth while to read the particular and af- fecting Account, which Joſephus has given of the terrible Death of this inhuman Ty- rant; whom God fo remarkably made a Terror to himſelf, as well as to all about him. (See Yoſeph. Antiq. Lib. xvii. cap. 6. [al: 8.] §. 5. & Bell . Jud. Lib. i. cap. 33. [al. 21.] 5.5, 6, 7.) Euſebius thought it fo great an Illuſtration of the Goſpel Hiſtory, that he has inſerted it at large (Eccl. Hift. Lib. i. cap. 8.) with a Degree of Exact- neſs, which joins with many other Inſtances of the liké Nature, to thew us how chearfully we may depend upon the many invaluable Extracts from a Multitude of antient Books now loft, which he has given.us, both in his Eccleſiaſtical Hiſtory, and in his other Writings, eſpecially in his Præparatio Evangelica. (?) They are dead, who ſought to deſtroy the young Child's. Life.] It is a very ingenious Conjecture of Mr. Manne, that Antipater, the Son of Herod, who, at the Time when Chriſ was born, was Heir-Apparent to his Crown, and was a Prince ſo cruel and ambitious, that he had procured the Death of his Two Elder Brothers, to clear his Way to the Succeſſion, would very probably be an active Counſellor and Inſtrument, in ſeeking the Deſtruction of the new-born Jefus, and in adviſing to the Slaughter of the Infants. And as this Antipater died but five days before. Herod, both might.be referred to in theſe Words of the Angel, They are dead, &c. See Manne's Diſſertat. pag. 74, 75. and compare Jofeph. Antiq. Jud. lib. xvi. cap. 8. (al. 11.) §. 4.. lib. xvii. cap: 1,8 8. (al. 10.) S. 1. Edit. Havercamp.. (m) The 86 They come and dwell at Nazareth. SECT. 13. of Iſrael. But when upon his coming to the 22. But when he heard Borders of it, he heard that Archelaus reigned that Archelaus did reign in Mat. II. 22. over Judea in the Room of his Father Herod, Father Herod, he was afraid knowing him to be the Heir of his Cruel- to go thither: notwithſtand- ty (m), as well as of his Kingdom, he was ing, being warned of God in a Dream, he turned aſide in- afraid to go thither to ſettle, or ſo much as to to the Parts of Galilee. take it in his Way ; but being again divinely admoniſhed in a Dream, he withdrew into the Region of Galilee, which was under the Government of Herod Antipas (22), a Prince of a milder Character, and who was then on ſuch hoſtile Terms with Archelaus, that there was no Danger of his giving them up to 23 him. And be went and dwelt in a little 23 And he came and City, on the Confines of Zabulon and Iffachar, dwelt in a City called Na- which was called Nazareth, where he had zareth, that it might be ful- filled which was ſpoken by formerly reſided, before he went to Beth- lehem; and being thus returned to his own City, Jeſus was there brought up, and edu- cated in a Place ſo very contemptible among the Jews, that it was grown into a Proverb with them, that no good Thing could be expected from thence: (John i. 46. vii. 52.) So that by this a Way was further opened by the Providence of God, that it might be fulfilled, what had been ſpoken in Effect by many . the (m) The Heir of his Cruelty.] Archelaus, in the very Beginning of his Reign, maſo ſacred Three Thouſand 7 ews at once in the Temple, and was afterwards baniſhed in the tenth Year of his Government, to Vienna in Gaul by Auguſtus, on a Complaint brought againſt him by the Chief of the Jews for his various Cruelties. See *ofeph. Antiq. lib. xvii. cap. 9. (al. 11.) S. 3. pag. 851. & cap. 13. (al. 15.) §. 2. pag. 866. (12) Galilee,--under the Government of Herod Antipas.] Herod the Great divided his Dominions by his laſt Will, appointing Archelaus to ſucceed him as King of Ju- dea, Herod Antipas to be Tetrarch of Galilee and Peræa, and Philip to be Tetrarch of Trachonitis and the neighbouring Countries. (Joſeph. Antiq. lib. xvii. cap. 8. (al. 11.) $. I.) But Herod Antipas endeavoured to ſupplant his Brother Archelaus, when Appli- cation was inade to the Romans to confirm the Will, and went to Rome with a View of obtaining the Kingdom, (which was left to him in a former Will,) in which he was ſupported by the Intereſt of the whole Family, who hated Archelaus, and thought his Brother to be far more worthy of the Kingdom; and tho” he did not carry his Point, the Attempt was ſuch as could not but widen the Breach there was before between them, and left no Room for any future Correſpondence. See Foſeph. Antiq. lib. xvii. sap. 9.(al. 11.) S. 4. & cap. 11. (al. 13.) §. 4. (0) He 87 Reflections on the Slaughter of the Infants. the Prophets, He ſhall be many of the Prophets, “ He ſhall be called a Sect. 13. called a Nazarene. « Nazaræan (0),” that is, he ſhall appear in mean and deſpicable Circumſtances, and be Mat. II. 23, treated as the Mark of publick Contempt and Reproach. IMPROVE M E N T. WHE HAT is our fallen Nature, that it can be capable of ſuch Enormities, as we have now been ſurveying! Or what Ver. 16, imaginable Circumſtances of Grandeur and Power, can free the Mind of an ambitious Creature from Servitude and Miſery! Who can behold Herod, under the Agitation of ſuch a barbarous Rage, and not ſee the Vanity even of Royal Dignity, when the Man that ſways the Sceptre over others, hath no Rule over his own Spirit ! Surely none of the innocent Victims of Herod's Wrath, felt ſo much from the Sword of their barbarous Murtherers, as the guilty Mind of the Tyrant from its own unnatural Tranſports. The Indignation which ariſes in our Minds on the View of fo much Wickedneſs, finds a ſecret Satisfaction in this Thought. But how grievous is it to reflect on what the Parents of theſe poor Babes Ver. 18. felt, while the Sword that murthered their Children in their very Sight, pierced thro’ their own Bowels ! Happy, in Compariſon with theſe, were the Wombs that never bare, and the Paps that never gave Suck! Let Parents remember, how ſoon their deareſt Hopes may be turned into Lamentation, and learn to moderate their Éxpectation from their Infant-Offspring, and check too fond a Delight in them. Let us all learn to be very thankful, that we are not under the Arbitrary Power of a Tyrant, whoſe Sallies of diſtracted Fury might ſpread Deſolation thro' Houſes and Provinces. Let us not ſay , Where was the great Regent of the Univerſe, when ſuch a horrible Butchery was tranſacted ? His all-wiſe Counſels knew how to bring Good out (0) He shall be called a Nazaræan.] If the Solution given in the Paraphraſe be not allowed, I muſt acquieſce in Chryſoſtom's Opinion, that the Paſſage referred to is loft: For it is very unnatural to explain this Text, by Sampſon's being appointed a Nazarité, Judges xiii. 5. or the Mefiah's being ſpoken of as Netzer, the Branch; Iſa. xi. 1. or to account for it with Witſius, by God's being called Notzer, the Preſerver of Men, Fob vii. 20. (See Witſ. Meletorn. Dil: ii. 9. 10.) The joint Senſe of many Scriptures is thus referred to, John vii. 38. and James iv. ś.. And that the Meffiah ſhould be treated in a very contemptuous Manner, was foretold by David, Pſal. xxii, 6, & feq. lxix. 9. by Iſaiah, chap. lii. and liii. and by Zechariah, chap. xi. 12, 13. Ver. 13. 88 Reflections on the Preſervation of Jesus in Egypt. SECT. 13.out of all the Evil of it. The Agony of a few Moments tranſmitted theſe oppreſſed Innocents to Peace and Joy; while the impotent Rage of Herod only heaped on his own Head Guilt, Infamy, and Horror. He conceived Miſchief, and he brought forth Vanity; (fobxv. 35.) and while he ſtudied to prevent the Eſtabliſhment of the Meffiah's King- dom, and ſet himſelf with impious Rage againſt the Lord, and againſt bis Anointed, He that fitteth in the Heavens did laugh, yea, the Lord had him in Deriſion. (Pſal. ii. 2, 4.) That God, who diſcerns every ſecret Purpoſe of his Enemies, and foreſees every intended Affault, knows how, whenever he pleaſes, by a Thought, by a Dream, to baffle it. The Preſervation of the Holy Child Jeſus in Egypt, may be con- ſidered as a Figure of God's Care over his Church, in its greateſt Danger. God doth not often, as he eaſily could, ſtrike their Per- fecutors with immediate Deſtruction ; but he provides a Hiding-Place for his people, and by Methods not leſs effectual, tho' leſs pompous, preſerves his choſen Seed from being ſwept away, even when the Ene- my comes in like a Flood: Ver. 14, 15. Egypt, that was once the Seat of Perſecution and Oppreſſion to the Iſrael of GOD, is now a Refuge to his Son: And thus all Places will Þe to us, what Divine Providence will be pleaſed to make them. When, like Joſeph and Mary, we are cut off from the Worſhip of his Temple, and perhaps removed into a ſtrange Land, he can be a little Sanctuary to us, and give us, in his gracious Preſence, a rich Equivalent for all that we have loft. They continued here, till he gave the Signal for their Departure. Let us, in like Manner, remember, that it is God's Part to direct, and ours to obey; nor can we be out of the Way of Safety, and of Comfort, while we are following his Directions, and ſteering our Courſe by the Intimations of his Pleaſure. Feſus ſurvived his Perſecutors, and returned into the Land of Iſrael again : But ſuch was his Condeſcenſion, that he abode at Na- zareth, which ſeems to have been allotted him as the moſt humble Ver. 23. Station. Let us never be unwilling to bear Reproach for him, who from his Infancy endured it for us; nor take Offence at the Meanneſs of his Condition, whoſe Removes were directed by Angelic Meſſen- gers, as immediate Enyoys from the God of Heaven. Ver. 19. Ver. 20. SECT. Jesus goes up with his parents to Jeruſalem. 89 S E C T. XIV. Jesus at the Age of twelve Years, comes up to the Paſſover at Jeruſalem, and there diſcourſes with the Doctors in the Temple. Luke II. 40, to the End. Luke II. 40. LUKE II. 40. waxed Strong in a piece AND the Child Jeſus, being returned to Sect. 14. Nazareth, was educated in that City Luke 11. filled with Wiſdom; and the 400 Grace of GOD was upon under the Care of Joſeph and his . Mother, him. and there grew up, and became ſtrong in Spi- rit, diſcovering carly Marks of a ſublime and heavenly Genius, and viſibly appearing to be filled with an uncommon Portion and Degree of Wiſdom ; and it was plainly to be feen, that the Grace of GOD was eminently upon him; bim ; ſo that he made an extraordinary Progreſs in Knowledge and Piety betimes, and was thus looked upon as a diſtinguiſhed Favourite of Heaven. (Compare Judges xiii. 24, 25.) 41 Now his Parents went Now his pious Parents went yearly to Jea 41 to Jeruſalem every Year, at ruſalem, at the Feaſt of the Paſſover; as it the Feaſt of the Paſſover. was uſual for thoſe Families to do, that were remarkably religious, tho' only the adult Males were by the Law obliged to ap- pear before the Lord on this Occaſion. (Com- 42 And when he was pare i Sam. i. 3, 7, 21.) And when he 42 twelve years old, they went was twelve years old, and ſo according to the up to Jeruſalem, after the Cuſtom of the Feaſt. Jewiſh Maxims came under the Yoke of the Law (a), his Parents, when they went up to Jeruſalem according to the uſual Cuſtom of the Feaſt, thought it proper to take him with S (a) Came under the Yoke of the Law.] Tho' I am not ſatisfied of the Truth of Grotius's Affertion, that the Jewiſh Children under this Age, were called Dup, or Little Ones, and afterwards Boys, or Children; (ſince it is certain, that the Word qy is often uſed for thoſe under that Age; fee i Sam. i. 24. Judg. xiii. 24. and Hof. xi. 1, 3.) yet I think the Fact aſſerted in the Paraphraſe is generally allowed by Learn- ed Men. See Wotton's Miſcel. vol. i. p. 320. and Lightf. Hor. Heb. in loc. VOL. I. M (b) Three 90 He tarries behind them to confer with the Doctors, Sect. 14. with them, to celebrate that glorious Deli- verance, which God had ſo many Ages ago Luke II. 42. wrought for his People when he brought them out of Egypt, the Memory of which was carefully to be tranſmitted to every ſucceeding Generation. (Compare Exod. xii. 26, 27.) 43 And when they had finiſhed all the religious 43 And when they had Solemnities, to be obſerved in the Days of fulfilled the Days, as they unleavened Bread, and were returning Home, tarried behind in Jeruſalem; returned, the Child Jeſus the Child Jeſus, charmed with the ſacred En- and Joſeph and his Mother tertainments of the Temple, and eagerly de- knew not of it. ſirous of improving in the Knowledge of his Father's Law, ſtayed behind them in Jeruſa- lem; and neither Joſeph, nor his Mother were 44. aware [of it.] But tho' they ſaw he 44 But they ſuppoſing was not with them, yet knowing his fociable him to have been in the Company, went a Day's Temper, they ſuppoſed he was ſomewhere in Journey; and they ſought the Company, (as ſeveral Families travelled him among their "Kinsfolk together on ſuch Occaſions :) And they went and Acquaintance. a whole Day's Journey, before they miſſed him; and then, in the Evening, they fought for him amongſt their Kindred and Acquain- tance, who were their Companions in the Journey, and with whom they concluded 45 he had been. And not finding him with 45 And when they found them, they returned immediately, and came him not, they turned back again to Jeruſalem, ſeeking back to Jeruſalem, ſeeking him every where him. with great Concern, and ready to ſuſpect that ſome hoſtile Affault might have been made upon him. And three Days after their ſetting out (b), 46 And it came to paſs, they found him in an Apartment of the Temple , found him in the Temple, that after three Days they where the Teachers of the Law uſed to lec- fitting ture upon it to the People; and where young Perſons, in particular, were examined, and had a Liberty to aſk what Queſtions they thought V 26 (b) Three Days after their ſetting out.] The firſt Day was ſpent in their Journey Homeward, the ſecond in their Return to Jeruſalem, and the third in ſearching after Chriſt there.-The Word egevélo, it came to paſs, is a mere Expletive, and not imagin- ing that the Rules of the moſt faithful and exact Tranſlation would oblige me always to retain it; I have frequently onitted it. (c) For and accounts for it to his Mother, when ſhe found him." 91 ſitting in the midſt of the thought proper, for their farther Informa-Sect. 14. Doctors, both hearing them, tion (c). Here was Jeſus ſitting in the midſt and aſking them Queſtions : of the Doctors, whoſe Profeſſion it was to Luke II. 46. teach on theſe Occaſions ; for he had placed himſelf among others at their Feet (d), and was, with all poſſible Diligence, both attending to them, and aſking them ſuch queſtions, as he judged proper for the farther Illuſtration 47 And all that heard of what they ſaid. And all who heard 47 him, were aſtoniſhed at his him, conſidering the Tenderneſs of his Age, Underſtanding and Anſwers. were in a perfect Tranſport of Admiration (e) at his Underſtanding, and at the Penetration which he ſhewed, both in the Queſtions he put to them, and alſo in the Anſwers he re- turned to what they aſked him. 48 And when they ſaw And when he was diſcovered by his Pa- him, they were amazed : and his Mother faid unto rents, and they ſaw him thus employed, they him, Son, why haſt thou likewiſe were ſtruck. with Wonder : And his thus dealt with us ? behold, Mother ſaid unto him, Oh my Son, why haft thy Father and I have ſought thou dealt thus with us! behold, this is now thee forrowing. the third Day, that thy Father and I have fought thee from Place to Place, with inex- 49 And he ſaid unto them, preſlible Anxiety and Diſtreſs. And be 4.9 How is it that ye ſought me? wift ye not that I muſt be ſaid unto them, What is the Cauſe that you about my Father's Buſineſs ? have fought me with ſo much Concern? and why is it you were at ſuch a Loſs where you ſhould find me? Did ye not know, that I ought 48 (c) For their farther Information.] All theſe Things are ſo well illuſtrated and con- firmed, by Dr. Lightfoot, in his Hor. Hebr. on this Place, that I cannot but refer the Reader thither. See alſo Drufius's excellent Note on this place. (d). Sitting at their Feet.] I have often thought it a great Injury to the Cha- racter of our Bleffed Redeemer, to repreſent this Story, whether in Pictures or Words, as if Chriſt, at this tender Age, went up into the Seats of the Doctors, and there diſputed with them. Not one Word is ſaid of his Diſputing by the Evangelift , but only of his aſking ſome Queſtions, and anſwering others, which was a very uſual Thing in theſe Aſſemblies, and indeed the very End of them. All was, no doubt, conducted with the utmoſt Modeſty and Decorum. And if he were with others at the Feet of theſe Teachers, (where Learners generally fat; ſee Luke x. 39. and Aets xxii. 3.) he might be ſaid to be in the midſt of them, as they ſat on Benches of a femicircular Form, raiſed above their Auditors, and Diſciples. (e) Were in a Tranſport of Admiration.] Every learned Reader muſt know, that the Word ers aulo here, and eternaynoav in the next Verſe, are much more forcible, than our Tranſation of them, and much more literally rendered here. (f): I ought M 2 92 He returns with his parents to Nazareth. Sect. 14.ought to be at my Father's (f) ? and that wherever I was, I ſhould be ſo employed in Luke II. 49. his Service, as to be ſecure of his Protection? 50 And they did not perfectly underſiand the So And they underſtood Words which be ſpake unto them upon this Oc- not the Saying, which he ſpake unto them. caſion (8), as being expreſſed in ſomething of a conciſe and ambiguous Manner. 51 And be went down into the Country with 51 And he went down them, and came to Nazareth; and there he with them, and came to Na- zareth, and was ſubject unto did not aſſume any Air of Superiority, on them : But his Mother kept Account of the extraordinary Applauſe he all theſe Sayings in her had met with from the People, who had Heart, heard him in the Temple; but ſtill continued fubje&t to his Parents, and reſpectful to them, as a moſt dutiful and obedient Child. And his Mother kept all theſe Sayings and Occur- rences in her Heart, and often reflected very ſeriouſly upon them. 52 And Fejus advanced conſiderably in Wif- 52 And Jeſus increaſed dom, as well as in Age and Stature (b); in Wiſdom and Stature, and and in (f) I ought to be at my Father's; &U TOIS. TE adſcos que d'Et EUQU Y.e.) There is a known Ainbiguity in the Original. I have choſen with Grotius, Cappellus, Fuller, &c. to follow the Syriac Verſion of the Words, where it is rendered, in my Father's Houfig which it is certain they will well bear; and ſo Jofephus puts ev TOISTE Alos for in ju- piter's Temple; contra Apion. lib.i. $. 18. pag. 449. Haverc. (Compare John xix 27, Edber v. 10. vi. 12. vii. 9. Gr.) And indeed, tho'a general Apprehenſion of his being well employed, might be a Reaſon, (as it is intimated in the Paraphrafe,) againſt their exceffive Anxiety, yet it could not (as the Words in this Connection ſeem to imply) have directed them where to find him. It is to be remembered, this was the firſt Viſit, Chriſt had ever made to the Temple, ſince he was a Child in Arms; and it is no Wonder therefore, that the Delight he found there inclined him to prolong it. (8) They did not perfectly underſtand the Words which he ſpake unto them. ] It is ſtrange; Grotius ſhould think ouincav ſhould here be rendered, They did not attentively confidler wbat he jaid, when the very next Verſe aſſures us, Mary kept all theſe Sayings in her Heart. The Phrafe only implies, that there was ſomething more in Chriſt's Words, han at firſt appeared. He conjectures, there might be a Reference, to his being the Lord, who was to come into his Temple; (Mal . iii. 1.) which if there be, it is indeed very obſcure. It ſeems more probable, it may be an Intimation, that he had many other important Viſits to make to his Father's Houſe ;. which evidently appears by the Sequel of the Hiſtory. (b) In Wiſdom, as well as in Age and Stature.] It is well known, that naixia may fignify either Age, or Stature; but I think the latter is nieant here, becauſe the former was too apparent to need the Mention. It ſeems a very juſt and important Remark of Eraſmus here, that all the Endowments of the Man Chriſt Jeſus were owing to the Divine Beneficence, and that the Deity communicated. itſelf in a gradual Manner to that Human Nature which it had aſſumed, (1) Thore Reflections on the Childhood of Jesus. 93 in Favour with God and and grew proportionably in Favour both Sect. 14. Man. with GOD and Men; his Behaviour being Luke II. 520 not only remarkably religious, but ſo bene- volent and obliging, as to gain the Friend- ſhip and Affection of all that were about him. I M P R O V E M E N T. L Story ET us, who are Heads of Families, take Occaſion from the Story before us, to renew our Reſolutions, that we, and our Ver. 41,42 Houſe, will ſerve the Lord; and remember, that it is a Part of our Duty, not only to God, but to our Domeſticks, to engage them with us in his publick Worſhip; the Pleaſures of which will furely be increaſed, when we ſee them, and eſpecially our dear Children, joining with us in Attendance on our great common Father. Let Children view the Example of the Holy Child. Jeſus, with an humble Deſire to copy after it. Let them love the Houſe and Or- Ver. 43. dinances of God, and thirſt for the Inſtructions of his good Word. Let them think themſelves happy, if his Servants in the Miniſtry will Ver. 46. beſtow a Part of their important Time, in thoſe Exerciſes which are eſpecially ſuited for their Inſtruction; and let them not only be care- ful to return the propereſt Anſwers they can, but at convenient Times, with Modeſty and Reſpect, ask fuch Queſtions, as may be likely to improve them in Knowledge and Grace. Let thoſe Children, whoſe Genius is moſt promiſing, and moſt admired, learn from the Bleſſed Jefus, to behave themſelves in an Ver. 51 humble and ſubmiſſive Manner to all their Elders, and eſpecially to their Parents; for tho' he was the Lord of all, yet was he ſubject, not only to Mary his real Mother, but to Joſeph, tho' only ſuppoſed to be his Father. Such Children may well hope, that the Grace of GOD will ſtill be upon them; and growing in Wiſdom, as they do in Ver. 40, 520 Stature, they will alſo advance in Favour with GOD and Men, and be the Darlings of Heaven, as well as of Earth. And, Oh, that the greateſt and wiſeſt of us, thoſe of the longeſt Standing, and of the moſt eminent Stations in the Church, might learn of this admirable and Divine Child; that always remembering our Relation to God, and ever intent on learning his Will, and pro- Ver. 49, moting his Glory, we might, with humble Acquieſcence, accom- modate ourſelves to all the Diſpoſals of his Providence! How eaſily could He, who diſcovered ſuch early Marks of a ſublime Genius, and Ver, 47, a lively 94 The Prophets had foretold of John, SECT. 14.a lively Wit , have reliſhed the moſt elegant Delights of Science, and have eclipſed all the moſt celebrated Poets, Orators, and Phi- loſophers of that learned and polite Age? But he laid all thoſe Views aſide, that he might purſue the Duties of that humble Rank Ver. 51. of Life, which his Heavenly Father's infinite Wiſdom had aſſigned him; and joined, as it would ſeem, to aſſiſt in maintaining himſelf, and his Parents too, by the daily Labour of his Hands. Let us learn from hence, that it is the trueſt Greatneſs of Soul, to know our own Place and Office, and to deny ourſelves thoſe Amuſements of the Mind (i), as well as thoſe Gratifications of the Senfes, which are inconſiſtent with the proper Services of our different Relations and Callings. (i) Thoſe Amuſenients of the Mind.] I hope my younger Brethren in the Miniſtry will pardon me, if I beſpeak their particular Attention to this Thought; left if the main Part of their Time be given to the Curioſities of Learning, and only a few Frag- ments of it to their great Work, the Care of Souls, they ſee Cauſe in their laſt Mo- ments to adopt the Words of dying Grotius, perhaps with much greater Propriety than he could uſe them: Proh! Vitam perdidi, operoſe nihil agendo; Alas, I have thrown away Life, in doing nothing with a great deal of Pains. SECT. XV. The Opening of John the Baptiſt's Miniſtry. Mark I. 1,-6. Luke III. 1,--6. Mat. III. 1,-6. MARK I. 1: 1 2 As it is written in the MARK I. L. SECT. 15;THE Beginning of the Goſpel Hiſtory of THE Beginning of the Jeſus Chriſt, the Only-begotten Son of the Son of God. Mark I. I. GOD, as it is recorded by the Evangeliſt MARK, thus takes its Riſe from the firſt 2 Opening of John's Miniſtry. It was this John, that came under the Character of the Prophets, Behold, I ſend my Meſſenger before thy Face, great Forerunner of the Meſſiah ; as it is which ſhall prepare thy Way written in the Prophets, and particularly in before thee. Malachi, (chap. iii. 1.) Behold, I will ſend my Meſſenger before thy Face, Omyanointed Son, who ſhall prepare thy Way before thee, « and as the Harbinger appointed to pro- " claim thy Coming, fhall with remarkable 16 Solem- 1 } bis that he mould come to prepare the way for CHRIST. 95 Solemnity make it the Buſineſs of his Sect. 15. Miniſtry to introduce thy Kingdom.” moj 3. The Voice of one cry- So alſo it was propheſied concerning him Mark I. 3. ing in the Wilderneſs, Pre- by Iſaiah, (chap. xl. 3.) “ There fhall be pare ye the Way of the Lord, maké his Paths ſtraight. “ heard the Voice of one crying in the Wil- derneſs (a), and folemnly proclaiming to " this Purpoſe in the Defarts of Judea, Pre- pare ye with Readineſs the Way of the Lord, by removing every Thing which might prove an Obſtruction to his gracious Ap- pearance." Theſe Prophecies, (as it will preſently be ſeen,) received a very ſignal and remarkable Accompliſhment in John, who from his Office was ſurnamed the Baptiſt. LUKE III. 1. Now in the Now this eminent Perſon made his firſt Luke III. 1. fifteenth Year of the Reign publick Appearance, in the fifteenth Year of Pilate being Governour of the Reign of the Emperor Tiberius Cæfar, Judea, (reckoning the Beginning of his Reign from the Time, when Auguſtus made him his Colleague in the Empire (b) ;) when Ar- chelaus being baniſhed, and his Kingdom reduced into a Roman Province, Pontius Pilate was Governour, or Procurator, of Judea; (a) The Voice of one crying in the IV ilderneſs.] Moſt Commentators have imagined theſe Words, originally to refer to the Proclamation of Deliverance from the Babyloniſh Cap- tivity: But there is no imaginable Reaſon for fuppoſing an immediate Connection be- tween the Concluſion of the thirty-ninth Chapter of Iſaiah, and the Beginning of the fortieth; nor can I obſerve any thing in the Proceſs of this Chapter, which may not literally ſuit the Evangelical Senſe here given it by Mark, as well as Matthew, and Luke. (6) Reckoning from the Time, when Auguſtus made him his Colleague in the Em- pire. Suppoſing Chriſt was born A.U. C. 747. (as in Note (c), pag. 82.) it is abſolutely neceſſary to interpret the Words thus; becauſe the fifteenth Year of Tiberius, if reck- oned from the Death of Auguftus, began in August, A.U.781. and would thus be the thirty-fourth Year of Chriſt's Life, which is plainly inconſiſtent with Luke iii. 23. (See Manne’s Diſſert. pag. 136,-140.) But if the the Birth of Chriſt be placed (as ſeems moſt probable) in September, A. U. 749. and Tiberius was admitted to a part in the Empire (three Years before Auguſtus died) in Auguſt, 764. the fifteenth Year of Tibe- rius on this Computation began in Auguſt, 778. And if John entered on his Miniſtry in the Spring following, A. U. 779. in the ſame Year of Tiberius, and, after he had preached about twelve Months, baptized Jeſus in the Spring, 780. then Jeſus at his Baptiſm would be but thirty Years of Age and ſome odd Months, which perfectly a- grees with what Luke fays of his being at that Time about thirty Years old. See Dr. Lardner's Credib, Parti, vol. ii. pag. 838, 839. (c) Divided : 96 John the Baptiſt enters on his Miniſtry, Sect. 15. Judea ; and as the Dominions of Herod the Judea, and Herod being Tetrarch of Galilee, and Great had been divided after his Death (c), his Brother Philip Tetrarch A Luke III. 1. Herod Antipas, one of his Sons, was Tetrarch of Iturea, and of the Re- of Galilee, or Governour of that fourth Part gion of Trachonitis, and of his Dominions; and his Brother Philip Lyſanias the Tetrarch of A- bilene, Tetrarch of another fourth Part, which was the Region of Iturea and Trachonitis, (the Name now given to that Tract of Land on the other Side Jordan, which had formerly belonged to the Tribe of Manaſſeh ;) and Lyſanias was Tetrarch of Abilene (d), a fair City of Syria, whoſe Territories reached even to Lebanon and Damaſcus, and were peopled 2 with great Numbers of Jews. In thoſe 2 Annas and Caiaphag Days (e), while Annas and Caiapkas were being the High-Prieſts, the Word of GOD [in thoſe High-Prieſts (f), the Word of GOD by Pro. Days) came unto John (the phetic Inſpiration, came unto John the Bap- Baptiſt,] the Son of Zacha- tift (8), the Son of Zacharias and Elizabeth, rias, who (c) Divided after his Death.] See Note (n), on Mat. ii. 22. pag. 86. (d) Lyſanias was Tetrarch of Abilene. ] Some have thought this Lyſanias another Son of Herod the Great; but it ſeems much more probable, that he was deſcended from a Prince of that Name, who had been Governour of that Country ſeveral years before. See 7 ofeph. Antiq, Y ud. lib. xiv. cap. 13. (al. 23.) $. 3. pag. 722. Havercamp. (e) In thoſe Days.] This is ſupplied from Mat. iii. 1. where it is proper to obſerve, that the Phraſe Ev TAIS MULEPAIS ELEVAIS, is uſed in a very extenſive Senſe, for that Age of which he had ſpoken in the preceding Words, tho' theſe Events happened near thirty Years after thoſe recorded in the former Chapter of that Goſpel. -- And the Phraſe is here uſed with the greater Propriety, as yohn did indeed appear under his Publick Character, while Chriſt continued to dwell at Nazareth; which was the Event that Matthew had laſt inentioned. (F) While Annas ūnd Caiaphas were High-Prieſts.] As it was not Caiaphas, but Ijinael, that immediately ſucceeded Annas, or Ananus, (Jofeph. Antiq. Jud. lib. xviii. cap. 2. (al. 3.) S. 2. pag. 873.) I cannot ſuppoſe, as ſome have done, that Annas was High-Prieſt the former Part of this Year, and Caiaphas the latter; much lefs, that Luke knew ſo little of the Jewiſh Conſtitution, as to ſuppoſe there could be Two High- Prieſts properly ſo called. The eaſieſt Solution is, that one was the High-Prieſt, and the other his Sagan, or Deputy; ſo that the Title might, with a very pardonable Li- berty, be applied to both. See Note (a) on John xviii . 13. Vol . ii. Sect. 184. (8) The Word of GOD came unto Fohn the Baptift.] I think theſe Words declare as expreſsly as any Words can, that John was called to his Prophetic Work in the fifteenth Year of Tiberius; ſo that if Mr. Manne's Arguments prove, (as he ſuppoſes they do,) that Chrift was crucified in that fifteenth Year, then it will follow, that all the Events, both of John's Miniſtry, and of our Lord's, muſt be reduced within the Compaſs of One Year; which is, for Reaſons elſewhere given, utterly incredible. To conclude that by the Language, which Luke here uſes, he intends to expreſs the Time of Chriſt's Death, tho' it did not happen in the fame Year, is doing the great- ent ز and preaches the Baptiſm of Repentance. 97 rias, in the Wilderneſs (of who had lived for ſeveral Years retired in the SECT.15. Judea.] (MAT. III. 1.-) Wilderneſs of Judea. Compare Luke i. 80. Luke III. 2. pag. 38. 3 And [Mar. John did And John, at the firſt Opening of his Mi- 3 baptize in the Wilderneſs , niſtry, did preach with great Power and bap- and] came into all the Coun- tize in the Wildernefs; and perceiving the try about Jordan, preaching the Baptiſm of Repentance, People inclined to pay an attentive Regard for the Remiſſion of Sins; to his Doctrine, he did not confine himſelf [MAT. III. -1. MARK 1. 4.] to that Wilderneſs alone, but came into all the Country about Jordan, and went a Pro- greſs over it, from one place to another, on both sides the River ; preaching every where, as he went along, the Baptiſm of Repentance for the Remiſion of Sins; earneſt- ly exhorting Men, to repent of all the Ir- regularities of their Lives, and to be bap- tized in Token of their fincere Deſire to be waſhed and cleanſed from them; and affu- ring them at the ſame Time, that if they attended on this Inſtitution in a truly peni- tent Manner, they might conſider it as a Pledge and Token of their being forgiven by God. MAT. III. 2. And fay- And while he was thus urging his Exhor- Mat. III. 2. ing Repent ye, for the tation, and ſaying, Repent ye; he pleaded with Kingdom of Heaven is at Hand. them a very new and important Argument, for (ſaid he,) the long expected Kingdom of Heaven is now approaching (b); and God is about eſt Violence imaginable to the whole Paſſage. How much eaſier would it be, to ad- mit of a little more Latitude in the Interpretation of Dan. ix. 26. an Averfion to which ſeems to have plunged that accurate and ingenious Writer into a Train of in- extricable Difficulties, thro' all the latter Part of his Second Ejay. (1) The Kingdom of Heaven is approaching.] Dr. Sykes in his Elay on the Truth of the Chriſtian Religion, chap. 3. has largely proved, that this Phraſe refers to thoſe Texts in Daniel quoted in the Paraphraſé. It properly ſignifies the Goſpel-Diſpenſa- tion, in which Subjects were to be gathered to God by his Son, and a Society to be formed, which was to ſubſiſt firſt in more imperfect Circumſtances on Earth, but af- terwards was to appear compleat in the World of Glory. In ſome Places of Scrip- ture, the Phrafe more particularly fignifies the former, and denotes the State of it on Earth: (See Mat. xiii. throughout, eſpecially ver. 41, 47. and Mat. xx 1.) And ſometimes it ſignifies only the State of Glory: (1 Cor. vi. 9. and xv. 50.) But it gen nerally includes both. It is plain, that the Fews underſtood it of a Temporal Monar- chy, which God would erect; the Seat of which they ſuppoſed would be Jeruſalem, VoL, I. N which Luke III. 4. 98 The Deſign of his Coming foretold by Iſaiah. Sect. 15. about to appear in an extraordinary Manner, to erect that Kingdom ſpoken of by Daniel, Mat. III. 2. (chap. ii. 44. and vii. 13, 14.) as the King- dom of the God of Heaven, which he would fet up, and give to the Son of Man; making it finally victorious over all other Kingdoms. It is therefore (ſaid the Baptiſt,) of the higheſt Importance, that you ſhould be the Subjects of this Kingdom; which without a fincere and univerſal Repentance, you cannot poſſibly be. And upon this Occaſion, he failed not to LUKE III. 4. As it is repeat, and to infiſt upon that Paſſage of written in the Book of the Scripture, (which has in Part been juſt now phet, [for this is he that was mentioned,) making it evident, that this was ſpoken of,] ſaying, The all exactly as it is written in the Book of Voice of one crying in the Diſcourſes and Prophecies of the Prophet I- Way of the Lord, make his Wilderneſs, Prepare ye the faiah; for this indeed is he, who was ſpoken Paths ſtraight: [MAT. III. of ſo expreſsly by that Sacred Writer, (chap. 3.] x1. 3, 4, 5.) when he is ſaying, with a ina- nifeſt Reference to the Meffiah's Kingdom, " There ſhall be heard the Voice of one cry- ing aloud in the Wilderneſs; Prepare ye " the Way of the Lord with the moſt thank- « ful Readineſs, and chearfully ſet yourſelves « to make his Paths ſtraight and plain, by « removing every thing which might prove « an Obſtruction, when he comes on ſo gra- 5 « cious a Deſign. Every Valley ſhall there- 5 Every Valley ſhall be “ fore be filled up, and every Mountain and filled, and every Mountain and Hill ſhall be brought “ Hill Mall be brought down before him (i); ز low; even which would become, inſtead of Rome, the Capital of the World, and the expected Sovereign of this Kingdom, they learnt from Daniel, to call the Son of. Man; by which Title they underſtood a very excellent Perſon, who was the promiſed Meſiah, the Chrift, or the Anointed One of God. Both John the Baptiſt then, and Chriſt, took up this Phraſe, and uſed it as they found it, and gradually taught the Jewus to affix right Ideas to it, tho' it was a Leſſon they were remarkably unwilling to learn. This very Demand of Repentance ſhewed, it was a Spiritual Kingdom; and that no wicked Man, how politick, or brave, how learned, or renowned Toever, could poſſibly be a genuine Member of it. See my Sermons on Regeneration, Numb. IV. pag. 106,--117. (i) Every. Mountain and Hill ſhall be brought down before him.] Grotius has moſt elegantly illuſtrated the Reference, that appears ſo plainly in this Paſſage, to the Cuſtom of ſending Pioneers, to level the Way before Princes, when they are coming with nu- merous . The remarkable Manner of John's Appearance. 99 low, and the crooked ſhall “ even the crooked Roads fhall be made into a Sect. 15; be made ſtraight, and the ſtraight Way, and the rough Places ſhall' rough Ways ſhall be made ſmooth; “'be laid ſmooth and level: For by the migh- Luke III. 5. ty Power of his Grace, which ſhall be now «s remarkably diſplayed, ſuch a victorious « Way ſhall be made for his Goſpel, and it « ſhall be propagated with ſuch Speed and « Succeſs, that it ſhall ſeem, as if the whole “ Face of Nature were miraculouſly chan- is ged, and Mountains and Valleys, and Fo- « reſts and Rocks, were to ſpread them- « felves into a ſpacious Plain before the Mef- 6 And all Fleſh fhall ſee ſenger of it. And thus, not the Land 6 the Salvation of God, «s of Iſrael alone, but all Fleſh, or the whole “ Human Race, not excepting the remoteſt * Gentile Nations, mall ſee and admire the great Salvation of GOD." Mar. III. 4. And the Now, that this extraordinary Meſſage Mat. III. 4. ſame John had his Raiment might meet with the greater Regard, GOD thern Girdle about his Loins; was pleaſed to ſend it by a Perſon on many and his Meat was Locuſts Accounts remarkable; and eſpecially for the and Temperance, and even the Severity of his Manner of Living. For this John wore, (as the antient Prophets uſed to do,) a rough Garment, which was made of Camel's Hair, and ſo indeed was but a Kind of Sackcloth; and he had a Leathern Girdle about his Waſte: (Compare 2 Kings i. 8. Zech. xiii. vi. 12. and xi. 3.) And as for his Food, it was ſuch as the Wilderneſs afforded, which was frequently nothing but a large Kind of Locuſts (k), which the Law allowed him to 4. Rev. . eat; merous Attendants. But by the Import of the Language that the Prophet uſes, it is plainly to be ſeen, that the main Work is GOD's, tho' Men are called to concur with him in it; which is every where the Scheme of Scripture, as it certainly is of found Reafon. Compare Phil. ii. 12, 13. (K) A large Kind of Locuſts.] Tho' it may be allowed, on the Authority of the ac- curate Sandys, (ſee his valuable Travels, pag. 183.) and many others, that there is in theſe Parts a Shrub called the Locuft-Tree, the Buds of which ſomething reſemble Af- paragus; yet notwithſtanding all the Pains Sir Norton Knatchbull has taken to prove it, I cannot imagine the Word azpides is here to be underftaad, as referring to the Pro- duct of it. It is certain, the Word in the Septuagint, and elſewhere, generally ſig? nifies N 2 100 Multitudes come and are baptized by him. Sect. 15. eat ; (Lev. xi. 21, 22.) and wild Honey, of- and wild Honey, [MARK I ten to be found in hollow Trees, or in the I. 6.) Mat. III. 4. Clefts of the Rocks. (Compare i Sam. xiv. 26. Judg. xiv. 8. and Pfal. lxxxi. 16.) 5 Theſe uncommon Circumſtances of his 5 Then went out to him publick Appearance concurred with the Time (they of] Jeruſalem, and all of it, to awaken in the People a great Regard the Region round about Jor- (the Land of] Judea, and all for his Preaching: For their Uneaſineſs under dan, (MARK I. 5.-). the Roman Yoke, which then bore hard up- on them, raiſed the moſt impatient Deſire of the Meſſiah's Arrival, by whom they ex- pected, not only Deliverance, but Conqueſt, and univerſal Monarchy. They therefore at- tentively liſtened to this Proclamation of his Approach; ſo that the Inhabitants of Jeruſa- lem, and Multitudes out of all the Land of Judea, and all the Region round about Jordan, went out to hear him, and were attentive to 6 him (l): And great Numbers of them 6 And were [all] baptized were brought under very ſerious Impreſſions, of him in [the River of] by his faithful Remonftrances, Expoſtula- Jordan, tions, and Warnings; and thoſe that were awakened to Repentance, were all baptized by bini in the River Jordan, expreſſing the Convictions they were under by confeffing their Sins, nifies the Animal which we call a Locuſt, or a large winged Graſhopper, (See Reu.is, 3, 7, 9.) which the Law allowed the Jews to eat; (Lev. xi. 21, 22.) jand which Pli- ny aſſures us, made a conſiderable Part of the Food of the Parthians and Ethiopians. (See Plin. Nat. Hif. lib. xi. cap. 29. and lib. vi. cap. 30.) The Matter is excellently illuſtrated by the learned Notes of Heinſius, Drufius, and Elſner on this Place: But Eraſmus is tediouſly prolix upon it; and, which is ſtrange, he is very warm too. What Need have we to keep a Guard-upon our Spirits, when ſo great and ſo good natured a Man could be angry, in a Debate of fo ſmall Importance ! - I fall add on- ly on this point, with reſpect to the Uſe of Locuſts for Food, what Dr. Shaw tells us, that when ſprinkled with Salt, and frieds, they taſte much like the River Cray-fish; who juftly contends for this Signification of the Word oxides, in his excellent Tra- vels, pag. 258. Where he alſo obſerves, that as the Months of April and May are the Time when theſe Inſects abound, it may probably be conjectured, that John began his Miniſtry about that Seaſon of the Year; which might alſo ſeem more convenient for receiving, and eſpecially for baptizing, fo great a Number of People, than Winter could have been.. (1) Went out to him.] The Novelty of a Prophet's Appearance in Ifrael, the Family of Wohn, the Circumſtances of his Birth, and the extraordinary Character, he had no doubt maintained, for ſtrict and undiſſembled Piety, all concurred with the Cauſes mentioned in the Paraphraſe, to draw ſuch vaft Multitudes after him. Reflections on the Preaching of John. ΙΟΙ: Jordan, confefling their Sins. Sins, and by ſubmitting to this Rite enga-Sect. 15. MARK I.-5.] ging themſelves for the future to Reforma- Mat. III. 6. tion and Obedience. { IMPROV EM EN T. WI ITH what Pleaſure ſhould we hear the Goſpel of Jeſus Chriſt Mark i. T.. the Son of GOD! and with what Reverence remember the Dignity of his Divine Nature, amidſt all the Condeſcenſions of his Incarnate State! It is ſurely Matter of unſpeakable Thankfulneſs, that the Kingdom-Mat. iii. 2. of Heaven ſhould be erected among Men! that the Great God ſhould condeſcend ſo far, as to take to himſelf a People from our mean and finful World, and appoint his own Son to be the Governour of that Kingdom ! How happy are we, that it is preach'd among us, and we are called into it! Let it be our great Care, that we be not only nominal, but real Members of it. For this purpoſe, let us remember, and conſider, that to become the Subjects of this Kingdom we are to enter into it by the Way of Repentance; humbly confeſing our Sins, and reſolutely forſaking Ver. 6. them, if we do indeed deſire to find Mercy. - Let us bleſs God, both for the Promiſes of Pardon, and for the Luke iii. 3. Appointment of the Seals of it, particularly of Baptiſmal Waſhing ; always remembring the Obligation it brings upon us, to cleanſe our- ſelves from all Filthineſs of the Fleſh and Spirit, perfecting Holineſs in the Fear of GOD. (2 Cor. vii. 1.) And being ourſelves become Members of Chriſt's Kingdom, let us Ver. 4; 6. pray that it may be every where extended. May Divine Grace re- move every 'Obſtruction, and make a free Courſe for his Goſpel, that it may every where run and be glorified, ſo that all Fleſh may ſee the Salvation of GOD! Fohn, with this awful Severity of Manners, and of Doctrine, Mat. iii. 4. was ſent before Chriſt to prepare bis Way. Let us learn to reflect, how neceſſary it is, that the Law ſhould thus introduce the Goſpel; and let all the Terrors of Moſes, and Elias, render the mild and bleffed Redeemer ſo much the more welcome to our Souls. 1 SECT. IO 2 The Phariſees and Sadducees come to hear fohn, SE.C T. XVI. John the Baptiſt addreſſes ſuitable Admonitions to thoſe that attended his Miniſtry, and proclaims the Ap- proach of the Meſſiah. Matt. III. 77--12. Mark I. 7, 8. Luke III. 77--18. MAT. III. 7. MAT. III. 7. Secr. 16. W HEN John opened his Ministry, But I have been the law. Insaray there were Two very different Sects ducees come to his Baptiſm, Mat. III. 7. among the Jews: That of the PHARISÉES, he ſaid unto them, OĠene- who were exceeding ſtrict in Ceremonial In- ration of Vipers, who hath warned ſtitutions, and in the Obſervation of Human Traditions; and that of the SADDUCEES, who, among other very obnoxious Notions, denied the Exiſtence of Spirits, and a Future State of Rewards and Puniſhments. Yet ſome of both theſe Sects, out of Curioſity, or popular Cuſtom, or from ſomeother unknown Reaſon, attended on the Preaching of this Holy Man: And when he ſaw, among the Multitudes that came to be baptized by him, that many, both of the Phariſees and Sadducees (a), were com- ing to receive his Baptiſm (6); as he well knew the open Prophaneneſs of the one, and the ſecret Wickedneſs of the other, he did not flatter them at all in his Addreſs; but ſaid unto them, as with ſome Surprize, O ye abo- minable Broods of Vipers (c), crafty, malignant, miſchievous (a) Pharifees and Sadducees.] The moſt authentic Account of theſe Sects may be feen, in Joſeph. Antiq. Jud. lib. xviii. cap. 1. (al. 2.) & Bell. Jud. lib. ii. cap. 8. (al. 7.) Haverc. All Writers of Jewiſh Antiqieties deſcribe them largely; but, I think, on the whole, none better than Dr. Prideaux, Conne&t. Vol. ii. pag: 335,-343. (6) Coming to receive his Baptiſm.] I expreſs it in this Manner; for tho' ſome un- derſtand the Words Ti to Baatopa avlov, of their coming to oppoſe his Baptiſm, I think the Reaſons for that Interpretation not worth mentioning here, and refer my Reader to Raphelius, who has given them a larger Examination than they deſerve. Annot. ex Xen. pag. 73-11. (c) O ye Broods of Vipers.) Some think this is to be underſtood, as if it had been faid, Ye wicked Children of wicked Parents : But ſuch a Reflection on their parents is not III. 7.] 1 and are exhorted to Repentance. 103 warned you to flee from the miſchievous Creatures, who hath taught you Secr. 16, Wrath to come? [Luke to put on this Form of Humility and Re- pentance, and admoniſhed you to flee from the Mat. III. 7. Wrath which is ſurely and ſpeedily to come ? What is it that has moved you to it, when you Phariſees think yourſelves fo ſecure from it, on Account of the pretended Sanctity of your Lives ; and you Sadducees imagine it to be no other than a mere Fable and a Dream? 8 Bring forth therefore Let me exhort you therefore, if you deſign 8 Fruits meet for (or worthyof] Repentance. (Luke III. to be baptized by me, to make it your ſerious 8.-) and reſolute Care, to bring forth Fruits worthy of Repentance, and to act like thoſe that are Penitents indeed, forſaking, as well as con- 9 And think not to ſay feſſing, your Sins. And if you neglect 9 within yourſelves, We have this, do not preſumptuouſly think, it will be for I ſay unto you, that to any Purpoſe for you to ſay within your- God is able of theſe Stones felves, We have Abraham for our Father (d); relying on your Deſcent from that holy Pa- triarch, and your being that Seed of his with whom a peculiar Convenant was made: For I folemnly ſay, and declare it unto you as a certain and important Truth, that GOD is able of theſe very Stones that are before your Eyes (e), which he can animate and ſanctify whenever he fees fit, to raiſe up thoſe, who, Abraham to our Father : to trot neceſſarily implied. The Children of pious Eli are called Sons of Belial, merely with Reference to their own licentious Characters, as they knew not the Lord. See I Sam. ii. 12.-The Word revenueala may be uſed in the Plural Number, in Reference to the different Sentiments, and if I may be allowed the Expreſſion, (familiar enough. to the Jewiſh Doctors,) the different Families of theſe Sects in Queſtion. (d) We have Abraham for our Father.] Dr. Whitby well ſhews, how great the Pre- fumption of the Jews on this Relation to Abraham was. Munſter on this Text quotes a remarkable Paſſage from the Talmud, in which it is ſaid; « That Abraham fits next " the Gates of Hell, and doth not permit any wicked Iſraelite to go down into it.” Theſe Jews might perhaps pervert the Promiſe, in Jer. xxxi. 35, 36. to ſupport this vain and dangerous Confidencė, in Oppoſition to ſuch a Multitude of moſt expreſs and awful Threatnings; particularly, Deut. xxxii. 19, & feq. (e) Of theſe very Stones, that are before your Eyes.] The many learned Com- mentators, who refer this to God's calling the Gentiles, ſuppoſing ſome of them to be preſent here, ſeem to loſe all the Beauty of the Expreſſion; which I have paraphraſed at large, becauſe I think few, if any, have ſet it in ſo ſtrong a Light, as it will well bear. It is but .a precarious Conjecture, that the Stones here referred to were thoſe ſet up in Gilgal. 7oh. iv, 3, 20. > (f) Is 1 IO 104 The awful Warning that was given by John, SECT. 16. who, tho'not deſcended from Human Parents, to raiſe up Children unto y ſhall be, in a much nobler Senſe than you, Abraham. [LUKE III.-8.) Mat. III. 9. Children to Abraham, as being made the Heirs of his Faith and Obedience; and he would ſooner work ſuch a Miracle as this, than he would ſuffer his Promiſe to fail, or admit you to the Bleſſings of his approaching King- dom, merely becauſe you have the abuſed Honour to deſcend from that peculiar Favou- rite of Heaven. Theſe are Truths of conſtant Concern, IO And now alſo the Ax and now particularly ſeaſonable ; for the Pati- is laid unto the Root of the Trees: therefore every Tree ence of God will not much longer endure which bringeth not forth fo provoking a People. You think of Na- good Fruit, is hewn down, tional Deliverance, but beware of National and caſt into the Fire. (LUKE III. 9.] Judgments; for I aſſure you, that the Hand of God is lifted up, and the Ax of Divine Juſtice is even now, as it were, applied to the very Root of the Trees; and therefore every Tree that doth not produce good Fruit, (even every one that while he profeſſeth him- felf to be one of God's People, contradicts that Profeſſion by a Life of Wickedneſs, or by the Neglect of vital and practical Reli- gion,) is very certainly and quickly to be cut down (f) by Death, and thrown into the Fire of Hell Luke III. 10. Upon this many of the Phariſees and Sad- LUKE III. 1o. And the ducees, who expected to have been treated People with greater Reſpect, were ſo provoked, that they turned their Backs upon the Prophet, and refuſed to be baptized. (Compare Lukevii. 29, 30. and Mat. xxi. 25.) But it was other- wiſe with the common People, who were alarm'd 1 (f) Is very certainly and quickly to be cut down.] It is expreſſed in the Original in the Preſent Tenſe; and it may be of fome Importance to obſerve here, that in Scripture Language, that which is very ſure, and very near, is ſpoken of as if it was already done. Thus Chriſt ſpeaks of himſelf, as if he was already in Poffeffion of his Glory, while he was here on Earth, John xvii. 24. And Sinners too are repreſented as con- demned already, John iii. 18. And Saints are ſpoken of as already glorified, Eph. ii. 6. and Heb. xii. 22, 23. (8) The 1 and his ſuitable Advice to ſeveral Perſons. 105 Peo le aſked him, faying, alarm’d by what he ſaid, and the Multitudes, Sect. 16. What ſhall we do then? who were more teachable, asked him, ſay- ing, What then ſkall we do, that we may be Luke III. 10. prepared for the Kingdom of the Meſſiah, and may eſcape this dreadful Condemnation 11 He anſwereth and faith and approaching Wrath? And be an- II two Coats, let him impart fwereth and faith unto them, Be careful not to him that hath none; and only to obſerve the Ceremonies of Religion, he that hath Meat, let him but to attend to the great Duties of Juſtice, do likewiſe. and of Charity too, which are incumbent upon you, as well as on the Great and Rich; and be, for Inſtance, that hath two Coats, let bim impart one of them to him that bath none ; and he that hath Plenty of Food, let bim do the like. 12 Then came alſo Pub- Then there came alſo ſome of the Publi- 12 licans to be baptized, and ſaid unto him, Maſter, what cans to be baptized : Now theſe Publicans Ihall we do? were a Set of Men, whoſe Office it was to collect the Taxes which the Romans had impoſed on the Jews, and to pay them to others, who were called the Chief of the Publicans; and theſe People, being generally Perſons of an infamous Character for their Injuſtice and Oppreſſion, applied themſelves to John under a ſtrong Conviction of their Guilt, and ſaid unto him, Maſter, what ſhall we do, to teſtify the Sincerity of our Repen- 13 And he ſaid unto them, tance? And he ſaid unto them, Tho' you 13 Exact no more than that which is appointed you. are not abſolutely required to quit your Em- ployment, take Care that you exact nothing more than is enjoined you by your Principals, whoſe Servants you are in collecting the pub- lick Money. 14 And the Soldiers like- And the Soldiers alſo applied themſelves to 14 him (8) on the ſame Occaſion, and in like Manner wiſe (g) The Soldiers applied themſelves to him.] There is no Reaſon to believe, that theſe were Gentile Soldiers. Grotius has excellently proved, that the Jews in general did not ſcruple a Military Life; and a Multitude of Paſſages from Joſephus might be added to the ſame Purpoſe: And tho' moſt of the Soldiers in Judea, which was now a Province, might be Romans, yet thoſe belonging to Galilee might probably be Fews. VOL, I. 0 Had muſed in their Hearts of 106 John proclaims the Approach of the Messiah, Sect. 16. Manner asked him, ſaying, And as for us, wiſe demanded of him, ſay, on what ſhall we do ? And he ſaid unto them, ing, And what ſhall we do? Luke III. 14. Terrify no Man (h) by a violent over-bearing Violence to no Man, neither Conduct, nor wrong [any] by falſe Accuſa- accuſe any falſely, and be tion in order to get a Liberty of living upon content with your Wages. him at free Quarters; and be contented with your legal Wages or Pay (i), not raiſing Mutinies and Seditions to get it increaſed. 15 And as the People were in great Suſpence, 15 And as the People were and all were reaſoning in their Hearts with in Expectation, and all Men much Solicitude concerning John, debating John, whether he were the the Matter with themſelves, whether he Chriſt, or not ; 16 were the Meſſiah, or not ; Fohn anſwered 16 John anſwered, ſaying all that put the Queſtion to him, in the moſt unto them all, I indeed bap- direct and poſitive Manner ; ſaying, I indeed Repentance;] but one migh- tize you with Water (unto baptize you with Water, to engage you to the tier than I cometh (after me, Exerciſe of Repentance, which by ſubmitting whoſe Shoes I am not wor- to that Rite you ſolemnly profeſs; but there whoſe Shoes I am not wor- thy to bear,] the Latchet of is one coming after me, even the Meſſiah him- thy to [Mar. ſtoop down ſelf, who is much more powerful and confide- and) unlooſe: He ſhall bap- rable, than I can pretend to be ; (ſee John X. tize you with the Holy Ghoſt, 41.) whoſe very Shoes I am not worthy ſo much 11. MARK I. 7, 8.] as to carry after him, [or] to ſtoop down and untie the Latchet of [them,] but ſhould eſteem it as an Honour to perform the humbleft Office of menial Service for him. And if you are indeed his People, he shall baptize you with a moſt plentiful Effuſion of the Holy Spirit, and with Fire; cauſing his Spirit to deſcend upon his Followers in the Appear- ance } Had theſe been Gentiles, John would ſurely have begun his Inſtructions to them, with urging the Worſhip of the true God. (b) Terrify no Man.] The Word Seaosionle properly ſignifies, “ to take a Man by “ the Collar and ſhake him ;” and ſeems to have been uſed proverbially for that vio- lent Manner, in which Perſons of this Station of Life are often ready to bully thoſe about them, whom they imagine their Inferiors in Strength and Spirit ; tho' nothing is an Argument of a meaner Spirit, or more unworthy that true Courage which con- ſtitutes fo eſſential a Part of a good Military Character. (i) With your legal Wages or Pay.] The Word ofwors is well known to ſignify Proviſion or Food; but when applied to Soldiers, it is generally uſed to ſignify the Pay that was allotted for their Subſiſtence. (Compare Rom. vi, 23, where it is rendered Wages, and I Cor. ix. 7. where we tranſlate it Charges.) (k) The ز 1 and warns them of the Conſequences of it. 107 ance of a Flame of Fire, to repreſent its Sect. 16. operating on the Heart like Fire, to kindle Luke III. 166 pious and devout Affections, and to purify and enliven the Souls of Believers. (Com- pare Acts i. 5. and ii. 3.) 17 Whole Fan is in his But you are to remember, this is an awful, 17 Hand, and he will through- as well as an amiable Perſon, whoſe Fan is ly purge his Floor, and will gather the Wheat into his in his Hand, and he will thoroughly winnow Garner ; but the Chaff he and cleanſe his Church, which is (as it were) will burn with Fire un; bis Threſhing-Floor, and at preſent is covered quenchable.[MAT. VII. 12.] with a Mixture of Wheat and Chaff: For ſuch will be the Nature of the Doctrine he ſhall teach, as will effectually diſcover what is the real Diſpoſition of the Hearts of Men, and perfectly diſtinguiſh between the Hypo- critical, and the Sincere. And happy will it be for thoſe, that ſtand the Trial; for he will carefully gather them, as the Wheat into his Granary, and lay them up in Heaven as his peculiar Treaſure : But as for the Chaffº which is found among them, as for thoſe empty vain Profeſſors that are now mingled with his People, he will then treat them, as Men do the Sweepings and the Refuſe of the Floor, and burn them up, as worthleſs and unprofitable Traſh; and I faithfully warn you, that it will be with unguenchable Fire (k): Let this excite you therefore to eſcape ſo ter- rible (k) The Chaff he will burn with unquenchable Fire.] There is in what the Baptiſt ħere declares, an evident Alluſion to the Cuſtom of burning the Chaff after winnow- ing, that it might not be blown back again, and ſo be mingled with the Wheat : And tho it may in Part refer to the Calamities to come upon the Jewiſh Nation for reject- ing Chrift; (as Biſhop Chandler has obſerved, in his Defence of Chriſtianity, pag. 85.) yet it ſeems chiefly to intend the final Deſtruction of all Sinners in Hell, which alone is properly oppoſed to the gathering the Wheat into the Garner. (Compare Mat. xiii. 40, 41, 42.) And howſoever it be certain, that the Word xXupov in Greek Authors does generally ſignify all that is left of the Corn when the Grain is feparated, including the Straw: (See Raphel. Annot. ex Xen. in loc. and Gen. xxiv. 25, 32. Septuag.) Yet I apprehend, that in this place it muſt be equivalent to xrous, and fignify Chaff as diſtinguiſhed from Straw; ſince one can hardly imagine, either that any Thing fo uſeful as Straw would be made the Symbol of theſe worthleſs Reprobates, or that it would be repreſented as burnt up.--As to the Phraſe of burning the Chaff with un- quenchable Fire, Mr. Horberry has obſerved with his uſual Accuracy of Judgment; (Enquiry O 2 108 Reflections on the Miniſtry of John the Baptiſt, Sect. 16.rible a Doom. (Compare Iſa. xli. 16. Jer. xv. 7. and Ezek. xxii. 15.) Luke III, 18, Such was, in general, the Tendency and 18 And many other Things in his Exhortation preached Purport of John's Preaching : And offering he unto the People. many other Exhortations to them to the ſame Effect, be publiſhed to the People theſe glad Tidings (1) of the Meſſiah's Approach, and endeavoured to prepare them, to receive him in a proper Manner ; as will be more,parti- cularly ſhewn hereafter. (See John i. 15, & feq. and iii. 28, & ſeq.) I M P R O V E M E N T. WHA Mat. iii. 7. HAT an excellent Pattern of Miniſterial Service does John exhibit in the Paſſage before us! Bleſſed is that Goſpel- Preacher, who, like him, ſeeks not his own Eaſe and Pleaſure, and indulges not to luxurious and ſenſual Inclinations ; but chearfully accommodates himſelf to the State and Circumſtances which Provi- dence hath aſſigned him, as infinitely more intent on the Succeſs of his Miniſtry, than on any little Intereſt of his own, that can inter- fere with it ! - Happy the Man, who imitating the Impartiality of this faithful Servant of God, giveth to every one bis Portion of Meat in due Seafon, and abhors the Thoughts of flattering Men in their Vices, or buoying them up with deluſive Hopes in their Birth and Profeſſion, while they are dėſtitute of real and vital Religion ! May this plain and awakening Addreſs be felt by every Soul that Mat, iii. 9. hears it! And in particular, let the Children of Religious Parents, let thoſe that enjoy the moſt eminent Privileges, and that make even the ſtricteſt Profeffion, weigh themſelves in this Balance of the Sanc- tuary, leſt they be found wanting in the awful deciſive Day. And if the Luke iii. 10--14. (Enquiry into the Duration of future Puniſhment, Chap. i. No. 1, 2.) that it is abſolutely inconſiſtent with all Views of the Reſtoration of the Wicked; and that however the Phrafe of being confirmed like Chaff, might feem to favour the Doctrine of their Anni- bilation, (which nevertheleſs it is certain no Puniſhment of Mind or Body can of itſelf effect,) the Epithet of Unquenchable given to this Fire is ſo far from proving it, that it cannot by any eaſy and juſt Interpretation be reconciled with it. (1) Publiſhed theſe glad Tidings.] Eung ganicélo has plainly this Import;, and as it was a very imperfect Intimation, rather than a full Diſcovery of the Goſpel, that was given by the Baptiſt, it does not ſeem ſo proper here to render it by Preaching the Goſpel, tho' the Word has often that Signification. See Mat. xi. 5. Luke iv. 18. and Xats viii, 4. & Co and on the Danger of impenitent Sinners. 109 the Warnings of the Goſpel have alarmed our Hearts, and put us SECT. 16. upon fleeing from the Wrath to come, oh let the Terrors of the Lord engage us, not only to confeſs, but to forſake our Sins, and to bring Ver. 8. forth Fruits meet for Repentance ! Let all to whom the Goſpel Meſſage comes, moſt attentively and ſeriouſly conſider, in what alarming Circumſtances of Danger and Ex- tremity, impenitent Sinners, are here repreſented. The Goſpel is the laſt Diſpenſation we muſt ever expect; the Ax is at the Root of the Ver. 10. unfruitful Tree, and it muſt e'er long be cut down and burnt, be its Branches ever ſo diffuſive, and its Leaves ever fo green. Chriſt hath a Fan in his Hand, to winnow us, as well as the Jews. Luke iii. 17. Oh that we may ſtand the Trial! And oh that, as his Wheat, we may be laid up in the Store-houſe of Heaven; when that Day cometh, which ſhall burn as an Oven, and when all that do wickedly ſhall be conſumed as Stubble, and be burnt up as Chaff! (Mal. iv. 1.) And to conclude ; that we may be prepared for that final Trial, let us be earneſt in our Applications to our gracious Redeemer ; that as we are baptized with Water in his Name, he would alſo bap- Ver. 16. tize us with the Holy Ghoſt, and with Fire: That by the Operations of his Holy Spirit on our cold and ſtupid Hearts, he would enkindle and quicken that divine Life, that facred Love, that flaming, yet well-governed, Zeal for his Glory, which diſtinguiſhes the true Chri- ſtian from the hypocritical Profeſſor, and is indeed the Seal of GOD ſet upon the Heart, to mark it for eternal Happineſs. SE CT. XVII. The Teſtimony John the Baptiſt gave to CHRIST, is taken Notice of by John the Evangeliſt, and his own Teſtimony added to confirm it. John. I. 15,- -18. JOHN I. 15. OHN bare Witneſs of him, and cried, ſaying, This JOHN I. 15. S SECT17 . pear, and the Time juſt at. hand, in which he was to enter on his Publick Mi- John 1: 15.02 niſtry, the Way (as we have feen) was opened for his Coming, by John the Bap- tiſt's being ſent to preach the Doctrine of Repen IIO The Teſtimony that the Baptiſt gave to CHRIST, Secr, 17. Repentance: And when the People came in This was he of whom Iſpake, Crouds from every Part to hear him, John He that cometh after me, is preferred before me ; for John I. 15. bore his Teſtimony of him, in a publick De- he was before me. claration of the Dignity of his Perſon, and of the great Deſign for which he was to come; which, tho' it was at firſt expreſſed in general Terms, yet did he afterwards ap- ply it in particular to Jeſus of Nazareth, pointing him out to be the Perſon he had ſpoken of: And with an Earneſtneſs that ſuited the Importance of this grand Occa- fion, he openly proclaimed him to be the promiſed Meſſiah, and cried, ſaying, This is the Perſon, that I told you of; and this was he, of whom I ſaid before (a), (Mat. iii. 11.) He that cometh after me, as to the Time of his Appearance in the World, and of his Entrance on the Stage of Publick Life, is upon all Accounts ſuperior to me, and is deſervedly preferred before me ; for tho' in- deed as to his Human Birth he is younger than me, and did not come into the World till a little after me, yet in a much more noble and exalted Kind of Being, be exiſted long before me (b), or even before the Pro- duction of any Creature whatſoever. And (a) This was he, of whom I ſaid.] This probably might happen at the Time, whert Jeſus made his firſt Appearance among thoſe, that came to be baptized by John; wheri at his offering to receive his Baptiſm, tho' John before had been a Stranger to hiin, and knew him not by any Perſonal Acquaintance with him, yet by ſome powerful Im- preſſion on his Mind, he preſently diſcerned, that this was he, whom he before had taught the People to expect, and of whoſe Perſon he had given them ſo high a Cha- racter. For it was plainly from his Knowledge of him, that John at firſt would have declined baptizing him, as an Honour of which he looked upon himſelf to be unworthy. Nor is it to be doubted, but that when firſt he knew the Perſon, of whoſe Appearance he had raiſed ſuch Expectations by his Preaching, he would immediately be ready to acquaint his Hearers, that this was he, who was intended by him; which they thein- ſelves might have been ready to conclude, from the uncommon Veneration and Re- ſpect with which the Baptiſt treated him, who had been always uſed to treat Men with the greateſt Plainneſs. And upon this Account it may be proper, that this Teſti- топу of him ſhould be introduced (as I have placed it here,) before the particular Ac- count that the other Evangeliſts have given of his Baptifin. Compare Mat. ill. 14. and John i. 27, 30. (6) He exiſted long before me ; apalos fex nv.] This muſt undoubtedly refer to that State of Glory in which Chriſt exiſted before his Incarnation, of which the Baptif ſpeaks III ; 1 to which the Evangeliſt alſo adds his Teſtimony. 16 And of his Fulneſs And I John the Apoſtle, who had the Sect. 17. have all we received, and Honour of being numbered among his moſt Grace for Grace. intimate Friends, would with Pleaſure, in John I. 16. my own Name, and that of my Brethren, , add my Teſtimony to that of the Baptiſt (c), as I and they have the greateſt Reaſon to do for of his overflowing Fulneſs have we all re- ceived whatever we poffefs, as Men, as Chri- ſtians, or as Apoſtles ; and he hath given us even Grace upon Grace (d), a rich Abun- dance and Variety of Favours, which will ever make his Name moſt dear and precious to our Souls. 17 For the Law was For the Law was given by Moſes, and we 17 given by Moſes, but Grace own it an Honour, to our Nation to have re- and Truth came by Jefus ceived it, and to that holy Man to have been the Meſſenger of it; yet to the Sinner it is a Diſpenſation of Death, and paſſes an awful Sentence of Condemnation-upon him ; [but] the Redeemer whom we celebrate is worthy of much more affectionate Regards; for- Grace and Truth came by Jeſus Chriſt (e), who Chriſt. 2 ſpeaks ſo plainly, John iii. 31. as abundantly to juſtify the Paraphraſe. (Compare Note (b) on John i. 30. Sect. 21.) As for the preceding Clauſe, spa PodEV 148 YEYOVEV, which we render is preferred before me, I think Eraſmus truly expreſſes the Senſe of it, in ſuppoſing it to refer to thoſe diſtinguiſhing Honours, which had been paid to Chrif in his Infancy, by Prophets, Sages, and Angels too, which nothing that had yet occurred in the Life of John could by any Means equal. (c) I add my Teſtimony to that of the Baptiſt.] It is moſt evident, that what is ſaid here in this Verſe, as Chryſoſtom juſtly obſerves, muſt be conſidered as the Words of the Evangelift . John the Baptiſt had never yet mentioned the Name of Jeſus, and the Expreffion we all, ſhews it could not be his Words; for thoſe to whom he ad- dreſſed himſelf, do not appear to have received Grace from Chrift. The laſt French Verſion with great Propriety includes ver. 15. in a Parentheſis, and ſo connects this I6th Verſe with the 14th; as if it had been ſaid, He dwelt among us — full of Grace and Truth; - and of his Fulneſs have we all received. (d) Grace upon Grace.] This ſeems the moſt eaſy Senſe of xaprv aule x cepilos, as av aviav avlas is Grief upon Grief. (Theogn. V. 344,) Compare Ecclus. xxvi, 15, 17. And fee Blackwall's Sacred Claſſics, vol. i. pag. 164. Next to this, I ſhould prefer Grotius's Interpretation, who would render it, Grace of mere Grace, that is, the freeſt Grace imaginable. (e) Came by Yeſus Chriſt.] I cannot lay ſo much Streſs on the Word syevelo here, as oppoſed to doon, as to fuppoſe it with Eraſmus, to imply, that whereas Moſes was only the Meſſenger of the Law, Chriſt was the Original of the Grace and Truth he brought into the World by the Goſpel; ſince all that is intended by Eysvelo is nothing more 112 18 No Man hath feen Reflections on the Fulneſs of the Grace of CHRIST. Sect. 17. who gives us an ample Declaration of Par- Ydon, and an abundant Effuſion of the Spirit, - John I. 17. thoſe ſubſtantial Bleſſings, of which the Moſaic Diſpenſation was but a Shadow. 18 His Goſpel therefore ſhould be received with the moſt chearful Conſent; for n0 Man hath God at any Time; the On- ly-begotten Son, which is in ever ſeen GOD, nor indeed can ſee him, as he the Boſom of the Father, he is an Incorporeal, and therefore an Inviſible hath declared him. Being; but the Only-begotten Son, who is always in the Bofom of the Father (f), and ever favoured with the moſt endearing and intimate Converſe with him, he hath revealed and made bim known, in a much clearer Man- ner than he was before, by thoſe Diſcove- ries of his Nature and Will, which may have the moſt powerful Tendency to forrn us to Virtue and Happineſs. IMPROV E M E N T.. Ver. 16. H Ver. 17 APPY are they, that (like this beloved Apoſtle,) when they hear the Praiſes of Chriſt uttered by others, can echo back the Teſtimony from their own Experience, as having themſelves received of bis Fulnefs ! Mày an Abundance of Grace be communi- cated from him to us! We are not ſtraitened in him, oh may we not be ſtraitened in ourſelves; but daily renewing our Application to him as our Living Head, may vital Influences be continually imparted to our Souls from him! With Pleaſure let us compare the Diſpenſation of Jeſus, with that of Moſes, and obſerve the Excellency of its ſuperior Grace, and of its brighter Truth. But let us remember, as a neceſſary Conſequence of this, that if the Deſpiſers of Moſes's Laro died without Mercy, they more, than that it was, or that it came, by Jeſus Chrift, according to the Senſe in which the Word is often uſed in other Places; and do here is uſed of Chriſt, as well as of Moſes: So that both are repreſented as Meſſengers, tho' of very different Dir- penſations. (f) In the Bofom of the Father.] Criticks generally agree, this is one of the Places in which is put for ev; but had it here been rendered, near his Father's Bofom, it might as well have anſwered the Deſign of the Original, and would, I think, have been as expreſſive of that intimate Converſe, and entire Friendſhip, which the Phraſe implies. Elſner here cites a Paſſage from Plato, concerning the Regard due to the Authority of a Son of God when ſpeaking of his Father; and it is indeed ſurpriſingly appoſite.' Elſn. Obſerv. vol. i. pag. 296. ELS CHRIST comes to John from Nazareth in Galilee: 113 they Mall be thought worthy of a much forer Puniſhment, and a more Sect. 17. aggravated Condemnation, who tread under Foot the Son of GOD. (Heb. x. 28, 29.) May we ever regard him as the Only-begotten of the Father ; and Ver. 18. ſince he hath condeſcended ſo far, as to come down from his very Boſom, to inſtruct us in his Nature and Will, let us with all Humi- lity receive his Dictates; and earneſtly pray, that under his Revela- tions, and Teachings, we may ſo know GOD, as faithfully to ſerve him now, and at length eternally to enjoy him. SECT. XVIII. CHRİST is baptized by John, and the Holy Spirit de- ſcends upon him in a viſible Form. Mat. III. 13, to the End. Mark I. 9,-II. Luke III. 217–23. MARK I.9. MARK I. 9. A ND it came to paſs in AND D it came to paſs in thoſe Days, when Secr. 18; thoſe Days, PLUK. when all the People were Numbers of all Ranks and Profeſ-i great baptized,] that Jeſus came fions among the Jewiſh People were baptiz- Mark I. 9. from Nazareth of Galilee ed (a), that Jeſus came from the Town of [unto Nazareth in Galilee (b), where he had lived for (a) IVhen all the People were baptized.] John continued baptizing ſo long after this, that it is very evident the Word all muſt be taken with the Reſtriction uſed in the Paraphrafe, as it is oftentimes in other places. (6) Jeſus came from Nazareth in Galilee.] The learned Dr. Thomas Jackſon in his elaborate Examination of this Context (ſee his Works, vol. ii. pag. 515, 519.) ſup- poſes, that John the Baptiſt, enquiring into and hearing the Name of Jeſus, and the Place from whence he came, and comparing it in his own Mind with that celebrated Prophecy, Iſa. xi. 1, 2. concluded, that this Jeſus, or Divine Saviour, as the Word may ſignify, (ſee Note (d) on Mat. i. 21. pag. 41.) coming from Nazareth, the Town of Rods, as the Etymology of that Name imports, was the Rod out of the Stem „of Helle, upon whom the Spirit ſhould deſcend, and reſt like a Dove on a Branch. And thus he would reconcile John's Addreſs to Chriſt as fo extraordinary a Perſon, Mat. iii. 14. with his declaring John i. 31, 33. that he knew him not before. But this ſeems a very precarious Solution, conſidering how poflible it might be, that in ſo large a Place as Nazareth there might be ſeveral Perſons of the Name of Jeſus or Joſhua, fo very common among the Jews. It appears therefore much more reaſonable to have Recourſe to the Solution given in the Paraphraſe and Note (d) on the laſt cited Text, Sect. 21. that he had a ſecret Intimation given him who it was that came to be bap- tized by him; and all that this very ingenious Writer has ſaid, to thew the various VOL. I. P Marks I 114 And being baptized by John in Jordan, SECT. 18. for many Years in a retired Manner with [unto John, to be baptized his Parents, to the River Jordan ; and ap- of John in Jordan. (MAT. of him;] and was baptized Mark I. 9. plied himſelf to Fohn, that he might be bap- III. 13. Luke III, 2L-] tized by him (c): And was accordingly bap- tized by John, in Jordan near Bethabara. (See John i. 28. Sect. 20.) Mat. III, 14. Now the Providence of God had ſo or- Mat. III. 14. But Jolin dered it, to prevent all Appearance of a Com- forbad him, ſaying, have bination between them, that John was per- and comelt thou to me? need to be baptized of thee, ſonally a Stranger to Chriſt: (John i. 33.) But nevertheleſs, as ſoon as he ſaw him, he received a ſecret Intimation from Above, that this was the Meſſiah, upon whom the Spirit Thould viſibly deſcend: (See the Note on John i. 33. Sect. 21.) And upon this Account , ſuch was the Modeſty of John, that he was ready to decline the Service, and would have hindered him from doing what he propoſed; and accordingly ſaid unto him, Thou art ſo much my Superior, that I have need to be bap- tized by thee, with that far nobler Baptiſm which thou art to adminiſter; and dojữ thou come to me on ſuch an Occaſion as this? I am confounded at the Thought, and cannot but conſider it as too high an Honour for And Jeſus replying, ſaid unto him, 15 And Jeſus anſwering, Tho' it be really as thou ſayeſt, yet do not ſaid unto him, Suffer it to be so now; for thus it becom- go about to hinder me, but permit [it] now; for however unable thou mayſt be at pre- ſent to enter into the particular Reaſons of it, yet in Submiſſion to the Divine Appoint- ments it is decent for us thus to comply with all the Duties of Religion, and in this Man- 15 me, eth ner ting it. Marks by which John might know Chriſt, without fuppofing ſuch a particular Revelan lation as is there ſuggeſted, does but confirm me the more in the Neceſſity of admit- (c) That he might be baptized by him.] By this he intended to do an Honour to John's Miniſtry, and to conform himſelf to what he appointed to his Followers: For which laſt Reaſon it was, that he drank likewiſe of the Sacramental Cup. And this we may conſider as a plain Argument, that Baptifm may be adminiſtered, to thoſe who are not capable of all the Purpoſes, for which it was deſigned. See Dr. Whitby's Note, on Mat. iii. 16. (d) The the Spirit in à viſible Form deſcends upon him. 115 eth us to fulfil all Righteouſ- ner it becomes us to fulfil all Righteouſneſs: Sect. 18. neſs. Then he ſuffered him. And upon this Account, as it is a part of my Duty to attend this Inſtitution, it is there- Mat. III. 15. fore a part of thine to adminiſter it. Then, às John knew that it became him not to de- bate the Matter any farther, he permitted him to be baptized. 16 And Jeſús, when he And after Jeſus was baptized, as ſoon as 16 was baptized, went up ſtrait: be aſcended out of the Water to the Bank of lo, the Heavens were opened Jordan, behold, the Heavens ivere immediately unto him, [Luk. being bap- opened (d) unto him, and in a wondrous Way faw the Spirit of God des appeared as if they had been rent afunder ſcending (Luk. in a bodily directly over his Head : And at that very Shape] Inſtant, as he was looking up, and praying (e) in a devout and holy Rapture, and as John was alſo fixing his Eyes upon this wonder- ful Sight, he ſaw the Spirit of GOD (f), in a corporeal Form (8), as a glorious and ſplen- did Appearance of Fire, deſcending with a hover- (d) The Heavens were immediately opened.] I think it plain, (as Grotius and Black- wall have obſerved,) that what is here intended, is to intimate, that directly on his coming up out of the Water, the Heavens were opened. For it muſt certainly appear to be a Circumſtance of ſmall Importance, and very little Uſe, for the Evangeliſt to ſay, that Jeſus went up ſtraitway out of the Water, after he was baptized; but if we take it in the other Way, it very fitly introduces the remarkable Account of what di- rectly followed it. There ſeems to be ſuch a Tranſpoſition of the Word cudeas, Mark i. 29..and xi. 2. See Blackwall's Sacred Claſſicks, vol. i. pag. 89. (e) As he was praying.] It is obſervable, that all the three Voices from Heaven, by which the Father bore Witneſs to Chriſt, were pronounced while he was praying, or very quickly after it. Compare Luke ix. 29, 35. and Yohn xii. 28. (f) Hè jaw the Spirit of GOD.] There is no Queſtion to be made, but that this wondrous Sight was ſeen by both of them: For Mark has fo expreſſed it, as plainly to refer the ſeeing it to Chrift; and John the Baptiſt has in another Place aſſured us, that he ſaw it, and took particular Notice of it as the Sign, he was directed to obſerve, as the diſtinguiſhing and certain Characteriſtic of the Meſrah. Johni. 329-34. And I have therefore ſo expreſſed it in the Paraphraſe, as not directly to confine the Sight of it to either. (8) In a corporeal Form.] This is the exact Engliſh of owaliru edel, a Phraſe, which might with Propriety have been uſed, tho' there had not been (as moſt under- ſtand it,) any Appearance in the Shape of the Animal here mentioned; but only a lambent Flame falling from Heaven with a hovering Dove-like Motion, which Dr. Scot (in his Chriſtian Life, vol. iii pag. 66.) ſuppoſes to have been all: Dr. Owen, and Grow' tius, think it was a bright Flame, in the Shape of a Dove; and Juſtin Martyr, (whọ adds, that all Jordan fhone with the Reflection of the Light,) fays, that it was av eldes Epissepass and Ferom calls“ it çaoua ogribos, the Appearance of á Dove. Both theſe Phraſes are much more determinate than the Original; but I chuſe to leave this, and many other Things, in the fame Latitude as I find them. P 2 (1) Thoz 22. And 116 A Voice from Heaven declares, he is the Son of God. Sect. 18. hovering Motion like a Dove, and coming Shape]like a Dove, and light- upon him; as a viſible Token of thoſe ſecret ing upon him. [MARK I. Mat. III. 16. 10. LUKE III.--21,22.--) Operations of that bleſſed Spirit on his Mind, by which, according to the Intimations God had given in his Word, he was anointed in a peculiar Manner, and abundantly fitted for his publick Work. (Compare Pſal. xlv. 7. and Ifa. lxi. 1.) Luke III.22. And as a farther Teſtimony of the Divine LUKE III. Regard to Chriſt, and of the glorious Dignity (lo,] a Voice came from of his Perſon, this was attended with a very art my beloved Son, in thee Heaven, which faid, Thou memorable Event; for bebold, a loud and I am well pleaſed. (MAT. awful Voice came out of Heaven, when it III. 17. MARK I. 11.] was thus opened, which ſaid, Thou art my beloved Son (b), in thee I am well pleaſed; that is, I perfectly approve thy Character, and acquieſce in thee as the great Media- tor, thro' whom I will ſhew myſelf fa- vourable unto ſinful Creatures. (Compare Ifa. xlii. 1.) 23 And Jeſus at that Time, when he received 23. - And Jeſus himſelf the Baptiſm of John, and was beginning began to be about thirty the publick Exerciſe of [his Miniſtry,] was about thirty Years old (i); at, which. Time he (5) Thou art my beloved Son.) Both Mark and Luke expreſs it thus; which inclines me to follow thoſe Copies of Matthew, which agree with them, rather than the more common Reading there, This is my beloved Son. Eudoxncc properly expreſſes an entire Acquieſcence in him. (i) And Yeſus, when beginning [his Miniſtry,] was about thirty Years old.] Of the Age of Jeſus at this Time, fee Note (b) on Luke ii. 1. pag. 95. -- I can recollect no fufficient Authority, to juſtify our Tranſators, in rendering av noe slov Tpixkould apo goueros, began to be about thirty Years of Age, or was now entering on his thirtieth Year. To expreſs that Senſe, it ſhould have been nv aşxouevos EVQI, &c. as Epipha- nius, probably by a Miſtake, has quoted it. The learned Author of the Vindi- cation of the Beginning of Matthew's and Luke's Goſpel, extreamly diſſatisfied with all the common Verſions and Explications of theſe Words, would render them, And ye- flis was obedient, or lived in Subjection [to his Parents,] about Thirty Years; and pro- duces ſeveral Paſſages from approved Greek Writers, in which apXojuevos ſignifies ſub- ject. But in all thoſe Places it is uſed in ſome Connection, or Oppoſition, which de- termines the Senſe; and therefore none of them are Inſtances parallel to this. Luke evidently uſes apXov.evov, Chap. xxi. 28. in the Senſe we ſuppoſe it to have here; and ſince he had before expreſſed our Lord's Subjection to his parents by the Word uacao- Gouevos, Chap. ii. 51. there is great Reaſon to believe, he would have uſed the ſame Word here, had he intended to give us the ſame Idea. And indeed, if agxojuevos be allowed to have the Signification which this accurate. Critick (for ſuch undoubtedly he is,). . 117 Reflections on the Baptiſm of Christ, &c. he choſe to quit his Retirement, being then Sect. 18. in the full Vigour of Nature, and having, attained the Age, in which the Prieſts uſed Luke III. 23, to begin their Miniſtrations in the Tem- ple. (Compare Numb. iv. 3, 47. and i Chron. xxiii. 3.) IMPROV E M E N T. L ET our Lord's ſubmitting himſelf to Baptiſm, teach us a holy Mat. iii. 15,- Exactneſs and Care, in the Obſervance of thoſe Poſitive Inſti- tutions, which owe their Obligation merely to a Divine Command; for thus it. alſo becometh us to fulfil all Righteoufneſs ; leſt by break- ing one of the leaſt of Chriſt's Commandments, and teaching others to do it, we become unworthy of a Part in the Kingdom of Heaven. (Mat. v. 19) Féſus had no Sin to confeſs, or waſh away, yet he was baptized; Ver. 16. and God owned that Ordinance ſo far, as to make it the Seaſon of pouring forth the Spirit upon him. And where can we expect this ſacred Effuſion, but in a conſcientious and humble Attendance on Divine Appointments ? Let us remember, in how diſtinguiſhing a Senſe Jeſus is the Chrift, the Anointed of GOD, to whom the Father hath not given the Spirit by Meaſure, but hath poured it out upon him in the moſt abundant Degree. Let us trace the Workings of this Spirit in Jeſus, not only as a Spirit of miraculous Power, but of the richeſt Grace. and Holineſs ; earneſtly praying, that this holy Unction may from Chriſt our Head deſcend upon our Souls ! May his enlivening Spirit Mark i. 10 kindle its ſacred. Flame there, with ſuch Vigour, that many Waters may not be able to quench it, nor Floods of Temptation and Cor- ruption to drown it. Behold God's beloved Son, in whom he is well pleaſed! As ſuch let Luke iii. 227-. us honour and love him; and as ſuch let our Souls acquieſce in him, as in very Reſpect ſuch a Saviour, as our Wilhes might have aſked, and our Neceflities required. With is,) contends for here, ſince there is nothing in the Text to limit it, the Phrafe would intimate, he was ſubject to none after this Time; an Affertion, which I ſhould think both groundleſs and dangerous. This Clauſe of Luke has been already mentioned in another Place, where it was only inſerted, (out of its proper. Order,) to. compleat the Sentence. See. Sect. 9. pag. 51. 118 CHRIST is led by the Spirit into the Wilderneſs, Sect. 18. With what Amazement ſhould we reflect upon it, that the Bleſſed Jeſus, tho' fo early ripened for the moſt extenſive Services, Luke.iii. 23. ſhould live in Retirement even till his thirtieth Year! That he deferred his Miniſtry ſo long, ſhould teach us, not to thruſt ourſelves forward to publick Stations, til we are qualified for them, and plainly diſcover a Divine Call: That he deferred it no longer, ſhould be an Engage- ment to us, to avoid unneceſſary Delays, and to give God the Prime and Vigour of our Liſe. Our Great Maſter attained not, as it ſeems, to the Concluſion of his thirty-fifth Year, if he ſo much as entered upon it; yet what glo- rious Atchievements did he accompliſh within thoſe narrow Limits of Time! Happy that Servant, who with any proportionable Zeal diſpatches the great Buſineſs of Life! So much the more happy, if his Sun down at Noon; for the Space that is taken from the La- bours of Time, will be added to the Rewards of Eternity. go SECT. XIX. CHRIST's Victory over the Temptations of Satan in the Wilderneſs. Luke IV. 1,---13. Mat. IV. 1,---11. Mark I. 12, 13. LUKE IV. I. LUKE IV. 1. Sect.19. THEN Jejus being full of the Holy Spirit, AND Jefus being full of with which he had been juſt anointed the Holy Ghoſt, retạrnă ed from Jordan, and (MAR. Luke IV. 1. in ſo extraordinary a Manner, returned from immediately] was led by the Jordan, where he had been baptized; and Spirit [Mar. the Spirit immediately after this was led by the ſtrong Im- driveth him] into the Wil- derneſs, pulfe of that Spirit on his Mind, into that de- folate and ſolitary Place, the Wilderneſs (a); that (a) Into the Wilderneſs.] Chrift probably intended this as a devout Retirement, to which he found himſelf ſtrongly inclined, that he might give Vent to thoſe facred Paffions, which the late grand Occurrences, of the Deſcent of the Spirit upon him, and the miraculous Atteſtation of a Voice from Heaven, had ſuch a Tendency to in- fpire. It ſeems a very groundleſs Conjecture of Mr. Fleming, (in his Chriſtology. vol. il. pag. 315.) that he was carried thro’the Air to Mount Sinai : Mr. Maundrels is much more probable, that it might be the Wildernefs near Jordan; which, as hez who IV.2.-] where having faſted forty Days, be is tempted. 119 derneſs, (to be tempted of that he might there be exerciſed, and tempted, Sect. 19. the Devil.] (Mat. IV. *. 'by the moſt violent Aſſaults of the Devil; and MARK I. 12.] conquering him, might afford an illuftri. Luke IV. r. ous Example of Heroic Virtue, and lay a Foundation for the Encouragement and Sup- port of his People, in their future Combats with that malignant Adverſary. MARK I. 13. And he And be was there in the Wilderneſs forty Mark I. 13. was there in the Wilderneſs Days, and during that Time he was tempted forty Days, tempted of Sa- tan; and was with the wild by Satan; and alſo was ſurrounded with a Beaſts ; [and in thoſe Days Variety of the moſt favage and voracious he did eat nothing.] [LUKE Kinds of Wild.Beaſts : But they were ſo over- awed by his Preſence, that (as in the Caſe of Daniel when in the Den of Lions, Dan. vi. 22.) none of them offered him the leaſt Injury (b): And in all thoſe Days he did.eat. . nothing at all. MAT. IV. 2. And when And when he had thus fafted forty Days Mat. IV.23. he had faſted forty Days and and forty Nights, as Moſes the Giver of the wards an hungred. [Luke Law, (Exod.xxxiv. 28.) and Elias the great IV.-2.] Reſtorer of it, had done before him; (1 Kings xix. 8.) having been thus far miraculouſly borne above the Appetites of Nature, at length he felt them, and was very hungry; but was entirely unprovided with any proper Food. 3 And when the Tempter And juſt at that Time, the Tempter coming 3. came to him, he ſaid, If thou to him (c) in a viſible Form, (putting on a Human who travelled thro' it, aſſures us, is a miſerable and horrid Place, conſiſting of high barren Mountains, ſo that it looks as if Nature had ſuffered ſome violent Convulſions there. (See Maundrel's Travels, pag. 78.) This is the Scene of the Parable of the good Samaritan. (Luke x. 30.) Our Lord probably was aſſaulted in the Northern Part of it, near the Sea of Galilee, becauſe he is faid here to be returning, or going back. to Nazareth, from whence he came to be baptized. Mark i. 9. pag. 113. (6) None of them offered him the leaſt Injury.] It is ſtrange, that any Thould think, he was during this Time hunted by the Wild Beaſts : This is the more improbable, as ſuch a Hurry would have been inconſiſtent with the Deſign of God in leading him thither ; which was, that he might be aſſaulted by Satan, at firſt probably by ſecret Suggeſtions, the Horror of which would be increaſed by ſuch a gloomy Place. The Angels might be the Inſtruments of intimidating the Beaſts. Could Dr. Lightfoot have proved what he aſſerts, that this happened in Oetober or November, the Cold would have been, as he ſuggeſts, an additional Circumſtance of Affliction to our Lord : But it ſeems rather to have been in the Beginning of Sumner. See Note (6), on Luke iii. I. pag. 95. and Note (k), on Mat. iii. 4. pag. 100. (c) The Tempter coming to him.] Our Tranſlation, which in its rendering of theſe Words : 1 pro- ( 1 20 The Devil tempts himn to a Diſtruſt of Providence, Sect. 19. Human Appearance, as one that deſired to en- be the Son of God, com- quire farther into the Evidences of his Mif. mand that theſe Stones be Mat. IV. 3. fion) Said, If thou art the Son of GOD, in made Bread. [LUKE IV. 3.] ſuch an extraordinary Manner as thou haſt been declared to be, and art indeed the pro- miſed Meſſiah, who is expected under that Character (d), command that theſe Stones bea come Loaves [of Bread,] to relieve thy Hun- ger; for in ſuch a Circumſtance it will un- doubtedly be done. 4 But Jefus anſwered, and ſaid unto him, 4 But Jeſus] anſwered, It is written in the Sacred Volume, (Deut. fhall not live by Bread alone, and ſaid, It is written, Man viii. 3.)“ Man ſhall not live by Bread only, but but by every Word that by every Word proceeding out of the Mouth ceedeth out of the Mouth of of GOD, or by whatever he ſhall appoint GOD. (LUKE-IV. 4.] ic for the Preſervation of his Life.” He can therefore ſupport me without Bread, as he fed the Iſraelites in the Wilderneſs (e); and, on the other Hand, even Bread itſelf, if theſe Stones were turned into it, could not nouriſh me without his Bleſſing; which I could not expect, were I to attempt a Miracle of this Kind, merely in Compliance with thy Suga geſtions, without any Intimation of my Fa- ther's Will. 5 Then, as the Devil found, it was in vain 3 Then the Devil taketh into (Jeruſalem,] that he had tempted Chriſt to a Diſtruſt of Providence, he was for trying to perſuade him to Preſumption ; and to this End, he taketh him along with him (f) to Jeruſalem, which, him up the Words is not ſo literal as the Verſion I have given, ſeems to intimate, what is not any where aſſerted in the Sacred Story, that this was the firſt Time the Tempter came unto him; a Circumſtance which can hardly be ſuppoſed. (d) The promiſed Meſſiah, who is expected under that Character.] That the Jews ſuppoſed the Medich would be in a very extraordinary Manner the Son of GOD, ap- pears from.comparing Mat. xiv. 33. xvi. 16. xxvi. 63. John i. 34, 49. xi. 27. xx. 31. and Äets viii. 37. (e) As he fed the Ifraelites in the Wilderneſs.] It is to this, the Paſſage that is quot- ed here hath a plain Reference, as it ſtands in the Old Teſtament. (f) Taketh him along with him.] This is the exact Engliſh of mapanaubave: (See Ellner. Obferv. in loc.) But whether he did, or did not, tranſport him thro' the Airg cannot I think be determined from this Paſſage. (s) The I 21 1 and then would urge him to Preſumption. . the Holy City, and ſetteth which, being the Place where God dwelt in Sect. 19. him on a Pinnacle of the ſo diſtinguiſhing a Manner, was commonly Temple; (Luke IV.9.-) called the Holy City (g); and there he ſetteth Mat. IV.5. him on one of the Battlements of the Temple (5), which in fome Parts of it, and particularly over the Porch, was ſo exceeding high, that one could hardly bear to look down from 6 And faith unto hini, If it (i). And as he ſtood upon the Brink of 6 thou be the Son of God, caft this high Precipice, the Tempter ſaith unto thyſelf down [from hence:] for it is written, He ſhall give him, If thou art indeed the Son of GOD, his Angels Charge concern- caſt thyſelf down couragiouſly from hence, and ing thee, [to keep thee ;) and mingle with thoſe, that are aſſembled for the in their Hands they ſhall bear thee up, leſt at The Worſhip of God, in yonder Court. thou daſh thy Foot againſt a sight of ſuch a Miracle will undeniably con- Stone. (Luke IV.-9, 10, vince them of the Truth of thy Pretenſions ; 11.] and thou canſt have no Room to doubt of thy Safety; for thou well knoweſt it is written, (Pfal. xei. 11, 12.) " He ſhall give his Angels a Charge concerning thee, to keep “ thee (k), and they ſhall bear thee up in their " Hands, left thou Jsouldit by any Accident daſh thy Foot againſt a Stone." And ſurely the Son of God may depend upon a Promiſe, which ſeems common to all his Saints. 7 (And] Jeſus [anſwer- And Jeſus anſwering, ſaid unto him, It is 7 ing) ſaid unto him, It is writ- alſo written, to prevent the ungrateful Abuſe ten again, Thou ſhalt not of Time tempt (g) The Holy City.) This is a Phraſe, that frequently, and very properly is uſed, to exprefs feralem. (Compare Neb. xi. I. Ifa. lit. I. Dan. ix. 24. and Mat. xxii. 53.) The Heathen Writers in like Manner often call thoſe Cities Holy, in which any of their Deities were ſuppoſed to hold their ſpecial Reſidence, and from whence their Oracles were delivered. (See Elſner. Obſerv. Vol. i. pag. 17, 18 ) (b) One of the Battlements of the Temple.] Tho' Pinnacle agrees very well with the Etymology of the Greek Word, yet according to its Uſe among us, it leads the Engliſh Reader to imagine, that he ſtood on the Point of a Spire. The Truth is, the Roof of the Temple was flat, and had a kind of Baluſtrade round it; (ſee Deut. xxii. 8.) and ſomewhere on the Edge of this Battlement we may ſuppoſe that Satan placed Ghrift, in his attacking him with this Temptation. (i) Hardly bear to look down from it.] Joſephus gives us this Account of it; Antiq. Jud. lib xv. cap. 11. (al. 14.) $. 5. pag. 781. Edit. Havercamp. (k) A Charge concerning thee, to keep thee.] Many (after Jerom,) have obſerved, that Satan made his Advantage of quoting Scripture merely by Scraps, leaving out thoſe Words, in all thy Ways. The Cauſe of Truth, and ſometimes of Common Senſe, hath ſuffered a great deal by thoſe who have followed his Example. VOL. I. { By Q I 22 The Devil vanquiſhed in theſe two Temptations, Sect. 19.of ſuch gracious Promiſes as theſe, (Deut. vi. tempt the Lord thy God. 16.) “ Thou ſhalt not tempt the Lord thy [Luke IV. 12.) Mat. IV. 7. « GOD,” by demanding farther Evidence of what is already made ſufficiently plain (I), as my Relation to God is, by the miraculous and glorious Teſtimony he hath fo lately given me. 8 Again the Devil, being reſolved once more 8 Again, the Devil taketh to attack him by the moſt dangerous Temp- him up into an exceeding tation he could deviſe, taketh him up into a him all the Kingdoms of the high Mountain, and ſheweth Mountain in thoſe Parts, which was exceed- World, and the Glory of ing high; and from thence, in a Moment of them, (in a Moment of Time:] [LUKE IV. 5.] Time, seweth him, in an artful viſionary Repreſentation, all the moſt magnificent Kingdoms of the World, and all the Luxury, and Pomp, and Glory of them;, diſplaying to his View one of the fineſt Proſpects, that the moſt pleaſurable and triumphant Scenes Luke IV. 6. could furniſh out (m). And with the moſt egregious Impudence and Falſehood, the De- Devil ſaid unto him, All this Power [All theſe Things] vil ſaid unto him, All this extenſive Power, will I give thee, and the [and] all theſe ſplendid Things, will I give Glory of them; for that is thee, and all the Glory of them, which thou delivered unto me, and to haft now before thee; (for it is all delivered whomſoever I will, I give it. [MAT. IV.9.-] to me (n), who am the Prince of this World, and 1 LUKE IV. 6. And the (1) By demanding farther Evidence of what is already made ſufficiently plain.] That this is the Purport of the Phraſe, tempting GOD, is eaſy to be ſeen, from comparing Exod. xvii. 2, 7. Numb. xiv. 22. Pſal. lxxviii. 18. and Pſal . cvi. 14. See Limborch. Theolog. lib. v. cap. 22. §. 16. (m) One of the fineſt Proſpects, that the moſt pleaſurable and triumphant Scenes- could furniſh out.] As Chriſt was probably attacked with this Temptation upon fome Mountain in the Wilderneſs, this beautiful and taking Proſpect, that was repreſented to him, being ſet off by the Horror of the Place he was in, would in ſuch a Contraſt. appear peculiarly charming. See Note (a) pag. 119. (n) For it is all delivered to me.] Grotius has well obſerved, that this contains a vile Inſinuation, that God had done, what none that truely underſtands the Nature of God and the Creature, can ſuppoſe poſſible, namely, that he had parted with the Go- vernment of the World out of his own Hands. And we may add to this, that in the Text which Chriſt has quoted, there is enough to overthrow that Notion; fince God's appropriating to himſelf the Worſhip of all his Creatures, plainly implies his univerſal. Empire and Dominion over all, and the Regard he has to the religious Adoration and Obedience of all the Subjects of his Kingdom. It is remakable, that, among other Things which ſeveral Heathen Writers learnt of the Primitive Chriſtians, this was one; to repreſent Evil Spirits as tempting Men from their Duty by Views of Worldly. A endeavours at laſt to tempt him to Idolatry. I 23 Ý If thou therefore wilt and I give it to whom I pleaſe :) And Sect.19. [fall down and] worſhip mes great as the Gift is, I am ſo charmed with Luke IV. 7. IV.--9.] that Wiſdom and Magnanimity, which I have now obſerved in thee (6), that I propoſe to give it thee upon the eaſieſt Terms thou canſt imagine z for all that I deſire is, that thou ſhouldſt pay me Homage for it : If therefore thou wilt but fall down and worſhip me, upon thy making this little Acknowledg- ment to me, all theſe Things ſhall be thine. 8 And Jeſus anſwered and Then Jeſus, moved with Indignation at fo 8 ſaid unto him, [Get thee hence,] Get thee behind me, blaſphemous and horrid a Suggeſtion anſwered Satan: for it is written, and ſaid unto him, with becoming Reſentment Thou ſhalt worſhip the and Abhorrence, Get thee hence, Satan (p), Lord thy God, and him and be gone out of my Sight ; for I will no only ſhalt thou ſerve. [MAT. ] longer endure thee near me : For it is writ- ten, as a fundamental Precept of the Law, (Deut. vi. 13.) “ Thou ſhalt worſhip the Lord thy GOD, and him only ſhalt thou ſerve." It would therefore be unlawful thus to wor- fhip thee, who art no other than a mere Creature, even tho' thou waſt indeed his De- puty on Earth; and how much more then muſt it be ſo, as thou art in Reality the great avowed Enemy of God and Man (9) ? for . IV. 10.) Worldly Riches and Grandeur ; over which, Porphyry in particular ſays, they often would pretend to much more power than they really have. See Elſner. Obferv. Vol. i. pag. 18, 19. (O) I am ſo charmed with that-which I have now obſerved in thee.] This ſeems the moſt plauſible View, in which the Temptation could be introduced. — It is plain from the next Verſe, that this was the laſt Temptation; but Luke makes it the ſecond: Whence it evidently appears, that Luke did not confine himſelf exactly to obſerve the Order of Time in his Story: A Remark of vaſt Importance for ſettling the Harmony. See Note (g) on Luke i. 3. pag. 3. () Get thee hence, Satan.) The Word upaye plainly expreſſes his Authority over Satan, as well as his Deteſtation of fo vile a Suggeſtion. (9) The great avowed Enemy of God and Man.] This odious Character is inti- mated in the Name Satan, which our Lord gives him, by which he made it to ap- pear he knew him, however he might ſeek to be diſguiſed. If we ſuppoſe him now to have worn the Form of an Angel of Light, (as 2 Cor. xi. 14.) it will inake both this, and the former Temptation look more plauſible: For thus, he might pretend, in the former, to take the Charge of Chriſt in his Fall, as one of his celeſtial Guards ; and in this, to reſign him a Province, which God had committed to his Adminiſtra- tion and Care. And this may be conſiſtent with ſuppoſing, that he firſt appeared as Q. 2" a Man. Luke IV.13. 1 24 The Devil departs, and Angels come and wait on him. Sect.19. for ſuch, under all thy Diſguiſe, I well know thee to be. And when the Devil bad ended all the Temp- 13 And when the Devil tation, we have given an Account of, be- tion, he departed from him had ended all the Tempta- ing ſo baffled and confounded, as not to be for a Seaſon. able to preſent any others which ſeemed more likely to ſucceed, he departed from him for a Seaſon ; yet ſecretly meditating ſome future Affault. (Compare John xiv. 30.) Mat. IV. II. And then the Devil having left him, be- MAT. IV. II. Then the hold, a Detachment of Angels came and wait- Devil leaveth him, and be- hold, Angels came and mi- ed upon him (r), furniſhing him with proper niſtred unto him. (Mark Supplies for his Hunger, and congratulating I.-13.) ſo illuſtrious a Victory over the Prince of Darkneſs, I M P R O V E M E N T. Mat.iv, I, & ſeq. W! HO can read this Account without Amazement, when he compares the Inſolence and Malice of the Prince of Dark- neſs, with the Condeſcenſion and Grace of the Son of GOD! What was it, that animated and imboldened Satan, to undertake ſuch a Work? Was it the eaſy Victory he had obtained over the firſt Adam in Paradiſe ? Or was it the Remembrance of his own Fall, from whence he arrogantly concluded, that - no Heart could ſtand againſt the Temptations of Pride and Ambition ? Could he, who afterwards proclaimed Chriſt to be the Son of the moſt High GOD, and had perhaps but lately heard him owned as ſuch by a Voice from Heaven, make any Doubt of his Divinity ? Or if he actually be- lieved it, could he expect to vanquiſh him? We may rather con- clude, a Man, (it may be, as a hungry Traveller, who pretended to aſk the Miracle of turn- ing Stones into Loaves for his own Supply ;) for Angels under the Old Teſtament had often worn a Human Form. Compare Gen. xviii. 2. xix. I, 10, 16. Joſ. v. 13, 14. Judg. vi. II, 12. and xiii. 3, 8, 10. (r) Angels came and waited upon him.] The Word dialove does often ſignify to wait at Table. See Mat. viii. 15. Luke xvii. 8. xxii. 27. and John xii. 2.- As one Ce- leftial Spirit might have been abundantly ſufficient for the Relief of our Lord's Ne- ceflities, it is reaſonable to ſuppoſe, that the Appearance of a Number of them upon this Occaſion was to do him the more illuſtrious Honour, after this horrible Combat with „Satan; to which, for wife and gracious Reaſons, he was pleaſed to condeſcendo --- Reflections on the Temptation of CHRIST. I 25 clude, that he did not expect it; but mad with Rage and Deſpair, Sect. 19. he was determined, at leaſt to worry that Lamb of GOD, which he knew he could not devour; and to vex, with his helliſh Suggeſtions, that innocent and holy Soul, which he knew he could never ſeduce. Wretched Degeneracy! How art thou fallen, 0 Lucifer, Son of the Morning ! to be thus eagerly driving on thine own Repulſe and Diſgrace! But, on the other Hand, how highly are we obliged to our great Deliverer, who hath brought forth Meat out of the Eater, and Sweetneſs out of the Strong ? Who can ſufficiently adore thy Con- deſcenſion, O bleſed Jeſus, who wouldſt permit thyſelf to be thus aſſaulted, and led from Place to Place, by an Infernal Spirit, whom Ver. 5, 8. thou couldſt in a Moment have remanded back to Hell, to be bound in Chains of Darkneſs, and overwhelmed with flaming Ruin ! The Apoſtle tells us, why he permitted this : It was, that having himſelf ſuffered, beinig tempted, he might, by this Experience that he had, of Satan's Subtilty, and of the Strength of his Temptations, con- tract an additional Tenderneſs, and be the more inclined, as well as better able, to fuccour us, when we are tempted. (Heb. ii. 18.) Let this imbolden us to come unto the Throne of Grace, to obtain Mercy, and find Grace to help in Time of Need. (Heb. iv. 16.) Let us remember, and imitate the Conduct of the great Captain of our Salvation ; and like him, let us learn to refpft Satan, that he may flee from us. Like Chrift, let us maintain ſuch an humble Dependance on the Divine Bleſſing, as never to venture out of the Way of it, be the Neceſity ever ſo urgent: Nor let us ever expoſe Ver. 6. ourſelves to unneceſſary Danger, in Expectation of extraordinary De- liverance. Like him, let us learn to overcome the World, and to Ver. 8, 9. deſpiſe all its Pomps and Vanities, when offered at the Price of our Innocence. To furniſh us for ſuch a Combat, let us take the Sword of the Spi- Ver. 4, 7,10, rit, which is the Word of GOD. Let us not only make ourſelves fa- miliarly acquainted with the Words of Scripture, but let us ſtudy to enter into the true Deſign and Meaning of it; that ſo, if Satan ſhould attempt to draw his Artillery from thence, we may be able to guard Ver. 6. againſt that moſt dangerous Stratagem, and to anſwer perverted Paf- fages of Holy Writ, by others more juſtly applied. Once more: When the Suggeſtions of Setan grow moſt horrible, let us not conclude, that we are utterly abandoned by God, becauſe Ver. 9. we are proved by ſuch a Trial; ſince Chriſt himſelf was tempted, even to worſhip the Infernal Tyrant. But in ſuch Caſes, let us reſo- lutely Ver. 3. I 1 26. The Jews enquire into the CharaEter of John, Sect. 19. lutely repel the Solicitation, rather than parley with it, and ſay in Imitation of our Lord's Example, and with a Dependance on his Ver. 10. Grace, Get thee behind me, Satan. If our Conflict be thus maintained, the Struggle will e'er long be over ; and Angels, who are now the Spectators of the Combat, will at length congratulate our Victory. Ver. II. over ; SE C T. XX. John the Baptiſt being examined by the great Men among the Jews, acknowledges that he was not the Chriſt, and refers them to one among them, whom he confeſſes to be vaſtly his Superiour. John I. 19,---28. JOHN I. 19. JOHN I. 19. Sect.20. We have already taken Notice of the AND this is the Record honourable Teſtimonies, that were fent Prieſts and Levites from John I. 19. given by John in a more general Way to the Jeruſalem, to aſk him, Who Meſſiah, in his Diſcourſes to the People, be. art thou? fore Jeſus was baptized. We ſhall proceed to others that were more particular, which followed after that Event; and this that we ſhall now produce, is the Teſtimony of John, when the Sanhedrim, or grand Council of the Jews at Jeruſalem, fent ſome, who were reckoned among the moſt venerable and holy Men of their Nation, even ſome of the Prieſts and Levitęs, to enquire of him, ſaying, Tell us plainly, who art thou, that draweſt ſuch a Croud of People after thee, and pretendeſt to ſomething ſo uncommon? And John, according to the natural Plain- 20 And he confeſſed, and denied neſs of his Temper, preſently replied to their Enquiry, and with the utmoſt Freedom, be moſt readily acknowledged, and did not at all . 20 affect; 1 who expreſsly tells them, he was not the Meſſiah. 127 denied not; but confeſſed, I affect, either to deny, or to diſguiſe his real Sect. 20. am not the Chrift, Character ; but in the ſtrongeſt Terms hem ſolemnly proteſted (a), I am not the Meſſiah, John I. 20. nor would I in the leaſt pretend to arrogate to myſelf the Honours which are due to none but him. 21 And they aſked him, And upon this, they farther aſked him, 21 What then? Art thou Elias? What art thou then, if thou art not the And he faith, I am not. Art miſed Meſſiah? Art thou the celebrated Eli- pro- thou that Prophet? And he anſwered, No. jáb (b); come down from that Abode in Heaven, to which he was miraculouſly tran- ſlated, (2 Kings ii. 11.) to introduce the great and terrible Day of the Lord ? (Mal. iv. 5.) And in Reply to this he ſaid, with the fame Plainneſs as before, Tho'it is true, that I am come in the Spirit and Power of Elijah, yet I am not he. And And they again enquired of him, Art thou a Prophet of the former Generation raiſed from the Dead (c)? And be directly anſwered, No. Now (a) Solemnly proteſted.] The Word wlonoynoey is the fame, which is rendered ac- knowledged in the former Clauſe; but being thus repeated, its Signification ſeems to be heightened, eſpecially by its Oppoſition to ex npuna æto, he denied not. (b) Art thou the celebrated Elijah?] It is plain by this Queſtion, that they were Strangers to the Parentage of John the Baptift. And with Regard to the Reply he makes to this Enquiry, there is no Scruple to be made, but that the Baptiſt might juſtly deny that he was Elijah, as he indeed was not that Prophet, though he came in his Spirit. See Luke i. 17. pag. 16. (c) Art thou a Prophet of the former Generation raiſed from the Dead?] It is ne- ceſſary that this Queſtion ſhould be underſtood with ſuch a Limitation, becauſe John the Baptiſt was really a very illuſtrious Prophet, as we may plainly fee from what is ſaid by Chriſt himſelf, Matth. xi. 9. And this Interpretation (which is largely vindi- cated by Caſtalio,) ſeems much preferable to that of Theophylact, and Eraſmus, who becauſe of the Article, o szpopytns, would render it as we do, that Prophet; conclud- ing without any Proof, that the Jews underſtood Deut. xviii. 18. not of the Meſſiah himſelf, but of fome Prophet of conſiderable Note, who was to introduce him: And Grotius has ſuppoſed the Queſtion that they offer, to refer to Jeremiah, of whoſe Re- turn to Life, there was a mighty Rumour, that prevailed among the Jews. (Conspare Matth. xvi. 1-4.) But I can ſee 110 Reaſon to reſtrain it to a particular Prophet; and ſince (as Limborch well obſerves in his Diſpute with Orobio the Jew,) that Text in: Deuteronorny was the cleareſt and ſtrongeſt" in all the Mofaic Writings, to inforce the Neceſſity of fubmittiug to the Meffiah, it is probable Yohn would have corrected fo great a Miſtake, if they had put the Queſtion to him upon this Preſumption. The beſt French Verſions render it as I have done ; and indeed it ſeems to me, that the Word Prophet in the Evangeliſts, generally ſignifies one of thoſe holy Men, who were the Mer home 328 SECT. 20. He is the Voice of one crying in the Wilderneſs, Now as it only was in Negatives that he 22 Then ſaid they unto had hitherto replied, they ſaid unto him there- him, Who art thou that John I. 22. we may give an Anſwer to före yet once more, Tell us then plainly, them that fent us : What who art thou? that we may in a more direct ſayeſt thou of thyſelf ? and ſatisfactory Marner give an Anſwer to them that ſent us: What doſt thou ſay concern- 23 ing thyſelf? And that they might not be 23 He ſaid, I am the miſtaken in his Character, and might be Voice of one crying in the wholly left without Excuſe, if they regarded Wilderneſs, Make ſtraight not the End for which he came, be ſaid, I ſaid the Prophet Efaias. the Way of the Lord; as am (what I have frequently before declared myſelf to be,) the Voice of one crying here in the Wilderneſs (d), and ſaying, Make the Way of the Lord clear and ſraight, by removing every Obſtruction ; for he is now appearing for ſuch gracious Purpoſes, as demand the moſt chearful Reception; as Iſaiah the Pro- phet ſaid, in a Paſſage which you cannot but be acquainted with. (Iſa. xl. 3.) 24 Now the Meſſengers that came on this Er- 24. And they which were rand, were of the Sect of the Phariſees; fent, were of the Phariſees : who, as on the one Hand they profeſſed a great Regard for the Prophets, and believed their Exiſtence in a future State, ſo on the other Hand they ſtrenuouſly oppoſed any Innovations in Religion, which were not warranted by the Tradition of the Elders. 25 And therefore, upon hearing this Account that 25 And they aſked him, John the Baptiſt gave them of himſelf, they and ſaid unto him, Whý aſked him again, and ſaid unto him with ſome Warmth, bap- Meſſengers of God to Iſrael of old; which eſpecially appears from Mark vi. 15. where to be a Prophet, and to be as one of the Prophets, are ſpoken of as diſtinct, which they could not be, but on this Interpretation: And if the alternative n be left out, and it be read, as it is in ſome Manuſcripts, and printed Copies, He is a Prophet like one of the Prophets, there will be a Foundation for the ſame Remark, and one of the Prophets muſt ſignify, one of the antient Prophets. (d) I am the Voice of one crying in the Wilderneſs.] The late Archbiſhop of Cambray beautifully illuſtrates the Humility of this Reply, as if this illuſtrious Prophet had faid, “ Far from being the Mefiah, or Elias, or one of the Old Prophets, I am no- “ thing but a Voice; a Sound, that as ſoon as it has expreſſed the Thought of which Es it is the Sign, dies into Air, and is known no more.” See Fenel. Oeuvres Philof. Vol.ii. pag. 193. (e) Why not; and refers them to Jesus as vaſtly bis Superiour. 129 baptizeſt thou then, if thou Warmth, Why then doſt thou take upon thee, SECT. 20. be not that Chrift , nor Elias, thus to baptize (e) all that appear to be a- neither that Prophet ? John I. 25. wakened by thy Preaching, in Token of the Forgiveneſs of their Sins; fince, by thine own Confeffion, thou art neither the Mefiah, nor Elijah, nor even a Prophet of lower Rank raiſed from the Dead? 26 John anſwered them, And yohn anſwered them, by repeating 26 ſaying, I baptize with Wa- the Teſtimony he had formerly borne to the among you, whom ye know People, (Luke. iii. 16. pag. 106.) ſaying, I indeed baptize you with Water; but there is one that for ſome Time has ſtood in the midſt of you, and is now coming to be daily con- - verſant among you, whom as yet you know not to be ſo eminent a Perſon; who will ad- miniſter a much more noble Baptiſm, at- tended with ſuch miraculous Effects as will 27 He it is, who coming abundantly juſtify mine. And this is be, 27 after me, is preferred before that cometh after me, as to the Time of his me, whoſe Shoes Latchet I am not worthy to unlooſe. Appearance in the World, whom yet I have declared to have exiſted long before me; and who is therefore upon all Accounts deſervedly preferred before me, as being one, whoſe glo- rious Dignity is ſuch, as that I freely own him to be vaſtly my Superiour ; of whom I am not worthy to be employed in any Office as his menial Servant, not even to unlooſe the Latchet . le) Why then doft thou take upon thee, thus to baptize?] It is not to be certainly determined from this Text, whether the Baptiſm of Profelytes was then in Uſe among the Fews, or not. The Words indeed will make a very ſtrong and well adapted Senſe, ſhould they be underſtood, as if it had been ſaid, Why is it then that thou doft infti- tute ſuch a New Rite as this ? But ſurely too they will be very proper in the other Senſe, if we ſhould take them to imply, Why is it then that thou doſt take upon thee, without any Commiſſion from the Sanhedrin, to adminiſter Baptiſm? and that, not only (as is uſual, unto thoſe, who before this were Heathens, but even to the Jews? And this (for Reaſons, which it would not be proper here to enter upon at large,) I take to be the more probable Senſe, and ſo fuppoſe John's Uſe of this Ceremony in ſuch a Manner, to be a ſtrong Intimation, that Jews, as well as Gentiles, muſt be- come Profelytes to the New Diſpenſation, that was then opening to the World; and howſoever holy they imagined themſelves to be, yet they all ſtood in abſolute Need of being waſhed from their Šins; as he before had moſt emphatically declared, Mat, iii. 8, 9. pag. 103. VOL. I. R 130 Reflections on the Anſwer of John to the Jews. SECT. 20. Latchet of his Shoe, or to untie the String with which his Sandals are bound on. John I. 28. Theſe things paſſed on the other Side for- 28 Theſe Things were dan, at a Place called Bethabara, or the done in Bethabara beyond Houſe of Paſſage ; which lay near that. Part Jordan, where John was baptizing. of the River, which was miraculouſly dried up, that the Iſraelites under the Command of Joſhua might paſs over into Canaan; (ſee Joſh. iii. 16. and Judges xii. 6.), which was the Place, where John was now baptizing. IM PRO V E M E N T. HOW Ver. 27. OW remarkably were the Words of our bleſſed Redeemer ful- filled. in Fohn, He that humbleth himſelf shall be exalted! Ver. 20,21. (Luke xviii. 14.) He declined aſſuming the Name of any of the Ser- vants of God among the Prophets; and yet our Lord bore Teſtimo- ny to him, as of a higher Rank than any of the Prophets, than whom there was none greater among thoſe, that had in a riatural Way been born of Women. (Luke vii. 28.) Did John, this great and illuſtrious Saint, ſpeak of himſelf as unworthy to untie even the Sandals of Chriſt; what Reverence then do we owe him? and what Reaſon have we to admire his Conde- ſcenſion, that he ſhould honour us who are ſo much more unwor. thy, with the Title of his Servants ? Ver. 26. Let not any, the moſt diſtinguiſhed of that happy Number, won- der if they be unknown by the World, and perhaps too, ſlighted and deſpiſed ; ſince it appears, that even Jeſus himſelf, not only at his firſt Appearance ſtood unknown among the Jews, but afterwards was rejected by them, when his Claim was folemnly entered, and his. Mi- racles moſt publickly wrought. Ver, 19,&c. Vain, and worſe than vain, was this Meſſage and Enquiry, which when anſwered, was ſo ſoon overlooked and forgot. May Divine Grace teach us to enquire, as thoſe that are in Earneſt in our Search! and then mall we know to ſaving Purpoſes, if we thus follow on to know the Lord. Hof. vi. 3. SECT. : John declares Jesus to be the Lamb of GOD. 131 1 SE C T. XXI. John the Baptiſt bears a repeated Teſtimony to Jesus, as the Lamb of God; which proves an Occaſion of introducing. Some of bis Diſciples into an Acquaintance with him. John I. 29,-42. John I. 29. John I. 29. THE HE next Day John Jelas Comingguhn THE next Day , after John had returned Sect. 21, this Anſwer to the Prieſts and Levites, to him, and faith, Behold John I. 290 the Lamb of God, which who were ſent to enquire into his Character taketh away the Sin of the and Miſſion, he ſeeth Jeſus, (who was now World. returned from his Temptation in the Deſart,) coming towards him; and ſays to them that were near him, Behold with the ſtricteſt Attention and Regard, that innocent and holy Perſon, who may properly be called the Lamb of GOD; as it is he that is the great Atoning Sacrifice, of which the Lambs that by Divine Command are daily offered in the Temple were intended to be Types ; which expiates, and takes away the Sin (a) of the whole World, and is ſet forth to be a Propitiation, not only for the Jews, for whom alone the Sacrifices of the Law were offered, but for the Gentiles too, that thro' his Name, whoſoever believeth in him, may receive Remif (a) The Lamb of GOD, which expiates and takes away Sin.] It is well obſerved by the Author of that excellent Treatiſe, called Chriſt the Mediator, that this is the only Senſe, in which a Lamb can be ſaid to take away Sin. Many ſuppoſe, this refers to the Paſchal Lamb; but that was not in its chief Intention ſo much an Expiatory, as an Euchariſtical Sacrifice. Grotius ſtrangely enervates the Force of this Text, by chuſing to explain it of that Reformation of the Lives of Men, to which Chriji did not only preſs them by the Doctrine that he taught, but gave them an Example of it in his Death, redeeming them (as it is faid) from their vain Converſation with his own precious Blood: (1 Pet. i. 18, 19.) Whereas there is not any thing more evident, than that the great Deſign for which he died, was to atone for Sin, and to exempt us from the Puniſhment that our Iniquities deſerved; that having put away. Sin by the Sacrin fice of himſelf, we might have Redemption through his Blood, even the Forgiveneſs of our Şins. Compare Heb, ix, 26, 28, Eph. i. 7. and Col. i. 14. R2 (6) For 132 John came to make him manifeft to Iſrael, SECT.21. Remiffion of Sins. And I now point him 30 This is he of whom I Nout, and tell you, This is he, of whom I for- faid, After me cometh a John. I. 30.merly have ſaid, That after me there comes a fore me ; for he was before Man, which is preferred be- Man, who is to be preferred abundantly before me: me, as being one that is incomparably greater and more excellent than 1; for be exiſted long before me (b). (Compare John i. 15, 27. pag. 31 110, 129.) And till the Time of his Ap- 31 And I knew him not; pearance in a publick Way, I was a Stranger but that he ſhould be made to him, and did not perſonally know him; for manifeſt to Iſrael, therefore it was ordered ſo by Providence, that notwith- am I come baptizing with Water. ſtanding the Relation which there was be- tween us, we were not brought up in any Intimacy of Acquaintance with each other (c): Yet in the general I was aware of his in- tended Approach; and it was chiefly for this End, with a particular Regard to him, that I came (as you ſee) baptizing with Wa- ter, that he might thus be more remarkably made manifeſt to Iſrael, and might be intro- duced with greater Solemnity. And John proceeded at the ſame Time, 32 And John bare Re- while Jeſus was before him, and bore his cord, ſaying, I ſaw the Spi- Teſtimony to him, ſaying, This muſt be cer- rit deſcending from Heaven like a Dove, and it abode tainly the Son of God; for I declare, that . when he was baptized; I plainly ſaw the Holy Spirit in a ſurprizing Token of his Preſence, (6) For he exiſted before me.) Dr. Hammond abundantly vindicates this Interpreta- tion. Had.co pastos here, as in ſome other Places, ſignified Chief, esi, not mu, would have been joined with it, and John the Baptiſt would have ſaid, He is, and not he was my Chief, which would apparently have been a very flat Tautology, inſtead of a Rea- fon; whereas Chriſt's having exiſted before John, though he was born after him, was a moſt convincing Proof, that he was a very extraordinary Perſon, and was the ſtrongeſt Reaſon that could well have been aſſigned, to fhew that he was worthy of their fuperior Regard. Compare Note (b) on John i. 15. pag. 110, 111. (c). We were not brought up in any Intimacy of Acquaintance with each other. 1 This was very ſurprizing, conſidering how nearly related they were to each other, and how remarkable the Conception and Birth of both of them had been; as well as what frequent Interviews they might have had, at the yearly Feaſts at Jeruſalem. There ſeems to have been a particular Hand of Providence, in thus preventing that Acquaintance, that might otherwiſe have grown up to an Intimacy and Tenderneſs of Friendſhip, which in the Eyes of a prejudiced and cenſorious World might have rendered John's Teſtimony to Chriſt ſomething ſuſpected. It is probable, that both : Zacharias and Elizabeth died, while John was very young; and then he inight ſoon forget Jefus, though he had ſeen him in his Infancy. (d) I had 32 $ and teſtifies that Jesus is the Son of GOD. 133 Preſence, deſcending, with a hovering Motion SECT. 21. like a Dove, from Heaven, and it abode upon 33 And I knew him not; him. And that you may not ſuſpect any John I: 33, but he that ſent me to bap- Confederacy between us, I repeat the Aſſur- tize with Water, the ſame ſaid unto me, Upon whom ance, which I but juſt now gave you, that I thou ſhalt ſee the Spirit de- did not perſonally know him; but as he was ſcending, and remaining on approaching to me, I had a ſecret Intima- him, the ſame is he which tion given me (d), that it was he, whom I baptizeth with the Holy Ghoſt. ſhould ſee to be diſtinguiſhed by this Sign ; for he that ſent me to baptize with Water, as an Earneſt of that nobler Baptiſm which is now ſoon to be expected, even that God whoſe Meſſenger I am, He ſaid unto me by an un- queſtionable Revelation, This is the sign that I will give thee, that upon whom thou ſhalt ſee the Spirit deſcending in a corporeal and miraculous Appearance, and remaining upon him, this is he that baptizeth with the Holy . 34 And I ſaw, and bare Spirit. And I ſaw this Sign with my 34 Record, that this is the Son own Eyes, and upon this convincing Evi- of GOD. dence it is, that I have teſtified already, and ſtill go on to teſtify, that this is really the Son of GOD, who is come into the World in a Human Form, to accompliſh the great Work of Redemption and Salvation; who is therefore moſt reverently and affectionate- ly to be received by us, as we. regard. his. Father's Protection and Favour, 35 Again the next Day Again it came to paſs on the next Day, 35 : after, John ſtood, and two that John was ſtanding near the ſame Place, of his Diſciples : and two of his Diſciples at that Time were 36 And looking upon Je- with him (ej. And looking ſtedfaſtly on 36: fus as he walked, he faith; Jeſus (f), as he was walking at ſome little Dif- (d) I had a ſecret Intimation given me.) The Suppofition of this, which is fo per- fectly agreeable to John's Prophetic Character, eaſily reconciles this Text, with John's reſpectful Speech to Chriſt when he came to be baptized; (Mat. iii. 14. pag. 114.) as . Janſenius, and before him Chryſoſtom, obſerved. (e) Two of his Diſciples were with him.] It plainly appears by ver. 40. that Andrew was one of theſe ; and perhaps John, the beloved Apoſtle, might be the other, who being the Penman of this Goſpel, does frequently conceal his Name. Compare John xiii. 23. and XX. 2. (f) Looking ftedfaſtly on Jeſus.] This feems the moſt exact Signification of the : Word subastas, and I have thus tranſlated it again in ver, 42. (s). A . 134 Two of John's Diſciples follow JESUS, Sect.2 1. Diſtance, be takes Occaſion to repeat his for- Behold the Lamb of God. Vmer Declaration, and ſays to his Diſciples, John I. 36. that he might lead them to a due Regard to Chriſt, Behold the Lamb of GOD, whom I before have repreſented as the great Ex- piatory Sacrifice for the Sins of Men. 37 And when the two Diſciples that were 37 And the two Diſciples with him, beard him ſpeak ſuch high and heard him ſpeak, and they followed Jeſus. honourable Things of Chriſt, they took ſuch Notice of it, that they immediately went on and followed Jeſus, who was then returning to a Lodging which he had, at a ſmall Dif. 38 tance from that Place (8). And Jeſus 38 Then Jeſus turned, turning back, and ſeeing them intent on fol- and ſaw them following, and lowing and coming after (him,] ſays to them, faith unto them, What feek not to diſcountenance and turn them back, Rabbi, (which is to ſay, but to encourage and invite them to a free being interpreted, Maſter,) Converſe with him, What do you ſeek? where dwelleſt thou? and what may be the Buſineſs that you have with me? And they ſaid to him, with the greateſt Reverence and Reſpect, Rabbi, (which being tranſlated from the Syriac, which was the Language that was then ſpok- en by the Jews, is the ſame with Maſter, ) may we have Leave to aſk thee, where doſt thou dwell? for we are deſirous of making thee a Viſit, that we may enter into ſome Converſation with thee, which would not be ſo proper or convenient in this publick come and fee. They came 39 Way. And pleaſed to hear of the En- and law where he dwelt, quiry they made, he ſays unto them, Come with me now, and ſee where it is I lodge; for you thall both be welcome to attend me Home. And they moſt readily complied with his kind Invitation, and came, and ſaw where he dwelt, taking particular Notice of the Place; (8) A Lodging at a ſmall Diſtance frem that Place.] As Jeſus was a Perſon who had no Attendants, and was a Stranger in this Country, we may conclude, that he had only ſome obſcure and private Lodging here; which muſt have been at no great Diſtance from the place where John baptized, as may be gathered from his appear- ing there from Day to Day. And by this Means he did an Honour to John's Miniſtry, and had an Opportunity of receiving his Teſtimony. and (b) HE 3 41 Andrew firſt brings his Brother Peter to him. 135 and abode with him that Place; and they went in, and continued with Sect.21. Day; for it was about the him all the Remainder of that Day; it being tenth Hour. then about the tenth Hour, or Four in the John I. 39. Afternoon; ſo that they had an Opportunity of ſpending the whole Evening in Conver- fation with him, abundantly to their Delight and Satisfaction. 40 One of the two which Now Andrew, the Brother of Simon Peter 40 heard John ſpeak, and fol- who will make ſo conſiderable a Figure in lowed him, was Andrew, Simon Peter's Brother. this Hiſtory, was one of the two Diſciples, that heard John [Speak of Jeſus] in the Manner we have before related, and followed He firſt findeth his bim : And ſo exceedingly was he tranſ- 41- own Brother Simon, and faith unto him, We have ported with the Pleaſure that he found in found the Meſſías, (which his Acquaintance with him, that he was is, being interpreted, the ready to impart the joyful News to others, Chriſt.) to whom he knew it would be welcome ; and haſtening to communicate it to his Friends, as the moſt acceptable Tidings he could bring them, be firſt findeth his own Brother Simon (b), and tells him with the greateſt Joy, We certainly have found the promiſed Meſſiah; (which being tranſlated from the Hebrew or the Syriac Tongue, is the Chriſt, or the Anointed One.) 42 And he brought him And that his Brother Simon might be fa- 4:2 to Jeſus: And when Jeſus beheld him, he ſaid, Thou tisfied of the Truth of what he told him, art he brought him unto Jefus : And Jeſus looking ſtedfaſtly upon him, as if he had read in his Countenance the Traces of his Character, and of his future Service in the Church, ſaid (h) He firſt findeth his own Brother Simon.) This is a much more literal Tranſla- tion of Eυρισκει έος πρώτος αδελφού τον ιδιον Σίμωνα, than that of the New Tranlation in 1727, which renders it, The firſt that he found, or happened to meet with, was He may perhaps be called his own Brother, to diſtinguiſh him from ſome other, that belonged to the Family, who poſſibly might be his Brother-in-Law, or was related to him only in Half-Blood. ---Peter was fo remarkable a Perſon, that it might be proper to tell us, who was the firſt Means of bringing him acquainted with Chriſt; and if John was the other Diſciple that is here referred to, he might mean this as a humble Intimation, that Andrew's Zeal was in this Reſpect greater than his own. -We may obſerve here by the way, that Peter was not the Firſt of Chriſt's Diſciples, (in which the Papifts would have been ready to have gloried,) but that another was the Means of bringing him to an Acquaintance with Jeſus. . Peter. (i) Thou 136 Reflections on the Chara&ter and Conduet of CHRIST. Sect.21. ſaid at his coming to him, Thou art Simon art Simon the Son of Jona; the Son of Jonas (i); and thou ſhalt alſo be thou ſhalt be called Cephas, John I. 42. called Cephas; (which in the Greek (which is by Interpretation, may be à Stone.) expreſſed by Peter, and ſignifies a Rock;) a Name, well adapted to his Character, upon Account of that reſolute and patient Firin- neſs, with which he Thould maintain the Cauſe of the Goſpel; and which alſo ex- preſſed the Uſe which ſhould afterwards be made of him, as he ſhould prove, in Sub- ordination to Chriſt, one of the great Foun- dations of the Church. 1 M P R O V E M E N T. L John i. 29. Ver. 33 & feq.. ET our Faith daily behold Jeſus, under the Character of the Lamb of GOD, a Lamb indeed without Blemiſh and without Spot; by whoſe precious Blood we are redeemed, as by an infinitely more valuable Ranſom than Silver and Gold. (1 Pet. i. 18, 19.) As ſuch let us humbly apply to him to take away our Sins, and rejoice that (as the Apoſtle John elſewhere exprefſeth it,) he is the Propiti- ation, not for our Sins only, but alſo for the Sins of the whole World; all Ages and Nations being intereſted in the Benefit of his Atone- ment. (1 John ii. 2.) Let us conſider him as anointed by the Holy Spirit, and as bap- tizing his Church with it; and learn, after the Example of John the Baptiſt, to bear our Teſtimony to him again and again, with continued Steadineſs, and growing Zeal. Our Satisfaction in him as the great and only Saviour, will ſurely grow in Proportion to our Acquaintance with him. If Divine Grace hath diſcovered him to us, and taught us to repoſe the Confidence of our Souls upon him, let us, like Andrew in the Paſſage before us, be concerned to make him known to others; and eſpecially to lead our neareſt Relatives, and our moſt intimate Friends, into that Acquaint- Ver. 39. Ver. 41. (i) Thou art Simon.] Some have thought, that Chriſt intended an Alluſion here to his Name Simon, which may fignify a Hearer, intimating the Candour and Impar- tiality with which he was willing to hear Chriſt's Inſtructions. (See Dr. Clarke's Note.). But I did not expreſs this in the Paraphraſe, becauſe it is not certain, Per- haps our Lord only meant to ſhew, that tho' he had never ſeen him before, he knew his Name, and his Family. Compare ver. 48, and John iv. 16, 19. On his Return to Galilee, Philip is called. 137 Acquaintance with him, which is ſo abſolutely neceſſary to their Sect. 21. eternal Happineſs. Let the condeſcending Readineſs, with which our bleſſed Re- Ver. 39. deemer accepted, and even invited the Viſit of theſe two Diſciples, engage every Preacher of Righteouſneſs moſt willingly to give his private, as well as his publick Labours, and his Time, (valuable as ehat Treaſure is,) to the Service of thoſe, who are ſeriouſly affected with the Concerns of their Souls, and are enquiring after the Way to Salvation. We are ſufficiently honoured, if by any Means, and by all, we may be inſtrumental in promoting that Cauſe, which employed the daily Labours of God's Incarnate Son, and at length coſt him his very Blood ! S E C T. XXII. The Calling of Philip, and the Interview of. Christ with Nathaniel. John I. 43, to the End. me, } JOHN I. 43 John I. 43. THE Day following: Jen THE next Day after he had met with Sect.22. into Galilee, and findeth Philip, Peter, Jeſus determined to, depart from and faith unto him, Follow thence (a) to Galilee, and there to enter on John I. 43. his Publick Miniſtry; and at his coming thither he findeth Philip, whom he intend- ed for one of his moſt intimate Companions, and ſays unto him, Follow me; which, being ſecretly influenced by his Grace (b), he ac- cordingly (a) Determined to depart from thence; ndeangevegen Dev.] The Force of the Word Deres ſeems to be ſomething greater than our Tranſlation expreſſes, and there are le- veral other Texts which may ſuggeſt the ſame Remark. (Conipare Mat. xiv. 5. xix. 17. XX. 14. Luke iv. 6. xxiii. 20. John iii. 8. v. 21, 40. vii. 17. viii. 44. xvii. 24. xxi. 22. and 2 Tim. iii. 12.) Perhaps it may here intimate, that our Lord on this Occa- fion broke thro' the Importunity of tome, who would rather have perfuaded him, to continue at Bethabara, for the Advantage of farther Teſtimonies from the Baptift; or to have gone to Jeruſalem, where they might imagine, that his Miniſtry would have been opened more honourably, than in Galilee. Compare John vii. 3, 4. (6) Being ſecretly influenced by his Grace.] When we conſider how ſuddenly fome of Chriſt's Diſciples left their ſtated Employments, to follow him, (according as we read, Mat. iv. 18, 22. Luke v. 27, 28. and xix. 5, 6.) it ſeems reaſonable to allow ſome ſingular kind of Impreſſion on their Mind, (as there was in the Calling of Eliſha, Vol. I, S i Kings 138 Philip informs Nathaniel of his finding CHRIST. SECT. 22.cordingly did. Now Philip was an Inha- 44 Now Philip was of bitant of Bethſaida, which was a Town of Bethſaida, the City of An- drew and Peter. John I. 44. Galilee on the Sea of Tiberias, and was alſo the City of Andrew and Peter, who have already been particularly mentioned : And by his Calling theſe Diſciples, he gave an Intimation of his Purpoſe, of making ſome longer Stay in that Country. 45 And Philip, after he was thus become a 45 Philip findeth Natha- Follower of Chriſt, findeth his pious Friend nael, and faith unto him, Nathaniel , who was alſo of Galilee, and whom Moſes in the Law, lived in a Town of it which was called and the Prophets did write, Cana, (John xxi. 2.) and ſays unto him, We Jeſus of Nazareth, the Son have found him, who has ſo long been ear- of Jofeph. neſtly expected by us, even that illuſtrious and extraordinary Perſon, whom Mofes gave us an Account of in the Law, and whom the Prophets alſo have deſcribed (c) in ſuch a ſtrong and lively Manner ; and with the greateſt Joy I am come to tell thee, I know him who he is, [even] Jeſus the Son of Yo- feph, who comes from Nazareth, and is un- doubtedly the promiſed Meſſiah. And when Nathaniel heard, that he was 46 And Nathanael faid one of Nazareth, his Prejudice againſt the unto him, Can there any Place was ſuch, that he was ready to con- Nazareth ? Philip faith unto. good Thing come out of clude, that Philip was miſtaken; and he him, Come and ſee. therefore ſaid unto him, Can any good Thing at all, and eſpecially any ſuch great and glorious Bleſſing as this, come out of a Place fo infamous as Nazareth (d)? And Philip ſays 46 i Kings xix. 19,–21.) which tho' for the preſent it ſuperſeded the Neceſſity of Ar- guments, yet did not exclude their attending to that afterwards, which might be ne- ceſſary to defend their Conduct to others. (c) Whom Mofes --- and the Prophets have deſcribed: ov syparta Mwons tab ol mpoonla..] This is a very literal Tranſlation ; for ypaow frequently is uſed in the ſame Senſe elſe- where, and in particular is juftly rendered thus, Rom. x. 5. (Compare Joh. xviii..... Judg. viii. 14, and Ezra vii. 22. Septuag.): (d) A Place ſo infamous as Nazareth.j As Nathaniel was a Native of Galilee, it appears from hence, that the Galileans themſelves had but an ill Opinion of Naza- reth, as worſe than the reſt of that Country; and indeed by the Figure its Inhabitants make in the Evangeliſts, they ſeem to have deſerved it. See Luke iv. 16, 28, 29, and Mat. xiii. 54, & ſeq. (e) When , I know how well thou deſerveſt On coming to him, Jesus ſhews he knew him. 139 Says unto him, Do not ſuffer yourſelf to be Sect. 22. borne away by a vain popular Prejudice, but come and ſee; converſe with him yourſelf , John I. 46. and you will ſoon be ſatisfied. 47 Jeſus ſaw Nathanael Now when Jeſus ſaw Nathaniel coming 47 coming to him, and faith of towards him, (tho' there was no perſonal Ac- deed, in whom is no Guile. quaintance between them,) at the firſt Sight of him he preſently diſcerns what was his real Character, and ſays concerning him, ſo loud that he might eaſily hear it, Behold here cometh one (that is] truly an Iſraelite ; (compare Rev. iii. 9. and John viii. 39.) a Perſon, that indeed deſerves the honourable Title of one of God's People, and is wor- thy of his Deſcent from Jacob, his pious Anceſtor, as being a plain and upright Man, in whom there is no Deceit, either towards God or Man. (See Gen. xxv. 27.) 48 Nathanael faith unto Nathaniel, perfectly ſurprized at ſuch an 48 him, Whence knoweſt thou me? Jefus anſwered and unexpected Teſtimony, preſently ſays with ſaid unto him, Before that all the natural Frankneſs of his Temper to Philip called thee, when thou him, Whence doſt thou know me, or now canſt waſt under the Fig-tree, I thou at once thus undertake to anſwer for the moſt ſecret Part of a Stranger's Character ? Jeſus replied, and ſaid unto him, I am not ſo entirely a Stranger to thy Character, as thou art ready to ſuppoſe, nor do I take it mere- ly from uncertain Report ; for before Philip called thee, I ſaw thee, when thou waſt alone under the Fig-tree (e); and as I was preſent in Spirit to obſerve what paſſed in that ſecret the Teſtimony, which I have now borne to thine Integrity. Natha- faw thee. (e) When thou waft under the Fig-tree.] I ſee no Reaſon at all to think, with Heinkus, that the Conviction produced by theſe Words in the Mind of Nathaniel, proceeded from the Alluſion he perceived them to bear to Zech. iii. 10. In that Day ye ſhall call every Man his Neighbour, under the Vine, and under the Fig-tree. It was Chriſt's ſaying that he ſaw him there, that ſtruck his Mind in fo powerful a Manner; and it is very probable, that he was then employed in ſome ſecret devaut Meditations. Şee: Dr. Evans's Chriſtian Temper, vol. ii. pag. 343. S 2 Such 140 Nathaniel owns him to be the Son of GOD, Sect.22. Nathaniel was ſo ſtruck with this expreſs 49 Nathanael anſwered, Reference, to what he knew none could be and faith unto him, Rabbi, John 1.49. Witneſs to, but God and his own Conſci. thou art the King of Iſrael. thou art the Son of God, ence, that all his Prejudices were at once re- moved; and he immediately replied to Chriſt, and ſays, with all that Openneſs and Candour that was fo.natural to him, Rabbi, from this one Circumſtance I cannot but believe all that my Friend hath told me concerning thee : And therefore I not only honour thee as a wiſe and holy Teacher, but am convinced that thou art the Son of GOD; yea, that thou art the promiſed Meſſiah, whom we fo earneſtly have been expecting as the King of Iſrael; for ſurely ſuch Divine Knowledge can be lodged in no meaner Perſon (f). 50 And Jeſus upon this replied, and ſaid un- '50 Jeſus anſwered and ſaid unto him, Becauſe I to him, Doſt thou believe me to be the pro- ſaid unto thee, 1 faw thee miſed Meſſiah, and the Son of God, merely under the Fig-tree, believeſti becauſe I told thee, that I ſaw thee under the thou? thou lhalt ſee greater Fig-tree? Thou, who diſcovereſt ſo honeſt Things than theſe. and teachable a Temper, Jhalt ſee much great- 51 er Things than theſe to prove it. And be 51 And he faith unto him, Verily, verily, I ſay accordingly proceeds, and ſays, not only unto him, but unto all that were then preſent with him, Verily; verily, I ſay unto you (8), and (f) Such Divine Knowledge can be lodged in no meaner Perſon.] Juſt thus the TVoman of Samaria argued, Fohn iv. 23. Come, ſee a Man, which told me all Things that ever I did;. is not this the Chrift? which plainly intimates, that they ſuppoſed the Meffiah would be endowed with the moſt perfect Knowledge, and have the Gift of Prophecy in the higheſt Degree. — There was a great deal of Courage in Natha- niel's making ſuch a Declaration, if it was before a mixed Company; for Chriſt's af- fuming the Title of the Son of GOD, was afterwards interpreted to be no leſs than: Blaſphemy. John x. 36. and xix. 7. (g) Verily, verily, I ſay unto you: dp.uv, alene, neyw upsv.] There is no Doubt, but that theſe Words are to be taken for å folemn Affirmation, in which it is obſervable, that John has conſtantly repeated the Amen, while it is only mentioned once by the other Evangeliſts. And this we may ſuppoſe him to have done, either to excite the greater Attention, or in a more emphatical and ſtronger Manner to affert the Truth, not only of the Thing affirmed, but of the Perſon that affirms it. For as Amen in Hebrew ſignifies Truth, (Ifa. Ixv. 16.) fo Chriſt, as being the true and faithful Wit- neſs, is called the Amen. (Rev. iii. 14.) This repeated Afleveration therefore may be conſidered as an Intimation to us, not only that the Saying unto which it is prefix- ed is true, but that we ſhould regard it as proceeding from the true and faithful Wit- nefs. See Dr. Lightfoot's Harmony, and Hor. Hebra..in loc. unto (b) From and Jesus tells him of his ſucceeding Miracles. I41 unto you, Hereafter you and ſolemnly declare it as a moſt certain Sect. 22. ſhall fee Heaven open, and Truth, to be regarded with the moſt di- the Angels of God aſcend- ing and deſcending upon the ligent Attention, and received as coming John I. 51. Son of Man. from the Mouth of one who is Truth itſelf; that from this Time you ſhall ſee ſuch a ſur- prizing Train of Miracles (b) wrought by me, in the whole Courſe of my fucceeding Miniſtry, that it ſhall ſeem as if Heaven was opened, and all the Angels of GOD were con- tinually (as they appeared in Viſion to Ja- cob, Gen. xxviii . 12.) aſcending and defcend- ing (i) [to wait] upon the Son of Man, and to receive and execute his Orders: And thus you will be furniſhed with a moſt convincing Proof, that humble as the form of my pre- ſent Appearance is (k), I am indeed the il- luſtrious Perſon foretold under that Title, and am intended for that glorious Throne, around which the higheſt Angels ſhall ac- count it their Honour to appear as humble Attendants, when the whole world ſhall be convened before it. IMPROVE: (5) From this Time you ſhall ſee a Train of Miracles.] Accordingly within three Days one glorious Miracle was performed by Chriſt at Cana of Galilee ; which being: the Town to which Nathaniel belonged, there is great Reaſon to believe he was pre- fent with the reſt of Chriſt's Diſciples at it . Compare Yohn ii. 2, 11. Sect. 23. (i) The Angels of GOD afcending and deſcending.) If Nathaniel was, as ſome have thought, the Perſon afterwards called Bartholomew, and made an Apoſtle, (ſee Light- foot's Hor. Hebra. on Matth. x. 3.) he muſt regard the Viſion of Angels attending Chriſt's Afcenfion, as a glorious Accompliſhment of theſe Words; as his final Appear- ance at the Day of Judgment, when the Son of Man Mall come in his. Glory, and all the holy Angels with him, will yet more eminently be. Compare Matth. xxvi. 64. where an'aple ſo plainly ſignifies hereafter, that I much queſtion, whether it might not juſtly have been rendered ſo here; but where I am dubious, I always cliuſe the more exten-. five Senſe, in which (as here,) the more limited is generally comprehended. (k.) Humble as the Form of my preſent Appearance is.) Tho' it be very true, as Dr. Sykes has excellently proved at large, that the Phrafe Son of Man, does generally refer to the glorious Kingdom, over which Chriſt was to preſide, according to the Pro- phecies of Daniel: Yet I think it equally evident, that it is originally uſed in the Old Teſtament, in a Senſe that carries ſomething of Humiliation in it. See Job xxv. 6. Pſal. viii. 4. cxliv. 3. Ifa. li. 12. and eſpecially Pſal. lxii. 9. where we juſtly tran- flate D78'32 Men of low Degree. A Multitude of Texts, as well as this before us, appear with great Advantage, when this Remark is attended to; tho' Le Clerc can- not by any means be vindicated, in confining his Interpretation ſo entirely to this. latter View 142 Reflections on the Interview of CHRIST with Nathaniel. I MP ROV E M E N T. HE Ver. 47 SECT, 22 O W cautiouſly ſhould we guard againſt popular Prejudices, which poſſeſſed ſo honeſt a Heart as that of Nathaniel, and John i. 46. led him to ſuſpect, that the Bleſſed Jeſus himſelf was an Impoſtor, and that no Good could be expected from him, becauſe he had been brought up at Nazareth ! But his Integrity prevailed over that fooliſh Biaſs, and laid him open to the Conviction of Evidence, which a candid Enquirer will always be glad to admit, even when it brings the moſt unexpected Diſcovery. How amiable is the Character here given of Nathaniel ? An IL- raelite indeed, in whom there is no Guile? May the Attainment of ſo excellent a Character, and a Reſemblance to him in it, be the daily Aim and Emulation of all, who have the Honour to be called into the Iſrael of GOD! Ver. 48. A conſtant Intercourſe with God in ſecret Devotion, will be a happy Expreſſion of one Branch of this Sincerity, and an effectual Means of promoting the reſt. Let it therefore be our Care, that the Eye of him that ſeeth in ſecret, may often behold us in religious Retirement, pouring out our Souls before God, and humbly con- fecrating them to his Service. — The Day will come, when thoſe Scenes of Duty, which were moſt cautiouſly concealed, ſhall be com- memorated with publick Honour; and when he who now diſcerns them, and is a conſtant Witneſs to the moſt private Exerciſes of the Cloſet, will reward them openly. (Matth. vi. 6.) Happy were thoſe, who ſaw the Miracles, performed by the Son of Man, while he was here on Earth! and happy thoſe favourite Spirits of Heaven, which were aſcending and deſcending, as Miniſters of his to do bis Pleaſure ! But in ſome Degree, yet happier are they, who having not ſeen, have believed. (John xx. 29.) As their Faith is peculiarly acceptable, it ſhall e’er long be turned into Sight. They ſhall behold much greater Things than ever were ſeen Below, and more extraordinary Manifeſtations of his Glory, than they can now conceive; and being brought, with all his People, to ſurround his Throne, ſhall join in thoſe nobler Services, which attendant Angels render him Above. Ver. 51. : SECT of Galilee; and the Mother Nathaniel, in the Manner we have related John II, I. CHRIST goes to a Marriage-Feaſt at Cana. 143 SECT. XXIII. CHRIST attends a Marriage-Feaſt at Cana in Galilee, and miraculouſly changes Water into Wine. John II. I,II. John II. 1. John II. 1. AN was a Marriage in Chania NOW the third Day after Chriſt's coming Sect.23. into Galilee, and diſcourſing there with of Jeſus was there. above, there was a Marriage at Cana, a Town in Galilee (a), which originally be- longed to the Tribe of Alher: (Joſh.xix. 28.) And Mary the Mother of Jeſus was there (b); it being the Marriage of a near Relation, or 2 And both Jeſus was an intimate Friend of hers. And Jeſus, 2 called, and his Diſciples, to and thoſe of his Diſciples that were with the Marriage. him, (namely, the two Diſciples that had followed him from the Banks of Jordan, with Peter, Philip, and Nathaniel,) being known to be in the Neighbourhood, were invited to the Marriage : And Jeſus not affecting the Auſterities, which became the Character and Miniſtry of John the Baptiſt, freely accepted of the Invitation, and favoured them with his inſtructive Preſence. Now, (r) Cana, a Town in Galilce.] It lay toward the Southern Part of the Land of Aſher, Joſh. xix. 28. and might be called Cana in Galilee, to diſtinguiſh it from ano- ther Town of that Name in Coelofyria,, mentioned by Joſephus. Antiq. Jud. lib. XV. cap. 5. (al. 6.) S. 1. pag. 751. Havercamp. (6) The Mother of Jeſus was there.) Some have fuppoſed this Marriage to be cele- brated at the Houſe of Cleopas or Alpheus, whoſe Wife was Siſter to the Mother of our Lord; (John xix. 25.) and one of whoſe Sons was Simon the Cananite, whom ſome have thought to be ſo called, from his being an Inhabitant of this Cana. (Mark iii. 18.) And this may be conſidered as the more probable, as Mary was not only preſent at the Feaſt, but was concerned about ſupplying them with Wine ; and when the Feaſt was over, we are told at ver. 12. that Jeſus was attended at his leaving Cana, not only with his own Diſciples, but with his Brethren, or his neareſt Kinſmen, who probably came thither as Relations, to be preſent at the Marriage. - As Mary here is ſpoken of alone, it may be reaſonable to conclude, that yoſeph was now dead, and that he lived not to the Time when Jeſus entered on his publick Miniſtry, eſpecially as he is no where mentioned in the Goſpel afterwards. “See Dr. Lightfoot's Harmony, in loc. (c) Either 3 144 His Mother tells him of their wanting Wine, SECT. 23. Now, as it was known that Jeſus would And when they wanted w be preſent at the Feaſt, this, in Conjunction faith unto him, They have John II. 3. with the Events which had lately ariſen, oc- no Wine. caſioned a greater Reſort of Company than was expected; and when the Wine provided for the Entertainment of the Gueſts fell fort, the Mother of Jeſus, who either had ſeen ſome of his Miracles in private, or received from him fome Hint of his Intention now (c), thought proper to inform him of it, and Jays unto him, Son, doſt thou obſerve, they have no Wine to carry on the Feaſt. 4 But Jefus not approving it, that ſhe 4 Jeſus faith unto her, ſhould take upon her to direct him in the Woman, what have I to do with Exerciſe of his miraculous Power, ſays free- ly to her, with an Air of ſerious Rebuke, and in a Plainneſs of Language ſuited to the Simplicity of thoſe Ages and Countries, O Woman (d), what haſt thou to do with me (e), thus to direct me how, and when, my Mi- racles (c) Either had ſeen ſome of his Miracles in private, or received fomc Hint &c.] Without ſuppoſing the one, or the other of theſe, one can hardly imagine, why ſhe ſhould thus apply to him on this Occaſion. For ſhe could ſcarce ſuppoſe, he had Mo- ney to buy any large Quantity; nor would it have been ſo proper to have done it, if he had, left it ſhould have been interpreted as an Affront to the Bridegroom. But the Supply that ſhe expected from him, was by his working of a Miracle; and it is plain, that notwithſtanding the Rebuke ſhe juſtly met with, yet ſhe had ſtiil a View to this, by her Direction to the Servants afterwards, ver. 5. to do whatever he ſhould order them. (d) O Woman.) We have no Reaſon to conclude, that there was any Rudeneſs, in his addreſſing to his Mother thus. For tho' indeed it is a Manner of Expreſſion, that very unuſual among us, to call a Perſon, Woman, when we are ſpeaking to her, if The be one to whom we think that any Reſpect is due: Yet ſome of the politeſt Writers of Antiquity make the moſt well-bred and accompliſhed Princes uſe it, in their addreſſing unto Ladies of the higheſt Quality; and even Servants too are ſometimes repreſented, as ſpeaking to their Mifreles in the ſame Language. There are ſome Inſtances of this referred to, in Blackwall's Sacred Claſics, vol. i. pag. 206. to which many more might eaſily be added. (e) What halt thou to do with me?] Some have thought, Ti EPLOI Hot 00, might be rendered, IV bat is that to me and thee? What does it ſignify to us, or what Concern is it of ours, if they want Wine? But Jeſus was of ſo benevolent a Temper, and Mary ſeems to be ſo far concerned as a Relation, that it does not in this Senſe appear to be ſo proper a Reply. It ſeems rather to be intended as a Rebuke to Mary; and it was ſurely expedient, ſhe ſhould know, that Jeſus was not upon ſuch Occaſions to be directed by her. And nothing is more evident, than that the Phraſe in other Places has the Meaning that our Verſion gives it. See Matth. viii. 29. and fu.lg. xi. 12. 2 Sam. xvi. 10. I Kings xvü. 18. 2 Kings iji, 13. and ix, 19. Septuag. (f) My is and charges the Servants to obey his Orders. 145 with thee? Mine Hour is racles are to be wrought? Let me now ſay Sect.23. not yet come. it once for all, this is a Thing that does not lie within thy proper Sphere; and in par- John II. 4. ticular, for what is now propoſed, my Time of doing it is not yet come (f), but it is beſt to wait a little longer ; and leave it to my Conduct to determine, when it will be the fitteſt and the moſt convenient Seaſon for me to interpoſe. 5 His Mother faith unto In this bis Mother readily acquieſced, as 5 the Servants, Whatſoever he conſcious to herſelf that ſhe had been over- faith unto you, do it. haſty in the Propoſal : But yet, as ſhe inferred from his Anſwer, that he intended them ſome extraordinary Supply, ſhe ſays unto the Ser- vants, with ſome Degree of Authority, as being in part concerned in managing the Feaſt, Whatever he shall order you, ſee that you carefully do it; for he may have Reaſons for it, beyond what you imagine. 6 And there were ſet Now there were ſet there, near the Room 6 there fix Water-pots of in which the Feaſt was kept, fix Water-pots Stone, after the Manner of the purifying of the Jews, or Jars of Stone ; from whence the Water con- might be taken, that was made uſe of by the Gueſts to waſh their Hands and Feet, and that was neceſſary for the waſhing of the Cups and other Veſſels that were uſed at Table, according to the Jewiſh Cuſtom of pu- rifying ; which in fome Inſtances was grown to ſuch a ſuperſtitious Nicety (8), as to re- quire (f) My Time is not yet come.) Some are for adding a Note of Interrogation here, (as Gregory Nylen does,) and ſo would render it, Is not iny Time yet come? As if he had ſaid, “ Am I not old enough to know, when to work Miracles? and now that I have “ entered on my publick Miniſtry, is it not Time that I ſhould be exempt from thine “ Authority, and ſhould be left to govern my own Actions without thy Direction?” But I conceive the Senſe, in which it is generally taken, to be more natural and eaſy: And I would rather chuſe to underſtand it of the Time, when he intended to perforin this Miracle, for which the proper Moment, tho' very near, was not yet quite come; than to refer it in a more general Way to the Time of his doing Miracles in publick, or more particularly to reſtrain it to the Time of his Sufferings, which Chriſt indeed has elſewhere called his Hour, and which Mr. L'Enfant ſuppoſes him here to intimate, that he would not anticipate, by provoking the Jews too ſoon; for thus, it would have implied a Denial of his Mother's Requeſt, which it is plain from ver. 5. ſhe did not apprehend, and which the Event fhews, that Chriſt did not deſign. (8) Was grown to fuch a ſuperſtitious Nicety.] Beſides the Purifications that were appointed by the Law of God, there was a Multitude of others that were then prac- VOL. I. T tiſed John II. 6. 146 CHRIST turns the Water into Wine, Sect.23.quire a conſiderable Quantity of Water to containing two or three Fir- be ready upon ſuch Occaſions : Theſe Jars kins apiece. were therefore of a conſiderable Bigneſs, containing each of them two or three Mea- 7 fures (). And yeſus chuſing for wiſe Rea- 7 Jeſus faith unto them, ſons to make uſe of theſe (1), rather than the Fill the Water-pots with Veffels in which the Wine had before been them up to the Brim. And they filled contained, after ſome convenient Pauſe, that the failing of the Wine might be the more obſerved, goes to the Servants that were waiting, and ſays to them, Fill up thoſe Jars with Water. And they filled them up to the very And having preſently transformed 8 And he faith unto the Water by his Divine Power into excellent them, Draw out now, and Wine, he ſays unto them, Now drare ſome of bear unto the Governour of the Feaſt. And they bare it. it out, and carry it to the Preſident of the Feaſt . And in Obedience to the Orders Jeſus gave them, they carried [it] to him. 9 Now wheu the Preſident of the Feaſt had When the Ruler of the taſted the Water that was made Wine, and Feaſt had taſted the Water knew not whence it came, (tho' the Servants knew not whence it was, that was made Wine, and that drew the Water very well knew,) (but the Servants which obſerving 8 Brim. 9 drew tiſed in Compliance with the Tradition of the Elders. Compare Mark vii. 3, 4. and ſee Godwyn's Moſes and Aaron, lib. iii. cap. 11. §. 4. (b) Two or three Meaſures.] The Meaſures of the Antients are ſo very uncertain that it is hardly poſſible to determine the exact Content of theſe Veſſels. Some have computed them to contain about two or three Hogſheads; and it is rendered fo, in our Tranſlation, as to make them contain above a hundred Gallons. But it is hardly pro- bable, the Veſſels were ſo large; and as the Word perples ſignifies no more than Mea- fures, it is much better we ſhould leave it as we find it, unleſs the Quantity could be determined with more Certainty. It ſeems 'moſt probable, that as the Jewiſh Bath. was the moſt common Meaſure that was uſed in Liquids, this is the Quantity deſigned, where Meaſures are expreſſed without any Limitation. And as the Jewiſh Bath is reckoned to contain four Gallons and a half, the Content of theſe Veſſels, if they are computed only at two Meaſures each, will amount to no leſs than fifty-four Gallons, which may be reckoned a fufficient Quantity. See Dr. Lightfoot's Harmony, in loc. and Godwyn's Moſes and Aaron, lib. vi. cap. 9. ad fin. (i) Chuſing to make uſe of theſe.j jeſus "might rather chuſe to make uſe of theſe large Veſſels, thus to add to the Dignity of the Miracle, by the liberal Quantity of Wine produced; which we have no Reaſon to believe, was all drank that Day. If the Feaſt, as was uſual, laſted ſeveral Days, (Gen. xxix. 27, 28. and J udg. xiv. 12, 17.), a conſiderable Expence might by this Means be ſaved, and an Equivalent given for the additional Charge of entertaining ſo many of his Diſciples. Not to fay, that this would prevent any Suſpicion, that the Tincture, or Taſte, of the Water might be derived from any Remainder of Wine in the Veſſels; for indeed the Goodneſs of the Wine thus made, would be ſufficient to obviate luch a Thought. + (k) When and the Miracle is preſently obſerved. 147 drew the Water knew,) the obſerving that it had a finer Flavour than SECT. 23. Governour of the Feaſt call- any they had drank before, the Preſident of ed the Bridegroom; the Feaſt calls for the Bridegroom, at whofe John II. 9. Expence he reckoned, that this Wine had 10 And faith unto him, been provided; And ſays unto him, Thou 10 Every Man at the Begin- haſt acted to-day in a very uncommon Man- ning doth ſet forth good Wine, and when Men have ner, for every Man that makes a Feaſt, firſt well drunk, then that which ſets out the good Wine; and when they have is worſe ; but thou haſt kept drank plentifully (k), ſo that their Taſte is not the good Wine until now. ſo delicate as before, then brings out that which is worſe ; [but] thou haſt kept the good Wine until now, and towards the Concluſion of the Feaſt ſurprizeſt us with what is much better than we have yet taſted. This naturally gave the Bridegroom an Opportunity of de- claring, that he knew nothing of this new Supply; which occaſioned an Examination of the Servants, and ſo a Diſcovery of what Chriſt had done in it. 11 This Beginning of This was the Beginning of his publick it Miracles did Jeſus in Cana Miracles (1); which Jeſus wrought (as we of Galilee, and manifeſted forth his Glory; and his have now related) in Cana of Galilee, and Diſciples believed on him. thereby manifeſted his Glory; and that in ſuch an illuſtrious Manner, that his Diſciples be- lieved on him more ſtedfaſtly than before, as the Fact was ſó certain and ſo remarkable. T 2 IMPROVE. (k) When they have drank plentifully.) Tho' paduery often fignifies to drink to Ex- ceſs, yet it would be very unjuſt and abſurd to ſuppoſe, that it implies here, that theſe Gueſts had already tranſgreſſed the Rules of Temperance. None can ſeriouſly imagine the Evangelift ſo deſtitute of common Senſe, as to repreſent Chriſt, as diſplaying his Glory, by miraculouſly furniſhing the Company with Wine to prolong a drunken Revel . It is much more reaſonable to conclude, that it ſignifies here, (as it does in Gen. xliii. 34. Cant. v. I. and Hag. i. 6. Septuag.) only to drink ſo freely, as innocently to ex- hilarate the Spirits. And even this perhaps might only be the Caſe of ſome of them, and particularly not of thoſe, who drawn by a Deſire to converſe with Jeſus, might be but lately come in. (1) This Beginning of his publick Miracles.] This Interpretation ſeems much prefe- rable to that of Grotius, who only ſuppoſes that this was the firſt Miracle wrought at Cana, another being afterwards mentioned : (John iv. 46. Sect. 31.) For it is plain, there muſt have been a long Series of Miracles wrought here, to juſtify ſuch a Manner of ſpeaking, which doth not at all appear to have been the Cafe. It rather ſeems to be here repreſented, only as the firſt of his publick Miracles ; for it ſeems probable, that the Neceſſities of the Family might ſometimes have engaged him, to have done ſomething miraculous for its Relief in private. See Note (c), pag. 144. 148 Reflektions on the Miracle of turning Water into Wine. I M P R O V E M E N T. SECT.23. Ver.. I... Ver. 2. Ver. 3, 4. E have here the firſt of Chriſt's publick Miracles, which we WE find was not wrought till about his thirtieth Year. How John II. 11.much ſooner could he have glorified himſelf, and amazed the World, by the Diſplay of his Divine Power ? But he waited his Father's Call, and the Delay added at length to the Luſtre of his Works. It was performed to grace a Nuptial Solemnity: And who doth not ſee, that it was in Effect a Teſtimony borne to the Honour and Purity of that happy State, on which ſo much of the Comfort of the preſent Generation, and the Exiſtence of the future, regularly depends ? How happy were theſe Gueſts, while Jeſus was among them! and how condeſcending did he appear, in making one on the Occa- ſion! His ſocial and obliging Temper ſhould ſweeten ours, and be a Leſſon to his Followers, that they avoid every thing four and moroſe, and do not cenſure others for innocent Liberties, at proper Seaſons of Feſtivity and Joy. If his Mother met with ſo juſt a Rebuke, for attempting to direct his Adminiſtrations in the Days of his Fleſh, how abſurd is it for any to addreſs her, as if ſhe had a Right to command him on the Throne of his Glory? And how indecent for us, to direct his Su- preme Wiſdom, as to the Time and Manner in which he. Ihall appear for us, in any of the Exigencies of Life? Her Submiſſion and Faith manifeſted on this Occaſion are truly amiable: And with this we have ſurely Reaſon to admire the Benig- nity and Generoſity of Chriſt in this Miracle before us; who con. ſulted the Pleaſure and Entertainment, as well as the Neceſſity of his Followers; and by this abundant Supply amply repaid any extra- ordinary Expence, which he might have occaſioned to the Family. Ver: 7,8. How eaſily could he, who thus turned Water into Wine, have transformed every Entertainment of a common Table into the greateſt Delicacies, and have regaled himſelf daily with royal Dain- ties? But far ſuperior to ſuch animal Gratifications; he choſe the Severities of a much plainer Life. Bleſſed Jeſus! who can ſay whe- ther thou art greater, in what thou didft, or in what thou didſt not do! May: none of us, thy Followers. be too intent on indulging our Taſte, or any of our other Senſes; but purſuing thoſe intel lectual and devotional Pleaſures which were thy. Meat' and thy Ver. 10. Drink. on Earth, may we wait for that good Wine, which thou referveft. Ver. 5. Jesus departs from Cana to Capernaum. 149 reſerveſt for thy People to the laſt, and for thoſe richer Dainties, Sect. 23. with which thou wilt feaſt thoſe, who ſhall drink it with thee in thy Father's Kingdom! (Mat. xxvi. 29.) 1 S E C T XXIV. Our Lord celebrates the firſt Paſſover of his publick Mi- niſtry at Jeruſalem; and vindicates the Outer Court of the Temple, from the Prophanation of thoſe that bought and ſold there. John II. 12, to the. End. NY JOHN'II. 12.. John II. 12. AF FTER this, he went OW after Jeſus had attended at this Sect. 247. down to Capernaum, Marriage, where he miraculouſly He and his Mother, and his Brethren, and his Diſciples; turned the Water into Wine, he and his John II. 12. and they continued there Mother, and his Brethren, (or his near Re- not many Days. lations, and his Diſciples, who were now ready to attend him whereſoever he ſhould go, went down from Cana to Capernaum, a City that lay near the. North Part of the Sea of Galilee, on the South Border of the Land of Naphtali: And at this Time the Stay they made was but ſhort, for they 13. And the Jews Paſſo- continued there not maizy Days. And the 13 ver was at hand, and Jeſus Reaſon of their leaving it ſo ſoon was, went up to Jeruſalem, that the Paſſover of the Jews drew near (a), when it was ordered by the Law of (a) The Paſſover of the Jews drew near.] As the Evangeliſts have not expreſsly determined the Number of Paſſovers, which happened between the Baptiſm and Death of Chrift, or during the Courſe of his publick Miniſtry; ſo it is well known, that learned Men have been much divided in their Opinions about them. By far the greater Part have ſuppoſed, there were Four ; reckoning this, the firſt; the Feaſt men- tioned John.v. 1. the ſecond; the. Paſſover ſpoken of, John vi. 4, as the third; and that at wliich Chriſt ſuffered, the fourth. But there are others of a different Opinion.. - The celebrated Sir Iſaac Newton reckons Five; the firſt, this which is now before us ; the ſecond, according to him, happened four Months after Chriſt's Diſcourſe with the Woman of Samaria, John iv. 35; the third, a few days before the Story of the Diſciples rubbing the Ears of Corn, Luke vi. 1; the fourth, a little after the feeding of the Five thouſand; and the laſt, at the Time of our Lord's Crucifixion. The Rea-. ſons for this the Reader will find at large, in Sir Iſaac Newton's Obſervat, on. Propb. para 1 ap- ! 150 He goes from thence to keep the Paſſover at Jeruſalem, Sect. 24. of Moſes, that all the Males ſhould pear before the Lord : (Exod. xxiii. 17. John II. 13. and Deut. xvi. 16.) And therefore Jeſus, who maintained a Religious Regard to the Ceremonial, as well as the Moral Part of the Law, went up to Jeruſalem to worſhip at the Temple. 14 And at his coming thither, be found in 14 And found in the the outer Court and Cloyſters of the Tem- Temple thoſe that fold ple, thoſe that under a Pretence of accommo- Doves, and the Changers of Oxen, and Sheep, and dating ſuch as came to worſhip there with Money, ſitting : proper Sacrifices, ſold Oxen, and Sheep, and Doves (b); and he alſo ſaw there the Money- changers fitting at their Tables, who, for a certain Profit, changed any foreign Coin into that which was current, and larger Pieces of Money into - Half-Shekels, which were on ſome Occaſions to be paid into the Sacred 15 Treaſury. (Exod. xxx. 15.) Now at 15 And when he had the Sight of this, Jeſus was moved with a made a Scourge of ſmall juſt Indignation, to think that fo facred a Cords, he drove them all Place, honoured with ſuch peculiar Tokens of the Divine Preſence, ſhould be profaned in this audacious Manner; and ſo great an Af- front be put on the Devout Gentiles, in whoſe Court this Market was kept : And there- fore having made a Whip of the ſmall Cords, (with part i. chap. 1 1. and the moſt conſiderable of them will be touched upon in their pro- -- Mr. Manne has with great Learning and Ingenuity attempted to re- vive a long exploded Notion, that Chriſt's Miniſtry continued but ſixteen Months; (ſee Manne's Second Diſſertation, pag. 146, & feq.) ſo that there were but Two Pallovers during the whole Courſe of it. Mr. Whiſton's Reaſoning againſt this Hypotheſis, in the ſixth of his late Diſſertations, appears to me unanſwerable. For he there news, that if this was true, Chriſt muſt have travelled on an Average near ten Miles a Day, during the Courſe of his Miniſtry. Beſides, the Tranſpoſitions in Scripture, which this would introduce, ſeem very unwarrantable and dangerous ; and among other Dif- ficulties, it is none of the leaſt, that Mr. Manne is obliged to ſuppoſe, that Chrifton, ly purged the Temple at his laft Paſſover, and conſequently that St. John has miſplaced this Story; tho' ver. 24. of this Chapter, and ver. 22, 23, 24. of the next, (Sect. 27.) afford ſuch ſtrong Arguments to the contrary Compare Note (c), and Note (m), of this section. (6) Sold Oxen, and Sheep, and Doves. There muſt have been a grand Market for theſe Animals at ſuch Times; for Joſephus tells us, that no leſs than 256,500 Victims were offered at one Paſſover. See joſeph. de Bell. Jud. lib. vi. cap. 9. (al . vii. 17.) $. 3. pag. 399. Edit. Havercamp. out. per Places. (C) He and drives the Traders there out of the Temple. 151 out of the Temple, and the (with which they were uſed to tie the Beaſts Sect.24. Sheep, and the Oxen; and to ſome Rings fixed in the Pavement for poured out the changes that Purpoſe, be drove them all out of the John II. 15. , the Tables; Temple, and the Sheep, and the Oxen, which they had brought into it; and he alſo poured out the Money of the Exchangers, and over- turned the Tables at which they were fit- 16 And ſaid unto them ting. And he ſaid to them that fold Doves, 16 that fold Doves, Take theſe Take all theſe Things away from hence directly; my Father's Houſe an Houſe [and] do not for Shame, make my Father's Houſe , of Merchandiſe. by ſuch ſcandalous Practices as theſe, an Houſe of publick Traffick, and turn it to a com- mon Market-place, or Exchange. Now by his ſaying thus he openly proclaimed, that God was his Father (c), and made ſuch a Declaration of his Divine Miſſion, as could not but be greatly obſerved by the Multi- 17 And his Diſciples re- tude. And his Diſciples, when they ſaw 17 membred that it was writ- fo meek a Perſon in ſuch an unuſual Tran- ſport of juſt Diſpleaſure, remembered that it teng (c) He openly proclaimed, that God was his Father.] The moſt conſiderable Ar- gument, which Mr Manne has brought to prove, that this Expulſion of the Merchants. from the Temple happened only in our Lord's laſt Paſſover, and conſequently that it is here tranſpoſed, is, that ſuch an open Declaration, that the Temple was his Father's Houſe, would have put him too much into the Power of his Enemies, and would have been inconſiſtent with the prudent Reſerve, which Chriſt kept on this Head, (ſee Manne's Diſert. pag. 179, 180. and compare Locke's Reafonableneſs of Chriſtianity, pag. 91, & ſeq.) as well as with the Reflection of his Brethren; John vii. 3, & ſeq. (the Notes on which Place in Sect. 98. may be conſulted here.) -- But in Reply to this Objection, I would beg Leave to obſerve, (1.) That for Jeſus to call the Temple his Father's Houſe, did not amount to an expreſs Declaration that he was the Meſſrah; ſince the Jews in general ſpake of GOD as their Father. (John viii. 41. (See John X. 24. 25. with the Note there, Sect. 134.) And (2.) That though in the Circumſtances that here attended it, there was an oblique Intimation of fome- thing extraordinary, it might not be ſo dangerous now, as afterwards; becauſe our Lord not having opened the Spiritual Nature of his Kingdom, or as yet rendered 'him- felf obnoxious to the Phariſees by ſuch juſt Invectives as he afterwards uſed, they, who expected the Meffiah to appear about this Time, and longed for his Appearance, might be inclinable for a while to wait the iſſue of Chriſt's Pretenſions, and ſo much the rather, as he now wrought ſome wonderful Miracles. (Compare ver. 23. and chap. iii . 2.) Accordingly we find in the Beginning of the next Chapter, one of the Chief among the Phariſees comes privately to confer with Chriſt in a ve- ry reſpectful Manner. It ſeems neceſſary to acquieſce in theſe Solutions, becauſe the Conference, which refers to the Miracles wrought at this Feaſt, is expreſsly ſaid to have been, before John the Baptiſt was impriſoned. Compare John iii. 22,-24. Selt, 27. (d) Re. $52 CHRIST's Saying of the Temple of his Body. SECT.24.it was written of David (d), in Words ten, The Zeal of thine Houſe which well expreſſed the Character of Chriſt hath eaten me up. John II. 17. on this Occaſion, (Pſal. Ixix. 9.) “ The Zeal of thine Houſe bath eaten me up;" as if it were ſaid, A Regard for the Honour of thy Sanctuary, like a ſecret Flame glowing in my Boſom, preys upon my Spirits, and would have conſumed me, had I not given it Vent. 18 A Fact fo publick and remarkable as this, 18 Then anſwered the could not but immediately come to the Jews, and ſaid unto him, What Sign fheweſt thou un- Knowledge of the Prieſts, and Rulers of the to us, ſeeing that thou doeft Jews (e), whofe Supreme Council fate in a theſe Things ? magnificent Chamber belonging to the Tem- ple (f): Some of them therefore, when they heard of it, anſwered and ſaid unto him, By what Authority doft thou thus take upon thee to reform what is amiſs here, and what Sign doſt thou hoew us, ſeeing that thou doft theſe Things, to prove thy having a Di- vine Commiſſion, ſince it is certain thou haft none from the Government? 19 Jeſus 19 Jeſus anſwered and anſwered and ſaid unto them, You ſhall not Temple , and in three Days ſaid unto them, Deſtroy this want convincing Evidence, that I have an I will raiſe it up. Authority far ſuperior to what Man can give me; for if you demoliſh this Temple, I promiſe and aſſure you, I will raiſe it up again in three (d) Remembered that it was written of David.] That theſe Words were originally ſpoken of David, and not of Chriſt, is plain from the fifth Verſe of the lxixth Pfalm; O GOD, thou knowejt my Fooliſhneſs, and my Sins are not hid from thee; which can- not be applied to Chriſt. Abundance of other Scriptures are quoted, with ſuch á beautiful Accommodation as this. (e) Rulers of the Jews.] It ſeems moſt probable, that the Jews here mentioned were Rulers, becauſe we know, that the great Aſſembly of Jewiſh Rulers, (that is, the Sanhedrim,) fate in the Temple, and that the chief of them often attended Pub- lick Worſhip there. This Action of Chriſt (in driving out the Buyers and Sellers) muft undoubtedly come to their knowledge; and as their Office would ſeem to au- thorize them to call him to an Account, we are ſure their Prejudices againſt him would incline them to do it. (f) A magnificent Chamber belonging to the Temple.] This fine Rotunda was called from its beautiful Pavement, Liſhcath-Haggazith, and ſtood on the Wall of the Temple, Part of it within, and Part of it without, its facred Precincts. See Cal- met's Diētionary, at the Word Sanhedrim; Lightfoot's Deſcription of the Temple; chap. 9. and Witſii Miſcell. Sacr. Lib. i. Diſ iii. So 66. (8) Demolis in which he foretells his Reſurrection in three Days. 153 20 Then faid the Jews, three Days (8). The Yews then ſaid unto Sect. 24: Forty and fix Years was this him, in proud Deriſion and Contempt . of Temple in building, and wilt thou rear it up in three what they did not underſtand, This Temple John II. 20. Days ? bath been no leſs than fix and forty, Years building (b), (for it is now ſo long, ſince Herod began to repair it,) and notwith- ſtanding many thouſand Men have been employed upon it, it is not yet entirely fi- niſhed; and wilt thou undertake to raiſe it up in three Days? None certainly will be fooliſh enough, to pull it down, to try the 21 But he ſpake of the Experiment. But they were quite miſ- Temple of his Body. taken in the Senſe of what he ſaid; for what they underſtood him to have ſpoken of the Temple at Jeruſalem, he ſpake of the much more ſacred Temple of his own Body, in which the Deity dwelt, in a far nobler Man- 21 (8) Demoliſh this Temple, and I will raiſe it up in three Days.] It is moſt evident, that Chriſt intended nothing more in theſe Words, than the Paraphraſe expreſſes, and did not mean to command them to demoliſh the Temple; though his Enemies indeed did, ſome Years after, miſrepreſent this Saying, as if he had intimated a Purpoſe of do- ing it himſelf. Compare Mark xiv. 58. Sect. 185. (b) This Temple hath been fix and forty Years building.) Mr. Whiſton, (in his View of the Harmony, pag. 143.) would render it; Forty and fix Years hath this Temple been built: But as it would have been abſurd to argue from the Time ſince the Temple was built to the Time it would tequire to rebuild it, this Senfe muſt certainly be wrong; and Dr. Lightfoot has well ſhewn, that the Word wrofounon may ſignify (as we render it,) it hath been ſo long building. Hor. Hebr. in loc. Mr. Fleming's Calculation, (in his Chriſtology, vol. ii . pag. 366,-371.) to prove, that the ſecond Temple was forty-ſix Years building, is not only very precarious, but alſo very unne- ceffary; for the Words refer to the Time, ſince Herod began to rebuild it, which he firſt propoſed to the People in the eighteenth Year of his Reign, (Foſeph. Antiq. Jud. lib. xv. cap. 11. (al. 14.) §. 1. Havercamp.) and tho' he finiſhed what he pro- poſed in eight or nine Years, it ſeems, (as Dr. Lightfoot, and Dr. Lardner have ju- diciouſly obſerved,) that the Jews ſtill went on improving and adorning it: For long after this, under the Government of Florus, (about the Year of Chriſt 652) Hofephus ſpeaks of the Temple's being finiſhed, and the Workmen diſmiſſed : So that it ſeems, they were at work upon it, all the Time of Chriſt's Miniſtry and Life. (Compare John viii. 59. Sect. 105. John X. 31. Sect . 134. and ſee Joſeph. Antiq. Jud. lib. xx. cap. 9. (al. 8.) $. 7. pag. 978. and Lardner's Credib. Part i. vol. i. pag. 5343–539. and vol. ii. pag. 856,860.) – Now as the eighteenth Year of Herod’s Reign from the Death of Antigonus began fome Time in Ă. U. G. 734. and his Propoſal to re- build the Temple might then be made to the Jews at the Feaſt of Tabernacles, it will from thence be but a few Months more than forty-ſix Years to the Paſover, A. U. 781. Or ſince a Year or more might probably be ſpent in preparing for the Work, before he actually began it, it may thus be brought down to A. U. 782, or 783, which is the loweſt Time to which this Paſover can be referred. VOL. I. U (i) The 22 When therefore he 154 CHRisT will not truſt himſelf to the Jews. Sect. 24. Manner than in their Holy Place; (Col. ii. 9.) and he might give ſome Intimation John II. 21. of it, in the Geſture that he uſed in ſpeak- 22 ing. When therefore he was riſen from the Dead, juſt on the third Day after his Cruci- was riſen from the Dead, his fixion, bis Diſciples remembered, that he had he had ſaid this unto them : Diſciples remembred, that ſaid this to them; and they yet more firmly and they believed the Scrip- believed the Scripture, in all its Prophecies ture, and the Word which concerning the Meſſiah's Kingdom, and their Jeſus had faid. Faith in him was confirmed by the Word which Feſus had ſpoken : For ſuch a wonder- ful Event as the Reſurrection of Chriſt, conſidered in its Connection with this folemn Prediction (i), juſtly appeared as the fulleſt conceivable Proof of his Divine Miſſion. 23 And while he was at the Paſſover in Jeru- 23 Now when he was in falem, on the Feaſt-day, many of the Jews Jeruſalem at the Paſſover, who were then preſent there, ſeeing the Mi- lieved in his Name, when racles which he wrought (k), believed in him (?), they ſaw the Miracles which and were inwardly perſuaded, that he was 24 the Meſſiah : But Jefus did not care to 24 But Jeſus did not truſt himſelf to them (m), ſo far as to acknow- commit himſelf unto them, ledge it expreſsly, that he was actually the becauſe he knew all Men, promiſed Meſſiah, and by confeffing who he was, to put himſelf into their Power; becauſe 25 he knew them all, And had no Need that 25 And needed not that eny one ſhould teſtify, or tell him any thing, any ſhould teſtify of Man : of the Character of any Man, tho' ever ſo much a Stranger to him: For he himſelf by an immediate and unerring Penetration knew he did. for (1) The Reſurrection of Chriſt, conſidered in its Connection with this folemn Pre- diction.] This important Thought is ſet in a very ſtrong Light by Dr. Jenkins, in his Reaſonableneſs of Chriſtianity, vol. i. pag. 25, 26. (k) Seeing the Miracles which he wrought.] Theſe Words, as alſo thoſe in John iii. 2. and iv. 45. plainly refer to fome Miracles wrought by Chriſt, the Particulars of which are not tranſmitted to us. (l) Believed in him.] It is in the Original, believed in his Name; a Hebraiſm, which it did not ſeem neceſſary to retain. Nothing is more common, than to put the Name of a Perſon for the Perſon himſelf. Compare John i. 12. XX. 31. Pſal. lxxv. 1. AETS i. 15. iii4. (m) Did not truſt himſelf to them.] I look upon this as a Demonſtration, that the Pallover here ſpoken of, was not that, at which Chriſt ſuffered; for then there had been no need of ſuch a Precaution, and indeed no room for it. ز Man, Reflections on CHRIST's purging the Temple, &c. 155 for he knew what was in knew what was in the Heart of every Man ; Sect. 24. and conſequently knew, that thoſe people had ſuch groſs Notions of the Meſſiah's King. John II. 25. dom, that there was no Room for him to confide in them, or to expect them to be faithful to him. IM PRO V E M EN T. Ver. 146 HOW OW powerful is the Love of this World, when it could en. gage even the Prieſts and the Phariſees, to let out the Temple itſelf, for a Market-place ! tho' a profeſſed Zeal for the Honour of it, made ſo great a Part of the Righteouſneſs , of which they boaſted be- fore God. But our Lord beheld the Scene with juſt Indignation ; as Ver. 15, 16. that Diſpleaſure is indeed juſt, which ariſes from a Senſe of Diſho- nour done to God, and Contempt poured on the Inſtitutions of his Worſhip. Happy ſhall we be in the warmeſt Emotions of Zeal, which do not tranſport us beyond the Rules of Prudence and Love, and make us forget thoſe Stations in Life, which require the ſame Principles to Thew themſelves in widely different Effects ! Methinks the State of the Temple, when theſe Traders had erected their Seats and their Stalls in it, and turned the Courts of GOD's Houſe into a Market, is too juſt an Emblem of the State of our Ver. 16 Hearts, when we appear in the Sanctuary diſtracted with worldly Cares, to the Neglect of that one Thing needful, which then demands our moſt attentive Regards. Would to God, that in this Senſe our Father's Houſe were not often made a Houſe of Merchandiſe! Let us pray, that Jeſus, by his good Spirit, would aſſert it to himſelf, and drive out thoſe Intruders, which break in upon our trueſt En- joyments, in Proportion to that Degree in which they intrench on our Devotion. After a thouſand Proofs of his Divine Miſſion, the Jews were Ver. 19, wicked and deſperate enough, with facrilegious Hands to deſtroy the Temple of Chriſt's Body : But let us be thankful for the undoubted Evidence we have, that as an everlaſting Monument of his Power and Truth, he raiſed it again in three Days. Happy will it Þe for us, if we cordially believe a Goſpel, fo glo- Ver.23,25. riouſly atteſted; but moſt vain will that Belief be, which doth not penetrate and influence the Heart. Let us remember, that we have to do with him, that formed our Nature, and is moſt intimately ac- quainted with all its Receſſes. He knows what is in Man: May he U 2 fee 156 Ver. 24 Nicodemus comes to Jesus by Night, Sect. 24. ſee nothing in us, which ſhall not be thoroughly agreeable to the Profeſſion we make, of being his faithful Diſciples ! To conclude; let us learn from the Caution which Jeſus uſed, not raſhly to put ourſelves, and our Uſefulneſs, into the Power of others; but to ſtudy a wiſe and happy Medium, between that univerſal Pre- judice and Suſpicion, which while it wrongs the beſt and the moſt worthy Characters, would deprive us of all the Pleaſures of an inti- mate Friendſhip, and that undiſtinguiſhing Eaſineſs and Openneſs of Temper, which might make us the Property of every hypocritical Pretender to Kindneſs and Reſpect. SECT. XXV. The former Part of our Lord's Conference with Nico- demus, in which he ſtates the Nature and Neceſſity of Regeneration. John III. 1,-10. N John III. 1. JOHN III. 1. SECT:25: NOW while our Lord was thus attend- THERE was a Man of ing at Jeruſalem to keep the Paſſover, Nicodemus, a Ruler of the John III. 1. There was a certain Man of the Sect of the Jews : Phariſees, whoſe Name was Nicodemus, a Magiſtrate of the Jews, and a Member of the great Sanhedrim; (John vii. 50.) who being alarmed, as many of his Brethren were, and filled with Wonder at the Mi- racles that Jeſus wrought, made him a Vi- ſit in Perſon, that he might more diſtinctly be informed of the Nature of his Doctrine, and of the true Intent and Purpoſe of his 2 Coming: But, leſt any Offence ſhould 2 The ſame came to Je- be taken at his converſing openly with him, ſus by Night; and ſaid unto him, he ſecretly came to Jeſus by Night, in order to a private Conference with him at his own Lodgings; and with the greateſt Reverence and Reſpect, he ſaid unto him, in his own Name, as well as in the Name of ſeveral of 157 and owns him to be a Teacher come from GOD. him, Rabbi, we know that of his Brethren, Rabbi (a), the Wonders SECT. 25. thou art a Teacher come thou haſt done have been related to us, and from God; for no Man John III. 2. can do theſe Miracles, that having ſeriouſly conſidered the Account that thou doſt, except God be has been given us, we know, and cannot with him. but allow, that thou art a Teacher come with a Commiſſion from GOD: For we are thoroughly convinced, that none can ever do theſe wondrous Miracles, that are in all Reſpects fo beneficial and divine, which we perceive thou doſt, unleſs he be inveſted with a Power from on high, and GOD himſelf be with him in an extraordinary Manner. (See John ix. 30, 33.) I am come therefore to deſire a more particular Account (6) from thine own Mouth, both of the Doctrine which thou teacheſt, and of the Kingdom which thou declareſt God is about to erect. 3 Jeſus anſwered and ſaid 7 efus knowing the Prejudices he laboured 3 under, both as a Jew, and a Phariſee, judged it neceſſary immediately to acquaint him, with the abſolute Neceſſity of a thorough Change by Divine Grace, both in Heart and Life; a Change ſo great, as might appear like coming (a) Said unto him, Rabbi.] This Title cannot but appear very remarkable, as given by a Perſon of ſo great Dignity, to one who with Regard to his Education and Rank in ſecular Life made fo low an Appearance as our Bleſſed Lord did. (6) I am come to deſire a more particular Account, &c.] Our Lord's Anſwer in- timates, that he either expreſsly made, or ſecretly intended ſuch an Enquiry, and it is. impoſſible to enter into the Beauty of this Diſcourſe, without confidering it in this View. Our Lord touches on the following grand Points, in which it was of the utmoſt Importance, that Nicodemus and his Brethren ſhould be informed: --That no external Profeſſion, nor any ceremonial Obſervances, or Privileges of Birth, could intitle any to the Bleſſings of the Meſſiah's Kingdom ; — that an entire Change of Heart and Life was neceſſary to that Purpoſe; —that this muſt be accompliſhed by a Divine Influence on the Mind; - that Mankind was in a State of Condemnation and Miſery; - that the free Mercy of God had given his Son, to deliver them from it, and to raiſe them to a bleſſed Immortality, which was the great Deſign and Purpoſe of his Coming; that all Mankind, that is, Gentiles as well as fews, were to ſhare in the Beneħts of his Undertaking ; -- that they were to be procured by his being lifted up on the Croſs, and to be received by Faith in him; but that if they rejected him, there was no o- ther Remedy, and their eternal aggravated Condemnation would be the certain Conſe- quence of it. — Our Lord might enlarge more copiouſly on theſe Heads; which it might be the more proper to do, as ſome of them were directly contrary to the No- tions.commonly entertained by the Jews, concerning the Meffiah's Kingdom. (c) Unleſs 158 Jesus informs him of the Neceflity of the New Birth, Sect. 25.coming into a new World, and would bring unto him, Verily, verily, I the greateſt and moſt learned Men to the ſay unto thee, Except a Man be born again, he cannot ſee John III. 3. Simplicity of little Children. (Compare Mat. the Kingdom of God. xviii. 3.) He therefore anſwered and ſaid unto bim, Verily, verily, I ſay unto thee, and declare it with the utmoſt Solemnity, as a Truth of the higheſt Importance, that whatever great Privileges any may inherit by his natural Birth, or how exact and ſtrict foever he may be in Ceremonial Obſervances, unleſs a Man be born again (c), he cannot poflibly ſee the Kingdom of GOD, in ſuch a Manner as to ſecure an Intereſt in its invaluable Bleſ- ſings. Now as this Form of Speech was figura- 4 4 Nicodemus faith unto tive and conciſe, Nicodemus did not under- him, How can a Man be ſtand what it meant; and therefore ſays unto he enter the ſecond Time him; How can a Man be born again, when into his Mother's Womb, he is old, as I now am ? Can be poſfibly enter and be born ? a ſecond Time into his Mother's womb, and ſo be born over again? It would be perfectly abſurd to think, that thou intendeſt this ſhould be taken in a literal Senſe; and I con- fefs, I am at a Lofs to know, what figurative Interpretation is to be put upon it. '5 Then Jeſus, to explain his former Mean- 5 Jeſus anſwered, Verily, ing, anſwered, Verily, verily, I ſay unto thee, verily, I ſay unto thee, Ex- and cept born when he is old ? Can -- (c) Unleſs a Man be born again ; çav 2.81 715 gevvndin evallev.] Some would render awlev, from Above; but it is plain, that Nicodemus did not take it ſo; for he thought, that without entering a ſecond Time into his Mother's Womb, there was no being born in the Manner Christ ſpoke of, avalev, that is, again. -- What is added, at ver. 5. explains what was before undetermined, as to the Original of this Birth. Dr. Owen with great Propriety obſerves, “ That if Regeneration here mean only Reformation of es Life, our Lord, inſtead of making any new Diſcovery, has only thrown a great « deal of Obſcurity, on what was before plain and obvious, and known not only to " the Jews, but the wiſer Heathens. And indeed, (ſays he immediately after,) this is " the main Article in Diſpute between many. Some think, all Things in Scripture are expreſſed in Condeſcenſion to our Capacities, ſo that there is ſtill to be con- 66 ceived in many of them an inexpreſſible Grandeur; while on the other Hand, o- “thers ſuppoſe, that under the Pomp and Grandeur of the moſt hyperbolical Ex- « preſſions, Things of a low and ordinary Senſe are to be underſtood." See Dr. Owen on the Spirit, pag. 175. - For the full Import of the Phraſes uſed in this Verſe, See my Sermons on Regeneration, Nº iv, and v. (d) I& 1 and of the Operation of the Spirit in it. 159 cept a Man be born of Wa- and again repeat it, that unleſs a Mon be born Sect. 25. ter, and of the Spirit, he cannot enter into the Kings the Kingdom of GOD; or in plain Terms, John III. S. and , y dom of GOD. whoſoever would become a regular Member of it, he muſt not only be baptized, but as ever he deſires to ſhare in its ſpiritual and eternal Bleſſings, he muſt experience the renewing and fanctifying Influences of the Holy Spirit on his Soul, to cleanſe it from the Power of Corruption, and to animate 6 That which is born of it to a Divine and Spiritual Life. For 6 the Fleſh, is Fleſh; and that which is born of the Spirit, in the literal Senſe that you have mentioned, were it poſſible for a Man to be born again, is Spirit. by entering a ſecond Time into his Mother's Womb, ſuch a Second Birth would do no more to qualify him for the Kingdom of GOD, than the Firſt; for that which is born of the Fleſh, is only Fleſh; and what pro- ceeds, and is produced from Parents that are ſinful and corrupt, is finful and corrupt as they are (d); but that which is born of the Spirit, is formed to a Reſemblance of that bleſſed Spirit, whoſe Office it is to infuſe a Divine Life into the Soul. my Marvel not, that I ſaid Wonder not therefore, that I ſaid unto thee, 7 unto thee, Ye muſt be born and have declared it as a Truth that you again. are all concerned in, that You yourſelves, even tho' you are Jews, and Phariſees, and Rulers of the People, yet muſt be born again; fince the Degeneracy of the Human Nature is of ſo univerſal an Extent, as to be common to you all. Nor have you any Cauſe to be ſurprized, if there be ſome Things in this Doctrine of Regeneration, which are of an obſcure and unſearchable Nature, for even in (d) Is ſinful and corrupt as they are.] The many Paſſages, in which Fleſh is put for a corrupt degenerate Nature, inſlaved to animal Appetites and Purſuits, feemed to me to juſtify this Interpretation : And would to God, Fact and Experience did not ſo plainly vindicate it! (Compare Gen. vi. 3. Rom. viii. 8. Gal. v. 17, 24. and Jude ver. 23.) Indeed it ſeems to me impoſſible, to clear up either the Beauty of the Anti- theſis, or even the Truth of the Affertion, on any other Interpretation, (e) Art 160 Nicodemus knows not how to conceive of it. Sect. 25. in the Natural World many Things are ſo. The Wind, for inſtance, bloweth where 8 The Wind bloweth John III. 8. it will, ſometimes one Way and ſometimes where it lifteth, and thou another, and is not ſubject to the Direction but canſt not tell whence or Command of Man; and tho’thou beareſt it cometh, and whither it the Sound thereof, and feeleſt its ſenſible and goeth : So is every one that is born of the Spirit. powerful Effects, yet thou canſt not exactly tell , from whence it cometh, and whither it go- eth; for whatever general Principles may be laid down concerning it, when you come to account for its particular Variations, the greateſt Philoſophers often find themſelves at a Loſs : And in like Manner, ſo it is with every one that is born of the Spirit; and you are ſo far from being capable of accounting for it, that it is eaſy to be ſeen, there is a ſovereign Freedom in that Divine Agency, which makes it oftentimes impoſſible to ſay, why it is imparted to one, rather than to another; and there is a Secret in the Manner of its Operation on the Mind, which it is neither neceſſary to know, nor poſſible to explain. But Nicodemus, who had been accuſtomed 9 Nicodemus anſwered 9 and ſaid unto him, How can to the Pomp and Ceremony of an external theſe Things be? Religion, anſwered and ſaid unto him, How can theſe Things be? for after all this Expli- cation I am ſtill at a Lofs to underſtand, what this being born of the Spirit means, and therefore cannot conceive how it ſhould be ſo abſolutely neceſſary. Jeſus then anſwered and ſaid unto him, ſaid unto him, Art thou a How, Nicodemus! art thoù a Teacher of Maſter of Iſrael, and know- Iſrael, of fo diſtinguiſhed a Rank and eft not theſe Things ? Character, and doft thou not know thefe Things (e); when ſo much is every where ſaid JO (e) Art thou a Teacher of Iſrael, and doſt thou not know theſe Things ? ] Could it be proved that the Jewiſh Rabbi's, ſo early as Chriſt's Time, called a Baptized Perſon, one born again, or born of Water, that would ſtrongly illuſtrate the Paſſage before us. But though Dr. Claget, and Mr. Locke, and after them Dr. Clarke, give the Words this Turn, the Fact did not appear to me ſo evident, as to allow of my inſerting it in the Reflections on the Nature and Necefſity of the New Birth. 161 ſaid in the Scripture, of the purifying and SECT. 25. quickening Operations of the Divine Spirit on Men's Hearts ? (Compare Jer. xxxi. John III. 10. 332 34. and Ezek. xxxvi. 26, 27.) It is high Time, thou Mouldſt be better informed concerning them. IM PROV E M E N T. HE E that hath Ears to bear, let him hear with Attention, what the Bleſſed Redeemer faid on this great Occaſion. It is ſurely a Matter of univerſal Concern : For who would not deſire to enter into the Kingdom of GOD ? to be an acceptable Member of Chriſt's Church now, and an Heir of Glory beyond the Grave ? — But how is this Bleſſing to be expected, and ſecured? Thus faith the Lord himſelf, Unleſs a Man be born again, he cannot ſee the Kingdom of Ver. 3. GOD.- Let us remember therefore, that it is not enough, that a new Name be given us, or that a new Profeſſion be aſſumed; it is not enough, that we are deſcended from the moſt pious Anceſtors, that we have been externally devoted to God by the early Seal of his Covenant, or that we openly have made a ſolemn and expreſs Profeſſion of our own Faith and Obedience, and have been born of Baptiſmal Water in our riper Years. There muſt be a new Nature implanted, a new Creation formed in our Souls, by the almighty Energy of the Eternal Spirit, or it had been better for us, that we had never been born at all. That which is born of the Fleſ, is Fleſh; and as we all proceed Ver. 6. from a corrupt Original, we do not more evidently bear the Image of the Earthly Adam, in the Infirmities of a mortal Body, than in the Degeneracy of a corrupted Mind. Oh, let us earneſtly intreat, that being born of the ſanctifying Influences of the Spirit, we may Ver. 8. bear the Image of the Heavenly! And to theſe Influences let us with all Humility and Thankfulneſs be ready to yield up our Souls, as remembering, that they are of a free and ſovereign Nature, like the Vol. I. X Wind, the Paraphraſe. However it is ſtrange to me, that any ſhould doubt, whether Pro- ſelytes were admitted into the Jewiſh Church by Baptiſni, that is, by Waſhing; when it is plain from expreſs Paſſages in the Jewiſh Law, that no Jew, who had lived like a Gentile for one ſingle Day, could be reſtored to the Communion of their Church without it. Compare Num. xix. 19, 20. and many other Precepts relating to Cere- monial Pollutions ; by which the Jews were rendered incapable of appearing before God in the Tabernacle or Temple, till they were wafbed, either by Bathing or Sprinkling. 162 Jesus goes on in his Conference with Nicodemus, SECT. 25.Wind, that bloweth where it will, and does not ſtay for the Command of the Children of Men. Let none of us indulge a vain and uſeleſs Curioſity with reſpect Ver. 7,8. to the Manner of the Spirits Operations ; -or wonder, that we meet with ſome Things, that are ſecret and unknown, in Matters of a Spiritual Nature; when we ſee daily, there are ſo many Things un- known in the common Appearances of the Natural World, and in- deed ſo few, that we can perfectly underſtand. May the Pride of a falſely pretended Reaſon, be ſubdued to the Ver. 10. Authority of Faith! And more eſpecially may ſuch as are Teachers in Iſrael, or who are deſigned for that important Office, take their Inſtructions with all Humility, from this Teacher ſent from GOD! For it muſt ſurely be not only their Calamity, but that too of the Church in general, if its Guides continue ignorant of thoſe ſublime and ſpiritual Truths, which Chriſt came down from Heaven to reveal, or are ſo biaſſed by the carnal Reaſonings of a depraved Mind, as to be indiſpoſed and backward to receive them. Ver. 2. N SECT XXVI. The latter Part of our Lord's Conference with Nicode- mus, in which he opens the Deſign of his Coming into the World, and ſhews the abſolute Neceſſity of Faith in him. John III. 11,-21. JES do John III. 11. JOHN III. 11. SECT. 26. ESUS purſuing his Diſcourſe with Ni- V Erily, verily, I fay unto codemus, ſaid, I find that you are ſtum- thee, We ſpeak that we John III. 11. bled at this Doctrine of Regeneration, wħich I have now been opening to you; but how- ſoever it may ſtill appear to be obſcure and ſtrange, yet labour to ſubdue the Prejudices. that ariſe againſt it; for verily, verily, I ſay. unto thee, that in the Doctrine we have now delivered, we ſpeak nothing but what we cer- tainly 1 163 to declare the Certainty of what he revealed. do know, and teſtify that we tainly know (a), and teſtify no other, than Sect. 26. have ſeen; and ye receive that which we have ſeen (b), and can de- not our Witneſs, clare upon the ſureſt Grounds to be a mort John III. 11. important Truth, and to be perfecty agree- able to what we have received in Commiffion from God himſelf; and yet, the Diſpoſition of the Jewiſh Rulers and People is generally ſuch, that ye receive not our Teſtimony, and 12 If I have told you are likely ſtill to reject it: For theſe 12 Earthly Things, and ye be- Things, which I have already told you, are lieve not, how ſhall ye be- lieve, but the firſt Principles, to make Way for what is yet more marvellous. Now if I hi- therto have told you Things, which have been capable of being repreſented to you in a fami- liar Way, and being illuſtrated by obvious and well-known Similitudes ; ſo that by reaſon of their Plainneſs, and of the frequent Refe- rences to them in the Old Teſtament, they may be called Eartbly Things; and ye believe not even theſe : How then would you believe, , if I ſhould yet go on to tell you other Doc- trines, which are not capable of being thus explained ; and which indeed are ſo much more (a) We Speak what we know.) Some have ſuppoſed, that as Chriſt ſpeaks here in the Plural Number, he may refer, not only to the Doctrine that was delivered by him- ſelf, but to the Teſtimony that was given to the Truth of it by John the Baptiſt, and to the Preaching alſo of his own Diſciples, who all concurred in teſtifying the ſame Things; the Certainty of which they were aſſured of by the Teachings of the Spirit, and by their own Experience, while it was known to Chriſt by his Omniſcience, and by the intimate Acquaintance that he had with all the Counſels of the Father. --And others have ſuppoſed, that he includes here with himſelf, the Father, and the Spirit, who are expreſsly ſpoken of in other Paſſages, as bearing Witneſs to the Truth of what he ſaid, and as agreeing with him in the Teſtimony that he gave. (Compare John viii. 18. xiv. 20, 26. and 1 John v. 6, 8.) — But there is no Neceðity, we ſhould ſuppoſe him to refer to any other than himſelf; ſince nothing is more uſual than for a Perſon of Authority to ſpeak of himſelf in the Plural Number, as Chriſt may be obſerved to have done elſewhere; (Mark iv. 30.) and in the next Verſe he appears to have reſtrained it to himſelf, where he ſays only in the Singular Number, If I have told you Earthly Things, &c. See Lightfoot's Harmony, in loc. (b) And teſtify that which we have ſeen.) Chrift ſeems here to allude to what was mentioned in the Law, as qualifying a Man to be a Witneſs, that he was able to de- clare of what he teſtified, that he had ſeen, or known it : (Levit. v. 1.) And as he therefore had a clear Perception, and a certain Knowledge of the Truth of what he ſaid, there was the higheſt Reaſon to receive his Teſtimony, and to regard him as'a true and faithful Witneſs. X2 (c) Heavenly - 164 The Son of Man came down from Heaven, SECT. 26. more myſterious and ſublime, that in Com- lieve, if I tell you of Hea- pariſon of what has been already told you, venly Things? Jolin III. 12. they may be called Heavenly Things (c) ?. (Compare Heb. vi. 1, 2. Pſal. ciii. 11. and Iſa. lv. 9.) 13 Yet even there you will have 13 And no Man hath no juſt Reaſon to ſuſpect, when you confi- aſcended up to Heaven, but he that came down froni der whence they come, and who it is that Heaven, even the Son of reveals them to you ; for no one ever has af- Man which is in Heaven. cended up to Heaven, to ſearch into the fe. cret Counſels, and to obtain an intimate and perfect Knowledge of the Truths of GOD (d); unleſs, as you will ſee hereafter, he has done it, who is really deſcended from Heaven ; [even] the Son of Man, who is in Heaven, as there is the Place of his ſtated Abode, whither he ſhortly will return, and as he now is preſent there by his Divine Na- ture, which fills both Heaven and Earth. 14 And now I mention the Son of Man, let 14. And as Moſes lifted me rectify that grand Miſtake of yours con- cerning his Kingdom, which otherwiſe may be attended with ſuch fatal Conſequences. You expect to ſee him raiſed on a magnifi- cent Throne, and not only breaking off the Yoke from the Jewiſh Nation, but leading them up (c) Heavenly Things.] This has been underſtood by fome, of thoſe ſublime and. heavenly Doctrines, that were afterwards revealed, - of the Eternal Generation of the Son, and of the Fulneſs of the Godhead dwelling in him bodily, -— and of thoſe other Myſteries of Godlineſs, that are above the Reach of Human Reaſon, and cannot be il- luſtrated by Earthly Things. (See Lightfoot's Harmony in loc.) Though it would rather ſeem, that our Lord does more immediately refer to the Doctrines which he men- tions in the remaining Part of his Diſcourſe to Nicodemus, – of his Deſcent from Heaven, to inſtruct us in the Things of God, and be united to the Human Nature here below, while by his Divine Nature he ſtill continued to be preſent above, - of thie Deſign for which he came into the World, to be lifted up upon the Croſs, that he might fave us from our Sins, --- of Everlaſting Life and Happineſs to be obtained by Faith in his Death, - and of the Condemnation of all thoſe that ſhould reject him : Which may be counted as the deep Things of GOD, which he reveals unto us ly his Spirit, and which the natural Man who diſregards that Spirit, receiveth not, for they are Fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually dif- cerned. I Cor. ii. 10, 14. (d) Afcended up to Heaven to ſearch into the Truths of God.] The Phraſe of aſcending into Heaven, is plainly uſed in this Senſe; Deut. xxx. 12. Rom. x. 6. and As for the Turn here given to the Particle et pin, ſee the Note on John xvii. 12. Sect. 179. Prov. XXX. 4. (e) A ( and Mould be lifted up to ſave loſt Sinners. 165 op the Serpent in the Wil- them on to conquer and deſtroy the Gentiles: Sect. 26. derneſs, even fo muſt the But I muſt aſſure you, that as Moſes lifted up Son of Man be lifted up; the brafen Serpent on a Pole in the Wilderneſs, John III. 14. to heal thoſe that were dying by the Venom of the fiery Serpents there ; (ſee Numb. xxi. 8, 9.).So alſo muſt the Son of Man be firſt lifted up on' a Croſs, (compare John viii. 28. xii. 32, 34.) and then publickly exhibited in the preaching of the Goſpel, that Sinners may by him receive a far more noble and 15 That whoſoever be- important Cure (e) : Even that whoever 15 lieveth in him, ſhould not believeth on him, may not periſh, as all in their periſh, but have eternal Life. natural State would otherwiſe do (f), but may obtain ſo perfect a Recovery, as certainly to 16 For God ſo loved the have Eternal Life. For this is indeed the 16 World, that he gave his on- Summary of that important Meſſage which I ſoever believeth in him, bring to the Children of Men, that GOD ſhould not periſh, but have ſo loved the World(8), apoſtate and miſerable everlaſting Life. as it was ; yea, to ſuch an amazing and an- utterable a Degree did he love it, that he gave even bis Only-begotten Son from his Em- braces, that whoever believeth on him, what- ever be the Nation he belongs to, or whatever his Guilt be, he may not periſh under the Sen- tence of Divine Juſtice, but may have Ever- laſting 1 (e) A far more noble and important Cure.] The grand Point of. Similitude here, is in the Manner of performing the Cure, that is, by believing Regards to ſomething lifted up for that Purpoſe, by a Divine Appointment. It would be Blaſphemy to run a Parallel between Chriſt, and that which gave us the deadly Wound: And to talk, as Grotius and Dr. Clarke here do, of the Refeniblance between him, aud the Image of the Serpent, as he was made in the Likeneſs of ſinful Fleſh, ſeems in this Connection to be foreign to the Purpoſe. (f) As all in their natural State would otherwiſe do.] This is ſtrongly implied here, and yet more ſtrongly in ver. 18. where all that do not believe are ſaid to be condemned already: And till Men enter deeply into this important Truth, the Goſpel may in- deed be their Amuſement, but I fee not how it is like to be their Joy, or their Cure. (8) GOD ſo loved the World.] It is not only a very arbitrary Criticiſm, by which . Eraſmus makes there, the Words of the Evangelift, rather than of Chrift; but if it were admitted, it would deſtroy much of the Beauty and Energy of that awful Ad- monition, which our Lord gives to Nicodemus, and by him to his Brethren, in this his firſt Entrance on his Miniftry. No doubt, many of them attended him to learn the Reſult of this Conference, which to the beſt of his Underſtanding we may conclude he honeſtly reported. And it is ſad to think, what an Aggravation it was of the Un- belief and İmpenitence of that grand Council, who afterwards treated Chrift with ſo much Contempt and Malignity. (b) Be. may have 166 He that believeth not, is condemned already. SecT. 26. laſting Life and Glory. For GOD ſent not ry For God ſent not his his Son into the World, to condemn the World, Son into the World, to con- John III. 1.7. and to execute that Vengeance upon them, the World thro' him might demn the World; but that which their Guilt might have taught them to be ſaved. fear; nor did he ſend him to deſtroy the Gen- tile Nations, as your Jewiſh Prejudices are ready to repreſent it; but that the World of Mankind, whether Jews or Gentiles, might be ſaved by him, even all without Exception who will liſten to the Overtures of his Gof- 18 pel. And therefore, on the one Hand, 18 He that believeth on be that believeth on him, how great foever his him, is not condemned ; but Sins he that believeth not, is have been, and however unpardon- condemned already, becauſe able according to the Tenour of the Moſaic he hath not believed in the Law, yet ſhall not be finally condemned, but Name of the only-begotten ſhall obtain a compleat Pardon ; and on the Son of God. other Hand, he that believeth not, whatever his external Profeſſion and Privileges may be, is condemned already, remaining under the Sentence of his former Guilt, yea, and ſubjecting himſelf by his Refuſal of the only Remedy to greater and more aggravated Woe; becauſe he hath not believed in the il- luſtrious Name (b) of the Only-begotten Son of GOD, though expreſsly revealed to him on ſo glorious and important an Occaſion. 19 Now through the great Perverſeneſs of 19 And this is the Con- Mankind I certainly foreſee, that this will be demnation, that Light is come into the World, and the Caſe with Multitudes; for this is the Men loved Darkneſs rather great Condemnation, the Crime that fills up the Meaſure of Mens Iniquities, and proves the fureſt Cauſe of their final and ſpeedy Ruin; that a Divine Light is come into the World, and yet Men have loved Darkneſs rather than Light, and have choſen to remain ignorant, rather than to ſubmit themſelves to the Teachings of this Heavenly Revelation ; and than ܪ (5) Believed in the illuſtrious Name.] Though the Name of a Perſon be often put for the Perfon himſelf. yet I think it is farther intimated in that Expreſſion, that the Perſon ſpoken of is great and magnificent; and therefore it is generally uſed, to ex- preſs either GOD the Father, or our Lord Jeſus Chrift. (1) Hc But be 21 The different Regards Men will few to the Light. 167 than Light, becauſe their and the Reaſon is plainly this, becauſe their SECT. 26. Deeds were evil, Deeds were evil, and they have not Virtue enough to reſolve on a thorough Reforma- John III. 19. 20 For every one that tion. For every one who is conſcious to 20 doeth Evil, hateth the Light, himſelf that he doth Evil, and will perſiſt in neither cometh to the Light, his Wickedneſs, hateth the Light, as the left his Deeds ſhould be re- proved. Cauſe of Anguiſh and Shame to his guilty Mind; and he cometh not to the Light, left his Astions Jhould be reproved by it, and ſo his Character expoſed, and his Conſcience dif- 21 But he that doeth quieted. (Compare Eph. v. 13.) Truth, cometh to the Light, that practiſes Truth (i) and Virtue, ſincerely that his Deeds may be made manifeſt, that they are endeavouring to adjuſt his Actions according wrought in God. to the eternal Law of Righteouſneſs, or the Nature and Obligation of Things, comes to the Light with Confidence and Pleaſure, and takes all Opportunities of improving his Knowledge, that his Actions may be made manifeſt, as in open Day; knowing it will appear that they are wrought in GOD (k), that is, that they are agreeable to the Di- vine Nature and Will, and the Conſequence of that Union of Soul with him, which is the higheſt Dignity and Happineſs of a ra- tional Creature. Be it therefore known unto you all, that this Goſpel which I preach, is the great Touchſtone of Men's true Charac- ters; and as nothing but a Corruption of Heart can oppoſe it, ſo I faithfully warn you, that if you reject it, it is at the Peril of your Souls. This WOLE.V. (1) He that practiſes Truth: 0 WOWU THU danBerxv.] This Phrafe often occurs, as the Character of a good Man: (Compare Pſal. cxix. 30. Ifa. xxvi. 2. 1 Pet. i. 22. I John i. 6. and 2 John, ver. 4.) And it is uſed with great Propriety, ſince there is as really a Truth or Falſehood in Actions, as in Words; as Mr. Wollaſton in particular has Thewn at large. See Relig. of Nature, Chap. i.-Of the fame Kind is the Phraſe Tole. Jeudos, uſed more than once by St. John, perhaps in a beatiful Oppoſition to this be- fore us; and ſhould it be rendered, practiſeth a lie, that Oppoſition would be more ap- parent. See Rev. xxi. 27. xxii. 15. (k) That they are wrought in GOD: Evet Exp7Qol.evee] Grotius thinks, that ev is here uſed for xard, and that it only ſignifies, agreeable to the Divine Nature : This is certainly comprehended, but it is not all inexpreffes. His Inftance of the like Uſe of the Particle, in 1 Cor. vii. 39. ſeems infuntient; for to marry ev to Kupw, in the Lord, fignifies there, the marrying one who is in Chrift , that is, a Chriſtian. 168 Reflections on the Deſign of Christ's Coming. SECT.26. This was the Purport of our Lord's Dif- courſe with Nicodemus; and it appears by John III. 21. ſome following Circumſtances of the Story, that it made a deep and laſting Impreſſion on his Mind. See John vii. 50. and xix. 39. IM PROVE M E N T. Ver. 13 HOVE Ver. II. Ver. 14. W happy is it for us, that ſince none of the Children of Men ever aſcended up into Heaven, to learn the Myſteries of Divine Knowledge there, the Only-begotten Son of GOD has been pleaſed to come down from thence, that he might inſtruct us! He ſpake what he knew, and teſtified what he had ſeen : Oh that Men were ſo wiſe, as to receive his Teſtimony, be the Diſcoveries ever ſo new, or the Doctrines ever ſo fublime ! Let us with peculiar Pleaſure attend unto that Abſtract of the Goſpel, which he exhibited in this profitable and comprehenſive Dif- courſe with Nicodemus. - It preſents to our View Christ, and him crucified. It opens the Treaſures of Divine Beneficence and Com- Ver. 16. pafſion, and ſhews us the Father of Mercies fo loving a World, which he might juſtly have abhorred and deſtroyed, as to give his Only- begotten Son to be a Ranſom for it. Let us behold him lifted up on the Croſs, as the great Attractive, to whom all were to be drawn! In him ſhall we find the Divine Cure for our Souls, infected as they are with the Poiſon of Sin, if we behold him, not merely with a curious, but a believing Eye. Whatever our Wounds be, if in the Exerciſe of Faith we look to him, we ſhall not die of them; but it is owing to our own Obſtinacy and Impenitence, if we yet periſh. He might juſtly have appeared in a different Form, for the Con- demnation of Sinners, rather than their Salvation. The Son of GOD might have come into an apoſtate World, armed with Thunderbolts of flaming Vengeance, to puniſh the Violation of his Father's Law; but his Hands are filled with eternal Bleſſings. As we love our own Souls, let us apply to him in Time for this Salvation. Let us dread the aggravated Condemnation of thoſe, who Ver. 19. when Light is come into the World, prefer Darkneſs to it, and obſti- nately ſhut their Eyes againſt it, though it be the Dawnings of an eternal Day. May Integrity and Uprightneſs preſerve us! (Pſal. xxv. 21.) And Ver. 20,21. conſcious of a real Deſire to govern ourſelves according to the Light Ver. 15. Ver. 17. we ! Je su s baptizes by his Diſciples in Judea. 169 we have, may we chearfully lay ourſelves in the Way of more; that Sect. 26. in the laſt awful Day, when the Sentence of Divine Wrath ſhall be executed on all the Servants of Sin, and their Character ſhall ſtand diſcloſed in the moſt odious Colours, ours may ſhine out beautiful and fair, and the good Deeds that we have done, being now wrought in GOD, may then not only be accepted and applauded, but thro' the Grace of the Redeemer abundantly rewarded by him! SECT. XXVII. John the Baptiſt's laſt Teſtimony to CHRIST, on Occa- fron of a Diſpute, concerning his Baptiſm, and that adminiſtred by our LORD's Diſciples . John III. 22, to the End. .. JOHN III. 22. John III. 22. A came Jeſus and his Di AFTER theſe Things, Jeſus and bis Dif- Sect. 27. ciples into the Land of Ju- ciples came from Jeruſalem, where they dea, and there he tarried had kept the Paſſover together, into a Part of John III. 22. with them, and baptized. the Land of Judea, at ſome Diſtance from the Capital City; and there he continued with them, and by their Miniſtry, tho' not in his own Perſon, baptized. (See John iv. 2.) 23 And John alſo was And John was alſo at that Time baptizing 23 baptizing in Enon, near to Salim, becauſe there was at Enon, which was a Place near Salim, a much Water there: and Town on the Weſt Side of Jordan; and he they particularly choſe that Place, becauſe there was a great Quantity of Water there (a), which made it very convenient for his Pur- poſe : (a) At Enon, - becauſe there was a great Quantity of Water there.] It is exceed- ing difficult to determine the true Situation of this place, about which Geographical Writers are not at all agreed. We may conclude however from ver. 26. that it was on the Weſt Side of Jordan, as Bethabara, where John had baptized before, was on the other Side. — But nothing ſurely can be more evident, than that worka udala, many Waters, ſignifies a large Quantity of Water, it being ſometimes uſed for the Eu- phrates, Jer. li. 13. Septuag. To which I ſuppoſe there may alſo be an Alluſion, Rev. xvii. I. Compare Ezek. xliii. 2. and Rev. I. 15. xiv. 2. xix, 6. where the Voice of many Waters does plainly fignify the Roaring of a high Sea. VOL. I. Y (b) John tized. yet 170 John's Diſciples tell him, that Jesus alſ baptized, Sect. 27. poſe : And they came from all Parts, and they came, and were bap- were baptized by him. For the Reader John III. 24. will obſerve, that John the Baptiſt was not caſt into Priſon. 24. For John was not yet thrown into Priſon (b); as he was a few Months after, by the Injuſtice of Herod, in whoſe Territories that Place lay. 25 And there was about this Time, a warm 25 Then there aroſe a Diſpute [between ſome] of the Diſciples of John, Queſtion between ſome of and a [certain] Few (c), who had been bap- Jews, about purifying. John's Diſciples, and the tized by Chriſt, about this Rite of Purify- ing, or Baptiſm, which was adminiſtred in different Parts by theſe two Divine Teach- ers; for notwithſtanding their Commiſſions and Adminiſtrations were ſo harmonious, yet ſome, thro’ Ignorance and Weakneſs, were ready to oppoſe them to each other. 26 And ſuch was the Concern of John's Diſ- 26 And they came unto John, and ſaid unto him, ciples upon this Occaſion, that they came Rabbi , he that was with thee to yohn, and ſaid unto him, Rabbi, we are beyond Jordan, to whom ſolicitous for thy Honour in the preſent Con- thou bareſt Witneſs, be- juncture of Affairs; for be that was lately and all Men come to him. with thee on the other Side Jordan, and to whom thou gaveſt ſuch an honourable Teſti- mony there, behold, be now baptizeth, and People from all Parts, yea even ſuch as have before received thy Baptiſm, come unto him; which, as we fear, may cauſe thy Baptiſm to be neglected, and tend to the Injury of thy Character, ſince ſome are already ma- king (b) John was not yet thrown into Priſon.] I think it probable from hence, as well as from Tradition, and many other Paſſages in this Goſpel itſelf, that St. John wrote it as a Supplement to the reſt. For he ſpeaks of the Baptiſt's Impriſonment, as a Thing generally known, and yet ſays nothing of his Martyrdom, tho' he had given fo large an Account of his Miniſtry. We cannot ſuppoſe, he would have omitted fo mate- rial a Fact, had he not known that the other Evangeliſts had recorded it at large ; as will be ſeen in the next Section, and in Sect. 77. (e) A certain Jew.] The many Copies which read it thus, as well as the Authority of the Syriac Verſion, and the Citations of ſome of the Fathers, determine me to pre- fer this Reading, which I think gives rather an eaſier Senſe; as a ſingle Jew might moſt properly be oppoſed to John's Diſciples, who were Jews themſelves, and as a conſiderable Part of the Nation had entered themſelves into that Number, at leaſt ſo far as receiving his Baptiſm was a Token of it. (d). You and he again acknowledges bis fuperior Dignity. 171 king very invidious Compariſons, between Sect.27. him and thee. 27 John anſwered and But fohn replied to his Difciples, with an John III. 27. nothing, except it be given Humility and Integrity agreeable to the reſt him from Heaven. of his Character, and ſaid, in order to con- vince them farther of the ſuperior Honours due to the bleſſed Jeſus ; Do not give Way to ſuch vain Partiality, and Fondneſs for me; for a Man can indeed receive, and there- fore ought to aſſume nothing to himſelf, unleſs it be given him from Heaven; but we are juſt what God is pleaſed to make us, and muſt ſtand in that Rank, which his infinite Wiſdom has ſeen fit to afſign us. 28 Ye yourſelves bear me Nor have you any Reaſon to be ſurprized 28 Witneſs, that I ſaid, I am at the Report you bring me, or to imagine not the Chriſt, but that I am ſent before him. I ſhall regard it as a Matter of Complaint ; for you yourſelves, in what you now have ſaid, bear Witneſs to me (d), and cannot but remember, that even from the very firſt of my Appearance I expreſsly ſaid, and was on all Occaſions ready to repeat it, that I am not the Chriſt; but that I am ſent as a Harbin- ger before him, and therefore am ſo far from being in any oppofite and ſeparate Intereſt, 29 He that hath the that his Succeſs is my greateſt Joy. It is 29 but the Friend of the Bride the Bridegroom only, that hath' the Bride, groom, which ſtandeth and and it is his peculiar Right to enjoy her as heareth him, rejoiceth great- his own; but as for the intimate Friend of ly the Bridegroom, who ſtandeth near him, and heareth him expreſs his Delight and Com- placency in her (e), he is ſo far from envy- ing (d) You yourſelves bear Witneſs to me: aulas uple's Los paplupeilė.] There ſeems to be an Intimation in theſe Words, that what they themſelves had juſt been ſaying, was a fufficient Proof of what the Baptiſt was going to declare ; for they had deſcribed Jeſus, by the Character of him to whom chn had borne Witneſs. (e) Heareth him expreſs his Delight andComplacency in her.] Some have ſuppoſed, that this alludes to a peculiar Cerernony, attending the Marriages among the Fews ; which the Reader may find in Dr. Hammond, in loc. and Selden. Uxor. Heb. lib. ii. cap. 16. But perhaps it may be a more general Reference, to any of the natural Ex- preſſions of Joy on ſuch an Occaſion.--I pretend not to determine, how far Biſhop Pau trick may be right, in fuppofing, “ that this is an Alluſion to the Cabbaliſtic Doctrine Y a 86 that 172 He teſtifies his Foy in CHRIST's Succeſs, Sect.27. ing and repining at it, that if he really de- ly becauſe of the Brides ☺ ferves the Name of a Friend, he rather re: Joy therefore is fulfilled. John III. 29. joices with exceeding great Joy on Account the Bridegroom's Voice. Such therefore is the Friendſhip and the high Regard I have for Jeſus, that this that you have told me, is my Foy; which is ſo far from being at all impaired, that it is heightened and compleated on this happy Occaſion, which you ſhould rather have been ready to congratulate, than to have made it Matter of Complaint. 30 I know, that as to him, he daily muſt in- 30 He muſt increaſe, but creaſe, and like the growing Moon appear I muſt decreaſe. continually more and more glorious; but I muſt gradually wane, and decline, till I en- tirely diſappear from hence : (For the End of my Miniſtry is now in a great meaſure anſwered, and therefore I quickly expect 31 to be diſmiſſed from it.) And it is fit it 31 He that cometh from ſhould be fo; for be, that cometh from Above, is of the Earth, is Earthly, Above, is above all: He that as Jeſus did, is far above all the Children of and ſpeaketh of the Earth ; Men, and ſo undoubtedly is above me; while on the other Hand, be that originally was of the Earth (f), being born like me in a natural Way, is ſtill of the Earth, mean and imperfect, and can never hope by any Refinements and Improvements, to equal what is Heavenly and Divine; but what he ſays will correſpond with his Original, and being 'Earthly in his Riſe, he ſpeaketh of the Earth; the Subjects of his Diſcourſe are comparatively low, or howſoever noble and ſublime they be, there is a Mixture of In- firmity and Weakneſs in his Way of treating them : Whereas he, who originally cometh from « that Tipheret, the great Adam, or the Meſſiah, is married to Malcuth, the Congregation is of Iſrael, as the terreſtrial Adam was to Eve." See his Preface to Canticles, §. 4. (f) He that was of the Earth.] To render o WD EX TNS yns thus, prevents the Appear- ance of a Tautology in the following Words, ex' TNS ans est, which would otherwiſe feem unavoidable. (8) Under he who had the Spirit given not by Meaſure to him. 173 he that cometh from Hea- from Heaven, and who has ſhewn ſo won-SECT. 27. ven, is above all. derful a Condeſcenſion in his viſiting this lower World, is ſtill, in the midſt of all his John III. 31. voluntary Abaſement, incomparably above all that dwell upon Earth, not only in the Dig- nity and Glory of his Perſon, but in the Spiritual and Heavenly Nature of his Doc- 32 And what he hath trine. And I declare it to you with the 32 feen and heard, that he teſti- greateſt Confidence, that what be hath ſeen his Teſtimony. and beard, or what he knows to the ut- moſt Degree of Certainty, that does he teſti- fy, and publiſh to the World, and I exceed- ingly lament it, that notwithſtanding all that Eagerneſs of Curioſity with which the Mul- titudes are flocking now about him, yet no Man cordially receives his Teſtimony; and among all that hear him there are very few, who are duly affected with what he delivers, and yield as they ought to its Divine Evi- 33 He that hath received dence and Importance. But he, who hath 33 his Teſtimony, hath ſet to his Seal, that God is true. indeed received his Teſtimony, acts a moſt wiſe and happy Part, and bath, as it were, fet his Seal (to it,] that GOD is true ; ac- knowledging his Hand in theſe Credentials given to his Son, and his Veracity, in ſend- ing him thus furniſhed, to fulfil his antient 34 For he whom God Promiſes to his People. For be, whom hath ſent, ſpeaketh the 34. Words of GOD: for GoD GOD hath ſent into the World as the promiſed giveth not the Spirit by Meſſiah, Speaketh the Words of GOD, and Meaſure unto him. all that he reveals ſhould be regarded as Di. vine Oracles ;. for GOD giveth not the Pow- ers and the Inſpiration of his Spirit (to him] by Meaſure, under ſuch Limitations, and with ſuch Interruptions, as he gives it to his other Meſſengers. (8); but it dwells in him (8) Under ſuch Limitations, and with ſuch Interruptions, as he gives it to his other Meſſengers.) With what Limitations and Interruptions, the extraordinary Gifts of the Spirit were given, even to the greateſt of the Children of Men, we ſhall have repeated Occaſion to obſerve in the Proceſs of this Work, if God prolong my Life, and I am enabled to go through with the remaining Volumes. (b) This 1 174 None can have Life but by believing on the Son. Sect. 27. him by a conſtant Preſence, and operates by a perpetual Energy. For the Almighty 35 The Father loveth John III. 35. Father loveth the Son, incomparably beyond the Son, and hath given all the moſt faithful of his Servants; and hath Things into his Hand. not only eſtabliſhed him as the great Teacher of his Church, but hath given the Govern- ment of all Things into his Hand, that he may be regarded as the univerſal Lord. 36 So that inſtead of repining at his growing 36 He that believeth on Glories, you ſhould rather be ſolicitous to the Son, hath everlaſting ſecure an Intereſt in his Favour; for this is Life ; and he that believeth not the Son, ſhall not ſee the Subſtance, and this the End of my whole Life ; but the Wrath of Teſtimony (b), that he who believeth on the GoD abideth on him. Son, bath a fure Title to eternal Life, and hath already the Beginnings of it wrought in his Soul; but be that is diſobedient to the Son (i), and obſtinately perfifts in his Un- belief and Impenitence, ſhall not ſee and enjoy that Life; but, on the contrary, is ſo far from it, that the Wrath of GOD, and the unpardoned aggravated Guilt of all his Sins, abideth even now upon him, and will quickly ſink him into final Condemnation and Ruin. Thus did that holy Man, John the Bap- tiſt, conclude thoſe Teſtimonies to Chriſt, which are recorded in the Goſpel, and was quickly after impriſoned by Herod the Te- trarch; as the Courſe of this Hiſtory will . preſently ſhew. ÍMPROVE (b) This is the Subſtance, and this the End of my whole Teſtimony.) Eraſmus here deſtroys (as he had done before at ver. 16.) the Beauty of this Diſcourſe, by ſuppor- ing that the latter Part of it is to be conſidered, as the Reflection and Atteſtation of the Evangelift, upon Occaſion of the Teſtimony that was given by the Baptift; tho’ he ſeems himſelf at a Lofs to fix the Clauſe, at which this ſuppoſed Change of the Perſon ſpeaking begins. (i) He that is diſobedient to the Son.] I think it is of great Importance, to preſerve a Difference in the Tranſlation, correſpondent to that in the Original, between otoku SEUWV HS TOV viev, and o aneh tw vw; becauſe the latter Phraſe explains the former, and ſhews that the Faith, to which the Promiſe of Life is annexed, is an effectual Principle of ſincere and unreſerved Obedience; and it is impollible to make one Part of Scripture conſiſtent with another, unleſs this be taken into our Idea of Saving Faith: As I have fewn at large, in the firſt of my Sermons on Salvation by Grace through Faith. Reflections on the Baptiſt's Yoy in CHRIST's Succeſs. 175 I M P R O V E M E N T. . IS T is indeed too true, that the Spirit, which naturally dwelleth in Sect. 27. us all, luſteth to Envy: (fam. iv. 5.) and it is far from being ay low Attainment in Religion, to look with Complacency and Thank. John ii. 26. fulneſs on the ſuperior Abilities and Acceptance of others, eſpecially of thoſe who once appeared in an inferior Rank. But for the Cure of this unreaſonable and reſtleſs Paſſion, ſo contrary to the true Spirit of the Goſpel, let us remember that a Man can receive nothing at all, Ver. 27. except it be given bim from Heaven. It is God that makes one Man to differ from another; and ſurely nothing can be more unreaſonable, than that, when we ourſelves have received all from his Bounty, our Eye ſhould be evil, becauſe he is good. (Mat. xx. 15.) If we are indeed the Friends of Chriſt, we ſhall rejoice to ſee his Ver. 29, Intereſt advance, and eſpecially to fee Souls eſpouſed to him, as the great Bridegroom of the Church, whoever are the Inſtruments of pro- moting ſo happy a Work. Would to GOD, that in this Senſe all the Lord's People were even as the greateſt of the Prophets, or as the ve- гу chief of the Apoſtles! (Numb. xi. 29.) But if indeed they were ſo, yet like thoſe brighteſt Luminaries of Ver. 30. the Church, they muſt in Time have their Change, and their Wane. If God does not darken their Glories by a ſudden Eclipſe, yet They who are now, like the Baptiſt, burning and ſhining Lights , muſt like him gradually decreaſe, while others are increaſing about them ; as They, in their Turns, grew up amidſt the Decays of the former Ge- neration. Let us know how to ſet, as well as to riſe; and let it comfort our declining Days, to trace in thoſe that are like to ſucceed us in our Work, the Openings of yet greater Uſefulneſs. So ſhall grow in our Meetneſs for that World, where all the Righteous ſhall ſhine forth together, as the Sun, in the Kingdom of their Father, in a bright Reſemblance of him, with whom there is no Variableneſs, nor Shadow of turning. As the ſureſt Means of guiding us to that happy World, let us Ver. 33. make it our great Care, by receiving the Teſtimony of Chriſt, to ſet our Seal to the Truth of GOD, engaged in his Cauſe. — With how much Pleaſure ſhould we do it, and with what Joy ſhould we reflect, that the Father ſo loveth the Son, that he has not only given him the Ver. 34, 35, rich and unmeaſurable Communications of the Spirit, but has com mitted alſo into his Hand, the Reins of Government ! Let his faithful Servants remember it with Joy, and chearfully commit their Con- we cerns 176 John having reproved Herod for his Marriage, Sect. 27.cerns to him, who is made Head over all Things for the Benefit of his Church. (Eph. i. 22.). And to conclude ; let it engage us, to fee to the Sincerity of our Faith in him, and Subjection to him; ſince it is not a light Matter, Ver. 36. but our Life, even the very Life of our Souls. May God awaken thoſe, on whom his Wrath now abideth, to a Senſe of their Danger ; and may he ſtrengthen in each of our Souls that Faith, which is the Pledge of a happy Immortality! Ś È CT. XXVIII. John the Baptiſt is impriſoned by Herod. Luke III. 19, Mark VI. 177-20. Mat. XIV. 3,-5. 20. T LUKE III. 19. LUKE III. 19. Sect.28. HUS John went on to proſecute the BUT Herod the Tetrarch, great Deſign of his Appearance, and being reproved by him, Luke III.19. to prepare the way for the Reception of the Philip’s Wife , (Mar. for Herodias (fake) his Bro- Jeſus: But much about this Time, it pleaſed for he had married her ; ] God, to permit the Courſe of his Miniſtry and to be interrupted, and his Life itſelf to be quickly after brought to its Period. For Herod Antipas the Tetrarch of Galilee, hav- ing out of Curioſity fent for him to his Court, this holy Man thought it his Duty to admoniſh him, in Regard to the publick Scandals of his Life, and Reign. Now Herod being thus plainly and faithfully re- proved by him, both on Account of Herodias bis Brother Philips Wife, (for to the Infamy and Scandal of his Character, he had unge- nerouſly took her from her Huſband, and publickly married her (a), in Contempt of all (a) On Account of Herodias,- for he had married her.] Joſephus gives us an Account of this inceſtuous Marriage, which proved the Occaſion of the Baptiſt's Impriſonment and Death : (Antiq. lib. xviii. cap. 5. (al. 7.) S. 1, 4. Havercamp.) From whence it appears, that this Herodias was Daughter to Ariftobulus, one of the Sons of Herod the Great, and conſequently was Niece both to Philip her former Huſband, and to Herod- 1 Priſon is apprehended and impriſoned by him. 177 and for all the Evils which all Laws Human and Divine (b) ;) and alſo, Sect. 28. Herod had done, (MAT: for all the other Evils that Herod had done, VI. - - 17.] which were many and great ; that haughty Luke III. 19. Prince was ſo exaſperated, that inſtead of falling under the Admonition, he meditated 20 Added yet this above all, that he ſhut up John in diſmiſfed him (c), it was not long before he Revenge : And though for the preſent he 20 proſecuted his Deſign, and added yet this Act of Wickedneſs to all (the reſt of his enor- mous Crimes, that he confined and ſhut up MARK VI. 17:--For He- John in Priſon. For Herod himſelf (d) MarkVI. 17 and laid hold upon John, ſent Officers after him, and ſeized John, and bound him, (and put who had returned to proſecute his Miniſtry him] in Priſon. — (Mat. in a Place which lay within the Territories of Galilee; and having thus got him into his Power, he bound him with Chains (e), and put him in Priſon ; though his Confinement there was not ſo cloſe, but that his Diſciples were ſometimes ſuffered to converſe with him. rod himſelf had ſent forth XIV. 3.-) Herod- Antipas the Tetrarch her latter. By Philip, whom Joſephus alſo calls Herod, (as Princes had often ſeveral Names,) fhé had one Daughter, whoſe Name was Sa- lome ; (ibid. pag. 885.) who probably was the young Lady afterwards mentioned, Sect. 77. as inſtructed by her Mother to aſk the Head of yohn the Baptiſt. And that Hiſtorian inforins us, that Herod the Tetrarch to make Way for his Marriage with Herodias, divorced his former Wife, the Daughter of Aretas; which made this Com- merce a Kind of double Adultery, and was the Occaſion of a War between thoſe two Princes, in which Herod's Forces were defeated. (6) In Contempt of all Laws Human and Divine.] The only Caſe in which the Law allowed of marrying one who had been a Brother's Wife, was when the Brother died Childleſs: (Lev. xviii. 16. xx. 21. and Deut. xxv. 5.) whereas in this Inſtance, Philip was yet living, and had a Daughter by Herodias. It was alſo in Violation of all the Rites of Hoſpitality, that Herod while a Gueſt in his Brother's Houſe, ſeduced his Wife; as Joſepbus expreſsly obſerves. Antiq. lib. xviii. cap. 5. §. 1. pag. 883. (c) Though for the preſent he diſmiſſed him.] Elſe there would have been no need for his ſending to ſeize him, as we are preſently told he did. (d) Herod himſelf. ] There ſeems to be a peculiar Emphaſis in this Expreſſion, which probably may be deſigned to intimate, that his ſeizing Yohn was not merely the Effect of Herodias's Solicitations, but of his own Relentment. - The Place where he ſeized him, might probably be Enon, where John had lately baptized, and where he again might return to his' Work; and if ſo, Enon muſt have been in Herod's Jurif- diction. Compare Note (a) on John iii. 23 pag. 169, (e) Bound him with Chains.] It is plain from Matthew's Manner of expreſſing this, that he bound him, and put him in Priſon, that Chains were added to his Confinement, as uſual in ſuch Cafes. (Compare Aets xii. 6._and xxviii. 20.) So that thoſe Ver- fions, which conſidered nosy as an Expletive, loſe Part of the Senſe. Vol. I. Z (f) Dan- 178 Herodias ſeeks to have him put to Death; SECT.28.him. (Compare Mat. xi. 2, 4. and Luke vii. 19, 22. Sect. 57.) Mark VI.18. And tho' he might afſign other Political 18 For John had ſaid un- Reaſons, to excuſe his Conduct, as if his to Herod, "It is not lawful for thee to have thy Bro- growing Popularity rendered him dangerous ther's Wife. (MAT. XIV. to the State (f); yet the true Reaſon for 4.] which he did it was this, that John had treated him with ſuch a Freedom as he knew not how to bear, and had told Herod to his very Face, It is not lawful for thee, that thou ſhouldſt take upon thee as thou doſt, to have thy Brother's Wife, nor canſt thou ever have any folid Peace of Conſcience, 19 while thou continueſt to retain her. And 19 Therefore Herodias for this Cauſe Herodias alſo was yet more had a Quarrel againſt him, and would have killed him, furiouſly incenſed againſt him, and with an but ſhe could nnt. unrelenting Cruelty ſtill hung upon him (8) ; and not contented with what he ſuffered in his Impriſonment, would fain have put him to Death; but she could not immediately com- 20 paſs that Deſign: For Herod, notwith- 20 For Herod feared ſtanding all his Reſentment, ſtill reverenced John, knowing that he was a juſt Man and an holy, and John (b) in his Heart; knowing that he was obſerved him; and when he à righteous and holy Man, of which the Fi- heard him, he did many delity of his Reproofs was a very convincing Things Evidence. And therefore calling him to fre- quent Audiences, be heard him diſcourſe with Attention (i), and Pleaſure; and was ſo far influ- (f) Dangerous to the State.] Joſephus expreſsly fays, that Herod was afraid, the Authority of ſo great a Man fhould occaſion a Revolt among his Subjects; and that he thought it better to take himn off, than to venture the Danger of ſuch a Revolution, as he might have occaſioned. Antiq. lib. xviii. cap. 5. §. 2. pag. 884. He there adds, that he firſt confined him in the Caſtle of Machæris. (8) Herodias hung upon him.] This ſeems to me the Import of the Phrafe EverYEV KUTW, which is with peculiar Propriety applied, to a Dog's faſtening his Teeth into his Prey, and holding it down. See De Dieu in loc. and compare Luke xi. 53.- There ſeems an Oppoſition feldom remarked, between this, and ver. 17: Herod himſelf ſeiz- ed him, but Herodias went ſtill farther. Joſephus gives a very bad Character of this Herodias, and aſſures us, that her ambitious and envious Spirit was at laſt the Cauſe, of Hero's Ruin, and her own. Antiq. lib. xviii. cap. 7. (al 9.) (b) Reverenced John, 50066T0.] The ſame Word is juſtly ſo tranſlated, Eph. v. 33. and there are many other Paffages, where it has the fame Šenſe. See Luke xii. 5. and Rev. xi. 18. xiv. 7. (1) Heard him with Attention.] So I chuſe to render ouvetNPEL QUTOV, rather than pre- ſerved ; but Herod declines it for Fear of the People. . 179 Things, and heard him influenced by it, that he did many Things Sect.28. gladly. according to his Exhortations (k). MAT. XIV. 5. And But as John was ſtill preſſing him to diſ- Mat. XIV.5. when he would have put miſs Herodias, and telling him the Inſuffi- him to Death, he feared the Multitude, becauſe they ciency of any other Reformation, while he counted him as a Prophet. continued his infamous Commerce with her and the in the mean Time wearied Herod with her Importunity; when he at length was ſo far wrought upon, that he would gladly have conſented to put him to Death, he was ſo apprehenſive of the Conſequences of it, that he durft not do it, ſince he feared the Multitude; becauſe he knew, that they reſpected John, and looked upon bim as a Pro- phet (1), and he did not think it ſafe to pro- voke ſuch a factious People, by an Action ſo extreamly unpopular. IMPROV E M E N T. WHA HAT dangerous Things are Grandeur and Power, if Di- Luke iii. 19, vine Grace does not ſecure the Hearts of thoſe who poſſeſs them! How unhappy are they, whoſe fatal Prerogative it is, to be able to oppreſs with Impunity, and to render it hazardous even to reprove them! Fohr well deſerved the Veneration and Eſteem of Herod, when Mark vi. 18. he thus took the Freedom to perform this dangerous Office of Friendſhip, and to manifeſt a Fidelity fo ſeldom to be found in Courts, and indeed ſo often wanting elſewhere. A wiſe Prince would ſerved or protected him; (compare Luke ii. 19. Gr.) though I know that the Word ſometimes ſignifies to preſerve. (Mat. ix. 17.) Our Engliſh Verſion of this Paffage appears to be improper; and I hope, the little Tranſpoſition I have made here will be forgiven, ſince it makes not the leaſt Alteration in the Senſe, and ſuits beſt with the Genius of our Language. Such little Liberties elſewhere ſeem not ſo conſi- derable, as to need a more particular Apology. (k) Did many Things.} Grotius would have it rendered, that he had heard him for- merly with Pleaſure, and had done many Things; ſuppoſing this refers to what had paf- ſed before his Iimpriſonment; but ſuch a Change doth not appear neceſſary, as the Paraphraſe plainly ſhews. (1) Looked upon him as a Prophet.] Accordingly Joſephus ſays, (in the Place quoted above, in Note (f),) that tlie jews in general looked on the ſucceeding Calamities of Herod’s Reign, as a fudgment from God, for his Injuſtice to this holy Man. 22 180 Mark vi. 17. Reflections on Herod's putting John in Priſon. Sect.28. would have courted his Friendſhip, and ſought his Advice ; bụt he mis at length rewarded with Impriſonment and Death. This good Man was taken from his Work, and laid aſide in the Midſt of his Days and his Uſefulneſs; but he calmly acquieſced in the Diſpoſals of Providence, and no doubt carried along with him to his Priſon, incomparably more Happineſs, than his Perſecutors could find on the Throne. In this Confinement, the Prophet was not forgotten ; but as if Herod had ſtudied to increaſe his own Torment, he muſt be ſent Ver. 20. for, again and again, to diſcourſe before him. That he reverenced a Man of ſuch approved Integrity, none can wonder : But, while he would not be entirely reformed by his Remonſtrances, that he ſhould hear him with Pleaſure, and do many Things, is very ſurpriz- ing. Deluſive Pleaſure ! unprofitable Reformation! while, whatſo- ever Inſtances he gave of his regarding him, Herodias was yet re- tained. May Divine Grace preſerve us from ſuch fatal Partiality! fince did we keep the whole Law, and offend allowedly but in one Point, we ſhould become guilty of all. fam. ii. 10. We cannot wonder, if a Reformation thus inſincère and partial, was but ſhort-lived, and was followed at length by a groſſer Apo- ſtacy. More bitter than Death is the Woman, whoſé Heart is Snares and Nets, and her Hands Bands. (Eccleſ. vii. 26.) To what may not the Artifices of ſuch an abandoned Creature, work up the Wretch that is intangled with her Charms ? Such was the Influence of He- rodias over him, that at her Inſtigation Herod is prevailed upon to ſeek the Death of that righteous and holy Man, whoſe Virtues he re- vered, and whoſe Preaching he had attended with Pleaſure. Mat. xiv. 5. But the Fear of the People reſtrained him, though he was deſtitute of the Fear of GOD, and had not any generous Regard to Men. Thus does God govern the World, and thus does he protect his Church, by often making it the Intereſt, even of the worſt of Men, to forbear thoſe Injuries and Cruelties, which the Malignity of their Natures' might otherwiſe dictate. Let us couragiouſly commit the keeping of our Souls to him in Well-doing, as firmly believing that whatever Hazards we may be expoſed to, the Wrath of Man. ſhall on the whole be found to praiſe him, and the. Remainder of thát Wrath ſhall be reſtrain. Pfal. lxxvi. 10. SECT. The Pharifees are alarmed at Christ's Succeſs. 181 SECT. C T. XXIX. Lord knew, how the 23: CHRIST going from Judea to Galilee, meets with a Woman of Samaria, and enters into a Conference with 1', in which he diſcovers himſelf to her, as the Mef- ſiah. John IV. 1,—26. JOHN IV. I. John IV. 1. WHEN therefore the THI HE Teſtimony which the Baptiſt had Sect.29. Phariſees had heard, that given to Chriſt, together with the Jeſus made and baptized Miracles he himſelf had wrought at Jeru-John IV. I. more Diſciples than John, falem during the Paſſover, (ſee John ii. and iii. 2.) impreſſed the Minds of the Peo- ple to ſuch a Degree, that during his long Abode in thoſe Parts, vaſt Numbers were continually flocking around him ; which gave great Umbrage to the Jewiſh Rulers. When therefore the Lord knew, that the Pha- riſees, whoſe Intereſt in the Sanhedrim was ſo conſiderable, had heard with great Con- cern, what began to be ſo much talked of abroad, that Jeſus made and baptized more Diſciples, than Fohn the Baptiſt himſelf had 2. (Though Jeſus himſelf done (a); (Though indeed Jeſus himſelf, 2 baptized not, but his Dif- for wiſé Reaſons, did not chuſe to baptize , ciples,) any (a) More Diſciples than John the Baptiſt himſelf had done.] I am not certain, whether this happened before fohn's Impriſonment, or after ; but if I had been fure it happened before, I ſhould ſtill have thought it proper to add the Account of that E- vent, (as I have done in the preceding Section,) inimediately after his laſt Teſtimony, though ſome other Facts might poſſibly intervene: But if, (which ſeems moſt pro- bable,) Mat. iv., 12. and Mark i. 14. (Sect . 31. init.) refer to this Journey, they both in plain Words affert, it was after John's Impriſonment. — I cannot forbear ſaying, it is aſtoniſhing, that a Perſon of Mr. Whiſtor's Learning and Sagacity, ſhould place all theſe Events before the Baptiſm and Temptation of Chriſt . Were his Arguments to confiin his eighth Propoſition, far more ſpecious than they are, they would never ſolve, or balance the flagrant Abſurdity of making John declare, (John i. 32, 34.) that he ſaw the Spirit deſcending on Chriſt, above a Year before it did ſo deſcend; yet this in- - genious Writer has forgotten himſelf ſo far, as to repreſent the Matter in this con- tradictory View. (See Whiſton's Harmony, pag. 135,-- 139. and pag. 227. compared with pag. 242.) The Interprctation given above, of Mat. iii. 14. and Luke iii. 21. (pag. 113, 114.) may folve ſome of the chief Arguments, on which he builds this fingular Hypotheſis . (6) Jeſus. 182 He leaves Judea to return to Galilee, Sect. 29. any with his own Hands (6), but left ſome of bis Diſciples to do it, in the Name of a John IV. 3. Meſſiah ſhortly to be manifeſted ;) In 3 He left Judea, and de- order to avoid both their Envy and their parted again into Galilee. Curioſity, he left Judea, after having con- tinued there about eight Months (c), and de- parted again into Galilee, his former Abode, where the Influence and Power of the Coun- cil were not ſo great. 4 Now, unleſs he would have taken ſuch a 4 And he muſt needs go Circuit through Judea, and the neighbouring through Samaria. Parts, as in his preſent Circumſtances was very inconvenient, he was obliged to go thro' 5 the Country of Samaria. He cometh 5 Then cometh he to a therefore, in his Way, to a City of Samaria, City of Samaria, which is originally called Sichem, but now, eſpecially Parcel of Ground that Ja- by the Jews, Sichar; which Name they cob gave to his Son Joſeph. uſed as a Term of Reproach (d), intimating thereby that it was the Seat of Drunkards : (See Iſa. xxviii. 1.) And it was near that Piece of Ground, which Jacob, (having pur- chaſed it of the Children of Hamor, Gen. xxxiii. 19.) by a particular Grant, gave to Foſeph his beloved Son. (Compare Gen. xlviii. 6 22. and Joſh. xxiv. 32.) And there was a 6 Now Jacob's Well was Well belonging to it, called Jacob's Well; it there. Jeſus therefore being wearied with his Journey, having been uſed by him and his Family, while they dwelt in theſe Parts. (See Gen. xxxiii. 18. xxxv. 4.) Now Jeſus being wearied with fat (6) Jefus himſelf did not chuſe to baptize any with his own Hands.] This might be, partly to avoid importunate Enquiries whether he was the Meſſiah, and partly to prevent thoſe Prejudices which might have ariſen againſt the more perfect Form of Baptiſm afterwards inſtituted, if any had received this leſs perfect Baptifin from Chriſt himſelf. (c) After having continued there about eight Months.] This appears from ver. 35. for Harveſt began quickly after the Paſſover; Lev. xxiii . 10, 15. Chriſt therefore ſtayed in Judea from one Palover, till within four Months of the other; that is, near eight Months . So that this Journey into Galilee muſt be made near the Middle of Winter, probably about the Beginning of our December. See Sir Iſaac Newton, on Prophecy, pag. 147, 148. (d) A Term of Reproach.] It is remarkable, as Mr. L'Enfant obſerves, that Si- char in the Syriac Language ſignifies a Drunkard, and a Lyar. (e) Sate and in his Way diſcourſes with a Woman of Samaria. 183 fat thus on the Well; and with his Journey, ſate down immediately (e) by Sect. 29. it was about the ſixth Hour. the side of the Well, [and] it was then about the fixth Hour, or juſt high Noon; ſo that John IV. 6. the Heat joined with the Fatigue of the Journey to increaſe both his Thirſt and Faintneſs (f). 7 There cometh a Wo- And at this very Juncture of Time, there 7 man of Samaria to draw comes a certain Woman of Samaria, to draw Water ; Jefus faith unto Water; and Yeſus (on Purpoſe to introduce her, Give me to drink, a Diſcourſe, by which he graciouſly intend- ed her Converſion and Salvation,) Says unto her, I deſire you would give me ſome Wa- 8 For his Diſciples were ter] to drink. For his Diſciples were not 8 gone away unto the City, to near to aſſiſt him, but were gone to the neigh- bouring City to buy Food. 9 Then faith the Woman Then ſays the Woman of Samaria to him, 9 of Samaria unto him, How How is it, that thou, who art, as appears by aſkeft Drink of me, which thy Habit and Dialect , a Jero, aſkejt Drink am a Woman of Samaria? of me, who am a Woman of Samaria? For for the Jews have no Deal- the Reader muſt obſerve, that the Jews have ings with the Samaritans. no friendly Intercourſe with the Samaritans (8), buy Meat nor (e) Sate down immediately. ] Exædi{ETO XTW5, that is, weary as he was, ſays Dr. Whit- by. I think Mr. Blackwall has not fufficiently proved, that 8tws ſometimes fignifies therefore, or for this Cauſe, though he has attempted it, in his Sacred Claſſics, vol. i. pag. 143, 144. The Particle ſeems to have much the Senſe I have here given it, Aets xx. 11. and may often be rendered accordingly, upon that, or after which. See Aets vii. 8. xvii. 33. xxvii. 44. and John viii. 59. Compare Elſner. Obferv. vol. i. pag. 303- (f) The Heat joined with the Fatigue &c ] It is well known, that in the Latitude in which Jeruſalem lies, the Weather ſometimes in December is exceeding hot at Noon, even on Days when the Cold has been very ſevere in the Morning. (8). The Fews have no friendly Intercourſe with the Samaritans.] This muſt be the Import of ouy xpaylae here, for it is evident from ver. 8. that the Jews had ſome Dealings with them. It has been frequently obſerved, that many Cauſes concurred to occaſion this inveterate Hatred of the fews to the Samaritans ; ſuch as, -- not only their foreign Extract, and the early Mixture of Superſtition and Idolatry in their Re- ligion, (2 Kings xvii . 24, 33,-41.) – but alſo the injurious Manner in which they treated the Jews after their Return from the Captivity; (Ezra iv. 1,-6. Neh. vi. 1,-14.) - and eſpecially, their building a Temple on Mount Gerizim, which they made the Center of their Worſhip, in Oppoſition to that at Jeruſalem. Joſeph. Antiq. lib. xi. cap. 8. -- And perhaps nothing contributed more, to expoſe them to the Con- tempt and Abhorrence of the Jews, than that infamous Offer they made to Antiochus, of dedicating that Temple to Fupiter, and admitting the Rites of his Idolatrous Wor- ſhip, at a Time when the Jews were fuffering the utmoſt Extremities in Defence of their Religion. See Jofeph. Antiq. lib. xii. cap. 5. (al. 7.) §. 5. Havercamp. – The Reader may find ſeveral Paſſages in Whitby, and Lightfoot's Hor. Heb. in loc. that ex- preſs the mutual Averſion of the two Nations to each other, (b) Thou IO 184 Having aſked for Drink, he offers her living Water, Secr. 29. nor ſo much as care to receive any Favour from them, looking upon them as an im- John IV.9. pure and accurſed Nation. Jeſus to convince her, that he was not 10 Jeſus anſwered and under the Power of ſuch common Preju- eft the Gift of God, and ſaid unto her, If thou knew- dices, and to awaken her farther Enquiries, who it is that faith to thee, anſwered and ſaid unto her, If thou hadt Give me to drink, thou known the great Gift of GOĎ, which he wouldſt have aſked of him, and he would have given is now beſtowing upon the Children of Men thee living Water. by his Son, and who it is that ſays unto thee, Give me to drink, thou wouldſt not only have complied with his Requeſt, but wouldſt e'er this Time ſurely have aſked him (b), and be, without objecting to thee on Account of the People to whom thou belongeſt, would readily have given thee living Water (i), far better than what thou art now draw- ing. By which our Lord intimated his A- bility and Readineſs to communicate thoſe Influences of God's holy Spirit, which af- ford the nobleſt Refreſhment to the Soul, and therefore are often deſcribed by Water. But the Woman, who underſtood him only II The Woman faith in a common Senſe, of freſh Spring Water, thing to draw with, and the unto him, Sir, thou haſt no- ſays to him with greater Reſpect than before, (as being ſtruck, both with the the Piety, and Kindneſs of his former Reply,) Sir, thou haft no Bucket (k), nor any Thing elſe to draw II Well (b) Thou wouldſt ſurely have aſked him.] This ſeems exactly to expreſs the Force of the Phrafe, συ αν ήτησας αυτον. (1) He would have given thee living Water.] It is certain, that the Phraſe living Wa- ter does in many good Authors fignify Spring Water, or running Water, in Oppoſi- tion to that which ſtagnates, and ſo quickly grows not only flat, or as we commonly expreſs it dead, but at length corrupt. (See Elſn. in loc. and compare Gen. xxvi. 19. Lev. xiv. 6. Jer. ii. 13:) Yet as our Lord elſewhere, in a remarkable Paſſage recorded by this Evangeliſt, (John vi. 51.) calls himſelf living Bread, becauſe by Feeding upon him Life is to be obtained, it ſeemed cnovenient literally to adhere to the Original in this Verfion; though I own, it is very probable, this Woman underſtood our Lord of ſome fine Spring Water, which flowed ſo eaſily as not to need the Pains of drawing, and was, on this Account at leaſt, preferable to that of Jacob's Well. And our Lord's Reply, ver. 13, 14.. thews that the Simile would hold in that Reſpect. (k) Thou haſt no Bucket.] This, as it is the moſt material Inſtrument for drawing Water, anſwers the Greek aylanja, better than any ſingle Engliſh Word I recollect. And 185 Water? and acquaints her with the Excellency of it. Well is deep; from whence draw with, and the Well before thee, which Sect. 29. then haſt thou that living is the only Spring hereabouts, is very deep; whence hajt thou then this living Water, of John IV. 11. which thou ſpeakeſt? or what is the extra- ordinary Supply, which thou declareſt may 12 Art thou greater than be had from thee? Art thou greater and 12 our Father Jacob, which gave us the Well, and drank wiſer, than our Father Jacob, who gave us thereof himſelf, and his this Well, leaving it to his Deſcendants as a Children, and his Cattle ? Legacy of Importance; and while he liv- ed, he drank of it himſelf, with his Chil- dren, and his Cattle, as the beſt Water in theſe Parts ? 13 Jeſus anſwered and Jeſus anſwered and ſaid unto her, Whoever 13 ſaid unto her, Whoſoever drinketh of this Water, how much foever it drinketh of this Water, ſhall thirſt again : may be eſteemed, though it refreſh the Bo- dy for a little while, will quickly thirſt a- 14 But whoſoever drink- gain : But he that drinketh of the Water, 14 eth of the Water that I hhall which I Mall give him, will find it ſo reviv- but the Water that I ſhall ing to the Soul, that he will never thirft (1), give him, ſhall be in him a or be in Danger any more of periſhing for Well of Water, ſpringing Want; but the Water which I ſhall give him, up into everlaſting Life. will be a never-failing Source for his Sup- ply, and will be in him, as a Fountain of Water that will continually be ſpringing up, and flowing on, to everlaſting Life: For that which I ſhall communicate to him, will bring him to everlaſting Compoſure and Sa- tisfaction of Mind now, and will be the Ear- neſt and Principle of Eternal Happineſs. 15 The Woman faith The Woman, ſtill ignorant of his Spiritual 15 unto Meaning, and underſtanding him only of Natu- And we find afterwards, upon the Woman's returning in haſte to the City, that the left her Water-pot, or Pail, behind her, ver. 28. which was the Veffel ſhe had brought to draw with. – Mr. Maundrell tells us, that the Well, now ſhewn as Jacob's, is thirty-five Yards deep. Maund. Journey to Jeruſ. pag. 63. (i) Will never thirſt.] Some would render a un to non HS TOV_asaid, ſhall not thirſt for ever; but not to urge how much this ſpoils the Antitheſis, the Expreſſion uſed, John vi . 35.8 un demon WWTOTE, is not liable to any ſuch Ambiguity. The Force and Truth of our. Lord's Aſſertion ſeems to lie in this, that the moſt impatient and reſtleſs Deſires of the Soul being ſatisfied, when it is fixed on God as its ſupreme Happineſs, other Thirſt was not worth being mentioned. See John viii. 51, 52, Sect. 105. John xi. 26. Sect. 140. with the Notes on thoſe Places; and John xiii. 10. Sect. 169. VOL. I. Аа (m) I come hither to come hither. 17 again. 186 J E SUS convinces her of his being a Prophet, Sect. 29. Natural Water, ſays unto him, Sir, I claim unto him, Sir, give me this thy Promiſe, and deſire thou wouldīt give Water , that I thirſt not , John IV.15. me this extraordinary Water, that I may not draw. thirſt any more, nor have the Trouble to come hither daily to draw it, as I now do. 16 Jeſus perceiving her Ignorance, and will- 16 Jeſus ſaith unto her, ing to diſcover himſelf to her, in a Manner Go, call thy Huſband, and that might more immediately touch her Conſcience, Jays unto her; Go Home, and call thy Huſband to me, and then come hither The Woman, ſenſible of the Way 17 The Woman anſwer- in which ſhe lived, and thinking to conceal ed and ſaid, I have no Huſ- her Shame, anſwered and ſaid, I have no Thou haſt well ſaid, I have band. Jeſus ſaid unto her, Huſband. Jeſus ſays to her, Thou haſt an- no Huſband : ſwered well, in that thou haſt ſaid, I have 18 no Huſband: For I know, that thou haſt 18 For thou had had five had five Huſands, and that he whom thou Huſbands, and he whom thou now haſt, is not thy haſt now with thee, as thou haſt never been Huſband : in that faidſt thou lawfully married to him, is not thy Huf- truly. band (m); in this Reſpect thou haſt Spoken truly and properly. 19 The Woman, ſurprized at ſuch an extra- 19 The Woman faith un- ordinary Inſtance of his Knowledge, (yet to him, Sir, I perceivet hat deſirous at the ſame time, to turn off the thou art a Prophet. Diſcourſe, from a Subject ſo much toher Confuſion,) ſays to him, Sir, I perceive, by thy diſcovering the circumſtances of my Life ſo truly, tho’I am a perfect Stranger to thee, that thou art a Prophet; and there- fore I would gladly take this opportunity of being informed, concerning that great Queſ- tion, which divides the Jewiſh and Samaritan Nations (n). It (mn) Is not thy Huſband.] This can imply no leſs, than that ſhe was not married to the Man ſhe lived with now, at all; for Chrif ſeems to allow, the other five to have been Huſbands, though her Separation from ſome of the former, and her Marriage with the reſt, had probably been unlawful; which quite overthrows that Argument, which Yerom would draw from hence, againſt the Lawfulneſs of marrying more than See Heinſius, in loc. (n) That great Queſtion, which divides the Jewiſh and Samaritan Nations.] It is well known, and neceſſary to be recollected here, that Sanballat, by the Permiſſion of Alexander once. and anſwers her Enquiry, as to the Worſhip of GOD. 18 20 Our Fathers worſhip- It is well known from the Moſaic Writings, Sect. 29. ped in this Mountain; and that our Fathers worſhipped on this Moun- ye ſay, that in Jeruſalem is the Place where Men ought tain (), which we think a Circumſtance of John IV.20. to worſhip conſiderable Weight in our Favour ; where- as you Jews ſay, that the Temple at Jery- ſalem is the great Place, where we ſhould all preſent our Sacrifices unto God, and ought to attend upon the Duties of his Wor- Jhip, and whither all the Tribes are to reſort three Times a Year. I would beg therefore to be informed by thee in this important Caſe, which of the Two I ſhould believe, and which is really the Place moſt accep- table unto God. 21 Jeſus faith unto her, In Anſwer to this Caſe of Conſcience, 28 Woman, believe me, the Hour cometh, when ye thall Jeſus ſays to her, Woman, believe me, and neither in this Mountain, attend to what I ſay, The Hour is now com- nor yet at Jeruſalem, wor- ing, when this Controverſy ſhall be entirely hip the Father. over, and neither on this Mountain, nor at Jeruſalem, Mall ye worſhip the Father, in the ſame Manner as you now do; for God is going now to introduce ſuch a pure and ſpiritual Diſpenſation, as will remove all Manner of Diſtinctions as to the Place in which he would be worſhipped, and ſu- perſede the Ceremonies practiſed here or 22 Ye worſhip ye know there. But as to this Diſpute which has 22 ſo long been carried on between the Jews and not Alexander the Great, had built a Temple upon Mount Gerizim, for Manaſeb his Son- in-Law, who, for marrying Sanballat's Daughter, was expelled from the Prieſthood, and from Jeruſalem. (See Neh. xiii. 28. and Joſeph. Antiq. lib. xi. cap. 8.) This was the place where the Samaritans uſed to worſhip, in Oppoſition to Jeruſalem; and it was ſo near Sichem, the Scene of this Story, that a Man's Voice might be heard from . () Our Fathers worſhipped on this Mountain.] As the Samaritans pretended to de- duce their Genealogy from Jacob, ſo it is evident, that this refers to Abraham, and to Jacob, who erected Altars in this place, (Gen. xii. 6, 7. and xxxiii. 18, 20.) and poffibly to the whole Congregation, who were directed, when they came into the Land of Canaan, to put the Bleſing upon Mount Gerizim. Deut. xi. 29. --And though Hyr- canus the Son of Simon, who ſucceeded his Father as High-Prieſt and Prince of the Fews, had long ago deſtroyed the Temple, which Sanballat built here; (Foſeph. Antiq. lib. xiii . cap. 9. (al. 17.) §. 1.) yet it is plain, that the Samaritans ſtill reſorted thither, having, no doubt, rebuilt it, though probably in a meaner Manner. () Worſhip A a 2 SECT. 29. you, it is Ahip the great Father of all, not with theſe eth ſuch to worſhip him. 188 GOD muſt be worſhipped in Spirit and in Truth. and it is apparent on the Principles of not what; we know what the Mofaic Religion, that you Samaritans we worſhip; for Salvation John IV. 22. is of the Jews. are in a groſs Miſtake; and with reſpect not only to the Place, but in a great Mea- ſure to the Object alſo, and the Manner of your Services, you worſhip you know not what: Whereas we Jews are much better inſtructed in theſe Things, and know whom, and on what Authority we worſhip: For truly the Salvation God has promiſed to his People is to ariſe from the Jews, and the Way of obtaining it is with the greateſt Advantage 23 to be learnt among them. Nevertheleſs , 23 But the Hour cometh, as I ſaid before, I aſſure you again, the Hour and now is, when the true Worſhippers ſhall worſhip approaches, and now is juſt arrived, when the the Father in Spirit and in true and acceptable Worſhippers Mall wor- Truth : for the Father feek- 24 Mind. external Rites, on which you lay ſo much Streſs, but in Spirit and in Truth (p), or in a more devotional and rational Manner, to which theſe corporeal and typical Ordinances muſt ſoon give Way; for the Father ſeeketh ſuch to worſhip him, as that kind of Homage is moſt ſuited to his own Nature, as well as peculiarly delightful and uſeful to the pious For GOD is himſelf a pure Spi- 24 God is a Spirit; and rit; and therefore they that worſhip him, worſhip him in Spirit and in they that worſhip him, muſt ought to worſhip him in Spirit and in Truth: Truth. And as ſome Degree of Spirituality and Sin- cerity is neceſſary under every Diſpenſation, you need not wonder, if at length he ſet aſide thoſe external Rites, which were never principally regarded by him. -The (D). Worſhip the Father in Spirit and in Truth.] Truth is elſewhere oppoſed to Types and Ceremonies, John i. 14, 17. Heb. viii. 2. ix. 24. This important Sen- timent, as likewiſe what is ſaid in ver. 24. is well illuſtrated by many fine Quotations from antient Writers by Grotius, in loc. And all that know any thing of that learn- ed Commentator, know that he has a thouſand rich Collections of this Kind, which do a great Honour to Scripture, by illuſtrating its ſuperior Beauties; but it would be quite foreign to the Deſign of this Work, either to tranſcribe fuch Collections, or to attempt any Supplement to them. (2) Teach 1 1 Jesus expreſsly tells her, He is the Meſſiah. 189 25 The Woman faith The Woman faith unto him, I know that Sect.29. unto him, I know that Mela the Meſiah, who is called Chriſt , is coming, Chrift; when he is come; and will ſoon appear ; [and] when he is actu_ JohnIV.25. he will tell us all Things. ally come, he will undoubtedly teach us all theſe ſublime Truths at which you have been hinting, and whatever other Things it is ne- ceſſary for us to know (9). 26 Jeſus faith unto her, Upon her mentioning this, as Jeſus was 26 I that ſpeak unto thee, am not apprehenſive of thoſe Inconveniences here, which might have attended ſuch an open Acknowledgment among the Jews (r), he plainly and directly tells her in ſo many Words, I that am now Speaking to thee, am He: A Declaration, which, no doubt, The heard with great Amazement; but before ſhe could anſwer him, the Diſciples ap- peared, which for the preſent put an End to the Conference. be. I M P R O V E M E N T. NOndeſcending and compaſſionate Redeemer! who would thus John iv. graciouſly converſe with a Samaritan, with a Woman of an 6,-9. infamous Reputation too, from whom, on various Accounts, a haughty Phariſee would have turned away in proud Diſdain ! and could 1 (9) Teach us all Things it is neceſſary for us us to know.] This, (as well as ver. 29, 42.) plainly proves, both that the Samaritans expected the Meffich, and that they. concluded he would be a Prophet. (r) Not apprehenſive of thoſe Inconveniences here, which might have attended ſuch an open Acknowledgment among the Jews.] That Chriſt was very cautious of acknowledging himſelf to be the promiſed Meſſiah, in his converfing with the Jews, is very apparent: (Compare Mat. xvi. 20. Mark viii. 29, 30. Luke xxii. 67. and John X. 24.) And the Reaſon was, that the Jews had ſuch Notions of the Temporal Kingdom of the Mefiah, that they would have conſtrued an open Declaration of him- felf, under that Character, as a Claim to the Throne of David; in Confequence of which, many would have taken up Arms in the Cauſe, (John vi. 15.) and others would have accuſed him to the Roman Governor, as a Rebel againſt Cæſar; (Luke xx. 20.) as they afterwards did, Luke xxiii. 2. - This Mr. Locke has ſtated at large, in his Reaſonableneſs of Chriſtianity, pag. 59,--77. Yet I think there was a Nicety in Chriſt's Conduct, beyond what is there repreſented; for our Lord in Effect declared the Thing, while he declined that particular Title; and, in a Multitude of Places, re- preſents himſelf as the Son of Man, and the Son of GOD, which were both equivalent Phraſes, and generally underſtood by the Jews, though a Roman would not ſo eaſily have entered into the Force of them. Accordingly we find, this Interpretation was in Fact given to them. John vii. 31, 41, and ix. 22. Ver. 14 190 Refležtions on CHRIST's Diſcourſe with the Samaritan. Sect. 29.could forget his Thirſt , preſſing as that Appetitę is, that he might minſtruct, and lead her to the Waters of Life! John iv, 10. Gracious Gift of GOD to the Children of Men! How noble and how laſting a Delight, does it adminiſter! Let it be our Lan- Ver. 15. guage, Lord, evermore give us this Living Water! Oh, pour out this enlivening Spirit on us, which alone can allay the Thirſt of our Ver. 13. Souls, and give us that laſting Satisfaction, which we in vain would ſeek from theſe broken Cifterns, from theſe precarious Streams ; till at length the Fountain ſprings up in Paradiſe, and flows on to Life everlaſting ! May this good Spirit anticipate thoſe immortal Delights to our Ver. 23. Souls, by leading us into that Spirituality of Worſhip, which the Nature of God demands, and which the Goſpel-Diſpenſation is ſo eminently calculated to promote ! Lét it be inſcribed on our Hearts, Ver. 24. that GOD is a Spirit ; and let it teach us to worſhip him in Spirit and in Truth. Such Worſhippers the Father ſeeks ; ſuch may he ever find in us! May all intemperate Zeal for Matters of doubtful Diſputation, all Ver.20,21-Sentiments of Bigotry and Severity againſt our Brethren, be happily ſwallowed up, in this infinitely greater Concern! and while others contend about Places and Forms of Worſhip, may we pour out our Hearts before him, and feel the Love of GOD and Man, Shed abroad in them, by his Spirit given unto us! (Rom. v. 5.) SE CT. XXX. A Sect.30. CHRIST's Diſcourſe with his Diſciples at Jacob's-Well: His Viſit to the Samaritans, and their Regards to him. John IV. 27, 42. JOHN IV. 27. JOHN IV. 27. THU HUS expreſsly did Jeſus declare to AND upon this came his the Woman of Samaria, that he was that he talked with the Wo- John IV. 27. the Meſſiah ; and immediately upon this, his Diſciples, (who, as was ſaid before, were gone into the City to buy Food,) came to this Well, where Jeſus had appointed them to meet him ; and they wondered, that he was thus man; His Diſciples return, and the Woman goes to the City. 191 man; yet no Man ſaid, thus talking in ſo friendly a Manner with Sect. 30. What ſeekeſt thou ! or, why the Woman (a), whom they knew to be one talkeſt thou with her! nf that Nation, fo peculiarly obnoxious to the John IV.27. Jews. But though it gave them fome Un- eaſineſs, yet they had ſuch a Reverence for him, that none of them ſaid, What doſt thou ſeek from this Samaritan? or, why doſt thou talk with her ? 28 The Woman then left Then the Woman, ſeeing other Company 28 her Water-pot, and went her Way into the City, and coming up to interrupt the Diſcourſe, im- faith to the Men, mediately left her Water-pot or Pail behind her, as her Thoughts were taken up with Matters of far greater Importance; and went away in Haſte to the neighbouring City, and ſays to the Men of her Acquaintance there, 29. Come, ſee a Man Come directly to Jacob's Well, and you may 29 which told me all Things there ſee a wonderful Man, who has told me, that ever I did: Is not this the Chrift? in a manner, all that ever I did, - even ſome of the moſt ſecret Circumſtances of my paft Life: Is not this the expected Mefah? I aſſure you, it ſeems exceeding probable to me that he is; and he himſelf has told me ſo in ſo many Words. 30 Then they went out They therefore, ſtruck with fo great a of the City, and came unto Name, in Concurrence with ſo ſtrange an 30 Event, went in great Numbers out of the City, and came to him, who ſtill continued where the Woman left him. In the mean while his In the mean Time, the Diſciples intreated 31 Diſciples prayed him, fay- bim to refreſh himſelf, ſaying, Rabbi, eat ing, Maſter, eat. of him. 31 (a) With the Woman, Meta Juvaixos.] As the Article is wanting, the Pruffian Tefta- ment, and many others render'it, with a Woman; and Dr. Lightfoot in his Note on this Place, has produced a great many unaccountable, and ſome of them very ſtupid Paſſages, from the Talraud, and other Rabbinical Writings, to prove that it was reckoned ſcandalous for a Man of Diſtinction to talk publickly with a Woman. (See Lightfoot's Hor. Hebra. in loc.) But the Diſciples ſurely knew, that Jacob, and Mofes, and others of their greateſt and holieſt Prophets, had done it; and ſome of them in Circumſtances remarkably reſembling this, in which the Women came to draw Wa- ter. Compare Gen. xxix. 9,--12. Éxod. ii. 153-17. (See alſo 1 Sam. ix. 11,-14.) It is plain, the Wonder here was, that he talked with a Samaritan. comme As for the Omiſion of the Article, ſee Note (b) on John i. 1. pag. 5. and the End of Note (d) in this Section, on John iv. 36. (6) East 1 192 Jesus reckons it his Meat, to do his Father's Will. Sect. 30.of the Proviſions we have brought thee (6). But he, referring to the Converſation he had 32 But he ſaid unto them, John IV. - 32. lately had with the Woman, and to the I have Meat to eat, that ye know not of. Preparation making for the Converſion of the Samaritans, ſaid unto them, with an Air of great Satisfaction ; I have Meat to eat, that ye know not of, which gives me a much better Entertainment, than you can bring 33 me. The Diſciples therefore, not under- 33 Therefore ſaid the ſtanding his Words in that ſpiritual Senſe Diſciples one to another, in which he intended them, ſaid one to ano- Hath any Man brought him ought to eat? ther with ſome Surprize, conſidering where he was, Has any one been with him in our Abſence, and brought him any [Food] to eat 34 here? Feſus, who knew the Loſs they 34 Jeſus faith unto them, were at to underſtand his Meaning, ſays, to My Meat is to do the Will explain it to them, My moſt refreſhing and of him that ſent me, and to delightful Food is to do the Will of him that ſent me into the World, and to finiſh his Work as faſt as poſſible, in the Converſion of Souls, and in the Propagation of his Kingdom; and I with Pleaſure can aſſure you, that it is now going on ſucceſsfully. 35 Do not you ſay, that there are yet four 35 Say not ye, There are Months, and Harveſt cometh (c)? Nay but yet four Months, and then cometh Harveſt? Behold, I behold, ſay , (b) Eat of the Proviſions we have brought thee.] Their bringing back the Provi- fions to him here, makes it probable, that he did not intend, had it not been on this Occaſion, to have gone into the Town ; and fo (as was ſaid in the Paraphraſe, ver. 27:) ordered his Diſciples to meet him at this Place, which was undoubtedly well known to Travellers. (c) There are yet four Months, and Harveſt cometh.) Dr. Whitby, and Grotius, and many others underſtand this, as if our Lord had faid, " It is a Proverbial Expreſſion, “ for the Encouragement of Huſbandmen, that there are but four Months between “ Seed-time, and Harveſt.” And the Author of the late Engliſh Tranſation therefore renders it, (in his Paraphraſtic Manner,) You commonly ſay, t'other four Months, and the Harveſt will come. But I cannot acquieſce in this Interpretation: (1.) Becauſe none of the learned Writers mentioned above, nor Dr. Lightfoot, who is large on this Text, could produce any ſuch Proverb. (2.) Becauſe indeed there could be no Foun- dation for it, ſince the Diſtance between Seed-time and Harveſt muſt differ, according to the different kinds of Grain in queſtion. And, (3.) Becauſe if there had been ſuch a Proverb, it would have been improper to apply it here; ſince our Lord was not ſpeaking of the Period of Time between the Prophets ſowing, and the Apoſtles reaping, (to which four Months has no Analogy;) but only means to tell them, that though they reckoned yet four Months to the Earthly Harveſt, the Spiritual Harveſt was OW ripe. And he yet farther added, It is your 36 The Joy and Advantage of the Spiritual Harveſt. 193 ſay unto you, Lift up your behold, I ſay unto you, Lift up your Eyes even Sect. 30. Fields ; for they are white now, and jurvey the Fields round about you ; .35. already to Harveſt. for they are already laden with a plentiful John IV. Crop, and appear white unto the Harveſt : Alluding to the Diſpoſition of the People in general, and more particularly to the Mul- titude of Samaritans, who, ſtruck with the Report of the Woman, were coming to en- quire after him as the Meſſiah ; and unto whom he pointed, and directed them to look, as being then within their View. 36 And he that reapeth, receiveth Wages, and ga- Happineſs to be employed in ſuch a Work nal: that both he that fow- as this; for be that faithfully reaps the Har- eth, and he that reapeth, veſt, of which I now ſpeak, receiveth far may rejoice together. more valuable Wages than Men can give, and has the great additional Satisfaction of thinking, that he gathers in the Fruit into eternal Life (d): So that on this Account, both be that ſows, and be that reaps, may re- joice together; and thoſe Souls, to whoſé Sal- vation they have in different Ways contri- buted, will be to both, a Crown of Honour, and Objects of everlaſting Complacency and Delight. 37 And herein is that For in this Senſe it may be juſtly ſaid, 37 Saying true, One foweth, that herein is that Proverbial Saying remark- and another reapeth, ably true, One foweth, and another reapeth; for after he has ſown his Field, it often hap- pens, that a Man dies, before he gathers in the ripe. So that I chuſe, as Sir Iſaac Newton does, to take the Words in their plaineſt Senſe, as an Intimation, that it was then four Months to the Beginning of Harveſt. See Note (c) on ver. 3. pag. 182. And I take this Paſſage to be of great Importance, for ſettling the Chronology of Chriſt's Miniſtry. (d) Gathers in the Fruit unto eternal Life.] I apprehend our Lord's Thought here, to have been more comprehenſive, than Commentators have been aware. He ſeems to compare the Caſe of a Chriſtian Miniſter, to that of a conſiderate Reaper, who is ſupported in his Fatigue, not only by á Regard to his own Wages, but to the Advan- tage which the Publick receives by the Harveſt he gathers in. This the Expreſſion συναγεί καρπον εις ζωην αιωνιον, feems plainly to import, and fo is nearly parallel to fam. v. 20. and ſuggeſts a moſt forcible Conſideration, to Diligence and Zeal. - KUPTOV here ſeems to be put for Toy KapTrov, the Fruit, that is, the Souls, he gathers in. Vol. I. B b. (e) The 1 194 Many of the Samaritans believe in Christ. Sect. 30. the Harveſt, and ſo leaves it to another, who enjoys the Advantage of his Pains. And 38 I ſent you to reap John IV. 38. thus it is, that I have ſent you forth to reap that , whereon ye beſtowed no Labour : other Men la- the Fruit of that, on which you have not la- boured, and ye are entred boured, either to till or fow the Ground; the into their Labours. Prophets, and other holy Men of former Ages, having toiled, as it were, to cultivate the Field, and thereby made your Work a great deal eaſier than it would otherwiſe have been. So that the Succeſs of my Preaching this Day in your Abſence, is an Emblem of what God has wiſely ordered in the Courſe of his Providence: Others have laboured, and you are entered into the Field, on which their Labour has been carefully employed ie). Let this engage you therefore, to apply your- ſelves in Earneſt to your Work, with a be coming Spirit, and a ready Chearfulneſs. 39 Now when the Woman had informed 39 And many of the Sa- maritans of that City be- the People, of the Diſcourſe which ſhe had lieved on him, for the Say- had with Jeſus, many of the Samaritans from ing of the Woman, which that City believed on him, as ſome extraordi- teſtified, He told me all that ever I did. nary Perſon, by reaſon of that Saying of the Woman, who teſtified concerning him, He 40 told me all that ever I did. When there- 40 So when the Samari- fore the Samaritans had heard the wonder, they befought him that he tans were come unto him, ful Account the Woman gave of Jeſus, and would tarry with them: And . were come with her to the Well to ſee him, he abode there two Days. they were ſo taken with the Manner of his Deportment, and the Strain of his Dif- courſes, that they intreated him to tarry with them for ſome Time, as being deſirous of a farther Acquaintance with him, and of re- ceiving farther Benefit from his Inſtructions: And ready to lay hold of every Opportunity of doing good, he went with them to their City, and continued there two Days (f). And .. (e) The Field on which their Labour has been employed.] This ſeems the Signi- fication of Kotov here, as Grotius well proves. Compare 2 Cor. x. 15. (f) Continued there two Days.] This was a proper Medium, between entirely neg- lecting them, and giving them ſo much of his Time and Company, as would have broken Word: He tarries there two Days, and many more believe. 195 41. And many more be- And there were many more, who in this Sect. 30° lieved, becauſe of his own Time believed on him (8), on Account of his cwn Diſcourſe, which they might alſo ſee John IV.41. confirmed by ſome extraordinary Works. 42 And ſaid unto the And they ſaid to the Woman, Now we believe, 42 Woman, Now we believe, and that not merely, nor yet chiefly, on Ac- not becauſe of thy Saying: have heard him count of what thou haſt ſpoken of him; for ourſelves, and know that we ourſelves have beard him teach, and have this is indeed the Chriſt , the examined his Credentials ; and by the moſt convincing Evidence, we know, that this is really the Chriſt, the Saviour of the World (b), even the expected Meſſiah, and are deter- mined to regard him as ſuch. For we Saviour of the World. IM PROT E M E N T. L ET us behold with Pleaſure, the glorious Example of our John iv. 34. Bleſſed Redeemer, and learn to imitate his Zeal. It was bis Meat and Drink to purſue his Father's Work, to glorify God, and do Good to Souls: And ought it not to be ours ? Let us bleſs God, for every Opportunity of applying to it, and every Field of Service; which Providence opens to us. Let Goſpel-Miniſters, eſpecially, be thankful, for all that hath been done to introduce their Services, not only by the Miniſtra- Ver. 38. tions of the Prophets under the Old Teſtament, but by the Apoſtles alſo under the New, and by ſucceeding Servants of Chriſt in every Age of the Church. In this - Senſe, with regard to us, is that Proverb true, One foweth, and another reapeth. We have entered Ver. 37. into broken in upon the Deſign of his Journey into Galilee, or might have given Umbrage to the Jews. (8) Many more believed on hini.] This was the more extraordiuary, as they not only had a National Prejudice againſt him as a Jew, but living near Mount Gerizin, had a particular Intereſt in maintaining the uſual Worſhip there; which muſt be very advantageous to the Neighbourhood. Perhaps on this they would no longer worſhip there, which might irritate the reſt of the Samaritans, and might in part provoke the ill Uſage, that Chriſt afterwards met with in this Country. Luke ix. 52, 53. (b) The Saviour of the World.] They might probably collect from what was pro- pheſied by Jacob of the Meſſiah, Gen. xlix. 10. To him ſhall the Gathering of the People be; that the Gentile Nations were to receive ſome Benefit by the Meſſiah's Coming, and one way or another to be ſubjected to him; and Chriſt's Diſcourſe might confirm that Apprehenſion: But there is no Reaſon at all to believe, they per- fectly underſtood the Doctrine of the Calling of the idolatrous Gentiles, which was ſo long a Myſtery even to the Apoſtles themſelves. B b 2 ز Ver. 29. 196 Refleétions on a Zeal for doing Good to Souls. Sect.30.into the Labours of others : May others in Time enter into ours! May the Work be delivered over from one faithful Hand to an- other, and be carried on by each with growing Zeal and Succeſs! Bleſſed Time, when all the Workmen ſhall meet, and join their Ver. 36. Songs ; and each of the Souls gathered in to eternal Life, ſhall be, to all concerned in their Converſion, or Edification, an Ornament of Glory, and a Source of Pleaſure! Surely if we know Chriſt ourſelves, we ſhall, like this Woman of Samaria, be ſolicitous to communicate the Knowledge to others, and Ver. 28. ſhall ſometimes forget our little Worldly Intereſts, to attend to this vaſtly ſuperior Care. May we believe in him, not merely on the Ver. 41,42. Report and Teſtimony of others, but on our own Experience ; that having taſted that the Lord is gracious, we may bear a more lively and effectual Teſtimony to him! Let us watchfully obſerve the Leadings of Providence, and what- ever our own Schemes may have been, let us ſtill adjuſt our Conduct Ver. 40. by the Intimations of preſent Duty; and eſpecially, where we have Reaſon to believe, that God is by his Spirit beginning to work on Men's Hearts, let us be ambitious of being Workers together with him. A Word Spoken in ſuch a Seaſon is remarkably good, and it is a great Part of Chriſtian, and Miniſterial Prudence, to obſerve, and improve thoſe tender Times, S E C T. XXXI. CHRIST comes from Samaria into Galilee, and while at Cana cures a Nobleman's Son, who lay at the Point of Death in Capernaum, Mark I. 14, 15. Mat. IV. John IV. 43, to the End. I 2. MARK I. 14. M A Ř K. I. 14. Şect.31. NOW after John was caſt into Prifon, and NOW after that John Jeſus had beard [of it] in Judea, where [when Jeſus had heard that, Mark I. 14. he then was, be withdrew from thence, [and] came into Galilee (a), (as was ſaid before, John he (a) After John was caſt into Priſon, Jeſus withdrew and came into Galilce.] It is ſtrange, that Mr. Whiſton, and ſome others, ſhould repreſent it as an Argument againſt Jesus goes on to Galilee, after John's Impriſonment. . 197 --- he departed, and] came John iv. 3. Sect. 29.) being willing to take Sect. 316 into Galilee, preaching the the Advantage of thoſe Impreſſions, which Goſpel of the Kingdom of Mark I, 14. the Miniſtry of John might have made, on GOD; [MAT. IV. 12.] the Minds of the People there, who had ſo ſignal an Eſteem for him; an Eſteem, which would be heightened, rather than abated, by the injurious Things which they ſaw him ſuffer. Jeſus came therefore into that Country (6), preaching the good News of the Kingdom of GOD, which was ſpeedi- to be erected by the Meſſiah, whom God had appointed to raiſe and and govern it; 15 And ſaying, The Time And ſaying, Behold, the Time fixed by the 15 is fulfilled, and the King- antient Prophets, is now fulfilled, and the Repent ye, and believe the Kingdom of GOD is near; fee to it there- Goſpel. fore, that you cordially repent of all your Sins, and believe the Goſpel, which I pub- you, that you may ſecure an Intereſt in the Bleſſings of it. John IV. 43. Now af- And having been prevailed upon (as we John IV. 434 ter two Days, he departed have ſeen before,) to ſtop at Sichar in his thence, (that is, from Si- char,] and went into Ga- Way, after he had' continued there two Days with the Samaritans, he departed from thence, and went, (as has been juſt now ſaid) into 44 For Jeſus himſelf tef- Galilee. And he choſe to make a Journey 44 tified, through a conſiderable Part of it, before he returned to Nazareth ; that the Reputation he dom of God is at hand: liſh to lilee, againſt the Order, we have followed here ; that it would have been imprudent, and inconvenient for Chrift, to have gone immediately into Herod's Territories, juſt af- ter he had ſeized 7ohn; when two of the Evangelifts affure us, this was the very Reaſon of his Journey. The Cauſe of john's Impriſonment was particular; and the Reaſons aſſigned in the Paraphraſe ſeem conſiderable, beſides that already mentioned John iv. 1, 3. See Note (a), pag. 181. (b) Jeſus came therefore into that Country.] Mr. Le Clerc ſuppoſes, (in his Harn mony, pag. 75.) that Jeſus went from Sichar directly to Nazareth, and that this Viſit which he made to Cana, (at ver. 46.) was ſome Time after he was expelled from Nozareth, and had dwelt at Capernaum. But that he took a Circuit elſewhere, be- fore he went to Nazareth, is certain from John iv. 43, 44. compared with Luke iv. 149–16. And though we cannot poſitively ſay, whether the Viſit to Cana was made in this firſt fourney, or in the other, which is mentioned afterwards, (Luke iv. 44. Mat, iv 23. and Mark i. 38, 39. Sect. 36.) yet I have introduced it here, becauſe Jokin mentions it immediately after his coming from Sichar; and it has been a Maxim with me in this Work, to take all the Stories and Diſcourſes in the Order they lie, if there be not, (from other Evangeliſts,) a plain Reaſon for tranſpoſing them. (c) For 1 198 On his coming to Cana, he is applied to by a Nobleman, Sect.31. he gained elſewhere, might be fome Balance tified, that a Prophet hath to thoſe Prejudices, which the Inhabitants no Honour in his own John IV.44. of that place would naturally entertain againſt Country him: For Jeſus bimſelf teſtified, that a Pro- phet has no Honour in his own. Country (C); where thoſe that knew him in his Childhood and Youth, can hardly be perſuaded, to look upon him with the Reverence due to a Meſ- ſenger from God. 45 When therefore he came into Galilee, the 45 Then when he was Galileans received and entertained him with come into Galilee, the Ga- lileans received him, having a great deal of Pleaſure; (compare Luke iv. ſeen all the Things that he 14, 15.) for many of them had been Wit- did at Jeruſalem, at the neſſes to his ſurprizing Miracles having ſeen Feaft: For they alſo went all the wonderful Things that he did at feru- unto the Feaſt. ſalem during the Feaſt of the Paſſover, (for they alſo came to the Feaſt;) and they had now an Expectation of ſeeing ſome of them 46 renewed. Jeſus therefore, encouraged by 46 So Jeſus came again this Readineſs of theirs to attend his Mi- into Cana of Galilee, where he made the Water Wine. niſtry, purſued his Journey till he came again to Cana of Galilee; which was the Place, where he before had made the Water Wine. And while he ſtayed at Cana, there was a And there was certain Nobleman belonging to King Herod's Nobleman, whoſe Son was fick at Capernaum : Court (d), whoſe Son was dangerouſly ill at 47 Capernaum; [Wh] when he heard that 47 When he heard that Jeſus was come out of Judea into Galilee, Jeſus was come out of Ju- dea into Galilee, he went went a certain unto (c) For Jeſus himſelf teftificd, that a Prophet has no Honour in his own Country.] There is no manner of Occaſion here, to render gap, although; for it is plain, that this is ſpoken as the Reaſon, why he rather choſe, to travel into thoſe Parts of Galilee, and not to go directly to Nazareth; which is particularly called his own Country, in Diſ- tinction from Galilee, and even from Capernaum. Luke iv. 23. (d) A certain Nobleman belonging to King Herod's Court. ] Though Herod was only Tetrarch of Galilee, yet was he commonly diſtinguiſhed by the Title of King ; (ſee Mat. xiv. 9. and Mark vi. 14. Sect. 77.) and as Capernaum lay in his Domi- nions, it is probable, that this was one belonging to his Court, who was a Nobleman of fome Diſtinction. For this is properly the signification of Bloidinos, which the Syriac and Arabic Verſions render, a Miniſter, or Servant of the King : And many have conjectured, that the Perſon who is here ſpoken of, was Chuza, Herod's Steward, whoſe Wife is thought to have been converted on this Occaſion, and became after- wards an Attendant on Chriſt. Luke viii, 3. (e) At to come and cure his Son, who was dying at Capernaum. 199 unto him, and beſought him went in Perſon at leaſt a Day's Journey (e)Sect. 31. that he would come down, croſs the Country, to him, and earneſtly in- and heal his Son; for he was treated him, that he would come down to John IV.47. at the Point of Death. Capernaum, and cure bis Son; for he was given over by the Phyſicians, and ſeemed 48 Then ſaid Jeſus unto. juſt ready to die. Feſus ſaid therefore unto 48 him, Except ye ſee Signs him, and them that were about him, I per- and Wonders, ye will not believe. ceive, that though the Samaritans ſhewed fo great a Regard to my Word, and the Report of my Miracles, unleſs you ſee with your own Eyes fome remarkable and repeated Signs and Wonders, you will not believe : There- by juſtly reproving him and them, for that Mixture of Suſpicion and Slowneſs of Faith, which he diſcerned in their Minds (f). 49 The Nobleman faith The Nobleman, weak as his Faith was, deter- 49, unto him, Sir, come down mined nevertheleſs to urge the Matter to the utmoſt; and therefore without any Ex- plication or Apology on that Head, ſays to him, Sir, I beſeech thee to come down, be- fore my Child die; for the Caſe is ſo extreme, that a Delay may be attended with the moſt 50 Jeſus faith unto him, fatal Conſequences. Upon which Jeſus, 50 Gó thy Way; thy Son to ſhew that it was not neceſſary for him liveth. And the Man be- lieved to go in Perſon to accompliſh the Cure, Fays to him, Go thy Way Home, for I aſſure thee, that thy Son is living, and at this In- ſtant, while I am ſpeaking to thee, is reco- vered from his illneſs. And the Man, tho” he had never ſeen, or heard of a parallel Cafe ere my Child die. ز - (e) At leaſt a Day's Journey.] This may be very fairly. inferred from ver. 52. as well as from the Accounts, the beſt Geographers give of the Situation of Cana and Capernaum. (f) Reproving him and them, for that Mixture of Suſpicion, &c.] It is neceſſary to ſuppoſe ſome fuch Reference, to illuſtrate the Juſtice of this Reproof; for in the general, it was very reaſonable to expect, that Chrif ſhould work Miracles in Proof of his Divine Miffion, as he himfelf does plainly intimate elſewhere. See John xv. 24. Who can tell, but the very perſon now applying to him, might have made ſome fuch Declaration, that he would never believe ſuch Things, till he ſaw them with his own Eyes ? Chriſt might mean by this Reflection to humble him, and to thew him a. Specimen of his extraordinary Knowledge, as well as Power. (8) Tho' John IV. 50. ther Importunity. 52 covered. left him. 200 Je sus miraculouſly cures him at a Diſtance. Sect. 31. Cafe (g), believed the Word that Jeſus Spoke lieved the Word that Jeſus e unto him, and went away without any far- had ſpoken unto him, and he went his Way. 51 Now the Day after he had took his 51 And as he was now Leave of Jeſus, as he was going down to going down, bis Servants Capernaum, ſome of his Servants met bim met him, and told him, ſay- ing, Thy Son liveth. on the Road, eager to bring him ſuch ac- ceptable News, and told him,] ſaying, Thy Son, who was ſo dangerouſly ill, is now re- And therefore, to compare it 52 Then enquired he of with the Account that Jeſus gave, he pre- began to amend: And they them the Hour, when he ſently enquired of them, what was the Hour faid unto him, Yeſterday at when he began to mend: And they ſaid unto the ſeventh Hour the Fever him, Yeſterday at the ſeventh Hour, or at One in the Afternoon, the Fever left him at 53 once, and he grew well on a ſudden. The 53 So the Father knew Father, therefore knew, that (it was) at the that it was at the ſame very Hour, in which Jeſus ſaid to him, Thy ſaid unto him, Thy Son liv- Son is reovered; and when he came to re- eth: and himſelf believed, . flect on the aſtoniſhing Circumſtances of the and his whole Houſe. Cafe, he and his whole Family believed, that the Perſon by whom ſo convincing and be- neficent a Miracle was wrought, muſt be, not only, as he before ſuppoſed, ſome great Prophet, but even the Meffiah himſelf. 54 This is again the Second Miracle which 54. This is again the fe- Jeſus performed at Cana ; and he wrought when he was come out of cond Miracle that Jeſus did, it, when he came out of Judea into Galilee ; Judea into Galilee. a Circumſtance in which it agreed with the former (b). I M P R O V E M E N T. John iv. 44. OW unreaſonable are the Paſſions and Prejudices of Mankind, and this in particular, that a Prophet ſhould have no Honour in his own Country! One would have imagined, that Jeſus at leaſt, free (8) Tho'he liad never ſeen, or heard of a parallel Cafe.] It is plain he had heard of Chriſt's Miracles, but this is the firſt recorded, in which he cured the Patient at a Diſtance, and probably was hitherto in this Reſpect unequalled. (b) A Circumſtance in which it agreed with the former.] Compare John i. 43. and ií. 1. That the Words muſt be taken with ſuch a Limitation, evidently appears from what John had before ſaid of the many Miracles which Chriſt had already wrought elſewhere. See John ii. 23. and iii. 2. Hand 20L 1 Reflections on the Cure of the Nobleman's Son. free as he was from all the Follies of Childhood and Youth, ſhould Sect.31. have been an Exception; nay indeed, that he ſhould have been pe- culiarly honoured there, where his early Wiſdom and Piety could not but be obſerved. Our Lord however intended them a Viſit, even at Nazareth; and Ver. 43. it is the Duty of his Miniſters, to bear their Teſtimony, whether Men will bear, or whether they will forbear. Yet ſhould they learn of their great Maſter, to ftudy as much as they can, to obviate thoſe Prejudices which might prevent their Uſefulneſs, and ſhould uſe the moſt prudent and gentle. Methods to vanquiſh thein. Such was this beneficial Miracle of our Lord; which may afford us many Particulars worthy of our Notice. With what Affection and Zeal, does this tender Parent apply to Chriſt, on the Sickneſs Ver. 47. of his Child! Let us not be leſs importunate, when ſoliciting Spiri- tual. Bleſſings, in behalf of our dear Offspring: And ſo much the rather, as their Lives are ſo precarious, and we know not how ſoon Ver. 49. theſe lovely Flowers may be cut down, and all farther Petitions for them be for ever ſuperſeded. Our Lord, while at a Diſtance from the Patient, wrought and Ver. 50,51. perfected the Cure. And has he not ſtill the ſame Divine Power, though he does not exert it in the ſame miraculous Way? Let not his bodily Abſence abate our Faith, while praying for others, or for ourſelves. Salvation now came to this Houſe, and Bleſſings infinitely more Ver. 53. valuable, than noble Blood, or ample Poſſeſſions, or royal Favour, or recovered Health could give; for the Cure wrought on the Body of one, was a Means of producing Faith in the Hearts of all. Bleſſed Jeſus! thy Power was no leſs employed in the latter, than in the former. Oh may that Power work in ſuch a Manner on our Souls, as that we all may be diſpoſed, cordially to receive thee, and chear- fully to venture our eternal All upon thee! May we and our Houſes concur in ſo wiſe and happy a Reſolution : And not infiſting upon Evidence beyond what thy gracious Wiſdom has thought fit to give Ver. 48. us, may we candidly receive the Light we have, and faithfully im- prove it ſo, as to be at length intitled to the Bleſſedneſs of thoſe, who have not ſeen, and yet have believed! (Fohn xx. 29.) VOL. I. CC SECT. 202 CHRIST having taught in other parts of Galilee, S E C T. XXXII. CHRIST preaching at Nazareth, is at firſt admired, but immediately after rejected: The People there making an Attempt upon bis Life, he leaves them, and comes to Capernaum. Luke IV. 14,-30. SECT. 32. IT LUKE IV. 14. LUKE IV. 14. T has already been obſerved, that after AND Jefus returned in John the Baptiſt was impriſoned, and the Power of the Spirit Luke IV. 14.7eſus was acquainted with it, he left Judea, out a Fame of him through into Galilee, and there went and returned into Galilee ; and from what all the Region round about. follows it will be plainly ſeen, that he went thither under the Guidance, and in the Power of the Spirit (a); for as a mighty Impulſe on his own Mind determined him to under- take the Journey, ſo an amazing Divine Energy attended his Progreſs through it; and his Renown was ſpread abroad, as ſoon as he arrived in Galilee, and went through all 15 the neighbouring Region. And ready to 15 And he taught in their embrace all Opportunities that offered to irr- Synagogues, being glorified ſtruct the People, he went from Place to Place, and taught in their Synagogues, with univerſal Admiration and Applaule (b). 16 And having thus prepared his Way, he came at length to Nazareth, where it has zareth, where he had been been obſerved before, (Mat ii. 23. and Luke brought up : and, as his Cuf- tom was, he went into the ii. 51.) that he was educated; and according Syna- to his Cuſtom, which he conſtantly obſerved there, and elfewhere, be entered into the Sy- nagogue of all, 16 And he came to Na- (a) In the Power of the Spirit.] It ſeeins a very wild Thought of Mr. Fleming?S, that this intimates, Chriſ was tranſported through the Air hither, after his Temptation in the Wilderneſs. See Flem. Chriftol. vol.ii. pag. 315. (b) With univerſal Applauſe : doza SOLLEVOS UTTO railwv.] Our Tranſlation, which has rendered it, being glorified of all , is indeed more literal: But to glorify a Preacher is an uncommon Phraſe in Engliſh; and that I have uſed is ſo plainly equivalent to the other in Signification, that I hope it may be allowed as very juſt . (0) Being read. comes afterwards to Nazareth, and preaches there. 203 Synagogue on the Sabbath- nagogue on the Sabbath-Day; and out of Re-Sect. 32. Day, and ſtood up for to gard to the high Reputation he had lately Luke IV.160 gained, being deſired by the Ruler of it to officiate (c), he ſtood up to read the Scriptures, which made a conſtant Part of their publick Worſhip. (See Acts xv. 21.) 17. And there was deli- Ånd the Book of Iſaiah the Prophet was 17 vered unto him the Book delivered to bim, a Paragraph of the Law of the Prophet Efaias; and when he had opened the having been read before; and unrolling the Book, he found the Place Volume of the Book (d), be found that Place where it was written, of it, (Iſa. Ixi. 1, 2, 3.) where it was written 18 The Spirit of the Lord to this Effect (e) ; “ The Spirit of the 18 is upon me, becauſe he hath “ Lord is upon me in an abundant Degree, anointed me to preach the Goſpel to the Poor, he hath for the important Purpoſe, to which he « bath anointed me (f), and ſolemnly ſet me “ apart; and important indeed it is, [for " he hath ſent me, to preach good News to the “ Poor and Afficted (8), to heal thoſe whoſe « Hearts ſent (c) Being deſired by the Ruler of it to officiate.] One cannot but be amazed at the Ignorance of Suidas, in arguing from hence, that Chriſt was a Prieſt. It is well known, that any Man of Gravity and Reputation mights at the Requeſt of the Ruler, officiate on ſuch Occaſions. Compare Aets xiii. 15. (d) Unrolling the Volume of the Book.] So avarluas properly ſignifies, and I chuſe to retain it, that the Form of the Books then uſed may thus be recollected: They were, as the Copies of the Old Teſtament in the Jewiſh Synagogues now are, long Scrolls of Parchment, that were rolled upon two Sticks. The Reader may ſee an excellent Account of them, in Mr. Jer. Jones's Vindication of St. Matthew's Goſpel, chap. 15. pag. 151,-170. And this Form of their Books ſhews in the moſt convincing Man- ner, how improbable ſuch Tranſpoſitions are, as thoſe learned Harmonizers, Mr. Whiſton, and Mr. Manne, make the Foundation of their reſpective Hypotheſes. (e) It was written to this Effect.] It is evident, that the Quotation, as it ſtands here, does neither exactly agree with the Hebrew, nor the Septuagint. The many old Copies, in which that Clauſe, lacatdi TPS OUV! Etpilepcuss tnv xoposav, to heal the Broken- hearted, is wanting, has inclined many learned Criticks, with Grotius, to ſuppoſe it added from the Hebrew: But one would rather conclude, that Chriſt read the Paf- ſage as it was, and that theſe Words might accidentally be dropped by ſome early Tranſcriber. (f) For the purpoſe, to which he hath anainted me : X EVEREV S Xple us.] It is very dif- ficult to explain the Connection of the Two Clauſes in this Paſſage, if we render el'l'kev either becauſe, or therefore; and I cannot recollect, that it ever ſignifies becauſe. But the Tranſlation I propoſe ſeems to remove the Difficulty. See Atts xix. 32. (8) Poor and Amicted.] Grotius well obſerves, that it is probable fome Copies might read Ov9y, the Poor, inſtead of O'rgy, the Meck, which is the Word made uſe of in Iſaiah. And as to that Clauſe, of reſtoring Sight to the Blind, which is omitted in Ifaiah, I am not able to determine, whether our Lord in his Diſcourſe borrowed this Člauſe from Iſa. xlii. 7. by Way of Illuſtration; or whether (as Dr. Prideaux ſup- Сс 2 poſes, 5 1 86 204 Having read a Paſſage of Iſaiah to them, Sect. 32.“ Hearts are broken with Sorrow, to proclaim fent me to heal the Broken- " free Diſmiſſion to wretched Captives, even hearted, to preach Deliver- Luke IV.18. « the Recovery of Sight to them that are recovering of sight to the ance to the Captives, and « Blind in Priſon, [and] to ſet thoſe at Li- Blind, to ſet at Liberty them berty who are bruiſed with the heavy Load that are bruiſed, 19 os of their Fetters (h); In a Word, to 19 To preach the accep- proclaim, as by the Sound of a Trumpet, table Year of the Lord. " that welcome Year of the Lord (i), which « the Year of Jubilee, pleaſing and grateful " as it is, can but imperfectly repreſent, tho? Debts are then forgiven, and Slaves releaſed, and Inheritances reſtored to their “. original Owners." And having rolled up the Book, which was 20 And he cloſed the a long Scroll of Parchment, be delivered it Book, and he gave it again to the Miniſter and fat to the Servant of the Synagogue, whofe down; and the Eyes of all proper Office it was to take Care of it; and them that were in the Syna- on then according to the Cuſtom of the Jewiſh gogue, were faſtened Rabbies, fate down to preach ; (ſee Mat. V. I. xxiii. 2, 3. xxvi. 55. and John viii. 2.) and the Eyes of all in the Synagogue were atten- tively fixed upon him, as they were very cu- rious to know, what he would ſay on a Scripture, which ſeemed.ſo plainly to refer to the Meſſiah (k:). And: 2:0 him. poſes, in his Connection, vol. ii. pag. 547.) it was taken from fome Chaldee Targumą: which is now loſt. (b) Sight to them that are Blind, and to ſet thoſe at Liberty who are bruiſed.] It is beautifully obſerved by the judicious Mr. Cradock, in his excellent Book on the Evan- geliſts, that the former Clauſe feenis an Alluſion, to the wretched State of thoſe Pris joners, who, according to the inhumane Cuſtom ſtill retained in the Eaſtern Countries, had their Eyes put out: And with regard to ſuch as theſe, this great Deliverer is repre- fented as reſtoring them, a Work far beyond all Human Power. See Cradock's Harm. pag. 69. – I take them to be the ſame with thoſe, who are fpoken of in the next Clauſe, as bruiſed with the Weight of their Fetters; for it is plain, that even Blind Eaptives were ſometimes loaded with them; as was the Caſe with Samſon, Judg. xvi. 21. and with Zedekiah, 2 Kings XXV. 7. (i) That welcome Year of the Lord.] It is ſtrange, that any antient, or modern Wri- ters, ſhould argue from hence, that Chriſt's Miniſtry laſted but one Year, or a little more. One might as well plead, from 2 Cor. vi. 2. that the Day of Salvation in- cluded, but one natural Day. - Here is a plain Allufion to the Jubilee. Compare Lev. xxv. 9, 10. and Pſal. lxxxix, 15. (k) A Scripture, which ſeemed ſo plainly to refer to the Meſſiah.] Though many Commentators of Note apply Ja. lxi. I, to the good News of the Diſmiſſion of the Jews A ; be foews it to be now fulfilled in him. 205 21 And he began to ſay And be began to ſpeak at large from this Secr.32. unto them, This Day is this excellent and ſuitable Paſſage ; and the main Scripture fulfilled in your Tendency and Purport of his Diſcourſe was LukeIV.21. to ſay to them, To-day this Scripture, I have now been reading, is remarkably fulfilled in your Hearing ; for I am the Perſon, foretold under this Character, and ſent with ſuch ample Powers, to fulfil theſe Purpoſes of the Divine Mercy. 22 And all bare him And, ſtrong as their Prejudices were a- 22 Witneſs, and wondered at gainſt him, they all, by their very Counte- the gracious Words, which proceeded out of his Mouth. nances, (ſee Job xxix. 11.) bore their Teſti- And they ſaid, Is not this mony to him, as a moſt excellent Preacher Joſeph's Son? and were aſtoniſhed at thoſe graceful, as well as comfortable Words (1), which proceeded out of bis Mouth; ſo that they could not forbear ſaying to each other, even while he ſpoke, Is not this he, that was brought up among us, the Son of yoſeph the Carpenter? and if it be, how is it poſſible that a Man of ſo mean an Education, ſhould be able to diſ- courſe thus excellently well ? 23 And he ſaid unto And he ſaid to them farther, You will un- 23. them, Ye will ſurely fayun- doubtedly ſay to me in the Words of that com- fician, heal thyſelf; what- mon Proverb, Phyſician, cure thyſelf ; [and] ſoever we have heard done for the Satisfaction of thy own Relations and in Capernaum, do alſo here Neighbours, if thou art really ſo extraordi- in thy Country nary a Perſon, do alſo bere at Home in thine own Country thoſe miraculous Works, which, as we have beard, were done at Capernaum, and Fews from Babylon ; I refer it to the impartial Reader to judge, whether it be not much more probable, that ver. 4, 5, 6. (where the Prophet ſpeaks, of repairing the waſte Cities, planting Vineyards, &c.) may be either meant in a Spiritual Senſe, or li- terally predict the Temporal Proſperity of the Church after the Converſion of the Jews; than that Chrift ſhould miſtake the true senſe of the Text, or build his Argument on a mere Alluſion. See Dr. Sykes's Vindication of Chriſtianity, pag. 259. and. Jeffery's True Grounds, pag. 120. (1) Aſtoniſhed at thoſe graceful Words.] The Phraſe in the Original, 2070s TNS: XO- piros, literally ſignifies Words of Grace ; which, it is probable, may refer to the agree- able Manner of Chriſt's Diſcourſe, as well as to the Matter of it: And as they could not but take Notice of the Majeſty and Grace with which he ſpoke, ſo it muſt natu- rally fill them with Aſtoniſhment, conſidering the Meanneſs of his Birth and Educa- tion. See Elſner, in loc. (m) At 1 LukeIV.24. 206 He is reječted by his own Countrymen, Sect. 32. and elſewhere (m). But to expoſe the 24 And he ſaid, Verily I Vanity of this Suggeſtion, he went on, and ſay unto you, No Prophet is " ſaid, Verily I ſay unto you, that no Prophet is accepted in his own Coun- try. acceptable in his own Country; (compare John iv.44. pag. 198.) and therefore I know that you,, who have been acquainted with me from my Infancy, will, through Envy and Prejudice, refuſe me an Opportunity of work- ing ſuch Miracles, and would indeed be ſtill as obſtinate and unbelieving as before, if you 25 ſhould ſee them. Bilt let it be remem- 25 But I tell you of a bered by you, that God ſometimes puniſhes Truth, many Widows were Men for this unreaſonable Temper, by di- in Iſrael in the Days of E- lias, when the Heaven was recting his Prophets to confer thoſe Favours on Strangers, of which their Countrymen, and Neighbours, have rendered themſelves ſo unworthy. For thus, I tell you as a cera tain Truth, which well deſerves deration, that there were many poor Widows in Ifrael, in the Days of Elijah, when the Heoverz ſhut your Confia . (m) At Capernaum, ånd elſewhere.] It is ſtrange, that Dr. Clarke, and many others, Thould lay ſo much Streſs, as they do on this, as an Argument to prove, that this Viſit to Nazareth was made after that to Capernaum, in which thoſe Miracles were wrought, which are recorded, Mark i. 21,-34 and Luke iv. 33–41. (Sect. 35, 36.) when Luke himſelf ſo plainly ſays, that he came down from Nazareth to Caper- naum, and then gives an Account of thoſe Miracles; (Luke iv. 30, & ſeq.) and Matthew alſo introduces the Hiſtory of them, with ſaying, (Mat. iv. 13.) that leaving Nazareth; he came and dwelt at Capernaum.-- We are expreſsly told by John, that Jeſus, after the Miracle which he wrought at Cana in Galilee, went with his Mother and his Brethren and Diſciples to Capernaum, and continued ſome Time, though not very long there: (John ii. 12. Sect. 24.) And it is very poſſible, he might viſit it again in his paſſing through Galilee, (John iv. 43, 44. Sect. 31.) which if he did, after the Cure wrought on the Nobleman's Son there, (which undoubtedly preceded this Viſit to Nazareth, he would certainly meet with ſome extraordinary Regard, as the Cure was performed at a Diſtance, and many other Miracles might then be wrought there : So that this Paſſage may refer to theſe and other Miracles, not particularly recorded by Luke; as we have ſeen before, that Fohn refers to others, (John ii. 23. and iii. 2.) which neither he himſelf had inentioned, nor indeed any of the reſt of the Evangen lifts. — If it be aſked, why Chriſt did not perform ſuch Miracles here, as elſewhere? we anſwer, - that this whole Diſcourſe is intended to prove, that God might diſ- penſe theſe extraordinary Favours as he pleaſed ; -- and they do not appear to have brought their Sick to him, and ſeem to have ſuſpected his Power; (compare Mat. xiii. 58. and Mark vi. 5. Sect. 73.) a Suſpicion, the Unreaſonableneſs of which was great- ly aggravated, by the credible Report of what he had done in the Neighbourhoods and by the Knowledge they had of his early Piety and exemplary Behaviour. (n) The > 1 Widow. 1 who thruſt him out, and would have killed him. 207 Thut up three Years and fix Heaven was, as it were, ſhut up for three Sect. 32. Months, when great Famine Years and fix Months (n), ſo that there was was throughout all the Luke IV.25. Land; no Rain, and a great Famine prevailed in all 26 But unto none of them the Land : And yet. Elijah was ſent to 26 was Elias fent, fave unto none of them, with a miraculous Supply of Sarepta, a City of Sidon, un- Meal and Oil, but to a Widow Woman at sa- to a Woman that was a repta, [a City] of the Gentiles, in the Coun- 27. And many Lepers try of Sidon. (1 Kings xvii. 9.) And there 27 were in Iſrael in the Time were alſo many Lepers in Iſrael, in the Time of Eliſeus the Prophet; and of Eliſha the Prophet, yet none of them was ſaving Naaman the Syrian.' miraculouſly cleanſed, but that ſingular Fa- vour was beſtowed on Naaman the Sy- rian (c), a Gentile, and one of a hoſtile Nation. (2 Kings v. 14.) Preſume not therefore on your being my Countrymen and Neighbours, ſo as on that Account to re- ject my Meſſage ; left you provoke Gon to ſend thoſe Bleſſings to Strangers, and even to Gentiles, of which ſuch Infidelity and Ingratitude would render you unworthy. 28 And all they in the Nothing could be more diſagreeable to 28 Synagogue, when they heard theſe Things, were filled them than ſuch an Intimation, and all that with Wrath, were in the Synagogue, when they heard theſe Things, were filled with the moſt outragious 29 And roſe up, and Fury: And riſing up at once, in a tu- 29 thruſt him out of the City; multuous Manner, without any Reverence to the Place or Day, or any Senſe of Juſtice or common Humanity, they violently caſt him out of the Synagogue, and out of the City and 1 too (n) The Heaven was ſhut up for three Years and fix Months.] This is again aſſerted by the Apoſtle James, (chap. v. 17.) either as grounded on our Lord's Authority here, cr as a Circumſtance eſtabliſhed by Tradition; for in both Places it is ſpoken of as a Thing well known: Nor can we doubt, but the Account is very exact, though the particular Time is not determined in the Old Teſtament, nor is it certainly deducible from it. --Lightfoot, and others have obſerved, that there is ſomewhat here remarkable in this Circumſtance of Time, as it agrees with the Continuance of Chriſt's publick. Miniſtry; that as Elijah fout up Heaven by his Prayers, ſo that it rained not on the Earth, by the Space of three years and fix Months, fo from the Baptiſm to the Death of Chrijl, the Hervers were opened for the like Space of Time, and his Doctrine drop- ped as the Rain, and his Speech diſtilled as the Dew. (Deut. xxxii. 2.) See Lightfooi's Harmony, and Grotius, in loc. (0) Nore of them was cleanſed, but Naaman the Syrian.] Of the Force of the Particle en here, and in ſome other remarkable Places, ſee the Note on John xvii. 12, (D) Paſed vol ii, Sect. 179. 208 He miraculouſly eſcapes from their Fury. Sect. 32.too ; and brought him tò the very Brow of and led him unto the Brow the Mountain, on which their City was built,' of the Hill, (whereon their Luke IV.29. that they might caſt him down headlong, and might caſt him down head- City was built,) that they go daſh him to pieces. But Jeſus, when he long. had permitted their Madneſs to go thus far, 30 But he paſſing through the midſt of thein, went corifounded their Sight in ſuch a miraculous Manner, that he paſſed through the midſt of them unknown (p), and went away to the neighbouring City of Capernaum, where he abode for ſome Time: his Way. - 1 M P R 0 7 E M & V T. Lute ir, 16. We fee, that it was the Cuſtom of our Bleffed Saviour, to fre- Ver. 17. E , Luke iv. 16. quent the Synagogues every Sabbath-Day: How well theres fore does it become his Servants, to be conſtant in their Attendance on public Ordinances, eſpecially fince thoſe of the Goſpel are in many Reſpects ſo much nobler, than any which the Mofaic Inſti- tution would admit! In the Synagogues the Scriptures were conſtantly read; and it is Matter of pleaſing Reflection, that in all Ages of the Chriſtian Church, the reading them hath uſually been made a Part of the Ser- vice in moſt of its ſolemn Affemblies. Let it ſtill be ſo with us, for this Reafon among others, that fo glorious a Teſtimony to the Genuineneſs of Scripture, may not be impaired in our Hands, but tranſmitted to thoſe that ſhall ariſe after us: And ſurely the Old Teſtament, as well as the New, deſerves our attentive Peruſal; in which, if we are not ſtrangely negligent, or ſtrangely prejudiced, we muſt often meet with remarkable Prophe- cies of Chriſt, ſhining with a pleaſing Luſtre, like Lights in a dark Place. (2 Pet. i. 19.) How amiable a View of him is given, in that Ver, 18, 19. which he now opened? Let us ſeriouſly attend to it. It is a moving Repreſentation, that is here made, of the deplorable State in which the Goſpel finds us! The helpleſs Priſoners of Divine Juſtice, the wretched Captives of Satan, ſtripped and wounded, the Eyes of our (P) Paſſed through the midſt of them unknown.] Whether the Miracle lay, in ren- dering himſelf entirely inviſible, or in putting on ſome other Form, or in affecting their Eyes, or Minds, in ſuch a Manner that they ſhould not know him, we cannot certainly determine; but it ſeems evident, that there was ſomething miraculous in the Caſe. Compare John viii. 59. Luke xxiv. 16and 2 Kings vi. 18, -20. Reflextions on his Treatment at Nazareth. 209 our Underſtanding blinded, and the Powers of our Souls enfeebled, Sect. 32. and, as it were, bruiſed with thoſe Chains, which Prejudice and Vice have faſtened upon them! But in theſe miſerable Circumſtances, Jeſus appears, to open the Doors of our Priſon, to ſtrike off our Fet- ters, and even to reſtore our Sight. He comes to enrich our im- poveriſhed Souls, and to preach a far better Jubilee, than Moſes could . proclaim ; the free Forgiveneſs of all our Sins, and the Re- covery of an Inheritance of Eternal Glory, Surely it ſhould be to us a moſt acceptable Time. Bleſſed are the People that know this joyful Sound; they shall walk, O Lord, in the Light of thy Counte- nance ! (Pſal. lxxxix. 15.) In ſome Senſe, this indtructive and comfortable Scripture is this Ver. 21, 22. Day fulfilled in our Ears likewiſe. Let us alſo bear our Teſtimony to the gracious Words of this welcome Meſſenger, whom GOD hath anointed for ſuch happy Purpoſes. One would have imagined, that while the Eyes of his Au- Ver. 20. ditors were fixed upon him, their Souls ſhould have drank in his Doctrine, as the thirſty Earth ſucks up the Rain, and that every Heart ſhould have been opened to embrace him. But, O Bleſ- fed Jeſus, while thou art preaching theſe glad Tidings of great Foy, what a Return doſt thou find! Thou art ungratefully re- Ver. 28, 29. jected, thou art impiouſly aſſaulted; and had their Rage and Ma- lice been able to prevail, the joyful Sound would have died into emp- ty Air, as ſoon as it began, and this thy firſt Sermon at Nazareth, had been thy laſt. Thus diſdainfully art thou ſtill rejected by Multitudes, who ſtill hear the ſame Meſſage, ecchoing from thy Word. And is there not a Malignity in the Hearts of Sinners, which might lead thoſe of our own Days, to the outragious Wickedneſs of theſe Naza- renes, were their Opportunities the ſame, rather than they would bow their ſtubborn Hearts to the Obedience of Faith? But while they are crucifying thee afreſh by their Sins, and putting thee to open Shame, may we honour thee as the Son of GOD, the Sa- viour of Men; and labour by the Ardour of our Love, and the Steadineſs of our Obedience, in ſome Meaſure to balance the In- gratitude of thoſe, who while they are oppoſing thee, are deſtroy- ing themſelves ! 1 VOL. I. D d SECT 2 IO On leaving Nazareth, CHRIST goes to Capernaum, $ E C T. XXXIII. CHRIST goes to Capernaum, and teaches in the Syna- gogue there with great Acceptance; and calls Peter and Andrew, and James and John, to a more ſtated Attendance upon him. Mat. IV. 13,-22. Luke IV. 31, 32, Mark I. 16,-20. tali ; MAT. IV. 13. MAT. IV. 13. SECT. 33: AND Jefus, leaving Nazareth, from AND leaving Nazareth, Mat. IV. 13. in the ungrateful Manner that was before Capernaum, [a City of Ga- lilee,] which is upon the deſcribed, came and dwelt for a while at Sea-coaſt, in the Borders of Capernaum, which was a conſiderable City Zabulon and Nephthaliin ; of Galilee, that lay on the Sea-coaſt, even on [Lukę IV. 31.-] the Northern Shore of the Lake of Genne- ſareth, in the Confines of Zebulon and Naph- and from thence he made ſeveral ſmall Excurſions, to viſit the neighbouring Places. 14 And this was ordered by a ſpecial Divine 14 That it might be ful- Providence, that what was faid by the Pro- Efaias the Prophet, ſaying, filled, which was ſpoken by phet Iſaiah, (chap. ix. 1, 2.) might be ful- 15 filled (a), When ſpeaking of the Land 15 The Land of Zabu- of Zebulon, and the Land of Naphtali, by Ion, and the Land of Neph- the Way of the Sea, and the Country about Sea, beyond Jordan, Galilee thoſe Parts of Jordan (6), which is called of the Gentiles : by the general Name of Galilee of the Gen- tiles (c), (becauſe ſo many Gentiles were early (a) That what was ſaid by the Prophet Iſaiah might be fulfilled.] The common Tranſlation is, Word for Word, correſpondent to the Original: But the Senſe, as it ſtands here, is ſo entirely the ſame, that I was unwilling to ſpoil the Structure of the Paraphraſe, by crouding in the Word ſaying ; nor do I think ſuch an Exactneſs ne- ceſſary, in order to render a Verſion perfectly faithful. (b) About thoſe Parts of fordan.] That wspav ſometimes has this Signification, will appear, by comparing 7oh. xii. 1, 7. and Numb. xxxii. 19. Septuag. (c) Galilee of the Gentiles.] The learned Drufius has given a large Account of the Reaſon of this Name, and concludes, it was the Upper Galilee, in the Land of Naph- tali, whereas the Lower lay in Zebulon, and Capernaum was ſituated on the Confines of both. Grotius traces the Name up to Gen. xiv. I. but moſt Commentators refer it to 1 Kings ix. 11.-13. fuppofing that Solomon's giving a Tract of Land here to Hi- ram, 1 66 fiah among where they are much enlightened by his Preaching. 211 early ſettled there, and had filled it with a Sect. 33. Variety of Superſtitions,) he ſays, 6. That though God had once made theſe Na- Mat. IV. 15. « tions vile, yet he would hereafter render " them glorious (d); ſince even there, by “ the Settlement and Preaching of the Mel- 16 The People which fat them, The People that ſate 16 in Darkneſs, faw great " in Darkneſs, ſaw (that is, ſhould ſurely Light; and to them which ſat in the Region and Sha- " fee) a great and glorious Light, to diſperſe dow of Death, Light is “ that Ignorance and Vice which before ſprung up « clouded them; and even to them that ſatë, “ miſerable, and helpleſs, in the dark Re- gion and gloomy Shadow of Death it- « felf, in the moſt melancholy and the “ moſt dangerous Condition, Light has re- " markably ſprung up (e), to chear their " Hearts, and guide them into the Ways of « Peace and Happineſs.” 17 From that Time Je- And from that Time of his Departure into ſus began to preach, and to Galilee (f), Jeſus began to preach, in all the Places 17 ram, occaſioned it to be filled with Foreigners, and to be peopled with a Mixture of Phænicians, Egyptians, and Arabians ; according to the Account that Strabo gives, Geograph. lib. xvi. pag. 523. (d) Though God had made them vile, yet he would hereafter render them glo- rious.] I follow Mr. Mede's juſt and beautiful Verſion, and Interpretation, of Ifa. ix. 1. See Mede's Works, pag. 101, 102. and Jeffery's Review, pag. 125, 126. where that Interpretation is both vindicated and improved: And I fee no Reaſon to doubt, that it is originally meant of the Illumination and Honour, theſe afflicted Countries fhould receive, by the Preſence and Preaching of Chriſt. (e) Light has Sprung up.] The Heathen Writers repreſented the Arrival of ſome great Publick Benefactor in a Place, as a new Light ſprung up in the midſt of Dark- neſs. See Elſner, Obferv, vol. i. pag. 19. (f) From that Time of his Departure into Galilee.] It is but juſt before , that Mat- thew ſpeaks of Chrijt's Depariure into Galilee, (ver. 12.) and it is much more pro- bable, that he refers in general to this, than to the Time of his leaving Nazareth, (which he has mentioned in ver. 13.) as it is evident from Luke iv. 14, 15. and John iv. 43,-45: that Chriſt began to preach in the Synagogues of Galilee, before he went to Nazareth. And thus I might have introduced this Text as parallel to Mark i. 15: but that I would avoid, as much as poſſible, breaking the Thread of the Narration. Compare Notes (6) and (c), in Sect. 31. pag. 197, 198. The attentive Reader will eaſily perceive, that I ſuppoſe our Lord made only one Tour about Galilee in the four or five laſt Months preceding his Second Paſſover, of which Matthew gives a general Account below, Mat. iv. 23–25. Sect. 36. Nor can I ſee, that Sir Iſaac Newton had any juſt Reaſon to conclude it a Second Circuit quite diſtinct from the former. It is true indeed, that our Lord is ſaid, Mat. iv. 13. after leaving Nazareth, to have come and dwelt at Capernaum : But if that ſhould be allowed to imply his making this Dd 2 the SECT. 33 212 His Word is attended with Authority and Power. Places that he came to, in a more publick fay, Repent, for the King- Manner, and to ſay, Repent, and turn unto dom of Heaven is at hand. Mat. IV. 17. the Lord, for he is now fulfilling his antient Promiſes, and the Kingdom of Heaven is at Luke IV. 31. hand (8). And this was the Doctrine LUKE IV.-31. And which he was teaching them, during the [he] taught them on the Sabbath-Days. Time of his Abode at Capernaum, and this he made the Subject of his Preaching in their Synagogue on the Sabbath-Days ; not being diſcouraged by the ill Uſage that he met with at Nazareth, upon his preaching of the 32 fame Doctrine there. And they were 32 And they were afto- powerfully ſtruck (h), and very much af- niſhed at his Doctrine; for his Word was with Power. fected with his Doctrine ; for his Word was attended with an Air of Authority and Ma- jeſty, which incomparably exceeded that low and ſervile Manner of Preaching, which the Scribes and Phariſees commonly uſed, in retailing their precarious Traditions and in- fipid Comments to the People. Mark I, 16. And it was about this Time, that as Jeſus MARK I. 16. Now as was walking by the Sea of Galilee, he ſaw of Galilee, he ſaw (two Bre- by two Brethren, that have been already men- thren,] Simon (called Peter,] tioned (i), Simon, who was alſo called Peter, and and 1 the Place of his more ſtated" Reſidence, ſo as to call it his Home, it is evidently inti- mated, that he did not ſtay long in it at firſt, and ſhortly after it is ſpoken of only as one of the Cities in which he was ſent to preach: Mark i. 38. Nor can I find, that after he began to preach, he ever continued long in any one place. (g) The Kingdom of Heaven is at hand.] See Note (h) on Mat. iii. 2. pag. 97. (b) Powerfully ſruck.] See Luke ii. 47, 48. Note (e), pag: 91. (i) Two Brethren, that have been already mentioned.] John gives us an Account, (chap. i. 40,—42. Sect. 21.) that Andrew and Simon had before been called to the Knowledge of Chriſt, upon the Banks of Fordan, and that the Name of Peter had been then given to Simon: And it is probable, that from their firſt Acquaintance with him, they followed Jeſus for ſome Time, and went with himn to Cana, and Caper- naum, (john ii. 2, 12. Sect. 23, 24.) and afterwards to Jeruſalem, (Fohn ii. 13, 17. Sect. 24.) and tarried with him while he continued in Judea. (John iii. 22. Sect. 27.) But when the Phariſees grew jealous of the Number of his Followers, and Herod was offended at the Popularity of John, we may ſuppofe, that Jeſus at his Return to Galilee, might think it prudent to diſmiſs, his Diſciples for a Time, till he himſelf had gone about from Place to Place to preach the Goſpel, and had informed the People more particularly of the Character of his Perſon, and the Nature of his Doctrine: Or poſſibly they might leave him at the Time, when the Samaritans prevailed upon him to go with them to their City; (John iv. 40. Sect. 30.) for after this we read no 213 come Peter and Andrew are now called to attend him ftatedly. and Andrew his Brother, and Andrew his Brother, caſting a Net into Sect. 33. caſting a Net into the Sea; the Sea; for by their Occupation they were (for they were Fiſhers :) (Mat. IV. 18.] And after ſome Circumſtances, Mark I. 17. Fiſhers. 17 And Jeſus ſaid unto an Account of which will preſently be given, them, Come ye after me, (Sect. 34.) Jeſus ſaid to them, Come after and I will make you to be- Filhers of Men. me, and from henceforth attend me con- [MAT. IV. 19.] ſtantly in the Courſe of my Miniſtry, and I will make you to become Fiſhers of Men, and give you ſuch abundant Succeſs in your Miniſtry, that the Number of Souls con- verted by you, ſhall be greater than that of the Fiſh you have been uſed to catch. 18 And ſtraightway they And they being ſtruck with a very wonder- 18 forſook their Nets, and fol- ful Miracle (k), the Particulars of which lowed him. (Mat.IV.20.] will preſently be related, immediately forfook their Nets, though the fiſhing Trade was all they had to depend upon in Life, and fol- lowed him. 1.9 And when he had And going a little Way from thence, he 19 gone a little further thence; Saw two other Brethren, James the Son of (] James Zebes * no more of bis Diſciples being with him, till he now found them at the Sea of Galilee. For they no ſooner were gone Home, but they returned again to their old Employ- ment, and continued in it, till they were now taken off from any further Regard to their Worldly Buſineſs, and were particularly called by Chriſt to a conſtant and ſtated Attendance upon him. See Lightfoot's Harmony, on Luke v. 3. (k) Being ſtruck with a very wonderſul Miracle.] The Account of this Miracle, (which is recorded by Luke, chap. V. 1,-11.) I ſhall conſider in the next Sedžion, and ſhall there give my Reaſons, in Note (a), for fuppoſing it happened at this Time, and was not, as Mr. Whifton would have it, the Occaſion of another Call to theſe Diſciples. But I would here obſerve, that beſides him, ſome who agree with me in this Particular, yet out of Regard to the ſuppoſed Regularity of St. Luke's Narration, place this Call of the four Diſciples, after the Ejection of the Devil , and the Cure of Peter's Mother-in-Law, at. Capernaum, and Chriſt's Travels through Galilee, which are recorded, Mat. viii. 14, 15. iv. 239-25. and Mark i. 21,-39. (Sect. 35, 36.) See Cradock, Le Clerc, Wells, Clarke, and L’Enfant, in their Harmonies. But they ſeem to have forgot, that St. Mark expreſsly aſſerts, (chap. i. 21.) that after the Call- ing of theſe four Diſciples, They went into Capernaum, and ſtraightway on the enſuing Sabbath he entered into the Synagogue, and there caſt out the Devil, &c. and then, (ver. 29.) forthwith when they were come out of the Synagogue, they entered into the Houſe of Simon and Andrew, with James and John, and Simon's Mother was cured. — Now it ſeems one of the moſt important Rules, for ſettling the Harmony of the Evangeliſts, that where any One of them has expreſsly aſſerted, that he follows the Order of Time, we ſhould, in Regard to him, tranſpoſe others, who do not aſſert equal Exactneſs in that Particular. (See Jones's Vindication of Matthew, pag. 111, 112.) This is the Caſe here, and therefore I have here tranſpoſed not only Luke, but alſo Matthew, who uſes Notes of Time much more frequently, and ſeems to me in the main more exact in the Series of his Story, than Luke. 20 fore. 214 James and John are alſo called at the ſame Time. Sect.33. Zebedee, and John his Brother; and they James the Son of Zebedee, were in a Ship by the Sea-ſide, with Zebé- and John his Brother, who Mark 1. 19. dee their Father, employed in mending their alfo were in the Ship (with Zebedee their Father,] Nets, which had been broken by the vaſt mending their Nets. [Mat. Draught of Fiſhes, they had taken juſt be- IV. 21.-] And he immediately applied to them, 20 And ſtraightway he as he had done before to Peter and Andrew, called them: and they (im- and called them to follow him: And they Zebedee in the Ship, with mediately) left their Father no ſooner had received his Orders, but pre- the hired Servants, and went fently they left their Father Zebedee, with after him. [Mat. IV.-21, the bired Servants in the Ship;, and in Con- 22.] ſequence of the ſecret Energy which at- tended that Call, they joined with Peter and Andrew, and with the greateſt Cheafulneſs and Readineſs went after him, being deter- mined to continue with him as his ſtated Attendants: And they were all afterwards honoured with extraordinary Favours from their Maſter, eſpecially John, who was his Boſom Friend, and came to be called by Way of Eminence, the Diſciple whom Je- ſus loved. I M P R O V E M E N T. She UCH was the Zeal and Courage of our Bleſſed Redeemer, that Luke iv. 31. he no ſooner had been perfecuted and aſſaulted at Nazareth, but he went and preached in the Synagogue at Capernaum. Thus may all the Oppoſition that we meet with in the Courſe of our Du- ty, animate, rather than overbear, our Reſolution in performing it! Mat. iv, 15. How happy was the Land of Zebulon and Naphtali, in the Viſits of ſuch a Gueſt! And may we not add too, how happy is our own Land, in being viſited by the everlaſting Goſpel, which is now much more clearly diſcovered to us, than it was to theſe Coaſts, while Chriſt began to open his Miniſtry among their Inhabitants. In us is this Prophecy of Iſaiah eminently fulfilled: We but a few Ages ago ſate in Darkneſs, and behold, we ſee a great Light. Our Country, amidſt all the Advantages of its Soil and Situation, was in a ſpiritual Senſe, the Region and the Shadow of Death ; but the Sun of Righteouſneſs is riſen upon us, nor do we only behold his riſing Beams, but his Meridian Luſtre. May we not be ſo ungrateful, as Ver. 16. obſti- + Reflections on the Regard due to the Word of Christ. 215 obſtinately to ſhut our Eyes againſt it, left the Valley of Viſion, and Sect. 33. Emmanuel's Land, ſhould on the whole prove to us, the Land of Deſtruction, and the Valley of Death itſelf i That this may never be our Caſe, let us diligently attend to this Divine Teacher, who ſpeaks with ſuch Authority, and whoſe Words Luke iv. 32. are ſo weighty and powerful. May we feel the Energy and Autho- rity of them! Mạy they call us off from every undue Attachment to the Buſineſs, or the Pleaſures of Life! And if he ſhould ever fee fit to try us, as he did theſe his Servants, with a Command to forſake Mark i. 17.: our neareſt Relations, and our Earthly All, for his Service, let us do it with Pleaſure ; remembering on the one Hand, that he who loves Father or Mother, Wife or Children, Houſes or Lands, more than Chriſt, is not worthy of him; and on the other Hard, that he who abandons theſe Engagements for his Sake, ſhall receive an hundred- fold now in this Time, and in the World to come Life everlaſting. (Mat. X. 37. and Mark x. 29, 30.) SE CT. XXXIV. St. Luke gives a more particular Account of a miracu- lous Draught of Fiſhes, by which Peter, and his three Partners, were prevailed upon ſtatedly to follow Christ. Luke V. 1,-II. ΤΑ LUKE V. 1. LUKE V. I. AND it came to paſs, that HE Calling of thoſe four celebrated Sect. 34. as the People preſſed upon him to hear the Word Apoſtles, Peter and Andrew, and of James and John, was briefly related above ; Luke V. 1. but conſidering the important Part which moſt of them bear in the following Hiſtory, we ſhall here give a more particular Account of it (a). Now it came to paſs, that while Jeſus 2 (a) We ſhall here give a more particular Account of it.] Mr. Whiſton (in his Har- mony, pag, 251, and 254.) ſuppoſes, with ſome others, that this is a diſtinct Story, from that of the Calling of theſe Diſciples, which we have in the preceding Section, and that they were then called only to an occaſional, but now to a ſtated Attendance on Chriſt. But I could not acquieſce in this, for the following Reaſons. (1.) There are many. 216 The Call of Peter and his Partners, by the Sea-ſide, Sect. 34. Jeſus continued to reſide at Capernaum, of God, he ſtood by-the when the Multitude preſſed upon him, with Lake of Genneſareth, Luke V. 1. Eagerneſs, to hear the Word of GOD; as he ſtood by the Lake of Genneſareth (6), on the Banks of which he had been walking; 2 (Mark i. 16. Sect. 33.) He ſaw two little 2 And ſaw two Ships Veſſels, ſtanding by the side of the Lake, but ſtanding by the Lake; but the Fiſhermen were gone with no Perſon in them; for the Fiſhermen, out of them, and were waſh- after the Labour of a very unſucceſsful Night, ing their Nets. were gone out of them, and were waſhing their Nets in the Sea, as they ſtood on the Shore. 3 And entering into one of the Veſſels, which be- 3 And he entred into longed to Simon Peter, with whom, as well one of the Ships, which was Simon's, and prayed him as with his Brother Andrew (c), we have al- thať ready many leading Circumſtances the fame, in the Narrations of both : · As, for Inſtance, that Peter, Andrew, James, and John left their Ships, their Nets, and their Father, or, as Luke expreſſes it, left all, to follow Chriſt, on his Promiſe that he would make them Fiſhers of Men. (2.) There is no Circumſtance of the Story we have now be- fore us, which may not be reconciled with the other; as the attentive Reader will perceive by my Paraphraſe, eſpecially on ver. 11. where (as in many other Caſes,) I have choſen in a few Words to ſuggeſt the Solution of ſeeming Inconſiſtencies, rather than to ſtate the Difficulties and Anſwers at large. (3.) If this Interpretation be not allowed, then neither Matthew, nor Mark, have given us any Account of Chriſt's calling theſe four illuſtrious Perſons, and intimate Friends of Matthew, to ſtated Attendance on him. And, (4.) There ſeems no Reaſon to believe, that theſe four Diſciples forſook Chriſt again, within a few Days, or even a few Hours, after that Call, which Matthew and Mark have recorded." Yet this Mr. Whiſton muſt ſuppoſe; for it is plain, Chriſt left Capernaum, and proceeded on his Progreſs, the very next Day after thoſe Cures, which ſo directly followed that Call of theſe Diſciples, which is related by thoſe Two Evangeliſts. See Note (k) on Mark i. 18. pag. 213. and com- pare Marki. 35, -39. and Luke iv. 42,—44. Sect. 36. (6) The Lake of Gennefareth.] This is the fame, with what is elſewhere called, the Sea of Galilee, (Mark i. 16.) and the Sea of Tiberias, (John vi. 1.) being diſtinguiſhed by theſe Names, as it was ſituated on the Borders of Galilee, and the City of Tiberias lay on the Weſtern Shore of it. And for its other Name Gennefareth, as Herod had a Palace near Tiberias, there were delightful Gardens on the Banks of it, which poſ- ſibly might be the Reaſon of this Name, which ſome would have to be derived from Did 33, the Gardens of Princes; tho' others rather think it, to be only a Corrup- tion of the Word Cinnereth, or Ginneroth, which is the Name by which this Sea was called in the Old Teſtament. (Numb. xxxiv. 11. and Joſh. xii. 3.) It was a large Collection of Waters, thro' which the River Jordan paſſed, and was continually ſup- plying it with a freſh Quantity of Water. Foſephus tells us, it was an hundred and forty Furlongs long, and forty broad: (Foſeph de Bell. Jud. lib. iii. cap. 10. (al. 18.) 5.7. pag. 257. Havercamp.) And it was uſual with the Jews, to call ſuch Places Seas, where there was ſuch a large Extent of Water. See Lightfoot's Harmony, and Dru- fius, in loc. (c) His Brother Andrew.] The Name of Andrew is omitted by St. Luke, in the Rela- 4 Now when he had left is introduced by a miraculous Draught of Fiſhes . 217 that he would thruſt out a ready ſeen that he had formed ſome Ac-Sect. 34. little from the Land; and quaintance on the Banks of Jordan (d), while he ſat down, and taught the John was baptizing there, (John i. 37, 542. Luke V. 3. People out of the Ship. Sect. 21.) he deſired him, that he would put out a little Way from Land, that he might thus avoid the Croud, and at the fame Time be more conveniently heard ; and at a pro- per Diſtance be ſate down; and taught the Mul- titude out of the Veſel. And when he had made an End of ſpeak- 4 ſpeaking, he ſaid unto Si- ing to the People, he ſaid to Simon, Put out mon, Launch out into the yet farther into the deep Water, and then Deep, and let down your let down your Nets into the Lake for a Nets for a Draught. 5 And Simon anſwering Draught of Fiſhes. And Simon anſwer- 5 faid unto him, Maſter, we ing ſaid unto him, Maſter, we have been la- have toiled all the Night, bouring all Night, and have caught nothing ; vertheleſs at thy Word I will nevertheleſs I will let down the Net, and make another Trial, at thy Word, both in Obedience to it, and in Dependance on it. 6 And when they had And accordingly when they had done it, they 6. great Multitude of Fiſhes; incloſed a great Multitude' of Fiſhes ; ſo that their Net brake in ſeveral Places, as they 7 And they beckorved un- were drawing them up. And they beckon- 7 to their Partners which were ed to their Partners, James and John, who in the other Ship, that they were at fome Diſtance from them in the o- ſhould come and help them. And they came and filled ther Velſel, to come and aſiſt them; and they both the Ships, ſo that they came, and filled both the Veſſels, so that they began to fink. were overloaden, and drew ſo much Water, that they ſeemed ready to fink. Now Simon Peter ſeeing [this,] fell down 8 it, he fell down at Jeſus Knees , ſaying, Depart from before the Knees of Jeſus in Amazement, and me, for I am a ſinful Man, covered with Confuſion ſaid, Lord, what O Lord. am I, that thou ſhouldſt come into fel to me? let me intreat thee now to go out from me, for I am ſuch a ſinful Man, 0 let down the Net. and their Net brake. 8 When Simon Peter ſaw V my Ver- 1 Relation that he gives us of this Story; but it is plain from the Account of it, that we have juſt now had from Matthew and Mark, in the foregoing Section, that Andrew was then preſent with Simon, and that they both were called at the ſame Time. (d) He had formed ſome Acquaintance on the Banks of Jordan.) See Note (i) on - Mat. iv. 18. pag. 212. VOL. I. ☺ Еe (e) Go Men. 218 Peter, and his Partners, leave all, and follow CHRIST. Sect. 34.0 Lord (e), that I am utterly unworthy to 3 receive and entertain thee, nor dare I to Luke V. 8. continue in the Preſence of ſo great and holy 9 a Prophet. For this amazing Proof that 9 For he was aſtoniſhed, Jeſus had now given of his Power was ſuch, and all that were with him, that Aſtoniſhment ſeized him, and all that which they had taken: at the Draught of the Fiſhes were with him, on Account of the vaſt Draught 10 of Fiſhes which they had taken ; And in 10 And ſo was alſo James like Manner alſo fames and John, the Sons and John, the Sons of Ze- bedee, which were Partners of Zebedee, who were Partners in the Trade with Simon. And Jeſus ſaid with Simon, were ſtruck with Wonder and unto Simon, Fear not; from Amazement at the Sight of this ſurprizing henceforth thou ſhalt catch Miracle. And Jeſus ſaid to Simon, Do not fear, for inſtead of doing thee any Harm, I from this Time deſign to employ thee in much nobler Work, in which I will give thee ſuch happy Succeſs, that thou ſhalt cap- tivate Men (f), in greater Abundance, than thoſe Fiſhes which thou now haſt caught. 'I Í And when they had brought their Veſels to II And when they had Land, they, (that is, firſt Peter and Andrew, brought their Ships to Land, they forſook all, and follow- and preſently after them, James and John, ed him. who were mending their broken Nets with Zebedee their Father, upon Chriſt's repeat- ing the Call,) left their Veſfels and Nets, with the Fifh they had taken, even All they had in the World, and followed him; being now determined to attend ſtatedly upon his Miniſtry, that they might thus be fitted for the great Work, in which he intended to employ them. IMPROVE- (e) Go out from me, for I am a finful Man, O Lord.] Peter could not but con- clude, there was ſome peculiar Preſence of God, with a Perſon who could perform ſuch a Miracle; and a Conſciouſneſs of Sin made him afraid to appear in the Preſence of ſuch a one, left fome Infirmity, or Offence, ſhould expoſe him to ſome more than ordinary Puniſhment . (Compare Judg. vi. 22. xiii. 22. and 1 Kings xvii. 18.) - It is alſo well known, that the Antients thought it improper and unfafe, (where it could be avoided,) for Good Men to be in the ſame Ship with Perſons of an infamous Charac- ter: Nor would the Heathens fometimes permit the very Images of their Deities to be carried in the Veſſel with ſuch, or even with thoſe concerning whom there was any ſtrong Suſpicion. See Elſner. Obferv. vol. i. pag. 202, 203. (f) Thou ſhalt captivate Men.) This is the exact Engliſh of Swypov, which is fo tranſlated, 2 Tim. ii. 26. To catch implies fomething more of Artifice, than the Word carries in it, or the Occafion ſeems to require. Reflections on the Call of Peter, and his Partners. 219 I M P R O V E M E N T. HOW , W wonderful a Choice does Jeſus make, of thoſe who were Sect. 34. to be the chief Miniſters in his Kingdom ! Surely the ſame Luke V. 10. Divine Power, which prevailed on theſe honeſt Fiſhermen to leave their little All to follow him, could with equal Eaſe, have ſubdued Ver. 11. the Hearts of the Greateſt and Wiſeſt of the Nation, and have en- gaged them to have attended him in all his Progreſs thro' the Coun- try, with the exacteſt Obſervance, and the humbleſt Reverence. But he choſe rather to preſerve the humble Form in which he at firſt appeared, that thus he might anſwer the Schemes of Provi- dence, and by the weak Things of the World confound them that are mighty. (1 Cor. i. 27.) Yet we may obſerve, that he does not go to call them that ſtood Ver. 4, 5. all the Day idle, but on the contrary, confers this Honour upon ho. neſt Induſtry; on them that had been toiling all the Night, in the proper Duties of their Station and Profeſſion in Life. Let us pur- ſue our Buſineſs, with Vigilance and Reſolution; aſſuring ourſelves, that however mean it be, Chriſt will graciouſly accept us in it; and let us fix our Dependance on his Bleſſing, as abſolutely neceſſary to our Succeſs. Theſe pious Fiſhermen let down their Nets at Chriſt's Word, and it was not in vain. How vaſt was that Power, which brought ſuch a Multitude of Fiſhes into it? But how much greater, and more ap- Ver. 6. parently Divine, was the Energy, which by the Miniſtration of one of theſe illiterate Men, converted at once a much greater Num- ber of Souls, and turned the Deſpiſers and Murtherers of Chriſt, into his Adorers ? (See Asts ii. 41.) Bleſſed Jeſus, we would humbly bow ourſelves before thee, as the Lord of Nature, and of Grace; and inſtead of ſaying with Pe- ter, Depart from us, for we are finful Men, we would rather ſay, Ver. 8. Lord, for that very Reaſon, while we own ourſelves moſt un- worthy of thy Preſence, we moſt importunately intreat it: Come "unto me, O Lord, for I am a finful Man, and if thou ſtand at a “ Diſtance from me, I periſh ! Come, and recover my Heart from " the Tyranny of Sin ; come, and poſſeſs, and fix it for thyſelf !” That ſecret Power, which theſe good Men felt on their Souls, Ver. 9, 10, while the Words of Chriſt were founding in their Ears, would be to them a Token for Good, as to the Succeſs of their Miniſtry upon others. Ee 2 220 Christ preaches at Capernaum on the Sabbath-Day, Sect. 34.others. Surely we cannot with any thing of greater Importance, for the Edification of the Church, than that the Perſons who are em- ployed in its publick Offices, may themſelves experimentally know the Power of Divine Grace, and be brought to a Determination to follow Chriſt whitherſoever he goeth, before they undertake to invite and perfuade others to do it. ܪ SECT. XXXV. CHRIST entering into Capernaum, teaches in the Syna- gogue, and caſts out a Devil; and coming into Peter's Houſe, cures bis Mother-in-Law of a Fever. Mark I. 21,—31. Mat. VIII. 14, 15. Luke IV. 332-39. naum ; MARK I. 21. MARK. I. 21. SECT.35. W WHEN our Lord had, thus called A Northey went into fier way on the Sabbath-Day he Mark I. 21 John, they all left the Side of the Lake, and entred into the Synagogue, entered with him into the City of Caper- and taught : and immediately on the Sabbath- Day (a), going, according to his Cuſtom, into the Synagogue, he taught (them) the impor- tant Truths, which he was in ſo extraordi- nary a Manner commiſſioned to vindicate, 22 or to reveal. And they were again ſtruck 22 And they were aſto- with Amazement (b), at the Sublimity and Excel- niſhed . (a) And immediately on the Sabbath-Day.] It is in the Original Tols cabbaos, in the Plural Number ; and it is frequently expreſſed in the fame Manner, where it is plainly to be underſtood of a particular Day; as Mat. xii. 1. xxviii. 1. Aets xiii. 14. and elſewhere. There is no Doubt, but it is ſpoken here of the next Sabbath, and probably of the very next Day, after his coming back with his Diſciples to Caper- naum. See Note (á) on Mark i. 18. pag. 213. (6) They were again ſtruck with Amazement.] It has already been obſerved, that they were thus amazed, at his firſt coming to preach among them: (Luke iv. 32. Seet. 33.) And there ſeems alſo to have been ſomething in the Diſcourſes, as well as in the Mi- racles of this laſt Sabbath, that he ſpent among them at this Time, which raiſed their Wonder and affected them in a peculiar Manner; as appears from the Multitude of fick People, which were brought to him that Evening. See Mark i. 32, 33. Luke iv. 40. and Mat. viii. 16. in the next Section. (c) The 221 the Scribes. 1 and publickly caſts out a Devil in the Synagogue. niſhed at his Doctrine ; for Excellency of bis Dotrine; for he was con- SECT. 35. he taught them, as one that tinually teaching them in ſuch a Manner, as had Authority, and not as Mark I. 22. one who had an immediate Authority from GOD, to dictate to them; and not as the Scribes, their eſtabliſhed Teachers, who dealt in precarious Traditions, and fanciful Alle- gories; the Amuſement of light Minds, but utterly unfit to alarm the Conſcience, and to captivate the Heart. LUKE IV. 33. And in And there was in their Synagogue a Man, Luke IV. 33. [their] Synagogue there was that had the Spirit of an unclean Damon (c), a Man, which had a Spirit or fallen Angel, poffeffing him, by which cried out with a loud Voice, he was miſerably diſtorted, and agitated; [MARK I. 23.] and he, either compelled to bear an un- willing Teſtimony to Chriſt, or deſirous by malicious Praiſes to bring him into Suſpicion, as a Confederate with thoſe Infernal Spirits, 34 Saying, Let us alone; cried out with a loud Voice, Saying, in 34 what have we to do with the Name of all the reſt, Let us alone ; thee, thou Jeſus of Naza- what haſt thou to do with us, o Jefus of Na- reth? Art thou come to de- ftroy us? I know thee who zareth ?. Art thou come to deſtroy us, by driv- thou art, the Holy One of ing us out of our Abodes on Earth to the GOD. [MARK I. 24.] Regions of Darkneſs? I well know thee, and under all the Diſadvantages of thy preſent Appearance, can ſufficiently diſcern, who thou art; and therefore dread thee, as the Holy One of GOD, whom he hath fanctified and ent into the World, for the Deſtruction of my Kingdom in it : But take Notice, that. I do not begin the Quarrel, by offering thee any Injury or Affront. But . (c) The Spirit of an unclean Dæmon.] It is well known, that a late learned and in- genious Writer hath revived the Notion, long ſince maintained by Mr. Joſeph Mede and Dr. Bekker, that theſe ſuppoſed Dæmoniacks, were only Lunaticks or Epilepticks : But on the moſt impartial Peruſal of what has paſſed between him, and his learned Antagoniſts, I am fully convinced, that there is no ſufficient Reaſon for departing from the received Interpretation; and I fhould think this Story alone a convincing Proof on the Side of it. It is moſt incredible, that an Evangeliſt thould have been left to aſcribe this Man's Diſorder, to the Spirit of an unclean Dæmon, if it were only Lu- nacy or the Falling-ſickneſs; or that a Phyſician of common Senſe, ſhould ſpeak of it as a memorable Circumſtance, that ſuch a Diftemper did not hurt a Man by leaving him. See ver. 35.--- I retain the Word Dæmon, as the Epithet unclean ſeems to have little Force, when joined with Devil, being neceſſarily implied in it. (d) Having 2 2 2 SECT:35. ز Mark I. 27. They are all amazed at his miraculous Power. But Jeſus, ſcorning Praiſes from ſo im- 35 And Jefus rebuked Luke IV.35.and come out of him: And upon this the Da- when the Devil had thrown pure a Mouth, rebuked him, ſaying, Be filent, him, ſaying, Hold thy Peace, and come out of him. And mon having thrown him violently from his him in the midſt, [and torn Şeat into the midſt of the Aſſembly, [and] him,] he [cried with a loud having terribly convulſed him (d), cried with him, and hurt him not. a loud Voice, [and] came out of him ; but was [MARK I. 25, 26.] ſo reſtrained by the Divine Power and Mer- cy, that he did him no farther Harm (e); and the Man immediately recovered, and was perfectly well. And they were all exceedingly amazed at MARK I. 27. And they ſo miraculous a Cure, ſo that they enquired of were all amazed, inſomuch each other, and ſaid, what an extraordinary themſelves, ſaying, What Event is this? [and] what a new and un- Thing is this? what new exampled Doctrine this? for behold, he does Doctrine is this? for with not only diſtinguiſh himſelf by his incom- Authority [and Power] com- parable Manner of teaching, but with ma- clean Spirits, and they do jeſtick Authority, and efficacious Power, he obey him, [and come out.] ] commandeth even the unclean Spirits, and they [LUKE IV. 36.] inſtantly obey him, and come out of the Por- ſeſſed, Thewing thereby that they are ſub- 28 ject to him. And bis Fame was ſo raiſed 28 And immediately his by this ſignal Miracle, that it went forth im- Fame ſpread abroad through- mediately through all the Region of Galilee , about Galilee, (into every out all the Region round and made Way for his Reception in the Pro- Place of the Country round greſs he afterwards took into every Place of about.] (Luke IV. 37.] the neighbouring Country. 29 And preſently after this miraculous Cure, 29 And forthwith, when Jeſus going out of the Synagogue with his they were come out of the Diſciples, they came, with James and John Synagogue, they entred into in drew, with James and John. mandeth he even the un- (d) Having terribly convulſed him.] This ſeems to be the proper Meaning of the Word om apačæv that is uſed by Mark here, which fignifies to make or move with Vio- lence; and to this Purpoſe Grotius has obſerved, that otapay pos is ſometimes uſed to ſignify a Convulſion. And it is much more natural to underſtand it thus, than to ſup- poſe the Devil to have torn him, (according to the common Tranſlation,) which leads the Reader to imagine, that he grievouſly wounded him; when Luke expreſsly ſays, that he hurt him not. (e) Did him no farther Harm.] This is probably the Senſe of undev.BaQ-V AUTOV, for while the Convulfion continued, it muſt have given fome Pain, and might have been attended with lafting Diſorder, had not the reſtraining and healing Power of Chriſt prevented. (f) Kept And 31 Peter's Wife's Mother is cured of a Fever. 223 in their Company, into the Houſe of Simon Sect.35. and Andrew, who being Brothers did then 30 But Simon's Wife's live together : And Simon's Wife's Mo-Mark I. 30. Mother lay fick of a (great] ther was dangerouſly ill, and kept her Bed (f) Fever, and anon they tell him of her, [and beſought of a violent Fever ; and having ſeen the Mi- him for her.] [Luke IV. racle which he had wrought but juſt before 38.] in the Synagogue, they preſently tell him of her, and intreated him that he would be 31 And he came, [and pleaſed to interpoſe for her Recovery. food over her,) and took coming into the Room where ſhe lay, and her up, [and rebuked the ſtanding near her, he took her by the Hand, Fever; ] and immediately and raiſed her up in her Bed, and with an the Fever left her, and the Air of Majeſty rebuked the Fever (8); and them. (LukeIV. 39. Mat. immediately the Fever left ber at once; and VIII. 14, 15.] She was inſtantly reſtored to ſuch a Degree of Strength, that ſhe aroſe, and waited upon them; being ſo far from needing the Alliſt- ance of others, as ſhe had done before, that The became capable of taking her Part in the Buſineſs of the Family. 1 IMPROV E M E N T. Je hoe STLY may we join our Aſtoniſhment, with that of the Inha- Mark i. 27. bitants of Capernaum, and ſay, What manner of Teaching is this? and with what Regard ſhould it be received, when the Devils themſelves, and the moſt deſperate Diſeaſes, are thus apparently ſubject to him that uſes it? We ſee the Malice of Satan, in pofſefing, and tormenting the Luke iv. 33. Bodies of Men. God then permitted it, to render Chriſt's Tri- umph over him, ſo much the more illuſtrious, and the Appearance of that great Deliverer, ſo much the more welcome (b). Such Dia- bolical ! Kept her Bed.] This ſeems the proper Meaning of the Word ratexelo. (8) Rebuked the Fever.] There could be no Inconvenience in the Evangelift's uſing this Phraſe, more than in faying, he rebuked the Winds and Sea; (fee Mat. viii. 26.) for it is hardly to be thought, the Jerus would imagine the Fever a real Perfor:; but it was quite otherwiſe, as to their Notion of Dæmons. (b) The Appearance of that great Deliverer, fo much the more welcome.} It would be very fooliſh to imagine, that God ſuffered theſe unhappy Perſons to be pos- Seſſed, merely that Chriſt might have the Honour of curing them: But it is to be con- ſidered, that the View under which Chriſt is moſt frequently repreſented, is, as the great SECT.35. Mark i. 299 224 Reflections on CHRIST's healing the Pollefjed, &c. bolical Operations as theſe, are now reſtrained ; and it is Matter of great Thankfulneſs, that they are. But would to God, that malig. nant Enemy did not, in a yet more fatal Manner, poſſeſs the Souls of Men, and work in the Children of Diſobedience! Yet there can the Power of Jeſus prevail, to bind the ſtrong Man, and ſpoil his Goods. Ver. 34, 35. Wiſely did Chriſt filence the ſuſpicious Praiſes of an unclean Spirit; and vain is all the Hope which Men build, merely on thoſe orthodox Profeſſions of the moſt important Truths, in which Satan himſelf could vie with them. Chriſt returning from the Synagogue finds the Mother-in-Law of Peter, detained from the folemn Aſſemblies, a Priſoner at Home un- der an afflictive Providence, which that Circumſtance of Confinement probably rendered yet more afflictive to her. But the Mercy which the Evening brought with it, was a rich Equivalent for all the Sor- rows of the Day. Jeſus, their welcome Gueſt, appears as the great Phyſician, both of Soul and Body; a Touch of his Hand afſwages the Tumult in her Veins, and at his voice the Diſtemper leaves her. Surely as the great Lord in the Kingdom of Providence, he performs thoſe Cures, which are now wrought by natural Means, and is to be owned in them. Muſt not each of us thankfully acknowledge, how often he hath rebuked Fevers, and other Diſtempers, by the Skill of Phyſicians, and the Efficacy of Medicines; ſo that they have departed 30. Ver. 31. Luke iv. 39. great Antagoniſt to the Prince of Darkneſs, and the Goſpel has its Foundation in the Victory which Satan has gained over Mankind. Conspare Gen. iii. 15. Mat . xii. 28, 29. 1 John iii. 8. Heb.ii. 14. and Rom. xvi. 20. (as alſo Mat, vi. 13. John xvii. 15. Eph. vi. 16. and 1 John ii. 13, 14. iii. 12. v. 18, 19. in all which Places o mounpos ſeems to ſignify the Wicked One, that is, the Devil, whoſe powerful Influence over Men is intimated, or expreſſed, in each of them :) And it appears from Wiſd. ii. 24. that the Jews before Chriſ's Time had ſomething of this Notion, and conſidered the Wicked in general, as taking Part with the Devil: The Words are, Through Envy of the Devil came Death into the World, and they that do hold of his Side do find it. The inſpired Texts above ſhew, that the Expreſſion is juſt; and it was certainly on this Account a moſt wiſe and gracious Diſpenſation, to permit the Devil about this Time to give ſome unuſual Proofs of his Exiſtence, Power, and Malice, in thus attacking Mens Bodies; which would naturally convince them, what a dangerous Enemy he was to their Souls, and what Need they had of the Patronage of Chriſt; as the ſen- ſible Victory of Chriſt in theſe Difpofleſſions, would be a Proof, and Specimen, of that illuſtrious and compleat Triumph over him, and his Confederate Powers, in which our Lord's Mediatorial Kingdom is to end. No Kind of Miracles therefore could be more fit, to atteſt his Miſſion, and to promote his Intereſt among Men; and hence it is, that hardly any are more frequently and circumſtantially deſcribed. This ſeems a ſufficient Anſwer, to the Difficulty propoſed by Mr. Mede, (ſee his Works, pag. 28.) and a clear Proof, that we ſhall do no Service to Chriſtianity, by endeavouring to dif- prove the Reality of theſe Poleffions, or by dropping the Mention of the Infernal Powers in our Preaching, how faſhionable ſoever ſuch Omiffions may grow. Many more Cures are wrought in the Evening. 225 departed from us, perhaps when we eſteemed them deſperate, and Sect. 35. had received the Sentence of Death in ourſelves ? Let us learn to imitate the pious Gratitude of this good Woman, who, when recovered, immediately aroſe, and miniſtred to Chriſt. Thus Luke iv. 39. let it be our Care, that thoſe Lives which are ſpared by his Goodneſs, and that Strength which is renewed by his Power, may be faithfully and affectionately devoted to his Service. SECT. XXXVI. Christ baving performed ſeveral Cures on the Evening of the Sabbath-Day, retires early the next Morning to his Devotions; and declining a longer Abode at Ca- pernaum, takes a Circuit about Galilee, preaching and working Miracles. Mark I. 32,-39. Luke IV. 40, to the End. Mat. VIII. 16, 17. and IV. 23, to the End. Mark I. 32. MARK I. 32. MARK I. 32. AND ND at Even, when the Sun did set, they brought THE Remainder of the Day, Jeſus Secr. 36. ſpent in Peter's Houſe; and in the unto him all that were diſ- eaſed, and (many) that were Evening, when the Sun was ſet, and con- poffeffed with Devils. (Mat. ſequently the Sabbath was ended (a), they VIII. 16.— 'Luke IV. brought unto him, on their Beds and Couches, 40. ] which they ſcrupled before to carry (6), all that were ill , and many that were poleſed LUKE IV.--40. All they with Devils : Yea, all that had any Per- Luke IV.40. that had any ſick with divers ſons in their Houſes, fick of various Diſtem- Diſeaſes, brought them unto him: and he caſt out the pers, brought them unto him for Relief: And Spirits he ſent none of them away with a Denial, but with a ſovereign Authority caſt out the [evil] . (a) When the Sabbath was ended.] It is well known, that the Jews reckoned their Day, from Evening to Evening, and that the Sabbath begun and ended at Sun-ſet. See Lev. xxiii. 32. (6) Which they ſcrupled before to carry.] We have a memorable Inſtance of this Scruple, in Fohn v. 10, --16. Sect. 46. VOL. I. Ff (c) In 1 17. 226 The Houſe is ſurrounded with a Concourſe of People. Sect.36. [evil] Spirits with a Word; and treating thoſe Spirits with his Word, and] W that were Diſeaſed in the moſt gracious and laid his Hands on every one of them, and healed [all that Luke IV.40. compaſſionate Manner, he laid his Hands on were fick.] (MAT. VIII. every one of them, and healed all that were -16. Mark I. 34. -] fick, without the Uſe of any Means, how inveterate and deſperate foever their Diftem- Mat. VIII. per was: That thus it might appear to Mar. VIII. 17. That it be accompliſhed in ſome Meaſure, which was might be fulfilled which was Spoken of him, in a more noble and impor- phet, faying, Himſelf took ſpoken by Efaias the Pro- tant Senſe, by the Prophet Iſaiah (c), ſaying, our Infirmities, and bare our (chap. liii . 4.) “ He himſelf graciouſly' took Sickneſſes. our Infirmities upon him, and with incre- “ dible Labour, Self-denial, and Compaſſion, " bore [away] the Burden of our Diſeaſes (d), « and happily delivered us from thoſe Miſe- "ries, which our Corruption and Depravity Mark I. 33. “ had introduced." And this occafioned MARK I. 33. And all ſuch a Concourſe of People, that in a man- the City was gathered toge- ther at the Door. ner the whole City of Capernaum was gathered together at the Door of the Houſe, in which Jeſus was ; ſome coming as humble Peti- tioners for themſelves or their Friends, and others as curious Spectators of the ſurprizing Miracles he wrought. And (c) In a more noble and important Senſe, by the Prophet Iſaiah.] It ſeems evident, that Iſaiah, in the Place here referred to ſpeaks of the Sufferings which Chriſt endured for us; for on Account of theſe only, could he be eſteemed (as it is added in the End of the Verſe,) Aricken, ſmitten of GOD, and afflicted. So that the Evangelif has only introduced it, as an Allufion to thoſe Words, as being capable of the Senſe here given, in themſelves; though we are certainly to underſtand them in a more exalted Senſe, when we conſider them in their Connection. Or if they ſhould be underſtood by any, as if it had been ſaid, “ Though he miraculouſly cured our Diſeaſes, yet he was thus “ ungratefully cenſured;" it muſt be then allowed on this leſs natural Interpretation, that Peter uſes them alluſively, when he applies them to the Crucifixion of Chriſt, as he evidently does, 1 Pet. ii. 24. Such Inſtances are frequent in the Sacred Writers, and they are Elegancies and Beauties, rather than Imperfections. Had it been ar- gued from this Text, that the Meſiah muſt have healed the Sick, there had been then indeed fome Room for an Objection. (d) Bore away the Burden of our Diſeaſes.] Grotius has well obſerved the Em- phaſis of the Word sbasdoev, which fignifies to carry a heavy Load, (Rom. xv. 1. Gal . vi. 2.) and ſo does well expreſs the indefatigable Labours of Chriſt, ſpending the Evening in healing the Sick, probably with many intermingled Diſcourſes, after he had employed the Day in preaching. I have endeavoured to ſuggeſt this Idea, in the Paraphraſé. (e) Cautious Jesus retires in the Morning to a deſart Place. 227 LUKE IV. 41. And De- And there were Devils alſo, that came out Sect. 36. vils alfo came out of many, of many, crying out with great Violence, (as art Chriſt the Son of God. that before had done, which had been caft Luke IV.41. And he rebuking them, fuf- out by him in the Synagogue,) and ſaying, fered them not to ſpeak; for as that other did, We know thee, who thou they knew that he was Chriſt. [Mark I. - 34.] art, the promiſed Mefiah, and the Son of GOD. But he ſeverely chid them, and did not ſuffer them to ſpeak theſe Things, ſo fre- quently and largely as they would otherwiſe have done ; for they well knew that he was the Meſiah : But as wiſe Reaſons made him, in his own Diſcourſes, often to decline the Opportunities he had of expreſsly avowing that Title and Character, ſo they engaged him in a much ſtronger Manner to be more particularly cautious, with reſpect to evil Spirits, of receiving it from them (e). MARK I 35. And in the Thus was it, that the Day was ſpent in Mark I. 35. Morning, riſing up a great preaching, and the Evening in working Mi- while before Day, (when it racles : And after all this Labour and Fa- was Day,] he went out, and de- tigue, Jeſus allowed himſelf but a very ſhort Repoſe; for in the Morning be roſe before it was Light (f), and as the Day was coming on, he went out of the Houſe where he had lodged, to avoid the Concourſe of the People, I (e) Cautious of receiving it from them.] It is probable, that if it was not by mere Conſtraint that theſe evil Spirits made this Confeffion, it was (as was hinted before, on Luke iv. 33. pag. 221.) with an artful Deſign to bring our Lord into Suſpicion, as acting in Confederacy with them; and the perverſe Phariſees might perhaps lay hold of this Occaſion, of fixing on Chriſt that impious and ſenſeleſs Calumny, that he did not caſt out Devils, but by. Beelzebub the Prince of the Devils. Mat. xii. 24. (f) In the Morning — before it was Light : mai evvu Xov asæv.] This does ſufficiently expreſs the Senſe of the Original; for evvux ou nsev does properly ſignify, when the Night was very far advanced, or when it was yet deep Night, and either of theſe Interpreta- tions, in this Connection, implies, that the Dawning of the Day was near at hand. And thus it may be eaſily reconciled with Luke; for y cuopevns nepals, which the com- mon Tranſlation renders, when it was Day, might as well have been rendered, as the Day was coming on: For Jerojusvns may be underſtood, (as Grotius has obſerved,) not only as expreſſive of the Time that is already come, but as implying what is near at hand, or what is forming now, and ready to approach. (Compare John xiii. 2. and the Note there. Sect. 169.) – Some have indeed maintained, that different Facts are referred to, in the Texts of Mark and Luke before us; the former referring to Chriſt's Riſing, the latter to his Going out : But it ſeems that Mark connects his Going out ſo immediately with his Riſing, that no Streſs can be laid on ſuch a Diſtinction. Ff2 (8) All 228 36 Having left Capernaum, he goes about all Galilee, SECT. 36. People, or any Interruption from the Fa. departed into a' folitary v mily, and privately departed to a deſart Place Place, and there prayed. Mark I. 35. in the Neighbourhood; and there prayed to (LUKE IV. 42. - ] his Heavenly Father in Secret, pouring out his Soul in the moſt copious and affectionate Manner And when the Day was ſomething ad- 36 And Simon, and they vanced, and Crouds of people came to en- that were with him, follow- quire after him, Simon Peter, and they that ed after him. were with him, (who have been already meri- tioned as his Partners and Companions,) gueſſing where Jeſus was, went out and 37 followed after him. And when they had 37 And when they had found him at his private Devotions, they ſaid found him, they ſaid unto unto him, Maſter, the Providence of God him, All Men ſeek for thee. calls thee now to more publick Service ; for all the People of the City are aſſembled yon- der, and are ſeeking after thee (8). And what they ſaid was immediately con- LUKE IV. -42. And firmed; for the Multitudes fought after him the People fought him, and with ſo much Diligence, that they traced the came unto him, and ſtayed him, that he ſhould not de- Steps of Peter and his Companions, and part from them. while they were ſpeaking came even to the Place in which they had found him; and they would fain have detained him a while, and pleaded in a very importunate Manner, Mark I. 38. that he ſhould not depart from them. But MARK I. 38. And he they could not prevail : And he ſaid to them faid unto them, Let us go into the next Towns, that I that were his conſtant Attendants, Let us go may preach there alſo ; for directly into the neighbouring Towns, that I [I mult preach the Kingdom may preach there alſo, without returning back of God to other Cities alſo; for therefore am I ſent,] to Capernaum at preſent ; for, tho' we have many Friends and Well-wiſhers there, I muſt by all means preach the Kingdom of GOD to other Cities alſo; as for that Purpoſe I am ſent into the World by my Father, with the moſt Luke IV.42. و 1 there- (g) All the People are ſeeking after thee.] It is very likely, that Peter, and they that were with him, warm as they were with the Expectations of a Temporal Kingdom, might think this a very favourable Opportunity of increaſing Chriſt's Popularity, on which thoſe Hopes were built. (b) Con- . -- preaching in every Place, and working Miracles. 229 therefore came I forth. moſt extenſive Deſigns of Uſefulneſs, [and] Secr. 36. [LUKE IV. 43.] therefore I came forth from his more im- inediate Preſence. Mat. IV. 23. And Je- And thus-'Jeſus took a Circuit with his Mat. IV. fus went about all Galilee , Diſciples through all Galilee, teaching in their 23. ing in their Synagogues, and Synagogues, wherever he had an opportu- preaching the Goſpel of the nity, and preaching the good Nere's of the Kingdom, and healing all Kingdom which God was about to erect; manner of Sickneſs, and all manner of Diſeaſe among and he confirmed and illuſtrated what he the People. [MARK I. 39. faid (b), by caſting out Devils, and healing LUKE IV. 44.] every Diſeaſe, and every Malady of the People, among whom he came. 24 And his Fame went And his Fame went through all the neigh- 24 throughout all: Syria; and bouring Country of Syria, and they brought they brought unto him all fick People, that were taken to him from thence, as well as from nearer with divers Diſeaſes and Places, all, that is, great Numbers of fick Torments, and thoſe which People (i), that were ſeized with a Variety of were pofTefled with Devils, Diſtempers and moſt tormenting and incu- tick, and thoſe that had the rable Pains, even Dæmoniacks, and Lunaticks, Palfy; and he healed then. and Paralyticks (k); and be healed them, not excepting thoſe, whoſe Caſes were the moſt 25 And there followed deplorable and helpleſs. And theſe mi. 25 him great Multitudes of Peo- raculous Cures, together with his excellent ple from Galilee, and from Deca- Manner of preaching, rendered him ſo po- pular, that great Multitudes of People fol- lowed him, from all the Towns of Galilee, and .. (5) Confirmed and illuſtrated what he ſaid. ] It is juſtly and beautifully obſerved, by the Author of a late Diſcourſe on the Miracles of Chriſt, that they were not only a Proof, but a Specimen, of the Power he claimed as the Meffiah. Thus his giving Sight to the Blind, illuſtrated his Power of inlightening the prejudiced Minds of Men; his healing their Bodies, ſhewed how able he was to heal their Souls, and was a Speci- men of his Authority to forgive Sin, as it was in part an actual Removal of its Puniſh- ment; his caſting out Devils, was an Emblem of his final Victory over Satan; and his raiſing particular Perſons from the Dead, was a convincing Diſplay of his. Power to accompliſh a general Reſurrection. (i) All, that is, great Numbers of ſick. People.] It would be endleſs to enumerate the Texts, where common Senſe requires us to take the Word all, in this general Manner. See Mark i. 37: Luke iii. 21. John iv. 29. xiv. 26. 1.Cor. ix. 22.. and Phil. ii. 21. (k) Even Dæmoniacks, and Lunaticks, and Paralyticks.] Poffeffion, Madneſs, and the Pally, are juſtly reckoned as Caſes of great Miſery, and little Hope; the Evan- gelif therefore properly inſtanced in theſe. It is an evident Proof, that theſe were thought diſtinct Caſes; for the different Readings are ſo ill ſupported, as not to deſerve a particular Mention, (1) From 1 : 1 230 Reflektions on the Diligence of Christ in his Work, SECT. 36. and from the Region of Decapolis (l), and Decapolis, and from Jeruſa- Mat. IV.25. dea(m), and all [the Country] about Jordan (n), even from Jeruſalem, and the reſt of Ju- lem, and from Judea, and from beyond Jordan. both on its Eaſtern, and Weſtern Banks. IMPROV E M E N T. 33. HO Ver. 35. Mark i. 32, W delightfully were the Sabbaths of Chriſt ſpent, in the midſt of all his Fatigues ! How pleaſantly did the Sun go down upon him, when he had been imitating that Heavenly Lumi- nary, in his ſteady and conſtant Courſe; ſcattering a brighter Light, and more beneficial Influences, upon all about him! And when the Sabbath had been ſpent in theſe Labours of Piety and Love, how happily were the Fruits of it carried into the enſu. ing Week? The firſt Morning of it, that it might be moſt pleaſantly and moſt profitably begun, Jeſus rofe before it was Light, that he might enjoy God and himſelf, in religious Retirement. It ſurely becomes us ſometimes willingly to deny ourſelves the Gratifications of Sleep, that we may have the better Opportunity for Devotion. And it ſhould be the peculiar Care of thoſe who are employed in God's publick Service, to cultivate Communion with him in private; left while they keep the Vineyard of others, their own be neglected and impoveriſhed. (Cant. i. 6.) Luke iv. 42. Our Lord's Retirement is interrupted by the People, who came to enquire after him, and deſired to have detained him longer among them: And who, that has ever known the Pleaſure of converſ- ing (1) From Decapolis.] This is well known to have been a Tract of Land, on the Eaſt Side of the Sea of Galilee, in which Ten Cities were fituated near each other, and formed into a diſtinct Diftrict. It formerly belonged to the Half Tribe of Manaſſeh. (m) From Jeruſalem, and Judea.] Hence Sir Iſaac Newton concludes, that Chriſt had been at Jeruſalem at his ſecond Paſſover; and that theſe people had attended him from thence. (See Newton on Prophecy, pag. 151.] The Circuit deſcribed above, might indeed have been the Employment of four Months, and probably took up moſt of that Time; but Matthew might have uſed this Expreffion, if Perſons who came from Jeruſalem followed Chriſt here, though he himſelf had never been there at all. On the whole, however ingenious and probable the Hypotheſis of this learned Author is, it is liable to ſo many Objections, that on the matureft Deliberation I durft not venture to build upon it the Structure of an Harmony, entirely different from that of all other Commentators, except Ofiander, which (if I miſtake not,) in moft Places agrees with his Maxims. I rather chuſe to add an Appendix, repreſenting the Order in which the Sections are to be read according to him, which will, to the more curious Part of my Readers, be ſufficient, and will excuſe me from the Neceſſity of fwelling theſe Notes in ſuch a Manner, as I muſt otherwiſe have done. (2) About Jordan.] See Note (b) on Mat, iv. 15. pag. 210. and on the Miracles that confirmed his Miffion. 231 ing with him, would not defire, that it might be longer conti-Sect. 36. nued, and frequently renewed ? But, in this Inſtance, their Requeſt muſt be denied; the great Purpoſes of his Miniſtry required his Pre- Mark i. 38. ſence elſewhere, and he breaks through all that Importunity, which would have broken in upon his Schemes of Uſefulneſs: A Reſolu- tion, which we muſt learn, in ſome Cafes, to imitate, if we would proſecute the Buſineſs of Life, with Vigour and Succeſs. Let us often reflect , wherefore we were ſent, and judge by that, where God would Luke iv. 43. have us to be; that by the Intimations of his Pleaſure, every Motion may be regulated, and every Abode determined. Where-ever Chriſt removes, he ſtill goes about doing Good, pub- Mat. iv. liſhing the Goſpel, and confirming it by the moſt amazing Works of 23,—-25. Power, and of Mercy. How well were theſe Miracles ſuited, to awaken Men's Attention, and to convince their Conſciences of his Divine Miſſion! Well might his Fame go over the whole Country: May it extend itſelf now to the remoteſt Regions, that all the Ends of the Earth may look unto him, and be ſaved; (Iſa. xlv. 22.) while he diſplays a healing Power over their Spirits, proportionable to that which he here exerted on their Bodies ! S E C. T. XXXVII. CHRIST begins his Sermon on the Mount, with the Beatitudes, and general Exhortations to exemplary Piety. Mat. V. 1,-16. MAT. V. I. a MAT. V. I. Mules cering the counto AND [Jeſus) in his Circuit through Ga-Sect: 37; lilee, ſeeing the vaſt Multitudes which Mat. V. I.. flocked around him from all Parts, thought it proper to inform them, more largely than he had hitherto done, concerning the Na- ture of his Doctrine, and the Deſign of his Appearance; that he might correct thoſe falſe Notions of the Meſſiah's Kingdom (a), which (a) That he might correct thoſe falſe Notions of the Meffiah's Kingdom.] In or- der to enter into the Beauty of this Diſcourſe, it is neceſſary to conſider it, as addref- ſed, unto him. 232 CHRIST begins bis Sermon on the Mount, Sect. 37. which ſo generally prevailed, and which a Mountain ; and when he would prove ſo pernicious to thoſe who were was ſet, his Diſciples came Mat. V, I. governed by them. He therefore went up to a Mountain (b), that he might be the bet- ter heard by the Crouds which ſurrounded him ; and when, according to the Cuſtom of the Jewiſh Rabbies in their Sermons, he was fet down to teach them, they that were al- ready his Diſciples, and others that were diſ- poſed to receive Information, came near to bim. And opening his Mouth (c), with 2 And he opened his an Air of great Solemnity, to intimate the Mouth, and taught them, ſaying, Importance of what he was going to deliver, be taught them the moſt ſuitable and excel- lent Leſſons. And as Happineſs was the great End, to which the wiſeſt Philoſophers undertook to conduct their Hearers, our Lord began his Diſcourſe with ſeveral weigh- ty, though uncommon Remarks, as to the ſúreft Method of obtaining it ; ſaying, You 2 ſed, not merely to the Apoſtles, (who were not yet choſen under that Character,) but ito his Diſciples in general, and to vaft Numbers of People, who affected with the Sight, or Fame of his Miracles, were now aſſembled around him; probably expect- ing, that he would immediately declare himſelf the Meſſiah, and full of thoſe falfe Notions of his Kingdom, which ſo generally prevailed. Mr. Blair, in his excellent Diſcourſes on this Chapter, has thewn, (I think, beyond all others,) how directly the Beginning of this Sermon is levelled againſt theſe Prejudices. He has alſo obſerved, (as it is very neceſſary to do,) what a beautiful Correſpondence there is, between the Characters deſcribed in theſe Beatitudes, and the Bleſſings connected with them. (6) Went up to a Mountain.] It does not appear, in what Part of Galilee this Moun- tain was ſituated; and (if the Cure of the Leper, which Chriſt performed at his de- ſcending from it, was wrcught in the Confines of fonie other City, and not of Caper- naum,) there is no Reaſon to ſuppoſe, as moſt Expoſitors do, that it was in the Neigh- bourhood of Capernaum. (See Mat . viii. 1, 2. and Note (b) on Luke v. 12. Sect. 44.) Mr. Maundrell ſays, that what is now called the Mount of the Beatitudes is a little to the North of Mount Tabor; (Trav. pag. 115.) and if this be its true Situation, it muſt be at ſome conſiderable Diſtance from Capernaum. - I ſhall cliewhere give fome Hints of the Reaſons, which have led me to conclude, that this Diſcourſe was different from, and previous to, that which Luke has given us, in the vith Chapter of his Goſpel, ver. 20, & ſeq. though many of the Sentiments and Expreſſions are the ſame. See Note (a) on Luke vi 20 Seet. 53. (c) Opening his Mouth.] I do not take the Expreſſion, of opening his Mouth, to bė always a Pleonaſm; the Manner in which it is uſed elſewhere, may ſufficiently prove the contrary: Compare Judg, xi, 35, 36. Job iii. 1. xxxiii . 2. and Aets viii. 35. x. 34. And thus the antient Greek and Roman Writers uſed it, as Elſner proves, Obf. vol. i. pag. 20, 21. (d) Happy 1 declaring the Happineſs of the Humble and Penitent. . 233 3 Bleſſed are the Poor in You naturally congratulate the Rich and Sect. 37. Spirit ; for theirs is the the Great, and expect, under the Reign of Kingdom of Heaven. Mat. V. 3. the Meſſiah, to be advanced to Wealth, and Dignity, and Power ; but Happy (d) are the Poor in Spirit (e), thoſe humble Souls, that deeply conſcious of their Ignorance and Guilt, can quietly reſign to Divine Teach- ings and Divine Diſpoſals, and accommo- date themſelves to the loweſt Circumſtances which Providence ſhall appoint them : For howſoever they may be deſpiſed and tram- pled on by Men, theirs is the Kingdom of Heaven; they will be moſt likely to embrace the Goſpel, and they alone will be intitled to its moſt important Bleſſings, for Time, and Eternity. 4 Bleſſed are they that You admire the gay and jovial Part of 4 mourn; for they ſhall be Mankind, and pleaſe yourſelves with the comforted Hopes of Joy and Feſtivity ; but I ſay unto you, Happy are the Men of a more ſerious Temper, and eſpecially they that now mourn under a penitent Senſe of their Sins (f); for they ſhall e'er long be comforted with the Dif- coveries of God's forgiving Love, and be cheared with the reviving Rays of his ever- laſting Favour. You (d) Happy. ] I have here uſed the Word happy, rather than bleſſed, as more exactly anſwering to parapsol, as the other does to Eurognjusvor; and I the rather choſe to ren- der it thus, becauſe our Lord ſeems to intimate by it, not only that the Diſpoſitions here recommended would be the Way to future Bleſſedneſs, but that thay would im- mediately be attended with the trueſt Happineſs, and the moſt noble Pleaſures. (e) The Poor in Spirit.] Though I cannot think with Mr. Joſeph Mede, (pag. 25: ) that this chiefly refers to a Diſpoſition, to part with their Poleſions for charitable Pur- poſes; or confine it, with Grotius, and Baxter, to a Diſpoſition to bear Poverty with Reſolution, Submiſſion, and Chearfulneſs; yet I doubt not, but the latter of theſe is comprehended in that Humility, which is here expreſſed by Poverty of Spirit; which is a Temper, that indeed is abſolutely neceſſary, in order to our being cordially re- conciled to the Goſpel Method of Salvation. (f) They that mourn under a penitent Senſe of their Sins.] It ſeems proper to re- ſtrain it within theſe Limits, ſince there is a Sorrow of the World, which ends in Death. 2 Cor. viii. Io. And though Mourning for the Calamities of Life be often allowable and commendable, yet it is ſo natural an Affection, and ſometimes in its Degree ſo ſinful, that one can hardly ſuppoſe our Lord here pronounced a Bleſing upon it in ſuch general Terms. VOL. I. G (8) Thai ز 234 Happy are the Meek, the Righteous, and the Merciful. SECT.37. You imagine, that military Courage and 5 Bleſſed are the Meek; martial Exploits, are to introduce the King- for they ſhall inherit the Mat. V. 5. dom now to be erected, and to raiſe Men Earth. to diſtinguiſhed Stations in it; but I ra- ther ſay, Happy are the Men, who are Meek and Gentle, under Injuries and Provocations, and are cautious in offering, but patient in bearing them ; for they ſhall weather many a Storm, which would bear down the Rug- ged and Obſtinate, and at length (as the Pſalmiſt expreſſes it, Pfal. xxxvii. 11.)" ſhall " inherit the Earth, and delight themſelves " in the Abundance of Peace," which can only have its Seat in ſuch gentle Boſoms. 6 Happy are they, that inſtead of deſiring 6 Bleſſed are they which inſatiably the Poſſeſſions of others, and en- do hunger and thirſt after deavouring to obtain them by Violence or be filled. Righteouſneſs; for they ſhall Deceit, eagerly hunger and thirſt after Righ- teouſneſs (8), and make it the delightful Bu- fineſs of Life to improve in all the Branches of Virtue and Goodneſs; for they Mall never be diſappointed in theſe pious Purſuits, but be abundantly ſatisfied with the Righteouſ- neſs they ſeek, (compare Prov. xxi. 2 1.) and be competently ſupplied with every neceſſary inferior Good. (See Mat. vi. 33.) 7 Far from training you up to delight in 7. Bleſſed are the Merci. Scenes of Deſolation and Slaughter, I rather declare, Happy are the Merciful and Com- paſſionate, ful; (8) That hunger and thirſt after Righteouſneſs.] The very pious and judicious Wri- ter, I mentioned above, in Note (a), has taken a great deal of Pains to prove, that theſe Words are chiefly deſigned to recommend a Love of Juſtice towards our Fellow- Creatures; and is for rendering xoplatno ouloi, they ſhall be fed to the full, while thoſe, who are violent and rapacious, as young Lyons, may lack and ſuffer Hunger. Pfal. xxxiv. 1o. But the Phraſe of hungering and thirſting after Righteouſneſs, muſt furely be expreſſive of much more, than merely a ſteady Care to treat all Mankind equita- bly, and to avoid what would be injurious and oppreſſive ; and we may rather under- ftand it, as a juft and beautiful Deſcription, of a holy Ardour of Soul, in Purſuit of the moſt eminent Attainments in univerſal Goodneſs, which will end in compleat Sa- tisfaction, as the neceſſary Conſequence of perfect Holineſs, in a future State. Theſe different views of the future Bleſſedneſs, fufficiently vindicate our Lord from the Charge of Tautology, though we ſhould ſuppoſe, (as after all that Mr. Blair has ſaid to the contrary, I think we muſt,) that our Lord leads the Minds of bis Diſciples up- wards, in almost each of theſe Beatitudes. (6) Happy . 235 Mat. V. 7. God Happy are the Pure in Heart, and the Peace-makers. ful; for they fhall obtain paſſionate, that feel the Sorrows of others as Sect. 37 Mercy. their own, and with tender Sympathy haften to relieve them; for they fall obtain that Mercy from Gon, which the beſt and hap- pieſt of Mankind need, and on which they continually and entirely depend. 8 Bleſſed are the Pure in Indulge not a Thought of thoſe licentious 8 Heart; for they ſhall ſee Gratifications, which are often mingled with Victory, and are accounted as the Pleaſures of the Great ; Happy are the Men, that not only abſtain from theſe groſs Enormities, but are concerned that they may be Pure in Heart too (h), avoiding every irregular De- fire, and mortifying every unruly Paſſion : This reſolute Self-denial ſhall be the Source of nobler and more laſting Pleaſure; for they Jhall ſee GOD (i), and thus purified and refined, ſhall enjoy him in his Ordi- nances now, and dwell with him for ever in Heaven. 9 Bleſſed are the Peace- I come not, as you inay fondly ſuppoſe, 9 makers; to lead you forward to the Field of Battle, or to teach you to propagate Religion by the Sword; but, on the contrary, I declare unto you, Happy are the Peace-makers, who not only avoid Contention, but labour to extin- guiſh it wherever it prevails; for though miſtaken Men may aſcribe ſuch a gentle Diſpoſition to Cowardice and Meanneſs of Spirit, care () Happy are the Pure in Heart.] Mr. Blair ſuppoſes, this may refer to the Ex- pectation they had of poſſeſſing themſelves of beautiful Captives, in thoſe Wars, by which they fancied that the Meſſiah's Kingdom would be raiſed and eſtabliſhed. The large Seraglio's of Eaſtern Princes and Great Men, which, by a very miſtaken Taſte, were regarded as Matters of State and Grandeur, gave too much Countenance to ſuch a wild and extravagant Notion : But as the Hint is at moſt but obliquely inti- mated, I thought it convenient to touch upon it only in a very tranſient and general Manner. (i) For they fhall fee GOD.] Elſner has illuſtrated this Text, by Chewing, that the Pagans thought a Good Man might ſee their Deities, in ſome Circumſtances when to the Wicked they were inviſible. (Eln. Obferu. vol. i. pag. 22, 23.) But this in their Theology might be intended to ſubſerve fome fraudulent Views, from which the Na- ture of Chriſtianity is moſt abhorrent. The Remark however may in fome Degree hew, how natural the Thought is, in the Words before us. G g % (k) The IO 1 II 236 Happy are the Perſecuted for Righteouſneſs ſake. Sect. 37. Spirit, they ſhall have the Honour to be called makers ; for they fhall be the Children of the GOD of Peace (k), and called the Children of Godi Mat. V. 9. be owned by him in that dear Relation, as they reſemble him in the Benevolence of their Characters. Inſtead of theſe Pomps and Pleaſures, 10 Bleſſed are they which theſe Vićtories and Triumphs, (in Expecta- Oulneſs fake ; for theirs is are perſecuted for Righte- tion of which you may now be crouding an the Kingdom of Heaven. round me, my Followers muſt prépare themſelves' for the Severity of Suffering ; but Happy are they that are perſecuted for the fake of Righteouſneſs, and couragiouſly endure the greateſt Extremities, for the Teſtimony of their Conſciences: Their richeſt Trea- ſure is beyond the Reach of their moſt in- veterate Enemies, for theirs is the Kingdom of Heaven, and they ſhall reign with God in everlaſting Glory. And, on theſe Principles, Happy are ye, my Men ſhall revile you, and II Bleſſed are ye when ſincere Diſciples and faithful Friends, when perſecute you, and ſhall ſay Men ſhall injuriouſly reproach you, and per- all manner of Evil againſt ſecute you, and ſhall falfely ſay every thing that you falſely for my Sake. is evil and ſcandalous of you, for my Sake, and becauſe of your profeſſed Relation to 12 me. Be not diſcouraged under all this 12 Rejoice, and be ex- Load of Infamy and Oppreſſion, but rather ceeding glad; for great is rejoice, and triumphantly exult (l); becauſe for fo perſecuted they the your Reward in Heaven (will be] propor- Prophets which were before tionably great and diſtinguiſhed : For this you. has in all Ages been the Portion, and the Proof, of the moſt eminent Saints; and you particularly know from the Sacred Records, that it was thus they perſecuted the Prophets of their own Nation (m), who were long be- fore (k. ) The Children of the GOD of Peace.] So God is often called, Rom. xvi. 20. 2 Cor. xiii. 11. Phil . iv. 9. and Heb. xiii. 20. (Compare Ecclus' iv. 1o.) To be called GOD's Children, ſignifies to be really ſo, and to have a Right to that Name conferred upon us by a Divine Adoption. See 1 John iii. I, and John i. 12. (1) Triumphantly exult.] Of the emphatical Signification of the Word agadnicate, ſee Note (f) on Luke i. 14. pag. 16. (m) Thus they perſecuted the Prophets of their own Nation.] This is abundantly evi- dent, from the known Hiſtories of Moſes, Samuel, David, Elijah, Eliſha, Jeremiah, . Eze- fore you, ) CHRIST's Diſciples are the Salt of the Earth. 237 the Embaſſadors from God to them; SECT.37. and as you now ſhare in the Tribulation of thoſe holy Men, you ſhall e'er long ſhare in Mat. V. 12. their Glory 13 Ye are the Salt of the Let it be, in the mean Time, your Care to 13 Earth; but if the Salt have imitate their Piety and Zeal, as remember- Thall it be falted ? It is ing, that you, my Diſciples, are to be, as it thenceforth good for no- were, the Salt of the Earth, the Means of thing, but to be caſt out, preventing or curing the Growth of that and to be trodden under Foot of Men. Corruption which prevails in it, and of ſea- ſoning Men's Minds with Wiſdom and Grace: But it would be moſt unhappy for yourſelves, as well as for them, if you ſhould be deſtitute of thoſe bleſſed Principles ; for if the Salt be grown inſipid (n), with what can it poſſibly be ſeaſoned? It is no farther of any Avail or Significancy at all, but as a uſeleſs Thing is left to be thrown out of Doors, and to be trampled on by Men, as the common Dirt of the Streets : Thus worth- leſs and contemptible will you, my Diſciples, be, even in the moſt eminent Stations, if your Character for real and vital Religion. 14. Ye are the Light of And therefore, that this may not be the 14 Caſe with you, conſider the diſtinguiſhed Circumſtances in which you are placed : You are, like the Sun, to be the Light of the World; and how conſpicuous and bright ſhould you loſe the Ezekiel, Ainos, &c. See 2 Chron. Xxxvi: 15, 16. Mat. xxiii. 29, -35. Aits vii. 51, 52. and Heb. xi. 36, 37- (n) If the Salt. be grown inſipid.] Mr. Le Clerc finks the Meaning of this noble Paffage very low, when he ſuppoſes our Lord only intends to compare his Diſciples to Salt-aſhes, uſed in manuring the Ground. (See Luke xiv. 34, 35.) That Paſſage, in which Livy calls Greece, Sal Gentium, the Salt of all the Nations, on Account of thoſe Intellectual Improvements they learnt from thence, might eaſily have ſuggeſted a much nobler Senſe, which the Paraphraſe expreſſes. The Word papaven has a pecu- liar Beauty and Strength here, and might literally be rendered, if it be infatuated, or grown fooliſh, alluding to the common Figure, in which Senſe and Spirit are expreſſed by Salt; but I thought the Metaphor too ſtrong to be literally retained in the Verſion, and therefore contented myſelf with a diſtant Imitation, as we call a flat lifeleſs Dif- courſe infipid. Compare Job vi, 6. and Col. iv, 6.. () A Citys Houſe. 238 They ſhould ſhine as the Light of the World. Sect. 37. ſhould you appear under that Character ? the World. A City that is Even a City, that like yonder Town, is fi- ſet on a Hill, cannot be hid. Mat. V. 14. tuated on a Mountain (o), cannot be bid, but will attract Mens Eyes from a conſiderable 15 Diſtance Neither do Men light ſo much 15 Neither do Men light as a common Lamp, and put it under a Buthel; but on a Candle- a Candle, and put it under a Buel, and conceal it there, but they ra- ſtick, and it giveth Light ther ſet it on a Stand, and it giveth Light unto all that are in the to all that are in the Houſe. How much leſs will it become you, whom I have com- pared to the Sun (D), to hide, or to ſuppreſs 16 your Rays ? On the contrary, let it be 16 Let your Light ſo your Care, that your Light may ſo ſhine be- ſhine before Men, that they fore Men, that they may continually ſee your and glorify your Father your good Works, good Works, in every Circumſtance and Re- which is in Heaven. lation of Life; and may thereby be engaged to glorify your Father' who is' in Heaven ; not only praiſing him for ſending ſuch a Religion into the World, but alſo them- felves embracing your Faith, and imitating your holy Example. ſee IMPROVEMENT. W Mat. V. I, 2. HAT abundant Reaſon have we to bleſs God, that this large and edifying Diſcourſe of our Bleſſed Redeemer, is thus particularly recorded by the Sacred Hiſtorian. Let every one, that hath Ears to bear, attend to it; for ſurely never Man ſpake, as our Lord here doth. Let us fix our Sou!s in a Pofture of humble At- tention, that we may receive the Law from his Mouth. Не ( ) A City, that like yonder Town, is ſituated on a Mountain.] Mr. Maundrell tells us, that there is a City called Saphet, ſuppoſed to be the antient Bethulia, which ftanding on a high Hill, inight eaſily be ſeen from the Mountain on which Chrift made this Diſcourſe; and probably ſuppoſes, he might point to that here, as afterwards he did to the Birds, and the Líllies : Mat. vi. 26, 28. (Maundr. Travels, pag. 115.) Ma- ny Writers have juſtly obſerved, that our Lord, like Socrates, takes his Similies from the moſt obvious Things, familiarly known to his Hearers, and often before their . Eyes, even while he was ſpeaking; a Thought, moſt largely illuſtrated, by Sir Ijaac Newton, on the Prophecies, pag. 148, 149. (D) How much leſs will it become you, whom I have compared to the Sun, &c.] That this is the Senſe and Spirit of this beautiful Paſſage, Mr. Peirce has well ſhewno in his fourth Diſertation. 1 1 torious. Reflections on the Beatitudes pronounced by Christ. 239 He opened it with Bleſſings, repeated and moſt important Bleſings. Sect. 37. But on whom are they pronounced ? and whom are we taught to Ver. 3, -12. think the Happieſt of Mankind'? The Meek and the Humble, the Penitent and the Merciful, the Peaceful and the Pure, thoſe that hunger and thirſt after Righteouſneſs, thoſe that labour, but faint not, under Perſecution! Bleſſed Jeſus, how different are thy Maxims, from thoſe of the Children of this World! They call the Proud happy, and admire the Gay, the Rich, the Powerful, and the Vic- But let a vain World take its gaudy Trifles, and dreſs up the fooliſh Creatures that purſue them. May our Souls ſhare in that Happineſs, which the Son of GOD came to recommend, and to procure ! May we obtain Mercy of the Lord; may we be owned as his Children; may we ſee his Face; and may we inherit his King- dom! With theſe Enjoyments, and theſe Hopes, we will chearfully welcome the loweſt, or the moſt painful Circumſtances. Let us awaken and ſtir up our Souls to the Cultivation of thoſe amiable Virtues, which are here recommended to our Purſuit ; this Humility and Meekneſs, this penitent Senſe of Sin, this ardent Defire after Righteouſneſs, this Compaſſion and Purity, this Peacefulneſs and Fortitude of Soul; and in a Word, this univerſal Goodneſs , which becomes us, as we ſuſtain the Character of the Salt of the Earth, Ver. 13, 14. and the Light of the World. Is there not Reaſon to lament it, that we anſwer the Character. no more? Is there not Reaſon to cry out with a good Man in former. Times * « Bleſſed Jeſus, either theſe are not thy Words, or we are “not Chriſtians." Oh, ſeaſon our Hearts more effectually with thy Grace ! Pour forth that Divine Oil on our Lamps ! Then ſhall the Flame brighten; then ſhall the antient Honours of thy Religion be Ver. 16.. revived ; and Multitudes be awakened and animated, by, the Luſtre of it, to glorify our Father in. Heaven. Amen. * Linacer. SECT. 240 CHRIST proceeds, in bis Sermon on the Mount, S E C T. XXXVIII. Our Lord declares his Purpoſe of eſtabliſhing, and vindicating the Moral Law, and enters on bis Divine Expoſition of it. Mat. V. Mat. V. 17,-26. + 1 MAT. V. 17 . MAT. V. 17. Sect. 38. TH HAT the great Deſign of our Lord's THINK not, that I am come to deſtroy the Law, Appearance might be more fully un- Mat. V. 17. derſtood by the Multitudes, that were now or the Prophets : I am not come to deſtroy, but to ful- aſſembled around him, he proceeded in his fil. Diſcourſe, and ſaid; Suppoſe not, that I am come to diſſolve that goodly Fabrick of holy Precepts, contained in the Sacred Writings of the Law, or the Prophets; for I ſolemnly aſſure you, that I am not come to diſſolve, but rather to vindicate and illuſtrate, to com- pleat and adorn [them,] (a) both by my Ex- ample and Diſcourſes, as well as to anſwer the higheſt Ends of the Ceremonial Inſtitu- 18 tions. For verily I ſay unto you, that as 18 For verily I ſay unto their Original is Divine, their Hönours ſhall you, Til Heaven and Earth paſs, one Jot or one Tittle be perpetual ; ſo that till Heaven and Earth fhall in no wiſe paſs from the paſs away, and the whole viſible Frame of Law, till all be fulfilled. Nature be disjointed, not one Jot or one Tittle ſhall paſs or periſh from the Law (b), till (a) To vindicate and illuſtrate, to compleat and adorn them. j I was willing to take the Word wampwoot in its moſt extenſive Senſe, as comprehending what Chriſt has done to anſwer the End of the Ceremonial Law, as well as to vindicate and inforce the Moral : Yet by the Connection it ſeems, that the latter was chiefly intended; and this Phraſe, the Law and the Prophets, is uſed in this Senſe, Mat. xxii. 40. It is ſtrange, that any ſhould have queſtioned, whether the Precepts of Moſes required ſuch Spiri- tuality of Obedience, as Chriſt here demands. That great Command, of Loving the Lord GOD with all the Heart, &c, and our Neighbour as ourſelf, (Mat. xxii. 37.) 'muſt ſurely comprehend all this. I ſhall only add, that Vitringa's Interpretation of wampow, who ſuppoſes it here to anſwer to the Chaldee 992, which ſignifies to para- phraſe, illuſtrate, open, or explain, ſeems to me worthy of Conſideration. (Compare Rom. xv. 19. WenanPWXeval to guay Sensov: I have fully explained the Goſpel; and Col. iv. 12. DET AMPOLLEVOEv Jeanu.ałe Te Olv: compleatly inſtructed in the Will of GOD.) See Vitring. Obferv. Sacr. lib. i. diſert. iii. cap. 5. 6. 3. (b) One Jot, or one Tittle.] The Word sald, which we render Jot, undoubtedly anſwers 4 Heaven. to vindicate and explain the Moral Law. 241 till all Things, which it requires or foretells, Sect.38. ſhall be effected (C). Whoever therefore Mat. V. 19. 19 Whoſoever therefore ſhall himſelf tranſgreſs or violate one of the ſhall break one of theſe leaft leaſt of theſe Commandments, which are con- teach Men ſo, he ſhall be tained therein; and eſpecially, whoever called the leaſt in the King- mall teach other Men fo to do, whether by dom of Heaven: but who- his licentious Principles, or irregular Ex- ſoever ſhall do, and teach them, the ſame ſhall be call- ample ; be ſhall be accounted (one of ] the leaſt ed great in the Kingdom of and unworthieſt Members in the Kingdom of Heaven, or in the Church of the Meffiah, and ſhall ſoon be entirely cut off from it, as unfit for ſo holy a Society: But whoſoever fall do them, and teach (them) with that Ad- vantage which nothing but the Authority of a good Example can give, he Mall be called great in the Kingdom of Heaven, and be treated with diſtinguiſhed Honour and Fa- vour, in Proportion to his Zeal in ſo good 20 For I ſay unto you, a Cauſe. Let this therefore be the Care 20 That except your Righte- of all, that hear me this Day; for I ſay unto Righteouſneſs of the Scribes you, with all the Solemnity that ſo important an Affair requires, That unleſs your Righteouſ- nefs abound far more than [that,] which is ap- parent in the Lives, or even required in the Precepts, of the Scribes and Phariſees (d), ouſneſs ſhall exceed and as anſwers to the Hebrew Letter Yod, whence the Engliſh Word here uſed ſeems to be dcrived, and which being the leaſt Letter of their Alphabet, might properly be uſed proverbially on this Occaſion. - Kepald, which we render Tittle, properly fignifies one of thoſe little ornamental Curvatures or Flouriſhes, which when Hebrew is elegantly written, are generally uſed at the Beginning and End of a Letter, and ſometimes at the Corners too. -- I think it might well have been rendered, not the leaſt Letter, or Stroke, &c. and ſo much the rather, as Jot and Tittle, in Engliſh, fignify much the ſame. (c) ·Till all Things, which it requires or foretells, ſhall be effected : Ews av tavla 28vntal.] The Tranſlation here given, is moſt literal and comprehenſive. The Law has its Effeet, when its Sanctions are executed, as well as when its Precepts are obeyed. (d) Apparent in the Lives, or even required in the Precepts, of the Scribes and Phariſees.] As our Lord levels his following Diſcourſe, not ſo much againſt the cor- rupt Lives of theſe Jewiſh Teachers, as againſt their Do&trines, I conclude, that the Text chiefly refers to the latter : Yet ſince their Lives were yet worſe than their Maxims, it muſt comprehend the former. They ſeem, (ſo far as we can judge by this Sermon, and other Scriptures,) to have taught, — that the Precepts of the Law extend- ed only to the outward Actionsy -- that a Zeal in the Ceremonial Parts of Religion VOL. I. H h would 21 242 CHRIST's Expoſition of the Sixth Commandment. SECT. 38. as highly as they are generally eſteemed; ye and Phariſees, ye ſhall in no hall be ſo far from making any illuſtrious Caſe enter into the King- Mat. V. 20. dom of Heaven, Figure, that ye ſhall not by any Means enter into the Kingdom of Heaten (e), or be owned by the Son of Man as truly his Subjects. To illuſtrate this, I will now proceed to 21 Ye have heard, that it explain ſome of thoſe Precepts of the Law, was ſaid by them of old which theſe Pharifaical Teachers have, by and whoſoever ſhall kill, Time, Thou ſhalt not kill: their perverſe Gloſſes, enervated, and diſho- shall be in Danger of the noured: And I will begin with the Sixth Judgment. Commandment. You have heard, that it was faid to the Antients (f), and particularly to your Fathers at Mount Sinai, Thou shalt not kill (8): And you have been taught, that the only Deſign of it was, to reſtrain Men from actual Murther ; and accordingly it has been added, that whoſoever shall unlawfully kill another, ſhall be obnoxious to the Judgment (b), and be capitally puniſhed in the common Courts ! would excuſe Moral Defects and Irregularities, and that fome important Privileges were inſeparably connected with a Deſcent from Abraham, &c. (e) Ye shall not by any Means enter into the Kingdom of Heaven.] This muſt greatly furprize Chriſt's Hearers, if the Proverb, which has ſince prevailed, were of to an- tient a Date; for it has been commonly ſaid by the Jews, that “ if but TwogMen “ were to enter into the Kingdom of Heaven, one of them would be a Phariſee, and 66 the other a Scribe." (f) You have heard, that it was ſaid to the Antients.] Thus are the Words eppeln Tous 25 Xalols, to be rendered. See Grotius, and Whitby, in loc. fig). Thou ſhalt not kill.] I might have rendered, Ou povevoets, Thou ſhalt not commit Murther; as Dr. Scott has very properly done : But I choſe to retain the Words of the Cominandments, as they are uſually expreffed among us, that it might at firſt hearing be more apparent to every Reader, that what follows each is our Lords Com- mentary upon it. (h) shall be obnoxious to the Judgment.] To underſtand this, and the following Verſe, it is neceſſary to obſerve, that the Fews had a common Court of Twenty-three Men, wherein Capital Sentences might be paffed, on which a Malefactor might be Atrangled, or beheaded; this was called the Judgment : But the Sanhedrim, or Council, was the Supreme Jewiſh Court, conſiſting of Seventy-two, in which the higheſt Crimes were tried, which they, and they alone, puniſhed with ſtoning, which was thought a more terrible Death than the former. See Grotius's excellent Note on this Text, of which the beſt Commentaries upon it ſince him, are little more than Tran- fcripts. (See Biſhop Hopkins's Works, pag. 65, 66.) - As Murther was undoubtedly a Capital Crime, Dr. Lightfoot, and after him Dr. Whitby, muſt be miſtaken, in ſuppoſing, that Judgment here ſignifies Puniſhment from the immediate Hand of GOD, as in a Cafe which Human Laws would not reach. See Lightf. Hor. Hebr. and Whitby, on Mat. V. 22. (1) With- than any The Puniſhment of cauſeleſs Anger and Reproach. 243 22 But I ſay unto you, Courts of Judicature. But I ſay unto you, Sect. 38. that whoſoever is angry with that it was the Deſign of God in this Pre- his Brother without a Cauſe, ſhall be in Danger of the cept, to prohibit extravagant Paſſions, and Mat. V. 22. Judgment: and whoſoever abuſive Language, as well as the moſt fatal ſhall ſay to his Brother, Ra- Effects of them in deſtroying the Lives of ca, ſhall be in Danger of the each other: So that whoſoever ſhall, without Council : but whoſoever Ihall ſay, Thou Fool, ſhall juſt Cauſe (i), be angry with his Brother, ſo be in Danger of Hell-fire. as ſecretly to wiſh him Evil, ſhall be obnoxious to the Judgment, or Thall be liable to a worſe Puniſhment from GOD, than that your common Courts of Judicature can inflict (k): And whoſoever to his ſecret Anger ſhall add opprobrious and contemptuous Words, or, for Inſtance, ſhall ſay to his Brother, Raca, that is, thou worthleſs empty Fellow (1), Shall be expoſed to yet more terrible Effects of the Divine Refentment, and be obnoxious to a yet ſeverer Puniſhment, that will as far exceed the former, as that inflicted by the Sanhedrim, which extends to Stoning, does that which follows on the Judgment of the Inferior Courts, which only have the Power of the Sword : But whoſoever, in his unrea- ſonable Paſſion, ſhall preſume to ſay unto his Brother, Thou Fool, that is, thou graceleſs wicked Villain (m), thereby impeaching his Moral (i) Without juſt Cauſe.] Though exn, without Cauſe, be wanting in ſome old Ver- fions and Manuſcripts, the Senſe plainly implies it. See Dr. Whitby, in loc. (k) To a worſe Puniſhment from God, &c.] That Judgment muſt here fignify Puniſhment from GOD, is plain, becauſe this cauſeleſs Anger might be ſo concealed in the Heart, as not to admit of Conviction before Men. (1) Raca, that is, thou worthleſs empty Fellow.] Druſius gives the moſt learned and accurate Account of the Etymology and Import of this Word, which ſeems pretty exactly to anſwer to Corcomb in our Language. (m) Thou Fool, that is, thou graceleſs wicked Villain.] Mr. Blair thinks, that pape, thou Fool, anſwers to Rabeheil; but that being only applied to a Debauchee, ſeems too contracted. Wicked Men are ſo often called Fools in the Old Teſtament, eſpe- cially in the Writings of David and Solomon, that the Appellation in the Jewiſh Language, ſignifies, not ſo much a weak thoughtleſs Creature, as a Man deliberately guilty of ſome heinous Crime, or in one Word a Willain. On this Account I can- not, but think it wrong, that avonlon, Luke xxiv. 25. or appov, I Cor. xv. 36. ſhould by 'fo harfh a Tranſlation as ours, have been confounded, with ſuch an infamous Word as this. Hh 2 (n) Burnt 244 An Exhortation to Peace and Reconciliation, Sect. 38. Moral Character, as well as reflecting on his Intellectual, ſhall be obnoxious to the Fire of Mat. V. 22. Hell , or to a future Puniſhment more dread- ful, even than that of being burnt alive in the Valley of Hinnom (1), from whence you borrow the Name of thoſe Infernal Regions. 23 Remember therefore to lay aſide all your 23 Therefore, if thou Animofities, and to live in Peace and Love, bring thy Gift to the Altar, and there remembereſt that as ever you would eſcape God's Wrath, and thy Brother háth ought a- ſecure his Favour. Without this, your moſt gainſt thee, expenſive Sacrifices would be ſo vain, that I muſt inculcate it on every one of you, as a moſt neceſſary Caution, If thou art bringing thy Gift, however coſtly and free (0), even to the very Altar, and there recolleeteſt , that thy Brother has any juſt Cauſe of Complaint] againſt thee, do not content thyſelf with a fe- cret, and it may be a treacherous Purpoſe, that thou wilt hereafter accommodate the Affair, And but bring it to an immediate Iſſue; 24. Leave there thy Gift 24 before the Altar, and go thy leaving thy Gift there, in the Hand of thoſe Way, firft be reconciled to that are miniſtring before the Altar, go away, thy and firſt make it thy Care to be reconciled to tby . . (n) Burnt alive in the Valley of Hinnom.] Though it is ſo well known to the Learned, I muſt beg Leave to remind my Engliſh Reader, that the Valley of Hinnom, or Tophet, had been the Scene of thoſe deteſtable Sacrifices, in which Children were burnt alive to Molech; (compare 2 Kings xxiii. 10. 2 Chron. xxviii. 3. and Jer. xix. 27-5. xxxii. 35.) and was afterwards defiled by Juliah, 2 Kings xxiii. 1o. and made a Receptacle for the Filth of the City, where Fires were kept continually burn- ing, to conſume it: And it is probable, that if any Criminals were executed on the Statute, Lev. xx. 14. or xxi. 9. this accurſed and horrible Place might be the Spot of Ground, on which they were conſumed. However that were, it ſeemed, both with regard to its former, and latter State, a fit Emblem of Hell itſelf, (ſee Ija. xxx. 33. and Her. xix. 11,-13.) which in the Syriac Language, takes its Name from thence, and was commonly called Gehenná by the Jews. (See Lightf. Hor. Hebr. in loc. and Preface to his Harm. of the New Tej).-It muſt here ſignify a Degree of Future P1- niſhment, as much more dreadful than that incurred in the former Caſe, as Burning alive was more terrible than Stoning. For I apprehend the Puniſhment of each De- gree of Anger and Fury here mentioned, is to be referred to the Inviſible Worlds, ar elſe our Lord's Words would not be generally true. (6) If thou art bringing thy Gift, however coſtly and free.] Aspov, a Gift, implies, that it was a Free-will Offering, which adds great Strength to the Sentence, beyond what it would have had, if the Word had been Juolav, Sacrifice. (0) Firft you is, with the great Danger of neglecting it. 245 thy Brother, and then come thy Brother, by an Acknowledgment of thy Sect. 38. and offer thy Gift Fault , and by a Readineſs to make him any, Mat. V. reaſonable Satisfaction ; and then come, and Mat. V. 24. offer thy Gift (D), which thou mayſt then chearfully hope, God will accept at thine Hands. 25 Agree with thine Ad- And it will be Prudence, as well as Hu- 25 verſary quickly, whilſt thou manity, to apply this Advice to Suits at Law, art in the way with him; if you are lo unhappy as to be engaged in leſt at any Time the Ad- verſary deliver thee to the them: My Counſel then to each of Judge, and the Judge deli- that thou ſhouldſt make it thine Endeavour ver thee to the Officer, and to come to a friendly Agreement with thine thou be caſt into Priſon. Adverſary (9) quickly, while thou art in the Way, going with him to a Magiſtrate; left the Adverſary ſhould deliver thee to be tried before the Judge; and the Judge deciding the Cauſe againſt thee, deliver thee to the Officer of the Court, to keep thee in Cuſtodý till Payment be made; and thou, not having enough by thee to diſcharge an Account, inflamed with ſo many additional Articles of Expence, ſhouldſt be caſt into Priſon : 26 Verily I ſay unto thee, Verily I ſay unto thee; thy Antagoniſt, when 26 Thou ſhalt by' no Means he has got thee at ſuch an Advantage, will come out thence, till thou be more rigorous in his Demands than be- haft paid the uttermoft Far- thing fore; and thou ſhalt not by any Means come out from thence, till thou haſt diſcharged the very laft Farthing of thy Debt. And furely, if. 66 (0) Firſt be reconciled to thy Brother, and then come and offer thy Gift.] It is ob- ſervable, that Philo, (de Sacrif. pag. 844.) explaining the Law of the Treſpaſs-Offer- ing, tells us, “ That when a Man had injured his Brother, and repenting of his Fault « voluntarily acknowledged it, (in which Caſe both Reſtitution and Sacrifice were re- quired,) he was firſt to make Reftitution, and then to come into the Temple pre- jenting his Sacrifice, and aſking Pardon.” This is a very juſt and natural Account of the Matter, and adds a great Illuſtration to this Text: Eſpecially when it is con- ſidered, that our Lord ſuppoſes in this Cafe, not a Treſpaſs-Offering, but a voluntary Gift preſented before the Altar; and yet declares, that this will not be accepted, while there is a Conſciouſneſs of having wronged a Brother, and not made him Re- paration. (7) Come to a friendly Agreement with thine Adverſary.] The Word autodikos pro- perly ſignifies, a Perſon who is going to Law with another. I have rendered 131 EUVOW, come to a friendly Agreement, becauſe the Original ſeems to imply, not only Peace, but Benevolence. fr) If. 1 246 Refle&tions on the ſtriet Regard due to the Law. Sect. 38.if by impenitent Wickedneſs thou makeſt thyſelf the Priſoner of the Divine Juſtice (r), thy Caſe will be yet more deplorable and hopeleſs. Mat. V. 26. I M P R O V E M E N T. ET us ſeriouſly conſider, and often recollect, the Purpoſes of Mat. V. 17. L Chriſt's Appearance: He came not to deſtroy the Law and the Prophets, or to diſſolve Mens Obligation to obſerve them; but ra- ther to inforce, as well as to fulfil them. How fatally ſhall we pervert the Purpoſes of his Coming, if we regard him as the Miniſter of Sin? How ungratefully ſhall we abuſe the merciful Conſtitution of his Goſpel, ſhould we take Encouragement from thence to violate his Law ? Dangerous, as well as ungrateful, Abuſe indeed! For God's Eye will be watchful over its Honours, and his Hand exerted Ver. 18. to maintain them ; ſo that Heaven and Earth ſhall paſs away, before it ſhall fail of its Accompliſhment, in being either obeyed, or avenged on the impenitent Sinner. May it be our conſtant Care to keep it our- Ver. 19. ſelves, and to teach others to obſerve it! May we teach it by our Lives, as well as our Lips; and let our daily Converſation demon- ſtrate, how practicable, and how amiable, its Precepts are ! So ſhall we be great in the Kingdom of Heaven, in the Purſuit of which we may give full Scope to the nobleſt Ambition of which Human Nature is capable. Let our Hearts own, and feel, the ſpiritual Senſe of GOD's Law, that we may riſe to a more ſincere, and more extenſive Righteouſneſs, than that of the Scribes and Phariſees. May we de- light in it after the inward Man, and learn to regulate our Thoughts, and our Paſſions, as well as our external Behaviour by it ! Ver. 21, 22. Eſpecially, let us avoid, all the malignant and ill-natured Paſſions, all Thoughts of raſh aud immoderate Anger, all Words of Contu- mely and Reproach. If we would maintain Communion with the Ver. 23. GOD of Love, let Love govern in our Hearts; and when we come Ver. 20. to (r) If thou makeſt thyſelf the Priſoner of the Divine Juſtice.] This Thought is a natural Reflection on what was ſaid before ; but it is rather intimated, than expreſſed, in our Lord's Words, which fo naturally lead to the Senſe given in the Paraphraſe , that to thoſe who are unacquainted with the Popiſh Manner of managing Controver- fies, it might ſeem furprizing they ſhould ever be urged in favour of Purgatory. The Vanity and Inconſiſtency of it, is well expoſed by Biſhop Burnet, on the Articles, :pag. 199. and Limborch, Theolog. lib. vi. cap. 10. . 22. CHRIST's Expoſition of the Seventh Commardment. 247 to preſent our Devotions to him, let us lift up holy Hands, without Sect. 38. Wrath, as well as without Doubting. (1 Tim. ii. 8.) So may we pro- miſe ourſelves a gracious Welcome; fo ſhall we carry away the moſt valuable Bleſſings! But are none of us Strangers to this bleſſed State? Are none of us obnoxious to the Divine Diſpleaſure? If we are fo, with what a holy Solicitude of Soul ſhould we labour to make up the Controverſy, and come to an Agreement, while we are yet in the Way, with this Ver. 25 awful Adverſary ! left we be immediately hurried before the Tribu- nal of the righteous Judge of all the World, and be delivered into the Hands of Juſtice, to be reſerved in everlaſting Chains, beyond the Poſſibility of Redemption. Lord, we were all the Debtors, and in one Senſe, the Priſoners, Ver. 26. of thy Juſtice; and of ourſelves were moſt incapable, not only of paying the uttermoſt Farthing, but even of diſcharging the leaſt Part of the Debt! We bleſs thee for that generous Surety, who has un- dertaken, and diſcharged it for us; and by the Price of whoſe atoning Blood we are delivered from the Chains of Darkneſs, and are tran- pated into the glorious Liberty of thy Children, SECT. XXXIX. Our LORD proceeds in his Expoſition of the Law, ſtriet- ly prohibiting Uncleanneſs, Divorce, Contention, and Revenge, and urging the contrary Virtues. Mat. V. 27, to the End. JE MAT. V. 27. MAT. V. 27 YE have heard that it was ESUS proceeded in his Sermon to the Secr. 39. ſaid by them of old Seventh Commandment, and obſerved, Time, Thou ſhalt not com- Mat. V. 27. mit Adultery. You have often beard, that it was ſaid to the Antients, Thou Malt not commit Adultery; and that Law has been explained, as if it re- lated only to the groffeſt Acts of Unclean- 28 But I ſay unto you, neſs: But I ſay unto you, that it extends, 28 not only to unchaſte Actions and Words, but even to Looks, and the very Thoughts of the 1 that 248 . The moſt beloved Luſts are to be mortified. Sect. 39. the Heart: For whoſoever fall gaze on a that whoſoever looketh on Woman (a) to luſt after her, and thus che. a Woman to luſt after her, Mat. V. 28. hath committed Adultery riſh and indulge the ſecret Workings of ir- with her already in his regular Deſire in his Mind, has already com- Heart. mitted that Adultery with her in his Heart (6), which this Commandment was deſigned to forbid, and thereby rendered himſelf, in the Sight of God, guilty of the Breach of it. 29 You will think me fevere, in requiring 29 And. if thy right Eye you ſo ſtrictly to mortify all the irregular and caft it from thee: for , Propenſities of Nature; but you will find it is profitable for thee, that it, on the whole, as much for your Intereſt, one of thy Members ſhould as it is to part with a gangrened Member, periſh, and not that thy whole Body ſhould be caſt to prevent the Death of the whole Body; yea into Hell. indeed, it is infinitely more ſo. And if there- fore thy right Eye offend or inſnare thee (c), or any thing dear as thy right Eye, would be the neceſſary Occaſion of leading thee into Sin, pluck it out with inexorable Reſo- lution, and caſt it far from thee with Abhor- rence; for it is advantagious to thee, that one of thy Members ſhould periſh, rather than thy whole Body Should be thrown into Hell; which yet muſt be the fatal Conſequence, of in- 30 dulging the moſt favourite Luſt. rea, 30 And if thy right Hand if thy right Hand offend or inſnare thee (d), though offend iii. 4: (a) Whoſoever ſhall gaze on.a Woman; o BRET WV guvaixa.] There are ſeveral other Places, where the Word Blenw, fignifies to look on an Object with great Attention, or to fix the Eye upon it. See Mat. vii . 3. xviii. 10. Luke vii. 44. viii. 18. Aets i. 9. I Cor. iii. Io. X. 12. Phil.'iii. 2. and Rev. xvii. 8. (b) Committed Adultery with her in his Heart.] In the firſt Edition I had rendered it, debauched her, becauſe it is plain quos y suo ev muſt extend to ſingle as well as married Perſons; but on the Animadverſion of a learned Friend, I am convinced that the Spi- rit of our Lord's Meaning is beſt expreſſed, by retaining the Word uſed in the Seventh Commandinent, and giving the Paſſage ſuch a Turn as I have now given it in the Pa- raphraſe, which does not at all limit the Senſe. But to render yuvasyd, a married Woman, would be a Limitation, I think, not to be juſtified. (c) Offend or inſnare thee.] It is well known, that this is the Force of the Word oxard answ, which moſt literally ſignifies, to be a Stumbling-block in a Perſon's Way, or an Occaſion of his Fall; and ſo implies much more, than merely to diſpleaſe. 'I mention this Remark, obvious as it is, becauſe the Senſe of ſo many Texts depends on attending to it. See Rom. xi. 9. xiv. 13, 21. xvi. 17. I Cor. viii. 13. Gal. v. II. and Rev. ii. 14. (d) right Hand offend or inſnare thee.] The greateſt Part of Chriſt's Auditors were pe- Divorces unlawful, but in the Caſe of Whoredom. 249 offend thee, cut it off , and though it be ſo uſeful and neceſſary a Part, SECT. 39. caft it from thee: for it is do not ſpare it, but immediately cut it off , profitable for thee, that one of thy Members ſhould and caſt it from thee; for I renew the Decla- Mat. V. 30. riſh, and not that thy whole ration, that it is highly advantagious to thee, Body ſhould be caſt into that any one of thy Members should periſh, ra- Helí. ther than thy wbole Body ſhould be thrown into Hell (e), to be the Companion of thy guilty Soul there, in everlaſting Horror and Mi- ſery. 21 It hath been ſaid, It has been ſaid, (Deut. xxiv. 1.) Who- 31 Whoſoever fhall put away ever would diſmiſs his Wife, let him give her his Wife, let him give her a Writing of Divorcement. a Writing of Divorce : And this Precept, which was indeed intended to prevent the Frequency of ſuch Diſmiſſions, by making it ſo folemn and irrevocable a Thing, has perverſely been interpreted, as a Warrant for having Recourſe to it upon every trifling 32 But I ſay unto you, Occaſion. But ſuch a Practice is directly 32 that whoſoever ſhall put a- way his Wife, faving for contrary to the original Deſign of Marriage, the Cauſe of Fornication, and highly injurious to the common Good caufeth her to commit A- of Mankind: I therefore think it neceſſary and whoſoever to reítrain fo dangerous a Liberty, and ſay ſhall inarry her that is di- vorced, committeth Adul- unto you, that whoſoever ſhall diſmiſs his Wifé, except it be on the Account of Wboredom (f), cauſeth her by a ſecond Marriage to commit . Adultery, or at leaſt expoſeth her to great Danger of doing it; and whoever shall marry her, that is thus unlawfully diſmiſſed (8), dultery ; tery. CON - were poor People, who lived by their daily Labour; and to theſe the Loſs of a - right Hand would be a much greater Calamity, than that of a right Ēze : So that there is a Gradation and Force in this Paſſage, beyond what has generally been ob- ſerved. (e) Rather than thy whole Body ſhould be thrown into Hell.] This plainly implied the Doctrine of a Reſurrection, though Ghrift had not yet expreſsly taught it, (f) On the Account of Whoredom ) It is very evident, that wopueid, as here uſed, muſt have a more ambiguous and larger Senſe, than the Engliſh Word, Fornication, which generally anſwers to it; and muſt be underſtood here of Adultery. (8) Shall marry her that is unlawfully diſmiſſed.] Mr. Blair, (in the third Volume of his Sermons, pag. 111, 112.) explains this Clauſe, as intended to forbid Women divorced for Adultery to marry, which he thinks an additional Puniſhment inflicted on Perſons guilty of ſo enormous a Crime, and a wiſe Proviſion for preventing bad Wo- men from committing Adultery, in hopes of opening their way to another more agreeable Marriage. "But I prefer the Senſe here given, becauſe it makes this latter VOL. I. I i Clauſe 250 Common Swearing muſt be carefully avoided. Sect. 39.committeth Adultery, ſince the Bond of the former Marriage does in the Account of Mat. V. 32- God remain undiffolved. 33 Again, you have heard that it was ſaid to 33 Again, ye have heard the Antients, (Lev. xix. 12. Deut. xxiii . 21.) that it hath been ſaid by Thou halt not perjure or forfwear thyſelf, thalt not forfwear thyſelf , but Malt diligently perform unto the Lord but ſhalt perform unto the thine Oaths and Vows: And this has been Lord thine Oaths. expounded, as extending merely to thoſe Oaths, in which the Name of God is ex- preſsly ufed, and only prohibiting the Vio- lation of ſuch, but 'tolerating the Uſe of them, even on ſlight Occaſions, ſo it be not 34 in Confirmation of a Falſehood. But 34 But I ſay unto you, I ſay unto yoủ, Swear not all, in your com- Swear not at all; neither mon Diſcourſe with each other (), even ſo by Heaven, for it is God's much as by the Creatures; either by Hea- ven (i), for it is the Throne of the glorious 35 and holy GOD; Or by the Earth, for 35 Nor by the Earth, for it is under his Dominion, and ſubject to him it is his Footſtool; neither as bis . Footſtool.; or by ferufalem, for it is by, Jerufalem, for it is the City of the great King: the City of the great King of Iſrael and 36 of the Univerſe : Neither malt thou ſwear 36 Neither fhalt thou by thy Head, for thou art ſo far from having ſwear by thy Head, becauſe tad thou 1 an Clauſe more correſpondent to the former, and prevents the Neceſſity of ſuppoſing P.osgieuw to be uſed in two different Senſes ſo near together. (s) Swear not at all in your common Diſcourſe with each other.] The Oppoſition between this Verſe, and the 37th, limits the Prohibition to this Senſe: And waving that, it would be neceſſary to interpret it as a Reſtrictive, rather than an Univerſal Precept, and to conſider it as more particularly levelled at the common Practice of the Jews, who reckoned Swearing by the Creatures to be far more excuſable than Swearing by the Name of GOD, and made but little Scruple of the frequent Uſe of it. For that all Swearing is not here condemned as a Thing abſolutely evil, is fully evi- dent from other Paſſages of Scripture, and of Neceſſity muſt be allowed, to vindicate the Conduct of Chriſt, and his Apofles. Compare Mark viii. 12. Mat, xxvi. 64. Rom. i. 9. ix. 1. Gal. i. 20. 2 Cor. i. 18. and Heb. vi. 16. (i) Either by Heaven.] Though I allow, with the learned Heinſius, that the Words, un ouo ad wc, may be rendered, By no means fwear, either by Heaven, Earth, or the like; yet it will not follow, that the Words only forbid Swearing by Creatures, ſince ver. 37. forbids whatever is more than rea, or Nay. So that it is abſolutely neceſſary, to have Recourſe to ſome other Solution of this prohibition, as well as of that, in fam. V. 12. where any other Oath is forbidden; and nothing is more natural and eaſy, than to underſtand it, in both Places, as a Prohibition of the Uſe of Oaths in com- mon Converſation. (k) Cometh But I charge 37 Injuries ſhould be endured without Revenge. 251 thou canſt not make one an abſolute Power over it, that thou canſt Sect. 39. Hair white or black. not make the Colour of one Hair of it white Mat. V. 36. or black : So that theſe Oaths by the Crea- tures, if they have any Senſe at all, are an 37. But let your Commu- implicit Appeal to God. nication, be Yea, yea ; Nay, you to avoid the cuſtomary Uſe of all ſuch nay: for whatſoever is more than there, cometh of Evil. Oaths, as well as of thoſe in which the Name of God is directly expreſſed; and let your Converſation be all plain and ſimple: When you affirm, ſay Yes, yes; and when you deny, No, No: For if you conduct your- ſelves as you ought, this will be ſufficient to gain you Credit; and you may be aſſured, that whatever is more than theſe, cometh from the Evil one (k!, who artfully contrives by the habitual Uſe of Swearing even by the Creatures, to lefſen your Reverence for the Solemnity of an Oath, and to lead you, at length to take the Name of God in vain, even by Perjury itſelf. 38 Ye have heard that it You have heard that it has been ſaid in the hath been ſaid, An Eye for Law, (Deut. xix. 21.) An Eye for an Eye, an Eye, and a Tooth for a and a Tooth for a Tooth : And this Statute, which was only intended to direct Judges, as to the Penalties to be inflicted in Caſe of violent and barbarous Affaults, has been in- terpreted, as encouraging a rigorous ſevere Revenge of every Injury a Man might re- 39 But I ſay unto you, ceive. But I ſay unto you, that when that ye reſiſt not Evil : but 39 who- you meet with ill Ul ge in the World, you do not immediately ſet yourſelves againſt the inju- 38 Tooth. 1 (k) Cometh from the Evil one.] Ex 78 mounpx esty will properly bear this Verſion, and fome Copies read di&bono, cometh from the Devil I would obſerve, that whether this Verſion, or the common one be admitted, the Clauſe before us contains a Demonſtra- tion, that ver. 34. is to be explained with the Limitation propoſed; for it is evident, that Oaths were in fome Caſes not only allowed, but required, by the Moſaic Law. (See Exod. xxii. 11. Lev. v. 1. Numb. v. 19, 21. and Diut. xxix. 12, 14.) So that if Chriſt's Prohibition had here referred to Swearing in Solemn and Judicial Caſes, he would in theſe Words have charged the Divine Law with eſtabliſhing an Immo- rality, which it is moſt abſurd to ſuppoſe: And I cannot but wonder, that ſo obvious and deciſive a Thought ſhould not have been more infifted upon - in this Controverſy. I i 2 (1) DO 1 And if any 252 Wrong ſhould be ſuffered, rather than contend. . Sect. 39. injurious Perſon (1), in a Poſture of hoſtile whoſoever ſhall ſmite thea Oppoſition, and with a Reſolution to return on thy right Check, turn to Mat. V. 39. Evil for Evil; but, where the Damage is not him the other alſo. great, chuſe rather to paſs it by, tho' poſſibly it might on that Account be repeated, than to enter into a rigorous Proſecution of the Offender: On theſe Principles, if any Man Atrike thee on thy right Cheek, patiently turn the other to him alſo (m). 40 40 And if any Man will one be reſolved to ſue thee at Law, and to ſue thee at the Law, and take away thy Vest, permit him to take thy take away thy Coat, let him Mantle too (n); for the Loſs of both would have thy Cloak allo. be but a Trifle, in Compariſon of thoſe Vexations, Snares, and Expences, which would probably attend the Continuance of 41 the Suit. And if any preſs thee to go 41 And whoſoever ſhall with him one Mile, obliging thee and thy compel thee to go a Mile, Carriages to attend him on a publick Ac- go with him twain. count ), rather go with him two more, than (1) Do not ſet yourſelves againſt the injurious Perſon.] So the Phraſe xulosnies TW T50!Mf@ may exactly be rendered. (Compare 2 Tim. iii. 8.) Had our Lord meant to intimate, that we ſhould rather ſuffer ourſelves to be murthered, and our Families to be ruined, than reſiſt the Villain that attempts it, he would have laid down ſo ſtrange a Precept in the ſtrongeſt Terms; and it is very unreaſonable to infer it from this Paſſage, which ſpeaks of ſo trifling an Injury, as a Slap on the Face, or fuing a Man for the Value of a Waſtcoat or Cloak. -- If it be aſked, whether we are univerſally forbidden to reſif on theſe Occaſions ? I anſwer, we are; unleſs we be in our Conſciences con- vinced, that in preſent Circumſtances to ſtand on our Defence will be more for the publick Good; and in thoſe Caſes, this particular Precept is ſuperſeded, by the ge- neral Law of univerſal Benevolence. But I apprehend theſe Expreſſions intimate, that on the whole it will generally be for the beſt, to wave rigorous Proſecutions on ſuch flight Occaſions. (m) Turn the other to him alſo.] This is a Proverbial Phraſe, to expreſs a meek Sub- miffion to Injuries and Affronts. See Iſa. 1. 6. and Lam. iii. 30. (n) Thy Mantle too.] Veft and Mantle more exactly anſwer to tile and qualcov, than Coat and Cloak; (compare. John xix. 23. and ſee Caſaubon, in loc.) and are Parts of Dreſs, under different Names ſtill retained in Barbary, Egypt, and the Levant. See Dr. Shatu's Travels, pag. 289,292. The Mantle being much larger than the Veft, muſt probably be more valuable; and as it would be natural for a Robber on the High-way to take the outer Garment firſt, I look on this Manner of expreſſing it, as a good Argument for retaining our Tranſlation of xpe&nuci, and rendering it ſue thee 'at Law, rather than take it in a more general Way, as ſignifying to ſtrive or contend; though I know it has ſometimes this laſt Signification, as Lud. Cappellus urges. () Preſs thee to go with him, &c.] The Word preſs feems beſt to anſwer the Ori- ginal afgepeun, which is well known to be derived from the Name of thoſe Officersy, who were commiſſioned for this Purpoſe by the Perſian Emperors, when Judea was 's one: ! We are not to hate, but to love our Enemies. 253 than diſturb the Peace by a forcible Oppo-Sect. 39.. ſition; for in many ſuch Caſes as theſe, it will be more for your own Comfort, as well Mat. V. 41. as the Credit of your Profeſſion, to ſubmit, than contend. 42 Give to him that aſk- When thou ſeeſt any one in real Neceſſity, 42 eth thee, and from him that and haſt it in the Power of thine Hand to do would borrow of thee, turn not thou away. it, give to him that asketh thee thy Charity (P); and do not turn away with a ſevere Denial, bim that would borrow of thee (9); for in ſome Caſes a ſeaſonable Loan may be as valuable a Kind- neſs, as a Gift. 43 Ye have heard that it By ſuch Condeſcenſions and Favours, you 43 hath been ſaid, Thou ſhalt love thy Neighbour, and will generally gain the Friendſhip of thoſe hate thine Enemy : with whom you converſe ; but if any ſhould be ſo baſe, as notwithſtanding all to perſiſt in uſing you ill, do not indulge to Sentiments of Revenge. I know, you have heard that it was ſaid to our Fathers, Thou ſhalt love thy Neighbour ; (Lev. xix. 18.). and from thence; tho' in direct Contradiction to many other Scriptures, (Exod. xxiii. 45. Lev. xix. 17. and Prov. xxv. 21.) ſome have argued, as if it had been added, Thou ſhalt hate thine Enemy; and the Precepts for deſtroying the Canaan- ites, (Deut. vii. 16. and the like,) have been abuſed to countenance ſuch an Addition (r).. But one of their Provinces. See Drufius in loc. (Compare Mat. xxvii . 32.) Among the Jews, the Diſciples of their Wiſe Men were excuſed from ſuch Services; but Chriſt adviſes his Diſciples not to inſiſt on that Exemption. See Lightf. Hor. Hebr. in loc. (D) Give to him that aſketh thee thy Charity; 70 dilkule os dids.] Mr. Blair would refer this to movnpes, in ver. 39. and render it, Give to the injurious Perſon what he aſketh. thee; and has a very beautiful Diſcourſe upon it in that View:. But it is plainly unne- ceſſary to liinit it; and I think, that on this Interpretation, it would too much co- incide with ver. 44. In whatever Senſe it be taken, it muit admit of ſome Excep- tions, or it will not only be inconſiſtent with ſuch Precepts, as require us to take Care of our Families ; (as i Tim. v. 8.) but with natural Juſtice, and common Senſe. It is. amazing therefore, that any, who do not think themſelves obliged by the literal Senſe of this Precept, to give or lend to every idle importunate Creature, whatever he aſks, ſhould inſiſt on a rigorous Interpretation of the preceding Paſſage, from ver. 34, to 41. (9) Do not turn away him that would borrow of thee.] Tov Jenou a a70.08 d'aveid aata 10.9.AT os pacons, is thus moſt literally rendered. (r) The Precepts for deſtroying the Canaanites have been abuſed &c.] Theſe Pre- cepts were of a peculiar Nature, and that in particular, Deut. xxiii. 6. Thou ſhalt Not 1 1 254 Chriſtians are to imitate their Heavenly Father, Sect. 39.But, inſtead of favouring this pernicious 44 But I ſay unto you, Maxim, I ſay unto you, Love your Love your Enemies, bleſs your Enemies, them that curſe you, do Mat. V.. 44. and whatſoever you may ſuffer by them, Good to them that hate you, while you abhor their ſinful Practices, ſhew and pray for them which de- a Concern for the true Welfare of their ſpitefully uſe you, and perſe- Perſons; bleſs them that in the bittereſt Man- cute you: ner curſe you, (whether by prophane Exe- crations in their common Diſcourſe, or by unjuſt Anathema's in their Eccleſiaſtical Al- ſemblies ;) be ready to do Good to them that bate yoll, and pray for the Converſion of them that inſult you (s), and perſecute you : 45 That you may thus approve yourſelves to be 45 That ye may be the the Children of your Heavenly Father; for Children of your Father with the moſt diffuſive Kindneſs and Bene- which is in Heaven; for he ficence he cauſeth his Sun to ariſe on the Evil the Evil and on the Good, and the Good, and powereth down Rain on the and ſendetủ Rain on the Juſt Juſt and the Unjuſt; ſo that his Enemies and on the Unjuſt. ſhare in his providential Bounties, and ſub- fiſt on his daily Care. Let it be therefore your Concern, to 46 For if ye love them imitate this extenſive Goodneſs; for if you ward have ye? Do not even which love you, what Re- only love them that love you, what Reward the Publicans the ſame ? have ye? or what extraordinary Praiſe can ye expect? Do not even the moſt infamous and ſcandalous Sinners, ſuch as the licans, 46 very Pub not ſeek their Peace, nor their Proſperity, all thy Days for ever, relates to avoiding throughout all Generations any Aſociation with the Moabites; which was an everlaſt- ing Brand of Infamy ſet upon them, for the Affront which in the Matter of Peor they had offered to God himſelf, under whoſe Conduct the Iſraelites were. But tho it forbids any National Alliance with them, it ſeems, that the Settlement of Ruth in 1 rael when ſhe embraced the Jewiſh Religion, (Ruth i. 16.) and the Permiſſion given to the Moabites to live as Tributaries under David after the Conqueſt of their Coun- try, (2 Sam. viii. 2.) were not at all inconſiſtent with this Law. (s) That inſult you ; etupea soulwv upas.] As this Word, according to the Judgment of Eraſmus, Bezá, and ſeveral other able Critics, is derived from Apns, the Name of Mars, it may perhaps ſtrictly anſwer to Dragooning in our modern Language : But as it is plainly uſed by St. Peter, to expreſs abuſive Language, (1 Pet. iii. 16.) I choſe to render it inſult, which may be applied, either to injurious Words, or Actions. To tra- duce, does by no means expreſs the Force of the Idea. Nor can I think, with the learned Elſner, vol. 1. pag. 30, 31. that this Clauſe is to be interpreted chiefly of ma- licious Proſecutions in Judicial Courts, tho' that be a Sort of Infult and Perſecution, undoubtedly comprehended åmong many others, and often expreſſed by the Greek Words here uſed. (t) If 47 And if ye and to endeavour to be perfeet, as he is perfe&t. 255 ſalute your licans, do the ſame? And if ye ſalute and SECT. 39. . Brethren only, what do ye embrace your Brethren only (1), or thoſe of u more than others? Do not Mat. V. 47 even the Publicans ſo? the ſame Sect, Party, and Intereſt with your- ſelves, what extraordinary Thing do you prac- tiſe, more than the reſt of Mankind, tho' your Advantages are ſo much greater than theirs. Do not even the Heathens and Pub. licans do fo? And will not common Huma- nity teach even the very worſt of Men Ci- vility to thoſe that treat them with Reſpect, and excite them to fome Sentiments of Gra- titude to their Friends and Benefactors? 48 Be ye therefore per- You who ſtand in ſo near a Relation to 48 fect, even as your Father God, as my profeſſed Diſciples, ſhould fap which is in Heaven is per- excell them: Be ye therefore, in theſe Inſan- ces of undeſerved and forfeited Goodneſs (u and in all other Reſpects, as far as frail Mortality will admit, perfett, even as yeur Heavenly Father is perfekt (W); whoſe Name you fect. 1 (t) If ye ſalute and embrace your Brethren only.] The Word 0.07 xonate, alludes to the Cuſtom, of ſaluting by embracing. And when Chriſt cautions againſt confining their Regards to Brethren, he may perhaps obliquely glance at thoſe Prejudices, which dif- ferent Seets had againſt each other, and intimate that he would not have his Followers imbibe that narrow Spirit. Would to God, the Hint had been more attended to, among the unhappy Subdiviſions, into which his Church has been crumbled; and that we might at leaſt advance ſo far, as cordially to embrace our. Brethren in Chrift, ofi whatever Party or Denomination they are ! . (u) In theſe Inſtances of undeſerved and forfeited Goodneſs.] The Love to Friends, enjoined by the Scribes and Phariſees, was very imperfect: We are to labour after a more compleat Reſemblance to God, in loving Enemies . Our Lord therefore after- wards expreſſed it, in a parallel Diſcourſe, by-laying, Be ye merciful, as your Father alſo is merciful. Luke vi. 36. But it is probable, he uſed a greater Latitude of Expref- fion here, to remind us of our Obligations to imitate the Divine Being in all his. moral Perfections. (w) Perfect, even as your Heavenly Father is perfect.] Many Authorities are produ- ced by Elſner, in his Note on this Text, to prove, not only that the Heathens gave the Epithet of 7826401, or perfect, to many of their Gods, eſpecially the Chief; but . that ſome of their Writers deſcribe Clemency and Goodneſs to Enemies, as a Virtue by which Mortals make the neareſt Approach to Divine Perfection. Theſe Words conclude Chriſt's excellent Vindication of the Law, from the corrupt Glofles of the Jewiſh Teachers. I know it has been objected to it, that conſidering the many figu- rative Expreſſions uſed in it, we might as eaſily trace out the Duties recommended,, by the Light of Reaſon alone, as adjuſt the Senſe of ſuch obſcure and hyperbolical Pre- cepts. But if it were really fo, (which I cảnnot grant,) it is to be remembered, that the chief Deſign of the Goſpel, is not to inform us what is Juſtice, Humanity, and Ghanity, in particular Cafes, which a View of preſent Circumſtances can alone diſ- cover, ) *256 Reflections on the Love we ſhould bear to our Enemies, SECT.39. you will moſt effectually honour, and whoſe Favour you will moſt happily ſecure, by a Mat. V. 48. Care to imitate him to the utmoſt, in all the moral Perfections of his Nature. (Compare Eph. iv. 31, 32. v. 1.) IMPROV E M E N T. A Ver. 47 V. 43,-45. + Mat, v. 48. LAS! how may we bluſh to call GoD our Father, while we reſemble him ſo little! And what Reaſon is there, on a Sur- vey of theſe Directions of our Lord, to acknowledge our Deficiencies and our Faults! Let us review the many Advantages, we enjoy as Chriſtians, and the Engagements we are under, in the particular Cir- cuinſtances, in which Divine Providence has placed us; and bluſh to think, that we do ſo little more than others, perhaps in many Inſtances falling ſhort even of the Virtues of Heathens. Let us particularly be inſtructed by theſe Leſſons of our Divine Maſter, to recompence Good for Evil: Leſſons, which come with peculiar Grace from his Mouth, as he was himſelf the kindeſt Friend to his moſt inveterate Enemies, and bore and forgave more, than any but himſelf could poſſibly do. V.38,-42. Let us, who are his Diſciples, abhor Contention and Revenge. Let us not proſecute every little Injury to the utmoſt, nor govern our- ſelves by thoſe falſe Maxims of Prudence and Honour, which Pride and Self-Love have introduced on the Ruins of real Chriſtianity. Let us not, even in the moſt legal Methods, ſeek the Puniſhment of thoſe who have wronged us, except in Circumſtances in which we are in our Conſcience perſuaded, it will, on the whole, be greater Cha- rity, to animadvert on the Offence, than to paſs it by; and even then, let us act in a calm and diſpaſſionate Manner, pitying and lov- ing the Perſons of the Injurious, even while, for the sake of Socie- ty, we proſecute their Crimes. If this be our Duty towards our Enemies, how inexcuſable are we, if we are cold and inſenſible to our Friends ! And how much worſe than Publicans themſelves, if we do not love them that love us, and do Good to thoſe from whom we have received it. Happy is that Chriſtian, to whom the God of Nature hath given a Heart ſo turned Ver, 46. to cover,) but to awaken a Regard to the known, tho' neglected, Dictates of Natural Religion on theſe Heads; and this may be moſt effectually done, by ſuch animated and ſprightly Exhortations as theſe, eſpecially when confidered as coming from a Per- fon, whoſe Authority and Love concur to demand our Attention and Obedience. and on the Mortification of our deareſt Lufts. 257 to Sentiments of Benevolence, that, in all theſe Inſtances, Love is a Sect. 39. Law unto itſelf! Yet let us remember, that the whole of our Duty is not compre- hended in theſe Social Regards. The great Author of our Being, who hath endowed us with rational Faculties, juſtly requires that we aſſert their Empire over the meaner Powers of Appetite and Paſ- fion. We ſee that he forbids, not only groſs Enormities, as Adultery, Ver.27,28. (which, though ſo unaccountably ſpared by the Laws of many Chriſtian Countries, the Heathens themſelves have condemned as a Capital Crime, and which ſome of the moſt barbarous Nations have eſteemed infamous ;) but the Unchaſtity of the Eye, and of the Heart. Let us then earneſtly pray, that God would create in us a clean Heart, and renew a right Spirit within us ; (Pſal. li. 10.) and let us maintain a moſt reſolute Guard over our Senſes, and our Thoughts, remembering that there is no other Alternative, but that Ver. 29. the deareſt of our Luſts muſt be mortified and ſubdued, or our whole Perſons be caſt into Hell . Elevate our Affections, O Lord, to nobler Objects, than thoſe Ver. 30. which are ſuited merely to animal Nature ! Teach us to keep under the Body, and bring it into Subjection ; (1 Cor. ix. 27.) that we may not finally be caſt away from thy Preſence, and fall into that dread- ful State, where every Drop of ſinful Pleaſure will be recompenced with full Vials of Miſery and Deſpair ! S E C T. XL. Our Lord having thus vindicated the Moſaic Law, proceeds in his Divine Diſcourſe on the Mount, to cau- tion his Diſciples againſt Vain-glory, in Alms-deeds, Prayer, and Faſting. Mat. VI. 1,-18. MAT. VI. I. MAT. VI. I. ΤΑΙ *AKE heed that ye do UR Lord proceeding in his Diſcourſe, Sect.40. not your Alms before to caution them againſt Vain-glory, Men, to be ſeen of them: other- ſaid unto them, Take heed, in general, that you Mat. VI. I. practiſe not your Righteouſneſs (a), or perform not (a) Practiſe not your Righteouſneſs.] As ſome Copies, and very antient Verſions, read Vol. I. K k dexatan is in Heaven. 2 258 Christ cautions bis Diſciples againſt Vain-glory, Sect. 40.not any religious Action, in an oſtentatious otherwiſe ye have no Re- Manner before Men, making it your chief ward of your Father which Mat. VI. I. End to be viewed and admired by them : Or otherwiſe, if this Caution be neglected, you will have 110 Reward from your Heavenly Fa- ther, who knows all the ſecret Principles of your Heart, and indiſpenſably requires the greateſt Uprightneſs and Sincerity there. The Caution is ſo important, that I ſhall 2 Therefore when thou illuſtrate it in various Particulars. When there- doſt thine Alms, do not found a Trumpet before thee, as fore, for Inſtance, thou performeſt [thine) the Hypocrites do, in the Sy- Alms.deeds, do not as it were found a Trumpet nagogues, and in the Streets, before thee, and make Proclamation to all that they may have Glory of around, to induce them to take Notice of it; they have their Reward. Men: Verily I ſay unto you, as it is cuſtomary for the Hypocrites to do, in the publick Aſemblies (b), and in the Streets, that acting their Part as on an open The- atre (c), they may be applauded of Men, who are the Spectators of their Liberality: Verily I ſay unto you, that in this empty Sound of Human fixaloouun, Righteouſneſs, inſtead of enemp.couvv, Alms-deeds, and ſeveral of the Father's quote it fo, I chuſe with Beza, to follow that Reading; becauſe it prevents the Ap- pearance of a Tautology in the following Words, and makes this Verſe a general and very proper Introduction to the remaining Part of the Section, in which the Caution is branched out into the particular Heads, of Alms, Prayer, and Faſting. (See Dr. Mill, in loc.) -- Nevertheleſs I by no Means inſiſt on the Change : But if it be admitted, I cannot acquieſce in the Criticiſm of a learned Friend, who would explain Righteouſ- neſs, as here ſignifying Charity, or Liberality; becauſe though I am well aware it has that Signification fometimes, (I think not.ſo.often as ſome have ſuppoſed,) yet ad- mitting it here would deſtroy that beautiful Variety between this and the following Verſe, which I have endeavoured to illuſtrate in the Paraphrafe, and which makes it ſo proper an Introduction to this Part of our Lord's Sermon. (b) In the publick Aſſemblies.] It is certain, that the Word ouvaz@gm may be taken in this Extent; and though it is moſt probable, it may even here refer to Religious Aſſemblies, yet we may recollect on this Occaſion, that it is a known Cuſtom in the Eaſtern Nations, to diſtribute Alms, when they are going to enter on publick Coun- ſels . — The Phrafe of founding a Trumpet before them, ſeems only a figurative Expref- ſion, to repreſent their doing it in a noiſy. oſtentatious Way; as it is certain, that to do a Thing with the Sound of a Trumpet is ſometimes uſed proverbially to expreſs a publick Oſtentation. See Élfner, in loc. (c) Acting their Part as on an open Theatre.) Eraſmus, and Beza, very juſtly ob- ſerve, that Sedonvoi in the Verſe before, is a Theatrical Word; and uToxpitai is well known to fignify Players diſguiſed" (as the Grecian Actors uſed to be,) in Malks; not to ſay, that the founding a Trumpet, may allude to the Muſick of the Stage. I have endeavoured to expreſs this, in the Phraſes here uſed in the Paraphraſe. (d) They 1 > doth: 4 and exhorts them to be private in their Alms. 259 Human Praiſe, they have their poor Re-Sect.40. ward (d), and muſt expect no Acceptance un 3 But when thou doft and Recompence from God. But when Mat. VI. 3. Alms, let not thy left Hand thou art doing [thine] Alms, uſe the utmoſt know what thy right Hand Privacy, and, if it be poſſible, let not thy left Hand know, what thy right Hand is doing (e), when it is ſtretched out to theſe charitable Purpoſes; and far from publiſhing it with vain Affectation, conceal it, as far as may That thine Alms may be, from thy neareſt Friends : That thine 4 be in Secret, and thy Father Alms may be peformed in ſecret ; and thy which ſeeth in Secret, him- Father who sees in ſecret, and knows every ſelf Ihall reward thee 0- penly. Circumſtance of your moſt retired Actions, will himſelf be ready to honour and reward thee another Day, and that openly before the aſſembled World: 5 And when thou prayeft, And, again, when thou prayeft, (as if thou 5 thou ſhalt not be as the Hy- art my. Diſciple indeed, thou often wilt,) pocrites are; for they love thou ſhalt not be as the Hypocrites, who dif- to pray ſtanding in the Sy- nagogues, cover on all Occaſions the Vanity of their Hearts; for even when performing their particular, and thoſe that ought to be their fecret Devotions, they love. to pray ſtanding in the publick Aſſemblies in Sight of Numbers of People; and fixing them exactly to one conſtant Hour, contrive to be catched, as it were, juſt at that ſacred Time (f), not only, in (d) They have their Reward.] Sir Norton Knatchhull earneſtly contends, that apa- X801 Tov Husov aulav, ought to be rendered, they fall ſhort of their Reward: But the Word anexw is plainly uſed in the Senſe, in which our Tranſlators take it, Luke vi. 24. Phil. iv. 18. and Philem. ver. 15. and it is with peculiar. Propriety, that Human Applauſe is here called their Reward, as:being that which they chuſe, and ſeek. See Beza's elegant Note on the Words. (e) Let not thy left Hand know, what thy right Hand is doing.] It is ſaid, that the Poor's Cheſt ſtood on the right Hand, as they entered the Synagogues, to which ſome fuppoſe the Words to allude. It is plainly a Proverbial Expreſſion, of ſtrict Care to conceal an Action. (f) Contrive to be catched at that facred Time.] Thus the late pious and elo- quent Mr. Grove explains, and finely illuſtrates this Text; in his Diſcourſe on Secret Prayer, pag. 3, 4. It is plain, this Cuſtom ſtill prevails among the Mahometans; as Pfeiffer has obſerved, Théolog. Mohammed. Oper. pag. 848,974. and Bohovius, in his Turkiſh Liturgy, S. 1. See a remarkable Illuſtration of it, in Mr. Aildiſon's Free- holder, Nº. 59. Kk2 (8) Enter 260 He direEts them to be ſecret in Prayer, Sect.40.in the common Places of Reſort, but in the nagogues, and in the Cor- Corners of the Streets, where ſeveral Ways ners of the Streets. that they Mat. VI. 5. meet ; that they may thus be fure of being ly I ſay unto you, they have viewed by a great Number of Beholders: their Reward. But howſoever upon this Account they may indeed be admired of Men, as Perſons of ſingular Piety; yet verily I ſay unto you, that in this Admiration of thoſe that obſerve 6 them, they have all their Reward. Buit 6 But thou, when thou thou, O my Diſciple, whoever thou art, prayeft, enter into thy Clo- when thou_prayeſt, and doft not intend it as fet, and when thou haſt ſhut a Social Exerciſe of Devotion, withdraw ther which is in Secret; and from the Sight and Intercourſe of Men, thy Father which ſeeth in and enter into thy Cloſet, or any other retir- Secret, ſhall reward thee ed Apartment (S); and having ſhut thy openly. Door, to prevent Interruption, and exclude Spectators, pray with a holy Freedom of Soul, to thy Father, who is with thee in ſe- cret; and thy Father, who always ſees in ſem cret, as diſtinctly as in the moſt open Scene of Action, will regard theſe Addreſſes with peculiar Pleaſure, as the Emotions of a pious and ſincere Heart; and will another Day reward thee openly for theſe Duties, which were ſo entirely referred to the Views of honouring and pleaſing him. 7 But when ye pray, uſe But when you pray, do not uſe a vain Mul- tiplicity of Words (), as it is uſual for the not vain Repetitions, as the Heathens 7 Heathen (g) Enter into thy Cloſet, or any other retired Apartment.] TAY.Gov ſignifies Cloſet, Chamber, Wardrobe, Warehouſe, or any other ſeparate Place; and Mr. Blair piouſly conjectures, that Chriſt might uſe a Word of ſuch Latitude, that none might omit ſecret Prayer for Want of lo convenient an Apartment, as they could wiſh, to retire into. It will, I hope, be obſerved, that many Remarks of this Kind proceed on a Suppoſition, that the Spirit of God directed the Apoſtles in their Writings, to chuſe fuch Greek Words, as moſt exactly correſponded to thoſe in the Jewiſh Language; which Chriſt uſed. (b) Do not uſe a vair Multiplicity of Words, uns Barlon07 nonle.] Beza has well ex- plained the Etymology of the Word; and Dr. Hammond ſhews, how applicable it was to the Devotion of the Gentiles. (Compare i Kings xviii. 26. and Aets xix. 34.). It is plain, that the Jews were running into the ſame Fault, if we may judge by their oldeſt Liturgies. (See Le Clerc, in Loc. and Selden, de Syned. lib. i. cap. xii . pag. 467, & feq.) And Dr. Wotton has illuſtrated the Text fo well, if it be confi- dered as referring to them, that one could wiſh he had produced ſome better. Autho- rities than he has done for reading umroxpilas rather than £@voxone See Wit, Miſc. vol. i. pag. 186,188, (i) That him, and not to make uſe of vain Repetitions. 261 Heathen do; for they think Heathens to do, in the Invocation of their Sect. 40. that they fhall be heard for Deities; for they fooliſhly think, they shall their much ſpeaking, be heard in their Addreſſes to them for their Mat . VI. 7. 8 Be not ye therefore like Speaking much. Be not ye therefore in this 8 unto them; for your Father Reſpect, like them, ſince you are ſo much have need of, before ye ark better inſtructed in the Divine Nature than they, and cannot but know, that your Pray- ers are intended to affect your own Hearts, that they may be fit to receive Bleſſings, and not to inform or work upon the Heart of God: For your Heavenly Father is ready to beſtow his Bleſſings on you, and always knows what you really want, even before you aſk him, which therefore ſhould teach you to avoid whatever may look like preſcribing to him, by too minute and repeated a Detail of Particulars. 9 After this Manner there- Thus therefore pray ye, or to this Effect 9 fore pray ye : Our Father at leaſt, and in this plain, conciſe, and which art in Heaven, Hal- lowed be thy Name : humble Manner, if not in theſe very Words: “ Our Father, who art ſeated on a Throne “ of Glory in the higheſt Heaven ; while “ we bow before thine awful Preſence with or the humbleſt Reverence, we would never- « theleſs approach thee with a filial Confi- “ dence, as our bountiful and compaſſionate Parent; uniting our Supplications to thee, " with Hearts full of brotherly Love, and “ aſking for each other the Bleſſings we ſeek 66 for ourſelves. We would fo remember our « Relation to thee, as to be above all Things concerned for thy Glory, and therefore “ make it our firſt Petition, May thy illuſ- “ trious Name be ſanctified! May the whole « Race of Mankind, yea, the whole World “ of intelligent Creatures, pay that dutiful « Veneration to thy Divine Majeſty (i), 66 which V (0) That dutiful Veneration to tħy Divine Majeſty:] The Name of God ſeems a Phraſe, nearly anſwering to that of Majeſty, when applied to an Earthly Sovereign; as Mr. Blair has juſtly obſerved : Serm. vol. iv. pag. 42. (k) More U« require! : co 262 The Prayer Christ taught his Diſciples. Sect.40.c. which thy matchleſs Perfections fo juſtly And for this purpoſe, May 10 Thy Kingdom come: · Mat. VI. 10. « that thy Kingdom, which thou art now Thy Will be done in Earth, « introducing among Men, more perfectly as it is in Heaven; " come (k); may it be eſtabliſhed with greater * Efficacy, be more clearly diſcovered, and “ more reſolutely purſued! May thy Will, always wiſe, and always gracious, be done, “as in Heaven, fo likewiſe upon Earth ; and may we Mortals be taught to regard it " with a Refignation, Acquieſcence, and “ Obedience (1), reſembling that of the II - Heavenly Spirits ! And as for our- II Give us this Day our ſelves, O Lord, we would not ſeek the daily Bread: great Things of Life, we would not be « anxious about its diſtant Futurities, but humbly intreat, thou wouldſt open that • bountiful Hand on which we continually depend, and wouldſt give us this Day our daily Bread (m), providing a competent Supply for our preſent Neceſſities, and teaching us to refer the reſt to thy con- 12 “ tinual paternal Care ! And though we 12 And forgive us our Debts, “ have in many Reſpects been diſobedient << and ungrateful Children, yet we beſeech thee, (6 ico (k) More perfectly come.] It is reaſonable to believe, this Petition had a Senſe pe- culiar to the Period in which it was preſcribed; and that we, under this perfect Re. velation of the Goſpel, cannot properly uſe it preciſely with the ſame Meaning: But fo extenfive a Phraſe may juſtly admit of other Senſes, at leaſt by Accommodation, as the Aſſembly's Catecbifm with great Propriety illuſtrates it; and I believe there are few, who decline the Uſe of this Prayer on this Account, who do not often uſe Scripture Phraſes with a much greater Latitude. (1) Reſignation, Acquieſcence, and Obedience.] I have here joined theſe ſeveral Expreſſions, becauſe I am not able certainly to determine, which was moſt directly intended. There is a great deal of Beauty and Spirit, in the Interpretation, which Mr. Addiſon gives of this Petition: Spectat. vol. iii. Nº, 207 (m) Our daily Bread; Tovaflov nu.co TOV ET 18610v.] I can ſee no Reaſon for changing our received Tranſlation; and cannot but acquieſce in Mr. Mede's Remark, that €TIXOL ſignifies, what is ſufficient for our preſent Support and Subſiſtence, as aspirox05 fignifies abundant: So that this Petition is nearly parallel to that of Agur ; Prov. XXX. 8. (See Mede's Works, pag: 125:) This is a moſt excellent Leſſon, to teach us, on the one Hand, Moderation in our Deſires, and on the other, an humble Dependance on Divine Providence for the moſt neceffáry Supplies, be our Poffeffions, or our Abi- lities, ever ſo great. (n) Such . 66 The Prayer CHRIST taught his Diſciples. 263 Debts, as we forgive our « thee, O moſt compaſſionate Father, to Sect. 40. Debtors : forgive us our Offences, whereby we ſtand! “chargeable, as it were in thy Book, with Mat. V. 12. " Debts which we can never clear: Yet do " thou freely forgive them all, as we alſo « deſire to forgive our Debtors, even all that «s have in any Reſpect offended and injured us: Yea, ſuch Pardon may we receive «s from thee our Gob, as we are willing to 13 And lead us not into "s impart to them (n)! And do not bring 13 Temptation, but deliver us us into Circumſtances of preſſing Tempta- from Evil: For thine is the « tion, leſt our Virtue ſhould be vanquiſhed, Kingdom, and the Power, " and our Souls indangered by them ; but “ if we muſt be thus tried, do thou graci- so oully reſcue us from the Power of the Evil “ One (0), that he may not triumph in our “ Sin and Ruin! Theſe Things we know “ that thou canſt do for thy Children, and “ we are humbly bold to hope, thou wilt do “ them for us; for thine is the Kingdom of “'univerſal Nature (P), and the Fulneſs of (Al- and (n) Such Pardon - as we are willing to impart to them.) It is hardly poſſible to imagine a more effectual Expedient, to promote the Forgiveneſs of Injuries, than this of making it a Part of our daily Prayer, to aſk ſuch Pardon from God, as we impart to our offending Brother. For in this circumſtance, every malicious Purpoſe againſt him, would turn this Petition into an Imprecation, by which we thould, as it were, bind down the Wrath and Vengeance of God upon ourſelves. (0) Reſcue us from the Evil One.] Puoan nuas amo Tx Tornpe may literally be rendered thus. For this Signification of o mounfos, ſee Note (b), pag. 224. (p) For thine is the Kingdom, &c.] Though I am ſenſible there is fome Reaſon to doubt of the Genuineneſs of this Doxology, notwithſtanding all that Mr. Jones (in his Hiſtory of the Canon, vol. i. pag. 141, 142.) has urged in its Defence: (See Dr. Mill. in loc. and Mr. Hallet, in his Notes on Scripture, vol. i. pag. 133,& ſeq.) Yet it is certain- ly very antient; and, as Biſhop Hopkins, Mr. Blair, and other excellent Writers, have well obſerved, fo admirably ſuits, and enforces every preceding Petition, that I could not perſuade myſelf to omit it. And I hope the learned Reader will excuſe me, if in Matters of Moment, I ſometimes ſeem over-cautious of omitting ſome Paſſages, which are indeed wanting in many antient Manuſcripts, and omitted by ſome celebrated Commentators, antient as well as modern. I apprehend I ſhall have done my Part, in thus hinting at the Doubt, which learned Men have entertained concerning them, where I conceive the Reaſons for ſuch Doubt to be conſiderable: For the Word Amen, as it ſignifies Truth, fee Note (8) on John i. 51. pag. 140. When added to the Concluſion of our Prayers, it is intended to expreſs the Sincerity and Earneſtneſs, with which we deſire the Bleſſing we aſk, with ſome Chearfulneſs of Hope as to the Suc- ceſs of our Petitions, (9) Ema- : - 264 The Neceſſity of forgiving Offences. Sect.40.“ Almighty Power, and the Glory of infinite and the Glory, for ever. « Perfection; and to thee be the Praiſe of Amen. Mat. VI. 13. « all aſcribed for ever. Amen. So may it « be! We moſt ſincerely and earneſtly de- ſire, that thou mayſt be glorified, and our « Petitions heard and accepted.” 14 Let this be the Model of your Prayers, 14 For if ye forgive Men for theſe are the moſt important Bleſſings venly Father will alſo for- their Treſpaſſes, your Hea- you can aſk. And let me particularly charge give you : you, to remember the View and Connection, in which I have taught you to aſk the Par- don of your Sins: For if you forgive Men their Offences, your Heavenly Father will alſo forgive you, ſuppoſing that Forgiveneſs to proceed from a truly religious Principle: 15 But if you do not forgive Men their Offences, 15 But if ye forgive not but continue to cheriſh Reſentment, and to Men their Treſpaſtes, nei- ſeek Revenge, neither will that God, whom ther will your Father forgive your Treſpaſſes. you call your Heavenly Father, own you for his genuine Offspring, and forgive you your Offences ; but by uſing the Petition I have now been preſcribing, you will in Effect bind down a Curſe upon yourſelves. 16 I would alſo apply the general Advice, I 16 Moreover, when ye before gave, to Fafting, as well as to Prayer; faſt, be not as the Hypocrites, of a fad Countenance ; for and would again exhort you, that when you they disfigure their faces, keep a private Faſt, (as I conclude, my Dif- that they may appear unto ciples will often do,) you be not like the Hy- pocrites, going about with a dejected melan- choly Face, and putting on a diſmal Air; for upon theſe Occaſions they emaciate, con- tract, and deform their Countenances (9), that by their fad and mournful Looks they may appear Men (9) Emaciate, contract, and deform their Countenances.] I know not any Word in our Language, which exactly anſwers to apavis voo in this Connection. It-is rendered corrupt, in ver. 20. (compare Afts xiii. 41. Heb. viii. 13. and James iv. 14.) and properly ſignifies to change, ſpoil, and conſume; and is with peculiar Elegance appli- cable to ſuch an Alteration of the natural Countenance, as proceeded from their ema- ciating themſelves, and contracting their Faces into a diſmal Form. - The learned Au- thor of Fortuita Sacra, pag. 13,--22. has rendered it unneceſſary for me, to add any thing more on this, or the following Verſe. (3) Anoint i of the right Management of religious Fafting 265 Men to faſt: Verily I ſay appear to Men to faſt, and may be eſteemed Sect.40. unto you, they have their as Perſons of unuſual Mortification and Ho- Reward. Mat. VI. 16. lineſs: Verily I ſay unto you, that in this Notice that is taken of them by their Fel- low-Creatures, they have all their Reward, and have not any to expect from God. 17 But thon, when thou But thou, O my Diſciple, when thou keepeſt 17 faſteſt , anoint thine Head, ſuch a Faſt, and comeſ from thy devout and waſh thy Face; Retirement, dreſs thyſelf juſt as thou doſt at other Times ; anoint thy Head with Oil, and waſ thy Face (r), inſtead of fouling it 18 That thou appear not with Aſhes; That thou mayſt not appear. 18 unto Men to faſt, but unto to Men as one that faſteth, but only to thy thy Father which is in ser Father who is in ſecret; and thy Father, who cret; and thy Father which feeth in Secret, ſhall reward fees in ſecret, and obſerves what paſſes in thee openly. Retirement, as the ſureſt Teſt of Men's true Characters, will not fail to reward thee openly for thy genuine and unaffected Devotion. I M P R O V E M E N T. ET us learn from theſe repeated Admonitions of our Bleſſed Mat. vi. I. Redeemer, what is the only acceptable Principle of every Reli- 5, 16. gious Action ; namely, a Deſire to approve ourſelves to GOD in it: And let us particularly bring it into the Inſtances, in which it is here recommended. Our Lord takes it for granted, that his Diſciples would be, both charitable, and devout. Let us cultivate both theſe Branches of the Ver. 2, 6. Chriſtian Temper, and avoid Oſtentation in both; as remembering the Day approaches, when every one of us muſt be made manifeſt in his true Character before the Tribunal of Chriſt. - And, oh, what Diſcoveries will then be opened upon the World ! How many ſpe- cious Maſks will be plucked off, that the Hypocrite's Character may appear in its native Deformity! And, on the other Hand, how ma- ny ſecret Afts of Piety and Benevolence, which have been induſtri- oully (r) Anoint thy Head with Oil, and waſh thy Face.] This was uſual among the Fews, not only at Feafts, but at other Times. Compare Ruth iii. 3. 2 Sam. xiv. 2. and Judith xvi. 8. On the other Hand, Duft and Åſnes were often uſed in Times of deep Mourning, or publick Fafting, which muſt fadly deform the Countenance. See 2 Sam. xiii. 19. Esth. iv. I, 3. Īſa. Ixi. 3. Dan. ix. 3. and Jonah iii. 6. Vol. LI : Ver. 18 Ver. 6. 266 Reflections on the Practice of Religious Duties. SÉCT: 40. ouſly concealed from Hüman Obſervation, will then thine forth in áll theit Glory, celebrated and rewarded by GOD himſelf, who ſees in ſecret; and whoſe Eye penetrates all the Receſſes, of our Houſes, and our Hearts ! There may our Praiſe, and our Portion be! In the mean time, lėt us with humble Pleaſure obey the Call of our Divine Maſter, and be often addreſſing our Heavenly Father in ſuch Language as hé hath taught us; entering for ſecret Exerciſes of Devotion into orir Cloſet, and putting our Door, excluding (as far as poſſible) every Thought, which would interrupt us in theſe ſacred and happy Moments. From thence let our Prayers daily come before the Throne like Incenſe, and the lifting up of our Hands be as the Morn- ing, and the Evening Sacrifice. (Pfal. cxli. 2.) Ver.9,--13. Chrift himſelf has condeſcended, to teach us to pray. Attentive to his Precepts, animated by his Example, and imboldened by his Interceſſion, let us learn, and practiſe the Leſſon. Shed abroad on our Hearts, O Lord, thy Spirit of Adoption, which may teach us to cry Abba, Fatber! to draw nigh to thee, with filial Reve- rence and Confidence, and with fraternal Charity for each other, even for the whole Family, to whom thou graciouſly owneſt the Re- lation. Inſpire us with that Zeal for thy Glory, which may render the Honour of thy Name, the Proſperity of thy Kingdom, and the Accompliſhment of thy Will , far dearer to us, than any Intereſt of our own! On thee mảy we maintain a chearful Dependance for our daily Bread, and having Food and Raiment, be therewith content ! (1 Ťim, vi. 8.) moſt ſolicitouſly ſeeking the Pardon of our paft Sins, and the Influences of thy Grace to preſerve us from future Tempta- fions, or to ſecure us in them! And may our Senſe of that Need, in Ver. 14, 15. Which we ſtand, of Forgiveneſs from thee, diſpoſe us cordially to forgive each other, eſpecially as thou halt wiſely and graciouſly made this the neceffary Means of receiving our own Pardon! Our corrupted Hearts are too little diſpoſed for theſe Sentiments ; but inay Góö’s Almighty Power produce, and cheriſh them in us! and while the Comfort is ours, may all the Glory be his, through Jejus Chriſt our Lord! Amen. SECT. : CHRIST exhorts them to lay up Treaſure in Heaven. 267 1 S E C T. XLI. Our Lord cautions bis Diſciples againſt the Love of the preſent World, and urges a Variety of lively and convincing Arguments to diſſuade them from Anxiety about the Morrow. Mat. VI. 19, to the End. I Mat. VI. 19. MAT. VI. 19. not up for your- Would alſo take this opportunity, of Sect. 41. ſelves Treaſures upon cautioning you, my Hearers, againſt that Earth, where Moth and Ruſt doth corrupt, and where covetous Temper, which the Phariſee are Mat. VI. 19. Thieves break through and ſo ready to indulge ; (compare Luke xvi. 14. Ateal : and Mat. xxiji. 14.) and therefore add, Do not make it your great Care to lay up for yourſelves Treaſures here on Earth, where fo many Accidents may deprive you of them; where the Moth, for Inſtance, may ſpoil yoạr fineſt Garments, and a devouring Canker may conſume your Corn, or may corrupt the very Metals you have hoarded (a); and where Thieves may dig through the ſtrongeſt Walls that you have raiſed about them, and may -20 But lay up for your- ſteal them away. But build your Happi- 20 felves Treaſures in Heaven; nefs on a nobler and more certain Founda- where neither Moth nor Ruſt doth corrupt, and tion, and ſtore up for yourſelves Treaſures in where Thieves do not break Heaven, where none of theſe Accidents can through, nor ſteal. happen ; where neither Moth nor Canker can .confume them, and where Thieves cannot break in, nor ſteal them away; but the Arms of everlaſting Power and Love ſhall ſecure you from every Calamity and Invaſion. The (a) Canker may conſume your Corn, or corrupt the very Metals you have hoarded:] The Word Bparais is by ſome tranſlated Smut, or Weavel , and is ſuppoſed to ſignify any little Inſect, that gets into Corn, and eats it. Mr. Blair ſeems to underſtand it ſo, and thinks our Lord here refers to Clothes, Grain, and Gald, as the chief Treaſures, reſpectively.obnoxious to Moth, Smut, and Thieves; which may ſeem the more pro- báble, as a different Word, sasa is uſed for Ruſt, Jam., v. 3: But as : Bpargis properly ſignifes any thing that cats into another Subſtance, I rather choſe to render it Conker, which has much the ſame Ambiguity, and to paraphraſe it in a Manner including both the Senſes. (6) If 2 1ܝܐ your Ac- - 268 Where the Treaſure is, there will the Heart be alſo. SECT.41. The Influence which this Advice will 21 For where your Trea- have on your whole Conduct, ſhould ſure is, there will your Heart engage Mat. VI.21. be alſo, you to attend more diligently to it; for where that which you account your chief Treaſure is, there will your Heart alſo be, and thither will the Tendency and Series of 22 tions be referred. See therefore, that you 22 The Light of the Bo- form a right Judgment on fo important an dy is the Eye; If therefore Article, and do not over-value the World whole Body ſhall be full of and its Enjoyments : For as the Eye is the Light: Lamp of the whole Body; and therefore, on the one Hand, if thine Eye be clear (b), and free from any vitiating Humour, thy whole Body will be full of Light ; But 23 But if thine Eye be 23 on the other Hand, if thine Eye be diſtem- evil, thy whole Body thall pered, thy whole Body will be full of Dark, therefore the Light that is neſs : So it is with Reſpect to the practical in thee be Darkneſs, how Judgment you form, as to the Worth of great is that Darkneſs' Earthly and Heavenly Enjoyments. If there- fore the Light that is in thee be Darkneſs, bow great is that Darkneſs! And if the Maxims you lay down to yourſelves are wrong, how very erroneous muſt your Con- duct be! 24 And do not impoſe upon yourſelves ſo 24 No Man can ſerve far, as to imagine that your Hearts can be two Maſters : for either he equally divided between Heaven and Earth: For as no Man can ſerve two Maſters, whoſe Intereſts and Commands are directly con- trary to each other ; but will quickly appear, either will (b) If thine Eye be clear, &c.] Some Commentators have explained this, as if our Lord intended here, to urge the Practice of Liberality, as what would have a great Influence on the whole of a Man's Character and Conduct; and ſuppoſe it illuſtrated by all thoſe Paſſages, where an evil Eye fignifies a grudging, Temper, and a good Eye a bountiful Diſpoſition; (compare Deut. xv. 9. Prov. xxiii. 6. xxviii. 22. and xxii. 9, Hebr.) and alſo by thoſe Texts, in which Simplicity is put for Liberality : (Rom. xii. 8. and 2 Cor. viii . 2. ix. 11, 13. Gr.) See Hammond, Whitby, L'Enfant and Beaufobre, in loc. But the Senſe given above, appears moſt natural, as well as moſt extenſive.- I have rendered an 185, clear, rather than fingle, as lefs ambiguous, and with more evident Propriety applied to the Eye : It is oppoſed to an Eye overgrown with a Film, which would obſtruct the Sight. (c) GOD 1 There is no ſerving God and Mammon. 269 will hate the one, and love either comparatively to hate the one, and SECT. 41. the other ; or elſe he will love the other; or by Degrees at leaſt will hold to the one, and deſpiſe Mat.IV.24. the other. Ye cannot ſerve grow weary of ſo diſagreeable a Situation, ſo God and Mammon. as to adhere entirely to the one, and quite negle&t and abandon the other : So you will find, you cannot at the ſame Time ſerve GOD and Mammon (c), that unworthy Idol, to which ſo many are devoting their Hearts, and their Purſuits, 25 Therefore I ſay unto And I would charge you therefore to 25 you, Take no Thought for take heed, that your Affections be not en- your Life, what ye ſhall eat, or what ye ſhall drink; nor gaged in a Service, ſo inconſiſtent with Reli- yet for your Body, what ye gion and true Happineſs; and in particular, Thall put on. Je not the Life I ſay unto you (d), Be not diſtreſſed with more Body than Raiment? anxious Cares about Cares about your Subſiſtence in Life (e), what you ſhall eat, and what you ſhall drink, when your preſent Stock of Proviſions is gone ; nor with Reſpect to your Body, what you ſhall put on, when the Garments you have are worn out. Is not Life a better and more valuable Gift than Food, and the Body than Raiment? And if it be, why ſhould you (C) GOD and Mammon.] Mammon is a Syriac Word for Riches, which our Lord beautifully repreſents as a Perſon, whom the Folly of Men had deified. It is well known, the Greeks had a fi&titious God of Wealth ; but I cannot find, that he was ever directly worſhipped in Syria, under the Name of Mammon. (d) Therefore I ſay unto you, &c.] A late Writer, who takes upon him, by the Strength of his own Reaſon, to reject at Pleaſure what the Apoſtles believed and taught, ſtrangely complains of a Want of Connection, between this, and the preceding Verſe. But can there be any better Reaſon aſſigned, againſt immoderate Anxiety, than this, that ſuch a Subjection to Mammon, as this expreſſes, is utterly inconſiſtent with the Love and Service of God? (e) Be not anxious about your Subſiſtence in Life.] It is certain, that the Word pepejayaw generally ſignifies, an exceſive Anxiety ; (ſee Luke x. 41. xii. 11. xxi. 34. . and Phil iv. 6. and indeed almoſt every other place where it is uſed ;) which is agree- able to the Derivation of it. There is no need therefore to ſay, (as Archbiſhop Tillotſon, vol. ii . pag. 255. and Dr. Clarke, in his Sermons, vol. iii. pag. 116, & ſeq. do,) that our Lord only addreſſes this to his Apoſtles, who were to caſt themſelves on an extra- ordinary Providence, without being any ways concerned themſelves, for their Support. Mr. Blair has well proved the contrary at large, in his excellent Appendix to his fourth Sermon, vol i. pag. 55, & feq. and it is eaſy to obſerve, that the Arguments our Lord urges, contain nothing peculiar to their Caſe, but are built on Conſiderations appli- cable to all Chriſtians. Compare Phil. iv. 6. and 1 Pet. v. 7. as alſo Luke xxii. 35, 36. and Aets xx. 34. from whence it appears, that the Apoftles themſelves were not entirely to neglect a prudent Care for their own Subſiſtence, in Dependance on mira- culous Proviſions. Of The 270 Anxious Care is unreaſonable and uſeleſs, Secr.41. you not truſt that Almighty and Gracious wou Being, who formed your Bodies and inſpir- Mat. VI.25.ed them with Life,' to maintain the Work of his own Hands? 26 You may ſurely do it, when you reflect 26 Behold the Fowls of on his care of the inferior Creatures: Look the Air: for they fow not, neither do they reap, nor on the Birds of the Air, for Inſtance, that are gather into Barns ; yet your now flying around you (f); for though they Heavenly Father'feedeth are gay and chearful to a Proverb, yet do them: Are not ye much better than they? they neither fow, nor reap ; nor do they, like ſome other Animals, gather a Stock of Food into Hoards, to lay up for Winter ; and yet the rich Providence of your Heavenly Father plentifully feedeth them: And are not you, his Children, much more valuable in his Sight, than they? as well as much better furniſhed with Means. of providing for yourſelves (8) ? Why then flould you at any Time ſuſpect 27 his Care? And after all, this immoderate 27 Which of you, by tak- Carefulneſs is uſeleſs, as well as unneceſſary; ing Thought, can add one for which of you can by (all bis] Anxiety add Cubit unto his Stature ? to his Age or Vigour (1), fo much as one Cubit, or even the ſmalleſt Meaſure or Mo. ment, beyond what God ſhall appoint? Nay, it is much more probable, you ſhould rather impair, than ſtrengthen your Conſtitution, by in- (f) The Birds of the Air 'now flying around you.] It is not ſo proper to render wete:va, Fowls, as that Word generally ſignifies the larger Kind of Birds, and eſpe- cially thoſe under the Care of Men. - For mentioning the Birds, as then in their Sight, ſee the latter Part of Note (6) on Mat. v. 14. pag. 238. (8) Are not you much more valuable than they, as well as much better furniſhed with Means of providing for yourfelves ?] Ουκ υμεις μαλλον διαφερετε αυτων, Imay be rendered, Have not jou greatly the Advantage of them ? which nay refer to Men’s being capable of fowing, reaping, and gathering into Barns, which the Birds are not : And though I rather prefer the former Senſe, I thought it not improper to hint at the other.; as I have done in many other places, where ſuch Ambiguities have occurred. (b) Can add to his Age.] It is well known, that this is frequently the Signification of the Word wherea ; there being many Places, where it is evident, that it is uſed for Age, (as John ix. 21, 23. and Heb. xi. 11.) and certainly it makes the beſt Senſe here; for it is ſeldom found, that Perſons are ſollicitous about growing a Cubit taller. I confefs a Cubit of Age is not a common Phraſe among us, though an Inch.of Time ·be ſometimes uſed; and in this View had I rendered Cubit by Moment, as a learned Friend whoʻremarked on this Paffage adviſed, it would have been very juſtifiable, (i) Was . and unbecoming the Chara&ter of the Children of GOD. 271 indulging ſuch a Temper, which ſometimes Sect.41. brings on grey Heirs and Death before their ! Mat. VI. 27. Time. 28 And why take ye And as for Raiment, why are you anxious 28 Thought for Raiment? Con- ſider the Lilies of the Field, [about that?] Obſerve not only the Animal , how they grow ; they toil but what is yet much lower, the Vegetable not, neither do they ſpin: Part of the Creation ; and particularly, con- fider there the Lillies of the Field, how they grow; they toil not, to prepare the Materials of their Covering, nor do they ſpin, or weave 29 And yet I ſay unto them into Garments : Þet I ſay unto you, 29 you, that even Solomon in that even the magnificent Solomon in all his all his Glory, was not ar- rayed like one of theſe. Royal Glory, when fitting on his Throne of Ivory and Gold; (1 Kings x. 18.) was not arrayed in Garments of fo pure a White (i), and of ſuch curious Workmanſhip, as one of 30 Wherefore if God ſo theſe Lillies preſents to your View. And 30 clothe the Graſs of the Field, if GOD fo clothe the Graſs of the Field, and morrow is caft into the Chelters and adorns the Flower (k) that grows Oven, ſball be not much wild amongſt it, which is { flouriſhing] To day, more clothe you, O ye of and perhaps Tomorrow is thrown into the Furnace, or the Still (l), [till he] not much more (clothe] you, his Servants, and his Chil- dren, Oye of little Faith? that you ſhould be little Faith ? (1) Was not arrayed in Garments of ſo pure a White.) As the Eaſtern Princes were often clothed in white Robes, and they were generally counted a magnificent Apparel, (compare Eſth. viii. 15. and Dan. vii . 2.) I think it more natural to explain the Words thus, (as Calmet does, in his Diſert. vol. ii. pag. 230.) than to ſuppoſe with Ray, on the Creation, pag. 107.) that xpiva fignified Tulips of various Colours, or a Purple Kind of Lilly. Some have indeed quoted Cant. v. 13. in Support of the laſt Interpretation ; but that Text may refer to the Fragrancy of thoſe Flowers, rather than their Hue. (*) Shelters and adorns the Flower.] The Word oppeuvon, which we render clothe, properly expreſſes the putting on a compleat Dreſs, that ſurrounds the Body on all Sides; and is uſed with peculiar Beauty, for that elegant, yet ſtrong external Mem- brane, which (like the Skin, in the Human Body,) at once adorns the tender Strúc- ture of the Vegetable, and likewiſe guards it from the Injuries of the Weather. Every Microſcope, in which a Flower is viewed, affords a lively Comment on this Text. (2) Is thrown into the Furnace, or the Still.] I apprehend, that this may be as pro- perly the Signification of the Word xa6 avou, as Oven, and that the Senſe will thus ap- pear to be more eaſy; for it can hardly be ſuppoſed, that Graſs or Flowers Thould be thrown into the Oven, the Day after they are cut down; unleſs it was the Cuſtom, to heat their Ovens with new Hay, which ſeems not very natural. Elſner indeed renders Xoslov, Stubble, but that ſeems not to ſuit the Context. ز (m) The 272 We ſhould ſeek forf the Kingdom of GOD. Sect.41. be ſo diffident, as to diſtruſt his Care, or in u the leaſt to doubt of it! Mat. VI. 31. Be not ye therefore any more diſtracted, 31. Therefore take no and torn in Pieces (as it were,) with anxious Thought, ſaying, What ſhall we eat? or what ſhall we and unbelieving Thoughts, ſaying, What ſhall drink? or wherewithal thal we eat, or what ſhall we drink? how is it we be clothed ? we ſhall be provided for, or what mall we 32 wear, in the Remainder of our Lives? (For 32 (For after all theſe it is really beneath your Character, as my feek ;) for your Heavenly Things do the Gentiles Diſciples, thus to diſtreſs yourſelves on this Father knoweth that ye have Account: The Heathen, who are Strangers Need of all theſe Things. to the Promiſes of God's Covenant, and to the Hopes of his Glory, do indeed ſeek after all theſe Things; and it is no Wonder, that their Minds are taken up with them: But you have greater Buſineſs to employ you, and higher Hopes to animate and encourage you ;) for you may be aſſured, that as your Heavenly Father knows, that you need all theſe Things, while you dwell in the Body, he will not fail to provide them for you. 33 But I exhort you, that you turn your 33 But ſeek ye firſt the Cares into a nobler Channel, and ſeek in the Kingdom of God, and his firſt Place, and with the greateſt Earneſtneſs Things thall be added unto and Concern, the Kingdom of GOD, and his Righteouſneſs (m); labouring to ſecure an In- tereſt in the Promiſes of the Goſpel your- ſelves, and to promote its Reception among others, that by ſubmitting to the Righteouſ- neſs of God, you may be thus accepted as Righteous before him : In that you will be ſure of Succeſs, and as for all theſe little Things, of which I have now been ſpeaking, they ſhall be added to you over and above (»), and you. (m) The Kingdom of GOD, and his Righteouſneſs.] By Righteouſneſs, Dr. Sykes here underſtands the Meffiah, the Righteous Branch, who was to rule in Righteouſneſs, and in whoſe Days the Righteous were to flouriſh. (See Dr. Sykes, on Chriſtianity, pag. 35, 36.) But it ſeems more natural, to interpret it, of that Way of becoming righteous, which the Goſpel propoſes, and which St. Paul, by a Phraſe exactly equivalent to this, calls the Righteouſneſs of GOD. Compare Rom. x. 3. and Phil. iii . 9. los) Added over and above.] This ſeems to be the exact Import of the Word oposs- Ingslai, than which Expreſſion nothing could have been more proper ; for theſe Tem- poral Reflections on the Prohibition of Anxiety. 273 and as it were thrown in, amidſt a Croud of Sect. 41. 34 Take therefore no far more valuable Bleſſings. And there- Mat. VI. 34. Thought for the Morrow; fore while you faithfully attend to this, be for the Morrow ſhall take Thought for the Things of not anxious, even for the Morrow, and much itſelf: fufficient unto the lefs for future Years : For indeed the Morrow Day is the Evil thereof. shall provide for itſelf; that Providence which hath taken Care of you formerly, ſhall ſend in new Supplies, and ſuggeſt new Expedients, as new Neceſſities and Difficulties require them: And in the mean time, you need not anticipate future Trials; for without ſuch an Addition, ſufficient for the preſent Day [is] the Evil of it, and it is well if you have Wiſdom and Grace proportionable even to that. IMPROV E M E N T. H° W kind are theſe Precepts of our Bleſſed Redeemer ! the Mat. vi. 34, Subſtance of which is indeed but this, Do thyſelf no Harm. Let us not be ſo ungrateful to him, and ſo injurious to ourſelves, as to harrafs and oppreſs our Minds, with that Burthen of Anxiety, Ver. 31, 32. which he has ſo graciouſly taken off. Every Verſe, and Clauſe, we have been reading, ſpeaks at once to the Underſtanding, and the Heart. We will not therefore indulge theſe unneceſary, theſe uſe- leſs, theſe miſchievous Cares; we will not borrow the Arrxieties and Diſtreſſes of the Morrow, to aggravate thoſe of the preſent Day: Ver. 34. But rather will we chearfully repoſe ourſelves on that Heavenly Fa- ther, who knows that we need theſe Things, and has given us Life, which is more than Meat, and the Body, which is more than Raiment; Ver. 25. and thus inſtructed in the Philoſophy of our Heavenly Maſter, will learn a Leſſon of Faith and Chearfulneſs, from every Bird of the Ver.26,28. Air, and every Flower of the Field. Let the Gentiles, that know not GOD, perplex their Minds with unworthy Suſpicions, or bow them down to the ignoble Servitude of Mammon, that baſe Rival of our Living Jehovah : But we, far Ver. 24. from defiring to ſhare our Hearts, and our Services, between Two Vol. I. ſuch M m poral Bleſſings are by no means eſſential to the Stipulations of the Covenant of Grace, but are entirely to be referred to the Divine good Pleaſure, to add, or with-hold, as God ſhall ſee fit. Compare i Kings iii. 11,-13. Ver. 33 .. 274 Christ cautions them againſt raſh Fudgment, Sect. 41. ſuch contrary Maſters, will chearfully devote them to him, whoſe MRight to them is ſo infinitely beyond all Room for any Conteſt. Let Ver. 19, 20. us take heed and beware of Covetouſneſs, and make it our Buſineſs, not to board up Earthly and corruptible Treaſures, but firſt ſeek the King- dom of GOD, and his Righteouſneſs : So ſhall other Things be added for preſent Subſiſtence; and ſo ſhall we lay up in Store an incorrup- tible Treaſure in Heaven, in which we ſhall be rich and happy, when the Riches of this World are conſumed with their Owners, and the whole Faſhion of it is paſſed away. While theſe Divine Maxims are ſpreading their Light about us, let our Eye be clear to behold them, and our Heart open to receive them; and let us cautiouſly guard againſt thoſe deceitful Principles of Action, which would give a wrong Biaſs to all our Purſuits, and turn the Light which is in us into a fatal and incurable Darkneſs. Ver.22,23 SE C T. XLII. Our LORD proceeds in bis Diſcourſe to caution his Dif- ciples againſt raſ Judgment, and to exhort them to Impartiality, Prudence, Prayer, and Reſolution, and warns them againſt Seducers. Mat. VII. 19-20. SECT. 42. Y MAT. VII. 1. UDGE not, that ye be not judged. J MAT. VII. I. U, my Diſciples, live in a very cen- ſorious Age, and the Scribes and Pha- Mat. VII. 1. riſees, who are in the higheſt Eſteem for the Strictneſs of their Lives, place a great Part of their own Religion in condemning others (a); but ſee to it, that you do not judge thoſe about you, in this rigorous and ſevere Manner, nor paſs ſuch unneceſſary or uncharitable Cen- ſures upon them, that you may not yourſelves be (a) Place a great Part of their own Religion in condemning others.] Tho’ Chriſt does not ſo directly level his Diſcourſe againſt the Phariſees in this Chapter, as in the Two foregoing, he ſeems to glance upon them in this, and other Expreſſions, which he uſes in it. That they were very culpable on this Head appears from ſuch Paffagės, as Luke xviii. 9, -14. xvi. 14, 15. and John vii . 47, 49. (Compare Iſa. Ixv. 5.) Their unjuſt Cenſures of Chriſt are the ſtrongeſt Inſtances of it, that can be conceived. () Look ? : and teaches them to be impartial in their Cenfures. 275 2 For with what Judg- be judged with the like Severity. For in SECT.42. ment ye judge, ye ſhall be this Reſpect you will find, that according to Mat. VII. 2. Meafure ye mete, it ſhall be the Judgment with which you judge others, you meaſured to you again. Shall be judged; and by that very Meaſure that ye mete to them, it ſhall be meaſured back to you : God and Man will make great Allowances to the Character of the Candid and Benevolent; but they muſt expect " Judgment without Mercy, who have « Thewed no Mercy;" nor can they deny the Equity of ſuch Treatment. (Jam. ii. 13.) 3 And why beholdeſt The Caution I have mentioned is more 3 thou the Mote that is in thy apparently neceſſary, conſidering how prone Brother's Eye, but conſider. Men are to be partial to themſelves : But thine own Eye? why doſt thou, whoever thou art, look at that little Infirmity, which is but like a Mote in thy Brother's Eye, while thou obſerveſt not the much greater Fault, which is like a Beam in 4 Or how wilt thou ſay thine own Eye (6) ? Or how canſt thou 4 to thy Brother, Let me pull ſay to thy Brother, with any Appearance of Eye; and behold, a Beam is Juſtice, or any Degree of Aſſurance, Hold in thine own Eye? ſtill , [and] I will take the Mote out of thine Eye (c) ; while bebold, it is much more vi- ſible, that [there is] a Beam in thine own Eye ? 5 Thou Hypocrite, firſt Thou partial Hypocrite, begin thy Reforma- 5 caſt out the Beam out of thine own Eye; and then tion at Home, and make it thy firſt Care to ſhalt clear out the Beam from thine own Eye, or to eft not the Beam that is in cor- (6) Look at a Mote in thy Brother's Eye, while thou obſerveſt not the Beam in thine own Eye.] Dr. Lightfoot (Hor. Hebr. in loc.) has ſhewn, that this Expreſſion, as well as that in ver. 2. was a Proverb among the Jews. The Word rappos, which we ren- der Mote, is well explained by Heſychius, who tells us, it ſignifies a little Splinter of Wood; (though others underſtand it of a ſmall Seed;) and thus it is oppoſed to Soxov, a large Beam, with great Propriety. But as it is impoſſible, that ſuch a Thing as a Beam of Wood ſhould be lodged in the Eye, I am ready to imagine, that theſe Words might ſignify different kinds of Diſtempers, to which that tender Part is ſubject; the former of which might be no more in Compariſon of the latter, than a Grain, or Splin- ter, to a Beam. (c) Hold ſtill, [and] I will take the Mote out of thine Eye.] This ſeems to be the exact Meaning of Xpes ExGana, which I choſe to tranſlate thus literally, as I think it elegantly intiniates, how ready Men are to ſhrink back from Reproof. The Simile here uſed implies, that it is as abſurd for a bad Man to ſet up for a Reprover of others, as it would be for one that is almoſt blind himſelf, -to pretend to perform Operations on other Mens Eyes. M m 2 (d) And A 276 He exhorts them to Prudence in giving Reproofs, SECT. 42.correct the Errors of thy Judgment, and ſhalt thou ſee clearly to caſt the Enormities of thy Life; and then wilt out the Mote out of thy Mat. VII. 5. thou better diſcern, [how] to remove the Mote Brother's Eye. out of thy Brother's Eye, and mayſt attempt it with more Decency, as well as greater Probability of Succeſs. 6 I would farther remind you, that how 6 Give not that which is unexceptionable ſoever your own Characters holy unto the Dogs, neither caſt ye your Pearls before inay be, there is ſome Caution to be uſed in Swine, left they trample attempting to reprove, or even to inform them under their Feet, and others; or you may expoſe your Admoni- turn again and rent you. tions to Contempt, and yourſelves to Abuſe. Give not that holy [Foodſ to Dogs, or to ſuch prophane, furious, and perſecuting Wretches, as deſerve no better a Name; nor caſt your precious Pearls of Heavenly Wiſdom before ſuch profligate Senſualiſts, as reſemble Swine rather than Men; left, as theſe Brutal Crea- tures might do, if Jewels were thrown before them, they trample them under their Feet with Scorn, and turning [upon you,] as if they had received an Injury rather than a Favour, faſten on you, and tear you (d): For fo extremely fordid and malignant will you find many, in theſe degenerate Days. 2 Now whether you want Wiſdom to 7 Alk, and it ſhall be guide you in theſe Difficulties, or Fortitude given you: ſeek, and ye ſhall to animate you againſt ſuch Hardſhips, or in a Word, whatever your Exigencies or Neceſſities may be, aſk the Divine Affiſtance in i find: (d) And turning (upon you,) tear you.) I cannot blame the Tranſation of 1727, which follows Caſtalio, and renders it, left theſe (that is, the Swine,) trample theni un- der Foot, and thoſe (that is, the Dogs) turn upon you, and tear you. This may perhaps be our Lord's Meaning, but it did not ſeem neceſſary to alter the Verfion, as it is poſ- ſible, that Dogs might trample upon Jewels, and Swine might be ready to wound thoſe that diſturbed them. - That the Figure here ſuppoſed is ſometimes uſed, does indeed appear by comparing Mat. xii. 22. I Cor. xi. 11. 2 Cor. ii . 15. and Philem. ver. 5. But I think the Order of the Words, as they ſtand in the Original, may very well be retained in the Tranſlation of theſe Places; for the Tranſpoſition of Words, even where there is a Traje&tion in the Senſe, is ſo dangerous a Thing where Sacred Writers are in Queſtion, that no ſmall Advantage gained in Elegance or Perſpicuity feems fufficient to counterbalance it. (e) And Mat. VII. 7. Stone? and encourages them to Fervency in Prayer. 277 find : knock, and it ſhall be in Prayer, and it ſhall be given you ; ſeek it, Sect.42. opened unto you. and you mall find it; and if it be a while de- layed, knock with repeated Importunity at the Door of Mercy, and it ſhall at length be gra- 8 For every one that aſk- ciouſly opened to you. To this you are en- 8 eth, receiveth : and he that couraged by the Experience of every Praying ſeeketh, findeth: and to him Soul; for every one that aſketh aright, receiv- that knocketh, it ſhall be eth; and he that diligently ſeeketh, findeth ; opened. and to him that patiently knocketh, [the Door] Mall be opened. 9 Or what Man is there And indeed (e), it is no inconſiderable En- 9 of you, whom if his Son aſk couragement, which you may derive from Bread, will he give him a that natural Affection to your Offspring, which a merciful God has infuſed into the Hearts of thoſe of you that are Parents; for what one Man is there among you (f), in all this numerous Aſſembly, who, if his Son ſhould aſk him for Bread, will give him a Stone ? io Or if he aſk a Fiſh, Or if he aſk him for a Fiſh, will give him a 10 will he give him a Serpent? Serpent? Can you imagine any Father could be ſo unnatural, as to deny the neceſſary Supplies of Life to his hungry Child, and inſtead of theſe, to give him what would in If ye then being evil, ftarve or poiſon him? If therefore you, II know how to give good Gifts imperfect and evil as you are, and ſome of unto your Children, how much you perhaps tenacious, froward, and unkind, yet know how to give good Gifts to your Chil- dren; if your Hearts diſpoſed and ready you find (e) And indeed.] Dr. Whitby thinks, that where the Particle su is placed at the Be- ginning of a Sentence, it is intended merely for a Mark of Interrogation; and in this Way it is, that he ſuppoſes, we are to underſtand it here, and likewiſe in Matt. XX. 15. and 1 Cor. xiv. 36. But as the Senſe will very fitly bear it, I conceive that in each of theſe Places, it may be rendered indeed. (1) What one Man is there among you?] This ſeems to be the Emphaſis of TIS ESIV CE UMWV Qvdgwios: Some think it alſo to imply the ſame, as if it had been ſaid, Which of you is there, though but a Man? And as what is added in the eleventh Verſe plainly expreſſes this Senie, perhaps it might alſo be intended here. - Young Preachers will, I hope, obſerve, how much Life and Force it adds to theſe Diſcourſes of our Lord, that they ſo cloſely are directed, through the whole of them, as an immediate Addreſs to his Hearers, and are not looſe and general Harangues, in the Manner of thoſe El- ſays, whïch are now grown ſo faſhionable in Pulpits. If any are grown too polite, to learn true Oratory from Chriſt, I wiſh, they would at leaſt learn it from Demoſthenesz who, I doubt not, would have admired the Eloquence of this Sermon. (8) Being 12 278 He teaches them to do as they would be done to, Sect.42. ready to communicate the beſt of what you much more ſhall your Fa- Whave for their Relief and Suſtenance; how ther which is in Heaven give Mat. VII.11. much more will your Almighty and All-boun- good Things to them that him tiful Father in Heaven, who has a perfect Sight of all your Wants, and can with per- fect Eaſe ſupply them, and who himſelf has wrought into your Hearts theſe benevolent Affections, be ready to exceed you in ex- prefſing his Kindneſs, ſo as freely to give good Things, to thoſe that aſk them of him, by fervent and conſtant Prayer ? Being animated therefore by his Good- 12 Therefore all Things neſș (8), ſtudy to expreſs your Gratitude for whatſoever ye would that Men ſhould do to you, do it, by your Integrity, and Kindneſs to your ye even ſo to them: for this Fellow-Creatures; and take it as a moſt fa- is the Law, and the Pro- cred Rule, All Things which ye would be will- phets. ing that Men ſhould do to you, do like Manner to them: Treat them in every In- ſtance, juſt as you would think it reaſonable to be treated by them, if you were in their Circumſtances, and they in yours : For this is, in Effect, a Summary and Abſtract of all the humane and ſocial Virtues, recommend- ed in the moral Precepts of the Law, and the Prophets; and it was one of the greatest Ends of both (b), to bring Men to this equi- table and amiable Temper. 13 It will indeed be very difficult thus to 13 Enter ye in at the overcome the Prejudices of Self-Love, and ſtrait Gate ; for wide is the Gate, to ſudue thoſe other Corruptions of the Heart, which oppoſe themſelves to the Obe- dience ye alſo in (8) Being animated therefore by his Goodneſs.] Some would have us to conſider the Particle xv in this Paſſage, as a mere Expletive; but there is certainly a Force in the Connection, beyond what most have obſerved. See the excellent Diſcourſes of Bi- mop Atterbury, and Dr. Evans, upon it; which illuſtrate the Senſe, Reaſonableneſs, and Uſe, of this Golden Law, in a Manner that deſerves the moſt attentive Peruſal. (b) One of the greateſt Ends of both.] I ſay one of the greateſt, that this may be reconciled with our Lord's declaring the Love of GOD to be the firſt and great Com- mandment; (Mat . xxii. 38.) and it is indeed a moſt abſurd and fatal Error to imagine, that the Regulation of ſocial Life is the only End of Religion. I fear, many good- natured Deiſts will periſh, by taking this one Principle for granted, and my Heart is wounded with the fad Apprehenſion of it. (i) Perſe 1 and preſſes them to Reſolution in the Ways of GOD 279 Gate, and broad is the Way dience of the Divine Laws; and the Perſecu-Sect.42. and many there be which go will increaſe the Difficulty (i) : But I would Mat. VII. 13. in thereat : preſs you to exert a' becoming Reſolution, and couragiouſly to enter in thro’ the Strait- Gate of Self-denial and Holineſs; for wide is the Gate, and ſmooth and ſpacious the Way, which leads to Deſtruction; and there are ma- 14. Becauſe ſtrait is the ny who enter into Deſtruction by it: And 14 Gate , and narrow is the this they do, becauſe they are diſcouraged Way, which leadeth unto Life"; and few there be that by the Hardſhips, which attend the Entrance find it. on a Religious Life, or muſt be expected in a Progreſs in it; as they ſee, that ſtrait is the Gate, and rugged and painful the Way, which leads to eternal Life; and they who find it, and with a holy Ardency and Reſolution preſs into it, ſo as to arrive at that bleſſed End, are comparatively few: See to it there- fore, that you be of that little Number: 15 Beware of falſe Pro- And it concerns you ſo much the rather phets, which come to you to be careful about it, as the Falſehood of 15 many, who ſet up for religious. Teachers, will in fome Degree increaſe the Difficulty and Danger. Be therefore on your Guard againſt (i) Perſecutions - will increaſe the Difficulty.) In order to reconcile what is here advanced, with thoſe Paſſages, which aſſert Chriſt's Yoke to be eaſy, and the Ways of Wiſdom to be Ways of Pleaſantneſs, &c. a late learned Writer thinks it neceffary to fuppoſe, that this Text refers entirely to the Caſe of Perſecution ; and that the Strait Gate is a violent Death, which lay at the End of the Narrow Way, and concluded the Injuries and Calamities, which Perfecutors would bring upon Chriſtians. (See Mr. Hal- let's Diſc. vol. iii. pag. 24,--29.) But nothing is more certain, than that Chrif re- quires from all his Diſciples, in all Ages and Places, a Life of Mortification and Self- Denial; which tho' it is mingled with, and introductory to, Pleaſures abundantly ſufficient to counterbalance it, yet to corrupt Nature is difficult and painful. (See Mat v. 29, 30. xvi. 24. Rom. vi. 6. viii. 13. Col. iii. 5. Gal. v. 16, 17. and 1 Cor.. ix. 26, 27.) However therefore I allow, that Perfecutions are to be included among other Difficulties, yet I can ſee no Reaſon to believe, that Martyrdom was ſo com- mon in the Age of thoſe to whom Chriſt addreſſed himſelf, as to be ſpoken of in ſuch; general Language, as the Gate leading to Life: Not to inſiſt upon it, that our Lord now ſpeaks of what then was, and not what would be the Caſe in future Years; and that he mentions the Gate, before the Way; whereas I think Mr. Hallet's Interpreta- tion would have required a different Order. When Grotius refers the Straitneſs of the Gate, to the Difficulty of Virtue in itſelf, and the Ruggedneſs of the Way, to acciden- tal Oppoſitions, he ſeems to refine too much.--Many parallel Paſſages from Heathen Writers, may be ſeen in him, and Dr. Whitby. (k) Whe Wolves. 280 He cautions them againſt ſeducing Teachers. Sect. 42. againſt thoſe falſe Prophets, who come to you in Sheep's Clothing, but in- indeed in the Clothing of Sheep (k), in the wardly they are ravening Mat. VII.15. moſt ſpecious Forms of Humility, Inno- cence, and Piety; but inwardly are ravening Wolves, which ſeek nothing but to feed themſelves, by the Deſtruction of the Flock. 16 And you will find, on a more accurate 16 Ye ſhall know them Obſervation of their Actions, that you may by their Fruits : Do Men generally know them by their Fruits (1), and gather Grapes of Thorns, or Figs of Thiſtles ? diſcover, thro' all their Diſguiſe, that baſe Character which lurks beneath, and which may juſtly render you ſuſpicious as to their Doctrines : (2 Tim. iii. 5,-9.) For do Men · look to gather Grapes from Thorns, or Figs from Thiſtles (m)? Or can it be expected by you, in a common Way, that you ſhould gather Spiritual Advantage, or ſhould obtain Reli- (k) IV ho come to you in the Clothing of Sheep.] It is a very low Thought, to ſuppoſe that our Lord here refers to the rough Habit worn by falſe Prophets of old; for which Purpoſe ſo many Criticks quote Zech. xiii. 4. and, very unaccountably, Heb. xi. 37. For, not to inſiſt on the Probability there is, that thoſe rough Garments might be made of Goats or Camels Hair, rather than Wool; (compare 2 Kings i. 8. and Mat. iii. 4.) the Beauty of the Simile is loft by this Interpretation. A Wolf in Sheep's Clothing, is grown into a Proverb, for a wicked Man that makes a great Profeſſion of Religion, yet cannot diffemble ſo well, as not to be diſcovered by attentive Obſervation; which was juſt the Character of the Phariſees in our Saviour's Days. See Mat. xxiii. 23, -28. and Luke xi. 39,42, (l) You may know třem by their Fruits.] The Characters of Men are not to be diſco- vered by the Doctrines that they teach; and therefore this cannot (as ſome have thought,) be the Meaning, of knowing them, who were their Teachers, by their Fruits. It is more reaſonable to explain it of their Actions, which are often called Fruits. (Compare Mat. iii. 8. xxi. 43. John xv. 2, 5. and Col. i. 6.) – It will be objected, that bad Men may teach good Doctrines, and even the worſt have been known to do it in fome Inſtances. But as to this I anſwer, that our Lord does not exhort his Diſciples, to reject whatever ſuch Men taught, but only to be upon their Guard againſt them, that they might not credit any Thing merely on their Authority.--I only add, that this Caution would by a Parity of Reafon extend, to all that ſet up for Teachers, as well as to Prophets ; (not to inſiſt on the Latitude in which that Word is uſed ;) ſo that it would at leaſt obliquely glance on the Phariſees, whoſe Influence over the People was ſo injurious to the Goſpel, and ſo exceeding miſchievous to thoſe who had a Veneration for them, that our Lord found it neceſſary often to repeat ſuch Cautions. See Mat. xv. 12, 13. xvi. 6. xxiii. 2, & feq. Mark viii. 15. and Luke xii. I. (m) Do Men gather Grapes from Thorns, or Figs from Thiſtles?] Theſe Words fup- poſe, the Plant was known to be a Thorn, or a Thiſtle, and repreſent the Folly, of look- ing for Grapes or Figs from Plants, that had it not in their Nature to bear them, or of expecting Good from Perſons that were vicious and corrupt. Had Chrift meant, what has commonly been ſuppoſed, he would rather have ſaid, You do not find Thorns on a Vine, or Thiſtles on a Fig-tree. . ther can The Tree may be known by its Fruits. 281 Religious Improvement, from the Leſſons Sect.42. 17 Even ſo every good of Wicked Men? Their Influence, on Tree bringeth forth good the whole, will be more likely to debauch, Mat. VII. 17. Fruit; but a corrupt Tree bringeth forth evil Fruit. , than edify your Minds; for as the Fruit will be agreeable in its Nature and Kind to the Tree that produces it, even ſo every good Tree produces good Fruit, but a corrupt Tree pro- duces bad Fruit; and in like Manner will the Fruits that Men produce, be anſwerable to the habitual Frame and Diſpoſition of their 18 A good Tree cannot Hearts. Nor can it indeed be otherwiſe in 18 bring forth evil Fruit: nei- the uſual Courſe of Things; for as good a corrupt Tree Tree cannot bear evil Fruit, ſo neither can a bring forth good Fruit. corrupt Tree bear good Fruit. (Compare Mat. 19 Every Tree that bring- xii. 33,-35. Sect. 62.) And therefore, 19 eth not forth good Fruit; is by the Way, to prevent ſuch falſe Pretend- hewn down and caſt into the Fire, ers to Religion from being a laſting Incum- brance and Miſchief, they ſhall aſſuredly be overtaken by the righteous Judgment of God; and as you ſee, that every Tree, which after a competent Trial beareth not good Fruit, how fair and flouriſhing foever it may ſeem, is cut down, and caſt into the Fire; ſuch too will be the End of hypocri- tical Profeſſors and ungodly Men, which it 20 Wherefore by their becomes you all ſeriouſly to conſider. Fruits Thall know them. on the whole, it will be found, that there is now a Difference in Mens Characters, correſpondent to the great Difference to be made in their future Eſtate; so that I had Reaſon to ſay, that you ſhall generally know them by their Fruits : The Diſguiſe will fall off in an unguarded Moment, and it will be your Wiſdom, to obſerve and improve the Signal. Up 20 ye IM PROV EM E N T. W HEN will the happy Time come, in which Chriſtians ſhall form themſelves on theſe important Maxims of their great Mafter! When Thall they be known to be his Diſciples, by the VOL. I. Nn Candour to us. 282 Reflections on the Maxims CHRIST has taught us. Sect. 42. Candour of their Sentiments, the Equity of their Conduct, and the ♡ Beneficence of their Actions, as well as by the Articles of their Faith, and the Forms of their Worſhip! Let us all apply theſe Charges to ourſelves, in the dear and awful Name of him that gave them. Mat.vii. 1,2. What can be more dreadful to us, than to think of being ſeverely judged by that God, without whoſe hourly Forbearance, and gra- Ver. 33-5. cious Indulgence, we are all undone? Let us then exerciſe that Mercy, which we need : And to form our Minds to this moſt reaſonable Temper, let us often be thinking of our own many Infirmities, and be humbling ourſelves before God on account of them. Ver. 7,8. Animated by the gracious Invitations, and the precious Promiſes which are here given, with earneſt Importunity let us make our daily Addreſſes to his Throne; aſking, that we may receive ; ſeeking, that we may find; and knocking, that the Door of Mercy may be opened And while any of us feel in our Hearts, the Workings of Ver.9,–11. Parental Tenderneſs towards our Infant Offspring, let us conſider it, as a delightful Emblem of yet greater Readineſs in our Heavenly Fa- ther, to pity and relieve his Children. May univerſal Righteouſneſs and Charity be practiſed by us in the whole of our Behaviour, and may we always exerciſe ourſelves herein to have a Conſcience void of Offence, both towards GOD, and towards Men! (Aets xxiv. 16.) May we avoid all Manner of Injuſtice, and guard againſt the Sallies of a proud and over-bearing Temper! May we be upright and benevolent in all our Conduct, and make it our conſtant Care to govern our Actions by that moſt equitable Rule, of Ver. 12. doing to others, as we would reaſonably deſire they ſhould do to us, on a Change of our Circumſtances, and theirs ! Happy thoſe generous Souls, in whom the Biaſs of Self-Love is fo rectified, that they can in this Inſtance hold the Balance between themſelves and others, with an impartial and unwavering Hand! Ver. 20. On the whole, let us remember, that we ourſelves are at laſt to be tried by the Rule, by which we are here directed to judge of o- thers, even by the Fruits which we produce. May God by his Ver.17, 18. Grace make the Tree good, that the Productions of it may be found to his Glory, and the Refreſhment of all around us ! that we may not be cut down as Cumberers of the Ground, and caſt into the Fire! The Way of Life, which our Bleſſed Redeemer has marked out for us in ſuch Precepts as theſe, may indeed to corrupt Nature ap. Ver. 13. pear rugged and narrow, and the Gate ſirait, through which we are to paſs: But let us encourage ourſelves againſt all theſe Difficulties, by Ver. 14. conſidering that Immortal Life and Glory, to which they infallibly leado 12 Ver. 19 CHRIST has no Value for mere Nominal Profeſſors. 283 lead. Then ſhall we, doubtleſs, prefer the moſt painful Way of Piety Sect. 42. and Virtue, though with yet fewer Companions than we might rea- ſonably expect, to all thoſe flowery and frequented Paths of Vice, which go down to the Chambers of Death: S E C T. XLIII. Our Lord concludes bis Sermon on the Mount, with a lively Repreſentation, of the abſolute Neceſity of a practical Regard to his Precepts. his Precepts. Mat. VII. 21, to the End. NOT every one that faith MAT. VII. 21. MAT. VII. 21. HESE are the Precepts I thought Sect.43: unto me, Lord, Lord, Ihall enter into the Kingdom proper to give you, and Mat.VII.21. of Heaven: but he that govern your Lives by them, if ever you doth the Will of my Father hope to find your Account in the moſt dili- which is in Heaven, gent Attendance on my Miniſtry: For it is not every one, who faith unto me, Lord, Lord, who is ready now in Words to acknowledge me as his Maſter, or who at laſt with the moſt paſſionate and earneſt Cries intreats my Mercy, that Mall enter into the Kingdom of Heaven (a), and be admitted to the compleat Felicity, in which the Adminiſtration, I am now opening, ſhall finally terminate: But he only ſhall be intitled to that Privilege, who conſcientiouſly performs, in the main Series of his Life, the holy Will of my Father who is in Heaven. 22 Many will ſay to me It will be your Wiſdom, to attend to 22 in theſe Things ; for tho' you now ſee me in what may ſeem a mean and deſpicable Form, the Time will certainly come, when I ſhall ap- (a) Shall enter into the Kingdom of Heaven.] Here the Kingdom of Heaven muſt fignify, that of Glory above ; for calling Chrift, Lord, is the very Circumſtance, which conſtitutes us the Subjects of his Earthly Kingdom, or Members of his viſible Church. Compare Mat. viii, 11. Luke xiii. 28. and 1 Cor. xv. 50. (b) I never Nn 2 feſs 284 The prudent Man will practiſe what he hears, SECT. 43. appear as the univerſal Judge: And I now in that Day, Lord, Lord, forewarn you, that many will ſay to me, in have we not propheſied in Mat.VII.22. that Day, when their Eternal State is to be Name have caſt out Devils thy Name ? and in thy determined, Lord, Lord, have we not been and in thy Name done many employed in diſtinguiſhed Offices in thy wonderful Works? Church, and been furniſhed for them even by miraculous Endowments ? and in Purſu- ance of them, have we not taught, and pro- pheſied in thy Name? and in the Authority of thy Name have caſt out Devils ? and in thy Name have done inany wonderful Works? 23 And nevertheleſs I will then openly declare 23 And then will I pro- unto them, I never knew you, or never ap- unto them, I never knew proved of your Character (6), even when you; depart from me, ye that work Iniquity. you made the moſt florid Profeſſion (c); and therefore depart from me, ge Workers of Ini- quity (d): And whatever you that hear me, may now imagine, that Separation from me will be their everlaſting Deſtruction. 24 Hear therefore the Concluſion of the 24 Therefore whoſoever whole Matter, and ſeriouſly attend to it. heareth theſe Sayings of mine, and doth them, I will Every one, whoever he be, and how great liken him unto a Wife Man, ſoever his former Irregularities may have which built his Houſe upon been, who heareth theſe my Words, and doth a Rock; them, or in the main Courſe of his Life go- verns his Temper and his Actions by them, lays a ſolid Foundation for preſent Comfort, and everlaſting Security and Joy: I will compare him therefore to a Prudent Man, wha And built his Houſe upon a firm Rock; 25 25 And the Rain de- ſcended, and the Floods. the ſtormy Rain deſcended, and the Floods came, came, and the Winds blew, and the Winds blew, and beat with Violence and beat upon that Houſe: upon and (b) I never knew you, or never approved of your Character.] The Word know is plainly uſed in this Senſe, Pfal. i. 6. Mat. XXV. 12. 2 Tim. ii. 19. John X. 14. Rom. vii. 15. and perhaps, i Cor. viii. 3. (c) Even when you made the moſt florid Profeſſion.) This is a very remarkable Circumſtance, that is ſtrongly implied in the Words, I NEVER knew you. (d) Depart from me, ye Workers of Iniquity.] There is an incomparable Dignity in this whole Paſſage, which I have endeavoured a little to illuſtrate in the Paraphrafs. The poor deſpiſed Jeſus, not only calls God his Father, but ſpeaks as the Ēternal Judge, before whom Men ſhould beg, and plead, for their very Lives, dreading Ba- niſhment from him, as their final Deftruction. (c) When а. while the fooliſ and negligent Hearer ſhall periſ. 285 and it fell not, for it was upon that Houſe; and it fell not, for it was Sect.43. founded upon a Rock. founded on a folid Rock. "And thus ſhall the Mat.VII.25. good Man's Hopes be eſtabliſhed, when they come, as all muſt come, to the ſtricteſt Trial. 26 And every one that But every one that heareth theſe my Say- 26 heareth theſe. Sayings of ings, and doth them not, how conſtantly ſo- inine, and doth them not, ſhall be likened unto ever he may attend them, and whatever Fooliſh Man, which built Zeal he may profefs for them, may juſtly his Houſe upon the Sand; be compared to a fooliſh Man, who, without any Care to ſecure the Foundation, built his 27. And the Rain de- Houſe upon the Sand; And the ſtor- 27 fcended, and the Floods came, and the Winds blew, my Rain deſcended, and the Floods came, and and beat upon that Houſe: the Winds blew with a tempeſtuous Violence, and it fell, and great was and ſtruck directly on that Houſe; and it fell the Fall of it. at once, and its Ruin was great and wide, as the Building had been: A lively Emblem of the Ruin, which will another Day over- whelm the unhappy Man, who truſts to an outward Profeſſion and Form of Godlineſs, when he does not ſincerely and practically .. regard it. 28 And it came to paſs, And it came to paſs, that when Jeſus had 28 when Jeſus had ended theſe Sayings, the People were finiſhed theſe excellent Sayings (e), the Mul- aſtoniſhed at his Doctrine. titudes that heard him, were ftruck with A- 29 For he taught them as mazement at his Doctrine. For in this, 29 one having Authority, and and his other Sermons, he was ſtill teaching not as the Scribes. them (f), as one that had a Divine Authority to dičtate in his own Name, and not as the Scribes, their eſtabliſhed Teachers ; who ge- nerally contented themſelves, with quoting the Name and Authority of ſome celebrated Doctors (e) When Jeſus had finiſhed theſe excellent Sayings.] This plainly intimates, that all this Diſcourſe was delivered at once, and conſequently that ſeveral Paſſages related by Luke, as ſpoken at different Times, are Repetitions of it. Compare Mat. V. 3, & loqa with Luke vi. 20, & feq. Mat. v. 13. with Luke xiv. 34, 35. Mat. V. 25. with Luke xii. 58. --- Mat. vi. 9, & feq. with Luke xi. 2, & ſeq. - Mat. vi. 20, 21. with Luke xii. 33, 34, Mat. vi. 24. with Luke xvi. 13. – Mat. vii. 1, & feq. with Luke vi. 37. & feq. -- and Mat. vii. 13, 14, with Luke xiii. 24. (f) He was ſtill teaching them.] Beza has well obſerved, that theſe Words nu doa d'aoxal, refer to the continued Courſe, and general Character of his Teaching, of. which this Diſcourſe is a noble Specimen; indeed ſo glorious a one, that I perſuade myſelf the Reader will pardon my having paraphraſed it in ſo copious a Manner. (8) To 286 Refleétions on the Regard due to the Diſcourſes of CHRIST. Sect. 43. Doctors of the former Age, and that fre- quently to confirm ſome trifling Remark, or Mat.VII.29. uſeleſs' Ceremony of Human Device (g): Whereas the Diſcourſes of Chriſt were weighty and convincing, and always deli- vered with an Air of Seriouſneſs, Dignity, and Majeſty, becoming the great Prophet and King of his Church, and the immediate Delegate from God to Men. IMPROV E M E N T. H° Mat. vii. 28. OW juſtly may our Admiration concur with theirs, that heard theſe Sayings of our Lord, while we have the Honour and Pleaſure of attending theſe Diſcourſes, as the inſpired Penmen have recorded them, by the Aſſiſtance of that Spirit, who was to bring all Things to their Remembrance ! Are we not ſtruck with the Autho- rity of this Divine Teacher, ſo as to bear our Witneſs to the gracious and edifying Words that proceeded out of his Mouth ? (Luke iv. 22.) V. 24,-27. Let us not content ourſelves with applauding what we have heard, but let us go away and practiſe it. Shortly will that ſtormy Day ariſe, which muſt try the Foundation of our Hopes . GOD will lay Judg- ment to the Line, and Righteouſneſs to the Plummet; and the Hail ſhall ſweep away the Refuge of Lies, and the Waters fall overflow the Hid- ing-place. How thankful ſhould we be, that GOD has laid in Zion for a Foundation, a chief Corner-ſtone, eleet and precious, with an Al- ſurance, that he that believeth on him ſhall not be confounded! (Compare Iſa. xxviii. 16, & ſeg. and 1 Pet. ii. 6.) But let every Man take heed, how he builds thereupon; left the Weight of his Ruin be proportionable to the Height of his Hopes. (1 Cor. iii. 10.) We ſay unto Chriſt , Lord, Lord; but let us remember, this will not ſecure our entering into his Heavenly Kingdom. Whatever be our Profeſion, or whatever our Office in his Church, the moſt ſplendid Ver.22, 23. and honourable of our Works will be vain, if we are found Workers of Iniquity ; for our great Maſter will then diſown us, as thoſe whom he Ver. 21. (g) To confirm ſome trifing Remark, or uſeleſs Ceremony of Human Device.) If we may judge of the Teachings of the Scribes, in Chriſt's Days, by the Jewiſh Tal- muds, or even by their Miſhnah, this was fo eminently the Character of it, that nothing could be more juſtly contemptible; and their frigid and infipid Comments and Leſſons could no more be compared with thoſe Strains of Divine Eloquence, with which our Lord's Diſcourſes abounded, than a Glow-worm can be compared to the Sun. Multitudes follow CHRIST, as he came from the Mount. 287 he has never approved. Bleſſed Jeſus! it will then be in vain, to fly Secr.43. to thee with the Importunity of Prayer, and to repeat the moſt earneſt Addreſſes. We would now, while yet there is Room for it, fall down before thee, intreating thee to add the Teachings of thy Spirit to thoſe of thy Word, that we may be effectually engaged to do the Wil of thine Heavenly Father, that we may finally be confeſſed and owned by thee, and be admitted into the Joy of our Lord! 1 SECT. XLIV. Jesus deſcending from the Mount, cleanſes a Leper, who applied to him for a Cure. Mat. VIII. 1,--4. Luke V. 12,-16. Mark I. 40, to the End. MAT. VIII. I. MAT. VIII. I. W down from the Moun. Now when Jeſus had finiſhed this large Sect.44. and excellent Diſcourſe, as he was com- tain, great Multitudes fol- lowed him. ing down from the Mountain (a) on which Mat. VIII. 1. he delivered it, great Multitudes of People, impreſſed and charmed with what they had already heard, followed him to the Town to- wards which he went, in Hopes of farther Inſtruction and Edification. LUKE V. 12. And it And when he was juſt in the Confines of Luke V. 12. came to paſs, when he was a certain City (b), in the Neighbourhood of in a certain City, behold, a that Man (a) As he was coming down from the Mountain.] I think this a fufficient Warrant, for fixing this Story, where we introduce it; tho' it be contrary to the Order in which many learned Men have placed it. Neither Mark nor Luke are, in this Reſpect, by any Means ſo expreſs in the Connection of it. Yet an attentive Reader will obſerve, that I have not in this Inſtance tranſpoſed either of them. The erroneous Opinion, that Luke vi. contained the Sermon on the Mount, and fixed it to an Order different from Matthew's, is that, by which ſo many have been led into a Miſtake here. (6) In a certain City: cu usce Twy Tonewv.] As Luke expreſſes it thus, I am apt to think it was not Capernaum, which Luke had ſo often named before; and conſequent- ly, that the Mountain on which Chriſt's Sermon was delivered, lay at ſome Diſtance from thence; whereas the Plain, on which ſome of it was repeated, was contiguous to Capernaum, into which, as Luke ſays, he entered at the Cloſe of it. (See Luke vii. I. Sect. 55. and compare Note (b) on Mat. V. I. pag. 232.) -I ſpeak of the Confines of this City, whatever it was ; becauſe Lepers were not allowed to live in Towns. Com- pare Numb. v. 2. 2 Kings vii. 3. 2 Chron. xxvi. 21. and Luke xvii. 12. (c) He 288 Mark I. 41. Having cleanſed a Leper, that applied for a Cure, SECT. 44. that Mountain, behold, a Man full of Lepro- Man full of Leproſy; who ſy, and dreadfully overrun with that fad Dif- ſeeing Jeſus, (Mar. came Luke V. 12. cafe, ſeeing Jeſus, and having been informed kneeling down to him, fell to him, beſeeching him; and of the many miraculous Cures which he had on his Face, [MAT. and done, came to him, moſt earneſtly intreating worſhipped him ; ] ſaying, him to have Pity on his wretched Caſe; and Lord, if thou wilt , thou canſt make me clean.' [Mat. firſt kneeling down to him, he then fell proſtrate VIII. 2. Mark I 40.] before him, and worſhipped him, ſaying, Lord, though my Diſtemper be to Human Power incurable, (2 Kings v. 7.) yet I know afſu- redly, that if thou wilt, thou canſt cleanſe me from it. And Jeſus, pleaſed with ſo ſtrong a Degree MARK I. 41. And Jeſus of Faith, performed the Cure, and did it alſo moved with Compaſſion, put forth his Hand, and touched in the moſt condeſcending Manner ; for be- him, and faith unto him, I ing moved with Compaſſion at fo melancholy will be thou clean. (MAT. a Sight, he took him aſide from the Multi. VIII. 3.—Luke V. 13.-] tude (c), and ſtretched out his Hand, and touched bim, ſaying unto him, I will that thy Petition be granted, and from this Moment 42 And as ſoon as he had 42 therefore be thou clean. And the Almigh- ſpoken, immediately the Le- ty Power of his commanding Word imme- profy departed from him, diately took place, and as ſoon as he had ſpoken, and he was cleanſed. [Mar. the Leproſy departed from him; and it appeared VIII.-3. Luke V.-13.] by the Alteration of his Countenance, that he was entirely cleanſed from that loathſome and inveterate Diſeaſe. 43 And he ſtraitly charged 43 And (Jeſus] had no ſooner wrought this him, and forthwith ſent him Miracle, but having ſtri&tly charged him not to divulge the Matter (d), be diſpatched him pre- away ; (c) He took him aſide from the Multitude.] Elſe I think there could have been no Room for the Charge of Secrecy given below; and the Suppoſition of ſuch a Circum- Atance, which certainly happened in another Cure, (compare Mark viii. 23. Sect. 88.) will be a ſufficient Anſwer to the Objections, which Mr. Whiſton has urged againſt following the Order of St. Matthew here. See his Harmony, pag. 107. and Jones's Vindication, pag. 112,-121. (d) Having Arietly charged him not to divulge the Matter.] Some have ſuppoſed, that £.Couno cep.evos autw implies, that Chriſt reproved him ſharply for the Sin; for which he had been viſited with this Diſeaſe, and threatened him with the fatal Conſequence of it, if he returned to Sin again: And in this Caſe, the Probability of what we have ſuppoſed is ſtrengthened, that this was ſpoke to him in private, and was delivered in the ſame Manner, as the like Caution was, which Chriſt afterwards gave to the Impo- tent Man. (Compare John v. 14. Sect. 46.) But as the Word is generally uſed, to fig- nify Mark I. 44. He enjoins him Silence, but he proclaims the Miracle. . 289 44 And faith unto him, preſently away; Saying unto him as he Sect. 44. See thou ſay nothing to any departed from him, See that at preſent thou thew thyſelf to the Priett , ſay nothing unto any one of my having per- and offer for thy cleanſing formed this Cure (e); but make it thy firſt thoſe Things (Mat. the Buſineſs to go directly to Jeruſalem, and Gift,] which Moſes com- manded, for a Teſtimony there sew thyſelf to the Prieſt, whoſe Office unto them. (Mat. VIII. 4. it is legally to pronounce thee clean ; and Luke V. 14.] offer the Gift of Birds and Lambs, [and] all thoſe Things, which Mofes has commanded, for thy Purification ; (Lev. xiv. I,—-32.) that it may be for a Teſtimony to them, that the Cure is really perfected; and that if I ſhould ever be heard of as the Author of it, they may fee my Regard even to the Ceremonial But he went out, Precepts of the Law. But ſuch was the 45 and began to publiſh it Impreſſion that was made much, and to blaze abroad upon the Matter. by ſo great an Inſtance of Divine Mercy to him, and he was ſo tranſported with Joy at his miraculous Deliverance; that he went out into the neighbouring Country, and began to publiſh it much, and to proclaim the Matter wherever he came. LUKE V. 15. [And] ſo And the more Jeſus avoided the Oſtenta-Luke V. 15. much the more, there went tion of ſuch Works, ſo much the more there a Fame abroad of him; and went a Fame of him abroad. through all the great Multitudes came to- gether Country; and great Multitudes from all Parts 45 the Leper, nify the giving of a friet Injunction, or a ſolemn Charge, (as Phavorinus, Suidas, and Heſychius have explained it,) I rather chuſe to underſtand it of the ſtriet Charge, that Chriſt gave to the Leper, not to divulge the Manner of his Cure, which is expreſsly mentioned in the following Verſe; and in which Senſe it is evident, that the ſame Word is uſed, Mat. ix. 30. Sect. 72. where the fane Charge is given to the Two Blind Men, that Chriſt reſtored to Sight. (e) See, thou ſay nothing unto any one, of my having performed this Cure.] Chriſt pro- bably deſigned by this, not only to avoid the Shew of any Oftentation of his miraculous Power, but to prevent the Malice of the Prieſts; who might have been unwilling to pronounce this Leper clean, and have been ready to deny the Cure, if they were told that he was healed by one, they were ſo ſtrongly prejudiced againſt; or might perhaps have cenſured Chriſt, as having uſurped an Office that belonged to them, and taken upon him to pronounce a Leprous Perſon clean. Chriſt therefore would not have him to make known the Circumſtances of his Cure to any, till he had firſt of all been with the Prieſt; and upon this Account, diſpatched him preſently away, or ſent him off in haſte, that he might reach Jeruſalem, before the Prieſts had any Information of this Mi- racle; as feems to be implied in the Force of thoſe Words, in ver. 43. Eudews BEEG CAEN QUTOV. See Grotius on Mat. viii. 4. and Lightfoot's Harmony, in loc. Vol. I. Oo 290 Reflections on the Need we have of Christ to heal us. Sect. 44. Parts came together to him, to hear him preach gether [to him, from every Luke V. 15. ties by him. the Goſpel, and to be healed of their Infirmi- Quarter,] to hear, and to be healed by him of their In- firmities. (MARK I.-45.] Mark I. 45. And after ſome Interval of Time, the MARK I. — 45.- Info- Reſort to him was ſo great, that he could no much that Jeſus could no longer openly enter into the City, without draw. more openly enter into the City, but was without in ing a Multitude of Attendants after him; deſert Places. -- but was obliged for a while to be chiefly Luke V. 16. without in deſart Places. And to avoid Luke V. 16. And he the Interruptions of the Croud, be frequently withdrew himſelf into the Wilderneſs, and prayed, withdrew into the Wilderneſs, and prayed ; chuſing in theſe Circumſtances, to ſpend ſome Time in more than ordinary Devotion, that he might engage a Bleſſing on the Truths he had ſo largely delivered, and obtain that Succeſs, which this Eagerneſs of the People ſeemed to promiſe to his Goſpel. O IMPROV E M E N T. Luke V. 12. UR Souls are overſpread with the Leproſy of Sin: And where ſhould we apply for Help, but to the healing Power, and re- covering Grace, of the great Redeemer! Be the Malady ever ſo deep, ſpreading, or inveterate, we may ſurely adopt the Words of the Leper before us, and ſay, Lord, if thou wilt, thou canſt make me clean. And how much Reaſon have we to hope, his Compaſſion will be moved in our Favour, and his Power exerted in our Cure! Mark i. 43, If we have received that Favour, we are under the Obligation of 44. 110 Command to conceal it. It is, on the contrary, our Duty, moſt gratefully to publiſh it abroad, for the Honour of our Benefactor, and the Advantage of thoſe, who may be encouraged to make the ſame Application, in humble Hope of the fame Succeſs. But when will the happy Time come, that Men ſhall be as foli- citous; about their ſpiritual Welfare, as about the Health of this mor- tal Body! Almighty Phyſician, exert thine Energy in this Inſtance, as a Token of farther Favours! Convince Men of their Pollution and and bow their ſtubborn Knee, that it may bend in ſubmiſſive and importunate Supplication ! Mark i. 41. Let the compaſionate Air, with which this Cure was wrought, be conſidered by all ſpiritual Phyſicians, as a Leſſon of Condeſcenſion and Tenderneſs; and let the Modeſty, with which it was con- ductechs Danger, After fome Days Christ returns to Capernaum. 291 ducted, engage us to avoid every Appearance of Oftentation and Sect.44. Vain-glory. To conclude; ſince Chriſt himſelf found it proper to retire into a Luke v. 16. deſart Place to pray, when Crouds of Admirers were flocking in upon him ; let it teach thoſe, who are engaged in the Scenes of Publick Buſineſs, and fill them up with the greateſt Applauſe, yet reſolutely to command ſome Seaſons for Retirement; as remembering, that the more various and important our Publick Labours are, the more evidently do we need to draw down Succour by ardent Prayer, that we may be ſtrengthened and proſpered in them. S E C T. XLV. CHRIST returning to Capernaum, heals a Man quite diſabled by the Pally; vindicates his Power of forgiv- ing Sins; and calls Matthew the Publican to attend him. Mark II. 1,--14: Luke V. 17,--28. Mat. IX. 2,--9. " MARK II. 1. MARK II. 1. ND again he into Capernaum, after ſome AND after Jeſus had ſpent [Some] Days (a) Sect. 45. in devout Retirement, he appeared again in Publick, and entered into Capernaum ; and Mark II. 1. it (a) And after Jeſus had ſpent ſome Days.] Matthew has recorded ſo many Events, between the Cure of the Leper, and the Paralytick, that I ſhould not have connected them, had not Mark fo expreſsly aſſerted, that ſome of thoſe Events, eſpecially the Diſpoſefion of the Legion, happened long after ; (ſee Mark iv. 35. Note (a), Sect. 69. and Mark v. 1. Sect. 70.) and Luke ſtrongly intimates the ſame, concerning the other Story of the Centurion's Servant; (ſee Luke vii. 1, 2, & ſeq. Sect. 55.) Now I think the Honour of the New Teſtament requires,—that when one of the Evangeliſts does expreſsly aſſert the Order, in which he places Facts in Queſtion, and the other does not ſo expreſsly affert it, (which is the Caſe with Matthew here,) the Order of the latter, tho' an Apoſtle and Eye-witneſs, ſhould be changed, out of Regard to the former. As likewiſe, that if none of the Three affert their Order, that in which any Two agree to place a Fact in Queſtion, ſhould be chofen, rather than that of the Third. And on theſe two Rules I have proceeded in many Inſtances. But that the Order of Matthew ſhould be changed for that of Luke, when neither of them aſert any thing concerning that Order, is what I think no Inference from Luke i. 3. can juſtify. (See Note (g) on that Text, pag. 3.) Much leſs can it be allowable, expreſs- ly to contradict Matthew, for the ſake of keeping to the Order of Luke; which yet 002 moſt that he was in the Houſe. Luke V. 17. 292 The Phariſees and Scribes come to obſerve him. Sect. 45.it was quickly taken Notice of, and great fome Days, and it was noiſed Numbers of People foon heard, that he was Mark II. 1. in the Houſe, where he formerly dwelt; and as he had been ſome Time abroad, and great- ly increaſed his Reputation, both by his Mi- racles and Preaching, they flocked around him with the greateſt Eagerneſs. And it happened on a certain Day, while he LUKE V. 17. And it continued here, that as he was teaching the came to paſs on a certain People, [feveral ] of the Phariſees and Doc- that there were Phariſees tors of the Law were fitting by; who were and Doctors of the Law fit- come out of every Town of Galilee, and even ting by, which were come of Judea, and particularly [from ] Jeruſa- lilee, and Judea, and Jerufa- out of every Town of Ga- lem (b), and by Appointment met here to lem: and the Power of the attend his Doctrine, and obſerve his Mi- Lord was preſent to heal them, racles; at which the Governors of the Jew- iſh Church began now to be greatly alarmed. But notwithſtanding the malicious Views with which they came, Jeſus went on as uſual in his Work, and the miraculous Pow- er of the Lord was (preſent] to heal them (C), who moſt Harmonizers ſeem to have done, even when he was relating what paſſed in his own Houſe and Preſence. (See Note (a) on Mat. ix. 18. Sect. 72.) Could I have perſuaded myſelf to take ſuch Liberties with any of the Sacred Writers, I ſhould not have doubted to follow Matthew and John in their Order univerſally, as Sir Ijaac Newton doth, and to tranſpoſe Mark and Luke wherever they diſagree with either of them; for I cannot obferve, that thoſe Two do in any Inſtance diſagree with each other, in any of the Facts in Queſtion. - As to the Story of the Paralytick here be- fore us, Mark ſtrongly connects it with that of the Leper, as happening ſome Days af- ter it; tho' Matthew does not mention it till the next Chapter, and places ſeveral E- vents between them; while Luke, according to his frequent Cuſtom, mentions it only as happening on a certain Day. This therefore ſeems to be the proper Place to intro- duce it, and Matthew's Order may be changed, for the Reaſons given above. (b) From Jeruſalem.) If this happened, as moſt Commentators ſuppoſe, a little be- fore Chriſt's ſecond Palover, (John v. I.) ſome of theſe might be fent from the San. bedrim, with a View of gaining ſome Information concerning Jefus, to guide their Reſolves concerning him at the enſuing Feaſt, in which they perfecuted him, and fought to ſay him; John v. 16. It is very probable, that the. Scribes at Jeruſalem, hearing how expreſsly he had attacked their Interpretation of the Law, fome Days before, in his celebrated Sermon on the Mount, (which, fo far as we can learn, was the firft Time he did it,) might fummon their Brethren in the neighbouring Country, to meet them at Capernaum, in order to attend on the next of Chriſt's publick Diſcourſes, wherever it might happen to be. (c) The Power of the Lord was preſent to heal them.] According to the common Method of Conſtruction, this may ſeem to intimate, that the healing Power of Chriſt was exerted on fome of the Pharifées : But as they came from diſtant Parts, to attend Chrif I And The Croud prevent their bringing in a Paralytick. 293 who then applied to him for the Cure of Sect. 45* their Diſeaſes. MARK II. 2. And immediately ſo many of the neigh- Mark II. 2. Araightway many were ga- bouring Inhabitants were aſſembled, that there thered together, inſomuch was not Room to receive [them] in the Houſe, that there was no Room to receive them, no not ſo much or even about the Door; fo deſirous were as about the Door: and he they to hear how Jeſus would acquit him- preached the Word unto ſelf, in the Preſence of ſuch curious, critical, them. and prejudiced Enquirers, as thoſe that were then ſitting around him. And be preached the Word of the Goſpel to them, with his uſual Plainneſs, Seriouſneſs, and Authority, and confirmed it by various Miracles. 3 And [behold,) they And, behold, among many others in moſt 3 come unto him, bringing (a deplorable Circumſtances who were cured [lying on a Bed] was borne by him, they come unto him, bringing a Man of four : (Luk. and they ſeized with the Pally, and quite diſabled by it, fought Means to bring him ſo that he was obliged, in order to his being in, and to lay him before him.] [Mat. IX. 2.- preſented to Jeſus, to be laid on a Bed or LUKE V. 18.] Couch, and carried by four Men. And they endeavoured to bring him. in, and lay him down before him, hoping that ſo melancholy : a Sight would affect his compaſſionate Tem- per, and engage his Affiftance. LUKE V... 19. And when And when they could not find any Way to Luke V..19, they could not find by what bring him in, and could not ſo much as come Way they might bring him near enough to ſpeak to Jeſus, becauſe of the in, [and could not come nigh] becauſe of the Multi- Croud, and feared a Delay might loſe. fo pre- tude, they went upon the cious an Opportunity, they carried him round Houſe-Top, and [uncovered to a back Paſſage, by which they went up to the Top of the Houſe, (compare Mark xiii. 15.) which, according to the Jewilh Cuſtom, was made flat; (Deut. xxii. 8.) and uncovered the the. Chriſt as Spies, it is not probable, they were Diſeaſed Perſons ;. or that, if any of them, being advanced in Years, might labour under ſome Infirmities, they were ſo great and viſible, that a Cure would be immediately remarked ; and leaſt of all can we ſuppoſe, they had that Faith in Chriſt which he required in thoſe, whom he intended to heal. (See Mark vi. 5. and compare John vii. 48.) It is more reaſonable therefore to con-. clude on all theſe Accounts, that this is one of thoſe few places, where the Relative Them is referred to a remoter Antecedent, than that which is immediately before it. Compare in the Originala. Mat. xi. 1. xii. 9. Luke v. 30. John viii. 44. Äets viii. 26. and Heb. xii, 17. See Glal. Philolog. Sacr. pag: 5132-5.15: (d) When 294 They let him down to Jesus from the Houſe-Top. Sect. 45.the Roof of the Apartment where [Jeſus] the Roof where he was: and was, (which was a Room that had no Cham- when they had broken it up, Luke V. 19. ber over it,) opening a Way into the Houſe the Tiling with his Couch, they] let him down thro* by lifting up a Kind of Lattice or Trap- into the Midſt before Jeſus. Door ; (compare 2 Kings i. 2.) and when [Mark II. 4.] they had pulled [it] up, or had removed the Frame of it to make the Paſſage wider (d), they let down (the Paralytick] with his Couch, thro the Tiles, with which the other part of the Roof was paved, into the Midſt (e) of the Company aſſembled, and ſo laid him be- Mat. IX. 2. fore Jeſus. And Jeſus ſeeing their Faith, MAT. IX.-2. And Je- and graciouſly excuſing the inconveniencies ſus ſeeing their Faith, ſaid unto the Sick of the Palſy, into which their Affection had tranſported Son, them, ſaid to the Man that had the Palſy, Take (d) When they had pulled it up, or had removed the Frame &c.] E&opučarles, which we render broken up, plainly ſignifies pulling out: (Gal . iv. 15.) And no Man in his Senſes can ſuppoſe, the Evangelift meant to ſay, that they tore up the Beams and Rafters of the Houſe upon this Occaſion; and yet this has been made the Foundation of great Objections againſt this Story. We have a Right to ſuppoſe, this Removal of the Frame was done with Care; becauſe the Circumſtances plainly require ſuch Care, and Common Senſe would ſuggeſt it. Woolſton's perverſe Attack on this Miracle, is as plauſible, as any thing he has writ againſt Chriſtianity; but I have endeavoured, in as few Words as poſible, to ſuggeſt an Anſwer to the chief of his Objections; and it may be conſidered as a Specimen of the Manner, in which I ſhall proceed in other Caſes of the like Nature: For it would be very improper to enter on the Controverſy at large here, eſpecially after all the convincing and unanſwerable Treatiſes, which have lately been written in Defence of the Evangelifts; among which I apprehend none more valuable, than that called, The Miracles of Chriſt vindicated, in four Parts ; to which I with great pleaſure refer, for a larger Account of this story, and the o- thers handled by the excellent Author of it. (e) They let down the Paralytick-into the Midjt.] What is ſuggeſted in the Para- phraſe is the moſt probable Account of the Matter, if we ſuppoſe our Lord to have been in any covered Room of the Houſe, But Dr. Shaw's Hypotheſis, which goes Principles which were quite unknown to me till I had the Pleaſure (ſince the Firſt Edition of this Work) of reading his excellent Travels, ſeems to me yet more natu- ral. From conſidering what is now the Form of the Houſes in Barbary, and the Levant, he fuppoſes that to uero fignifies the Court-Yard, round about which the Houſe was built; and that our Lord was there. He thinks, that, crouded as this A- rea was, the Bearers of the Paralytick might get in at the Gate-Way, (where perhaps Chriſt could neither be ſeen nor heard,) and might carry him up the Stairs, which commonly go up from thence; and being got to the Flat Roof, might take down in- wards a Part of the Baluſtrade or Parapet-Wall, and ſo let down the Bed with Cords by the side of the glazed and perhaps painted Tiles, which might beautify the Walls of the Houſe towards this Court. Many of his Quotations from the Antients do in a very agreeable Manner, at once illuſtrate this Account, and receive new Light from it. See Dr. Shaw's Travels, pag. 373,-380. on () Take 20.] [Mat. IX. 3 Offence is taken at his ſaying, His Sins are forgiven. 295 Son, be of good Cheer, Take Courage, Son (f), for thy Sins are for-Sect.45. thy Sins be forgiven thee. LUKE V. given thee, and in Token of it, I affure [MARK II. 5. Luke V. thee, thy Diſtemper ſhall be removed. MARK II. 6. But [be-- But behold, ſuch was the Perverſeneſs of Mark II. 6. the Scribes (Luk. and the fome of the Scribes and Phariſees, who were Phariſees] ſitting there, and then fitting there, that on his ſaying to the reaſoning in their Hearts , Man in ſuch an abſolute and ſovereign (they ſaid within themſelves, Way, Thy Sins are forgiven thee, they took This Man blaſphemeth,] Offence at the Expreſſion ; and reaſoning in 21.-] their Hearts upon it, they ſaid within them- ſelves, maliciouſly reflecting on him, This 7 [Who is this] Why Man moſt certainly blaſphemeth: Who is doth this Man thus ſpeak this, that pretends to ſuch an Authority? 7 Blaſphemies? Who can for- give Sins but God only? [and] why does this arrogant Man thus al- LUKE Y.-21.] low himſelf to ſpeak ſuch Blaſphemies as theſe? Such a Speech as this, ſurely deſerves the Name; for who can undertake to for- give Sins, but GOD alone, the awful Ma- jeſty of Heaven, who is affronted and dif- honoured by committing them? And immediately, And immediately, when Yeſus, who per- 8 Thoughts, 1 perceived in his fectly well knew the ſecret Workings of Spirit, that they fo reaſoned their Thoughts, perceived in his own Mind, within themſelves, he ſaid that they reaſoned thus in themſelves, tho’ they unto them, Why reaſon ye did not openly declare their Diſſatisfaction theſe Things Wherefore think ye Evilj in your and Cenſure ; be ſaid to them, Why do you Hearts ? [Mat. IX. 4. reaſon thus in your Hearts, and ſo malici- LUKE V. 22.] ouſly reflect upon me? [and] wherefore do you think [ ſuch ] Evil Things of what I have 9 Whether is it eaſier to now been ſaying? I ſhall be at no Loſs 9 fay to the Sick of the Palfy, to vindicate the Reaſonableneſs of it? For Thy which is eaſier, to ſay to this paralytick, Thy Sins 8 (f) Take Courage, Son.] Few can need to be told, that Son is a Title of Conde- ſcenſion and Tenderneſs, by which Superiors addreſſed Inferiors, that were not pro- perly their Children: (Compare Foß. vii. 19. Ecclef. xii. 12. and. 2 Tim. ii. 1.) as Father was a correſpondent Title of Reſpect . (Compare 2 Kings V. 13. vi. 21. xiii. 14.) Yet it ſeems probable from the Uſe of it here, that the Patient was a Young Man, conſidering that Chriſt himſelf was but a little above Thirty; and if it were ſo, it made the Caſe the more pitiable. Luke uſes the Word Man on the Occaſion; and Chriſt might poſſibly uſe both; as the Apoftle joins Men and Fathers, Aets vii. 2. and Men and Brethren, or literally, Men, Brethren: Aets i. 16. ii. 29. xv. 713. xxiii, I. and xxviii. 17. (8) A Pub- 296 He proves his Power of forgiving Sins by curing him. Sect.45.Sins are forgiven thee; or to ſay to him, A- Thy Sins are forgiven thee: Sriſe , and take up thy Couch, and walk away thy Bed, and walk? [Mat. or to ſay, Ariſe, and take up Mark II. 9. with it? May it not juſtly be concluded, ix. 5. Luke V. 23.) that if I have a Power efficaciouſly to ſay the one, I may without any Uſurpation fay the other likewiſe; and declare the Sin for- given, when I can thus miraculouſly re- move the Puniſhment of it? But that 10 But that ye may you may know, the Caſe I put is not a vain know, that the Son of Man hath Power on Earth to for- preſumptuous Boaſt, but that the Son of give Sins, (he faith to the Man here on Earth, tho' appearing in ſo Sick of the Pally,) [MAT. humble and obſcure a Form, has yet a Di- IX.6.- Luke V. 24.-) vine Authority to forgive Mens Sins, (he turns about, and ſays to the Paralytick,) II O Man, I ſay unto thee, Ariſe immediately, II I ſay unto thee, Ariſe, and to ſhew thou art perfectly healed at and take up thy Bed, and go once, take up thy Couch on which thou lieſt, [Mat. IX.-6. Luke V. · and bearing it on thy Shoulders, go thy Way --24.] to thine own Houſe, for at this Inſtant I will enable thee to do it. Luke V. 25. And immediately he was ſo ſtrengthened LUKE V. 25, by a ſecret Power which went along with them (a/1 , ] and took up (the mediately he roſe up before the Word, that believing the Virtue and Effi- Bed] whereon he lay, and cacy of it, he roſe up before them all; and departed to his own Houſe, taking up the Couch on which he lay, tho' be- glorifying God. (MARK II. 12.- Mat. IX. 7.] fore he was utterly weak and helpleſs, he went forth, vigorous and chearful, to his own Houſe, humbly glorifying and adoring GOD for that extraordinary Cure which he had now received. 26 And when the Multitude ſaw [it,] they were 26 And (Mat. when the all amazed, and with united Acclamations all amazed ; and they glori- Multitude ſaw it,] they were glorified GOD, who had given ſuch mighty fied God, [MAT. which and beneficent Power to Men, and raiſed up had given ſuch Power unto ſo eminent a Prophet to his people. And Men,) and were filled with they were filled with ſuch a reverential Kind ſtrange Things To-day; Fear, ſaying, We have ſeen of Fear and Dread, under the Apprehenſion [We of ſo marvellous a Proof of the Divine Pre- ſence among them, that they could not for- bear ſaying one to another, We have indeed ſeen moſt extraordinary ſtrange Things to Day; and And im- Matthew is called to be one of his Diſciples . 297 (We never ſaw it on this and after all the Wonders we have known, SECT.45. Faſhion.) (Mark II. – 12. We never before ſaw any Thing like it, nor MAT. IX. 8.] Luke V. 26. have we heard of any fuch Event as this in the Days of our Fathers. MARK II. 13. And he And when the Evening advanced, and the Mark II. 13. went forth again by the Sea- Day grew cooler, he went forth again by the fide, and all the Multitude Sea-ſhore ; and all the Multitude, who had reforted unto him, and he taught them. before attended in, or about the Houſe, and many more who could not get near enough to ſee and hear what paſſed there, reſorted to him; and be chearfully went on with his Work, and taught them here, after all the former Labours of the Day. MATTH. IX. 9. And And after theſe Things, as Jeſus paſſed out Mat. IX. 9. [Luk. after theſe Things,] from thence, (that is, from the Houſe in which thence, he ſaw a Man the Paralytick had been cured,) and was go- . [Luk. a Publican,) named ing down to the Sea-ſide, he ſaw a Man, Matthew, [or Levi , the Son (who was indeed a Publican (8), that col- Receit of Cuſtom; and he lected the Cuſtoms there,) whole Name was faith unto him, Follow me. Matthew, [or] as he was otherwiſe called And he aroſe, (Luk. and Levi, the Son of Alpheus, the Brother of [Mark II. 14. Luke V. James ; (compare Mark iii . 18. Luke vi. 15. Acts i. 13.) and he was then ſitting at the Cuſtom-houſe (b): And calling him to be one of his Diſciples, he ſaid unto him, Follow And immediately conſigning his Books and Cath to ſome careful Hand, be aroſe, and left all the Care and Profits of his Em- ployment, and followed bim, with moſt grateful Acknowledgments of his Conde- ſcenſion, in admitting a Perſon of his Sta- tion of Life, into the Number of his ſtated Attendants. t 27, 28.] me. (8) A Publican.] This was a very odious Name among the Jews, and their Em- ployment was attended with ſo much Corruption and Temptation, that there were few among them that were Honeſt Men; but they were generally Perſons of ſo in- famous and vile a Characte, that Publicans and Şinners are often joined together as Synonymous Terms. (Mat. ix. II. xi. 19. and elſewhere.). See the Paraphraſe on Luke iii. 12. pag. 105. (b) At the Cuſtom-houſe.] So TEMavlov properly ſignifies. Some have rendered it Toll-booth, and I ſhould have followed them, had I not apprehended that the Word might have ſuggeſted ſome modern Idea, for which there is in the Original no Foun- dation. Vol. I. IMPROVE- PP 298 Reflections on the Cure of the Paralytick. IM PRO V E M E N T. SECT.45. I Eg feq. T is a Pleaſure to reflect upon it, that Chriſt was attended by ſuch vaſt Numbers of People, and that they who were Teachers Luke v. 17. of others, ſhould themſelves fit down to hear him. But it is melan- choly to reflect on the perverſe Purpoſes, with which many of them came; and how few did, on the whole, receive bis Word into their Hearts, ſo as to bring forth Fruit unto Perfe&tion. Curioſity led fome, and Intereſt others; and ſome came to find Occaſion of hurt- ing him, whoſe whole Buſineſs in Life was to do Good. Yet theſe Mark ii. 2, low, theſe vile Purpoſes did not prevent his Preaching, and working Miracles before them, and being ready to exert his Power for their Benefit. Thus couragious and reſolute let us be, in the Diſcharge of our Duty; thus folicitous, that we may not be overcome of Evil, but may (which, on the whole, is always in ſome Degree practi- cable,) overcome Evil with Good. (Rom. xii. 21.) How induſtrious were the Attendants and Friends of this poor Luke v. 19. Paralytick, to obtain a Cure for him! What Contrivance, what La- bour did they uſe, to find a proper Opportunity to bring him in, and lay him before Jeſus! Ought we not to be as tender and zealous, in all the Offices of the trueſt Friendſhip; and to imitate, ſo far as ſuits the Difference of Circumſtances, their importunate Application, and their lively Faith? Theirs had its Praiſe, and its Reward. Our Lord ſaid to this Dif- tempered Perſon, Thy Sins are forgiven thee. He pardoned all his Iniquities, while he bealed all his Diſeaſes. (Pſal. ciii. 3.) This was a Bleſſing, that would render the Cure yet incomparably more va- luable; and this reviving Declaration had the Son of GOD a Power Mark ii. 6,7. to add, and to pronounce. The Scribes and Phariſees, ignorant and : prejudiced as they were, conſidered ſuch a Declaration, as Blaſphemy. Their Principle indeed was right, that GOD alone has power to for- give Sins, and it is impious for Men to claim it; but their Applica- Ver. 10, tion was evidently wrong. The miraculous Effect plainly ſhewed the Divine Authority of the Bleſſed Fefus. And he has ſtill the Key of David; be openeth, and no Man ſhutteth; and ſhutteth, and no Man openetb. (Rev. iii. 7.) Almighty Saviour, may we each of us receive from thee Forgiveneſs of our Sins ; and we will not complain, tho? our Sickneſſes ſhould not immediately be removed ! Let us glorify Lukev. 26. GOD, who has given this power to his Son; and thankfully ac- knowledge, that we are ourſelves, in many Reſpects, the Monuments both of his pardoning, and healing Mercy. To Mat. ix. 2. II, 12, CHRIST goes to Jeruſalem to the Paffover. 299 To conclude; let us view with humble Wonder and Pleaſure, this Sect.45. farther Inſtance of the Condeſcenſion and Grace of the Redeemer, Mat, ix, 9. in the Call of Matthew : His Condeſcenfon, in calling to ſo near an Attendance, and ſo intimate a Friendihip, a Man who was a Pub- lican, infamous as that Employment was; and his Grace, which could immediately inſpire him with ſo firm a Reſolution of quitting all the Profits of it, that he might reduce himſelf to Circumſtances of Life, as precarious as thoſe of his Divine Maſter. Many, no doubt, cenſured him as a raſh Enthuſiaſt, or a Lunatick, rather than a Sober Convert; but he is even now reaping the abundant Reward; his Loſs is Gain, and his Contempt Glory. s E C T. XLVI. CHRIST goes up to a Feaſt at Jeruſalem, (generally ſuppoſed to be his Second Paſſover,) and there cures a poor Impotent Man at the Pool of Betheſda. John V. 1,-16. JOHN V. 1. JOHN V. 1. AL FTER this, there was a Feaft of the Jews, and AFTER this, there was a great Feaſt of Sect.46. Jeſus went up to Jeruſalem. ver (a); and Jeſus according to his Cuſtom John V. 1: went up to Jeruſalem, both that he might pay a religious Regard to the Ceremonial Law, and that he might take an Opportunity of teaching conſiderable Numbers of People, aflem- (a) A Feaſt of the Jews, even the Feaſt of the Paſſover. ] It is certain from Luke vi. 1. (Note (6), Sect. 49.) that a Paſſover happened foon after the Facts recorded in the preceding Settion; and moſt Criticks (after the Example of Irenæus, lib. ii cap. 39.) conclude that this was it. And indeed, as the Pallover was the greateſt of all their Feafts, it is fometimes denoted by the Word copti, even without the Article. (See Mark xv. 6. and Luke xxiii. 17.) - This Chapter may, at leaſt, be as well intro- duced here, as any where elſe; and one has little Temptation to recede from this Order, in Favour of Mr. Manne's ſingular Hypotheſis; who ſuppoſes, that the Feaſt here ſpoken of was the Feaſt of Pentecoſt, and that this whole Chapter is tranſpoſed, and ſhould come in at the End of the Sixth. How little this is capable of Defence, we ſhall endeavour to fhew in the Notes on John vi. I, and 4. See Selt, 78. Note (b), and (e). Рp2 (6) Near 300 * The healing Virtue of the Pool of Betheſda, Sect.46. aſſembled from diſtant Parts and Countries, where he did not appear in Perſon. John V. 2. Now it is well known, that there is at 2 Now there is at Jeru- Jeruſalem, near the Sheep- [Market] (b), a falem by the Sheep-Market Pool, or great Reſervoir of Water (c), which a Pool, which is called in the Hebrew Tongue, Be. is called in the Hebrew Language, Betheſda, theſda, having five Porches. or the Houſe of Mercy; and was indeed, as the Name intimates,' a Kind of Hoſpital, having five Portico's or Cloyſters (d) built round it, to accommodate and ſhelter thoſe who might refort to it for Pleaſure, Conve- nience, or Cure: For the Water was highly eſteemned, on Account of ſome Medicinal Virtues which attended it, and the Benefit many had received by bathing in it; and its Reputation was greatly advanced, ſince thoſe miraculous Circumſtances had been obſerved, which we ſhall preſently mention. In theſe Cloyſters were laid a great Num- 3 In theſe lay a great 3 ber of fick and diſeaſed Perſons, ſuch as were Multitude of impotent Folk, of Blind, Halt, Withered, either Blind, or Lame, or had any Part of waiting for the Moving of their Body Withered; who either came, or the Water. were brought thither, in Expectation of a Cure, and lay there waiting for the Moving 4 of the Water.. For God, to add the 4 For an Angel went greater Luſtre to his Son's Miracles, as well as to ſhew that his antient People were not entirely forgotten by him (e), had been pleaſ- ed down (b) Near the Sheep-Market.] I chuſe to retain the common Tranſlation of Sheep- Market, rather than Gate, becauſe, if the Report of the beſt Travellers is to be cre- dited, the Place ſhewn for the pool of Betheſda is much nearer the Temple, than the Sheep-Gate could be. (Compare Neh. iii. 1. and xii. 39 ) (0) A Pool, or great Reſervoir of Water.] The Etymology of the Word xorulda 6 nas pa intimates, it was a Place to ſwim in; ſo that it ſeems to me to have been a Kind of Bath, like thoſe near Jericho, where Ariftobulus was drowned by Herod's Order, as he was ſwimming. (Foſeph. Antiq. lib. xv. cap. 3. §. 3:) I do not find any ſatis- factory Proof, (tho' many have aſſerted it,) that the Sheep to be ſacrificed were waſhed here, or that the Blood of the Sacrifices ran into it: Yet this is the Foundation of that ſtrange Conjecture of Dr. Hammond, which we ſhall preſently mention. (d) Having five Portico's or Cloyſters.] It is a very probable Thought of Dr. Light- foot, (in his Harmony, in loc.) that the Baſon itſelf might be in the Form of a Penta- gon, and that theſe Cloyſters might correſpond to its Five Sides. (e) To add the greater Luftre to his Son's Miracles, &c.] Theſe Reaſons are ſug- geſted, and well illuſtrated, in Mr. Calvin's judicious Notes on this Story. (f) A where at a certain Seaſon an Angel ſtirs the Water. 301 down at a certain Seaſoned of late to perform fome ſupernatural Sect. 46. into the Pool, and troubled Cures at this place. For at a certain Sea- the Water: Whoſoever then firft ſon (f), which returned at ſome particular John V. 4. Periods, an unuſual Motion was diſcovered in the Water, and from the marvellous Ef- fects of it, it was rightly concluded, that at that Time an Angel deſcended into the Pool, and ſtirred the Water (8), by which a heal- ing : (f) At a certain Seafon.] Tho'rala xarpov might be ſometimes rendered, at that Time, (as Rom. v. 6.) and ſome have therefore thought the Paſſover, or the Feaſt that was mentioned juſt before, to be the Seaſon when the Angel came and ſtirred the Water: Yet as the Words will very juſtly bear the Senſe, that has been given them in our Tranſlation, there is no Reaſon why we ſhould ſuppoſe it, to have only been an An- nual Miracle, which would but needleſsly increaſe the Difficulty. Indeed the Ex- pectation of the People intimates, it was at ſome particular Periods, tho' probably they were not fixed in ſuch a Way, as that they certainly could tell the ſtated Times of their Return:; at leaſt we know not what they were, nor can it be determined from this Indefinite Expreſſion. And if it be thus taken to refer, to a certain Hour of the Day, or Day of the Week, (perhaps the Sabbath, which was the Day that they were now expecting it,) xala xcipou will fignify, at every ſuch Time, as kat' EVIQUtov every year, Heb. x. I. and radi nepav, every Day, Aets ii. 46, 47. (8) An Angel deſcended into the Pool, and flïrred the Water.] The late Engliſh Ver: ſion renders it a Meſſenger, agreeable to the ſtrange Hypotheſis of Dr. Hammond; who thinks, that this Water had contracted a natural Virtue, by waſhing the Carcaſes and Entrails of the Sacrifices in this Pool, and that on firring it up, that Virtue exerted ïtſelf the more; ſo that a proper Officer was appointed for that Purpoſe : A Thought ſo unphiloſophical, as well as ungrounded in Hiſtory and Antiquity, that one would wonder how ſo learned a Man could fall upon it. - Mr. Fleming, to avoid the appa- rent Difficulties of the literal Interpretation, concludes, that the latter Part of the third, and the whole fourth Verſe, is a ſpurious Addition of ſome ignorant Monk, in the Eighth or Nixth Century ; becauſe that part is wanting in Beza's Manuſcript, and is. written by a later Hand in the Margin of that in the French King's Library, which Lamy in his Harmony ſo much extols. But I cannot acquieſce in this Omiſion, ſince the Paffäge in Queſtion is found in all the other moſt celebrated Manuſcripts, as alſo. in the Syriac Verſion, and all the reſt in the Polyglott Bible: And beſides this, the ſeventh Verſe (which none diſpute,) implies, that there was a miraculous Virtue in the Water after it was troubled, which extended only to the firſt that went in, and cured his Diſeaſe, whatever it were : So that the chief Difficulties would ſtill remain, were Mr. Fleming's Criticiſm to be allowed. (See his Chriſtology, vol. i. pag. 13,—15.) - I cannot here diſcuſs the Matter at large, but beg Leave in a few Words to hint at what ſeems to me the eaſieſt Solution, of this greateſt of Difficulties in the Hiſtory of the Evangeliſts, in which of all others the learned Anſwerers of Mr. Waolſton have gene- rally given me the leaſt Satisfaction, and which few Commentators enter into: And I am pleaſed to find, long ſince I wrote this Note, that the ingenious Dr. Pearſe agrees with me in the moſt material Circumſtances of this Hypotheſis. (See his excellent Vindication of Chriſt's Miracles, pag. 68, & ſeq.) – I imagine this Pool might have been remarkable for ſome Mineral Virtue attending the Water ; which is the more pro: bable, as Ferom tells us, it was of a very high Colour:. This, together with its being fo: very near the Temple, where a Bath was ſo much needed for religious Purpoſes, may: - ز 5 302 A poor diſabled Man lies waiting to be cured'; Secr. 46. ing Virtue was communicated to it; and the firſt after the Troubling of ☺ firſt Perſon therefore that went in, after the the Water Itepped in, was made whole of whatſoever John V. 4. Stirring of the Water, was inſtantly cured (b), Diſeaſe he had. whatever the Diſtemper was that be before was ſeized with. And it now happened, that a certain 5 5 And a certain Man was Man was lying there , who had been thirty- mity thirty and eight Years. there, which had an Infir- eight Years diſabled by an Illneſs , which had mity thirty and eight Years . ſeized his Nerves, and taken away the Uſe 6 of all his Limbs. Jeſus then ſeeing him, 6 When Jeſus ſaw him as he lay by the Side of the Pool, and know- lie, and knew that he had ing that he had been now a long Time [in this that caſe , he faith unto been now a long Time in melancholy Condition,] ſays to him, with a hiin, View to ſtir up his Attention to himſelf, and to may account for the building ſuch ſtately Cloyſters round it, three of which remain to this Day. (See Maundrell's Travels, pag. 108.) Some Time before this Paſover, an extraordinary Conmotion was probably obſerved in the Water; and Providence ſo or- dered it, that the next Perſon who accidentally bathed here, being under ſome great Diſorder, found an immediate and unexpected Cure: The like Phenomenon in fome other deſperate Caſe, was probably obſerved on a ſecond Commotion : And theſe Com- motions and Cures might happen periodically, perhaps every Sabbath, (for that it was yearly, none can prove,) for ſome Weeks or Months. This the Jews would natu- rally aſcribe to ſome Angelic Power, as they did afterwards the Voice from Heaven, (John xii. 29.) though no Angel appeared. 'And they, and St. John, had Reaſon to do it, as it was the Scripture Scheme, that theſe benevolent Spirits had been, and frequently are, the inviſible Inſtruments of Good to the Children of Men. (See Pſal. xxxiv. 7. xci. II. Dan. iii. 28. and vi. 22.) On their making fo ungrateful a Return to Chriſt for this Miracle, and thoſe wrought at the former Paſover, and in the inter- mediate Space, this Celeſtial Viſitant probably from this Time returned no more: And therefore it may be obſerved, that though the Evangeliſt ſpeaks of the Pool, as ſtill at Jeruſalem, when he wrote, yet he mentions the Deſcent of the Angel, as a Thing which had been, but not as ſtill continuing. (Compare ver. 2. and 4.) - This may account for the ſurprizing Silence of Joſephus, in a Story which made ſo much for the Honour of his Nation. He was himſelf not born when it happened; and tho' he might have heard the Report of it, he would perhaps (as is the modern Way,) oppoſe Speculation and Hypotheſis to Fact, and, like Dr. Welwood in a much plainer Caſe, (ſee his Letter relating to Maillard's Cure,) have Recourſe to fome indigeſted and unmeaning Harangues on the unknown Force of Imagination : Or if he ſecretly ſuſpected it to he true, his Dread of the Marvellous, and Fear of diſguſting his Pagan Readers with it, might as well lead him to ſuppreſs this, as to diſguiſe the Palage through the Red Sea, and the Divine Voice from Mount Sinai, in ſo mean and fooliſh a Manner, as it is known he does. And the Relation in which this Fact ſtood to the Hiſtory of Jeſus, would make him peculiarly cautious in touching upon it, as it would have been ſo difficult to handle it at once with Decency and Safety. (b) The firſt that went in was cured.] This may be well conſidered as a Circum- ftance, wiſely ordered by Providence, to illuſtrate the fuperior Power and Goodneſs of the Son of GOD, who not at diſtant Periods of Time, but every Day, not only performed a ſingle Cure, but healed whole Multitudes that reſorted to him. (i) Even before me. walk. ed: whom Jesus heals, and bids to carry away his Couch. . 303 him, Wilt thou be made to engage him to reflect on his own helpleſs Sect. 46 whole ? State, and on the Greatneſs of the Mercy hey deſigned him, Doſt thou deſire to be cured of John V. 6. 7 The Impotent Man thine Infirmity? The poor Diſabled 7 anſwered him, Sir, I have Man anſwered him, Sir, I cannot but ear- troubled, to put me into the neſtly deſire it, but am now ready to deſpair Pool; but while I am com- of being ſo happy; for I am Poor, as well ing, another ſteppeth down as Lame; and I have no Man to wait on me, and put me into the Pool, when the Wa- ter is ſtirred; and my own Motions are ſo now, that while I am coming towards it, ano- ther deſcends before me, and enjoys the Bene- fit of the Miracle. 8 Jeſus faith unto him, Upon this Jefus ſays to him, with an Air 8 Riſe , take up thy Bed, and of Divine Majeſty and Authority, Ariſe, take up thy Couch on thy Shoulders, and walk a- way with it, to thew how perfectly thou 9 And immediately the art recovered. And ſuch Virtue attend- 9: Man was made whole, and ed theſe Words, that the Man immediately took up his Bed, and walk- became well; and leaping up in a Tranſport of Wonder and Joy, he took up his Couch, and walked away with it to his own Houſe, through ſome of the moſt publick Parts of -And on the ſame Day was: Now on that Day; that this miraculous the Sabbath Cure was wrought, it was the Sabbath : Yet Chrift. commanded him, even on that Day, to carry his Couch, both to ſhew his own Authority, and to exerciſe the Faith and 10 The Jews therefore Obedience of his patient. The Jews 10 faid unto him that was cured, It is the Sabbath therefore, who ſaw him paſs by in this Man- Day; it is not lawful. for ner, ſaid to him that was cured, It is the thee to carry thy Bed. Sabbath-Day; and therefore it is not lawful for thee, thus to carry a Couch, or to bear any Burthen whatſoever : (Compare Jer. xvii. 21, 22. and Neh. xiii: 15-19.) How is it then, that thou art ſo preſumptuous as to 11 He anſwered them, profane this holy Day? But he anſwered 11: He that made me whole, the them; by giving an Account of his Cure, and only added, He that miraculouſly heal- ed and made me well, and reſtored me with a Word. the City fame What Man is that which 304 The Jews are angry at his doing this on the Sabbath; Sect. 46. a Word to this Health and Strength, even fame ſaid unto me, Take up be (i) ſaid to me, Take up thy Couch, and walk thy Bed, and walk. John V. 11. away with it; and I could not queſtion his Authority to diſpenſe with ſuch a Ceremonial 12 Precept. And upon this, dropping all 12 Then aſked they him, Mention of the Cure, and only fixing on what ſeemed liable to Exception (k), they Bed, and walk ? ſaid unťo thee, Take up thy aſked him then, Who is the "Man that ſaid unto thee, on this ſacred. Day, Take up thy 13 Couch, and walk away with it ? Now 13 And he that was heal- be that was healed, did not at that Timę ed, wiſt not who it was : for know, who it was that had cured him ; for Jeſus had conveyed himſelf as there was a Croud of People in the Place, away, a Multitude being in that Place. Feſus had modeſtly Nipped away (l) among them, as ſoon as he had ſpoke the healing Word. 14 But afterwards, Jeſus findeth him in the 14 Afterward Jefus find- Court of the Temple, and ſaid unto him, Be- eth him in the Temple, and ſaid unto him, Behold, thou hold, by the ſingular Mercy of God thou art art made whole; ſin no now recovered to Health and Vigour ; but more, leſt a worſe Thing take heed that thou fin no more, left fome- come unto thee. thing yet worſe befall thee; for thou knoweſt in thine own Conſcience, that the Iniquities of thy Youth brought this Calamity upon thee (m), and the Deliverance thou haſt now received, (2) Even he.] There ſeems to be this Emphaſis in the Word EHLENOS, in this Con- nection after o montas. It is very far from being an Expletive, though few Verſions take any Notice of it. (k) Only fixing on what ſeemed liable to Exception.] They do not aſk, Who is it that bas made thee well? but, Who is it, that bade thee to tūke up thy Couch upon the Sabbath-Day? though he had juſt told them, it was the Author of his Cure, that gave him that Command : For all that they propoſed was, not to hear of any Good that had been done, to engage their Admiration and Applauſe, but to lay hold of ſome Occaſion to find Fault, to gratify the Pride and Malice of a cenforious Temper. I am obliged to Grotius for this delicate Remark, which well illuſtrates their Partiali- ty and Malignity. (1) Modeſtly ſlipped away.] The Word Eevedo Ev (as Caſaubon obſerves in his learned Note on the Place,) is an elegant Metaphor borrowed from Swimming : And we may thus obſerve, how well it expreſſes the eaſy unobſerved Manner, in which he, as it were, glided through them, while, like a ſtream of Water, they opened before him, and immediately cloſed again, leaving no Trace of the Way he had taken. (m) The Iniquities of thy Youth brought this Calamity upon thee.] Our Lord ſeems, not merely to have referred to a general Notion, that Diſeaſes were the Puniſh- ments of Sin, but to glance at ſome Irregularities of the Man's younger Years, which, though and proſecute Jesus for breaking the Sabbath. 305 received, will be a dreadful Aggravation of Sect.46. thy future Guilt. 15 The Man departed, The Man then informed himſelf of thoſe John V. 153 and told the Jews, that it that ſtood by, who it was that ſpoke to him, was Jeſus which had made and knowing him to be the Perſon to whom him whole. he was obliged for his Cure, he went away from the Temple, and told the Jews who had before examined him, that it was Jeſus of Nazareth who had reſtored him to Health; expecting, no Doubt, by this Diſcovery, to have procured him that Honour and Reſpect, which was due to ſo much Power and Good- 16 And therefore did the neſs. And yet the Jews were ſo far from 16 Jews ſought to say him, becaure paying him any juſt Acknowledgments , that , he had done theſe Things on on the contrary, they proſecuted Jeſus on this the Sabbath-Day. Account, and endeavoured to put him to Death, as an impious Tranſgreffor of the Law, be- cauſe he had done theſe Things on the Sabbath- Day: And in Purſuance of that unrighteous and barbarous Purpoſe, they brought an Ac- cufation againſt him before the Sanhe- drim (n), which occaſioned the large and excellent Apology, related in the Two fol. lowing Sections. IM PRO V E M E N T. WH HAT Reaſon have we humbly to adore that Almighty Be- ing, who kills and makes alive, who wounds and beals ! (Deut. xxxii. 39.) If the Jews had Cauſe of Thankfulneſs for this miraculous Interpoſition, ſurely thoſe Virtues which God has in a John v. 4. natural Way beſtowed on Medicines, and that Sagacity which he has given to Men for the Diſcovery of thoſe Virtues, are Matter of much greater Acknowledgment, as the Bleſſing is ſo much more extenſive, and laſting. But though they were committed before Chriſt was born, (for we are told, ver. 5. that this Diſabled Man had laboured under his Diſorder thirty-eight Years,) yet were per- fectly known to him. (n) Before the Sanhedrim.] See the Reaſon for this Conjecture, in the next Section, ver. 17, Note (a), compared with ver. 33. Vol. I. 0 g 306 Ver. 4 Ver. 3. Ver. 6.. Reflections on the Cure of the Diſabled Man. SECT:46. But how much greater ſtill. are our Obligations to him, for the Bleſings of his Goſpel, and the Ordinances of his Worſhip, thoſe Wa- ters of Life,, by which our Spiritud Maladies are bealed, and Vigour reſtored to our enfeebled Souls! Let us humbly attend them; yet during that Attendance, let us. look beyond them: For ſurely the Efficacy of this Pool of Betheſda: did not more depend upon the De- Jcent of the Angel , than the Efficacy of the nobleft Ordinances depends on that Bleſſed Spirit, which operates in, and by them. Multitudes were continually attending at this Pool: And why then is the Houſe of GOD forfaken? where not one alone, but many, at the ſame Moment, may receive Spiritual Sight and Strength, yea and Life from the Dead? Yet, alas, under the Diſeaſes of the Soul, how few deſire to be made whole ! Bleſſed: Jeſus! if thou haſt awa- kened that Defire in us, we would adore thee for it, as a Token for Good; and would lift up our believing Eyes to thee, in humble Ex- pectation that thou wilt graciouſly fulfil it. The Man, who was lately languiſhing on his Couch, we quickly Ver. 14. after find in the Temple : And where fhould they be found, who have been raiſed up from Beds of Weakneſs, and brought out from Chambers of Confinement, but in the Sanctuary, rendering their Praiſes to the GOD of their Mercies? How reaſonable is the Cau- tion, which our Lord gave him there? Sin no more, left a worſe Thing. come unto thee. May we fee Sin, as the Root of all our Afflic- tions; and by the Bitterneſs of them, may. Sin be imbittered to us, and our Hearts fortified againſt relapſing into it, eſpecially when we have been chaſtiſed, and reſtored again ! One would have expected, that when this grateful Creature pub- liſhed the Name of his Benefactor, Crouds ſhould have thronged a- bout Jeſus, to have heard the Words of his Mouth, and to have re- ceived the Bleſings of his Goſpel; and that the whole Nation ſhould have gloried in the Preſence of ſuch a Perſon, as far more valuable, than the Deſcent of a Heavenly Spirit at ſome particular Seaſons for the Cure of their Diſeaſes, or even the Abode of an incarnate Angel among them, would have been. But inſtead of this, behold the Malignity of our fallen Nature, and the Force of ſtubborn Preju- dice They ſurround him with an hoſtile Intent; they even conſpire againſt his beneficial Life; and for an imagined Tranſgreſſion in a Point of Ceremony, would have put out this Light in Iſrael. Let us not wonder then, if our Good be evil ſpoken of : (Rom. xiv. 16.) Let us not wonder, if even Candour, Benevolence, and Uſefulneſs do not wholly diſarm the Enmity of fome; eſpecially of thoſe, who have been taught to prefer Sacrifice to Mercy, and who, diſrelish- ing Ver. 15 Ver. 16. Christ vindicates himſelf by his Father's Example. 307 ing the genuine Contents of the Goſpel , naturally feek Occaſion Sect. 46. to flander and perſecute the Profelors, and eſpecially the De- fenders of it. SE C T. XLVII. Christ vindicates the Miracle, which he had wrought at the Pool on the Sabbath-Day, and folemnly declares the Dignity of his Perſon and Office. John V. 17.-30. John. V. 17. BUT. Jeſus anſwer- ed them, My Father worketh JOHN. V. 17. TI HE Miracle, which he had juſt per-Sect. 47. formed, was a plain Evidence of his Divine Authority and Power : But Jeſus be-John V. 17. ing queſtioned by the Jews, and, as it ſeems, examined before their moſt folemn Coun- cil (a), for the Cure he had wrought on the Sabbath-Day; he took the Opportunity of declaring at large, the Dignity of his Perſon, the Evidence of his Miſion, and the abſo- lute Neceſſity of Faith in him to their eter- nal Salvation (b); while in Reply to the ma- licious Charge which they brought againſt him, he anſwered them as follows: My Hea- venly Father in the Adminiſtration of his Providential Kingdom worketh continually, from the Beginning of the World even till and upon Sabbath-Days, as well as others, he exerts that unremitting and un- wearied now; (a) Before their moſt folemn Council.] I here follow Mr. Fleming's Opinion, (in his Chriſtology, vol. ii. pag. 296.) which ſeems to be confirmed by ver. 33. and there appears a great deal of additional Propriety and Beauty in the Diſcourſe, when it is conſidered in this View. (b) He took the Opportunity of declaring at large, the Dignity of his Perſon, &c.] Chriſt had hinted at ſeveral of theſe Things, in his Conference with Nicodemus, (John iii. 13,-21. Sezt. 26.) who had probably reported them to his Brethren. But he here expatiates more largely on ſome of them; and no doubt, if Nicodemus, as a Member of the Council, was now preſent, he heard him with great Pleaſure and Im- provement. Q 92 (c) Called work, 308 The Jews are offended at his calling GOD his Father. Sect.47. wearied Energy, which is the Life of the worketh hitherto, and I Creation: And in like Mạnner I alſo work, John V. 17. in Obedience to the Intimations of his Will, and in Subſerviency to his Glory. And in this very Action I have given you ſo viſible a Proof, that I am directed and affiſted by him, that you ought humbly to acquieſce in it, without preſuming to cavil at what is ſo evidently Divine, or to limit the Majeſty of Heaven by thoſe Rules, which he has pre- ſcribed to his Creatures. 18 But upon hearing this ſuggeſted by our 18 Therefore the Jews Lord in Vindication of himſelf, they were ſo ſought the more to kill him, becauſe he not only had far from yielding to the Argument, that for broken the Sabbath, but ſaid this very Reaſon the Reſentment of his Ad- alſo, that God was his Fa- verſaries was increaſed; and being therefore ther, making himſelf equal with God. more incenſed againſt him than before, the Rulers of the Jews endeavoured the more ea- gerly to put him to Death, becauſe (as they ima- gined) be had not only violated the Sabbath, but had now alſo gone ſo far as even to have called GOD his own Father (c), in ſo pecu- liar and appropriating a Senſe, as in Éffect to make himſelf equal with GOD; while he thus argued his own Right to work on the Sabbath-Day, from God's working upon it; though this was evidently no Argument with Reſpect to Mankind in general, nor had ever been pleaded, by the greateſt of the Prophets, in ſuch a View. 19 Feſus therefore, to explain the Matter 19 Then anſwered Jeſus, more fully to them, and to leave them yet and ſaid unto them, Verily, more inexcuſable in their malicious Oppo- verily, I ſay unto you, The ſition to him, anſwered and ſaid unto them, Verily, verily, I ſay unto you, and do moſt faithſully and folemnly declare, that the Son of Son (c) Called GOD his own Father.] This is the plain and literal Senſe of the Origi- nal, walepa of 10%. The whole Nation of the Jews thought GOD their Father; (John viii. 41.) and they could not therefore have accounted it Blaſphemy, to have uſed the Phrafe, had they net interpreted it in ſo high and appropriating a Senſe: (d) The All that he did, was in Conjunɛtion with the Father. 309 Son can do nothing of him- of God, great and glorious as he is, now SECT. 47. felf, but what he ſeeth the acts in an avowed Subjection to the Autho- Father do: for what Things foever he doth, theſe allority of the Father, and can do nothing of him-John V. 19. doth the Son likewiſe. Felf (d), in Purſuance of any diſtinct Schemes, or ſeparate Intereſt of his own, unleſs be ſee the Father doing it (e), or perceive him in- timating it as his Pleaſure that it ſhould be done : For whatſoever are the Things that he (that is, the Father) doth, even theſe likewiſe doth the Son in a moſt intimate Conjunction with him, at all Times chearfully complying with his purpoſes, and eſteeming it his Ho- nour always to be employed in his Service. 20 For the Father loveth For the Father loveth the Son, and that with 20 the Son, and ſheweth him all ſo entire an Affection, that he seweth him Things that himſelf doth: and all Things that he himſelf doth (f), letting him into the Secret of his Councils, and teach- (d) The Son can do nothing of himſelf.] I cannot forbear mentioning a remarkable Note of the learned Elſner, (Obferv. vol . i. pag. 307, & seq.) in which he ſhews by a great Variety of Inſtances, that the later Heathen Writers ſeem to have aſcribed to Minerva, as the Daughter of Jupiter, many Things which our Sacred Scriptures ſpeak of Chriſt, as the Son of God. (e) Unleſs he ſee the Father doing it.] Whether our Lord here means in the general, unleſs he ſee it to be correſpondent to the Father's Schemes; or whether he refers to any peculiar Divine Impulſe, which he fometimes felt upon his Mind, leading him to ex- ert his miraculous Power in this or that Inſtance, I cannot certainly determine; but rather incline to the latter, which might alſo be comprehended in ver. 17. The Particle çav un, which is exactly the ſame in Signification with es un, is here alſo uſed. in a leſs proper Senſe. See the Note on John xvii. 12. Seet: 179. and compare John viii. 38. Sect. 104. (f) Sheweth him all. Things that he himſelf dotb.] The Editors of the Pruſian Tef- tament ſay, that the Word SEX VUOI, which we have rendered ſheweth, fignifies here to teach, or form to any thing, as a Maſter forms his Scholar to do what he himſelf doth, and teaches him the Secrets of his Art or Profeſſion: But I cannot acquieſce in this Senſe, as expreſſing the whole Meaning of the Phraſe. It rather refers to the ample and comprehenſive Knowledge, which the Son has, of the whole Plan of the Father's Councils, in all their mutual Relations and Dependances; whereas the Pro- phets, and the Apoſtles too, had, in Compariſon of this, but very limited and contract- ed. Views. Compare Iſa. xl. 10. where it is ſaid (as we have no Room to doubt). of Chriſt, and probably in this Senſe, -- his work is before him. - Dr. Whitby refers QUtos to the Son, and underſtands it as if it had been ſaid, Whatever the Son doth, is by the Direction of the Father ; but I think the Genius of the Greek Language would not in that Senſe have allowed the Repetition of autos, but it would rather have been ſaid, warld. Ao mulet S GAVUOW Autw: Not to inſiſt upon it, that the Senſe, in which I have explained it, is much nobler, and not ſo nearly the ſame with what Chriſt had faid in the preceding Verſe. () This may marvel: 3.10 The Father had commiſioned bim to judge the World; SECT.47. teaching him in the moſt wonderful and di- and he will ſhew him greater vine Manner, to act in Proſecution of them: Works than thefe, that ye John V. 20. And he will tew, or point out to him, far greater Works, than theſe which he has hi- therto performed; which ſhall hereafter be accompliſhed by him, that you may all be fil- led with Wonder, tho' you will not be open to 21 Conviction. You have now ſeen the Cure 21 For as the Father of one, who had been long diſabled by a raiſeth up the Dead, and quickeneth them; even fo Diſeaſe, but I have not yet raiſed any from the Son quickeneth whom the Dead : Yet you ſhall quickly fee, that it he will. is not for Want of Power; for as the Father, whenever he pleaſes, raiſes up and animates the Dead, ſo alſo you ſhall have ſufficient Evi- dence, that the Son animates whom he will. 22 Nor is it to be wondered at, that he ſhould 22 For the Father judg- have ſo great a Power lodged in him ; for mitted all Judgment unto eth no Man; but hath com- the Father now in his own Perſon judges no the Son; Man, but has given the Adminiſtration of all Judgment to the Son, before whom all Men are at laſt to appear, and by whom they are to be aſſigned to their final and 23 eternal State. And this important Power 23 That all Men ſhould God has committed to me (8), that not- honour the Son, even as they withſtanding the humble Form in which I now appear, may be engaged to honour the Son, even as they honour the Father him- felf; yielding an unreſerved Homage and Obedience to him, as what is neceſſary to approve honour- appear, all (8) This important Power God has committed to me.] Tho' our Lord here ſpeaks of himſelf in the third Perſon, yet afterwards in ver. 30, & ſeq. he ſpeaks in the firſt; and common Senſe would teach all that heard him, that by the Son he here meant him- JelfNow I appeal to any unprejudiced Perſon to judge, whether our Lord's making ſuch a Declaration as this, before the Jewiſh Rulers, and probably in full Council , was not far more liable to Exception, than merely his calling the Temple his Father's Houſe (John ii. 16.) at his firſt Pafjöver; in the ſame Manner as he long before had done, in calling God his Father, even when he was but twelve Years old. (Luke ii. 49.) So little is there in Mr. Manne's Argument from that Text. (See Note (C) on John ii. 16. pag. 151.) -- And it is alſo to be remembered, that according to Mr. Manne's Scheme of the Harmony, he makes this to have happened about ten Months before Chriſt's Death, and long before many of thoſe Charges to his Diſciples, not to make him known, from whence this Gentleman argues, that the fore-cited Words in John ii. 16. could not be ſpoken till his laſt Palover. (b) Renew and all were to honour him, as they honour the Father. 311 honoureth not the Son, ho- approve their Duty, and Fidelity to God:SECT.47, roureth. nof the Father, For ke. that in ſuch a Circumſtance, and on which hath lent him. fuch a Diſcovery, honoureth not the Son, as- Jolin V. 231 worthy of the higheſt Veneration, honoureth not the Father that ſent him; but affronting him in the Perfon of fo dear and fo great an Embaffador, muſt expect to be treated as an Enemy and a Rebel. 24 Verfly, verily I ſay This is a Truth of the utmoſt Confe- 24 unto you, He that heareth quence to your final Happineſs, and there- my Word, and believeth on fore I infift" the more largely upon it: See him that fent me, hath ever- laſting Life, and ſhall not then that none of you preſume to paſs it come into Condemnation ; ſlightly over, for verily, verily I ſay unto you, but is paſſed from Death un- and folemnly declare it in the Preſence of to Life. you all, He that beareth my Word with an attentive Regard, and truly believeth in him that ſent me, hath everlaſting Life : He is already intitled to it, yea, it is already be- gun in his Soul ; and he ſhall ſhortly poſſeſs it in its full Perfection, and ſhall not come into Condemnation for any former Offences; but is paſſed from that State of Death in which Men naturally are, to a State of Life, 25 Verily, verily. I fay Security, and Felicity. Think not this an 25 unto you, The Hour is com- incredible Affertion; for verily, verily, I ſay ing, and now is, when the Dead ſhall hear the Voice of unto you, and in the ſtrongeſt Terms renew the Son of God; and they the important Declaration (b), that the Sea- that hear fhall : live: for cometh, and is now juſt at Hand, when the Dead Mall hear the Voice of the Son of GOD, and they that hear [it] Mall immediately live; for within theſe few Months there ſhall be fome dead Bodies raiſed to Life by the Word of his Power, (ſee Mark v. 41. Luke vii. 14. John xi. 43. and compare Mat. xxvii. 52, 53.) and many Souls that are dead in Sin, Thall by his Grace be quickened and made 1 (1) Renew the important Declaration.] Theſe Repetitions of this folemn Affe- veration are by no means vain, conſidering the vaſt Importance of the Truth, and how incredible it would appear, that he who ſtood before them in ſo humble a Form, was in Reality the Lord of Life, and the univerſal Judge. See Note (g) on. John i.. 51. pag. 140.- (i) Some John V. 26. himſelf, so he has alſo given to the Son, that given to the Son to have Life He has this Power of judging, as the Son of Man. Sect. 4.7. inade ſpiritually alive (i). For as the 26 For as the Father hath Father has originally and eſſentially Life in Life in himſelf, fo hath he 312 be should, for theſe Purpoſes of glorious and divine Operation, have a Principle of Life in himſelf to be communicated unto whom 27 he will : (See 1 Cor. xv: 45.) And be has 27 And hath given him given him Authority, not only to quicken Authority to execute Judg- Men now, but alſo to execute final Judgment, Son of Man. ment alſo, becauſe he is the becauſe he is the Son of Man; and as he has voluntarily humbled himſelf to ſo lowly a Form, (ſee Phil. ii. 5.-11.) God will ac- compliſh to him all thoſe glorious Predic- tions, which repreſent him as poſſeſſed of univerſal and perpetual Dominion, and com- ing in the Clouds of Heaven in that Day, when the Judgment is ſet, and the Books, are opened. (See Dan. vii. 9,--14. Phil. ii. 8, 9.9. and Heb. xii. 2.) 28 And therefore, wonder not at this, which 28 Marvel not at this; I have now declared concerning the Reſur- for the Hour is coming, in rection of a few, ſhortly to be expected; Graves ſhall hear his voice, for the Hour is coming, in which all that are dead and buried now, and all that ſhall then be lying in the Graves, tho' mouldered a- way and conſumed there, mall hear his 29 Voice, And ſhall come forth out of the Duſt; 29 And ſhall come forth, hey that have done Good, to the Reſurrection they that have done Good, of eternal Life, and they that have done E- unto the Reſurrection of Life, and they that have vil, to the Reſurrection of final Damnation. done Evil, unto the Reſur- See to it therefore, that you ſhew a due Re- rection of Damnation. gard to him, before whom you yourſelves are to ſtand; and do not raſhly condemn a Perſon, the which all that are in the 1 (i) Some dead Bodies raiſed to Life, and many Souls made ſpiritually alive. ] I ex- preſs it thus ambiguouſly, becauſe I am ſomething doubtful, whether it may not refer to the Converſion of Sinners by Chriſt's Miniſtry, rather than the Reſurrection of a few by his miraculous Power. It is well known, Sinners are often repreſented in Scripture, as dead; (Mat. viii. 22. Eph. ii. 1. V. 14. I Tim. v. 6. and Fude, ver. 12.) and if the Expreſſion, of dxroadles, is to be taken, as we render it, with the moſt literal Exact- neſs, for they that hear, or they, and they alone, that fo attend unto the Voice of Chriſt, as to believe in him, it will then limit it to this Senſe; which ſeems alſo favoured by ver. 24. where Death plainly ſignifies a State of Sin and Condemnation. (k) I ſeek Not that any ſent me. Reflections on the Dignity of CHRIST as Judge of the World. 313 Perſon, from whoſe Lips you are to receive SECT.47. 30 I can of mine own your deciſive Sentence. felt do nothing: as I hear, corrupt Bials of partial Reſentment will be John V. 30. . is juft ;' becauſe I ſeek not brought into the Proceedings of that Day, mine own Will, but the Will or into any of my Conduct; for I can of my- of the Father which hath ſelf do nothing, but now act by a delegated Power, as the Miniſter of a Righteous God: And therefore as I bear, I judge, pronoun- cing according to the Evidence of Facts be- fore me; and upon this Account it muſt appear, that my Judgment is juſt ; becauſe I ſeek not any diſtinct Will or ſeparate Intereſt of my own (k), but the wiſe and holy Will of the Father who ſent me; which is , that every Man ſhould be treated according to his real Character, and be the Object of Favour, or of Wrath, as his Temper and Conduct have been upright, or wicked. IMPROVE M E N T. W ITH what humble Proftration of Soul ſhould we bow be- fore the Lord Jeſus Chriſt, while we read ſuch Words as theſe ! Tho' he appeared under the Form of a Servant; and as Man, John v. 19. and Mediator, confeſſed a holy Subjection to his Father, and his GOD; yet is he his own, his only-begotten Son, the Son whom he Ver. 20. loves, whom he honours, whom he commands all Men to honour Ver. 23. even as himſelf, and to whom ſuch Power and Authority are com- mitted, that he is the Principle of Life, and the Adminiſtrator of Ver. 26. Judgment. Let us adore the Wiſdom of ſuch a Contrivance, that Ver. 27. he who humbled himſelf thus low, ſhould be ſo highly exalted. Let us labour to ſecure an Intereſt in him; treating him with that Sub- miſſion, Duty, and Obedience, which becomes at once the Divinity of his Nature, and the Dignity of his Office. May we be enabled by Divine Grace, ſo to hear the Voice of his Ver. 25. Goſpel, that we may ariſe to a Life of holy Obedience; that we may another Day bear him with Joy, calling forth our ſleeping Duſt, Ver. 28. Vol. I. and Rr (k) I ſeek not any diſtinct Will or ſeparate Intereſt of my own.] This Limitation the Senſe evidently requires. See Heb. x. 9, 1o. Mat. xxvi. 39. and Note (h) on Mat. xii. 7. Sect. 49. 314 CHRIST had not only his own Teſtimony, Sect.47. and ariſe to the Refurretion of Life; while thoſe that have deſpiſed and rejected him, ſhall find themſelves the helpleſs Priſoners of his Juſtice, and with Reluctance and Terror come forth to the Refur- rection of Damnation ! Ver. 29: SE C T. XLVIII. CHRIST having declared to the Jews, (and, as it ſeems, to the Sanhedrim,) the Dignity of his Perſon, Office, and Character, goes on to repreſent the Proofs of his Miſion; and concludes bis Diſcourſe with proper Ad- monitions and Cautions. John V. 31, to the End. true, John V. 31. JOHN V. 31. Sect. 48. UR Lord proceeded in his Diſcourſe IF I bear Witneſs of my- to the Jews, and ſaid, I have certainly ſelf, my Witneſs is not John V. 31. entered a very high Claim, and repreſented myſelf as a Perſon of great Dignity and Au- thority; nor do I ſay it without fufficient Proof. Indeed if I bear this Witneſs of my- ſelf alone, it muſt be acknowledged, that ту Teſtimony is not immediately [to be admitted as] true (a): You have a Right to inſiſt on other Evidence; and a Variety of it ariſes, from the Teſtimony of John, from the Power of my Miracles, from the Teſtimony of the Father, and from innumerable Paſſages in your own Sacred Writings. 32 I would then firſt obſerve, that beſides 32 There is another that what I have told you of myſelf, there is beareth Witneſs of me; and another of undoubted Reputation and Vera- which he witneſſeth of me, I know that the Witneſs, city, that beareth Witneſs of me; and I know is true. that the Witneſs, which be beareth of me, true and credible, and well remember, by the is (a) Is not (to be admitted as] true.] That this is the senſe of the Word true here, is very evident; and appears in Part from comparing John viii. 13, 17. Sect. 103. (0) The the Truth. but the Teſtimony of John, to prove his Mifion. 315 the happieſt Tokens, the great Fact on which Sect.48. it eſpecially tnrned (6): Nor can you reaſon? ably take upon you to diſpute it ; for the John V. 32. Perſon I refer to, is John the Baptiſt, whom your whole Nation agreed to reverence as a 33. Ye fent unto John, Prophet : And you know, that you your- 33 and he bare Witneſs unto felves fent Meſſengers on Purpoſe from your own Court unto this John; (John i. 19,--27. Sect. 20.) and be in the moſt expreſs Terms bore a faithful and honourable Teſtimony to the Truth, of what I have now atteſted and referred to, aſſuring you that he ſaw the Spirit in a viſible Form deſcend upon me. 34 But I receive not Tef- I do not indeed receive the chief Teſtimony, on 34 timony from Man: but theſe which I reſt the Credit of my Miſſion, from Things I ſay, that ye might Man; nevertheleſs , I ſay theſe Things to you, on your own Principles, out of a tender and compaſſionate Concern for your Conviction, that you, who are now conſpiring againſt my Life, may be ſaved from that Deſtruction which he foretold, as the Portion of thoſe who ſhould reject me, and which the great- eſt of them Thall not be able to eſcape. 35 He was a burning and (Mat. iii. 10, 12. Sect. 16.) He was in- 35 a ſining Light; and ye were deed a burning and a ſhining Light, (Ecclus’ willing for a Seaſon to re- xlviii. 1.) who to his bright and diſtinct joice in his Light. Knowledge of the Myſteries of the King- dom of Heaven, joined a moſt fervent Zeal in bearing his Teſtimony to them; and for a while you were diſpoſed greatly to rejoice in bis Light (c); but you did not expreſs that conti- be ſaved. 1 (6) The great Fact on which it eſpecially turned.] The Propriety and Spirit of our Lord's Expreſſion, I know that the Witneſs which he beareth of me is true, is much il- luſtrated, by ſuppoſing, that here is an oblique Reference to that great Event, the Dem ſcent of the Holy Spirit on Chriſt at his Baptiſm; on which John ſo expreſsly grounded the Teſtimony he bore to Chriſt, the very next Day after their Meſſengers came to him, who probably ſtaid fome Time to make their Remarks on his Preaching and Con- duct. (See John i. 29,-34. Sect. 21.) And the bleſſed Effects of this Effufion on Chrif ſtill continued, and inceſſantly wrought in him. (c) For a while you were diſpoſed greatly to rejoice in his Light.] Our Lord might ſpeak thus of John, tho' he was yet living, as his Light was now in a great meaſure extinguifhed by his : Impriſonment; ſo that the Argument from this Text, for tranſpoſing Rr 2 this 316 He had the Teſtimony of his Miracles, and of his Father, Sect. 48.continued Regard to his Preaching, which at his firſt Appearance you ſeemed to pro- John V.35. miſe. 36 me, I will not therefore infiſt farther on this 36 But I have a greater Topick, but proceed to other Evidence. And Witneſs than that of John; for the Works which the I have indeed a Teſtimony, which is much Father hath given me to greater ſtill than [that] of John; for the finiſh, the fame Works that Works of Wonder and Mercy, which the Fa- I do, bear Witneſs of me, that the Father hath ſent ther has aſigned and given in Commiſſion to me, that according to his wiſe and gracious Purpoſes I might accompliſh them among you, even theſe miraculous Works, which I daily perform, are alſo Witneſſes in my Behalf, and bear a moſt convincing Teſtimony to me, that the Father has ſent me as his Embaſſador to Men, with the moſt ample Commiſſion to reveal his Will. 37 And indeed I may ſay with the greateſt 37 And the Father him- Propriety, that by theſe Miracles, as well as ſelf which hath ſent me, hath borne Witneſs of me: by the publick Teſtimony that he gave me Ye have neither heard his at my Baptiſm, the Father who has ſent me, Voice at any Time, nor ſeen has with the ſtrongeſt Evidence confirmed his Shape. my Miſſion, and has himſelf" borne Witneſs to me : Nor have you any Reaſon to diſpute the Teſtimony that he thus hath given me, [though] you have never either heard bis Voice, or ſeen bis Form, as being one whom no Man hath ſeen, nor can fee; for he has ter- tified the ſame concerning me in his Word, where he has ſpoken of me in the cleareſt 38 Manner But notwithſtanding the Sub- 38 And ye have not his miſſion you profeſs to his Authority, you Word abiding in you: for will not be perſuaded to receive the Teſti- mony he has given; and after all that he has ſaid, it is ſtill evident, that you have not his Word cordially abiding in you (d), nor do whoni this Chapter, ſeems inconclufive. Had the Sanhedrim, as ſome have ſuppoſed, impri- foned John, before he was ſeized by Herod, (ſee the Preface to the Pruſſian Teſtament, pag. 244.) our Lord would hardly have failed to reprove them for it, on ſo natural an Occaſion as this. (d) You have not his Word abiding in you.] Some would render it, You have not his LOGOS believe not. and the Scriptures alſo teſtified of him. 317 whom he hath ſent, fim ye do you lhew a due Regard even to thoſe Sect.48. former Revelations, which you acknowledge as Divine; for notwithſtanding all the Rea- John V. 38. fons that are there given to induce you to it, you do not believe him whon he has ſent with a much fuller and clearer Diſcovery of himſelf, than any of his former Meſſengers have brought. 39 Search the Scriptures; You make it your Employment and your 39 for in them ye think ye have Study to peruſe and ſearch tbe Scriptures (e), eternal Life, and they are they which teſtify of me. and enter into deep Enquiries concerning the Contents of them; becauſe you very rightly apprehend, that you have the Doctrine of eter- nal Life in them, that they contain the Pro- miſes, and inſtruct you in the Way of ob- taining it: And theſe now are (the very Wrio tings,] which in numberleſs Paſſages bear a 40 And ye will not come moſt important Teſtimony. to me. And yet 40 to me, that ye might have the Obſtinacy of your Hearts is ſuch, that notwithſtanding you profeſs ſo great a Re- gard for them, you will not come to me, that you may have that eternal Life, which they direct you to obtain in this Method, but ra- ther chuſe to die under the Force of your inveterate Prejudices. 41 I receive not Honour I ſpeak of your coming to me, but let 41 me remind you, that it is not out of an Am- bition - Life. 1 from Men. LOGOS, that is, me, reſiding among you for any Continuance of Time; (fee Mr. Locke's Reaſonableneſs of Chriſtianity, pag. 65.) and refer it to Chriſt's making ſo fort an Abode at Jeruſalem : But I prefer the more obvious Senſe.. Compare John xv. 7. (e) You ſearch the Scriptures.] There is a known Ambiguity in the Word opsuvATE, which may juſtify either this Tranſlation, or the common one; nor is it very material, which is preferred. I thought the following Words, which expreſs their high Opinion of the Scriptures, rather ſuited the former; and it is exceeding probable, that at a Time when the Phariſees were lo impatient of the Roman Yoke, they would with great Diligence ſearch the ſacred Oracles, for Predictions relating to the Mefiah; tho' it is too plain, they had an unhappy Bials on their Minds, which prevented the good Effects, which might have been expected from that Enquiry, had it been impartial. -It is alſo well known, that refined Criticiſms on their Sacred Writings made the moſt faſhionable Branch of Learning among the Jews, in Compariſon of which Profane Literature was held in great Contempt, and indeed by many of their Zealots in great Abhorrence. See Joſeph. Antiq. Fud. lib. xx. cap. ult. §. ult. and Mr. Biſcoe's Ser- mons at Boyle's Lecture, pag. 89, 960 (f) Firea 318 The Jews in not receiving CHRIST, Sect. 48. bition of drawing Multitudės about me, to follow and applaud my Teaching; for the John V. 41. whole of my Conduct proves, that I receive 42 not Glory from Men (f). But I ſay it, out 42 But I know you, that of a tender Regard for your Inſtruction and ye have not the 'Love of Reformation ; for notwithſtanding your dif- God in you. tinguiſhed Profeſſion of Piety, and the emi- nent Station in which you are placed, I know you, and have obſerved it for ſome Time con- cerning you, that you have not the Love of GOD in you, that great and only Principle 43 of 'true Religion and Happineſs. For 1 43 I am come in my Fa- an come to you in my Father's Name, and ther's Name, and ye receive with evident Credentials from him, yet you come in his own Name, him me not: if another ſhall . receive me not; which if you had really loved will receive. him you would undoubtedly have done : Whereas if another ſhould come in his own Name (8), without ſuch Credentials, and ſet up a Scheme of temporal Grandeur and Do- minion, him you would readily receive, in Purſuit of thöfe worldly Principles, which, tho' directly contrary to the Love of God, yet bear the Rule in your corrupt Hearts. 44 But how indeed can you believe in me, and 44. How can ye believe, fall in with ſuch an humbling and ſelf-deny- which receive Honour one ing Scheme, as that of my Goſpel, while of another, and ſeek not the with an ambitious Emulation, you are re- ceiving Honour of each other (), and ſeek not that ye Ho- (f) I receive not Glory from Men.] The whole Series of this Diſcourſe excellently ſhews, how far our Lord was from ſoothing the Vanity of great and learned Men, in order to obtain their Favour. (8) If another ſhould come in his own Name.) Some think here is a Reference to Barchochebas, a noted Impoſtor in the following Age, 'for adhering to whom the Jews were ſeverely chaſtiſed by Adrian. (Euſeb. Hift . Ecclef . lib. iv. cap. 6.) But it is cer- tain, there were many other pretended Meſiábs, 'who wrought no Miracles, and yet met with a much better Reception from the Phariſees, than Chriſt did; and I doubt not, but Chriſt meant to include, at leaſt all thoſe, who appeared while the Sanhe- drim exifted. (h) You are receiving Honour of each other.] This has much more Spirit, if we con- fider it, as applied to the Members of the Sanhedrin, who had ſuch diſtinguiſhed Titles of Honour; than if we only take it, as ſpoken to a mixéd Multitude, who might happen to ſurround Chriſt in the Temple: The Taſte of the populace ſeldom lies that Way. (1) That will whom ye regarded neither GOD, nor Mofes. 319 Honour that cometh from that true Honour which [comes] from the Ap-Sect.48. God only? probation of GOD. alone, and from the Teſti- John V. 44. mony of your Confciences in his Sight? 45 Do not think that I Nevertheleſs remember this, that you 45. will accuſe you to the Fa- another Day appear ſelf-condemned for this cuſeth you, even Mofes, in your Infidelity And do not think, that to truft: convict you in his preſence, I will accufe you to the Father ; it will not be neceſſary, that I ſhould do it ; for even now, that Moſes in whom you truſt, as your great Law-giver and Patron, is (as it were) your Accuſer before God (i), and charges you with being regard- 46 For had ye believed leſs of him, as well as of me. For if yoų 46 Moſes, ye would have ber had believed Moſes, and really had that Re- lieved me; for he wrote of gard to him which you profeſs to have, you likewiſe ſurely would have believed me ; for he wrote concerning me, in many moſt me- 47 But if ye believe not morable Paſſages (k). But I will now 47 his Writings, how fhall ye conclude my Diſcourſe ; for if you do not be- believe my Words? lieve his Writings, which are daily in your Hands, and the Divine Authority of which you ſo ftrenuouſly affert, how fall I expect, that under the Power of ſuch Prejudices, you ſhould believe my Words? When our Lord had thus ſpoken, he with- drew; and they were ſo over-awed with the Majeſty of his Preſence, and the unanſwer- able Force of his Diſcourſe, that they did not attempt to ſeize, or detain him. me. IMPROVE- (i) That Mafes in whom you truſt, is your Accuſer.] This is one of the moſt expreſ- five Paffages that can be imagined, in which Mofes, their great Lawgiver, is repre- ſented as looking down with Indignation upon theſe Elders, who gloried in being the moſt diſtinguiſhed of his Diſciples; and ſeeing how injuriouſly they treated Jeſus the great Prophet, turning himſelf to God with a ſevere Accuſation againſt them, and urging his own Predictions as an Aggravation of their inexcuſable Inßdelity. (k) He wrote concerning me, in many moſt memorable Paſſages.] Chriſt might per- haps intend to refer, to what Mofes had written, -of the Seed of the Woman; (Gen. iii. 15.) -- of the Seed of Abraham, in which all the Nations of the Earth ſhould be bleſſed; (Gen. xxii. 18.) of the Shiloh whe mould comc, to gather the People; (Gen.. xlix. 10.) --- and of the Prophet, whom GOD jould raiſe up unto them from among their Brethren; (Deut. xviii. 18.) - as well as to the many Ceremonial Inſtitutions, which had their final Accompliſhment in him. 320 Reflektions on the Evidences of Christ's Miſion. HOW Ver. 39. Ver. 41. IMPROV E M E N T. SECT.48. OW various is the Evidence of our Redeemer's Miſion, and with what Pleaſure ſhould we trace it, in the Teſtimony which John v. 323–37. John bore, the Miracles which himſelf wrought, the Teſtimony of the Father to him, and the Predi&tions which the Prophets uttered and řecorded! To confirm our Faith in all, let us be daily ſearching the Scriptures, as the Oracles of God, and the great Fountains of Life and Salvation. We profeſs a Regard to them: May that Re- gard never be our Condemnation !'or the bleſſed Penmen witneſs a- Ver. 45. gainſt us, as Moſes againſt thoſe, who gloried in his Writings, and yet wanted a true Faith in them! In Proportion to the Degree in which we are convinced of the Truth of Chriſt's Religion, let us ſet ourſelves to cultivate the Temper which he exerciſed. He fought not Glory from Men, but made his Father's Will the Rule of his Actions, and his Father's Honour the End of them. Let us not greedily catch at Human Applauſe, but aim at an infinitely nobler Object, even the Honour that cometh from GOD alone, the only true Judge of Actions and Characters, becauſe the only Diſcerner of Hearts. May we have, not only his Word in our Hands, but his Love re- maining in us; that thereby our natural Averſion to the Methods of his ſaving Grace in the Goſpel may be ſubdued, that notwithſtand- Ver. 40. ing the Obſtinacy of our degenerate Wills, we may come unto Chriſt, that we may have Life! May we receive him with the greateſt Rea- Ver. 43. dineſs, as coming to us in his Father's Name ; and not only for a Sea- ſon rejoice in his Light, but ſtedfaſtly continue in his Word, as made known to all Nations for the Obedience of Faith; that the Advantages which we enjoy, may not be found to aggravate our Guilt, and to condemn us with the unbelieving Jews ! Chriſt thewed the Tenderneſs of his Compaſſion, even in the Se- verity of his Rebukes, and ſpoke theſe awful and awakening Words, Ver that theſe his unjuſt and inveterate Enemies might be ſaved. May they be the Power of GOD unto our Salvation ; as they will be, if Ver. 38. we believe in him, whom he hath ſent ! Ver. 44. Ver. 42. 1 Ver. 34. SECT. The Diſciples pluck the Ears of Corn on a Sabbath-Day. 321 S E CT. XLIX. Christ vindicates his Diſciples from the Cenſure of the Phariſees, for rubbing the Ears of Corn in their Hands, as they paſſed through the Fields on a Sabbath- Day. Luke VI. 1,-5. Mat. XII. 1,---8. Mark II. 23, to the End. A LUKE VI. I. LUKE VI. I. AND ND it came to paſs [at FTER the preceding Conference with Sect. 49. that Time) on the le- cond Sabbath after the firſt, the Jews, our Lord departed from w that Jeruſalem, where he had met with ſuch an Luke VI. 1. ungrateful Reception, and returned towards Galilee (a): And it came to paſs, that about this Time, on the Firſt Sabbath after the Se- cond [Day of unleavened Bread] (b), Jeſus, attended (a) Returned towards Galilee.) We may reaſonably conclude this, becauſe both Mark and Luke mention his being there quickly after this Story. Compare Mark iii. 7. and Luke vi. 12, 13. with vii. 1. (6) The firſt Sabbath after the Second Day of unleavened Bread.] So I venture to render SCUTEO paslov, the Word uſed by Luke, yet not without much Heſitation; for it is ſo ſingular an Expreſſion, that (as Eraſmus long ſince did,) I deſpair of ſeeing its Senſe exactly aſcertained. - Could Theophylact, or his very learned Followers, Scali- ger, Lightfoot, and Whitby, produce any Inſtance of d'EVT EPOS Sulepov being uſed for the Second, or d'eutepoleilov for the Third of the Sabbaths between the Paſſover and Pente- coſt, I ſhould entirely acquieſce in the Tranſlation here given ; which ſuppoſes, this was the Firſt of thoſe Seven Sabbaths which followed the Second Day of unleavened Bread, from whence the Fifty Days to Pentecoft were to be computed. See Lev. xxiii. 15, 16. - On the other Hand, could the great Grotius, or his Followers Woltzogenius and Brennius, have produced an Inſtance, in which wp@tot pallov, or tgitongalov occurs, there would have been Reaſon to conclude with them, that there were Three prime Sabbaths, which were accounted Sabbaths of peculiar Solemnity; the Firſt, that after the Day of the Paſſover ; the Second, which is the Day here mentioned, that after Pentecoſt; and the Third, that after the Feaſt of Tabernacles. - For Want of fufficient Authorities to ſupport either of theſe Interpretations, Sir Iſaac Newton, (on Proph. pag. 154.) after Epiphanius and Beza, has advanced another, yet lefs probable than either; which is, that it was the Second of the two great Feaſts of the Paſſover; as we call Eafter Day itſelf High Eaſter, and its Oétave, Low Eaſter, or Low Sunday. But though the Seventh Day of unleavened Bread was to be a Holy Convocation, yet the Law expreſsly allowed the Jews to dreſs Vietuals on it; (Exod. xii. 16.) which would have afforded fo direct an Anſwer to the Phariſees Objection, that one can hardly ſuppoſe Chriſt would have failed to urge it.-- On either of theſe Two laſt Suppoſitions, it muſt be rendered, the Second Prime Sabbath: But as I could not tranſlate it all, without fixing it one Way or the other, I choſe the former Rendering for theſe two Vol. I. SI Reaſons. 322 The Phariſees cenſure them, as breaking the Sabbath. Sect.49. attended as uſual by a Train of Followers, that (Jeſus] went through (who had been with him at the Feaſt, the Corn-Fields; and his Luke VI. I. went through the Corn-Fields; and as his Dif- and began (Mar. as they ciples were hungry, and the Barley was now went,] to pluck the Ears of ripe, they began as they went, 'to pull off Corn, and) did eat, rubbing fome of the Ears of Corn (c), and rubbing XII. 1. MARK II. 23.) them in their Hands, [MAT. them in their Hands to break off the Beards and the Huſk, did eat the Grain. And ſome of the Phariſees, who were em- 2 And certain of the Pha- ployed by the Rulers, to follow him from riſees (when they faw it, Place to Place, as malicious Spies on all his Diſcourſes and Actions, when they ſaw it, were offended at the Time and Circum- ſtances 2 faid Reaſons. (1.) Becauſe I cannot find, that there is any Divine Command to obſerve the Sabbaths which followed the Day of the Three great Feafts, and particularly that of Pentecoſt, with any ſuch peculiar Solemnity, as to afford ſufficient Reaſon for this diſtinguiſhing Title; though large Sacrifices were to be offered every Day for Seven Days after the Paſſover, and for Eight during the Feaſt of Tabernacles; which are dif- tinctly preſcribed, Numh. xxviii. 16, -25. and xxix. 12, & ſeq. And (2.) Becauſe, conſidering what Philo and Iſidorus affert, and Joſephus intimates, of Corn being ripe in Judea about the Time of the Paſſover, (ſee Petav. Var. Diſ. lib. ii. cap. 11. Plin. Nat. Hift . lib. xviii. cap. 18. and Joſeph. Antiq. lib. iii. cap. 10. §. 5.) and the Law of preſenting the Loaves made of new Wheat on the Day of Pentecoſt, (Lev. xxiii . 17.) it ſeems probable the Harveſt was generally concluded before that Day. (See alſo Scalig. Emend. Temp. Proleg. pag. xxv, xxvi. and lib. vi. pag. 557, 558.) - I ſuppoſe theſe Conſiderations, or the Authority of ſuch great Names, may have determined moſt Harmonizers, to introduce this story immediately after the Fifth Chapter of John; nor do I fee any Reaſon to vary from them herein. “And the Order would be the fame, if Reland's Conjecture were to be admitted, that the nato pašlov was the firſ Sabbath in the Civil, and the S'EUTEFOTTgalov the firſt in the Ecclefiaftical Year : (See Reland. Antiq. Heb. lib. iv. cap. 9.) But this is a Conjecture, which has ſo little to. fupport it even in Hypotheſis, as ſcarcely to deſerve a Mention. (c) To pull off ſome of the Ears of Corn.] The Word sceXvas here uſed may indif- ferently ſignify Ears of any kind of Grain, but it might probably be Barley, that be- ing firſt ripe in thoſe Parts. (Compare Exod. ix. 31, 32 ) Sir Ifaac Newton lays a great deal of Streſs on this, for fixing the Time of Chriſt's Death; concluding, this Paſſover muſt happen late, and that it was Two Years, before that, in which our Lord was crucified, and conſequently, that Chriſt's Death muſt be fixed to ſuch a Time, that the Paſover two years before it may be a late one. But I fear the Argument is not. fo concluſive, as one could wiſh, conſidering with what Ingenuity and Labour it is. purſued. For that great Man ſeems to have forgot, how expreſsly Maimonides and the other Rabbies affert, that the Jews did not always fix their Pallover by the Vernal E- quinox, but in Cafe of a backward Spring, added an Intercalary Month between that. and Abib. (See Lightfoots Hor. Heb. on Mat. xii. 1.) . If this be credible, it ſhews how little we can aſcertain the Jewiſh Paſſovers by Aſtronomical Calculations; and if it be not, why did Sir Iſaac proceed in his Computations on thoſe Rules for the Tranſation of Feaſts, which we have only by late Rabbinical Tradition ? See Bochart. Hieroz, lib. ii. cap. 50. (d) Offended Mat. XII. Christ vindicates them by the Example of David. . 323 faid unto them, Why do ye ſtances of the Action (d), and reproving his Sect.49. that which is not lawful to Diſciples ſaid to them, Why do you ? thus do on the Sabbath-Days ? ga- ther and rub out the Grain; for that is a Luke VI. 2. [Mat. XII. 2.-] Kind of ſervile Work, which it is not law- ful for any one to do on the Sabbath-Days ? 2. [And] And that they might involve their Maſter al- Mat. XII. 2. they ſaid unto him, Behold, ſo in the fame Charge, tho' he did not him- thy' Diſciples do that which ſelf join with them in it, they faid to bim, Sabbath-Day. [MARK II. Bebold, theſe thy Diſciples , in thy very Pre- 24.] ſence, do that which it is not lawful for any one to do on the Sabbath; and wilt thou per- mit it to paſs without a Reproof? LUKE VI. 3. And Jeſus . And Jeſus ſaid in Anſwer to them, Have Luke VI. 3. them , ye not read To much as this, you, that value yourſelves ſo much on your what David did, when Acquaintance with the Sacred Writings, and [Mar. he had Need, and] ſet up for the Expoſitors of them to others, was an hungred, [Mar.he,] never read that, which David did, in his ex- and they which were with him? [MAT. XII. 3. Mar. tream Neceſſity, when be, and they that were with him were hungry? How he went in- 4 4. How he went into the to the Tabernacle, which is the Houſe of the Days of Abiathar the GOD, in the Days of Abiathar, who was High-Prieſt,] and did take afterwards the High-Prieſt (e), and then of- and eat the Shew-Bread, and ficiated for his Father Ahimelech ? (See I Sam. xxi. 3, & feq.) Have you forgot, that this faithful Servant of God, this Man after his own Heart, took and eat the Shew- Bread, II. 25.] 4 gave - (d) Offended at the Time and Circumſtances of the Action.] The Law ſo ex- preſsly allowed, to pluck Ears of Corn as one paſſed thro' a Field, that, malignant as they were, they pretended not to find Fault with the Thing itſelf ; (fee Deut. xxiii . 25.) but they were perverſe enough, to think this a Kind of reaping and dreſſing the Grain, which was indeed forbidden on the Sabbath. (e) Abiathar, who was afterwards the High-Prief.] If our preſent Reading (which Beza ſuſpects, tho' older than the Syriac Verſion,) be allowed as genuine, here is a remarkable Inſtance of a Perſon being deſigned by an Office, which he did not bear till after the Date of the Event referred to; in like manner as Cyrenius (Luke ii. 2.) is called Governour of Syria, becauſe he was ſo after the Enrollment. It ſeems indeed that Ahimelech was High-Prieſt, when David took the Shew-Bread, tho' in all the Story. he is only called the Prieſt; and as it is merely an arbitrary Suppoſition, that the Father was ſometimes called Abiathar, or the Son Abimelech, it ſeems impoffible to defend the received Reading, otherwiſe than by ſuppoſing, with Grotius, that as Abiathar was a much more celebrated Perſon than his Father, our Lord mentions his Name in Preference to the other. He was probably preſent, and for any thing we certainly know, his aged Father might act by his Advice in the Affair referred to; which, if he did, it was exceeding proper to mention him here. SI 2 (f) Some- 324 The Example of the Prieſts does alſo juſtify them. Sect.49. Bread, which had that very Day been taken gave alſá to them that were from the Holy Table, and gave it alſo to with him, [which was not lawful for him to eat, nei- Luke VI. 4. thoſe that attended him; which it was neither ther for them, but for the lawful for him, nor them to eat, nor even Prieſts alone? [MAT. XII. for the Levites themſelves, but for the Prieſts 4. MARK II. 26.] alone? Yet in this caſe, their Neceſſity was judged a fufficient Excuſe, for diſpenſing with the Obſervance of ſuch a Ceremonial Inſtitution. (See Lev. xxiv. 6,-9.) Mat. XII. 5. MAT. XII. 5. Or have Or have yoll not read in the Law, that by ye not read in the Law, how thoſe Sacrifices which are appointed for the that on the Sabbath-Days the Sabbath-Day, and ſome of them peculiar to Prieſts in the Temple pro- it, the Prieſts themſelves, who miniſter in fane the Sabbath, and are blameleſs? the Temple, are obliged to perform very ſer- vile Works on the Sabbath-Days, in making up the Fires, killing, flaying, and dreſſing the Sacrifices, and the like, by which others would be juſtly reckoned to profane the Sab- bath; and yet doing it with an immediate Reference to the Service of God, they are 6 accounted blameleſs, and really are ſo. Now 6 But I ſay unto you, I ſay unto you, that there is ſomething ] greater that in this place is one great- er than the Temple. than the Temple here (f), and of much more Importance than the Service of it. My Diſciples therefore may ſurely be vindicated on ſuch an Occaſion as this, when in At- tendance upon me, in Proſecution of my Service, they do what is ſo much leſs la- borious, than the Offices which you allow there in the Prieſts. And he ſaid unto them farther, on this Oc. MARK II. 27. And he caſion, The Sabbath was made for the Benefit bath was made for Man, and faid unto them, The Sab- of Man, ſubſervient to the Reſt and Relief not Man for the Sabbatlı. of his Body, as well as to be ſpent in religi- [Luke VI. 5. -] ous Improvement; and not Man for the Ob- fervation Mark II. 27. (f) Something greater than the Temple.) So many Manuſcripts, with Theophylact, read usilou, Something greater, inſtead of perlav, one greater, (ſee Dr. Mill, in loc.) and in this View the Oppoſition ſeems ſo natural; that I prefer this Reading. Our Lord might perhaps point to his own Body, the nobleſt Temple of the Deity; (compare Fohn ii. 21. Sečt . 24.) or it might refer to the Work then going on. But the former Senſe is much more natural. (8) Iron leſs. The Son of Man is Lord even of the Sabbath-Day. 325 fervation of the Sabbath, or of any other Sect.49. Ceremonial Inſtitution whatſoever. Mat. XII. 7. But if ye But if you had known the Intent of that Mat. XII. 7. had known what this meant Scripture, Hof. vi. 6. and had conſidered not Sacrifice, ye would not what this meaneth, what this meaneth, “ I require Mercy, and have condenined the Guilt- « not Sacrifice (8); that is, I always prefer " Acts of Charity to Matters of poſitive In- “ ftitution, when in any Inſtance they inter- “ fere with each other (b);" you would not bave condemned the Innocent, as you have now done, merely for rubbing out a Handful of Corn to refreſh them in my Service. 8 For the Son of Man is You are therefore, on the whole, greatly 8 Day. [MARK II. 28. to blame, to cenfure them; and would be Luke VI.-5.] fo, if they had only my Diſpenſation for what they do, and were defended by no farther Arguments; for the Son of Man is a Perſon of ſo great Dignity and Authority, that he indeed is Lord (i) even of the Sab- bath Lord even of the Sabbath- (8) I require Mercy, and not Sacrifice.] So geam evidently ſignifies, when it ex- preſſes the Will of a Superior; and this the original Word non imports, which ſeems here to anſwer to that modern Phraſe uſed by Princes, Such is our Pleaſure. (b) I always prefer Acts of Charity, &c.] I muſt here repeat a very obvious Re- mark, becauſe the Senſe of ſo many important Scriptures depends upon it; viz. that according to the Genius of the Hebrew Language, one Thing ſeems to be forbidden, and another commanded, when the Meaning only is, that the latter is greatly to be pre- ferred to the former. The Text before us is a remarkable Inſtance of this; as like- wife Joel ii. 13. Mat. vi. 19, 20. John vi. 27. Luke xii. 4, 5. and Col. iii. 2. And it is evident, that Gen. xlv. 8. Exod. xvi. 8. John v. 30. vii . 19. and many more Paffages are to be expounded in the ſame comparative Senſe. - A late ingenious Writer ſays, “ Our Lord don't compare moral and poſitive Duties together here, but only the Commandınents of Men with the Commandments of GOD.” But it is plain, the Series of our Lord's Arguments here is intended to prove, that Circumſtances of Neceſſity diſpenſe with ſome Ceremonial Obſervances, which were in the general commanded by GOD; and manifeſtly goes upon this Foundation, that Ceremonial Inſtitutions, being the Means of Religion, if Circumſtances occurred in which they interfered with the End of it, they were ſuſpended of Courſe; and when this is the Cafe, the Conſcience of particular Perſons is to judge, as in the Sight of GOD. (i) For the Son of Man is Lord&c.] The Author of the New Tranſation renders it in Matthew, The Sabbath is ſubſervient to Mon; tho' he paraphraſes it, as it ſtands in Mark, The Son of Man has a Power of diſpenſing with the Law of the Sabbath ; which is undoubted'y the true Senſe : For I cannot hnd, that the Son of Man does in the New Teſtament ſignify any one, but Chrift: And were the Words (which are ex- actly the ſame,) to be tranſlated in Mark, as he has rendered them in Matthew, they would be a mere Repetition of ver. 27. The Sabbath was made for Man, &- It is worthy of our Notice, that Matthew introduces theſe Words with zapy for, and Mark 326 RefleEtions on the Apology of CHRIST for bis Diſciples . Sect. 49. bath [itſelf ] (k); and he may hereafter give you far more ſurprizing Inſtances of his Mat. XII.8. Power over it. I M P R O V E M E N T. WC Mat. xii. I. ITH Pleaſure we obſerve the Zeal, which theſe Attendants of Chriſt expreſs, who choſe on a Sacred Feſtival to expoſe themſelves to Hunger as well as Toil, rather than they would loſe the Benefit of his Inſtructions, which like the Heavenly Manna on the Day preceding the Sabbath, were then poured out in a double Plenty. But what numerous Auditory is ſo candid, as to contain none, who come like theſe Phariſees, with a Deſire to cavil, rather Ver. 2. than to learn! The Malignity of their Temper fufficiently appeared, in taking Exception at ſo ſmall a Circumſtance: Hypocrites, that could thus ſtrain at a Gnat, and yet ſwallow a Camel; (Mat. xxiii. 24.) ſcrupling to rub out a few Grains of Corn, while they fought to de- vour Widows Houſes, and were, under this grave Maſk of the ſtrict- eſt Piety, inwardly full of Rapine, and all Wickedneſs! (Luke xx. 47. and xi. 39.) Ver. 6, 8. Let us attend to the Apology, Chriſt makes for his Diſciples. It ſpeaks his own Authority, as greater than the Temple, and Lord of the Sabbath: And well might He, in whom dwelt all the Fulneſs of the Godhead bodily, without the leaſt Preſumption, uſe ſuch Language as this. It likewiſe declares much of the Genius of his Religion, which deals not in Forms and Ceremonies, and diſpenſes even with Rituals of a Divine Appointment, when Humanity and Benevolence interfere with the Obfervance of them. Since GOD will have Mercy rather than Sacrifice, let us abhor the Perverſeneſs and Wickedneſs of thoſe, who facrifice Mercy itſelf, not merely to Ceremonies of a Divine Ori- ginal, but to their own arbitrary Inventions, ſuperſtitious Dreams, and Ver. 7. .. Mark with wse, therefore, or ſo that; and both Connections may be juſtified. Yet as it is hardly to be imagined, both were equally intended, I look upon this to be a con- ſiderable Proof, that the Sacred Writers were not always critically exact in the Uſe of their Particles: A Remark, which I apprehend to be of great Importance, both for clearing their Senſe, and vindicating their Character. Whoever conſiders the Ambi- guity of many of thoſe Hebrew Particles, which correſpond to the Greek, will find little Reaſon to wonder at it. Compare Luke xi. 36. Sect. 64. and Note (d) there. (k) Even of the Sabbath itſelf; ndi T8 0a66aly.] This certainly implies, that the Sab- bath was an Inſtitution of great and diſtinguiſhed Importance; and may perhaps alſo refer, to that ſignal Authority, which Chriſt by the Miniſtry of his Apoſtles Thould exert over it, in changing it from the Seventh to the Firſt Day of the Week. 1 CHRIST on another Sabbath goes into the Synagogue. 327 and precarious, tho' confident Determinations. Let us practiſe ha-Secr.49. bitual Caution and Candour, leſt before we are aware, we condemn the Innocent and the Pious, and become guilty of what is much more diſpleaſing in the Sight of God, than the Faults which a peeviſh and cenſorious Temper may fancy it diſcovers in our Brethren. SECT. L. CHRIST on a following Sabbath cures a Man whoſe Hand was withered, and vindicates that Astion from the Cavils of the Phariſees. Luke VI. 6,---I1. Mat. XII. 9,---15.- Mark HII. 1,---7.-- W LUKE VI. 6. LUKE VI. 6. ND it came to paſs alſo; E have juſt mentioned an Inſtance Sect. 50. (when he was departed. thence, on another Sabbath, of the Phariſees cavilling at a very that he entred (Mar. a- innocent Action of the Diſciples; we ſhaíl Luke VI. 6. gain] now proceed to another, in which they charged our Lord himſelf, with the Viola- tion of the fame ſacred Reſt, in a yet more malicious and unreaſonable Manner. For it came to paſs alſo, when he was departed from thence (a), (that is, from the Town, in whoſe neighbouring Fields they had rubbed out the Ears of Corn,) that on another Sabbath, he en- tered again, as he was uſed to do, into the Syn- agogue, (a) When he was departed from thence.] There can be no Doubt as to the Connection of this Story with the preceding, in which all the Evangeliſts agree; and indeed, had not Luke told us, it was on another Sabbath, the Words of Matthew would have led us to imagine, it had been the ſame Day. Perhaps he might ſpend moſt of the Week, in the Town, to which the Fields mentioned above belonged. Beza's favourite Ma- nuſcript, now at Cambridge, as well as one of Stephens's, adds the following Words in Luke, immediately before this Story: The ſame Day ſeeing a certain Man at Work on the Sabbatb, he ſaid to him, O Man, if thou knowell what thou doft, thou art happy; but if thou doſt not know it, thou art curſed, and a Tranſgreſſor of the Law. This is undoubtedly a spurious Addition ; for had the Phariſees heard any thing like this from Chrift, they would have followed him no farther, and obſerved him no more, to find Matter even of Capital Accuſation againſt him. And indeed it goes on a very falſe Suppoſition, that the Ceremonial Law was already abrogated. (b) They i 328 He obſerves the Phariſees Deſign againſt him, Secr.50. agogue, in ſome other City which lay in his gain) into the Synagogue,and Way thro' Galilee, and taught his Heavenly taught: And {behold, there Luke VI. 6. Doctrine there. And behold, a remarkable whoſe Right Hand was wi- Circumſtance occurred; for there was a Man thered. [MAT. XII.9, 10.- preſent, whoſe Right Hand was withered, the Mark III. 1.] Nerves and Sinews of it being ſo ſhrunk up, that it was entirely uſeleſs. 7 And the Scribes and Phariſees, who were 7 And the Scribes and there alſo preſent with him, watched him, to Phariſees watched him, whe- obſerve whether he would again heal on the ther , he would heal on the Sabbath-Day; that they might find ſome new might find an Accufation Matter for an Accuſation againſt him, having againſt him. [MARK III. 2.] ſucceeded fo»ill in the former Attempt, and plainly perceiving that his Reputation grew more and more among the People. 8 But when the Synagogue-Worſhip was 8 But he knew their diſpatched, and our Lord's Sermon was alſo Thoughts, and ſaid to the Man which had the wither- concluded, be knowing the Malignity and ed Hand, Riſe up, and ſtand Wickedneſs of their Thoughts and Views, forth in the Midít . And inſtead of being diſcouraged by the Deſign he aroſe, and food forth. they had againſt him, ſaid to the Man who (Mark III. 3.] had the withered Hand, Riſe up from thy Seat, and ſtand in the Midſt of the Aſſembly: And he chearfully aroſe, and ſtood in the moſt con- ſpicuous Part of the Synagogue, hoping to receive the Favour of a Cure. Mat. XII.ro. And as the Phariſees ſaw what Jeſus in- Mar. XII. - IO. And tended, they aſked him, ſaying, Is it then to they aſked him, faying, ls be taken for granted, that it is lawful to cure bath-Days ? that they might it lawful to heal on the Sab- on Sabbath. Days, as well as at other Times ? accuſe him. And they put the Queſtion in that general Form (b), on Purpoſe that they might have an Opportunity to accuſe him, and not from any GIM (6) They put the Queſtion in that general Form.] The Word J8PQAVEY is very ex- tenſive, and properly includes all the Care, Labour, and Attendance, which the Cafe of any diſtempered or wounded Perſon can require; as I apprehend our Engliſh Word Cure alſo does, though, thro’ the Poverty of our Language, we are forced to apply it to thoſe miraculous Effects, which were ſo inſtantaneouſly produced by the healing Word of our Bleſſed Redeemer. What Syriac Word they might uſe, I know not; but it is plain, the Queſtion is put in very general Terms, which beſt favoured their baſe Purpose, of founding an Accufation on our Lord's Anſwer. (c) If and lift it out! Wherefore it is lawful to do and juſtifies his Healing on the Sabbath-Day. . 329 11 And he ſaid unto them, any Deſire of Inſtruction. And he ſaid Sect. 50. What Man ſhall there be to them, in Reply to that inſnaring Queſtion, Mat.XII. 17. among you, that ſhall have one Sheep, and if it fall into What Man is there of you, in all this Affem- a Pit on the Sabbath-Day, bly, who if he have but one Sheep, 'that on will he not lay hold on it, the Sabbath-Day ſhould fall into a Pit (c), and be in Danger of periſhing there, would not lay hold of it without Delay, and make no Scruple of attempting preſently to raiſe it up from thence, though it would be a Work 12 How much then is a of ſome Labour and Difficulty ? Now I 12 Man better than a Sheep? leave it to your own Conſciences to reflect, well on the Sabbath-Days. how much is a Man better than a Sheep? só that you muſt on your own Principles allow, that it is lawful to do well, and to perform the lovely Acts of Charity and Mercy (d) even on Sabbath-Days : And you muſt own, for Inſtance, that if a Man ſhould fall into a Pit, it would be lawful on that Day to pull him out; and conſequently too, it muſt be lawful, if he labours under a Diſeaſe, to apply any proper Remedies for his Cure; much more then muſt it be ſo, to cure a Perſon without any laborious Application, merely by ſpeaking a Word. LUKE VI. 9. Then ſaid Then Jeſus ſaid farther to them, To end the Luka VI.g: Jeſus unto them, I will aſk Controverſy in a few Words, I will aſk you you one Thing: Is it lawful one Thing more: Is it lawful to do Good on on the Sabbath-Days to do Good, or to do Evil ? to Sabbath-Days, or to do Evil ? to ſave Life, Save Life, or to [kill, and) or to deſtroy, [and) even kill the Innocent? deſtroy it? [MARK III. Thereby ſecretly referring to the Purpoſe of 4.-] deſtroying his Life (C), which, while they were (c) If he have but one Sheep, that ſhould fall into a Pit.] The common Verfion is more literál; but that which I have given, plainly ſuits our Engliſh Idiom better, and ap- pears to me perfectly faithful : For the Streſs of the Thought cannot lie on ſuppoſing a Man to have but one Sheep in all ; but in this, that one only fell into the Pit, yet for the comparatively ſmall Value of that one, he would not ſcruple to undertake the La- bour of helping it out on the Sabbath. (d) To do well, and to perform the lovely Acts of Charity and Mercy.] This is the Meaning of that Phrafe, xanws mole: In the Uſe of which, the Evangelift might in- timate an Appeal to ſome Remainders of a moral Senſe, diſtinguiſhing the natural Beauty of ſuch Actions, which thefe worſt of Men could not totally eradicate. (e) Secretly referring to the Purpoſe of deſtroying his Life.] I appeal to every Reader of Tafte, whether there be not another Kind of Spirit in theſe Words, on this VOL. I. Tt Suppo- Hand. 330 He keals a Man that had a withered Hand. Sect. 50. were thus ſcrupulous about the Obſervation w of the Sabbath, they were even then form- Mark III. 4. ing in their Hearts. · But they were plent; MARK III. --4. But they being convinced in their own Minds of the held their Peace. Reaſonableneſs of what he ſaid, and ſtung with ſecret Remorſe of Conſcience, yet un- willing to confeſs what they ſaw, and felt. 5 And when he had looked round upon them 5 And when he had look- all with a juft Indignation, being grieved for them all] with Anger , being ed round about (LUK, upon the Hardneſs of their Hearts, and for that grieved for the Hardneſs of Condemnation and Ruin which he knew it their Hearts, he faith unto would bring upon them, as well as for the the Man, Stretch forth thine And he ſtretched it Miſchief it mindst occaſion to others, he ſays out : and his Hand was re- to the Man that laboured under the Calamity ſtored whole as the other. which was mentioned before, Stretch forth ( MAT. XII. 13. LUKE VI. 10.] thine Hand. And accordingly be ſtretched it out; and was not only ſtrengthened for that particular Motion, of which he was before incapable, but his Hand was perfectly re- ſtored, and was well and ſtrong as the other. 6 And the Phariſees were ſo incenſed at 6 And the Phariſees went the Affront, which they imagined they had forth, and ſtraightway took Counſel with the Herodians received, in our Lord's neglecting their Cen- againſt ſure, and intimating his Knowledge of the evil Purpoſes of their Hearts, that they were no longer able to bear the Place; but went out of the Synagogue, and immediately took Counſel together with the Herodians (f), who, different 1 Suppoſition of fuch a Reference, than we could find in them, by any forced Attempt to prove, that not to have cured a withered Hand in theſe Circumſtances, would have been in a Senſe deſtroying Life. Such cold and unnatural Criticiſms have been a great Diſhonour to Scripture, and I perſuade myſelf, the Authors of them have not ſeen, whither they tended. (f) With the Herodians.] The Herodians were a Seft of Men, who, fo far as we can judge by their Name, ſeem to have diſtinguiſhed themſelves by their Zeal for the Family of Herod; whom they might perhaps compliment with the Title of the Mef- fiah, though it is plain, that neither Herod himſelf, nor the Generality of the People, fell in with this extravagant Opinion. (See Mat. ii. 1,-4.) However, from their high Regard to Herod, theſe Men would naturally be zealous for the Authority , of the Romans, by whoſe Means Herod was made, and continued King; and it is probable, as Dr. Prideaux conjectures, (Conne&t. vol.ii. part 2. book 5. ad fin.) that they might incline to conform to them in ſome Particulars, which the Law would not allow of; and particularly, in the Admiſſion of Images, though not in the Religious, or rather Ido- latrous, They go out in a Rage, and conſpire his Death. 331 againſt him, how they might different as their Civil and Religious Notions Sect. 50. deſtroy him, [MAT. XII. were from thoſe of the Phariſees, joined 14.] with them in their Enmity to Chriſt, and Mark III. 6. zealoufly united in a Conſpiracy againſt him, how they might deſtroy him, either by a pub- lick Profecution, or a private Affaſſination. LUKE VI. 11. And they And they were filled with Madneſs and Rage Luke VI.II. were filled with Madneſs, againſt him, and diſcourſed over the Point at and communed one with another what they might large with each other, to determine what do to Jeſus. they might do, to prevent the growing Re- putation of Jeſus among the People, and to put a Period at once to his Labours, and his Life. Mart. XII. 15. But Jeſus knowing [it,] that nothing mightMat. XII. 15; when Jefus knew it, he with- hinder him from fulfilling his Miniſtry, drew himſelf from thence, (with his Diſciples to the withdrew himſelf from thence, and went Sea. - ] [Mark III. 7.-) with his Diſciples to the Sea of Galilee, on the Shore of which he frequently preached to the People. But IMPROV E M E N T. W HAT Actions are ſo fair and lovely, that Malice cannot turn Luke vi. 7. them into Reproach! What Characters are ſo unblemiſhed, what ſo exemplary, that Uncharitableneſs cannot revile and condemn them! While the Eyes of diſtreſſed Multitudes were turned to Chriſt , as their only Phyſician and moſt valuable Friend, the Eyes of the Phariſees are continually upon him for Evil; and they behold his wondrous Miracles, not for their own Conviction, but that they may, if poſſible, turn them into the Means of his Deſtruction. So inef- Ver. 9, 11, fectual are the-moſt obvious and demonſtrative Arguments, till Di- vine Grace conquer Mens natural Averſion to a Redeemer's King- dom, and captivate their Hearts to the Obedience of Faith! To have reviled and diſhonoured Chriſt, and to have endeavoured Mark iż. 6. to prevent the Succeſs of his Miniſtry, had been a daring Crime; Tt 2 but latrous, Uſe of them. Herod's Attempt to ſet up a Golden Eagle over the Eaſt Gate of the Temple, is well known; (ſee Joſeph. Antiq. lib. xvii. cap. 6. (al. 8.) ſ. 19-3.) theſe complaiſant Courtiers would, no doubt, defend it; and the fame Temper might diſcover itſelf, in many other Inftances. On all theſe Accounts they were moſt dia- metrically oppoſite to the Phariſees; ſo that the Conjunction of their Counſels againſt Chrift; is a very memorable Proof of the Keenneſs of that Malice, which could thus cauſe them to forget ſo deep a Quarrel with each other, 12. 332 Refle&tions on the Rage of the Phariſees againſt Christ. Sect.50. but theſe deſperate Wretches conſpire againſt his Life; and, different as their Principles and Intereſts were, form a tranſient Friendſhip, to be cemented by his Blood. Bleſſed Jeſus, well mighteſt thou ſay, Many good Works have I ſhewn you, and for which of them would you murther me? (John X. 32.) , What Reaſoning could be more plain and forcible, than this which our Lord uſed ? and yet, like deaf Adders, they ſtop their Ears, and harden their Hearts againſt it. Inhumane Creatures, that were more concerned for the Safety of a Sheep, than the Happineſs of a Man! Yet would to God, that unworthy Temper had died with them; for ſurely there are thoſe, even among profeſing Chriſtians, who regard their Cattle, more than even the Souls committed by Providence to their Care, and therefore, no doubt, more than their own too! The Indignation, which Chriſt felt on this Occaſion, was a juſt and amiable Paſſion. Happy they, whoſe Anger, like his, is only awakened by Sin, and burns only to deſtroy that accurſed Thing ! The Malice of the Phariſees did not reſtrain the Benevolence of our compaſſionate Saviour, nor deprive the poor Patient of his Cure. Such let our Conduct be! Let us not be overcome of Evil: Let not the moſt unjuſt Cenſures, or the moſt malicious Oppoſition, break our Spirits ſo, as to prevent us from doing our Duty. If Luke vi. II. others are mad with perfecuting Rage, let us pity them; and let all their Fury againſt the Cauſe of God, be improved as a Mo- tive to excité our moſt zealous and couragious Endeavours for its Service. Mark iii. 5. Mat. xii. 13 S E C T. LI. CHRIST retiring to the Sea-Side, cures great Multi- tudes with ſuch Modeſty and Gentleneſs, as was agree- able to Iſaiah’s Prophetick Deſcription of his Conduet. Mark III. -7--12: Mat. XII.--15--21. ! MARK III.-7. MARK III.-7. ND a great Multi- Sect. 51. TT was before obſerved, that Jeſus retired -A tude. from Galilee from the Synagogue, where he had cur- follow- Mark III. 7. ed. the Man that had a withered Hand, and went Mark III. 7 Multitudes follow him to the Sea-Side, and are healed. 333 followed him, and from Ju- went with his Diſciples to the Sea-ſhore:Sect. 51. dea, [MAT. XII. --- 1.5,–] We now purſue the Story (a), and add, that he was there attended by a great Multitude of People, who followed him from Galilee, 8 And from Jeruſalem, and even from Judea ; And particularly 8 and from Idumea, and from from Jeruſalem, where that extraordinary beyond Jordan, and they Cure lately wrought at the Pool of Betheſda, about Tyre and Sidon, a and that excellent Defence with which it great Multitude, when they had heard what great Things was followed, had greatly increaſed his Po- he did, came unto him. pularity : Nay, there were ſome, that came yet farther from the South, and were from 1- dumæa, the Natives of which Country, being long ſince obliged to become Jews (6), had many of them ſeen Jeſus at the Feaſts; and others too attended him from the Eaſtern Regions, which lay beyond Jordan : And alſo a great Multitude from the Weſtern Parts even as far as from the Neighbourhood of Tyre and Sidon, having heard what great and glo- rious Things he did, came to him. 9. And he ſpake unto his And be ſpoke to his. Diſciples, that a little 9: Diſciples, that a ſmall Ship Veſſel ſhould be in Readineſs near him, becauſe of the-Multitude, left they of the Multitude, that was now flocking an ſhould throng him. round him ; that they might not throng in upon him, in a Manner. which would have been very inconvenient to him, and would have prevented great Numbers of them from 10 For he had healed ſeeing, and hearing what paſſed. For be 10) many, (and he healed them had healed many, and (indeed] all that applied all,.] inſomuch that they to him; ſo that they eagerly ruſhed in upon preſſed upon him for to touch. bim (C), even as many as were under any re- markable (a) We now purſue the Story.] The Connection of this section with the preceding, both in Matthew, and Mark, is expreſs : And I deſire the Reader would once for all obſerve, that when I give no Reaſon for placing the Sections in the Order in which they ſtand, it is becauſe I am not aware there is any Difficulty or Controverſy about them. And their following each other in the Evangeliſts, though without any expreſs Note of exact Connection, I always reckon a good Reaſon for continuing that Order, unleſs there be fome weighty Argument inducing us to change it. (6) Obliged to become Jews.] That Hyrcanus had.obliged them to this, about an hundred and fifty Years before the Birth of Chriſt, we are aſſured by the Account Joſeo phus.gives us, Antiq. lib. xiii. cap. 9. (al. 17.) S. 1. (0) Rufhed in upon him.] This the Phraſe itinASY QUTW, yet more ſtrongly ex- preſſes ; 334 He charges thoſe that were posſeſſed not to diſcover bim. Sect. 51. markable Scourge of God's afflicting Hand, touch him, as many as had that they might touch him, and ſo partake of Plagues. [MAT. XII.-15.] Mark III. 10. that healing Virtue which went out from II him. And they who were poſſeſſed with II And unclean Spirits, impure Spirits, as ſoon as ever they ſaw him, when they faw him, fell though they before were perfect Strangers to down before him, and cried, him, immediately fell down before him in a God. ſaying, Thou art the Son of Poſture of Submiſſion and Homage ;, and ſuch a Terror ſeized the Dæmons that pof- ſeſſed them, that they cried out with all the Appearances of Horror and Confuſion, ſay- ing, We know, that thou art the Meſſiah, the Son of the moſt High GOD (d). But our Lord preſerved the uſual Modeſty 12 And he ſtraitly charg- of his Temper, on theſe Occaſions, as well ed them that they ſhould not make him 'known. as others; and being deſirous to occaſion as (Mat. XII. 16.) little Diſturbance and Offence as poſſible, he charged them with Strictneſs and fome Ap- pearance of Severity (€), that they ſhould not make him known: For intending to viſit ſe- veral of thoſe Parts himſelf, he was unwil- ling to give an unneceſſary Alarm to his Ene- mies; and he always choſe to avoid every Degree of Oſtentation. Mat. XII.17. So that in him it might be evidently ſeen MAT. XII. 17. That it to be accompliſhed, which was ſpoken by Iſaiah might be fulfilled which was ſpoken the I 2 ز preſſes; whiɔh fignifies, that they were ready to drive each other upon him, ſo that thoſe nearer him could hardly ſtand, being preſſed forward by thoſe behind. (d) Thou art the Meſſiah, the Son of the moſt High GOD.] The Leiceſter Ma- nuſcript reads it, EU Ho cos, vios 78 Ex: Thou art GOD, the Son of GOD, which I mention, not that I think the Authority of that ſufficient to juſtify a Change in the received Reading, but only as one remarkable Inſtance, among many others which I could eaſily give, of the Negligence with which that Manuſcript was collated by Dr. Mill's Correſpondent; ſince this Reading, memorable as it is, is omitted by the Dogor. But I hope the World will e'er long be favoured with a far more exact Ac- count, not only of that Manuſcript, but of ſeveral others much more valuable than that, fome quite omitted by Dr. Mill, and others very imperfectly.collated. This we are encouraged to expect from the Reverend, accurate, and indefatigable Mr. Waffe of Ayno, whoſe obliging Readineſs to aſſiſt me in this work, I do myſelf 'the Honour of acknowledging with the utmoſt Gratitude. -- His Death, ſince the Publi- cation of the firſt Edition of this Volume, is a Calamity to the Learned World, long to be lamented. (e) He charged them with Strictneſs, and ſome Appearance of Severity.] This we may take to be included in the Force of that Expreſſion, worad Emilika autols. (f) By my Soul is tiles. 19 Streets. A Prophecy of Iſaiah, is fulfilled in CHRIST. 335 ſpoken by Efaias the Pro- the Prophet (f), (Iſa. xlii . 1--4.) ſaying, Secr. 51. phet, ſaying, « Behold the great Meſſiah, my Servant, 18 Behold, my Servant whom I have choſen, my « whom I have choſen for the great Work of Mat. XII, 18; Beloved in whom " redeeming and ſaving my People; he is well pleaſed : I will put my my Beloved, in whom my very Soul does Spirit upon him, and he ſhall « entirely acquiefce, as every way qualified to ſhew Judgment to the Gen- “ perform it; for I will put my Spirit upon «s him, and be Mall proclaim Judgment, that ( is, the great Law of Religion, Righteouf- " neſs, and Truth, even to the moſt diſtant: 19 He ſhall not ſtrive, cc of the Heathen Nations. He ſhall not nor cry, neither ſhall any « contend with martial Violence, nor cry out Man hear his voice in the « in a clamorous and turbulent Manner, nor Mall any one bear his voice in the Streets, as giving a loud and diſquieting. Alarm : 20 A bruiſed Reed thall «. But he ſhall manage his Adminiſtration 20- he not break, and ſmoking « with ſo much Gentleneſs and Sweetneſs, Flax ſhall he not quench, till he fend forth Judgment « with ſo much Caution and Tenderneſs, unto Victory. " that, (as it is Proverbially expreſſed,) be mall not break even a bruiſed. Reed or “ Cane, which ſnaps aſunder immediately, «. when preſſed with with any conſiderable Weight; nor ſhall. he extinguiſh even the ſmoking. Flax (g), or the Wick of a Lamp, «s which when it is firſt beginning to kindle, “ is put out by every little Motion: With es ſuch kind and condeſcending Regards to “ the Weakeſt of his People, and to the “ firſt Openings and Symptoms of a hopeful . “ Character, ſhall he proceed, till be ſend forth - (C - .. (f) By Iſaiah the Prophet.] I refer the Learned Reader to Grotius, and Heinſius, for the Difference between the Original, and the Quotation here, which chiefly lies in the Clauſe, of fending forth Judgment unto Victory. (8) He ſhall not break a bruiſed Reed, nor extinguiſh the ſmoking Flax.] The im-. menſe Pains Zegerus, and ſome other Commentators have taken, to Thew on what Ac-. counts either the Phariſees, or the Multitudes, or the Fews or Gentiles, might be compared to a bruiſed Reed, or ſmoking Flax, ſeem very wide of the Purpoſe. They ſeem to be only Proverbial Expreſſions, to ſignify a Perſon of a moſt gentle Character; (as I illuſtrate them above,) and ſomething reſemble the Proverb among the Spaniſh Jews to the fame Purpoſe; If ſuch a one were to walk on a Pavement of Eggs, he would not break them. (See Pol. Synopf. in loc.) To ſuppoſe, with Dr. Lightfoot, it fignifies, ke ſhall not make so much Noiſe, as breaking a bruiſed Reed does, or pouring Water on ſmoking Flax, finks the Idea too low- (5)Till 1 336 Reflections on the Meekneſs and Gentleneſs of Christ. Sect:51.". forth Judgment to Victory (b), or till he w w" make his righteous Cauſe gloriouſly tri- Mat:XII.21.6. umphant over all Oppoſition. And 21 And in his Name ſhall " this gentle and gracious Adminiſtration the Gentiles truſt. ſhall charm Mankind in ſo ſenſible and « irreſiſtible a Manner, that the Gentiles ſhall " confide in his illuſtrious Name (i); and « diſtant, yea barbarous Nations, ſhall ſeek “ their Refuge and Salvation in his Grace; though Ifrael. may ungratefully reject “ him, and therefore be juſtly abandoned by God." I M P R O V E M E N T. E Suh Mat, xii. 17 . URELY Face does not more exactly anſwer to Face in Water, than the Character of Chriſt drawn by the Prophet, to his Tem- per and Conduct, as deſcribed by the Evangeliſts. How ſhould Zion rejoice, and the Daughter of Jeruſalem shout, that ſuch a King com- eth unto her, meek, and having Salvation. (Zech. ix. 9.) Let us with Pleaſure trace his gentle Adminiſtration, and with a chearful Confi- dence commit our Souls to ſo kind, and ſo faithful a Hand: Far Ver. 20. from breaking, he will ſtrengthen the bruiſed Reed; far from quench- ing the ſmoking Flax, he will rather blow it up into a Flame. How well does it become the Diſciples of Chriſt, and eſpecially how well does it become his Miniſters, to imitate what was ſo ami- able in their Lord, and not to deſpiſe the Day of ſmall Things! Let us not ſtrive, nor cry; but laying aſide all unneceſſary Contentions, and angry Debates, let us receive one another, as Chriſi hath received us; (Rom. xv. 7.) and avoiding all vain Oftentation, let us ſilently and Ver, 19. (b) Till he ſend forth Judgment to Vietory.] Iſaiah fays, to Truth: And we may take the Words to ſignify, Till he make the Cauſe of Righteouſneſs and Truth compleatly victorious; or, till at length he take a righteous and ſpeedy Vengeance, on the Jews for rejecting him, to verify and fulfil the Truth of his Predictions. - I have expreſſed it in a Manner, which may fuit either ; but I think the former much preferable, ſince then the Words deſcribe the general Character of Chriſt's Adminiſtration in all Ages ; and eſpecially, as it beſt agrees with the Senſe of the Original : He ſhall bring forth Judgment unto Truth : He shall not fail, nor be diſcouraged, till he have ſet, or eſta- bliſhed, Judgment in the Earth: Which Phraſes explain each other, and the Senſe of each is abridged here. (i) And the Gentiles shall confide in his Name.] Iſaiah's faying, chap. xlii. 4. The Iſles mall wait for his Law, is illuſtrated and explained, by this correſpondent Phraſe, which Matthew uſes. Christ is all Night in Prayer on a Mountain. 337 and meekly attend, each of us, to the Diſcharge of his proper Of-Sect.51. fice. So may we hope, that the Cauſe of Religion will go on ſuc- ceſsfully around us, and that Righteouſneſs will in due Time be Mat. xii. 20: brought forth to complete Victory over all Oppoſition, and by its own genuine Influences be happily eſtabliſhed in the Earth. The Gentiles truſt in a Redeemer's Name, and the Britiſh Iſles are Ver. 21. numbered among thoſe, that wait for his Law. May our Souls with humble Submiſſion bow themſelves to receive it, and obſerve it with ſuch faithful Care and obedient Regards, that our Example, where- ever it is ſeen, may promote the Reception of it, among thoſe that as yet are Strangers to it! S E C T. LII. Our Lord having Spent the Night in Prayer on a Mountain, in the Morning chuſes the Twelve Apoſtles; and then comes down to the Multitude aſſembled in the Plain, and performs a great Number of Miracles a- mong them. Luke VI. 12-19. Mark III. 13,-19.- LUKE VI. 12. LUK E VI. 12. AND ND it came to paſs in thoſe Days, that he went AND it came to paſs , in thoſe Days (a) of Sect. 52. his Teaching near the Sea of Galilee, u out that Jeſus ſeeing the general Notice which Luke VI, 12, was taken of his Appearance, and the In- clination which Multitudes had to be farther informed concerning him, determined to chuſe a Number of Perſons, who thould affiſt and fucceed him in his Miniſterial Work. And as the Office, to which he in- tended to afſign them, was of ſo great Impor- tance, even to the remoteſt Ages; previous to the (a) In thoſe Days.) There can be no Doubt of the Place of this Section, ſince this Choice of the Twelve Apoſtles is mentioned, both by Mark, and Luke, juſt in this con- nection; and Matthew does not mention it at all, till he comes to ſpeak of the Million of the Twelve, which is plainly a different Thing, and happened Tome Time after. (Compare Luke ix. I, 2. with Mat. X. 1,–5. Sect. 74.) VOL. I. Uu (6) In 338 Luke VI. 12. He calls his Diſciples to him in the Morning, Sect. 52. the Choice of them, he went forth to a neigh- out into a Mountain to pray, bouring Mountain to pray: And his Heart and continued all Night in was ſo much enlarged on this momentous III. 13. ---] Prayer to GOD. [MARK Occaſion, that notwithſtanding all the La- bours of the preceding Day, he continued all Night at his Devotions, in an Oratory [de- voted to the Service] of GOD (6), where he had ſome Opportunity of being ſheltered by the Trees which were planted round it. 13 And when it was Day, early in the Morn- 13 And when it was Day, ing be called his Diſciples to him, [even] thoſe he called unto him his Diſci- whom he pleaſed; (compare John xv. 16.) they came unto him :) and ples, (whom he would; and and they chearfully came to him upon his of them he choſe [and or- Summons: And out of them he choſe [and] dained] Twelve, whom alſo conſtituted Twelve (c), whom he alſo named his he named Apoſtles ; [that Apoſtles or Envoys; a Name, which well they ſhould be with him, expreſſed the Office for which they were de- ſigned: Theſe he now fixed upon, that for fome Time they ſhould continually be with him, not only to attend upon his Publick Miniſtry, but to enjoy the Benefit of his Private and (b) In an Oratory [devoted to the Service] of GOD; EV TH TO PODEUXH 78 Oss.] This is ſo lingular an Expreſſion, that I cannot agree with our Tranſlation ; but rather con- clude with Drufius, Prideaux, Whitby, Hammond, and many other good Criticks, that we are to underſtand it of an Oratory, or Profeucha, or Prayer-Houſe, as Dr. Watts chuſes to render it, (in his late ingenious Diſcourſe on the Holineſs of Places, pag. 111.) and as the Word ſeems alſo to be uſed, Äets xvi. 13. (See Hammond, in loc.) De- fcriptions of theſe Places may be found in moſt Writers of Jewiſh Antiquities, and in none that I know of, better than in Calmet, (at the Word Profeuche,) and in Pri- deaux's Connection, vol. i. pag. 387,389. It is well known, they were open at the Top, and planted round with Trees; as well as often ſituate by the Side of Seas, or Rivers, as was probably the Caſe here. - I did not chufe, with Dr. Whitby, to render it, in GOD's Houſe of Prayer, that Phrafe having been fo peculiarly, appropriated to the Temple. See Mat. xxi. 13. (c) Conſtituted Twelve.) So I chufe to render comte, rather than ordained; Ordi- nation to the Miniſtry, carrying along with it an Idea, by no means ſuiting what paſſed now, which was ſo long before their entering on the Office. The Word is uſed elſe- where, for appointing to an Office; I Sam. xii. 6. Gr. and Heb. iii. 2. - It is probable, our Lord choſe Twelve Apoſtles, in Reference to the Twelve Tribes of Iſrael; (ſee Mat. xix. 28. Luke xxii. 30. Rev. xxi. 12, 14. and compare Exod. xxiv. 4. Deut. i. 23. and of. iv. 2, 3.) and therefore Care was taken, on the Death of Yudas, to chuſe another to make up the Number: (Aets i. 21, 22, 26.) Which ſeems to have been a Piece of Reſpect paid to the Fews, previous to the grand Offer of the Goſpel to them; whereas when they liad generally rejected it, Two more, Paul and Barnabas, were added, without any Regard to the particular Number of Twelve. (d) He 1 -- caſt out and chufes Twelve of them for his Apoſtles. 339 and that he might ſend them. Private Converſation ; that he might furniſh Sect. 52. forth to preach ;] [MARK them the better for the great Work, in which III. - 13, 14:] LukeVI. 13 they were to be employed; and that at length, after ſuitable Preparation, he might, with more Advantage, ſend them abroad to preach his Goſpel, and thereby make Way for his own Viſits to ſome more diſtant Parts, where he Mark III. 15. And to had not yet been. And to enable them Mark III.15. have Power to heal Sick- the more effectually to do it, he determined nefles, and to that they ſhould then have Power, to beal Devils, Diſtempers, and to caſt out Dæmons 'from thoſe unhappy People who were poſſeſſed by them; well knowing, ſuch Endowments would command a Regard, notwithſtanding the Meanneſs of their Appearance. 16 And Simon he fir- And the Twelve Perſons, who were ſo 16 named Peter ; [Luke VI. fignally honoured by him, and whoſe Names (excepting that of Judas Iſcariot,) will be ever venerable in the Chriſtian Church, as being next to Chriſt the great Foundations of it, (Eph. ii. 20. Rev. xxi. 14.) were theſe : Simon, whom (it has been obſerved before, John i. 42. pag. 136.) he firnamed Peter (d), that is, a Rock, on Account of his remarkable Steadineſs and Intrepidity of Temper, (ſee Iſa. 1. 7.) as well as the peculiar Uſe to be 17 And James the Son of made of him : And James (the Son] of 17 Zebedee, and John the Bro- Zebedee, the Fiſherman, and John the belov- named them Boanerges , ed Diſciple, who was the Brother of James ; which is, The Sons of Thun- and he frnamed them Boanerges, which figni- der;) [Luke VI.-14.–) fies, Sons of Thunder (e); thereby intimating, with what victorious and refiſtleſs Power they ſhould bear down all Oppoſition, and with divine Eloquence and mighty Miracles, 14.-] con- (d). He firnamed. Peter.] To firname here plainly ſignifies, to give an additional Name και επέθηκε τω Σιμωνι ονομα Περον. (e) Boanerges, which ſignifies, Sons of Thunder.) As it ſtands in this. Form, it is plainly a Corruption of Win995, Beni regeſh. Conſidering the remarkable Gentleneſs of John's Temper, and Manner of Writing, it is more reaſonable to interpret this Title, as in the Paraphraſe; than to refer it to any thing peculiarly awful or awaken- ing, in their Manner of Addreſs, beyond what was to be found in the other Apoſtles. U u 2 (f) Leb- 340 Having named his Apoſtles, he comes down to the Plain, Sect. 52. confound the Enemies of his Goſpel : And 18 And Andrew, and Andrew, and Philip, of whoſe firſt Acquaint- Philip; and Bartholomew, Mark III.18. and Matthew, and Thomas, ance with Chriſt we were before informed; and James the Son of Al. (John i. 40, 43.) and Bartholomew; and pheus, and Thaddeus, [or Matthew, or Levi, who had lately been cal- Judas the Brother of James , led from the infamous Employment of a ſcalled Zelotes ;] [LUKE and Simon the Canaanite, Publican ; (Mat. ix. 9. pag. 297.) and The-' VI. – 14, 15, 16.--] mas, who was alſo called Didymus, as having a Twin-Brother; and James (the Son] of Al- pheus, called James the Leſs; (Mark xv. 40.) and Lebbeus, whoſe Sirname was Thad- deus, and who was (alſo called] Judas, or Jude, [the Brother] of James (F); and Si- mon the Cananite, called alſo Zelotes (g), or the Zealot, as having before profeſſed a dif- And, wor- 19 tinguiſhing Zeal for the Law : 19- And Judas Iſcariot, [which alſo was the Trai- thy of being mentioned in the laſt Place, or tor] rather unworthy of being mentioned at all, otherwiſe than with the greateſt Abhorrence, was Judas Iſcariot, or a Man of Carioth, (Joſh. xv. 25.) that infamous abandoned Wretch, who alſo was the Traitor, that after- wards (f) Lebbeus, whoſe Sirname was Thaddeus, and who was alſo called Judas, or Jude, the Brother of James.] That this Perſon had all theſe Names, appears from comparing the Catalogues given us in the Places before us, and in Mat. x. 27–4. and Aets i. 13. Lebbeus being derived from a's, which ſignifies the Heart, and Thaddeus probably from 777, a Syrochaldaic Word, which, as ſome Criticks tell us, ſignifies the Breaſt, ſeem equivalent Names, and may ſignify the hearty Judas; perhaps, to diſtinguiſh him from that other Judas, whoſe faithleſs Breaſt, and foul. Heart, had brought a Kind of Infamy on the Name; fo that neither Matthew, nor Mark, uſe it. when ſpeaking of this Apoſtle, and John takes particular Care to prevent the Confuſion, which might ariſe from the Ambiguity of it. John xiv. 22. (8) Simon the Cananite, called allo Zelotes.] It is Matter of fome Doubt with me, whether he was called the Cananite, as being a Native of Cana in Galilee, as ſome have thought; or whether it be derived, as Dr. Hammond thinks, from the Hebrew Xp, Kanah, and fignifies the ſame with Zelotes. But tho' we have many Inſtances of extraordinary Zeal, in Phinehas, Elijah, the Maccabees, &c. and read' in antient Jewiſ Writers of the Judgment of Zeal, by which Stephen was murthered, Paul uf- faulted, &c. yet I cannot find any Sect of Men, diſtinguiſhed by that Name, till men- tioned by Joſephus, (Bell. Jud. lib. iv. cap. 3. (al. 5.) $. 9.) a little before the De- ſtruction of Jeruſalem. If Simon had the additional Name of Zelotes given him, on Account of his perſonal Zeal for the Law, (which is poffible,) he might probably be a Phariſee: But Mr. Fleming's Conjecture, that he was the Father of Judas Iſca- riot, who is called the Son of Simon, (fohn xii. 4.) ſeems very precarious, conſidering how common the Name of Simon was. See Fleming's Chriſtology, vol. ii. pag. 167: , . ; That where Multitudes attend his Preaching and his Cures. 341 tor,] which alſo betrayed wards was ſo ungrateful to his Lord, that he SECT. 52: him.(LUKE VI.-.-16.] even betrayed him (5) into the Hands of his bloody Enemies : He had profeſſed himſelf Mark III. 19. with ſecular and worldly Views a Diſciple of Chriſt, and tho' our Lord well knew him, yet as his Character was free from any vi- ſible Ground of Suſpicion, in order to accom- pliſh what was delivered in the Sacred Ora- cles, he was pleaſed to inveſt him with this holy Office, and to place him among his A- poſtles. (Compare John xiii. 18.) LUKE VI. 17. And he And after he had acquainted theſe Twelve Luke VI. 170- came down with them, and Perſons with his Deſign, and had given them ſtood in the Plain, and the ſuch private Inſtructions, as he judged con- Company of his Diſciples, and a great Multitude of venient, to render their Attendance upon People out of all Judea and him ſubſervient to the Execution of their im- Jeruſalem, and from the Sea-Coaſt of Tyre and Si- portant Office, he came down from the Moun- don, which came to hear tain with them, and food in the neighbouring him, and to be healed of Plain: And as the Morning was now pretty their Diſeaſes; far advanced, the Croud of his Diſciples (ga- thered round him;] and beſides thoſe that had followed him for ſome Time, and were now perſuaded of his Divine Miſſion, there was alſo ſtill waiting upon him (as we ob- ſerved above, Mark iii. 7, 8. pag. 333.) a: great Multitude of People from all Parts of Fudea, and particularly from Jeruſalem, and even from the shore of Tyre and Sidon, which lay on the Mediterranean Sea; who came to. hear him, and to be healed of their Diſeaſes : 18 And they that were And they alſo who were infeſted with unclean 18 vexed with unclean Spirits : and they were healed. and wicked Spirits (i), made their Applica- tion to him; and they were cured of the tere: rible (b) That even betrayed him.] It is plain, that xo has great Force here, if it be ren- dered even; or elſe it ſeems a mere Expletive. (1) Unclean Spirits.] It ſeems to me an exceffive Refinement, in the learned Editors of the Pruſian Teſtament, to diſtinguiſh, (as they do in their Note on Mat. X. 1.) un- clean Spirits, from other evil Spirits, which might poffefs Men; ſuppoſing the Word, only to ſignify ſuch Kind of Spirits, as drove Men to dwell among the Tombs, by which they became. ceremonially unclean. How little it can be ſupported from Luke'iv. 33. ſee the Note there,, pag. 221. It is evident, unclean, and evil Spirits, are generally ufed as nearly ſynonymous Terms, referring to the moral Impurity and Malignity of their Natures. Compare Mat. xii. 43. Luke xi. 24.. and Rev. xvi. 13, 14. 342 Refieations on the Choice of the Twelve Apoſtles. Sect. 52. rible Diſorders, which thoſe malignant Be- Wings occaſioned. And the whole Multitude 19 And the whole Mul- Luke VI. 19. of theſe unhappy. People endeavoured at leaſt titude fought to touch him; to touch him; for ſo extraordinary were the him, and healed them all. Miracles of this Day, that in ſome Inſtances, where our Lord did not ſo much as take any apparent Notice of the Caſe, yet there went a Divine, tho' fecret, Virtue out of him, and wrought ſo powerfully on thoſe that touch- ed him, that it healed them all, how deſperate ſoever their Diſtempers were. IMPROV E M E N T. - Luke vi. 13. WHEN we conſider how much the Church in all Ages has been indebted to the Labours of the Apoſtles, and how much we ourſelves owe to them, we ſhall ſee great Reaſon of Thankful- neſs to our wiſe and gracious Maſter, who was pleaſed to aſſign this Work to his Servants, and ſo eminently to qualify them for it. It is Mark iii. 14. obfervable, that before be ſent them forth, he choſe them to be with him, in a more conſtant Attendance on his Perſon and Miniſtry. May all who ſucceed them, as Preachers of the Goſpel , be ſuch, as have intimately known Chriſt themſelves, and have been accuſtomed to ſpiritual Converſe with him; that they may with the greater Abi- lity, Zeal, and Efficacy, recommend him to others ! Luke vi. 12. We may aſſure ourſelves, that theſe, his future Miniſters, had no inconſiderable Share in thoſe Petitions, in which with unabating Fervour, and Intenſeneſs of Devotion, our Redeemer ſpent this me- morable Night. And if we have any Regard for the Support of Religion in the riſing Age, let us likewiſe be earneſtly praying, both for them that are already in the Miniſtry, and for ſuch as are pre- paring for it. This ſurely ought to be the frequent Care, not only of thoſe who have the tremendous Charge of educating ſuch, as are e'er long to be intruſted with the Honour of the Goſpel, and the Care of Souls; but of thoſe who are now ſtruggling with the glo- rious Labours and Trials of that important Office; and even of all thoſe private Chriſtians, who cordially love the Intereſt of their Mal- ter, and wiſh the Salvation of their Fellow-Creatures. Let us unite our Cries to him, who has engaged to be always with his Church, even to the End of the World, and ſay, “ Light up, " O Lord, a brighter and a ſtronger Flame in the Lamps of thy " Sanctu- << 1 A Repetition of the Sermon on the Mount. 343 Sanctuary! Poliſh theſe Arrows of thy Quiver, that they may Sect. 526 pierce deep into the Conſciences of Men! Let thy Prieſt's be « clothed with Salvation, that thy Saints inay jhout aloud for Joy! “ And pour forth upon them ſo plenteous an Unction of thine Holy Spirit, that the Odours of thy Grace máy by their Means “ be diffuſed around, throughout all thy Tabernacles; like that of " the fragrant Oil, which was poured on the Head of Aaron, in " ſuch rich Abundance, that it not only ran down on his Beard, 6 but reached even to the Skirts of his Garments! Amen, and " Amen.' 1 SECT. LIII. Christ in the Audience of his new chofen Diſciples; and of the Multitude, repeats in the Plain many re- markable Paſages of his Sermon before delivered on the Mount. Luke VI. 20,----36. AND LUKE VI. 20. LUK E VI. 20. ND he lifted up his Eyes AN ND [Feſus] lifting up his Eyes on his Sect. 53. on his Diſciples, and fàid, Bleſſed be ye Poor; for Diſciples, who ſurrounded him, and Luke VI. 20. yours more eſpecially directing them to his Apo- ſtles whom he had lately choſen, ſaid unto them (a), Happy are you, who are inriched with (a) Said unto them.] Hardly any Thing, that I have obſerved in the common Harmonies, ſuprizes me more, than that ſo many of them make this Diſcourſe, to be the very Sermon on the Mount, recorded at large by Matthew in his fifth, fixth, and ſeventh Chapters. That was delivered by Chrift, ſitting on a Mountain; (Mat. V. 1.) this, (as it ſeems from ver. 17.) ſtanding in a Plain; and, which weighs yet much more with me, there is ſuch a Difference in the Expreſſion, when the parallel Paſſages come to be compared, that it ſeems evident, the Evangeliſts have not related it exact- ly, if they meant to give us the ſame. On the other Hand, there appears not the leaſt Difficulty in ſuppoſing, that Chriſt might here repeat a Part, of what he had delivered ſome Months before, to another Auditory, and probably at ſome greater Diſtance, than juſt in the ſame Neighbourhood: (See Note (6) on Luke v. 12. pag. 287. and Note (b) on Mat. v. I. pag. 232.) For it is plain from other Inſtances, that this is no- thing more, than what he often had Occaſion to do. (Compare Mat. ix. 329-34; with Mat. xii. 22—24. -- and xvi. 21. with xvii. 22, 23. and xx. 177-19.) And indeed, ſince it is certain from Mat, vii. 28, 29. that what that Evangeliſt has re- corded as the Sermon on the Mount, was all delivered at once, they who ſuppoſe this the . weep now; for ye ſhali 34.4 The Poor, Hungry, Mournful, and Perſecuted, Happy. Sect. 53. with Divine Knowledge and Grace, though yours is the Kingdom of GOD. your Circumſtances in this World are poor Luke VI. 20. and mean; for the Kingdom of GOD in all its tranſcendent and eternal Glories is yours, -and you are haſtening on to the full Poffer 21 fion of it. Happy are you, who are now 21 Bleſſed are ye that Hungry and deſtitute of all the comfortable hunger now; for ye ſhall be filled. Bleſſed are ye that Accommodations of Life, if you feel that no- bler Appetite, by which the religious Soul laugh. longs after Improvements in Holineſs (6); for you ſhall e'er long be filled with the moſt ſubſtantial and valuable Bleſſings. Happy are you, who now mourn under a Senſe of Sin, or under that wholeſome Diſcipline of Affliction, by which God reduces his wan- dering Children, and trains them up to ſu- perior Virtue; for all your Sorrow ſhall paſs away like a Dream, and you ſhall e'er long laugh and rejoice, in a complete Deliverance 22 from it. (See Mat. v. 4.) Happy are you, 22 Bleſſed are ye, when when Men Mall hate you, and perſecute you; Men ſhall hate you, and when they ſhall ſeparate you when they ſhall ſeparate you (from their Af- from their Company, and ſhall ſemblies] (c), as unworthy of Communion reproach you, and caſt out with them; and Mall reproach you in their your Name as evil, for the Son of Man's Sake: private Converſation, and caſt out as infamouſly evil in their publick Acts of Civil or Eccleſiaſtical Judgment, on Account of your profeſſed Adherence to the Son of Man: (See John ix. 22, 34.) For that glo- rious and facred Perſon is able abundantly to repay your Names the very fame, muſt grant, that great Part of it was repeated at different Times, and on different Occaſions. (See Note (e) on Mat. vii. 28. pag. 285.) Dr. Whitby, and Mr. Blair, agree with me in this Account of the Matter, chiefly on the Reaſons I have here aſſigned. (6) Who are now hungry, if you feel that nobler Appetite, &c.] Compare Note (8), on Mat. v. 6. pag. 234. And let it be obſerved in general, that the Senſe of the more dubious Expreſſions in this Diſcourſe, may be much illuſtrated, by com- paring parallel Paſages in the Sermon on the Mount ; to which I have accordingly re- ferred, not judging it neceſſary to repeat in the Notes here, what I had ſaid there. (c) Separate you from their Aſſemblies.] Grotius's excellent Note on this Clauſe, well deſerves a moſt attentive Reading, containing a moſt learned Diſſertation on the va- rious kinds of Excommunication among the Jews. (d) Gene- And Sect.53. . Woe to the Rich, the Full , the Gay, and the Applauded. 345 23 Rejoice ye in that Day, repay all you can ſuffer for him: and leap for Joy;, for be- therefore, far from being diſmayed and o- hold, your Reward is great Luke VI.23. in Heaven: for in the like verwhelmed with Trouble and Diſtreſs at Manner did their Fathers ſuch Abuſes and Affaults, be glad in that unto the Prophets. Day, and with holy Alacrity even leap for Joy; for bekold, your Reward in Heaven is great, in Proportion to your Sufferings on Earth: For thus their Fathers did to the Pro- phets of old, who now are in Seats of diſtin- guiſhed Glory. (See Mat. v. 11, 12.) 24 But Wo unto you that But there is, generally ſpeaking (d), Cauſe 24 are Rich; for ye have re- to denounce a Woe to you who are Rich; ceived your Conſolation. for ſo inſnaring are the circumſtances in which you are placed, that it is much to be feared, you have already received all your Con- ſolation, (compare Luke xvi. 25.) and will be ſo taken up with the tranſient Pleaſures of Time, as to forget and forfeit everlaſting 25 Wo unto you that Bleſſedneſs There is generally Reaſon 25 are Full; for ye ſhall hun- ger. Wo unto you that to ſay, Woe unto you, who are now filled to laugh now; for ye ſhall the full, and pampered with all the moſt mourn and weep. luxurious Dainties; for you shall e'er long fuffer Hunger, and fall into a State of India gence and Miſery, aggravated by all the Plenty which you have enjoyed and abuſed. Woe unto you, who ſpend your Lives in Mirth and Gaiety, and are ſo vain as now to laugh off every ſolemn and awful Thought; for you have Reaſon to expect a Portion in thoſe doleful Regions, where without Inter- miffion and without End you mall mourn 26 Wo unto you, when and lament. And again, I may generally 26 all Men ſhall ſpeak well of ſay, in fo corrupt an Age as this, Woe unto you; for ſo did their Fathers to the falſe Prophets. you, when all Men ſpeak well of you ; for ſuch univerſal Applauſe is ſeldom to be gained without finful Compliances, and thus did their Fathers to the falſe Prophets of old, who ſoothed (d) Generally ſpeaking.] Compare Mat. xix. 23, 24. It is moſt evident, that ſuch Expreſſions as theſe in Scripture, are to be taken with ſome Limitations; otherwiſe they would be contrary to Fact, in ſome Inſtances, VOLL X X (e) When 1 346 . We are to love our Enemies, and to do Good to all: SECT. 53. foothed them in their Idolatries and other Crimes, with ſmooth Addreſſes, and vain Louke VI. 26. Aſſurances of Security and Happineſs. 27 You, my Diſciples, if you would approve 27 But I ſay unto you your Fidelity to God and to me, muſt act which hear, Love your Ene- in a very different Manner, by which you which hate you ; mies; do Good to them will certainly expoſe yourſelves to Hatred and Perſecution : But I ſay unto you, and to all that bear me this Day, Far from enter- taining Sentiments of Malice and Purpoſes of Revenge, Love even your Enemies; and 28 do Good to them that hate you ; Bleſs 28 Bleſs them that curfe them, that in the Malignity of their Hearts you; and pray for them revile and curſe you ; and cordially and fer- which deſpitefully uſe you. vently pray for them, that moſt ſpitefully har- raſs and abuſe you. (See Mat. V. 44.) 29 And as ever you would attain to ſuch 29 And unto him that exalted Degrees of Fortitude and Goodneſs, ſmiteth thee on the one accuſtom yourſelves patiently to bear the Cheek, offer alſo the other ; common Injuries of Life, which a falſe Senſe thy Cloak, forbid not to take of Honour and Intereſt renders ſo much thy Coat alſo. more intolerable, than they really are. If, for Inſtance, a Man ſmite thee on the [one] Cheek, rather than return the Blow, offer alſo the other to him; and if be take away thy Mantle, do not by Violence attempt to hin- der him (from taking) alſo thy Veſt. (See the Notes on Mat. v. 39. pag. 252.) 30 I would alſo charge it upon you, to la- 30 Give to every Man bour after a diffuſive Liberality, as well as that aſketh of thee; and of exemplary Meekneſs: Be ready then to give. Goods, aſk them not again. to every one that aſketh thee for an Alms, where thou haſt Reaſon to believe it is Cha- was rity to do it; and from him that taketh away thy Poffeſions in an injurious Manner, do not immediately demand them back in the Forms of Law; but rather endeavour, by gentler Methods, to reduce the Offender to Reaſon. 31 And do not by any Means imagine, that 31 And as ye would that Men the Injuries you receive from others will cancel the Bonds of common Humanity to ز : them; ye And thus we ſhall appear to be Children of GOD. 347 Men fhould do to you, do them; but as you would reaſonably deſire Sect. 53. alſo to them likewife. that Men should do to you, do you alſo in like Manner to them, and by putting your_Luke VI. 31. ſelves, as it were, in their places, endeavour to form your Minds to an impartial Judg- ment. (See on Mat. vii. 12. pag. 278.) 32 For if ye love them And indeed if you only love them that 32 which love you, whát Thank love you, what great Thanks are due to you have ye? 'for Sinners alſo love thoſe that love them. upon that Aceount? For there are ſome Sen- timents of Gratitude common even to the worſt of Men, which incline the moſt ſcan- dalous Sinners, to love thoſe that love them, and to profeſs an affectionate Regard for thoſe, by whom they have been treated with 33 And if ye do Good to Reſpect and Kindneſs. And if you do 33 them which do Good to good Offices only to them that are your Bene- .. for Sinners alſo do even the fastors, what mighty Thanks are due to you fame. for that? For even the moſt infamous Sin- ners, either from Inſtinct, or from mere Self-Love, may often be obſerved to do the fame. (Compare Mat. v. 46, 47. pag; 255.) 34 And if ye lend to them And if you lend only to them, from whom you 34 what Thank have yet for hope to receive, and that, perhaps, with con- Sinners alſo lend to Sinners, fiderable Advantage to yourſelves, what Fa- to receive as much again. vour do you thew in that, or what extraor- dinary Thanks are due to you on that Account? For even the greateſt Sinners lend to other Sinners like themſelves, that when there is Occaſion, they may receive the like Afliſtance in Return from them. 35 But love yè your Ene- But I exhort you to love your Enemies, 35 mies, and do Good, and lend, hoping for nothing a- and to do Good, and lend in Caſes of great gain: and your Reward mall Neceſſity, even when you can hope for nothing be great, and ye ſhall be again (e): And fo your Reward in Heaven the Children of the Higheſt: will be great, and yoti will Sons of the moſt High GOD; for in the Courſe of for appear to be the (e) When you can hope for nothing again.] I cannot think, (as De Dieu, and ſome others have done, agreeably to the Syriac and Arabic Verſions,) that undev afÀTI_061es fhould be rendered, cauſing none to deſpair; ſince neither the Phraſe itſelf, nor the Oppoſition in which it ſtands to ver. 34. will admit ſuch an Interpretation. See Dr. Whitby's Note here, X X 2 348 Reflections on the Maxims CHRIST has repeated. Sect. 53.of his daily Providence be is kind to the Un- for he is kind unto the Un- grateful and Evil, cauſing the undeſerved thankful, and to the Evil. Luke VI. 35. Benefits of the Sun and Rain to deſcend up- on them, and filling their inſenſible Hearts with Food and Gladneſs. (Compare Mat. v. 36 44, 45. and Acts xiv. 17.) there- therefore mere fore merciful, as he alſo whom you ciful, as your father alſo is Heavenly Father is merciful; and unto whom indeed you cannot ſtand related as his Children, if you have no Concern to imi- tate, and to obey him. (Compare Mat. v. 48. pag. 255.) Be ye 36 Be ye re call your merciful. IMPROV E M E N T. HI Luke vi. 20. W neceſſary is it, that our forgetful Hearts ſhould have Line upon Line, and Precept upon Precept? If Chriſt did not think it improper to repeat this Diſcourſe, ſurely it will not be need- leſs for us to renew our Attention to it. Oh that every Word of it were engraven on our Hearts, as with the Point of a Diamond, that we might learn, in ſpite of all the fooliſh Wiſdom of this World, to form ourſelves on theſe Maxims, as the ſureſt Guide to preſent, and to eternal Felicity! V.21,-26. Our Lord again pronounces the Poor and the Hungry, the Mourn- ful and the Perſecuted, bappy; and repreſents thoſe as miſerable, who are Rich and Full, Joyous and Applauded : Not that this is univer- ſally the Caſe; but becauſe proſperous Circumſtances are ſo fre- quentiy a ſweet Poiſon, and Affliction a healing, though bitter Me- dicine. Let the Thought reconcile us to Adverhty; and awaken our Caution, when the World (miles upon us; when a plentiful Table is ſpread before us, and our Cup.runneth over ; when our Spi- rits are gay and ſprightly; or, when we hear, what to corrupted Nature is too harmonious Muſick, that of our own. Praiſe. from Men. Oh that we may ſecure, what is of infinitely greater Importance, the Praiſe of our Heavenly Maſter, by a conſtant obediential Regard to theſe his Precepts ! 7.27,-34. May we be happy Proficients, in the Art of bearing, and for- giving Injuries ! May we be ready to every good Word and Work ! maintaining an Eye quick to obſerve, a Heart tender to feel, a Hand open to relieve, the Calamities and Neceſſities, of Friends; of Stran- gers, and of Enemies : Giving to ſome; and where, perhaps, there may Cautions againſt Severity and Uncharitableneſs. 349 may be little Proſpect of a Return, lending to others; which, if itSect. 53. engage them to greater Induſtry, is as real a Benefit, as if the Loan were a Gift. On the whole, let us not preſume to call God our Father, if we Ver..35, 36. do not labour to reſemble him; nor dare' to challenge the peculiar . Honours and Privileges of Chriſt's Diſciples, if we do not diſtinguiſh ourſelves from others, by the Charity of our Tempers, and the Uſe- fulneſs of our Lives, as well as by the Articles of our Faith, and the Forms of our Worſhip. S E C T. LIV. Our Lord goes on to repeat many remarkable Paſſages of his Sermon on the Mount, with ſome proper Addi- tions relating to the fame Subječts. Luke VI. Luke VI. 37; to the End. JUVE Luke VI. 370 LUKE VI. 37 LUKE VI. 37. JUDGE not ye thall YUDGE not others with Rigour and Se-Sect. 54. not be judged: condemn verity, and you may hope, that you ſhall not, and ye ſhall not be con- demned : forgive, and. ye not yourſelves be judged with that Severity, ſhall be forgiven. which you muſt otherwiſe expect from God, and which the moſt innocent and virtuous Characters would not be able to bear: Con- demn, not others with a raſh Cenforiouſneſs, and you. Sall not be condemned: Forgive others their Offences, and if you do it from a truly religious Principle (a), you ſhall alſo be forgiven by God. thoſe. Offences againſt him, which are infinitely greater than any you can poſſibly receive from your Fellow- Creatures. (See Mat. vii. 1. pag. 274.) Give (a) If you do it from a truly religious Principle.] This muſt be ſuppoſed, to make it conſiſtent with thoſe Paſſages, in which Love to GOD, and Faith in Chriſt, as well as other Branches of the Chriſtian Temper, are inſiſted upon as ſo abſolutely neceſſary, tkát without them the greateſt Lenity and Indulgence to our Fellow-Creatures, cannot give us a Claim to the Promiſes of Pardon and Salvation, (5) Inte . 1 SECT. 54. your Af- Luke VI. 38. a rich Abundance ; for it will gain you ſo jure, preſſed down, and ſha- 350 The Danger of following blind and ignorant Teachers. Give liberally to thoſe that need 38 Give, and it ſhall be ſiſtance, and it ſhall be given back to you in given unto you; good Mea- ken , and running much Love and Reſpect, that God will ſo over, ihall Men give into influence Mens Hearts in your Favour, that your Boſom: For with the Men ſkall , as it were, pour into your Lap (6), withal, it ſhall be meaſured ſame Meaſure that ye mete good Meaſure, Bleflings preſſed down, and to you again. fbaken together, and even running over : For it may be taken as a general Rule, that by the ſame Meaſure that you meaſure with to others, it will in Return be meaſured back to you. (See Mat. vii. 2. pag. 275.) 39 He ſpake alſo at the ſame Time a Parable 39 And he ſpake a Para- to them, (which he afterwards repeated, Mat. ble unto them, Can the xv. 14.) to caution them againſt ſubmitting they not both fall into the with an implicit Faith to the Conduct of Ditch? ignorant or vicious Men, who might ſet up for religious Teachers; and ſaid, Can the Blind undertake to guide the Blind? Will they not both in ſuch a Cafe be likely to fall into a Pit, or Ditch, which may happen to lie in their Way? And in like Manner, you have nothing to expect, from following ſuch 40 Men, but to periſh with them. There is 40 The Diſciple is not little Reaſon to hope, that under their In- above his Maſter; but every one that is perfect, ſhall be ſtruction, you ſhould be wiſer and better than as his Maſter they: For it is, you know, a common Pro- verb, that the Scholar is not above his Teacher; but all that can reaſonably be expected is, thať every one who is a finiſhed [Scholar] ſhould come up to him that teaches him, and it is this that he will principally aim at, to be as his Maſter: It is of great Importance therefore, that you ſhould well confider whom you take to be your Teachers; for it is neceſſary, that your Righteouſneſs exceed that of the Scribes and Pharifees, if you ex- pect (b) Into your Lap.] Here is an evident Reference to the Mantles, which the Jews wore, into which a conſiderable Quantity of Corn might be received. Compare Ruth üi. 15. 2 Kings iv. 39. Neh. v. 13. and Prov. xyi. 33. (c) Men, i S Reformers pould begin with reforming themſelves. 351 pect a Share in the Kingdom of Heaven. Sect. 54. (See Mat. V. 20, and x. 24, 25.) 41 And why beholdeſt Yet on the other Hand, I would not have Luke VI. 41. thou the Mote that is in thy you to be forward in blaming them, or any not the Beam that is in thine other, while you neglect a due Regulation of own Eye ? your own Temper and Conduct; for why doſt thou look at the little Mote which is in thy Brother's Eye, . and obſerveft not the much greater Diſorder, which is like a Beam in 42 Either how canſt thou thine own Eye? Or how canſt thou with 42 fay to thy Brother, Brother, let me pull out the Mote that any Decency, or to any Purpoſe, ſay to thy is in thine Eye, when thou Brother, Brother, hold ſtill, [and] I will take thyſelf be holdeſt not the out the Mote which is in thine Eye; while thou Beam that is in thine own art at the ſame Time fo blind and partial, Eye? Thou Hypocrite, caſt out firſt the Beam out of that thou ſeeft not the Beam which is in thing thine own Eye, and then own Eye? Thou Hypocrite, who falſely pre- ſhalt thou ſee clearly, to pull tendeſt that Zeal for the Honour of Re- out the Mote that is in thy ligion, which while thou art thus careleſs of Brother's Eye. thyſelf thou canſt not really have, firſt caſt out the Beam from thine own Eye, and then thou wilt diſcern, [how] to take out the Mote that is in thy Brother's Eye; which is an Office, that requires greater Wiſdom and Conduct, than in thy preſent Circumſtances thou canſt be ſuppoſed to have. (See the Notes on Mat.. vii. 3, 4. pág. 275.) 43 For a good Tree bring- Till thou thalt thus reform thyſelf, there 43 eth not forth corrupt Fruit; is not much to be expected from thine En- neither doth a corrupt Tree bring forth good Fruit. deavours to reform others : For as there is no good Tree, which produces bad Fruit; ſo nei- ther is there any bad Tree, which produces 44 For every Tree is good Fruit. For all the World is agreed, 44 known by his own Fruit: that every Tree is to be known by its proper gather Figs, nor of a Bram- Fruit : Men, for Inſtance (c), do not gather ble-bulh gather they Grapes. Figs of Thorns, nor do they gather a Cluſter of Grapes from a Bramble. (Compare. Mat. vii. 16. pag. 280.) And for of Thorns. Men do not (c) Men, for Inſtance.] This is one of thoſe many Places, where the Word yaq (for) has not its uſual Signification, of introducing the Reaſon of fomething before: afferted, but merely intimates an Illuſtration of it.. SECT. 54. 352 Our Priofeſion is vain, if we do not what he ſays. And indeed, where Men converſe with 45 A good Man Out of any Degree of Intimacy, they may be the good Treaſure of his Luke VI. 45-known, and judged of by their Words, as Heart, bringeth forth that which is good : and an evil well as by their Actions: A good Man, main- Man out of the evil Trea- taining an habitual Senſe of the Divine Pre- fure of his Heart, bringeth forth that which is evil: fence, and feeling in his own Soul a Spring for of the Abundance of the of habitual and diffufive Benevolence to his Heart his Mouth ſpeaketh. Fellow-Creatures, naturally produces that which is good, out of the good Treaſure of Grace and Love, which is laid up in his Heart : And on the other Hand, a bad Man out of the bad Treaſure of evil Principles and corrupt Affections, which is laid up in bis Heart, produces that which is bad, which often breaks out before he is aware, and diſ- covers his Character, even contrary to his Intention: For his Mouth naturally ſpeaks from the Overflowing of the Heart, and no Man has ſo much Artifice as to command it entirely, ſo that it ſhall never diſcover itſelf in ſome unguarded Moment. (Compare Mat. xii. 34, 35. Sect. 62.) Yet remember, it is not merely by Men's 46 And why call ye me, Words, that their Character will finally be Lord, Lord, and do not the judged, and their Eſtate fixed; eſpecially, Things whịch I ſay? that it will not be determined by a few pi- ous and devotional Forms of Speech, which in themſelves are of very little Worth: For why do you call me, Lord, 'Lord, or what imaginable Purpoſe does that Profeſſion ſerve, if in your Practice you are regardleſs of my Will, and do not the Things which I ſay, and command, to all that call themſelves my Diſciples ? (Compare Mat. vii. 21.) 47 This is a Vanity, of which I have for- 47 Whoſoever cometh to merly warned you; and to repeat the Warn- me, and heareth my Sayings, and doth them, I will ſhew ing, I will ſhow you, on the one Hand, to to whom he is like: whom that Man is like, who comes to me, and hears my Words, and practiſes agreeably to them; and on the other Hand, to whom it is that he may be reſembled, who hears my Words, 46 you upon a Rock. Refle&tions on the Admonitions Christ has given us. 353 48 He is like a Man, Words, and doth them not. As to the Sect. 54. which built an Houſe, and former, he is like a Prudent Man, that built Luke V1.48. Foundation on a Rock; and an Houſe on the River Side ; and confider- when the Flood aroſe, the ing the Importance of the Undertaking, and Stream beat vehemently up- the Difficulty of the Situation, dug deep on that Houſe, and could not thro' the Sand, and Marle, and Gravel, till ſhake it; for it was founded he came to the ſolid Stone, and placed the Foundation of his Houſe upon a Rock; and afterwards he was abundantly repaid for all his Labour and Expence; for when the In- , undation came, the Current of the River with an impetuous Torrent violently broke upon that Houſe, and yet was not able to ſhake it; becauſe it was founded upon a Rock: Thus ſecurely will the practical Hearer ſtand the Shock of Temptations, and the Trial of 49 But he that heareth, Death, and of the Judgment-Day. and doth not, is like a Man, that without a Foundation on the other Hand, be that hears my Words, built an Houſe upon the and does not practiſe them, is like a Fooliſh Earth, againſt which the Man, that built an Houſe on the bare Surface Stream did beat vehemently, of the Ground, without any Care to ſecure and immediately it fell; and the Ruin of that Houſe was a Foundation; againſt which the impetuous great. Stream did violently break with the fame Fu- ry, and being unable to withſtand the Shock, it preſently fell down; and the Ruin of that Houſe was irreparably great, and its Inhabi- tants were all cruſhed under it. (Compare Mat. vii. 24,--27. Sect. 43.) But 49 1 M P R O V E M E N T. L ET a frequent Reflection on our own Faults, teach us Gandor ; Luke vi. 37. and let a Senſe of our continued Dependance on the Divine Liberality, make us liberal towards thoſe that need our Aſſiſtance; leſt we loſe the Comforts ſo juſtly forfeited, and abuſed Mercies be another Day repaid with Meaſures of Wrath, preſſed down, ſhaken Ver. 38. together, and running over. We are another Day to give an Account of ourſelves before God; let us then judge for ourſelves in Matters of Religion, and be very careful, that we do not ſtupidly follow blind Guides, till we fall with Ver. 39. them into Deſtruction, « Lead us, O Lord, in the Way everlaſting ! Vol. I. " Form Y Y Luke vi. 40.66 Ver. 45 60 354 CHRisT goes from the Plain to Capernaum, where SECT. 54.“ Form us to a more perfect Reſemblance of our great Maſter ! « Make us ſevere to ourſelves, and, ſo far as it is real Charity, in- dulgent to others ! Sanctify our Hearts by thy Grace, that they V.41,—44.c may be as Trees bringing forth good Fruit, or as Fountains pour- « ing out wholeſome Streams! There may a good Treaſure be laid up, from whence good Things may be abundantly produced ! « There may thoſe holy and benevolent Affections continually ſpring up, which may flow forth with unaffected Freedom, to refreſh “ the Souls, and animate the Graces, of all that are around us !” V.46-49. May theſe beautiful, ſtriking, repeated Admonitions, which our Se- viour gives us, of the Vanity of every Profeſion, which does not in- fluence the Practice, be attended to with Reverence and Fear! We are building for Eternity ; may we never grudge the Time and La- bour, of a moſt ſerious Enquiry into the great Fundamental Principles of Religion ! May we diſcover the fure Foundation, and raiſe upon it a noble Superſtructure, which ſhall ſtand fair and glorious, when Hy- pocrites are ſwept away into everlaſting Ruin, in that awful Day, in which Heaven and Earth shall flee away from the Face of bim that fits upon the Throne ! (Rev. XX. II.) * SECT. LV. CHRIST, after preaching in the Plain, goes to Caper- naum, and miraculouſly cures, even at a Diſtance, the Centurion's Servant, that was fick of a Palſy. Luke VII. 1,---10. Mat. VIII. 59---13. SECT. 55. IN LUKE VII. I. LUKE VII. 1. N the Two former Sections we have heard Now, when he had end- the excellent Diſcourſe that Jeſus made; Audience of the People, he Luke VII. I. and now when he had finiſhed all theſe bis entred into Capernaum. Sayings, which, tho' immediately addreſſed to his Diſciples, he had delivered in the Hear- ing of the People, who ſtood round him in the Plain, having diſmiſſed the Aſſembly, he quickly after entered into Capernaum again.. And at that Time the Servant of a cer- 2 And a certain Centu- tain Roman Officer in that City, (called a rion’s Servant, who was dear Centita 2 unto - 355 1 dy to die. And bearing of 3 a Centurion applies to him to heal his Servant of a Palſy. unto him, was ſick, and rea- Centurion, from his having the Command of Sect. 55: a Company of Soldiers conſiſting of a Hun a u Luke VII. 2. dred Men,) who was dear to his Maſter, and greatly eſteemed by him, was exceeding ill, and 3 And when he heard of in great Danger of Death. Jeſus, [when Jeſus was en- Jeſus, when he entered into Capernaum, where [came unto him; having the Nobleman's Son was miraculouſly cured firſt] ſent unto him the El- by him at a Diſtance; (John iv. 46. Sect. 31.) ders of the Jews, beſeeching ſuch was the Faith of the Centurion in his him that he would come, and heal his Servant: [Mat. Power to help him, that he came to him (a) VIII. 5.) with a very humble and reſpectful Applica- tion; which indeed he did not directly pre- ſume to make in his own Perſon, [but firſt] ſent unto him the Elders of the Jews, or ſome of the moſt conſiderable of them that dwelt in this City, in whom his Generoſity had procured a conſiderable Intereſt; humbly in- treating him by them, that he would conde- ſcend to come, and ſet him free from the Dif- treſs that he was in, not doubting his Ability MAT. VIII. 6. And ſay- to heal bis Servant : And ſaying, Lord, Mat.VIII.GR ing, Lord, my Servant lieth at Home ſick of the Pally, my faithful and beloved Servant lies at Home at Home fick of the Pally, in (my] Houſe in a very deplorable Condi- tion, being ſeized with the Palfy; which, though it has quite diſabled him from Mo- tion, yet has left him ſenſible of Pain, with which he is ſo dreadfully tormented, that he can take no Reſt, LUKE VII. - 4. And when And fuch was the Regard the Elders of Luke VII, 4, they came to Jeſus, they be- the Jews had for him, that being come to Je- That he was worthy fór ſus , they intreated bim with great Importu- whom he ſhould do this; nity, ſaying, He, in whoſe Name we now addreſs thee, is one who is worthy of this 5 For he loveth our Na- Favour (b): For though he be a Gen- 5. tion, tile, (a) He came to him.) It is very plain from Luke's larger and more circumſtantial Repreſentation of the Caſe, that the Centurion did not come at firſt in his own Per- ſon; (ſee Luke vii. 6, 7.) but he might properly be ſaid to do that, which he directed the Elders to do in his Name: And nothing is more frequent even to this Day, in our Courts of Law, than to ſay that a Perſon comes into the Court, and aſks a Thing, which he aſks perhaps only at third Hand, by the Council, whom his Solicitor has em- ployed in his Cauſe. (b) Worthy of this Favour.] By far the greater Number of Copies read it, as it Y y 2 Itands 356 Mat.VII. 7. when he was now not far The great Humility and Faith of the Centurion. SECT.55.tile, and a Stranger among us, yet he is a tion, and he hath built us a Worſhipper of the true God, and greatly Synagogue. Luke VII. 5. loves our Nation; ſo that he takes many Op- portunities of doing Good in the Neigh- bourhood, (compare Acts x. 2.) and has carried his Generoſity ſo far, that he hath built us a Synagogue for publick Worſhip, at his own Expence. And Feſus, willing to pay ſome diſtin- Mat. VIII. 7. And Je- ſus faith unto him, I will guiſhing Reſpect to a Perſon of ſo worthy a come and heal him. Character, faith unto him, or ſent him Word by thoſe who had petitioned for him, I will immediately come down to the Centurion's Houſe, to ſee the Servant he is ſo concerned about, and heal him. Luke VII.6. And accordingly, Jeſus went with them. Luke VII. 6. Then Je- And now, as he was going thither, when he fus went with them. And was not a great way from the Houſe, the from the Houſe, the Centu- Centurion ſent ſome other Friends to him; rion ſent Friends to him, and at laſt, 'came himſelf in Perfon; and [and anſwered,] ſaying unto him, Lord, trouble not thy- anſwered the kind Meſſage which Jeſus had felf, for I am not worthy ſent him, ſaying unto him, Lord, trouble not that thou ſhouldeſt enter un- thyſelf to come any farther; for I am not der my Roof: [Mat. VIIM 8.- worthy, that thou who art ſo holy and honou- rable a Perſon, Mouldſt enter under my Roof: 7 Wherefore indeed neither did I think myſčlf, 7 Wherefore, who am an Alien from this holy Nation; thought I myſelf worthy to worthy to come immediately to thee; but firſt a Word, (ſpeak the Word choſe to make uſe of the Elders of the only,) and my Servant ſhall Place, and of theſe my other Friends : And be healed. (M A T. VIII. all that I would now preſume to aſk, is, that thou wouldſt but pleaſe only to ſpeak the Word, and I know that my Servant ſhall 8 For I alſo am a Man ſet 8 immediately be healed. For even I, [who] am only, a Centurion, a Man ranged under under Authority, having un- the Authority of my Commanding Officer(C), yet neither 8.] 1 der ftands in our Verſion; Worthy for whom He should do this: Yet the Connection ſeems to intimate, that the original Reading was wage[eds, Thou shouldz do this. I have choſe to render it in ſuch a Manner, as will fuit either. () Ranged under the Authority of my Commanding Officer.] It is well known, that Such ſhall be received, and the Jews be caſt out. 357 der me Soldiers ; and I ſay yet as I have Soldiers under mſelf, order and Sect. 55. unto one, Go, and he goeth; govern them by the Intimations of my Will, , Luke VII. 8. he cometh ; and to my Ser- whether preſent, or abſent; and I ſay to one, vant, Do this, and he doth Go to ſuch a Place, and be goeth; and to it. [MAT. VIII. 9.] another, Come hither, and he cometh; and to my Slave (d), Do this, and he immediately doth it: Now I firmly believe, thou hart yet a more abſolute Power over the ſtrongeſt and moſt deſperate Diſeaſes, and canſt at Pleaſure command them off from the Af- flicted, when thou art either near, or at a Diſtance; and I ſhall thankfully accept this Cure, in the Manner that may be leaſt in- convenient to thyſelf. 9 When Jeſus heard theſe And Jeſus bearing theſe Things, admired 9 Things, he marvelled at him, him on Account of his great Humility, and and turned him about, and faid unto the People that fol- the Strength of his Faith; and turning about, lowed him, [Verily] I ſay he ſaid to the Multitude that followed him, Ve- unto you, I have not found rily I declare unto you, that through all my ſo great Faith, no, not in Ifrael. (Mat. VIII. 10.] Journies and Converſe, I have not found, even in all Iſrael, ſuch an illuſtrious Degree of Faith, as now appears in this Stranger; Mat. VIII. 11. And I who only ſojourns among you. But I ſay Mat. VIII. fay unto you, that many ſhall you with great Solemnity, that many ſmall come from the Eaſt and Weft , and thall fit down at laſt come, not only from the neighbouring with Abraham, and Iſaac, Provinces of the Roman Empire, but even and Jacob, in the Kingdom from the remoteſt Gentile Nations, which of Heaven. lie to the Eaſt and Weſt (e) of its utmoſt Boundaries, and Mall ſit down with your pious Anceſtors Abraham, and Iſaac, and Jacob, to ſhare with them in the delightful Ēnter- tainments, and final Bleſſedneſs, of the King- dom II. unto that the Roman Centurions were ſubject to the Command of their reſpective Tribunes; as our Captains are to that of their Colonels. (d) Slave.] As the Word soos generally ſignifies a Slave, rather than a hired Ser- vant, I choſe to render it thus here; as thinking it moſt expreſſive of the Authority, to which the Speech refers. (e) From the Eaſt and Weſt.] Perhaps this may be only a Proverbial Praſe, to ſignify coming from the moſt diſtant Parts: But I cannot forbear obſerving here, that the Goſpel ſpread much more to the Eaſt and Weſt of Judea, than to the North and South of it; though it ſeems rather to be ſpoken as a general Expreſfion, as will appear by comparing it with Luke xiii. 29. and Ifa. xliii. 526. (f) Final 358 I 2. Christ beals the Centurion's Servant at a Diſtance. Sect.55.dom of Heaven (f). But many of the 12 But the Children of Children of the Kingdom, who were born the Kingdom ſhall be caſt Mat. VIII. within the ſacred Incloſure, and appeared to out into outer Darkneſs : there ſhall be weeping, and ſtand faireſt for all the Mercies of the Cove- gnaſhing of Teeth. nant, and indeed the Bulk of the Jewiſh Nation, ſhall be rejected with Abhorrence for their Unbelief, and be caſt out into that gloomy Darkneſs which is without (8): There ſhall be perpetual weeping for Sorrow, and gnaſhing of the Teeth with Envy at ſuch an enraging Sight. 13 And having uttered theſe Words, for the 13 And Jeſus ſaid unto Admonition of the Jews, and for the En- the Centurion, Go thyWay; and as thou haſt believed, ſo couragement of this pious Stranger and his be it done unto thee. Friends, Jeſus ſaid to the Centurion, who his Servant was healed in the now ſtood by, Go thy Way Home (b) in ſelf-fame Hour. Peace; and be it unto thee, and to thy Ser- vant, according to thy Faith. And in that very Hour that he ſpake theſe Words, juſt at that Inſtant, was his Servant healed. LUKE VII. And they who had been ſent from the Cen- LUKE VII. 10. And they turion, as his Meſſengers to Chriſt, returning that were ſent, returning to with him to the Houſe , were Eye-Witneſſes the Houſe, found the Servant of the Cure, and found the Servant that had been fick, reſtored to perfect Health and Vi- gour(i). This might occaſion the Conver- fion of the Family, and was a Miracle that greatly And IO. (f) Final Bleſſedneſs of the Kingdom of Heaven.] So the Phraſe muſt here be ex- plained; for it cannot be ſaid with any Propriety, either that the holy Patriarchs ſhare with Chriſtians in the preſent Privileges of the Goſpel State, or that the Jews weep and wail, on Account of their being excluded from them. (8) Gloomy Darkneſs which is without : 70 JHOTOS TO SEWIspov.] It has juſtly been ob- ſerved by many commentators, that this Phraſe, which is often uſed, after the Kingdom of Heaven has been compared to a Banquet, contains a beautiful Alluſion to the Luſtre of thoſe illuminated Rooms, in which ſuch Feaſts were generally celebrated ; as oppoſed to that Darkneſs, which ſurrounded thoſe, who by Night were turned out: But it alſo ſometimes goes yet farther, when the Perfons excluded are ſuppoſed to be thrown into a dark Dungeon. Compare Mat. xxii. 13. xxv. 30. and Jude ver. 13. (h) Go thy Way Home. ] This moſt evidently proves, that the Centurion was at length come out of his Houſe, probably on hearing that Jeſus was nearer to it, than he apprehended, when he ſent the ſecond Meſſage by his Friends. (i) Reſtored to perfe&t Health and Vigour.] This the Word uglavvould ſeems to im- port; nor did it ſuit the Honour and Goodneſs of Chriſt, to leave the Cure incomplete. Compare Mat. viii. 15. 1 Reflections on the Faith of the Centurion, 359 greatly raiſed the Fame of Jeſus, and made SECT.55. the Multitude more eager in their preſſing after him. Luke VII, IO. I M P R O V E M E N T. I T is pleaſant to think of this good Centurion, who amidſt all the Luke vii. 2,3. Temptations of a Military Life, retained the Principles, not only of Liberality and Humanity, but of Piety too; and probably amidſt the Raillery of his irreligious and idolatrous Brethren, had the Cou- rage to frequent, and even to build a Synagogue. Surely his Devotion Ver. 5o did not enervate, but rather invigorate and eſtabliſh his Valour ; nor did he find himſelf leſs dutifully regarded by the Soldiers under his Command, for this Parental Tenderneſs to his afflicted Servant, Mat. viii.. which brought him thus humbly to petition Chriſt in his Favour. 6, 9. Such may our Officers be! and we may hope, that the Hoſts of Heaven will with Pleaſure cover their Heads in the Day of Battle, and obedient Troops be formed by their Exaınple and their Care, to the Diſcipline of Virtue, as well as of War. We ſee the Force of real Goodneſs, to conquer the moſt inveterate Luke vii. Prejudices : The Elders of the Jews at Capernaum turn Petitioners for 4, 5. a Gentile, for a Roman Centurion : So may we diſarm the Virulency of a Party Spirit, and conciliate the Friendſhip of thoſe, who other- wiſe might have their Eyes upon us for Evil! In plentiful Circumſtances, and an honourable Station, how great Mat. viii. 8. is the Humility of this worthy Man! How low are the Thoughts that. he has of himſelf! And with what Veneration and Reſpect does he addreſs himſelf to Chrift! And had this Centurion been even a Tri- bune, or a General, this humble Addreſs would well have become him, when he was thus applying unto Chriſt. And how well does it become us, when intreating the bleſſed Jeſus to exert his healing Power on our Hearts, to bow with deep Humility before him, and to ſay, “ Lord, I am not worthy that thou ſhouldſt come under my Roof, Luke vii. 6,7. " or worthy the Honour of appearing in thy Preſence!” He that thus humbleth himſelf, Sall be exalted; (Luke xviii. 14.) nor do we ever ſtand fairer for the Praiſe of Chriſt, than when we fee ourſelves un-. deſerving, even of his Notice. Behold an Inſtance of Faith, in a Stranger to the Commonwealth of Mat.vüi. 10. Iſrael, by which their Unbelief was condemned? Oh that the Virtues of Heathens may not another Day riſe up to our Condemnation, not- withſtanding an higher Profeſſion, and much nobler Advantages ! We 360 The People croud about the Houſe, where Jesus was. SECT. 55. We cannot but rejoice to hear, that many fall come from the Eaſt and the West, to ſit down with the pious Patriarchs in the Kingdom of Ver. II. Heaven : But how deplorable is the Caſe of thoſe Children of the Ver. 12. Kingdom, who, with all their towering Expectations, ſhall be caſt out, and doomed to hopeleſs Sorrow, and to everlaſting Darkneſs! May Almighty Grace awaken thoſe, who are now ignorant of the Value and Importance of the Bleſings of the Goſpel; and excite thoſe holy Dehres after them, which may prevent that Impatience and En- vy, thạt Rage and Deſpair, with which they muſt otherwiſe view them at an unapproachable Diſtance; yea, view them poffeffed by Multitudes, whom they are now moſt ready to deſpiſe ! S E C T. LVI. After having quitted the Multitude, who crouded in upon him, and repoled himſelf that Night at Capernaum, Je sus goes the next Day to Naim, and raiſes the Son of a poor Widow from the DeadMark III. 19,---21. €19, Luke VII. II,---17. N MARK III.-19. MARK III.--19. SECT. 56. after Jefus had performed this --AND they went into , Miracle, and was prevented thus from Mark III.19. going to the Centurion's; before he left Ca- pernaum with his Twelve new-choſen Apo- ſtles, they went into an Houſe (a), where he commonly reſided while he was in that City. 20 And the Multitude, that had been ſtanding 20 And the Multitude in cometh (a) They went into an 'Houſe.) We muſt conclude from the Manner in which Mark connects this with the Names of the Apoſtles, that it happened very quickly after their being choſen. The other Evangeliſts inform us of ſome previous Events, which happened in the mean Time; but they might be diſpatched in a few Hours. This therefore is undoubtedly the proper Place for theſe Verſes; and it is ſtrange, that Le Clerc, and others, ſhould have placed them before the Sermon in the Plain. (See Luke vi. 172--20. pag. 341, 343.) I ſuppoſe, this was after the Cure of the Centurion's Servant, as the Word Hoendovla (Mat. viii. 5.) ſeems to intimate, that Chriſt was then entering Capernaum; and the Multitude was not yet diſmiſſed, when that Cure was wrought. (Mat, viii. 10.) (6) They He departs the next Day from Capernaum to Naim. 361 cometh together again, ſo in the Plain, aſſemble again about the Doors Sect. 56. that they could not ſo much and Windows of the Houſe; and animated as eat Bread. Mark III.20. by the illuſtrious Miracle he had juſt per- formed on the Centurion's Servant, they preſſed ſo eagerly upon him, that they of the Family could not ſo much as eat Bread, 21 And when his Friends tho' it was the proper Hour for it. And 21 heard of it, they went out to when his Friends bad beard [of it,] that he lay hold on him ; for they was fo intent upon his Work as to go out faid, He is beſide himſelf. of Doors again to preach to the People, they went out after him, to lay hold on him, and importune him to come in ; for they ſaid, He is tranſported too far (6), not to allow himſelf Time for his Meals, after all the Watchings of the laſt Night, and the Fa- tigue of this Day (c). LUKE VII. II. And it And Jeſus having ſo far yielded to their Luke VII. came to paſs the Day after, that he went into a City Importunity, as to repoſe himſelf that Even- called Nain; and many of ing there, it came to paſs on the next Day, his that he went from Capernaum to a City called Naim (d); and many of his Diſciples went thither II. و (b) They ſaid, He is tranſported too far: 071sn.] Our Manner of rendering theſe Words, He is beſide himſelf, or he is mad, is very offenſive. One can hardly think, Chriſt's Friends would ſpeak fo contemptibly and impiouſly of him; and if that Senſe muſt neceſſarily be retained, it would be much more decent to render the Clauſe, It (that is, the Multitude mentioned in the Verſe before,) is mad, thus unſeaſonably to break in upon him. him. But 2 Cor. v. 13. is the only Paſſage in the New Teſtament, where the Word has this Signification: It generally ſignifies, to be greatly tranſported, or, as we expreſs it, in a Word derived from this, to be thrown into an Ecſtaſy. (Mark ii. 12. v. 42. vi. 51. Luke viii. 56. and Afts ii. 7, 12. xii. 16.) And tho' the Seventy ſome- times uſe it for fainting away, (Gen. xlv. 26. Voff. ii. 11. and Ifa. vii. 2.) I do not find, it ever ſignifies that Faintneſs, which ariſes from Exceſs of Labour, or Want of Food; but our Lord's Attendants ſeem to have feared, left his Zeal, and the preſent Fervency of his Spirit, ſhould have been injurious to his Health. (c) After all the Watchings of the laſt Night, and the Fatigue of this Day.) Com- pare Luke vi. 12,& feq. Sect. 52. whence it appears, our Lord had fat up the preced- ing Night, and eaten nothing this Day; but ſpent the Morning in giving a Charge to his new-choſen Apoſtles, and the Advance of the Day in preaching to a vaſt Auditory, and working many Miracles. (d) To a City called Naim.] If Naim was a City of the Tribe of Iſachar, and lay at the Foot of Mount Tabor, (where moſt Geographers have placed it,) our Lord made a pretty long Journey this Day, eſpecially conſidering what was mentioned in the laſt Note; for he muſt thus have travelled about Twelve Miles. Lightfoot ſuppoſes it, to be the ſame with En-gannim, which is mentioned in Foh. xix. 21. and xxi. 29. but this lay alſo in the Tribe of Iſachar, and muſt have been at no leſs Diſtance from Caper- VOL. I. nam. Z z z 1 12. 362 Meeting the Funeral of a Widow's Son, he raiſes him to Life. Sect. 56. thither with him, and a great Multitude of his Diſciples went with him, others. And when be approached the Gate and much People. Luke VII. 12 Now when he came of the City, a Circumſtance happened, which nigh to the Gate of the Ci- proved the Occafion of one of the moſt ty, behold, there was a dead memorable Miracles of his Life. · For be- Man carried out, the only hold, the Corps of a dead Perſon was carried Son of his Mother , and ſhe was a Widow: and much out in Funeral Proceſſion, (according to their People of the City was with Manner of burying without the Walls of her. their Cities,) and the Deceaſed was the only Son of his Mother, and ſhe was a Widow, which made the Caſe fo much the more de- plorable; and this fad Circumſtance, 'toge- ther with others which attended it, ſo influ- enced the Minds of many of her Neigh- bours, that there was a great Multitude of the City with her. 13 And the Lord ſeeing her in this afflicted 13 And when the Lord Condition, was moved with tender Compaf- faw her, he had Compaſſion fion for ber; ſo that he prevented any Op; Weep not. on her, and ſaid unto her, portunity of Solicitation on their Part, and ſaid unto her, Weep not any longer upon this Occaſion ; for I am come to bring thee Con- 14 folation and Relief. And preſently apa 14 And he came and proaching them, be touched the Bier, on touched the Bier, (and they which, according to the Manner of that Place that bare him ſtood ftill, and he ſaid, Young Man, I and Time, the Corps was laid, covered over ſay unto thee, Ariſe. with a Kind of Mantle or Winding-Sheet; and the Bearers, who were carrying it upon their Shoulders, ſtood ſtill: And with an unaffected Freedom and Simplicity. he ſaid, in ſuch a Manner as diſcovered his Divine Authority, Young Man, I ſay unto thee, A- And as ſoon as he had ſpoken theſe 15 And he that was dead aſtoniſhing Words, the Youth who had been ſat up, and began to ſpeak; : dead, awakened by that Almighty Energy which went along with them, ſate up, and began to speak : And Jeſus, when he thus had ſhewn his Power in reſtoring him to Life, 15 riſe. and naum. (See Lightfoot's Chorog. ad Luc. vii. 11. §. 3.) - The Circumſtance here re- corded might probably happen towards the Évening, at which Seaſon Funerals are commonly celebrated, 1 Mother. 15. Reflections on the Miracle of raiſing the Widow's Son. 363 and he delivered him to his Life, diſcovered too the ſympathizing Kind-Sect. 56. neſs of a Friend, and taking him by the Hand, y delivered him to his Mother, in ſuch a Man-Luke VII. ner, as to expreſs the Pleaſure he found, in changing her Sorrow into a Tranſport of proportionable Joy. 16 And there came a Fear And a religious Dread. fell upon all thoſe 16 on all: and they glorified who were preſent; and they glorified GOD, Prophet is riſen up among ſaying, Truly a great Prophet is riſen up us ; and, That God hath among us; and GOD has again graciouſly viſited his people. regarded his antient People, who were in former Ages ſo often diſtinguiſhed by his 17 And this Rumour of Favours. And this Report of him, and 17 him went forth throughout of this glorious Miracle which he had all the Region round about. wrought, went forth, not only through the neighbouring Parts of Galilee; but was foon ſpread through all Judea, and the whole Re- gion that was round about ; and greatly heightened and increaſed the mighty Expec- tations from him, which they had long ſince begun to entertain. IM PRO 7 E M E N T. . IT T ſurely becomes us likewiſe, to glorify GOD, on Account of Luke vii. 16, this great Prophet, whom he has raiſed up, not only to his antient 17. People Ifrael, but to be for Salvation to the Ends of the Earth. (Aets xiii. 47.) Welcome, thou Meſſenger of the Father's Love! How illuſtrious thy Miracles ! how important thy Doctrine! how bene- ficent and amiable the whole of thy Behaviour! He went from Capernaum to Naim, ſtill on the fame bleſſed Er- Ver. Ir. rand, to do Good to the Bodies and the Souls of Men. Oh that our Lives, in their humbler Sphere, might be ſuch a Circle of Virtues and Graces! that we might thus go about doing Good, and might learn, by the happieſt of all Arts, to make the Cloſe of one uſeful and pious Action, the Beginning of another ! Of him may we alſo learn, the moſt engaging Manner of con- Ver. 13. ferring Benefits; that lovely Mixture of Freedom and Tenderneſs, which heightens the Sweetneſs, and doubles the Value, of every Fa- vour! May our Hearts imbibe the ſame Temper, and it will diffuſe on our Actions ſome proportionable Gracefulneſs? May our Bowels, like Z z 2 + Ver. 14, 15. 364 John the Baptiſt ſends Two of his Diſciples to Jesus, Sect. 56. like his, yearn over the Aflicted, and our Hand be ever ready, thus gently to wipe away their Tears ! But, O gracious Redeemer, how impotent is our Pity, when compared with thine ? with thine, which could call back lamented Children from the Grave, and turn the Sor- rows of a weeping Parent into a Torrent of Yoy! We are ſome- times ready fondly to ſay, " Oh that thou hadít been near, when “ the Darlings of our Hearts were ſnatched away from us, and we so left them in the Duſt!” But thou indeed waſt near; for thou baſt the Keys of Death, and the unſeen World! And this we know, that if our beloved Children are ſleeping in thee; thy Voice ſhall at length awaken them; and thou wilt deliver them to us, to die no more, and wilt thyſelf graciouſly take Part in that mutual and laſting Foy, which thou ſhalt give to us, and to them.. s E C T. LVII. John the Baptiſt ſends Two of bis Diſciples to Jesus, to enquire whether he was the. Meſſiah ; and Je sus anſwers them in a convincing, though oblique Manner. Luke VII. 18,---23. Mat. XI. 2,---6. ز LUKE VII. 18. SECT. 57 WE 18. LUKE VII. 18. E have before mentioned the Im- A John thewed him of all priſonment of John the Baptiſt, and theſe Things. Luke VII. given ſome Account of the Occaſion of it: (Sect. xxviii. pag. 176, & feq.) Now the Dif- ciples of John had the Courage to reſort to him where he was confined, and informed him of what paffed ; and they particularly gave him an Account of all theſe Things, which ħad now lately been performed by Jeſus (a); how (a) All theſe Things, which had now lately . been performed by Jeſus.] This is a plain Argument, that this Meſage from John happened quickly after the Miracles, which Luke had recorded in the preceding Part of this Chapter. And therefore, tho' Matthew has mentioned: many other Facts and Diſcourſes, before he relates: this Meſſage; yet becauſe he afferts nothing at all as to the Order and Connection of it, (ſee Mat. xi. 2.) I have, with moſt other Harmonizers, thought myſelf obliged to follow Luke, on the Principles laid down above. See Note (a), pag. 291. (6) For 18. WO to aſk him plainly, whether he was the Meſſiah. 365: how he had cured the Centurion's Servant Secr.57. at a Diſtance; and raiſed the Young Man at Naim to Life, when they were carrying him Luke VII: out to his Funeral. 19 And John (when he And when John had thus heard'in his Pri- 19 had heard in the Priſon the fon the Works of Chriſt; as the very Per- Works of Chriſt;] calling ſons, that brought him the News of them; ciples, ſent them unto Jeſus, ſeem to have entertained ſome Doubt con- faying (unto him,] Art thou cerning Jeſus, whether he was the promiſed hé that ſhould come, or look Meſſiah; or no; for their Satisfaction there- we for another? (MAT. fore, rather than his own (6), be called Two XI.. 2, 3] of his Diſciples to him, and ſent them in his own Name to Jeſus, ſaying unto him; What doſt thou ſay to this plain Queſtion, Art thou the great expected Meſſiah, whom we have ſo long been uſed to ſpeak of, by the emphatical Title of. He that cometh (C), or ane. (6) For their Satisfaction therefore, rather than his own.] Mr. L'Enfant, with fome others, thinks, (as Juſtin Martyr and Tertullian did,) that John was ſo diſcou- raged by his own long Impriſonment, that he began himſelf to doubt, whether Jeſus was the Meſiah; and agreeably to this he ſuppoſes, that when our Lord afterwards fays, Happy is he, that is not offended in me, he meant it as a Caution to John, that he hould be upon his Guard againſt fo dangerous a Temptation. But conſidering what clear: Evidence John had before received by a miraculous Sign from Heaven, and what expreſs and repeated Teſtimonies he himſelf had borne to. Feſus, I cannot ima- gine this to to have been poffible; eſpecially as he foreſaw, and foretold, that he muſt himſelf quickly be laid aſide. (John iii. 30. pag. 172.) – But his Diſciples. might very probably be offended at this Circumſtance, as well as at the Freedom of Chriſt's Converſation, ſo different from the Auſterity uſed' among them: And therefore he might think it neceſſary, to put them in the Way of farther Satisfaction: Not to ſay, that the Warmth of John's Temper might render him ſomething uneaſy, at the Reſerve which Chriſt maintained; and that he might imagine it agreeable to the general De- ſign of his own Office, as his Forerunner, thus to urge a more expreſs Declaration. - For theſe Reaſons I chufe to render, and paraphraſe it thus ; rather than with Lim- borch (Theol. Chriſt. lib. iii. cap. II. §. 14.) to tranſlate it, Thou art he that ſhould come, and do we look for another ? that is, We do not expect any Meſſiah, but thee: So un- derſtanding it, as a repeated Teſtimony, which Fohn bore by Proxy, when he could no longer do it in his own perſon. All the Spirit of Chriſt's Anſwer would be loſt, if we were to underſtand the Meſſage in this Senſe. (c) He that cometh : 0 SpXou.Evos.] It ſeems that by their ſpeaking of the Meffiah by this Phraſe; (He that cometh, or He that is coming, the pious Jews in the moſt lively Manner expreſſed their confident Expectation of him, and their eager Longing for his Appearance, as the greateſt and moſt welcome Meſſenger of God to Man, and the moſt deſirable Perſon; that ever did, or should come into the World. (See Mark xi. 92 10. and compare Pſal. cxviii . 26. Dan. vii. 13. Hab. ii. 3. Septuag. Ifa. lxii. 11. and Zech. ix. 9.) - Bifhop Pearſon juſtly obſerves, that this, among many other Ar- guments, proves, that the Notion of Two Meffiah's; one ſuffering, and the other tris umphanta 21 19. 20 I 21 366 Jesus refers them to his Miracles for an Anſwer. SECT. 57. are we to expect another under that Charac- º tér ? Anſwer the queſtion as expreſsly, as I Luke VII. formerly bore my Teſtimony to thee. And when the Men, who were employed 20 When the Men were by John to be his Meſſengers to Jeſus upon come unto him, they ſaid, this important Errand, were come to him, they John Baptift hath fent us unto thee, ſaying, Art thou delivered their Meſſage with great Exactneſs; he that ſhould come, or look and ſaid, John the celebrated Baptif, whoſe we for another ? Courage and Faithfulneſs in his Miniſterial Office have been the Occaſion of his Impri- ſonment, has ſent us to thee, ſaying, Art thou ke that cometh, and doſt thou own thyſelf to be indeed the great Meffiah, or are we to ex- pect another under that Character ? Now Jeſus was determined to return an 21 And in that ſame Hour Anſwer to their Queſtion, by Actions, ra- he cured many of their In- ther than by Words; and therefore in that firmities and Plagues, and of evil Spirits; and unto many very Hour, while they were preſent with that were Blind he gave him, and were Eye-Witneſſes of what he sight. did, (as the Meſſage was on Purpoſe deli. vered before a large Affembly of People, in which, as uſual, there were many who came to be healed of various incurable Diſtem- pers;) be exerciſed the Power that he had of working Miracles, and cured many that were then before him of their Diſeaſes and Plagues (d), and delivered them from the Poſſeſſion of evil Spirits; and graciouſly be- Atowed Sight on many that were Blind (e). And then Jeſus anſwering their Demand, 22 Then Jeſus anſwering, ſaid unto them, Go, and relate to John the ſaid unto them, Go your Things, which you yourſelves have ſeen and Things ye have ſeen and beard heard; 22 umphant, is a vain Dream of the modern Fews, that was altogether unknown to the Antients. See Pearſon on the Creed, pag. 183. (d) Of their Diſeaſes and Plagues.] Masizes, Plagues, or Scourges, may probably ſignify ſome of the moſt grievous Diftempers; ſuch as Leprofies, Palfies, inveterate Fluxes, &c. (compare Mark iii. 10. and v. 29, 34.) and may allude to their being fuppoſed to be ſuch Corrections, as intimated the great Diſpleaſure of GOD againſt the Perſons, on whom they were fent. Compare John v. 14. and ix. 2. (e) And graciouſly beſtowed Sight &c.] The Original Phraſe, exqpoato TO BAETTEV, ſeems to expreſs, both in how generous, and in how kind and affectionate a Manner, our bleſſed Redeemer performed theſe Cures. () Happy 22. Happy is he, that is not ſtumbled at him. 367 heard ; how that the Blind heard this Day, as well as thoſe, that you Sect. 57. ſee, the Lame walk, the Le- have been informed of by others, who have pers are cleanſed, the Deaf hear, the Dead are raiſed, been Eye and Ear-Witneſfes of been Eye and Ear-Witneſſes of my Miracles Luke VII. [and] to the Poor the Goſpel and Diſcourſes : Say in particular, that the is preached. [MAT. XI. Blind receive their Sight, the Lame walk, the 4, 5.) Lepers are cleanſed, the Deaf hear, the very Dead are raiſed; and obſerve alſo, that I do not court the Rich, and the Great, as Im- poſtors are moſt apt to do; nor do I bear a Commiſſion chiefly directed to them, as ſome of the Prophets did ; but as you ſee by the Auditory now around me, the Poor,- and even the Meaneſt of the People, have the Goſpel preached to them; they have the good News of eternal Salvation moſt freely publiſhed among them, and the Bleſſings of 23 And bleſſed is he who. it offered to their Acceptance. And be 23 foever ſhall not be offended. ſure you add farther, that I appear in ſuch in: me. [MAT. XI. 6.] Circumſtances, that there is Reaſon to ſay, Happy is be, that is not ſcandalized, or ſtum- bled, at me (f); for he muſt be fingularly wiſe and religious, who is not ſhocked by the ſtrong popular Prejudices, which lie a- gainſt me. Let John conſider theſe Things in themſelves, and let him compare them with thoſe Prophecies (8), which foretell, that the Mefliah ſhould work ſuch Miracles; (Iſa. xxv. 5; 6.) that he ſhould preach the Goſpel to the Poor ;. (Ifa lxi. 1.) and that many ſhould deſpiſe and reject him : (Ifa. viii. 14. liii. 1,-3.) And He, and by a Parity . (f) Happy is he, that is not ſcandalized, or ſtumbled, at me.] This was intended as an awful Admonition to the Diſciples of John, that they ſhould themſelves guard againſt thoſe Prejudices, which might prevent their receiving Chrift; and contains a ſtrong Intimation, that their final Happineſs would be determined, by the Regards they ſhould pay to him; as well as that theſe Prejudices ſhould generally prevail to Mens Ruin. See Note (c) on Mat. v. 29. pag. 248. (8) Compare them with thoſe Prophecies.] Archbiſhop Tillotſon has largely ſhewn the Correſpondence between the Prophecies, and Events, here referred to. See Tillotſon's Works, vol. ii. pag. 451, & feq. - Dr. Thomas Jackſon has laboured the Point yet more largely, in the ſecond Part of his curious Diſcourſe on this Text. See his Works, vol. ii. pag. 470, Ego feq.. (5) Without . 368 Refležtions on the Meſage that John ſent to JESUS. Sect. 57. Parity of Reaſon You, and the reſt of his Diſciples, may eaſily collect a convincing Anſwer to the Queſtion you are come to aſk, without any more expreſs Declaration from me (b). Luke VII. 23. Ver. 22. IMPROVEMEN T. Luke vii. 18. W! E have here in John the Baptiſt, a very edifying Inſtance of a moſt candid and pious Temper. How ſolicitous was he to remove thoſe Scruples from the Minds of his Diſciples, which per- haps their exceſſive Fondneſs for him might have occaſioned ? He Ver. 19. wiſely ſends them to converſe with Jeſus themſelves : And ſurely, they, who moſt accurately enquire into the Credentials he brings, will be moſt effectually convinced and impreſſed by them. Let us, when tempted to doubt of the Truth of Chriſtianity, recol- lect the various and unanſwerable Proofs of it, which are ſummed up in theſe comprehenſive Words; ariſing from the Miracles, and Character of our Redeemer, and the Prophetic Teſtimony that was borne to him. Let us particularly rejoice, that the Poor have the Gof- pel preached; and that the Bleſings of it are offered, to enrich the Souls of thoſe, whoſe bodily Neceſſities we often pity, without hav- it in our Power to relieve them. And fince our Lord pronounces a Bleſſing upon thoſe, that ſhall not be offended in him, let us conſider what thoſe Things are, in the Doc- trine, or Circumſtances of Chriſt , which have proved the moſt dan- gerous Stumbling-blocks, and endeavour to fortify our Souls againſt thoſe Temptations, which may ariſe from them. So the Trial of that Faith, which is a much more valuable Treaſure, than Gold which pe- riſhes, Ver. 23. (5) Without any more expreſs Declaration from me.] Nothing could be more appoſite, natural, and convincing, than ſuch an Anſwer as this, which took its Riſe from what Chriſt was then doing, and reſted on the moſt apparent Teſtimony of God hiinſelf in aſtoniſhing Miracles, to which they knew their Maſter made no Pretences ; (ſee John x. 41.) Miracles of ſo beneficent á Nature, that no Auſterities of a retired Life were by any means comparable to them; and. Miracles receiving an additional Luſtre, from their being foretold by a Prophet many Ages before ; (fee Note (i) on John ii. 22. pag. 154.) and even by Iſaiah, the Prophet by whom the Baptiſt was ſo particularly deſcribed, that as he himſelf had frequently referred to him, (Mat. iii. 3. Luke iii. 43-6. and John i. 23.) fo his Diſciples muſt, no doubt, have inade them- ſelves peculiarly familiar with his Writings. —Theſe, and many other Particulars, are ſet in a moſt beautiful Light, by the maſterly Hand of Biſhop Atterbury, in his Poft- humous Sermons, vol. i. pag. 41,-50. who has very judiciouſly abridged what is moſt material in the large Diſcourſe of the learned Dr. Jackſon referred to in Note (8). Jesus reminds the People of their Regard to John. 369 riſhes, though tried in the Fire, may be found unto Praiſe, and Honour, Sect. 57. and Glory; (1 Pet. i. 7.) and we, on the whole, may be advanced in our Way, by Incidents, which at firſt threatened to turn us entirely out of it; as the Faith of theſe Diſciples of John muſt ſurely be con- firmed, by thoſe Doubts, which they had for a while entertained. SECT. LVIII. JE s U s diſcourſes with the Multitude concerning John, and juſtly complains of the Perverſeneſs of that Gene- ration. Luke VII. 24,---35. Mat. XI. 73---19. t 24 XI. 7.] LUKE VII. 24. LUKE VII. 24. ND when the Meflen- NOW when the Meſſengers of John were Sect.58; gone away, to inform their Maſter of the parted, ( Jeſus ] began to ſpeak unto the People con- Things which they had ſeen and heard, Je-Luke VII. cerning John; What went ſus began to Speak unto the Multitude that ſtill ye out into the Wilderneſs ſurrounded him, concerning John the Baptiſt, for to ſee ! A Reed Maken and to enquire into the Reaſon of their with the Wind? [MAT. having formerly flocked after him, as they had done. I know, (ſaid he,) that many of you were of the Number of his Hearers, and were baptized by him: Now I would feri- ouſly aſk you, and adviſe you attentively to aſk yourſelves, What went you out into the Wilderneſs in which he preached, to behold? You did not ſurely go on any trifling Occa- fion, or for a mere Amuſement: None of you would be ſo ſenſeleſs, as to undertake a Journey, to ſee a Reed, or a Bulruſh, ſhaken by the Wind; nor can you ſay, you found him wavering in his Conduct, or inconſiſtent in the Teſtimony that he bore to me. But what went ye out But what then went you out to ſee ? You 25 with in ſoft Raiment? Behold, any Expectation to find they a Man in ſuch a Place, dreſſed in ſoft Gar- ments of the fineſt Silk, and living in an ele- gant and ſumptuous Way: For bebold, they VOL I. А аа that 25 for to fee? A Man clothed could not go 25. you, what did 370 He gives an honourable Teſtimony to John as a Prophet, SECT. 58.that wear a ſplendid Dreſs, and live luxuri- they which are gorgeouſly Luke VI. ouſly , are to be fought in Royal Palaces, ra- apparelled, and live delicate? ther than in a rough and barren Wilderneſs; (Mat. XI. 8.] ly, are in Kings Courts. and you well knew, that John's , Manner of Living was plain and auſtere, ſuch as ſuited the Meſſage he brought, and illuſtrated his Integrity in delivering it. 26 But once more I would alk 26 But what went ye out you then go out to ſee? Are you not ready to for to ſee? A Prophet? Yea, allow, that you went out to ſee a Prophet? more than a Prophet. (Mat. I ſay unto you, and much Yea, I ſay unto you, and much more than a XI. 9.] 27 common Prophet. For this is the very 27 [For ) this is he of Perſon, of whoin it is written, (Mal. iii. 1.) whom it is written, Behold, “ Bebold, O my Son, I ſend my appointed thy Face, which hall pre- Meſſenger before thy Face, who ſhall pre- pare thy Way before thee. pare thy Way before thee, and in a proper įMar. XI. 1o.) " Manner introduce thee into the World." Mat. XI. II. Wherefore I aſuredly ſay unto you, that Mat. XI. II. Verily I among all thoſe that have been born of Women, fay unto you, Among them or the whole Race of Mankind in all former there hath not riſen a greater , Ages, there hath not ariſen a Prophet greater [Prophet ] than John the than John the Baptift; for as he is, with Re. Baptift: notwithſtanding, he that is leaſt in the Kingdom gard to his moral and religious Character, of Heaven, is greater than one of the beſt of Men, ſo he has ſome pe- he, (LUKE VII. 28.] culiar Honours, ſuperior to any. Prophet of former Generations (a): Nevertheleſs, there is a Senſe, in which he that is leaſt in the Kingdom of Heaven, not only in its final Glories, but even here on Earth, is greater than he: For my Miniſters, and People in general, ſhall receive ſuperior Supplies of the Spirit, and know many important Truths relating to my Goſpel, which have not been revealed to John himſelf. He (4) Superior to any Prophet of former Generations.] The obvious Senfe of what is here expreſſed, together with the following Words, does plainly limit it to them alone. And it might properly be ſaid, that John was greater than any of the antient Prophets, on Account of his wonderful Conception and Birth, his excellent Know- ledge of Goſpel-Myſteries, (ſee eſpecially Fohn iii. 27, & ſeq. Sect. 27.) his expreſs Teſtimony to the Meſrah, and his remarkable Succeſs in making Way for him: John was alſo himſelf the Subject of antient Prophecies, and long expected by the Cliurch. (b) All + I. 29 . 1 and hews what had been the Effect of his Miniſtry. 371 LUKE VII. 29. And all He is now laid aſide from his Miniſtry, Sect. 58. the People that heard him, yet and the Publicans, juſtified I would have you to reflect upon the Luke VII. God, being baptized with Conſequences of his Preaching, and to con- the Baptiſm of John. ſider the Succeſs of it: And you muſt needs remember, that when he came and preach- ed the Baptiſm of Repentance, and publickly proclaimed that the Mefliah was at hand, all the People in general bearing [bim preach (6), and even the Publicans themſelves, iftified GOD, and teſtified their Approbation of the Divine Scheme (c) in fending ſuch an Embaſſador, by profeſſing to fall in with the Deſign of his Appearance, and being accordingly baptized with the Baptiſm of John, humbly confeſſing their Sins, and de- 30 But the Phariſees, and claring their Repentance. But the proud 30 Lawyers, rejected the Coun- Phariſees , and Doctors of the Law, to their felves, being not baptized of own unſpeakable Detriment, rejected the gracious Counſel of GOD addreſſed to them, not being baptized by him, when they ſaw how plainly he dealt with them and their Brethren (d). Mar. XI. 12. And from But tho' theſe great and learned Men de-Mat. XI. 12. the Days of John the Bapt , ſpiſed him, yet the good Effects of his Mi- niſtry on others are ſtill apparent; for from the Days of John the Baptiſt , or from the Time in which he bore his publick Teſtimo- ny him. (b) All the People in general hearing him preach.] The Reader will obſerve, that (with Grotius,) I take theſe to be the Words of Chriſt, continuing his Diſcourſe; whereas our Tranſlation ſeems rather to intimate, they are the Reflection of Luke, on the Sentiments of thoſe, who were now hearing Chrift. I long conſidered them in this View; but it now ſeems to me ſo evident, from the moſt antient Manuſcripts and Verſions, that the Words, And the Lord ſaid, at the Beginning of ver. 31. were not in the Original, that I could not but connect, and render them thus. Neverthe- leſs, I ſhall ſhew ſo much Regard to the common Reading, as to add in Note (h) below,) the Verſion and Paraphraſe, in that Senſe and Connection; ſubmitting it, on the whole, to the learned Reader, to judge as he ſhall think proper; but muſt firſt deſire him to conſult Grotius, Dr. Mill, and the Polyglot. (c) Juſtified GOD, and teſtified their Approbation &c.] From the Oppoſition, be- tween thoſe that juſtified GOD, and thoſe that rejected his Counſel, it is plain, that to juſtify here ſignifies, to approve and vindicate. Compare ver. 35. (at tie End of this Section,) Rom. iii. 4. and 1 Tim. iii. 16. (d) How plainly he dealt with them and their Brethren.] Of this ſee the Para- phraſe on Luke iii. 10. pag. 104. Aaa 2 (e) From 372 The Kingdom of Heaven is attacked with Violence. Sect. 58.ny to an approaching Meſſiah, even to the tiſt, until now, the King- preſent Time (e), the Spirits of Men are ſo dom of Heaven fuffereth Mat. XI. 12. raiſed and animated by a Deſire after the take it by Force. Violence, and the Violent Kingdom of Heaven, that it is (as it were) attacked with Violence, like a beſieged City; Men of all Sorts are preſſing to get into it, and the Violent ſeize it with Eagerneſs (f): Multitudes are flocking around me to be in- ſtructed in the Nature of my Kingdom, and ſome of moſt licentious Characters, who have been looked upon as little better than Ruffians and Bravo's, ſeem refolutely ſet on ſecuring it; while others of graver and fairer Characters are found to neglect it. (Compare Luke xvi. 16.) This is a new, and very wonderful Event; 13 For all the Prophets, 13 før till (the Time of] John the Baptiſt, all and the Law, propheſied un- . the Prophets propheſied, and the Law of Mo- ſes, as explained by them, was the only Re- velation of God's Will to the People of If- rael; which, ſo far as it related to me, was but an obſcure Intimation, of what Men were to expect from my Appearance : But John opened a much more perfect Diſpen- fation. And indeed, (to ſpeak more plain- 14 And if ye will receive 14 ly, than I have commonly done,) if you will hearken (e) From the Days of John the Baptiſt, -- even to the preſent Time.] Sir Iſaac Newton (on Prophecy, pag. 159.) urges this as an Argument, to prove that ſome con- fiderable Time muſt have elapſed, ſince John's Impriſonment. But on the common Hy- potheſis, it might be near a Year; and our Lord might probably include ſome Time of his Miniſtry preceding his impriſonment: So that we cannot be much aſſiſted in our Calculations by this Text. (f) The Kingdom of Heaven is attacked with Violence, - and the Violent ſeize it with Eagernefs: -- βιαζεθαι, και βιαςαι αρπαζεσιν αυτην.] The Words of the Original are ve- ry Itrong and forcible, and the Tranſlation I have given is very literal. - It ſeems ne- ceffary to interpret the latter Clauſe, as in the Paraphraſe, to prevent the Appearance of a Tautology: Yet I did not venture to render Brasad, Ruffians or Bravo's; becauſe I think the Verſion fhould be left in as great a Latitude, as the Original; and I was a- fraid fo great a Variation, from what is commonly taken to be the Meaning of this Paffage, might have ſhocked fome at the firſt hearing. - To ſuppoſe, as a late inge- nious Writer has done, that this refers to the firſt Attempts made to deſtroy the Goſpel in its Infancy, and that apral row fignifies tear it to Pieces, does not appear natural in this Connection; though the Word muſt be allowed ſometimes to have that Im- port. (8) This för to come. 14. He aſures them, that John was the expected Elias. 373 it, this is Elias which was hearken to my Teſtimony, and receive [it,] Secr.58. this John is the Elijah who was to come (8) or the Perfon whom Malachi deſcribes un- MAT. XI. der that Name, as to be ſent before the coming of the Day of the Lord. (Mal. iv. 15 He that hath Ears to 5, 6.) This is ſo important an Intima- 15 hear, let him hear. tion, that I muſt urge your moſt attentive Regard to it; and therefore, He that hath Ears able to hear, let him bear [it,] and let every one that has a Mind capable of Re- flection, reflect ſeriouſly upon it: For to un- derſtand, and regard the Character and Mif- fion of John aright, will have a moſt happy Tendency to promote your receiving him, whom John was ſent to introduce (h). LUKE VII. 31. And the [ And the Lord Jeſus farther faid,] To Luke VII. Lord-ſaid, Whereunto then what then mall I now compare the Men of 31. ſhall . I liken the Men of this this Generation ? and to what indeed are they Generation and to what are they like? (Mat. XI. bike? Reflect upon yourſelves, and 16.] ſurely ſee the Juſtice of the Compariſon; 32 They are like unto which I am going to make. They are 32 Chil- like a Company of little Children (i), whom you may ſometimes have obſerved, as they you will were: 1 (g) This John is the Elijah who was to come. ] How little there is in Mr. Collins's Objection, againſt thus fixing Malachi's Prophecy of Elijah to John the Baptiſt, many of his learned Antagoniſts have ſhewn; and I think 'none in an eaſier and ſtronger Light, than Mr. Bullock. See his Vindication, Pref. pag. 50. (b) Whom John was ſent to introduce:] According to the received Reading, Luke vii. 29, 30. muſt be introduced here, and may be paraphraſed thus. “ 29 And all the « People that were preſent, and the Publicans in particular, when they heard [this] Dif- “ courſe, having formerly been baptized with the Baptiſm of Fohn, juſtified and ap- " proved the Wiſdom of GOD, as illuſtrated in it: 30 But the Phariſees, and " Doctors of the Law, in whoſe Preſence it was delivered, difreliſhed it; and puffed up with a vain Conceit of their own Knowledge and Goodneſs, rejected the gra- «. cious Counſel of GOD towards them; and not having been baptized by him, were diſ- « pleaſed to hear ſo high an Encomium given to John. 31 And the Lord, knowing " how ready they were to cavil, both at him and his Fore-runner, ſaid with a parti a cular Reference to theſe Phariſees and Doctors, Whereunto then ſhall I liken the “ Men of this Generation ? &c." - Compare Note (b) in this Sellion. (2.) They are like little Children.] It is plain, our Lord's exact Meaning is, that the Men of that Generation, or the Cavillers of whom he was now.ſpeaking, were like the Children complained of, and not like thoſe that made the Complaint : But, more eſpecially in Matthew's Style, the Phraſe, it is like, often fignifies only in general, that the Thing ſpoken of may be illuſtrated by the following Similitude. "And ſo the Phraſe muſt be underſtood, Mat. xiii. 24, and 45. xviii. 23. xx. I. and xxii. 2. T Luke VII. 32. 374 Neither John's aufere, nor his free Way would win them. Sect. 58. were fitting in the Market-place, to be fo Children fitting in the Mar- froward and perverſe in their Behaviour to ket-place, and calling one to each other, that no Contrivance could be another, (unto their Fel- lows,) and ſaying, We have found to pleaſe them; and ſome of them piped unto you, and ye have you may have heard calling out to their not danced; we have mourn- Companions, and ſaying, What ſhall we do ed to you, and ye have not wept, [or lamented.] (MAT. to pleaſe you, and to bring you to join with XI. –16, 17.) us in our Diverſions? We have tried all the Ways we can think of; fometimes we have piped to you a pleaſant Tune, and you have not danced to the Mufick ; and at other Times we have changed the Ditty, and mourned to you, or played and ſung ſuch Dir- ges as are uſed at Funerals, and you have not taken your Part, and lamented with us; but are always finding Fault with every Thing we do, and will not be prevailed upon to 33 join with us. Such is that Childiſh Ob- 33 For John the Baptiſt ſtinacy and Perverſeneſs, that appears in you, came, neither eating Bread, who think yourſelves the Oracles of Wiſdom nor drinking Wine; and ye ſay, He hath a Devil. [MAT, in the preſent Age; and you diſcover the XI. 18.] ſame froward Temper in far more import- ant Inſtances: For John the Baptiſt, of whom I have now been ſpeaking, came with an un- common Auſterity of Behaviour, - neither eating Bread, as others do, nor drinking Wine; but living on Locuſts and Honey, and Water in the Wilderneſs; and you ſay, He bas a Devil, and acts like a wild diſtracted Dæmoniack, whom an Evil Spirit drives from 34 the Society of Men. On the other Hand, 34 The Son of Man is the Son of Man is come, without any of this come, eating and drinking ; Severity, eating and drinking, as others do, and ye ſay, Behold, a glut- converfing familiarly among you, and with a bibber, a Friend of Publicans temperate Freedom ſharing in your Feſtivals, and Sinners . [MAT. XI. as well as your common Meals; and you ſay, 19. - Behold, a gluttonous Man, and a Wine-bibber, a fit Friend and Companion of Publicans and Sinners: Thus ungratefully do you in- jure his Character, for that Humanity and Condeſcenfion, which you ſhould rather ap- 35 plaud. But nevertheleſs, true Wiſdom has 35 But Wiſdom is jufti- ſtill hed A 1 Reflections on the ardent Zeal that Heaven requires. 375 fied of all her Children. ſtill been juſtified, and vindicated by all thoſe, Sect. 58. [MAT. XI.-19.] who are indeed ber Children; and they who are truly Wife and Religious, rauſt needs Luke VII. 35. approve this beautiful Variety in the Conduct of Providence; and ſee, that the Difference in our Manner of Living ſuits the Purpoſes of our reſpective Appearances, and is adapted to promote the general Defign, of God's Glory, and Man's Salvation. I M P R O V E M E N T. HOW OW happy would it be, if we could learn to correct the na- Luke vii. 32. tural Inconſiſtencies of our Temper and Conduct, by wiſe Re- flections and Conſiderations! How much more improving would our Attendance on the Miniſtrations of God's Servans be, were we V.24,--26. ſeriouſly to aſk ourſelves, to what Purpoſe we attended! It ought ſurely to be followed with ſuch Conſiderations, ſince it is intended to lead us to the Kingdom of Heaven: A glorious Prize! too glorious to be obtained, by faint Wiſhes, and inactive Deſires. There is a Senſe, in which it ſtill fuffers Violence : And how ſad is Mat. xi. 120. the Degeneracy of our Natures, that we ſhould exert ſo little Warmth in ſuch a Purſuit, and ſo much for every Trifle! Inſtead of that holy Ardour, with which Men ſhould preſs into it, they fold their Hands in their Boſoms, and loſe themſelves in ſoft luxurious Dreams, till the precious Opportunity is for ever gone. May Divine Grace diſplay the Crowns and Palms of Victory before our Eyes, in ſo awakening a Manner, that we may joyfully ſeize them, whatever Obſtacles may lie in our Way, whatever muſt be done, or whatever muſt be borne to ſecure them! Let us not, as we love our own Souls, through a proud Self-ſuffi- Luke vii. 30. ciency rejeɛt the gracious Counſels of GOD which are addreſſed to us, left we ſhould be another Day condemned by Publicans and Sin- ners. Divine Providence, and Grace, are uſing a Variety of Methods with us : Let not our Perverſeneſs and Folly, like that of the Jews, fruſtrate them all; but rather let us ſhew ourſelves the Children of Ver. 35. Wiſdom, by falling in with its Meaſures, and improving, as well as applauding, them. SECT. 376 Jesus upbraids the Cities, where his Miracles were wrought, SECT. LIX. Our LORD laments over the impenitent Cities of Galilee, acknowledges the Divine Sovereignty in the Diſpenſa- tions of the Goſpel, and invites Sinners to come to him. Mat. XI. 20, to the End. MAT. XI. 20. MAT. XI. 20. SECT. 59;THEN after Jeſus had in general re The began he to up- Mat. XI. 20 of their Carriage, under the great Advantages were done, becauſe they re- in moſt of his mighty Works that they enjoyed, he began particularly to pented not. upbraid the Cities, in which moſt of his Mi- racles had been wrought, becauſe they did not 21 repent, and believe in him (a) And in 21 Wo unto thee, Cho- the moſt affectionate and folemn Manner he razin, Wo unto thee, Beth- faida : for if the mighty declared, how terrible would be the Conſe- Works which were done in quence of their Impenitence and Unbelief; you, had been done in Tyre and ſaid, Woe unto thee, O Chorazin, and Woe and Sidon, they would have unto thee, O Bethſaida, where I fo often repented long ago in Sack- have converſed and taught; for ſurely if the Miracles which have been wrought in you, bad been done in Tyre and Sidon of old, tho' they were Places ſo remarkable for their Luxury, Pride, and Contempt of Religion (b), they would long ago have repented with Tokens of the deepeſt Humility, covering themſelves in (a) Becauſe they did not repent, and believe in him.] Our Lord had great Reaſon thus to upbraid them on this Occaſion, confidering how much Time he had ſpent among them, and how many excellent Diſcourſes he had delivered, as well as how many ſurprizing Miracles he had wrought in theſe Parts; as may be ſeen in ſeveral preceding Sections. (6) Places fo remarkable for their Luxury, Pride, and Contempt of Religion.] This is frequently the Cafe, with rich trading Cities : And that it was ſo, with theſe in particular, may be learnt from many Paſſages in tbe Old Teſtament, as well as from profane Writers.' See Judg. xviii. 7. Iſa_xxiii . 9. Ezek. xxviii. 2, 5, 17, 22. and Amos i. 9, 10. May God preſerve London in particular, from reſembling them in Character, whom in Commerce and Grandeur it to much exceeds! (c) Covering Tyre and Sidon, at the Day "fuch Means of Conviction as you have been Mat. XI. 22. and tells them of the aggravated Woe they muſt expect. 377 22 But I ſay unto you, It in Sackcloth, and lying in Aſhes (c). Where-SECT. 59. ſhall be more tolerable for fore I ſay unto you, that as they never had a of Judgment, than for you. indulged with, and have ungratefully abuſed, the Condition even of Tyre and Sidon, in the Day of the final and univerſal Judgment (d), Shall be more tolerable, than yours, who will deſervedly be expoſed to a much heavier Weight of Vengeance. (Compare Luke x. 13, 14. Sect. 97) 23 And thou, Capernaum, And thou eſpecially, O guilty Capernaum, 23 which art exalted unto Hea- who haft been" (as it were) exalted even to ven, ſhalt be brought down to Hell: for if the mighty Heaven, not only in Wealth and Magnifi- Works which have been cence, (compare Dan. iv. 22.) but what is done in thee, had been done infinitely more valuable, in the Means of Grace, by my long Abode in thee, and con- tinued Labours among thine Inhabitants ſuch dreadful Deſolation is appointed for thee, that thou ſhalt (as it were) be brought down to Hell, being ſwallowed up in utter irrecoverable Deſtruction: (Compare Iſa. xiv. 13, 15.) And thy Puniſhment will be appa- rently juſt; for ſurely if the Miracles, which have been wrought in thee, had been performed even in Sodom itſelf, licentious and abandoned as that infamous City was (e), it would have been in ; (c) Covering themſelves in Sackcloth, and lying in Aſpes.] As covering themſelves with Sackcloth, (or Hair-cloth, for ſuch it was,) and lying in Äſhes, were uſual Expreſ- fions of Mourning, ſo they particularly were made uſe of on Days of publick Fafting and deep Humiliation for Sin; and therefore are juſtly introduced here, as Expreſſions of fincere Repentance and Self-Abhorrence. Compare Ėjth. iv. I, 3. Job xlii. 6. Ifa. lviii. 5. Dan. ix. 3. and Jon. iii. 6, 8. (d) In the Day of Judgment.] Dr. Hammond underſtands this Paffage, as re- ferring to the Temporal Calamities to come on theſe Places by the Romans; who did indeed ſhortly after over-run the whole Country, and made dreadful Ravages in ſome of theſe Cities. See Foſeph. de Bell. Jud. lib. iii. cap. 6, 7: (al. 5, 6.) & lib. vi. cap. 9. (al, vii. 17.) But there is no Evidence, that the Deſtruction of theſe Jewiſh Cities was more dreadful than that of Tyre and Sidon, and it was certainly leſs ſo than that of Sodom and Gomorrha : Beſides,' our Lord plainly ſpeaks of a Judgment, that was yet to come, on all theſe Places that he mentions. (e) Licentious and abandoned as that infamous City was.] It is well known, that thoſe abominable Cities of Sodom and Gomorrha had long ſince grown into a Proverb for Wickedneſs and Miſery, See Gen. xiii. 13. xviii. 20. Deút. xxix. 23. xxxii. 32 VOL. I. B b b Ifa. 378 The Sovereignty of GOD in diſpenſing bis Grace, SECT. 59. been convinced and reformed; ſo that in- in Sodom, it would have re- mitead of being conſumed by that Shower of mained until this Day. Mat. XI.23. flaming Vengeance, it might have continued in all its Glory and Beauty even to this 24 Day. Wherefore I ſay unto you, that the 24 But I ſay unto you, Condition even of the Inhabitants of the Land that it ſhall be more tolerable of Sodom, in the Day of the final Judgment, the Day of Judgment, than Shall be more tolerable, than yours; for your for thee. Condemnation fall riſe in Proportion to your more aggravated Guilt, and to thoſe more valuable Mercies and Privileges, which you have abuſed. At that Time alſo, (as well as at another, 25 At that Time Tefus that will be elſewhere mentioned, Luke x. anſwered and ſaid, I thank 21. Sect. 106.) Jeſus took Occaſion from the Heaven and Earth, becauſe thee, O Father, Lord of Circumſtances which he then obſerved, to thou haſt hid theſe Things Say (f), I aſcribe Glory to thee, O Father (8), from the Wife and Prudent, thou ſupreme Lord of Heaven and Earth, that while thou haſt in the Courſe of thy wiſe, though myſterious Providence, bid theſe great Things of thy Goſpel from thoſe who have the Character of Wiſe and Underſtand- ing Perſons (b), or from the learned Scribes and refined Politicians of the Age, whom thou haſt ſuffered, through their own Pride and Folly, to reject them with Diſdain ; thou 25 and Ifa. i. 9, 10. iii. 9. xiii. 19. Jer. xxiii. 14. xlix. 18. Lam. iv. 6. Amos iv. II. Zeph. ii. 9. Mat. x. 15. and Rev: xi. 8. (f) Jeſus took Occaſion to ſay.] It is in the Original, amoxides o Inoss EnEV, which our Tranſlation has literally rendered, Jeſus anſwered and ſaid : But when the Words fo introduced are not a Reply to any preceding Speech, I apprehend the Verſion here given expreſſes the Senſe of them, with yet greater Exactneſs. --The Words (at that Time] ſeem plainly to prove, that what follows is to be introduced here, and conſe- quently, that Luke x. 21, 22. is a Repetition of it, on another proper Occaſion. (g) 'I aſcribe Glory to thee, O Father.] This is one proper Meaning of souonoj udi, as appears from comparing Heb. xiii. 15. and Rom. xv. 9. (5) . Thou haſt hid theſe . Things from Wiſe and Underſtanding Perſons. ] God is often ſaid in Scripture, to do thoſe Things, which he determines to permit; and which he foreſees, will be in Fact the Conſequence of thoſe Circumſtances in which his Crea- tures are placed, tho' their Wills are laid under no Conſtraint. (Compare Exod. vii. 3, 4. 2 Sam. xii. 11, 12. xxiv. I. and i Kings xxii. 22, 23.) In this Senſe alone could he be ſaid, to hide thoſe Things from the Learned Men of this Age, which he revealed fo plainly, that honeſt and well-diſpoſed Perſons, though Children in Under- ſtanding,, might come to the Knowledge of them. Compare Mat. X. 34, 35. (i) Has and no Man knoweth the who hides from the Proud, what he reveals to the Humble. 379 and haft revealed them unto thou haſt brought the Humble to the Know-Sect. 59. Babes. ledge of them, and haſt graciouſly revealed them to many of the loweſt and plaineſt of Mat. XI. 25. Mankind, who, in Compariſon of the for- · 26 Even ſo, Father, for mer, are but as Infants. Mortifying as 26 ſo it ſeemed good in thy ſuch a Circumſtance might ſeem, I cordially Sight. acquieſce in it, and ſay, Be it ſo, O my Father, fince ſuch is thy ſovereign Will and Pleaſure, thus to exalt thine own glorious Name, and to lay the Creature in low Abaſe- ment before thee. 27 All Things are deli- And then turning himſelf to thoſe that 27 vered unto me of my Father: ſtood near him, he ſaid, Do not be led by Son, but the Father; neither the Example of your great and learned Men knoweth any Man the Fa- to ſlight and deſpiſe me; for, humble as my ther, fave the Son, and he circumſtances now appear, all Things are to whomſoever the Son will delivered unto me by my Almighty Father ; who has fully inſtructed and impowered me, for whatever relates to the Salvation of Men (i): And ſuch are the Myſteries and Glories of my Perſon and Kingdom, that no one fully knows the Son, but the Father (k); neither does any truly know the Father, but the Son, and be to whom the Son is pleaſed to reveal him : For I have that Knowledge of him, to which no Creature can pretend; and it is my great Errand to the World, to dif- cover his Nature and Will, and lead his wandering Creatures into a faving Acquaint- 28 Come unto me all ye ance with him; that labour, and are heavy dertake with the greateſt Chearfulneſs and A Work, which I un- 28 , Delight: And therefore come unto me by Faith, all ye that labour, and are heavy burthened, whe- ther reveal him. (i) Has fully inſtructed and impowered me, &c.] I cannot with Mr. L'Enfant, confine the Senſe of wara MOL TO Operatin, merely to the Inſtructions Chriſt had received from the Father : His Exaltation to fupreme Power and Government was ſo near, and fo ſure, that our Lord might with great Propriety intend the Phraſe in that more ex- tenſive Senſe I have given it. Compare John v. 22. and Mat. xviii. 18. (k) No one knows the Son, but the Father.] Theſe Words evidently declare, that there is ſomething inexplicably myſterious in the Nature and Perſon of Chrif; which indeed appears in the moſt convincing Manner, from the Account elſewhere given of his Deity in Scripture. Bbb 2 (?) For: 29 and ye your Souls. 380 The Yoke of Christ is eaſy, and his Burthen light. Sect.59.ther with the Diſtreſſes of Life, or with the laden, and I will give you Reſt. Senſe of Guilt, (fee Pſal. xxxii . 4. xxxviii. 4.) Mat. XI. 28. or with the Load of Ceremonial Obſer- vances, which your unmerciful Teachers are ſo ready to impoſe ; (Mat. xxiii. 4.) and I will eaſe you of the grievous Burthens, you are ſinking under. Be perſuaded then to take my Yoke upon 29 Take my Yoke upon you, and to learn of me, as my obedient Dif- you, and learn of me, for I ciples ; for I am meek, condeſcending, and am meek and lowly in Heart ; ſhall find Reft unto lowly in Heart (1), and will impoſe no unne- ceſſary Hardſhips upon you: But on ſuch an Application to me, you ſhall find that Refreſh ñent to your Souls, which you in vain would ſeek elſewhere; that Compoſure, Satisfac- tion, and Joy, which nothing but Humility and Meekneſs, with an entire Subjection to 30 me, can give. For ſuch is the Genius of 30 For my Yoke is eaſy, my Goſpel, that tho'it will indeed bring you and my Burthen is light. under ſome Reſtraints, they are not only to- lerable, but, on the whole, deſirable ; and I may truly fay, that my Yoke is eaſy and gentle : Or, if there be a Mixture of Diffi- culty attending it, ſuch Affiſtances and En- couragements are provided, that with them my Burtben is light and pleaſant (m) to thoſe, who by Divine Grace are engaged to ſubmit to it. (Compare i John v. 3.) IMPROVE- (1) For I am meet, condeſcending, and lowly in Heart.) Some have apprehended, that our Lord here intends, peculiarly to recommend the Imitation of his Humility and Meekneſs, as what would eſpecially tend, in the natural Conſequence of Things, to promote the Repoſe and Tranquillity of their Minds; and Dr. Watts in a very beauti- ful Manner has paraphraſed the Words thus, in his Hymns : (Book i. Hymn 127.) But I apprehend, our Lord chiefly means to remind them, of the general Lenity of his Temper, which would engage him to decline all grievous Impoſitions, and unneceſſary Burthens, and tenderly to inſtruct them in the Way to Pardon and Life. Compare Mat. xii. 19, 20. Sect. 51. (m) My Burthen is light and pleaſant. ] Erappor properly ſignifies both light and plea- fant; and xpnsos, eaſy, may be alſo rendered gentle and agreeable; and to with great Propriety may expreſs, that true Pleaſure and Chearfulneſs, which are the genuine Re- fult of a fincere Subjection to Chriſt's Government, which is plainly the Meaning of taking his Yoke. (Comșare Deut. xxviii. 47, 48. i Kings xii. 4. and Iſa. X. 27.) It is obſervable, that the Word Yoke is particularly uſed for Ceremonial Impoſitions ; Acts XV. 10. and Gal. v. 1, and the Word Burthen is uſed in the ſame Senſe, Mat, xxii. 4 Compare Mat, xvi. 19, and Note (b) there,. Sect. 88. و Reflections on the Sovereignty of the Divine Diſpenſations. 381 I M P R O V E M E N T. W Mat. xi. 217-24, HAT can we imagine more dreadful, than the Guilt and Sect. 59. Condemnation of thoſe, who hear the Goſpel, only to deſpiſe it! How can we read the Doom of Chorazin, Bethſaida, and Caper- naum, without trembling for ourſelves, left we ſhould incur the like Sentence ! Such have been our Religious Advantages and Opportu- nities, that, like them, we have indeed been lifted up to Heaven :: The Lord grant, that we may not, by our Miſimprovement and Dif- obedience, be caſt down to the loweſt Hell! that Tyre and Sidon, and even Sodom and Gomorrha; may not at laſt riſe up in Judgment againſt us, and call down on our Heads a Puniſhment, more intolerable. than that which has fallen upon them, or which they muſt even then feel!. Our vain Curioſity may perhaps be ready to aſk, Why were theſe . Advantages given to them that abuſed them, rather than to thoſe who would have improved them better ? But let us impoſe upon our Minds a reverential Silence; ſince the great Lord of Heaven and Earth Ver. 26. giveth not an Account of any of his Matters: (Fob xxxiii. 13:). It is fo, Father, for. ſo it ſeemeth good in thy Sight! Still we ſee the Goſpel bid, from many who are eſteemed the wiſeſt Ver. 25 and moſt prudent of Mankind'; and, bleſſed be GOD, we ſtill ſee it revealed to ſome, who, in Compariſon of them, are but Babes. Let not this offend us; but rather taking our Notions from the Word of GOD, let us learn to honour theſe Babes as poffeſfed of the trueſt Wiſdom, and adore the Riches of Divine Grace, if we are in their Number, while many of ſuperior Capacities are left to ſtumble at this Stone, till they fall into final Ruin. Whatever Objections are brought againſt Chriſt, and his Ways, Ver. 27. may we ever adhere to them, fince all Things are delivered to him by. the Father! From him therefore may we ſeek the true Knowledge of GOD, as ever we deſire everlaſting Life ! We have all our Burthens of Sin, and of Sorrow : While we la. Ver. 28. bour under them, let us with Pleaſure hear the gentle and melodious Voice of a Redeemer, thus kindly inviting us to come unto him, that we Ver. 29. . may find Reft to our Souls. Let us with Pleaſure ſubject ourſelves to him, and go on in our holy Courſe with that Improvement and Chearfulneſs, which become thoſe, who learn by their own daily Experience, that his Commandments are not grievous, and feel that his. Ver. 30. Yoke is eaſy, and his Burthen is light. s E CT, 382 Simon the Phariſee inviting Jesus to eat with him, SECT LX. Jesus accepts an Invitation to dine at a Phariſee's Houſe, and vindicates the woman who anointed his Feet there, Luke VII. 36, to the End. J LUKE VII. 36. LUKE VII. 36. Secr. 6o. fent at this' Diſcourſe (a), and might would eat with him: And one of the Phariſees, who was pre- AND one of the Phariſees Luke VII feel himſelf touched by ſome Inſinuations he went into the Phariſce's 36. which it contained, under a ſpecious Pretence Houſe, and ſat down to of Reſpect to our Lord, tho' as it ſeemed with Meat. an inſnaring Deſign, invited him to cat with him that Day, taking Care to have others of his own Scet preſent, to obſerve what para ſed. And Jeſus being willing to expreſs his Condeſcenſion and Candour, accepted his Invitation; and entering into the Houſe of the Phariſee, be fate down to Table, without taking any Notice of the Omiſſion of ſome uſual Ceremonies of Reſpect, which fo great a Gueſt might well have expected. And bebold, there was a Woman in that 37 And behold, a Wo- City, who had once been a great and ſcanda- man in the City, which was lous Sinner, and was ſtill accounted infa- a Sinner, when the knew mous, on Account of the Lewdneſs and Dc- Phariſee's Houſe, brought that Ycfus fat at Meat in the baucherics of her former Life: And when an Alabafter-Box of Oint- She knew that he fate at Meat in the Phariſee's ment; Houſe, the took Encouragement from his late gracious Invitation, and determined to give a remarkable Token of her Reverence and Lovc, to fo glorious and compaſſionato a Sa- viour ; and for this purpoſe The brought an Alabaſter Vedel, full of richly perfumed Oint- ment 37 j (a) One of the Phariſees, who was preſent at this Diſcourſe.] Dr. Whitby has abun- dantly proved this to be a different Story, from that of Mary's anointing Chriſt's Head a little before his Death. (Mat. xxvi. 6,--13. Soll, 145.) And indeed the Difference is ſo great, and ſo plain, that it is aſtoniſhing ſo grcat a Critick, as Grotius, thould ſo .confound them, and build ſo many Remarks on that groſs Miſtakc. (b) TO ment. Woman that had been a Sinner waſhes his Feet with Tears. 383 38 And ſtood at his Fect ment; And ſtanding by the Couch, on Sect. 60. behind him weeping, and be which our Lord, according to the Cuſtom 1 cars, and did wipe them of thoſe Times , lay down to cat, waiting be- Luke vri. 38. with the Hairs of her Head, hind him in the Poſture of a Servant at his and killed his Feet, and an- Feet, her very Heart was melted with ſuch ointed them with the Oint- pious Remorſe, that in the Preſence of the wholc Company the was unable to refrain from weeping in fiich great Abundance, that The began even to water bis Feet with a Shower of Tints (); and obſerving how wct they were, the wiped them with the fine long Trelles of ber Hair (c), which Me wore Aowing looſe about her Shoulders; and then, to Thew the Warmth of her Affection, kilferd bis Pect, and anointed them with the perfumcıl Balſam ſhe brought with her, as not thinking hiera ſelf worthy to pour it upon his Hcad. Now when thc Pha- Now the Phariſie, who had invited him, 39) riſec, which had bidden him, obfèrving (this,} which, according to the Tra- felf, ſaying, This Man, if he ditions they maintained, appeared to him a were a Prophet, would have very indecent Sight, was fo offended, that he known who, and what Man- laid within bimfólf, This Man, if he were re- toucheth himn : for the is a ally a Prophet, as he pretends to be, would certainly have known who, and what kind of Woman this vile Creature is, that thus fami- liarly roucbeth him, and would immediately have driven her away with a juſt Diſdain ; for the 39 Sinner, ។ (b) To runter his Fear with a Shower of Tears.] This is the proper Signification of the Word Burxoil. Compare Mat . V. 45. - We are not to imagine, the came with a . Purpolc thus to waſh, and wipe the Fort of Chrift; but probably hearing, that the Pha- riper, who had invited ycfus ro Dimmer, had neglected the uſual Civility of anointing the Head of his Divine Gucit, ſhe was willing to supply the Defect; and as the flood neur clus, thc was fo melted with his Diſcourſe, that thc Jhal luch a Flood of Tears, :19 weta tcd bis Feet, which lay bare on the Couch, his Sandals being put of', and obſerving this, the wiped them with her Hair, which ſhe now wore flowing looſe about her Shoul- ders, as Mourners commonly clid; and then, not thinking herſelf worthy to anoint his Head, poured out the Liquid Perfume on his feet. In this View, all appears natural, and unaffected. (c) With the Trollis of her Huir.] So the Word spaço properly ſignifies; and the Engliſh Word Trelles night be derived from it. It is well known, that long Hair was eſteemed a great Ornament in the Female Dreſs; (compare i Cor. xi. 15.) and IV omen of Pleaſure uſed to nourish and plait it, and to ſet it off with Garlands and Jewels, to. render themſelves agrecable to their Lovers, (d) o Tuacher.]. ... very 40. 384 Jesus obſerves the Phariſee was offended at it, Sect. 60.she is ſuch a ſcandalous and filthy Sinner, that her Touch is enough to pollute him. . Luke VII. And Jeſus, in Reply to theſe uncharitable 40 And Jeſus anſwering, Sentiments, which he diſcerned at their firſt ſaid unto him, Simon, I have Riſing in his Heart, ſaid to him, Simon, I And he faith, Maſter, fay ſomewhat to ſay unto thee. have ſomething to ſay to thee on this Occaſion, on. which deſerves thy Regard. And with an hypocritical Profeſſion of Reſpect he ſays, o thou great Teacher (d), I am ready to attend, , and whatſoever thou wouldſt offer, ſay [it 41 freely.] Then Jeſus immediately delivered 41 There was a certain this Parable, as a juſt, yet mild Reproof to Creditor, which had two his Hoft: A certain Creditor had two Debtors; hundred Pence, and the other one of whom :owed him five hundred Denarii, fifty : or Roman Pence(e), and the other owed him 42 but fifty: Now as they had not any Thing 42 And when they had to pay, ſo that neither of them could diſcharge nothing to pay, he frankly any Part of his Debt, he freely forgave them forgave them both. Tell me both the whole of what they reſpectively love him moſt? owed: And upon this, it may be reaſonably expected, that both would have ſome Senſe of his Goodneſs; ſay therefore, which of them 43 do you think would love him moſt? And 43 Simon anſwered and Simon very readily replied and ſaid, I ſuppoſe, whom he forgave moft . And ſaid, I ſuppoſe that he to ſo far as I can judge from the Circumſtances he ſaid unto him, Thou haſt thou haſt mentioned, that be to whom he for- rightly judged. gave moſt could not but have the greateſt Affection for him. And [Jeſus] ſaid to him, Thou haft judged very rightly, and the Re- flection is evidently ſuited to the Caſe that we have here before us. And (d) O Teacher.) So did aorang properly ſignifies, and I think expreſſes ſomething more than the Engliſh Word, Maſter, eſpecially in the Senſe in which it is now com- monly uſed. Whether this was mere Hypocriſy, or whether it was intended as a Sort of Sneer on our Lord, who, though he profeffed himſelf ſo great a Teacher, would al- low this Woman to uſe ſuch Freedoms with him, I pretend not certainly to ſay.. (e) Five hundred Denarii, or Roman Pence.] It is in the Original Suvapid, which is well known to have been a Roman Coin, in Value about Seven Pence Half-penny of our Money; ſo that five hundred of them were nearly equivalent to fifteen of our Guineas, and fifty to one Guinea and an half. There is no reaſon to believe, that there was any Myſtery intended, in Chriſt's fixing on theſe Sums, rather than any others, that had as great a Difference between them, ) Water 385 1 44 and vindicates the Woman in what ſhe had done. 44 And he turned to the And turning himſelf to the Woman, be Sect.60. Woman, and ſaid unto Si- ſaid to Simon the Phariſee, Thou ſeeſt this man? I entred into thine poor afflicted Woman, and cauſt not bút take Luke VII. Houſe, thou gaveſt me no Notice of the extraordinary Tenderneſs , and Water for my Feet ; but ſhe affectionate Regard to me, that ſhe has now hath waſhed my Feet with Tears, and wiped them with diſcovered: I came into thine Houſe as a the Hairs of her Head. Gueſt, on thine own expreſs Invitation, [and] thou didſt not give me any Water to (waſh my Feet (f), tho' that be ſo cuſtomary and neceſſary a Refreſhment on theſe Occalions ; but she has plentifully watered my Feet with her Tears, and wiped them even with the 45 Thou gaveſt me no Treſes of ber Hair. Thou didſt not give 45 Kiſs; but this Woman, ſince the Time I came in, hath me the uſual Reſpect of a Kiſs, when I firſt not ceaſed to kiſs Feet. came under thy Roof (8); but ſhe, ever ſince she came in (b), has not ceaſed, with the greateſt Humility and Affection, even to kiſs 46 46 Mine Head with Oil Thou didſt not ſo much as anoint thou didſt not anoint; this Woman hath anointed my Head with common Oil, tho’ few Enter- my Feet with Ointinent. tainments fail of being attended with that Circumſtance (i); but ſhe, as thou ſeeſt, bas anointed even ny Feet with this precious and 47 Wherefore I ſay unto fragrant Ointment. Wherefore I ſay unto 47 thee, Her Sins, which are thee, and openly declare it, both for her Vin- many, dication, and for thy Admonition, Her many Sins, } my my Feet. but ز (f) Water to waſh my Feet.] Drufius ſuppoſes, this may be underſtood, as if our Lord had ſaid, “ Thou didſt not give me ſo much as Water to waſh my Feet; whereas “ fome Gueſts have their Feet waſhed with Wine mingled with Spices." Athenæus does indeed mention ſuch an Extravagance; but to be ſure our Lord did not intend the leaſt Infinuation in Favour of it. (8) The uſual Reſpect of a Kiſs, &c.] How cuſtomary it was for the Maſter of the Houle to receive his Gueſts with ſuch a Salutation, to provide them with Water to waſh their Feet, and to anoint their Heads with Oil, or fome liquid Perfume, the Reader may ſee in many other Commentators, and particularly in Calmet's Account of the Jewiſh Feafts.--It is poſſible, Simon might omit ſome of theſe Civilities, left his Brethren who ſat at Table with him, ſhould think he paid Jeſus too much Reſpect; and if there was any ſuch Slight intended, it might be an additional Reaſon for our Lord's taking ſuch particular Notice of the Neglect . (b) Ever ſince she came in.] The Evangeliſt ſo expreſsly tells us, that ſhe heard of Chriſt's being at Dinner with the Phariſee, before ſhe came in, (ver. 37.) that I make no Doubt of following thoſe Copies, which read it conadev, ſhe came in, rather than thoſe, which have donačov, in the firſt Perſon, which our Tranſlation follows. (i) Anoint my Head with Qil, tho' few Entertainments fail &c.] How common this Circumſtance was, may be judged, by comparing Deut. xxviii. 40. Mic. vi. 15. Pſal. xxiii. 5. civ. 15. and cxli. 5. VOL. I. Сcc (k) There 47. 88 386 Much was forgiven her, therefore ſhe loved much. Sect. 6o. Sins, which I well know have been exceed- many, are forgiven ; for the ing heinous, are graciouſly forgiven; and loved much : but to whom Luke VII little is forgiven, the fame therefore, as I have been the Means of bring- loveth little ing her to Repentance and Peace, she has thus teftified the high Regard that ſhe has to me, and has loved me much (k), as being perſuaded that ſhe never can ſufficiently ex- preſs her Senſe of the Obligation: Whereas thou, who art over-confident in thine own Righteouſneſs, lookeft but flightly upon me; as be to whom but little is forgiven, or who thinks his Debt was but ſmall, is not ſo much affected with the Kindneſs of the Creditor that forgives him, and loveth him but little. And to renew the kind Afſurance of the 48 And he faith unto her, Pardon that before was granted to the Wo- Thy Sins are forgiven. man, he ſays to her, in the Preſence of them all, I know the Sincerity of thy Repentance, and therefore now for thy Encouragement under this ſevere Treatment, I ſolemnly 49 declare, that thy Sins are forgiven. And 49 And they that fat at they who were at Table with him, began to Meat with him, began to ſay within themſelves, Who is. Say within themſelves, Who is this arrogant this that forgiveth Śins alſo ? and preſumptuous Man, that not only tranſ- greffes our Rules by permitting a Harlot to touch him, but even preſumes to ſay, that he forgiveth Sins, which is the peculiar Pre- so rogative of God himſelf? But far from 50 And he ſaid to the recalling what he had ſaid, be openly confirm- faved thee ; go in Peace. Woman, Thy Faith hath ed the Conſolation that he before had given, and ſaid to the Woman, Thy Faith has ſaved thee, and as the Tenderneſs and Love that thou (k) Therefore she has loved me much.] As paſſionately as Clarius oppoſes this Rendera ing, and after all the immenſe Pains Grotius has taken, to find a Senſe in that, which our Tranſlation follows, I cannot but think, the Connection evidently requires, that we ſhould render. dli, therefore, rather than for or becauſes how ſingular ſoever ſuch a Senſe of the Particle may be. And ſo it is, the Hebrew Particle that anſwers it, is uſeds. in Hof. ix. 15. All their Iniquity is in Gilgal; for there I hated them : or, therefore there. I hated them. For it cannot be ſuppoſed, that Ifrael is ſaid to fin in Gilgal , becauſe he hated them there ; but on Account of the Iniquity which they committed there, there- fore it was, that there he hated them. Our Lord by this Anſwer plainly ſhewed his, Knowledge, both of their Thoughts, and of her. Character.. Luke VII. 50. Refle£tions on the Love we owe to God for pardoning our Sins. 387 thou haſt ſhewn, have in a convincing, tho' Sect. 60. filent Manner, teſtified thy believing Re- gards to me, under the extraordinary Cha- racter I bear, go thy Way in Serenity and Peace (I), and enjoy the Comfort of Divine Forgiveneſs, without afflicting thyſelf for the Severity with which uncharitable Men would treat thee. IM P R O V E M E N T. HCW O W joyful an Aſurance muſt this be to a Soul, thus bowed Luke vii. 50. down and humbled in the very Duft, under a Senſe of Sin! How light did the Reproaches of Men fit upon her, when He heard theſe reviving Words from the Mouth of the great Saviour, who alone had Authority to pronounce them! Our Hearts ſurely upbraid us with many, and aggravated Sins, but we hear the Tidings of Pardon : Let us gladly embrace it; and acknowledging, that not five hundred Pence, nor even ten thouſand Ver. 41: Talents, are ſufficient to expreſs the Greatneſs of our Debt, let us retain the Remembrance of it, even when we hope that GOD has Ver. 42, 43. forgiven it; and let us labour, that the Tenderneſs of our Love, the Warmth of our Zeal, and the Steadineſs of our Obedience, may in ſome Meaſure be proportionable to it: And, bleſſed Jeſus, how diſtinguiſhed muſt they then be ! Let us with humble Pleaſure approach this compaſſionate Friend of Sinners; who, tho' in one Senſe ſeparate from them, yet thus freely and graciouſly encouraged the Chief of them to apply to him, tho' he well knew, that Condeſcenſon would expoſe him to the Ver. 39. Cenſure of the ſelf-conceited Phariſees. May God preſerve us from that arrogant Confidence in our own Righteouſneſs, which, while it leads us to deſpiſe fome, perhaps much dearer to him than our- ſelves, would proportionably ſink our Value for the Saviour, and Ver. 47. our Love to him! As (1) Go thy Way in Peace.] This was an uſual Form of diſmiſſing Inferiors, and was an Expreſſion of the Friendſhip and good Wiſhes of the Perſon ſpeaking : (Gen. xliv. 17. Exod. iv. 18. 1 Sam. i. 17. 2 Sam. xv. 27. Mark v. 34. Luke viii. 48. and Fam. ii. 16.) Compare Luke ii. 29. pag. 67. There is an apparent Propriety in the Phraſe here, conſidering what had happened to diſcompoſe the tender Spirit. of this humble. Penitent. Сcc2 Ver. 36. 388 Jesus travels thro' every City, preaching the Goſpel; Sect.6o. As for what remains, let the Candour with which Chriſt accepted this Invitation, and the Gentleneſs and Prudence with which he behaved at this inſnating Entertainment, teach us to mingle the Wiſdom of the Serpent, with the Innocence and Sweetneſs of the Dove ; and neither abſolutely to refuſe all Favours, nor ſeverely to reſent all Neglects, from thoſe, whoſe Friendſhip might at beſt be very dubious, and their Intimacy by no means ſafe. To conclude ; let us avoid that very ill Temper, which this Pba- rifee ſhewed, in upbraiding this poor humble Penitent, with the Scandals of her former Life. Where we have Reaſon to believe, that Sin has been lamented and forſaken, and conſequently that GOD has forgiven it, let us chearfully receive thoſe, whom our holy Maſter has not rejected; and if the Remembrance of former Irre- gularities cannot be entirely loſt, let it only engage us to magnify the Riches of Divine Grace towards ſuch Perſons, and to rejoice with them in the Diſplay of it. Ver. 39. S E C T. LXI. Our LORD attended by ſome pious Women, takes another Progreſs, in which he cafts out à Dæmon; and having vindicated himſelf from the blaſphemous Charge of a Combination with Satan, warns the Phariſees of the Danger they were in, of committing the Unpardonable Sin. Luke VIII. 1,---3. XI. 14, 15. 17,---23. Mat. XII. 222---32. Mark III. 223---30. LUKE VIII. I. LUKE VIII. I. SECT.61. NOW in Purſuance of the great Deſign, AND it came to paſs af- he which Jeſus had been proſecuting in his Luke VIII 1. throughout every City and Miniſtry, where ever he had been, it came Village, preaching, and to paſs afterwards, (or after the Events Thewing the glad Tidings of related above,) that he travelled thro' eve- ry City and Village in thoſe Parts ; preach- ing in every Place, and publiſhing the glad Tidings of the Kingdom of GOĎ, which he was now about to erect among the Chila the. proper they ſhould be Luke VIII. I. ز And is attended in his Progreſs by ſome pious Women. 389 the Kingdom of God: and Children of Men: And the Twelve. Apo-Sect.61. the Twelve were with him: ſtles, whom he had lately choſen, were with him; as he thought it proper they ſhould be for ſome Time, that they might be farther inſtructed for their work, and that their having been thus publickly ſeen in his Train might promote their Reception, when they afterwards came to any of theſe Places by 2 And certain Women them felves. And there were alſo fome Wo- 2 which had been healed of Evil Spirits and Infirmities, men with him, who had been cured of griev- Mary called Magdalene, out ous Diſorders, brought upon them by Evil of whom went ſeven Devils, Spirits, and of other Illneſſes ; [ particularly,] Mary, who was called Magdalene, from Mag- dala, the Place of her Reſidence (a); a re- markable Perſon, out of whom had been caſ no leſs than ſeven Demons (b), who, pro- bably for the Sins of her former Life, were fuffered by God to agitate and torment her in ſuch a Manner, as to render her a Specta- 3 And Joanna, the Wife cle of great Horror. And there attended 3 of Chuza Herod's Steward, him beſides, Foanna, the Wife of Chuza, a and Suſanna, and many others; which miniſtred un- Steward in the Court of King Herod; who to him of their Subſtance. yet did not think ſuch an Attendance be- neath the Dignity of her Family, and one Suſannah, and many other [Women ;] who, be- ing Perſons of fome conſiderable Rank and Circumſtances in Life, aſſiſted him with their Podelions, which they chearfully employed to ſupply him, and his Diſciples, with Ne- ceſſaries, as Occaſion required. While (a) Called Magdalene, from Magdala, the Place of her Reſidence.] As Inous Nala- is Jeſus of Nazareth, or Jeſus the Nazarene, ſo Magia Magdaamun, which we are uſed to render Mary Magdalene, might as well be rendered Mary the Magdalene, or Mary of Magilala, which was a Town in Galilee, beyond Jordan See Mat. xv. 39. (6) Out of whom had been caft feven Dæmons.] This is ſuppoſed by Gregory, to have been only a Proverbial Expreſion, to ſignify, that ſhe was a Perſon of a very bad Cha- racter, whom Jeſus reclaimed ; and Mr. L'Enfant advances the fame Interpretation, as agreeable to the Jewiſh Style : But as ſo much is ſpoken of Diſpofleſions in the pro- Senſe of the Word by Luke, it is moſt natural to ſuppoſe this to be referred to here: Some have thought, ſhe was the Sinner mentioned Luke vii. 37. but there is no cer- tain Proof of it. And the Conjecture of thoſe, who ſuppoſe her to be the Siſter of Lazarus, whoſe Huſband might have lived at Magdala, is rather more improbable; ſince when Luke and Fohri mention Mary of Bethany, they never intimate, that it was Mary Magdalene. See 'Calmet's Dictionarju.. prvos per 1 col Thera 390 He diſpoſſeſſes one that was both Blind and Dumb. Sect.61. While he was making then this Tour MAT. XII. 22. Then 3 about Galilee and the neighbouring Parts, was brought unto him one Mat.XII.22 there was brought to him one podeſſed by a poffefled with a Devil, Blind and Dumb: and he healed Dæmon (c), who had been rendered by this him; inſomuch that [it came Means both Blind and Dumb ; and he im- to paſs, when the Devil was mediately expelled the Evil Spirit, and cured gone out,] the Blind and Dumb both ſpake and ſaw. him that had been ſo miſerably afflicted by [Luke Xl. 14.-] it; ſo that it came to paſs, that when the Damon was gone out at the Command of Je- ſus, the Perſon that but juſt before was Blind and Dumb, both Spake and ſaw (d). 23 And all the Multitude of People round 23 And all the People him , perceiving he had healed the poor di- were amazed, and ſaid, Is not this the Son of David ? ſtreſſed Creature in an inſtant, were aſtoniſh (Luke XI. -14.] ed at the Sight, and ſaid, Is not this the Meſſiah, the long expected Son of David? 24 But the Phariſees who were with him, and particularly the Scribes, who came down from ſees, (and the Scribes which came down from Jeruſalem, Jeruſalem, and ſtill attended his Progreſs heard it , they ſaid, This Fel- to make their Remarks on what paſſed, bearing [this] natural Reflection of the People, and fearing leſt their own Credit ſhould ſink among them, as that of Jeſus advanced, gave the moſt malicious and unreaſonable Turn to the Matter which can be imagined; for they faid, This is ſo bad a [Man,) and ſo notoriouſly tranſgreſſes the Traditions of the Elders, and the Law of God (e), that he is 24 But when the Phari- low (c) Then there was brought to him one poleſed by a Dæmon.] This Miracle appears to have been performed on the Morning of that Day, on which Chriſt delivered the Parables of the Sower, &c. (compare Mat. xiii. I, & ſeq. Sect. 65.) and on the Even- ing of which, he croſſed the Sea, ſtilled the Tempeſt, and went into the Country of the Gadarenes, where he diſpoſſeſſed the Legion. (See Mark iv. 35,& ſeq. Sect. 69,) This is the Reaſon of introducing it here, as moſt Criticks do; and no other Story, not yet inſerted, can claim a Place before it; therefore Matthew, and Luke, in their different Order, are tranſpoſed, to agree with Mark, on that grand Foundation laid down in Note (k), on Mark i. 18. pag. 213, (d) The Blind and Dumb both pake and ſaw.] We have before obſerved, thát xemos often ſignifies, both Deaf and Dumb; (ſee Note (k) on Luke i. 22. pag. 19.) but as it is not ſaid, that Chriſt gave this Man his Hearing, it is plain he was not Deaf. And indeed, it appears worthy of Remark, that we hardly ever meet with entire Blindnefs and Deafneſs in the fame Perſon. (2) So notoriouſly tranſgreſſes the Traditions of the Elders, and the Law of God.] There is ſufficient Reaſon to conclude, that the Pharifees muſt go on this Principle, in this . 24. The Phariſees ſay he did it by the Help of Beelzebub. 391 low Chath Beelzebub, and) is certainly himſelf poſſeſſed by Beelzebub, and Sèct.61. doth not caſt out Devils, but does not caſt out Demons, but only by a ſecret [Luke or the Chief ] of the Combination with Beelzebub; who being the Mat. XII. Devils. [MArk III. 22. Prince [or] Chief of the Dæmons (f), with LUKE XI. 15.] a View to confirm his own Intereſt, expells other inferior Spirits under his. Command, at the Word of this Jeſus, who therefore deſerves to be put to Death as a Magician, (Exod. xxii. 18.) rather than to be thus ex- tolled as the Meſſiah. 25 And Jefus knew their And Jeſus knowing their Thoughts, tho” 25 Thoughts, (and he called he was not within Hearing of theſe Re- to them, [in Parables, How flections, called them to come near him, and can Satan caſt out Satan?] ſaid to them in the following Parabolical Ex- Every preſſions, before all the People, How can you poſſibly imagine, that in ſuch Circumſtances as theſe, Satan ſhould caſt out Satan (8) ? It this Random Charge, which had not the leaſt Shadow of a Proof; and it was uſual with them to eſteem a Contempt of their Traditions, as equally criminal with the moſt: expreſs Contempt of the Law. It is alſo well known, that they charged Chriſt, both with Sabbath-breaking, and Blaſphemy. (f) Beelzebub, the Prince, or Chief of the Demons.] There is no Doubt, but this was ſpoken by the Jews, not merely in a general Way of A Prince of the Demonsg. or of one of their Chiefs, but in particular of him whoni they conſidered as The Prince of the Powers of Darkneſs: For in Mark it is to as Xouli, tho' Matthew and Luke expreſs it without the Article ; and the following Words Thew, he was ſuppoſed to be the ſame with Satan, the grand Adverſary. One of the Titles given him was. Beelzebub, or Baal-zebub; and a Philiſtine Idol, who had his Temple at Ekron, (and is ſuppoſed by ſome to anſwer to the Grecian Pluto; Jurieu, Hift. des Dogmes, pag. 631.) was plainly called by this Name, (ſee 2 Kings i. 2, 3.) which is well known to fignify the Lord of Flies; this Idol being worſhipped, as lome tell us, under the Fi- gure of a Fly or Beetle, as defending People from theſe Infects; tho others think it may allude to the vaſt Multitude of Flies, with which the Slaughter of their Sacrifices. was infeſted in the Heathen Temples, while (as the Jews report,) no Fly was ever ſeen. to come upon the Fleſh of any Sacrifice in the Temple at Jeruſalem. (See Selden. de Diis Syris, Syntag. ii. cap. 6.) But why the Jews ſhould ſpeak of him under this Title: as the Chief of the Devils, it is difficult to fay; unleſs (as Heinfius conjectures, rather than proves, the Hebrew Word 2, Zebub, fignified a deadly Kind of Infect, whoſe Sting was mortal, and which was therefore looked upon as a fit Emblem of the mif- chievous Hoſts, commanded by this Prince of the Power of the Air.-The Title in the Greek is BicnSaBong Beelzebul, which fignifies the Lord of a Dunghill, and ſeems to be a contemptuous Change of the former Name, by which it was intimated, that the nobleſt of the Heathen Deities were fitter to dwell on a Dunghill, than to be wor-. fhipped in a magnificent Temple. (8) Satan ſhould caſt out Satan.] This Anſwer of our Lord demonftratively proves,. that Beelzebub, and Satan, are Names for the fame Perſon; and confequently, that Satan.was conſidered as the Prince of thoſe. Dæmons, who were caſt out by Chrift, and who 392 CHRIST vindicates himſelf againſt this impious Charge, Sect. 61. It may ſurely be laid down as a Maxim, that Every Kingdom divided a- every Kingdom divided againſt itfilf, cannot gainſt itſelf [cannot ſtand, Mat.XII.25. long ſubſiji in flouriſhing Circumſtances, [but] and every City or Houſe di- but] is brought to Deſolation; quickly finks into Contempt, and is brought vided againſt itſelf ſhall not to utter Deſolation ; and every ſmaller Socie- ſtand, (Luk. but falleth.) MARK III. 23, 24, 25. ty, if it be but a City, or a ſingle Family, di- Luke XI. 17.) vided againſt itſelf, ſhall not long ſtand, [but] 26 falleth into inevitable Ruin. And there 26 And if Satan (riſe up fore if Satan riſe up againſt himſelf, as he againſt himſelf, and) caſt out Satan, he is divided agrinſt certainly does, if he join with me to con- himſelf; how ſhall then his firm a Doctrine, ſo evidently oppoſite to his Kingdom ſtand ? Che cannot Nature, and ſubverſive of his Kingdom ; ftand, but hath an End ;] and if he affift in ſuch a Cauſe to caſt out I caft out Devils throBeel- Satan (b); it will be evident from hence, zebub.] [MARK III. 26. that he is divided againſt himſelf; and how Luke XI. 18.] then ſhall his Kingdom ſubſift? It plainly fol- lows, that in ſuch a Caſe he cannot ſtand, but has contributed himſelf to put a ſpeedy Period to his own Kingdom. But as you never can ſuppoſe, that ſuch a crafty and fa- gacious Spirit would in ſo weak a Manner haſten his own Confuſion and Defeat, you therefore upon this Account muſt give up that uncharitable inconſiſtent Charge, you have been ready to infinuate and urge againſt me, and muſt appear to have been guilty of the moſt extravagant Abſurdity, becauſe you ſcruple not to ſay, that I caſt out Dæmons by the Help of Beelzebub. 27 And if indeed you will be ſtill ſo obſti- 27 And if I by Beelze- nate as to aſſert, that I caſt out Dæmons by the bub who are elſewhere repreſented as his Angels ; So that it muſt diſprove every Hypotheſis inconſiſtent with this Affertion. — It may not be improper to add here, that the Jewiſh Rabbies call every Damon by the Name of Satan, and often uſe the Nạme in the Plural Number. So they call Sammael, which is but another Name for Beelzebub, D'uu ya win, the Head or Prince of all the Satans. See Caſaubon, in loc. (b) In ſuch a Cauſe to caſt out Satan.] It is certain, (as many good Writers have obſerved,) that the Force of this Argument conſiſts, in a tacit Appeal to the Genius and Deſign of his Doctrine; which evidently appeared ſo friendly to the Intereſt of true Religion, and ſo deſtructive to Idolatry and Vice, in which the Kingdom of Satan confifted; that he muſt really be his own Enemy, and riſe up for the Subverſion of his own Cauſe, before he could become an Aſſociate with Jeſus. See Archbiſhop Tillotſon's Works, Vol. iii. pag. 545. ز 1 (1) By XI. 19.) 2 XI. 20.) and Mews he caſt out Dæmons by the Spirit of GOD. 393 bub caſt out Devils, by the Affiſtance of Beelzebub, you may as well Sect. 61. whom do your Children caſt ſay, that all Miracles of this kind are thus Mat.XII.27. fhall be your Judges. [Luk. performed; and I may particularly refer you to determine, by whom do your own Children expell them, who practiſe Exorciſins (i), and are approved and extolled by you on that Account, tho' ſome of them do it in my Name? Therefore they ſhall in this Reſpect be your 7 udges, and condemn you of a moſt 28 - But if I caſt out De- partial and unequal Conduct. But if you 28 vils by [the Finger, or] the muſt allow, that I caſt out Dæmons the Spirit of God, then {no Finger, [or] the Power, and Spirit of GOD, is come unto you. [Luke then it undoubtedly follows, that the Kingdom of GOD is indeed come unto you, as I affert and all the Doctrines that I preach, are proved by this to be Divine, and conſequent- ly worthy of your moſt ſerious and obedient Regard, ſince it plainly ſhews my Superiority over all the Infernal Powers. 29 Or elſe how can one Otherwiſe, it is evident I could not do enter into a Strong Man's this; for how can any one break and enter Houſe, and ſpoil his Goods, into the Houſe of a Strong Man, and plunder Man and then he will ſpoil bis Goods, while he is actually preſent to his Houſe. [MARK III. 27.) guard them (k), unleſs he firſt overpower and bind the Strong Man, who will be ſure to do all he can to defend them ? and then indeed, he may plunder his Houſe of whatever he pleaſes ; but without this, it will be utterly impoſſible to do it. And therefore it is plain from all theſe Inſtances of Diſpoffef- fions, that I have Power over Satan to con- troul and bind him, and conſequently that I act by a Divine Commiffion. But 29 1 (ë) By whom do your own Children expell them, who practiſe Exorciſms, &c.] For the Proof of this Fact, ſee AEts xix. 13. Mark ix. 38. Luke ix. 49. Joſeph. Antiq. Fud. lib. viii. cap. 2. §. 5. pag. 420. Havercamp. and Dr. Whitby's Note, but' above all, that of Grotius on this Paſſage. I do not ſee, that there is any Need of referring this to the Apoſtles, who had not yet been ſent out, and if they had, they to be ſure would be involved in the ſame Cenſure with Chriſt . It is more natural to ſuppoſe, that the Diſciples of the Phariſees are here probably meant by their Children. (k) While he is actually preſent to guard them.] This the Courſe of the Argument plainly fuppoſes; and the Caſe in Queſtion proved the Preſence of Satan. VOL. I. D dd (1) While T. 394 He that is not with Christ, is againſt him. Sect. 61. But ſtill it is not to be thought, the Con- Luke XI. 21. When a W teſt will be carried on without an Oppo- his Påace, his Goods are in Strong Man armed keepeth LUK.XI.21. ſition from the Enemy, nor can it fail of Peace: giving ſome Alarm: For while a Strong Man completely armed (1) guards his Caſtle or Palace from Invaſion and Attack, bis Goods are in a profound Peace (m), and his Pri- ſoners, hard as their Situation may be, are afraid to make any Attempt to regain their Liberty; and ſuch is the Quiet, which there feems to be, while Satan reigns without any 22. Controul. But when one Stronger than he, 22 But when a Stronger or of more Power than the Warrior I have than he ſhall come upon mentioned, invades his Garriſon, and con- him, and overcome him, he taketh from him all his Ar- quers him, he takes away all bis complete Ar- mour wherein he truſted, mory, in which be placed his Confidence, and and divideth his Spoils. diſtributes his Spoils among his Followers. So Thall you ſee the Infernal Powers yet more completely baffled and ſpoiled by me, and my faithful Servants. adorned by the Trophies won from them. While therefore you are animated by fuch MAT, XII. 30. He that Views, you ought not to allow yourſelves, is not with me, is againſt me; even in a State of Neutrality and Indiffe- rence ; for I muſt tell you, that he that is not cordially with me as a Friend, is indeed againſt me (n), and will accordingly be treat- ed Mat.XII.30.. and .. (1) While a Strong Man&c.] The Reader will obſerve, that (contrary to moſt others) I have introduced in this Section Luke xi. 14,-23. as parallel to Mat. xii. 229–30: and Mark iii. 227–27. The Reaſon is, becauſe as there appeared to me no certain Evidence, that the Miracle and Diſcourſe recorded by Matthew, were afterwards re- peated at another Time; (ſee Note (a.) on Luke xi. 37. Seet 110.) ſo I was not willing to inſert ſo long a Diſcourſe twice : Yet it is not impoſſible, it might occur again ; and if any, on the whole, judge it moſt probable it did, they may turn back. from thence, and read.thefe Verſes again. I likewiſe thought, that the Diſcourſe with the Additions from Luke, appeared moſt complete and beautiful. (m) His Goods are in a profound. Peace.] Our Lord here, (as alſo Luke x. 17.-20. Seit. 106.) evidently takes Occaſion, from having ſpoken of Diſpoſefions, to turn his Diſcourſe to that grand and complete Victory over Satan, of which theſe Miracles were a Specimen; and theſe Words refer, not to Dæmoniacks, who were far from being in: Peace, or Quiet, but to the Caſe of Sinners, who by the Arts of Satan are. lulled into a State of. Security and Confidence, while in the Hands of their greateſt Enemy, and in the Way to final Deſtruction: (n) He: that is . not with me, is against me.] How this is to be reconciled with Luke. ix. 50. ſee the Note there, Set..96. © Waſtes. All Sing Hall be forgiven, but that againſt the Holy Ghoſt . 395 and he that gathereth not ed as one that is an Enemy to me; and he Sect.61. with me, ſcattereth, abroad. that does not ſet himſelf according to his Abi- [LÚKE XI. 23.) lity to gather Subjects into my Kingdom Mat. XII. 20: with me, is but vainly and fooliſhly Scatter- ing abroad, and however otherwiſe employ- ed, waſtes his Time and Labour in what will at laſt turn to no ſolid Account (0). Much more criminal and fatal then, muſt the Character and Conduct of thoſe be, who with deliberate implacable Malice oppoſe my Cauſe, and are reſolved at all Adventures, to do their utmoſt to bear it down, as you are attempting to do by theſe vile Inſinuations, which you have now ſuggeſted. 31 Wherefore (verily] I I therefore give you the moſt folemn and 31 ſay unto you, [All Sins thall compaſſionate Warning of your Danger ; for be of Men, and Blaſphemies, you are on the Brink of a moſt dreadful Pre- wherewith ſoever they ſhalí cipice. That Malignity of Heart, which leads blaſpheme;) butthe Blaſphea you to aſcribe theſe Works of mine to a Con- my againſt the Holy Ghoſt ſhall not be forgiven unto federacy with Satan, may incline you to paſs Men. (MARK IŽI. 28.] the ſame impious Sentence on the greateſt and fulleſt Confirmation, which is to be given to my Goſpel, by the Effuſion of the Spirit on my Followers; and therefore, to prevent if poſſible, ſuch Guilt and Ruin, verily I ſay unto you, that all other Sins ſhall be forgiven to the Children of Men, and even [all] the other Blaſphemies, with which they Thall blafpheme ; but the Blaſphemy againſt the Spirit of God, in this moſt glorious Dif- penſation of it (P), shall not be forgiven to thoſe ز () Waſtes his Time and Labour in what will at laſt turn to no ſolid Account.] This is a more natural Senſe, than to take it as if our Lord had ſaid, He that does not gather Subje£ts into my Kingdom, diſperſes them. According to the Interpretation I have given, it is a moſt noble Maxim of Divine Wiſdom; and happy is the Miniſter, hap- py the Man, who attends to it. (D) The Blaſphemy againſt the Spirit of God, in this moſt glorious Diſpenſation of it.] After all that Archbiſhop Tillotſon has faid, (Vol . i. Serm. 17.) to prove that the Sin againſt the Holy Ghoſt was that, which theſe Phariſees committed, in aſcribing the Miracles of Chriſt to Satan, I have rather choſen to take the Words in Dr. Whitby's Senſe; and muſt beg. Leave to refer to his Paraphrafe on the Places above, and to his excellent Diſſertation on the Subject, in his fourth Appendix to Matthew, for the Rea- fons which induced me to ſuch a Judgment. Ddd 2 (9) It 1 396 1 The Sin againſt the Holy Ghoſt is unpardonable. Sect. 61. thoſe impious and incorrigible Men, who u ſhall dare to impute to Diabolical Operation, Mat.XII. 31. thoſe glorious Works of Divine Power and 32 Goodneſs. And I add, that whoſoever 32 And whoſoever ſpeak- Speaks a contemptuous and impious Word eth a Word againſt the Son of Man, it ſhall be forgiven even againſt the Son of Man himſelf, while him: but whoſoever ſpeak- here on Earth in this obſcure Form, he may eth againſt the Holy Ghoſt, poflibly be brought to Repentance for it, and it ſhall not be forgiven him, neither in this World, nei- To it ſhall be forgiven him ; and conſequently ther in the World to come; even your Caſe, bad as it is, is not entirely Chath never Forgiveneſs, but hopeleſs : But whoſoever all maliciouſly is in Danger of eternal Dam- Speak any thing of this Nature againſt the nation.] (Mark III.29.) Holy Spirit, when the grand Diſpenſation of it ſhall open, in thoſe miraculous Gifts and Operations, that will be attended with the moſt evident Demonſtrations of his mighty Power, it all never be forgiven him at all, either in this World, or in that which is to come (9); but he is obnoxious to eternal Dam- nation, and muſt irrecoverably ſink into it; nor will all the Grace of the Goſpel in its fulleſt Diſplay, afford a Remedy for ſo ag- gravated a Crime, or furniſh him with. Means for his Conviction and Recovery. MarklII.30. This Admonition he gave them with ſuch MARK III. 30. Becauſe repeated Solemnity, becauſe they had malici- they ſaid, He hath an. un- oully ſaid, He bath an unclean Spirit, and clean Spirit. performs theſe miraculous Works by the Af- fiftance of Beelzebub. I M P R O V E- (9) It Mall never be forgiven him at all, either in this World, or in that which is to come.] It .] It is obſerved both by Lightfoot, and Grotius, that thro' a fond Imagination of the final Happineſs of all the Seed of Abraham, the Jews ſuppoſed, there were ſome Sins, that had not been forgiven here, that would be expiated by Death, and be forgiven. after it; and that our Lord deſigned by this Expreſfion to aſſure them, that there was no Forgiveneſs to be had for thoſe that ſhould be guilty of this Sin, either before, or after Death; and that their Expectations of Forgiveneſs ihen, would prove no other than a deceitful Dream. (See Lightfoot's Hor. Hebr. and Grotius, in loc.) But it is clearly ſhewn by Dr. Whitby, that this was uſed as a Proverbial Expreſſion, and that it only fignified, a Thing should never be, when it was ſaid, It shall not be, either in this World, or the World to come. However, as ſome think, that it refers to the Mefiah's Kingdom, which was often called the Age to come, I have alſo hinted at that Senſe; which is indeed included in the other, but does not ſeem to me, to be ſo pro- perly applied here; for if our Interpretation be right, the Sin could not be committed till that Age commenced, (r) The RefleEtions on the Triumph of Christ over Satan. 397 IM PRO V E M E N T. ! HO 1,3.. OW condeſcending was the Conduct of the bleſſed Yeſus, while Sect.61.. he dwelt among us! Tho' he was Lord of all, he not only, Luke viii. Luke waved the pompous Manner of ſubſiſting by continued Miracles, but likewiſe declined to dwell with the Rich and the Great, with whom he could eaſily have ſecured to himſelf a conſtant Abode (r). He choſe a laborious itinerant Courſe, and ſubſiſted chiefly on the Bounty of a few pious Women, whoſe Company and Friendſhip he did not deſpiſe. That Subſiſtence was moſt pleaſing to him, which was the greateſt Teſtimony of the Reſpect and Affection of his Hearers, and at the fame Time gave the greateſt Opportunity to teſtify his own Humility and Self-denial, and to purſue his Schemes for publick Uſe- fulneſs. So may his Followers, and eſpecially his Miniſters, always judge ! and may all the great Things they ſeek for themſelves, be ſuch as lie on the other side of the Grave, and are to be enjoyed in the Preſence of our glorified Maſter ! We have ſeen another Triumph of Chriſt over the Evil Spirit, Mat. xii.22. another of thoſe glorious and delightful Inſtances, in which the great Captain of our Salvation, with ſuperior Strength, bound the Strong Ver. 29. Man, and ſpoiled his Goods. May the Victory ſtill be carried on to Perfektion ! May his merciful Alarms break that dangerous and fatal Luke xi. 21, Peace, in which the Slaves of Satan are for a while detained, that 22. he way with greater Advantage, and greater Terror, plunge them into final and eternal Ruin ! And in ſuch a Conteſt, may we abhor Neu- trality! With Pleaſure and Zeal let us liſt ourſelves under the Re- deemer's Banners, that we may ſhare his Tropbies! And while others Ver. 23. are throwing away their Time, their Labour, and their Souls, may we by gathering with him, fecure to ourſelves everlaſting Riches ! We muſt ſurely be aſtoniſhed, to hear of that perverſe and ma- Mat. xii. 240 lignant Interpretation, which theſe Wretches put on ſuch convin- cing Miracles; and it muſt move our Indignation, to ſee the Son of .GOD maliciouſly charged as an Aſociate with Satan. If they have thus called the Maſter of tlse. Houſe Beelzebub, how much more thoſe of (r) The Rich, and the Great, with whom he could eaſily have ſecured to himſelf a. conſtant Abode.] Undoubtedly, to mention no more, the Centurion, (who had Wealth and Generoſity enough, to erect a Synagogue at his own Charge, Luke vii. 5. pag. 356.) would have been very willing.to have received into his Houſe, a ſingle Perſon, of ſo extraordinary a Character, ſo perfectly temperate, and ſo eaſy as to the common. Accommodations of Life : But Chriſt came to bring the Goſpel to the Poor; and the Purpoſes of his Miſſion required frequent Removes. 22.. 398 Ver. 26. Refle&tions on the Account of the Unpardonable Sin. Sect. 61. of his Houſhold? (Mat. X: 25.) Let us learn to imitate that Meek- neſs of Wiſdom, with which the bleſſed Jeſus purſues his Vindication. Mat. xii. 25. Oh that his Followers had ever traced it! yea, I had almoſt ſaid, Oh that they had learnt, even from the Union of Confederate Enemies, the Danger of that Houſe or Kingdom, which is unnaturally divided againſt itſelf! It is Matter of great Thankfulneſs , thus expreſsly to hear, that every other Sin and Blaſphemy ſhall be forgiven ; but awful to think, Ver. 31, 32. that the Blaſphemy againſt the Holy Ghoſt is excepted. Let thoſe, who, while they cannot deny the Facts of Chriſtianity, deſpiſe and oppoſé its Doctrines, tremble to think how near they approach to the Boundaries of this Sin, which is perhaps more obſcurely deſcribed, that we may more cautiouſly avoid all ſuch Approaches . But let not the humble Soul, that trembles at GOD's Word, meditate Terror to itſelf from ſuch a Paſſage; which, when viewed in its due Con- nection, cannot with any Shadow of Reaſon be thought to belong to any, who do not obſtinately reje&t the Gospel, and maliciouſly oppoſe it, when made known to them with its fulleſt Evidence. S E C T. LXII. Our Lord goes on to caution the Phariſees of the Dan- ger of ſuch finful Words; and anſwers to the Excla- mation of the Woman, who extolled the Happineſs of bis Mother Mat. XII. 33,---37. Luke XI. 27, 28. . ! Or MAT. XII. 33. MAT. XII. 33- Secr.62. HEN our Lord had thus faithfully EITHER make the Tree warned the Phariſees of the Danger good, and his Fruit good; Mat.XII. 33. they were in of incurring unpardonable Guilt , by Blaſphemy againſt the Holy Spirit, he proceeded to inforce the Admonition in the following Manner : Attentively conſider what I have offered to you, and either lay aſide your vain and hypocritical Pretences to Re- ligion, or quit that Malignity and Wicked- nefs, which render theſe Pretences inſolent and odious: Either make the Tree good, and Thew Fruit. 33. 0 34 1 ܪ And 35 The Mouth will ſpeak from the Abundance of the Heart. 399 or elſe make the Tree cor- thew it to be ſo by making its Fruit alſo Sect.62. rupt, and his Fruit corrupt : good (a); or elſe make, and allow, the Tree as for the Tree is known by his Mat. XII. to be corrupt, and its Fruit alſo corrupt, if it in Fact appear to be ſo: For the Tree is to be known by the Fruit it produces, which is an infallible Proof of what Quality it is. 34, O Generation of Vi- (Compare Mat. vii. 17, 18. Sect. 42.) ſpeak good Things ? for out ye abominable Brood of Vipers, ye perverſe, of the Abundance of the venomous, deceitful Creatures, how can you, Heart the Mouth ſpeaketh. who are ſo wicked yourſelves, Speak good Things ? . It is ſurely a Force upon Nature, whenever you do it; and you will eaſily re- turn to ſuch uncharitable and impious Lan- guage, as we have now been hearing from you ; for the Mouth naturally Speaks out of the 35. A good Man out of overflowing. Abundance of the Heart. the good Treaſure of the thus; on the one Hand, a Good Man, out of Heart, bringeth forth good Things: and an evil Man the good. Treaſure of the Heart, freely and out of the evil. Treaſure, abundantly produces good Things, and ſcatters bringeth forth evil:Things. the Seeds of Wiſdom and Piety, in the Minds of all with whom he converſes: And on the other Hand, a. Wicked Man being full of corrupt Affections, and a ſecret Malignity againſt Religion, out of the evil Treaſure of his Heart, as naturally brings forth evil. Things; and even when he labours moſt artfully to diſguiſe himſelf and his Character, breaks out like you, in ſome unguarded Mo- ment, into. ſuch Language as betrays the Shame he would conceal. (Compare Luk. vi. 43, -45. Sect. 54.) 36 But I ſay unto you, But take heed, how you ſuffer your 36 That every idle Word that Men Tongues to run on in this profane and licen- tious. Manner.; for. I ſolemnly declare unto you, (a) Make.the-Tree good, &c.]. The.Senſe I have choſen, is that which ſeems to. agree beſt with what follows.. I could not acquieſce in that of Mr. L'Enfant, who. ſuppoſes, it is as if he ſhould have ſaid, Either allow me to be good, or prove the caſting out Devils to be evil ;--for that.would ſuppoſe every one, who caſt out Devils, to be a good Man.-Zegerus and Grotius, underſtand it, as if our Lord had ſaid, “Since you : ci cannot but allow, that my Life, and the Tendency of my Doctrine, are good, be not " fo inconſiſtent with yourſelves, as to ſuppoſe, I am a Confederate with Beelzebub." And it is indeed very poffible, that this may be the Senſe. (6) For 36. 400 Every unprofitable Word muſt be accounted fat. Sect. 62. you, that in the awful Day of the final and Men ſhall ſpeak, they ſhall univerſal Judgment, Men ſhall give a ſtrict give Account thereof 'in the Mat . XII. and impartial Account for every unprofit- Day of Judgment. able, and much more for every pernicious Word (6), which they Mall Speak : And Woe be to them, who have uſed that noble Fa- culty of Speech, only to vain, or to wicked 37 Purpoſes. For let every particular Hearer 37 For by thy Words apply it to himſelf; it is not by thine Actions thou ſhalt be juſtified, and alone, but in fome Degree by thy Words, thou by thy Words thou ſhalt be Jhalt at laſt be juſtified, or by thy Words thou Malt be then condemned (c); as by the Tenor of theſe the Diſpoſition of thy Heart is ſhewn, and thy true Character diſcovered. Luke XI.27 And while he was speaking theſe Things (d), LUKE XI. 27. And it a certain pious Woman was fo tranſported, Things, a certain W.oman came to paſs as he ſpake theſe with a Mixture of Pleaſure at hearing his Words, and Indignation at the unworthy Treat- of (b) For every unprofitable, and much more for every pernicious Word.] Tho' the "Terms inconvenient, and unprofitable, are ſometimes applied to Things capable of much worſe Epithets ; (compare Rom. i. 28. Eph. v. 4, 11. Tit: iii. 9. and Heb. xiii . 17.) yet I cannot think, that our Lord here uſes apzov, idle, merely to fignify miſchievous. We are certainly accountable for uſeleſs, as well as wicked. Diſcourſes, and they will be taken into that laſt Survey, which is to determine our Character and State ; which They, whoſe Life is one continued Scene of Whim, or fneering Raillery, would do well ſeriouſly to conſider. And it was to our Lord's Purpoſe to obſerve it here, as it inferred by the ſtrongeſt. Conſequence, the Danger of ſuch vile and criminal Diſcourſes, as thoſe of the Phariſees in this Caſe. But Diſcourſe tending by innocent Mirth to exhi- larate the Spirits, is not idle Diſcourſe; as the Time ſpent in neceſſary Recreation, is not idle Time ; nor does a wife and gracious God expect from Men the Life of Angels. The Jews, about Kimchi's Time, had a Proverb among them, that a Scholar may be improved even by the idle Words of his Maſter ; but I think Heinſius had no Reaſon to value himſelf ſo much, as he ſeems to do, on his Attempt to explain theſe Words of Chriſt, as an Alluſion to that --If any, on the whole, are diſſatisfied with the Account of Things here given, I would beg Leave to aſk them, whether unprofitable Talk be not a ſinful Waſting of Time; and whether that muſt not render a Man in ſome De- gree criminal before God. (c) Or by thy Words thou ſhalt be condemned.] Since both the Clauſes in this Verſe cannot belong to the ſame Perſon, it is plain that tæı here, as the Hebrew Particle Ve in many Places, is put for the Alternative Or: And agreeably to this we find, that inſtead of xat, the Particle n is here inſerted, in many antient Copies. (d) While he was ſpeaking theſe Things.] Luke brings in this story at the End of the Parable of the relapſing Dæmoniack, which was delivered juſt at the Concluſion of the Diſcourſe before related. And tho it is uncertain, át what exact Time this Excla- mation was made; yet what was now ſaid might be a proper Occaſion for it; or, if it be a little tranſpoſed, the Reader will excuſe it, as it ſerves for a fit Appendix to this Short Section, and likewiſe prevents the more unequal Length of the following. (e) From 401 27. . The Woman's Exclamation upon hearing CHRIST. of the Company lift up her Treatment he niet with from his Adverſa-Sect. 62. Voice, and ſaid unto him, ries, that the could not forbear lifting up Bleſſed is the Womb that Luke XI, bare thee, and the Paps which her Voice ; and crying out from amid the thou haſt fucked, Croud (e), ſhe ſaid unto him, O thou Divine Teacher, Happy is the Womb of her that bare thee, and thrice happy. the Breaſts, which thou didſt ſuck! With what unſpeak- able Delight muſt thy bleſſed Mother look on ſo illuſtrious a Son! 28 But he ſaid, Yea, ra- But be modeſtly and ſeriouſly replied, Nay, 28 ther bleſſed are they, that hear the Word of God, and rather happy are they, who hear the Word of keep it. GOD which I preach, and keep it in their Hearts, as a vital Principle of holy Obedi- ence; for they will be entitled to eternal Bleſſings, infinitely more valuable than any Natural Relation to me could give, or any Opportunities of the moſt intimate Converſe with me, ſeparate from ſuch a practical Re- gard to my Inſtructions. ! I M P R O V E M E N T. N HOSE Heart does not echo back the Exclamation of this Luke xi. 27 pious Woman? Yet who does not too frequently forget that weighty and important Anſwer which ſucceeded it? Let us not only bear, but keep the Word of Chriſt; and we ſhall thus be happy in a Ver. 28, nearer Union with him, than ever could ariſe from any Natural Re- lation to him, and ſhall e’er long have Opportunities of more noble, and more delightful Converſe with him, than thoſe with which the Virgin Mary herſelf was honoured, during the Time of his Abode on Earth. Let us eſpecially attend to thoſe Inſtructions we have here received, and judge of ourſelves by our Fruits; never flattering ourſelves, that Mat. xii. our Hearts are good, if our Lives are abominable , and diſobedient, and to every good Work reprobate. (Tit. i. 16.) And in particular let us remember, that not our Actions only, but the Fruits of our Lips, are Ver. 36. to be brought into the ſolemn Account, which we muſt give to the great Judge of all the Earth; and that the Day is coming, when all 33. our be (e) From amidſt the Croud.] SO EX TB OXAs plainly fignifies; and it may thus, I think, very properly connected with the Words which follow it in the Original. VOL. I. Еее Ver. 35 + SECT.63•' THEN ſome of the Scribes and Phariſees 1 Scribes, and of the Pha- 402 Reflections on the Account we muſt give of our Words. Sect. 62. our idle and unprofitable Talk, which has proceeded from the evil Trea- ſure of a depraved Heart, will undergo a ſtrict Examination, and we Mat, xii.37: muſt anſwer not for our Actions only, but Mall be juſtified, or con- demned by our Words. And if fooliſh and wicked Speeches are to be accounted for in the Day of Judgment, let us ſet a Watch on the Door of our Lips, to prevent them; and labour daily to uſe our Tongue ſo, that it may indeed be, as it is in Scripture called our Glo- ry. (Pſal. xvi. 9. XXX. 12.) For that Purpoſe, let it be our great Care, to lay up a good Trea- fure of Chriſtian Knowledge and Experience in our Hearts; that while too many are poiſoning thoſe that are round about them, with erroneous Principles, and vicious Diſcourſes, the Opening of our Lips may be of righteous Things; and we may. ſtill be ready, upon all proper Occaſions, with Freedom, Variety, and Spirit, to bring forth good and profitable Things, from the good Treaſure of our Hearts, which may be edifying unto thoſe that hear us, and may go from one Heart to another. So will the Lord himſelf hearken with Pleaſure unto what we ſpeak, and exactly record it in the Book of Remem- brance that is written before him; and producing it at laſt to our publick Honour, will own us for bis, in the Day when he makes up his Jewels. (Mal. iii. 16, 17:) SECT. LXIII. Our LORD upbraids the Phariſees with their Perverſe- neſs in aſking a farther Sign; and delivers the Para- ble of the Relapſing Dæmoniack. Mat. XII. 38---45: Luke XI. 16. 24,--- 26. 29,---32. MAT. XII. 38. MAT. XII. 38. : who were preſent, hearing how plainly riſees anſwered, [tempting Mat.XII. 38. Chriſt admoniſhed, and how ſeverely he re- him ; and fought of him a buked them, anſwered him, by diverting the Sign from Heaven,) faying, Maſter, Diſcourſe to another Topick; [and] with a View to try him, demanded of him a Sign from Heaven, ſaying, Maſter, thou profeſſelt thyſelf a Teacher of extraordinary Authority, and we 39 The Phariſees deſire a Sign from Heaven. 403 Maſter, we would ſee a Sign we may juſtly expect ſome proportionable Sect.63. from thee. [LUKE XI. 16.] Proof of it: Now theſe ſuppoſed Difpoffef- fions which we have lately ſeen or heard of, Mat.XII.38. are ſo liable to Fraud and Colluſion, that we cannot fully acquiefce in them; but would gladly ſee a more remarkable and convincing Sign from thee, and particularly ſome ſuch Celeſtial Appearance (a) as ſeveral of our an- tient Prophets gave. But [when the People But when the Multitude was gathered in a 39 were gathered thick toge; Croud about him, eager to hear what Jeſus ther,] he anſwered, and faid to them, [This is) an evil would reply to this Demand, and ready to and adulterous Generation, conclude that he would now perform ſome [which] ſeeketh after a Sign, wondrous and peculiar Kind of Miracle, be and there ſhall no Sign be given to it, but the sign of anſwered and ſaid to them, This is an evil. and the Prophet Jonas. [LUKE adulterous Generation (6), a very perverſe and degenerate People, [that] amidit ſuch convin. cing Miracles, as I am daily performing in the moſt publick Manner, ſtill ſeeks after a far- ther Sign : But no ſuch Sign, as their bold Curioſity preſcribes, Jhall be given them, un- leſs (it be] that one, yet greater Miracle, which I may not improperly call the Sign of the Prophet' Jonah (c), becauſe it bears to great a Reſemblance to that miraculous Oc- currence, that will be ſeen hereafter with Reſpect XI. 29.) (a) Some ſuch Celeſtial Appearance.] The Words of Luke expreſsly fix it to this Senſe; and Matthew in another Story of this Kind, (Mat. xvi. 1. Sect. 87.) expreſsly tells us, they demanded a Sign from Heaven. (Compare alſo Mark viii. 11.) It is not therefore to be underſtood, of a Sign only of Deliverance from the Roman Yoke, or of the Erection of the Meffiah's Temporal Kingdom, as fome have ſuppoſed; but rather of fome Miracle performed in the viſible Heavens, where, they ſeem to have thought, Impoſtors had leſs Power than on Earth. (Compare John vi. 30.)-And they might probably conclude, they had the better Excuſe for making ſuch a Propoſal, as Moſes, (Exod. ix. 22,—24.) Hofhua, (Yosh. X. 12.) Samuel, (1 Sam. vii. 9, 10.) and Elijah, (1 Kings xviii. 36,-38. and 2 Kings i. 10.) had given ſuch Signs. (Compare Ifai. vii. II. and xxxviii. 8.) See Vitring. Obferv. Sacr. lib. ii. cap. 16. (b) Adulterous Generation.] This plainly fignifies a ſpurious Racé, degenerated from the Piety of their Anceſtors. ' Compare Iſai. lvii. 3, 4. Pſal. cxliv. 7, 8. and John viii. 39, & feq. (c) Unleſs it be the Sign of the Prophet Fonah.] As the Reſurrection of Chriſt was attended with the Appearance of a deſcending Angel, it was, with greater Exactneſs, than is generally obſerved, the very Thing that theſe Phariſees demanded, a Sign from Heaveme Eee 2 (d) For 404 No Sign ſhall be given them, but that of the Prophet Jonah. SECT. 63. Reſpect to me. For as Yonah was a Sign LUKE XI. 30. For as W to the Ninevites (d), and was miraculouſly inevites , to Thall alſo the Luke XI.30. fent among them by means of an unparalleled Son of Man be to this Gene- Deliverance from the moſt eminent Danger; ration. fo alſo ſhall the Son of Man, by a yet more ſurprizing Divine Interpoſition in his Favour, be made a very illuſtrious Sign to this Gene- Mat.XII.40. ration. For as Yonah was three Days and Mat. XII. 40. For as three Nights in the Belly of the great Fiſh that Jonas was three Days and ſwallowed him (e), and yet afterwards came Belly; to fhall the Son of three Nights in the Whale's out alive and unhurt; fo all the Son of Man, Man be three Days and three after he has been ſlain by the Infidelity and Nights in the Heart of the Cruelty of thoſe to whom he comes, be Part of three Days and three Nights (f) in the Heart of the Earth, and on the third Day ſhall with the Miniſtry of an Angel in a viſi- ble Form deſcending from Heaven, burſt the Bands of Death, and come forth from the Tomb Earth. 1 (d) For as Jonah was a Sign, &c.] The attentive Reader may eaſily obſerve, that ſome Paſſages of the Eleventh Chapter of St. Luke are tranſpoſed in this section. But I will not inſiſt on the Neceſſity of doing it; ſince it is very poſſible, the ſame Words might be repeated again : But there is ſo very ſmall a Variation, and the Diſ- courſe is fo long, that I choſe to unite 'all the Three Evangeliſts as far as might be, in- to one compound Text. The Reader who chuſes to follow Luke's Order exactly, will find a Memorandum (Vol. ii. Sect. 110. Note (a),) of the Place, where this Paragraph comes in according to that, and I muſt, on the whole, leave it among ſome other Paſſages in the Evangeliſts, where it is neither poſſible, nor important, to determine the exact Series. (e) In the Belly of the great Fiſh.] . It is no where faid in the Old Teſtament, that Jonah was ſwallowed by a Whale; and it is the leſs probable, as Whales are ſeldom found in the Mediterranean, and as the Gullet of a Whale is ſaid to be ſo ſmall, as not to be capable of receiving, even the Head of a Man. It is therefore much more pro- bable, it was a Shark, or ſome other great Fiſh, which, it is ſaid, the LORD had prepared to ſwallow up Jonah : (Fon. i. 17.) And the Word xntos in Greek, (as well as D'in7 in Hebrew,) may fignify any large Fiſh, as ſome of the Greek Lexicographers have obſerved. (f) Part of three Days and three Nights.] It is of great Importance to obſerve, (as many good Writers have done,) that the Eaſterns reckoned any part of a Day of twenty-four Honrs for a whole Day; and ſay a Thing was done after three, or ſeven Days, & c. if it was done on the third, or ſeventh Day, from that laſt mentioned. (Compare i Kings XX. 29. 2 Chron, x. 5, 12. and Luke ii. 21.) And as the Hebrews had no Word exactly anſwering to the Greek vugonjegov, to ſignify a natural Day of twenty-four Hours, they uſe Night and Day, or Day and Night for it. So that to ſay, à Thing happened after three Days and three Nights, was the ſame as to ſay, it hap- pened after three Days, or on the third Day. (Compare Eſth. iv. 16. with v. 1. Gen. vii. 4, 12. Exodi xxiv. 18. and xxxiv. 28.) See The Miracles of Jeſus vindicated, pag. 6,-8. (8) Riſe como 1 The Ninevites, and Queen of Sheba will condemn the Jews. 405 41 The Men of Nineveh Tomb living and triumphant. And by a Sect.63. fall riſe in, Judgment with natural Conſequence, the Men of Nineveh Mat. XII.4I. condemn it ; becauſe they re- hall riſe up in the final Judgment with this pented at the preaching of Generation (8), and by the Circumſtances Jonas; and behold, a greater of their Caſe when viewed together, ſhall than Jonas is here. [Luke plead againſt it , and condemn it, as far more inexcuſable than they; for they repented in the very Duſt at the preaching of Jonah, tho' he made them but a tranſient Viſit, and wrought no Miracle in their Preſence to con- firm his Miſſion; and behold, one much greater than Jonah is here, and you reject him, tho' he has been ſo long among you, and has performed a great Variety of moſt ſurprizing Miracles before you. 42 The Queen of the And much more may it be concluded, 42 South Thall riſe up in the that the Queen of Sheba in the South Country ration, and ſhall condemn ſhall riſe up in Judgment with this Generation, it: for the came from the and by the ſignal Inſtance that ſhe gave of uttermoft Parts of the Earth her great Deſire to improve in Knowledge, mon; and behold, a great- fall plead againſt the Obſtinacy and Per- er than Solomon is here. verſeneſs of this wicked Age, and condemn [Luke XI. 31.) it; fince great as her Rank, and her Affairs in Life were, he came from the extreme Boundaries of the Earth, even from the re- moteſt Parts of the Arabian Coaſt, to hear the Wiſdom of Solomon, that ſhe might im- prove by his learned' Converſation ; (ſee 1 Kings x. I, & ſeq.) and behold, however contemptible he may appear in your Eyes, one much greater than Solomon, both in Dig- nity, and Wiſdom, is here before you, and is daily converſant among you (b). Take to hear the Wiſdom of Solo- .si . (8) Riſe up in Judgment with this Generation.] Some think, there is a Reference in this Expreſſion, to the Cuſtom of Witneſſes riſing up to give their Teſtimony; but it was not properly on the Teſtimony of the Ninevites that theſe Sinners would be con- denined. The plain Meaning is, that the Remembrance of their Caſe would be con- fidered, as illuſtrating the Guilt of thoſe that rejetted Chriſt; ſo that here thoſe are ſaid to condemn others, who furniſh out Matter for their Condemnation. (b) One greater than Solomon is here.] Our Lord ſpeaks of himſelf in ſuch ſublime Language, with the utinoſt Reaſong, and with perfect Modeſty and Decorum. The humble Form of his Appearance, and his neceffary Reſerve in declaring himſelf . the Mefiah in ſo many Words, made it yet more expedient, that by ſuch Phraſes as theſe hie 406 The Parable of the Relapſing Dæmoniack. Sect. 6:3. Take heed therefore, how you behave to 43 When the unclean Lume, leſt all your Enquiries after the King- Spirit is gone out of a Man, he walketh thro' dry Places, Mat.XII.43. dom of Heaven, and all your Converſe with feeking Reſt, and findeth me, ſerve only to aggravate your Guilt and none : [LUKE XI. 24. --] Ruin. For if fpeedy Repentance does not prevent it, I foreſee, that (to borrow a Si- mile from the late Subject of our Diſcourſe,) your Caſe will be like that of a Dæmoniack, who after a little Refpite falls into a more violent Relapfe : For as it ſometimes hap- an unclean Spirit, when he is gone out of a Man, goes about, in a roaming diſ- contented Manner, thro' dry Defarts, and wild uncultivated Places (i), ſeeking ſome Reſt to his own malignant Nature ; and thro' the inviſible Reſtraint of Divine Providence, he 44 findeth none : Then he faith, I will re- 44 Then he faith, I will return into my Houſe, from turn to my Dwelling, from whence I came whence I came out: and out; and 'refolves to make another Attack when he is come, he findeth on the Perſon he lately quitted: And it may be when he comes to him, he finds as it were pens, that it an he ſhould ſometimes intimate it : And indeed, his ſaying he was greater than Solomon, that moſt illuſtrious of all the Royal Deſcendants of David, was as plain an Intimation as could well be given.- Here is another undoubted Inſtance, in which Luke has plainly inverted the Order of our Lord's Words; for the Connection cannot be ſecured, without tranſpoſing the Verſes, as they ſtand in him. The attentive Reader will ob- ſerve many more Inſtances of the fame Kind, and ſee from hence how little Ground there is for what ſome have ſuppoſed, that Luke's Account is ſo exact, that all the Goſpels ſhould be regulated by his Order. See Note (8) on Luke i. 3: pag: 3. (i) Thro' dry Deſarts, and wild uncultivated Places.] Here is a plain Reference to the common Notion, that Evil Dæmons had their Haunts in Defarts and deſolate Places. (Compare Iſai. xiii. 21. and Rev. xviii. 2.) Some may think, that a Deſire of doing Miſchief might rather have prompted the Evil Spirit, of whom our Lord ſpeaks, to have continued in fome City, or other Place of publick Refort: But as he may be fuppofed in this Parable to apprehend, that after being driven out, he ſhould for a while be under ſome extraordinary Reſtraint, it ſeems to me a very natural and beautiful Circumſtance, thus to repreſent this malignant Being, as impatient of the Sight of Mankind, and rather chuſing to ſeek his Reft in the Proſpect of a fandy Defart, than in the View of any more agreeable Scene, which might renew his Anguiſh, by pre- ſenting to him the Memorials of Divine Goodneſs to the Human Race. --Another Explication has been given to this Paſſage, and Dr. Whitby and ſome others interpret it, of the Devils being caſt out of fudea, yet finding no Reſt in the Deſarts of Hea- theniſm, becauſe there alſo the Apoſtles caft them out, which drove them to return again to the Jews, and to make them worſe than before : But tho' it is poſſible that our Lord's comprehenſive Mind might have ſome View to this, his Hearers could not underſtand it thus; and perhaps after all, the Circumſtances might be merely parabo- dical and ornamental. (k) Empty, The laſt State of an hardened Sinner worſe than the firſ. 407 it empty, ſwept, and gar- an Habitation empty of any better Gueſt, Sect.63. niſhed. [Luke XI.—24, and even ſwept, and adorned to receive 25.] Mat. X11:44. him (k); that is, he finds the miſerable Sinner unaffected with his late Affliction and Delive- rance, and ſtill a Slave to thoſe Vices which render him an agreeable Dwelling for Satan : 45. Then goeth lie, and And then by the juſt Judgment of God on 4.5 taketh with himſelf ſeven ſuch an incorrigible Wretch, be goes, and aſſoci- other Spirits, more wicked than himſelf, and they enter ates with himſelf Seven other Spirits which are in and dwell there; and the yet more wicked and miſchievous than bim- laſt State of that Man is ſelf, and entering in, they dwell together there; fo Thall it be alſo unto this ſo that the laſt Condition of that Man is much wicked Generation. [LUKE worſe than the former. worſe than the former. Thus alſo will it be to XI. 26.) this wicked Generation (1); inſtead of grow- ing better, they will grow ſeven Times worſe . - than before, as both the natural and the judicial Conſequence, of their rejecting the Methods of Divine Grace for their Recove- Ty; till, as if they were poffefſed by a Mul- titude of Devils, they are madly hurried on to their irrecoverable Ruin, in this World, and the next. ! (k) Empty, ſwept, and adorned to receive him.] Mr. Jurieu draws a ſtrange Argu- nient from hence in Favour of Purity, (one would think he meant, of Cleanlineſs, that finding his former Habitation ſwept and adorned, the Dæmon could not enter in, without a Confederacy of Seven yet more potent than he. But this is quite wide from the Meaning of our Lord, who hereby ſtrongly ſuggeſts, that indulging ſinful Habits is like ſweeping and furniſhing the Houſe, to invite the Abode of Satan there; in the ſame Manner, as Purity, Devotion, and Love are elfewhere repreſented, as conſecrating the Soul for a Temple to the Holy Ghoſt . (See 1 Cor. iii. 16, 17. vi. 19, 20. Eph. ii. 21, 22. and i Pet. ii. 1,–5.) — I know, ſome judicious Writers have gloſſed more mi- nutely on theſe Words, as if the Meaning were, “ empty of true Grace, ſwept from “groſs Sin, and garniſhed or adorned with ſeeming Virtues and Self-Righteouſneſs.” But with all due Submiſſion, eſpecially to one very great Name, by which this Interpre- tation is patronized, I think, that in this Connection it enervates, rather than illuſ- trates, the Senſe and Spirit of this finę Paſſage. Nor ſhould I be forward to ſay, that a Reformation of Life without a thorough Change of Heart, tho' utterly unavailing as to his future State, brings a Man more under the Power of Satan than he was be- fore, or makes him worthy the Puniſhment of being given over to Seven Dæmons in- ftead of one. (1) Thus alſo will it be to this wicked Generation.] They who have read the fad Account Joſephus gives of the Temper and Conduct of the Jews, after the Aſcenſion of Chriſt, and juſt before their final Deſtruction by the Romans, muſt acknowledge, that no Emblem could have been more proper to deſcribe tbem. Their Characters were the vileſt, that can be conceived, and they preſſed on to their own Ruin, as if they had been podeled by Legions of Devils, and wrought up to the laſt Degrees of Madneſs. IM PROVE . 408 Reflections on the Danger , of abuſing the Light we enjoy. 1 : IM PROV E M E N T. SECT.63. Le Mat. xii. 43,-45. Ver. 38. ET us, to whom the Revelation of the Goſpel is ſo clearly made, fear left theſe dreadful Things ſhould come upon us, and the Abuſe of our Advantages ſhould render us an eaſy Prey, to Satan, and a fit Habitation for the Powers of Darkneſs. Let thoſe particularly fear it, who having been brought to fome ſerious Im- preſſions, and ſome external Reformation, are tempted to a Relapſe into former Vices, which would render their latter End far worſe than their Beginning. (2 Pet. ii. 20.) GOD has permitted ſome ſuch awful Inſtances to occur.; and unhappy Wretches, perhaps ſome of them the Children of Religious Parents too, who were once not far from the Kingdom of GOD, have ſo abandoned every Principle of Religion, and every Sentiment of Wiſdom and Virtue, that it ſeems as if ſeven Devils had poſſeſſed them, and were driving them head- long to Deſtruction. May we inſtead of demanding farther Evidences of Chriſtianity, than the Wiſdom of God has ſeen fit to give us, make it our Care to hear and obey, and diligently improve the Light we have received ! May we be brought to a ſincere and laſting Repentance by the preach- Ver. 41. ing of Chriſt and his Apoſtles, left the Ninevites riſe up in Judg- ment -againſt us, and condemn us ! May we own the ſuperior Wiſdom, Ver. 42. of this Divine Teacher, this better Solomon ; and ſay, as the Queen of Sheba to the Jewiſh Prince, (1 Kings x. 8.) Happy are theſe thy Servants, who ſtand continually before thee, and hear thy Wiſdom ! for thou ſpeakeſt, as never Man ſpake; (John vii. 46.) and in thee all the Treaſures of Wiſdom and Knowledge are bid. (Col. ii. 3.) But oh, how many are curious to know what little concerns them, and are fond of improving their own Wit, and trying that of others, by hard Queſtions, while the far more obvious and important Points of Wiſdom are neglected, as beneath their Regard; as if every thing were more neceſſary than being wife to Salvation ! We need not travel to diſtant Climates, to learn this Heavenly Philoſophy; .no, it is nigh us, even in our Mouth; and we are, on that Account, ſo much the more inexcuſable, if it be not alſo in our Heart, (Rom. x. 8) s E C T. Where there is Light, it muſt not be concealed. 409 SECT. LXIV. Our Lord declares his Reſolution of perſiſting in his Work, urges the Admiſion of the Light he was diſper- fing, and declares his obedient Diſciples dearer to him than the neareſt Relations could otherwiſe be. Luke XI. 33,---36. VIII. 19,---21. Mat. XII. 46, to the End. Mark III. 31, to the End. 09 + LUKE XI. 33. LUKE XI. 33. NO: Man when he hath UR bleſſed Lord in the Concluſion of Secr.64: lighted a Candle, put- this excellent Diſcourſe (a), which was teth it in a ſecret Place, Luke XI.33. neither under a Buſhel; but occaſioned by the Perverſeneſs of the Phari- on a Candleſtick, that they ſees, who had been impiouſly reflecting on which come in may ſee the his Miracles, and aſking for a farther Sign, Light. aſſured them, that he was not thus to be di- verted from his Work, but notwithſtanding all their Oppoſition to it, yet would he ſtill go on to bear his Teſtimony to the Truth; and to engage them to a free Admiffion and Improvement of the Light, which was then ſhining round them, he addreſſed the fol- lowing Exhortation to them: You have in. deed endeavoured to oppoſe me with the greateſt Obſtinacy and Perverfeneſs, never- theleſs you ſhall not ſilence me; for no Man having lighted a Lamp, puts it in a bye Place, or under a Buſhel, to conceal its Rays; but rather ſets it on a Stand, that they who come in to the Houſe may ſee the Luſtre that it gives : And thus, according to the Charge that I gave formerly to my Diſciples, (Mat.v. 16. Sect. 37.) I too will take all Opportu- nities of publiſhing the important Meſſage that : (a) In the Concluſion of this excellent Diſcourſe.] Luke has inſerted here the fol- lowing Paſſages, which are delivered in Words parallel to Mat. V. 15, and vi. 22, 23. (See the Paraphraſe, and Notes there, pag. 238, 268.) Yet they appear in this con- nection, to have a different Senſe, which I have expreſſed at large. VOL. I. Fff (6) The 35 dy. 410 The great Advantage of a well informed Judgment. Sect.64. that I bring, and making my Light to ſhine before Men ; and do you ſee, that what I Luke XI. 33. offer to you be received as it ought, and guard againſt thoſe Prejudices which would 34 lead you to exclude it. For the Eye is, as 34 The Light of the Bo- it were, the Lamp of the whole Body (6): If when thine Eye is ſingle, thy dy is the Eye: therefore thine Eye therefore be clear (c), and free from whole Body alſo is full of any vicious Humour that would obſtruct the Light: but when thine Eye Sight, thy whole Body alſo will be enlightened; is evil, thy Body alſo is full . but if (thine Eye] be diſtempered, thy whole Body alſo will be proportionably darkened, and no other Part can ſupply the Defect: And ſo it is with reſpect to the Judgment, which is to the Mind, what the Eye is to the Bo- See to it therefore, left that which is 35 Take heed therefore, as the Light in thee, be itſelf Darkneſs ; that the Light which is in thee, be not Darkneſs. which it will be, if thoſe perverſe Maxims be adhered to, on which you now go, in rejecting my Miracles, and the Doctrine con- firmed by them. (Compare Mat. vi. 22,23. Sect. 41.) It may indeed coſt you ſome Pains to re- 36 Ifthy whole Body there- form your Judgment, but the Pleaſure and fore be full of Light, having Advantage will be an abundant Equivalent for all the Labour that you take in doing it. For tho' the Caſe, that I but juſt now men- tioned, is ſo ſad, yet on the other Hand, if thy whole Body (d), in Conſequence of a clear Eye, , (b) The Eye is the Lamp of the whole Body.] Nothing is more common with the fineſt antient Writers, than by an obvious Figure, to call the Eyes, the Lights of the Rody, as our Lord here has done.--I render auxvos, Lamp, becauſe it had been fo tranſlated in the Verſe before, and it did not ſeem neceffary to change it. (c) If thine Eye therefore be clear.] See Note (b) on Mat. vi. 22. pag. 268. (d) For if thy whole Body : 6 8V TO OWM.O of chov.] This is an unuſual Rendering of the Particle xv, but it appeared to me neceſſary; for this Verſe is not introduced as an immediate Conſequence from the foregoing, but both of them are collateral Inferences from ver. 34. as the intelligent Reader will eafily obſerve. And if it be admitted that gas, for, as well as xv, therefore, is ſometimes uſed with ſuch a Latitude, as that the former may be underſtood to introduce a Reaſon for, and the latter to introduce a Con- Sequence from, ſomething not immediately preceding; as alſo, that they are ſometimes uſed promiſcuouſly; it will, I think, clear the Connection in ſome Places, where it will otherwiſe give us a great deal of Perplexity, and I fear, after all our fine-fpun Reaſon- ings, but very little Satisfaction. (See Luke xx. 37, 38. Rom. i. 16, & feq. and Heb. ii. 9, & feq. Greek; and many other places.) Compare Note (i) on Mat. xii. 8. pag. 325, 326. (*) Being 36 10 1 VIII. 19.-) CHRIST's Mother and Brethren ſeek to come at him. 4IT no Part dark, the whole Eye, and thy whole Mind, by means of a Sect.64. ſhall be full of Light, as when rectified Judgment, be enlightened, having no the bright ſhining of a Can- dle doth give thee Light. Luke XI. 36. Part remaining dark through Diſtem per or Prejudice, (being [thús] all enlightened (e),) the Benefit of it will be ſuch, that it will be, as when a Lamp lights thee by its Sprightly Luſtre (f), and thou goeſt on with Secu- rity and Pleaſure, in thoſe Paths, which would otherwiſe be full of Uncertainty and Danger. MAT. XII. 46. While And as he was yet ſpeaking theſe lively Mat. XII. he yet talked to the People , and important Things to the People (8), who 46. behold, [there came then] [LUK. unto him] his Mo- in vaſt Multitudes were gathered about him, ther and his Brethren, [and behold, there came unto him, juſt then, his ſtanding without, they fent Mother, and his Brethren or near Kinſmen, defiring to ſpeak with him. who ſtanding without, and apprehending the [MARK III, 31. LUKE Danger to which he expoſed himſelf by ſuch free Remonſtrances and Admonitions as theſe, ſent to him, to call him away from ſo dangerous a Situation, [and] for this End deſired earneſtly to ſpeak with him, as about MARK III. 32: -- And ſome Affairs of Importance. And as the Mark III. 327 the Multitude fat about him, Multitude ſate round about him, there was (and no Room for his Relations to get near him and notwithſtanding all that they could urge of a peculiar Intereſt in him, the Pee- ple (e) Being thus all enlightened.] By allowing theſe Words, qulovov orov, to be thus included in a Parentheſis , we prevent the Abſurdity of ſuppoſing, as our Tranſlation would lead one to imagine, that our Lord ſays, If thy whole Body be full of Light, the whole ſhall be full of Light. Elſe the Clauſe ſhould be ſo rendered, as to ſhew, that the following Words make a part of what our Lord aſſerts of the enlightened Body; it fñall be all as full of Light, as when a Lamp &c. (f) By its Sprightly Luſtre.] This ſeems to be the Force of the Word asgarn, which fignifies a very ſtrong and vivid Flame, and is indeed moſt commonly applied to that of Lightning, being here only uſed in the New Teſtament for any other Flame. (See Mat. xxiv. 27. xxviii. 3. Luke x. 18. xvii. 24. and Rev. iv. 5. viii. 5. xi. 19. xvi. 18.)--It may perhaps be an oblique Hint of the Celeſtial Original, and vigor- ous active Influence of that Luſtre, which Chrift diffuſed, to illuminate and guide the Mind. (8) And as he was yet ſpeaking &c.] Matthew is ſo expreſs in connecting this Story with the preceding Diſcourſes, (not to inſiſt on Mark's following the ſame Order too,) that it is abſolutely neceſſary to tranſpoſe Luke viii. 19, & ſeq. unleſs we ſuppoſe that it happened twice, and that perhaps on the fame Day; for Matthew afſures us, that the Parable of the Sower, (to which Luke alſo joins it,) was delivered this Day. Mat, xiii. 1,-3 Fff 2 (b) Whe j 32. are 412 Thoſe that do the Willof Christ,arehis Mother and Brethren. Sect. 64. ple were ſo eager in attending to him, that. [and they could not come at , none of them were willing to give Place, him for the Preſs.] [LUKE VIII.-19.] and they could not come at him on Account of Mat.XII.47. the Croud. Therefore one of the People Mat. XII. 47. Then ſaid unto him, Behold, thy Mother and thy one faid unto him, Behold, thy Mother and thy Bre- Brethren ſtand without at fome Diſtance, en- thren (without ſeek for thee, quiring for thee, [and] earneſtlydefiring to ſee and) ſtand deſiring [LUK [and] Speak with thee : What therefore muſt to ſee, and] to ſpeak with be done? Wilt thou go out to them, or give Luxe VIII. 20.] thee. (Mark 111. — Orders to the People to make Way for them 48 to come hither to thee? But be, to en- 48 But he anſwered and courage thoſe that were truly ſerious in their faid unto him that told him, Who is my Mother? and Attendance on his Preaching, anſwered and who my Brethren? ſaid to him that told him, Who do you [Mark III. 33.] think is my Mother? and who are thoſe whom you imagine I conſider as my Bre- thren (b)? 49 49 And he looked round And looking round on them that were hitting about him to hear his Word, about him, and] ſtretched and ſtretching out his Hand with an affec- forth his Hand towards his. tionate Regard, eſpecially towards thoſe that Diſciples, and ſaid, Behold, were his conſtant Followers and profeſſed my Mother, and my Bre- · . ] Diſciples, he ſaid, What Kindred or Relati- ons have I, that are nearer to me, or more eſteemed than theſe ? Behold my Mother, and 50 my Brethren here. For theſe, that bear the 50 For [LUK. my Mo- Word of GOD and pratiſe it, are conſider- ther and my Brethren are ed and acknowledged by me, as my Mother, of God, and do it; and and my Brethren: Brethren: Nor do I thus regard whoſoever ſhall do the Will theſe only that are now before me, but I of (God) my Father which declare the ſame too of all others of their is in Heaven, the fame is my Bro- Character ; [for] whoſoever Mall do the Will of GOD my Heavenly Father, even this very Per- → about on them which fat (b) Who is my Mother? &c.] Ta fuppofe, that our Lord here intends to put any Slight on his Mother, would be very abfurd : He only took the Opportunity of expreſa ſing his Affection to his obedient Diſciples, in a peculiarly endearing Manner; which could not but be a great Comfort to them, and would be to Suſannah, Joanna, Mary Magdalene, and the other pious Women who ſate near him,. (Luke viii. 2, 3. pag. 389.) a rich Equivalent for all the Fatigue and Expence, which their Zeal for their Heavenly Maſter occaſioned. And as this ſeems to have been towards the Beginning of their Progreſs, it is obſervable, that our Lord appears to have been peculiarly concerned for their Encouragement. See Luke xi. 27, 28. pag. 4,01. fi) This Reflections on the Uſe we ſhould make of the Light we enjoy. 413 Brother, and (my]Siſter, and Perſon, of whatever Place and Family and SECT. 64. Mother. (MARK III. 35: Station he be, is regarded by me as my Bro-Mar XII.-O. LUKE VIII. 21.] Mat. XII.50. ther, or my Siſter, or Mother (i); for this pious Diſpoſition will render ſuch dearer to me, than any of the Bands of Natural Re- lation, if ſeparate from real Holineſs, could. poſſibly do. 1 IMPROVEMENT. Sol O may it be our Care to do the Will of GOD, that we may be Mat. xii thus dear to our Redeemer, who ought by ſo many tender Bonds 46,-50. to be dear to us; and who by ſuch gracious and indulgent Declara- tions, as theſe, which we have now been reading, is drawing us as with the Cords of a Man, and with the Bands of Love ! Still does the Light of his Divine Inſtructions ſhine with the Luke xi. 33; brighteſt Luſtre, and diffuſe itſelf around us : Let us open the Eyes of our Mind with Singleneſs and Simplicity, to receive it ;. and make it our Care to act according to it. Then ſhall we know, if we follow . on to know the Lord; (Hof. vi. 3.) and thus with Chearfulneſs ſhall we Ver. 36. reap the Fruit of a well informed Mind, and a well regulated Life. May we be delivered from all thoſe falſe Maxims, which would darken our Hearts amidſt all this Meridian Luftre, and turn our Ver. 35. boaſted Light into Darkneſs! Would to God, there were not re- newed Inſtances of this Kind continually occurring among us.; and that we did not daily meet with Perſons, whoſe pretended Wiſdom teaches them to forget or deſpiſe the Goſpel, and ſo ſerves only to amuſe their Eyes, while it leads their Feet to the Chambers of Death! (i) This very perſon is my Brother, or my Siſter, or Mother.] This poſſibly might be intended as an awful Intimation to ſome of his near Relatives, to take heed, how they indulged that Unbelief, which ſo long after prevailed in their Minds: (Compare John vii. 3.-5. Sect. 98.) For in this Caſe, the Nearneſs of their Relation unto Chriſt according to the Fleſh, would be no manner of Advantage to them; but thoſe that ſhould be found to do his Will, would be preferred in his Eſteem before them, and be conſidered as united to him in a Relation that ſhould never be diſſolved. This is one of thoſe many Places, in which xat, (and,) is put for 1, (or;) for to be ſure our Lord could not ſpeak of the ſame Perſon, as his Brother, and Siſter, and Mother.. See Note (c) on Mat. xii. 37. pag. 400.. . SECT 414 CHRIST preaches to the Multitude out of a Ship, SE CT. LXV. CHRIST teaching by the Sea-Side, delivers the Parable of the Sower, and aſigns the Reaſon of his Speaking to the Multitude in Parables. Mat. XIII. 1,---17. Mark IV. 1,---12. Luke VIII. 4,---10. MAT. XIII. I. MAT. XIII. 1. Secr.65.ON that Day (a) Jeſus going out of the THE fame Day went Je- Houſe, into which at the Importunity of and fat by the Sea - Side, Mat. XIII.1. his Friends he had retired for a while, fate [and began again to teach.) down by the Side of the Sea of Galilee, and (Mark IV. 1.-] 2 began again to teach there. And ſuch 2 And great Multitudes great Multitudes of People were again gan [LUK. much People) were thered together about him, and came in Crouds gathered together, (Luk. and were come to him out from almoſt every City round about to hear of every City,] ſo that he him, that they began to preſs upon him, as went into a ship, and fat [in they had done before in the former Part of the Sea, ]and the whole Mul- titude ſtood by the Sea] on the Day; (ſee Luke viii. 19. pag. 412,) ſo the Shore. (Mark IV.-1. that entering into a Ship, for the Conveniency Luke VIII. 4.--] of being better heard, and leſs incommoded by them, he ſate down on the Veſſel in the Sea, at a little Diſtance from the Shore; and the whole Multitude ſtood by the Sea upon the Shore, ſhewing the utmoſt Eagerneſs to hear whatever he ſhould ſay. And (a) On that Day.] Matthew is the only Evangelift, who expreſsly fixes theſe Para- bles to the Day on which the preceding Occurrences happened : I ſay, foxes them to it; for tho’ the Phraſes, ev udą TAU ALLEROVon a certain Day, and sy EXELVOLIS nuepolise in thoſe Days, be very ambiguous in their Signification, (ſee Mat. iii. I. and Note (e), pag. 96.) I cannot apprehend any thing more determinate than this of ev Ty nusgą exelyn, on that Day. The Way in which Luke introduces this Diſcourſe, as if it was delivered at the Beginning of the Progreſs y ejus made, before the Paſſages that we have mentioned in the preceding Sections, (Sečt. 61. & feq.) is not enough to fix the Time, when this Diſcourſe was made: And we have already ſhewn in ſeveral Inſtances, that it is no un- uſual Thing with Luke, to neglect the Order of Time, and ſometimes only to relate a Fact, as happening on a certain Day. (See Luke v. 17. and Note (a), pag. 292. and compare Luke viii. 22. vi. 6, 12. xi. 14. and xx. 1.) Matthew might know the Fact we have now before us, more circumſtantially than Luke, tho' the latter's Account be exactly true, ſo far as it goes: A Reflection, which we have frequent Occaſions to make, with reſpect to all the Evangeliſts. O (6) A VIII.--4.) and delivers the Parable of the Sower. 41 5 MARK IV. 2. And he And to make his. Inſtructions the more Sect. 65. (Luk. ſpake by, a Parable, agreeable to them, and the more deeply to Monte Mark IV.2. Things by Parables, and ſaid impreſs them on the Minds of honeft and unto them in his Doctrine; attentive Hearers, be ſpake to them by a Pa- (Mat. XIII. 3.- LUKE rable (6) concerning a Sower, which ſhall be now related; [and] taught them alſo many other Things in Parables: And beginning with that of the Sower, in the Courſe of his Teach ing this Day, he ſaid unto them : 3 Hearken, Behold, there Hearken with peculiar Attention to what 3 went out a Sower, to fow I am now going to ſay, that you may thus (LUK. his Seed:] [MAT. XIII.—3. LUKEVÍII..9:-) be taught to hear my other Diſcourſes with Improvement, and may not thro' Negli- gence, Inconſtancy, or Carnality of Mind, loſe the Benefit of my repeated Inſtruc- tions (c). Behold, at the Spring of the Year (d), a Sower went forth to fow the Ground with bis Seed. 4. And it came to paſs as And as the Ground lay near a beaten Path, 4 he lowed, fome fell by the it happened, that while he was fowing, ſome of was trodden down,) and the the Seed was ſcattered, and fell by the Way- Fowls of the Air came, and Side ; and lying there uncovered, it was devoured it up: [Mat.XIII . either trodden under Foot by Paſſengers, or picked up by the Birds of the Air, who pre- ſently came, and devoured it. And (b) A Parable.] The Word, according to its Greek Etymology, properly ſignifies a Compariſon or Simile ; in which Senſe it is uſed here, and in moft other places; tho ' ſometimes it appears to be particularly uſed for an inſtructive Apologue or Fable. (Com- pare Ezek. xvii. 2, & ſeq.) And as 'theſe often were expreſſed in Poetical Language, (ſee Judg. ix. 72–15.) the Word Parable fometimes fignifies a ſublime Diſcourſe, elevated beyond the common Forms of Speech, tho' no Simile be uſed. (Numb.xxiii.7. xxiv. 15. Job xxvii. 1. xxix. 1. and Pfal. lxxviii. 2.) And as ſhort Parables after grew into Proverbs, or were alluded to in them, hence the Word Parable ts fometimes uſed for a Proverb. Mic. ii. 4. and Hab. ii. 6. (c) The Benefit of my repeated Inſtructions.] As our Lord afterwards explains all the Parts of this Parable, I thought it ſufficient to give this general Account of its Deſign, in as few Words as poſſible. Dr. Clarke by taking the contrary Method in his Paraphraſe, (tho' in this he be followed by others,) both renders the Apoſtles Queſtion as to the Meaning of this Parable very unneceſſary, and occaſions a needleſs and diſagreeable Repetition. (d) At the Spring of the Year.] Many Circumſtances below make this probable ; and indeed I do not find that in Judea they fowed even Wheat ſooner: But to conclude from hence, as Sir Iſaac Newton does, (in his Diſcourſe on Prophecy, pag. 153.) that this Parable was delivered in the Spring, is very precarious. One might as well argue, from that of the Tares, delivered the ſame Day, that it was Harveft. (e) An SECT. 65. But its VIII. 6.--] 416 The different kinds of Ground on which the Seed fell. And fome of it fell on Stony Soil , upon a 5 And ſome fell on Stony Rock that lay but juſt beneath the Surface of Ground, [Luk. upon a Mark IV. 5. the Ground, where it had not much Earth to niuch Earth, and immedi- Rock,] where it had not cover it; and immediately it Sprang up, and ately it ſprang up, becauſe appeared green, becauſe it had no Depth of. it had no Depth of Earth : [MAT. XIII. ,5. LUKE 6 Earth to make its Way thro': Verdure was very ſhort-lived; for when the 6 But when the Sun was Sun ſhone hot upon it, it was preſently ſcorch- up, it was ſcorched, and ed by the Warmth of its Beams; and wither- [LUK. as ſoon as it was ſprung up,] becauſe it had ed away, almoſt as ſoon as it was Sprung up, no Root [LUK. and lacked becauſe it had no Room for taking Root in ſuch Moiſture, ) it withered away. a ſhallow Bed of Earth, (and wanted ſuffici- (Mat. XIII. 6. LUKE VIII ---6.] ent Moiſture to nouriſh it. And ſome more of the Seed being thrown 7 And ſome fell among 7 near the Hedge, fell among the Briars and Thorns, and the Thorns Thorns there ; and when it began to ſhoot [Luk, ſprang up with it, and choked it, and it yield- out of the Ground, the Thorns ſprang up ed no Fruit. (Mat. XII. with it, and grew ſo much faſter, as not to 7. LUKE VIII. 7.] leave it either Room to grow, or Nouriſh- ment to ſupport it; and ſo they choked it, and it gielded no Fruit. 8 And the reſt of the Seed fell on good Ground, 8 And other fell on good and yielded Fruit, which being well rooted Ground, and did yield Fruit and nouriſhed, grew up and increaſed to its and brought forth ſome thir- full Proportion; and the Ears filled, and ty, and ſome ſixty, and ſome produced a rich and plentiful Increaſe, fome an hundred [-fold.] (Mat. . of them thirty, and ſome fixty, and even fome an hundred-fold, for one Grain that had been ſown (e). LukeVIII.8. And when he had ſaid theſe Things, be LUKE VIII.-8. cried out with a louder Voice than before, when he had ſaid theſe Things, he cried, [MAR. and ſaid unto them, He that hath Ears to and faid unto them,] He bear theſe important Truths, let him hear that hath Ears to hear, let and regard them with the moſt diligent At- him hear. (Mat. XIII. 9. tention, and ſeriouſly reflect upon that in- Mark IV.9.] ſtructive Moral (f), which is contained in the Parable I have now been delivering. And 1 And (e) An hundred-föld, &c.] Such an Increaſe, even in thoſe fruitfui Countries, was not very common, but however ſometimes happened. See Gen. xxvi, 12. (f) Reflect upon that inſtructive Moral.] This folemn Proclamation was ſufficient to declare, that they alſo were to regard the following Similes, as intended to convey fome uſeful Inſtruction, and not as mere Matter of Amuſement. (8) His 1 . He tells his Diſciples, why he spake in Parables. 417 MARK. IV. 10. And And when the Aſſembly was broke up, Sect. 65- when he was alone, they (after Chriſt had delivered many other Si- MarkIV.10. bout him, with the Twelve, militudes of this kind to them, which will [came and) alked of him the be mentioned afterwards,) when he had part- Parable, [LUK.ſaying, Whated with the Multitude, and was alone in a might this Parable be?] [and retired Place, the reſt of his Diſciples (8), why ſpeakeſt thou unto them in Parables] [MAT. XIII. with the Twelve, who had been with him while 10. Luke VIII. 9.] he ſpake theſe Things, came and aſked him [concerning] the Parable of the Sower, fay- ing, We deſire thou wouldſt more particular- ly explain to us, what may the Meaning of the ſeveral Circuinſtances of this Parable be? [and] give us leave to aſk thee, Why doſt thou preach in ſuch a Manner to the Multitude, and ſpeak to them in Parables, which probably ſo few of them can underſtand? MAT. XIII. II. He an- And he replying ſaid unto them, I thus ex- Mat. XIII. fwered, and ſaid unto them, preſs myſelf in Parables, becauſe, tho' it is 1!. to know the Myſteries of the granted, thro' the Divine Goodneſs, to you Kingdom of Heaven, but to whoſe Hearts are open to receive the Truth them it is not given : (Luk. in the Love of it, to know and underſtand But to others, to them that the Myſteries of the Kingdom of Heaven, are without, all theſe Things are done) in Parables.] which have been long concealed; yet it is (Mark IV, 11. Luke not granted to others, who are prejudiced VIII, 10.- againſt them, but they are juftly ſuffered to continue unacquainted with them: And therefore to them that are without, and who are Strangers, thro' their own Neglect and Fol- dy, to what they might before have learned, all [theſe] Things are now involved in Para- bles and Figures (b); which tho' they affect the Mind of the attentive Hearer, and pro- mote his Edification, are diſregarded by the reſt, (8) His Diſciples.] This is a very juft Tranſlation of the Phraſe of prope autov, which frequently is uſed in the beſt Authors, for the Diſciples, or Followers, of the Perſon it refers to ; and as it thus agrees with Matthew, ſo we may fitly underſtand it, of thoſe who attended Chriſt in his Progreſs with the Twelve Apoſtles. And in this Way the Style appears more natural and eafy, than if we read it as it ſtands in our Tranſlation, where it ſounds ſomewhat harſh, to ſpeak of thoſe that were about him, when he was (h) All theſe Things are now involved in Parables and Figures.] Here givelar is plainly put for 51: I therefore render it, All Things are in Parables . See Mat. vi. 16. x. 16. Mark i. 4. Luke ii, 13. xxiv. 19. John 1..6. and elſewhere. Vol. I. (i) Seeing, alone. G88 418 I 2 Thoſe that will not ſee, are juftly left in Darkneſs ; Sect. 65. reſt, and only looked upon as an empty Amuſement. For to every one who bath 12 For whofoever hath, Mat. XIII. any Talent committed to him, and thews to him ſhall be given, and he that he hath it by his diligent Improvement but whoſoever hath not, ſhall have inore Abundance: of it, yet more ſhall be given, and be fall from him ſhall be taken have a ſtill greater Abundance of Means for away, even that he hath. his further Improvement; but even that which he already hath, ſhall be taken away from the ſlothful Creature, and be withdrawn froin him who acts like one who hath not any Thing to improve. (Compare Luke viii. 18.) Thus Wiſe Men deal with their Servants; and thus God will generally act in diſpenſing Oppor- 13 tunities of a Religious Nature And there- 13 Therefore ſpeak I to fore, on this very Principle, do I now ſpeak to they ſeeing, fee not; and them in Parables; becauſe them in Parables, whereas I have formerly uſed hearing, they hear not, nei- the plaineſt Manner of Diſcourſe; becauſe ſee- ther do they underſtand: ing, they ſee not, and hearing, they hear not (i) neither do they underſtand; inaſmuch as they do not honeſtly uſe the Faculties that God has given them, but are like Perſons, that have their Eyes and Ears, and yet will nei- MarkIV.12, ther ſee nor hear. So that it is in juſt MARK IV.12. That fee. ing Diſpleaſure that I preach to them in this obſcure Language, that what has been their Crime may be their Puniſhment (k); that Seeing (1) Seeing, they ſee "not, and hearing, they hear not.] This is juſtly and elegantly paraphraſed in the Verſion of 1727. in a few Words ; They overlook what they ſee, and are inattentive to what they hear. 'Yet I cannot think the Hebraiſm without ſome pe- culiar Emphafiis. Our Tranſlators have well expreſſed the Force of it, Gen. ii. 17. Ver. iv. 10. and Zech. vi. 15. (k) It is in juſt Diſpleaſure, &c.] A late learned Writer has endeavoured to prove, that Chriſt's Uſe of Parables was not in Diſpleaſure, but in tender Condeſcenſion to their Averſion to Truths delivered in a leſs pleaſing Manner: But this is in effect ſuppoſing both Mark, (chap. iv. 12.) and Luke (chap. viii. 10.) to have reported what our Lord ſays, in a Senſe directly contrary to what he intended; for they fay in ſo many Words, it was, that the Multitude might not perceive, nor underſtand; and it alſo makes Mat. xiii. 12. bcth foreign, and oppoſite, to the Purpoſe for which it was- ſpoken. We muſt therefore ſubmit to the Difficulties, which attend this natural Inter- pretation; which are much leſſened by conſidering, that this happened after Chrift: had upbraided and threatened the neighbouring Places, (from whence, doubtleſs, the greateſt Part of the Multitude came,) which was ſome Time before this Sermon. (See Mat. xi. 20,---24. Seet. 58.) And it is not improbable, that the Scribes and Phari- ſees, who had fo vilely blafphemed him this very Morning, (Mat. xii. 24. pag. 390.) might . and in them is the Prophecy of Iſaiah fulfilled. 419 ing they may fee, and not per, ſeeing my Miracles, they may ſee the out-Sect. 65. ceive ; and hearing they may 'ward AG, but not perceive the Evidence hear, and not understand: left at any Time they ſhould ariſing from them; and bearing my Dif-Mark IV.12. be converted, and their Sins, courſes, they may indeed bear the Sound of ſhould be forgiven them. them, but not underſtand their true Intent [Luke VIII.-10.] and Meaning; left at any Time they ſhould be converted, and their] Sins ſhould be forgiven them, which to many of theſe Peo- ple they never ſhall. MAT. XIII. 14. And ini And thus in them is the Prophecy of Iſaiah Mat. XIII. them is fulfilled the Prophe moſt exactly fulfilled, (Iſa. vi. 9, 10.) which 14. By hearing ye ſhall hear, and indeed was originally intended to include fhall not underſtand ; and them, and faith, By hearing you ſhall bear, ſeeing ye ſhall fee, and ſhall not perceive: (or you may ſtill go on to hear with Eagerneſs,) but you ſhall not underſtand ; " and ſeeing you fall fee, or you may ſtill go on to ſee, but you ſhall not perceive (1). 15 For this People's Heart " For like a Wretch who has beſotted and 15 is waxed groſs, and their Ears are dull of hearing, and « ſtupified himſelf with Riot, the Heart or their Eyes they have cloſed; « intellectual Faculty of this people is as it were grown ftif with Fatneſs (m), and they bear with beavy Ears, and draw up their G g g 2 Eyes << left might with an ill Purpoſe have gathered a Company of their Aſſociates and Creatures about Chriſt, to inſnare him; which, if it were the Caſe, will fully account for ſuch a Reſerve. It ſignifies little to plead, on the other ſide, that theſe Parables are plain. Their being ſo to us, is no Proof they were ſo to theſe Hearers, and ſince the Троff themſelves did not underſtand even that of the Sower, it is no Wonder if the reſt were unintelligible to the careleſs and captious Hearers. ---Conſiſtent with all this is what was ſaid of the Advantages attending this Method, to thoſe who were honeſt and attentive; in the Paraphraſe on Mark iv. 2. pag. 415. (1). Seeing you ſhall ſec, but you shall not perceive.] This is a juſt Tranſlation of the Original, both here, and in Iſaiah; and" is another conſiderable Argument for the In- terpretation here given of the whole Context. --A pious and learned Friend, by whoſe kind Animadverlions I have been led to inſert fome Additional Notes in this work, has urged ſeveral Arguments to prove, that this Claufe fhould be rendered, Seeing &C. you WILL not perceive. But on the matureſt Review of this paſſage, both in Iſaiah, and the ſeveral Places where it occurs in the New Teſtament, I cannot appre- hend that it was ſpoken merely by way of Complaint, but think it plain that it was intended alſo as a Prediction : (Compare Mark iv. 12. Luke viii. 10. John. xii. 40. Acts xxviii. 26, 27. Rom. xi. 8.) Now in Predictions, we generally render the Future Form,“ Such or ſuch a Thing SHALL happen;" tho' we only mean to expreſs the Certainty of the Event, without denying the Freedom of the Moral Agents con- cerned in it, or detracting from it in any Degree. (m) Grown ftiff with Fatneſs.] This is the proper Engliſh of C7&xuubn, and alludes to à Notion the Antients had, that a great Quantity of Fat about the Heart ſtupified both the Intellectual and Senſitive Powers. Compare Deut. xxxi. 20. xxxii. 15. Pfal. cxix. 70. and Ifa. vi, 10. Mat. XIII. 15. 420 The Happineſs of ſuch as are enlightened by the Goſpel . SECT.65.“ Eyes as if they were more than half aſleep ; leſt at any Time they ſhould " ſo that one would imagine, they were fee with their Eyes, and hear « afraid left at any Time they ſhould happen underſtand with their Heart , with their Ears, and ſhould “ to be rouſed, ſo as to ſee with their Eyes, and ſhould be converted, and “ and bear with their Ears, and underſtand I ſhould heal them. “ with their Heart, and Jould be converted, " and I ſhould heal and ſave them. I there- “ fore juſtly leave them to their own Obiti- nacy, and direct thee, O Iſaiah, to Me- " thods which I know will increaſe it." 16 But happy indeed are your Eyes, becauſe 16 But bleſſed are your they fee, and your Ears, becauſe they bear : Eyes , for they ſee ; and your Ears, for they hear. You have not only greater Opportunities of Inſtruction than others, but greater Integrity and Seriouſneſs in attending to them : And I congratulate you on ſo happy an Occaſion. 17 For. verily I ſay unto you, that many of the 17 For verily I ſay unto moſt holy Prophets, and moſt fingularly you that many Prophets and righteous Men, under the Jewiſh Diſpenſa- to ſee thoſe Things which tion, have earneſtly deſired to ſee the Things ye ſee, and have not ſeen which you fee, and did not ſee them, and to them; and to hear thoſe bear the Things which you hear, and did not have not heard them. Things which ye hear, and hear them; but only had imperfect Intima- tions of thoſe Myſteries, which are now re- vealed with much greater Clearneſs to you, and will thro' the Divine Bleſſing render you fingularly uſeful in this World, and propor- tionably happy in the next. (Compare Luke X. 23, 24, Sect. 106.) . IMPROVEMEN T. Mlat. xii. 12. L Ver 13 ET us hear with Fear and Trembling, theſe awful Declara: tions from the Lips of the compaſſionate Jeſus himſelf. Here were Crouds about Chriſt , who indulged ſuch Prejudices, and attended with ſuch perverſe Diſpoſitions, that in righteous Judgment he took an obfcurer Method of Preaching to them, and finally left many of them, under Darkneſs and Impenitency, to die in their Sins. Let us take heed, left the Bounties of Divine Providence ſhould Ver. 15. be thus abuſed by us, as a Means of caſting us into a ſtupid Inſenſi- bility of the Hand and Voice of the Bleſſed GOD: Orwe may other wife ble ? and how then will ye iv. Io. pag. 417.) aſked Jeſus the. Meaning Mark IV.13. Refreétions on the Danger of a ſtupid Inſenſibility. 421 wife have Ground to fear, left he ſhould leave us to our own Delu-Sect. 65. frons, and give us up to the Lufts of our own Hearts. And then the Privilege of Ordinances , and of the moſt awakening Providential Mat. xiii. 14. Diſpenſations, will be vain ; ſeeing we fall ſee, and not perceive; . and bearing we fall bear, and not underſtand. It is our peculiar Happineſs under the Goſpel, that we ſee and hear, what Prophets, and Princes, and Saints of old, deſired to ſee and bear, Ver. 16, 17. but were not favoured with it. Let us be thankful for our Privilege, and improve it well; left a neglected Goſpel by the righteous Judg- ment of God be taken away, and our abuſed Seaſons of Grace, by one Method of Divine Diſpleaſure, or other; be brought to a ſpeedy Period. But if by Grace it is given.to.us to know the Myſteries of the Ver. 11. Kingdom of Heaven, let us learn a Thankfulneſs, in fome Medſure proportionable to the corrupt. Prejudices which have been overborne, and the important Bleffings which are ſecured to us. S E C T. LXVI. Our LORD explains the Parable of the Sower; and'ex- horts his Diſciples to a diligent Improvement of their Knowledge and Gifts. Mark IV. 13,---25. Mat. XIII. 18,---23. Luke VIII. 11,---18. MARK IV.13 MARK IV. 13. AN ND he ſaid unto them, Know ye nou this Para AND when the Twelve Apoſtles in a re--Sect.66. tired Place, (as we obſerved above, Mark of the Parable of the Sower, which he had delivered to the Multitude, as he fate in the Ship; he ſaid unto them, Know ye not the Meaning of this eaſy and familiår Parable, ſo nearly referring to the Prophetic Lan- guage ? (See Jer. iv. 3. and Hof. x. 12.) How then will you underſtand all the other Parables that I have ſpoken, ſome of which are much harder than this? MA'T: XIII: 18. Hear I ſhall however yield to your Requeſt, Mat. XIII, ye and Thew myſelf on all Occaſions ready to 18, inſtruct 422 LUKE VITI. II. Now the Parable is this: The Seed II. CHRIST explains the Parable of the Sower, Sect.66. inſtruct you: Hear ye therefore, according ye therefore the Parable of to your Deſire, the Explication of the Pe the Sower. Luke VIII. rable of the Sower. Now the Meaning of the Parable is this. It is intended to repre- 'which the Sower ſoweth) is ſent the different Succeſs of the Goſpel in the Word of God.[MARK the World; for the Seed [which] the Sower IV. 14.] I ſpoke of Soweth, is the Word of GOD, which I am employed to preach, and which will e'er long alſo be committed to you: But too much of our Labour will be loſt, on Three bad Kinds of Hearers, whom I deſcribed in the Parable by different kinds of unfruitful Ground. MarkIV.15. And in the firſt place, theſe are they, MARK IV. 15. And theſe whom I deſcribed as receiving the Seed by where the Word is fown -; the Way-Side, where the Word is no ſooner but [when any one heareth Yown, but the Effect of it is preſently loft, the Word of the Kingdom, and underſtandeth it not, and their true Character may thus be repre- ſented to you: When any one bears the Word then Satan (the Wicked of the Heavenly Kingdom, or of the Goſpel and taketh away the Word of the Grace of God, and thro' a careleſs (whichwas ſown in his Heart, Inattention underſtands [it] not ; then Satan, lieve, and be ſaved :) this is Luk. left they ſhould be that Wicked one, who is the great Enemy of he which received Seed by GOD and Souls, flying as eagerly as a Bird the Way - Side.) [Mar. XIII. 19. LUKE VIII. 12.] to his Prey, comes immediately, and catches away the Word that was fown in his Heart, left they who have heard it, ſhould believe; and be ſaved; and as nothing is like to be long remembered, which is not well under- ſtood, all Trace of it is quickly loſt out of ſuch a Mind, as Grain ſcattered in the Road: This, I ſay, is be, that received the Seed by the Way-Side in the Parable. 26 And in like manner, in the next Place, 16 And theſe are they theſe are they, who were deſcribed as having Seed] on Stony Ground, received the Seed in Stony Soil, or on a Rock [Luk. on the Rock ;] who under a very ſhallow Bed of Earth : Such, when they have heard the I mean, who having heard the Meffage of Word, immediately receive it with Gladneſs; (MAT. Pardon, Life, and Glory, which the Word XIII. 20. LUKE VIII. of the Goſpel brings, immediately receive it 13.-] with a Tranſport of Foy, and feel their na- tural Paſſions elevated and enlarged at the Report މް Mark IV.17: ز 1 as pointing out the ſeveral Sorts of Hearers. 423 17 And have no Root in Report of ſuch agreeable News; But as SECT.66. believe, and] endure but for they have no Root of deep Conviction, and a Time; afterward (Luk. real Love to Holineſs, in themſelves, they. in Time of Temptation,] have no true Impreſſion of the Power of it- when Affliction or Perſecu- on their Hearts, and ſo believe it only in a tion ariſeth for the Word's notional, not a vital Manner, (and) endure fake, immediately they are offended, [Luk. and fall in the Profeſſion of it but for a little while away.) [Mat, XIII. 21. [and] afterwards in a Time of ſharp Trial, LUKE VIII.-13.] eſpecially when any domeſtick Oppreſion, or publick Perſecution ariſes, on Account of the Word, they are preſently offended, [and] apo- ftatiſe from that warm and eager Profeffion, which in Times of leſs Difficulty they were fo forward to make. 18, 19 And theſe are they And in the third Place, theſe are they, 18, 19, which [received Seed] among whom I deſcribed by telling you, that they Thorns; ſuch as hear the Word, [Luk. and when received Seed among Thorns : Even ſuch as hear they have heard, go forth,] the Word, perhaps with great Conſtancy, and and the Cares of this Worldthe Appearance of ſerious Attention ; [but] Riches, (Luk. and Plea- almoſt as ſoon as they have heard [it,] go out fures of this Life,) and the of the Aſſembly, and immerging themſelves Lufts of other Things en- in in ſecular Affairs, permit the Cares of this tering in, choke the Word, World, and the artful Deluſion of Riches (a), and it becometh unfruitful; [LUK. yea, they are choked, or perhaps the Pleaſures of [this] animal Life, or the Defires of ſome other Things, which equally tend to alienate the Soul from GOD, to enter [into their Minds;] and take up all . their Thoughts and Time to ſuch a Degree, as to choke the Word, and ſo it becomes un- fruitful : [Yea,] they themſelves are choked, as it were, with theſe fatal Incumbrances (6), and and and A 2. (a) The artful Delufion of Riches.] This Phraſe, ao alu 78 778878, is very elegant, and admirably expreſſes the varicus Artifices, by which People in the Purſuit of Riches excuſe themſelves from Day to Day, in putting off Religious Cares, and the con- founding Diſappointment, which often iningles itſelf with their Labours, and even with their Succeſs. Compare Prov. xi. 28. Luke, xviii. 24. 1. Tim. vi. 9, 10, 17, Tim. ii. 4. and iv, 10. (b) They themſelves are choked, &c.] So Luke expreſſes it, perhaps to intimate the uneaſy Situation of the Mind, while clogged and ſtraitened with ſuch Incumbrances as theſe, and rendered, as it were, unſt to breathe its own native Air, and to delight itſelf with celeſtial and eternal Objects.Choking ariſes from any Thing which ſtrait- ens the Gullet or Wind-Pipe, and ſo obſtructs the Paſſage of Food or Air. And thus, young Plants, or Corn, may properly be ſaid to be choked by Thorns, which do not leave , 2.0 424 Only the fruitful Hearers are accounted Good. Sect.66. and whatever Purpoſes, or faint Efforts they and bring no Fruit to Per- may make towards a partial Reformation, fection. (Mat. XIII. 22. MarkIV:19. LUKE VIII. 14.) they bring no Fruit to Perfection, but remain deſtitute of every Degree of genuine and prevailing Piety. And once more, theſe are they, who were 20 And theſe are they ſaid to have received the Seed into good Ground: which [received Seed into] Even ſuch as do not only hear the Word with the Word, [and underſtand,] good Ground ; ſuch as hear Attention and Simplicity of Mind, but un- and receive [LUK. and derſtand what is ſpoken, and receive it with- keep it in an honeſt and good out Prejudice and Oppoſition ; and when they (Luk. with Patience,] fome Heart,] and bring forth Fruit depart, are ſolicitous to retain [it] in an bo- thirty-fold; ſome fixty, and neſt and good Heart, bringing forth the good fome an hundred. (Mat. Fruit of ſubſtantial Holineſs, in various De- XIII. 23. Luke VIII. 15.] grees, with Patience and Perſeverance, fome thirty, ſome fixty, and ſome an hundred fold, both to their preſent Joy, and to their fu- ture Glory. And he ſaid farther to them, I appeal to 21 And he ſaid unto yourſelves, and urge it as a proper Confider- it as a proper Confider- them, Is a Candle brought to be put under a Bufhel, or ation to engage you to communicate the under a Bed and not to be Light you have to others, Is a Lamp brought fet on a Candleſtick ? into a Room, to be put under a Buſel, or un- der a Bed ? [and] not to be ſet on a Stand ? Luke VIII. You know it is not. For no Man of com- LUKE VIII. 16. No Man mon Senſe will even waſte a few Drops of when he hath lighted a Can- Oil fo ; nor is there any one, that baving fel, or putteth it under a Bed; lighted a Lamp, covers it with a Veſſel, or puts it under a Couch (c); but ſets it upon a Stand in 21 16. but Jeave them Room to grow; and the Word, which would exert its vital Power and Principle, is repreſented as choked, when thus preſſed with ſecular Cares prevailing in the Mind. (c) Covers it with a Veſſel, or puts it under a Couch.] Mark expreſſes it as a Queſtion, and Luke as a direct Negation. I have given it in both the Forms, as what ſeemed moſt effectually to ſecure the Credit of both the Evangeliſts : And I humbly ſubmit it to better Judgments, whether in ſome of theſe Inſtances, Chriſt might not immediately repeat the Thought a ſecond Time, in nearly the ſame Words, in order to fix fome very memorable Paſſage on the Minds of his Hearers, who to be ſure needed Line on Line, and Precept upon Precept. In this View he will appear, if leſs like a polite Orator, yet more like a Father inſtructing his Children; and perhaps if more of this familiar and condeſcending Method was practiſed in our Sermons, tho' the Delicacy of a few might be leſs amuſed, the Souls of the People might be more edified; and con- fequently the End of Chriſtian Ordinances, (which is by no means the Applauſe of thoſe who adminiſter them,) might be more effectually anſwered, up- (2) Nor Luke VIII, that ſhall not be made ma- 1 A diligent Improvement ſhould be made of our Gifts. 425 but ſetteth it on a Candle- in a conſpicuous Place, that all they who en-Sect.66. ſtick, that they which enter ter in to the Houſe, may ſee the Light of it, in inay ſee the Light. . and guide their Motions by it: (Compare 16. Mat. v. 15. pag. 238. and Luke xi. 33. pag. 409.) And can you think it is fit, that you ſhould waſte the precious Oil of my Inſtructions, which I am pouring into your Minds, to render you the Lamps of 17 For nothing is ſecret, my Sanctuary? Be not then backward, 17 as Occaſion offers, to communicate to others nifeſt; neither any thing hid; what you receive from me; for nothing is that ſhall not be known, and come abroad. [MARK IV. now ſaid in ſecret among us, which shall not 22.] be revealed; nor any Thing bid, which ſhall not be made known and publiſhed (d); as we are carrying on no Works or Counſels of Darkneſs among us, but concerting Mea- ſures for the publick Inſtruction and Reforin- ation of Mankind. MARK IV. 23. If any If any Man therefore bath Ears to hear, MarkIV.23. Man have Ears to hear, let let him hear; and if you have intelligent Powers, let it be your peculiar Care to exert them to this important Purpoſe. 24 And he ſaid unto them, And he ſaid alſo to them, Do you above 24 Take heed (therefore ) what all take heed therefore, and carefully, attend [and how you hear : With what Meaſure ye mete, it to what you hear from me, [and how you ſhall be meaſured to you: hear it: For in this Senſe I may ſay, as for- and unto you that hear , Thall merly on another Occaſion, (Mat. vii. 2. more be given. [LUKE VIII. 18.-] pag. 275. and Luke vi. 38. pag. 350.) "The Meaſure with which you mete to others, fall be uſed to you ; and to you that attentively bear, more Mall be given (e), and thoſe who are moſt diligent in teaching others, ſhall be taught him hear. (d) Nor any Thing hid, which ſhall not be made known and publiſhed ] Tho'a Pro- ſpect of the final Diſcovery of the great Day, would contain a ſtr. ng Argument, both in Compaffion to others, and from a prudent Regard to their own Happineſs, to en- gage his Diſciples to make a faithful Report of the Goſpel committed to their Truſt; yet I think the Words will contain an important Senſe, without ſuppoſing them to re- fer to that. Compare Mat. X, 26, 27. Sect. 75. and Luke xii. 2, 3. Sect. III. In which two Places the ſame Words feem, as often elſewhere, to have a different Senſe. (e) To you that hear, more shall be given.] I know there may be fome Room to doubt, whether theſe three Verſes in Mark, at the Cloſe of this Section, were ſpoken to the Diſciples apart, or to the Multitude ; but I think, theſe Words make the former much more probable. Vol.1. Hhh (f) Seem- 426 Reflections on the Care we ſhould take how we hear. Sect. 66. taught moſt themſelves. For, as I ſaid 25 For he that hath, to w before in this Diſcourſe, (Mat. xiii. 12. pag. that hath not, from him ſhall him ſhall be given: and he MarkIV.25.418.) 10 him that improves what he hath, be taken even that which he more Mall be given; but from him that acts hath, [or ſeemeth to have.] as one who hath not, from him ſhall be taken [LUKE VIII.-18.] away even that which for the preſent he hath, ([or) ſeemeth to have (f); but which he fhall ſoon find, was not accurately ſpeaking his own, and muſt be ſtrictly accounted for to the real Proprietor.) IMPROVE M E N T. Lule viii. 18. & ſeq. Ver. 19. Ver. 19. L ET us apply to ourſelves this Charge of our Bleſſed Redeemer, and take heed how we hear. Eſpecially let us be very careful, that we deſpiſe not him, that now ſpeaks to us from Heaven ; and re- member the Authority, which his Exaltation there gives, to the Words which he ſpake in the Days of his Fleſh. Mat. xiii. 18, Let us attentively hear the Parable of the Sower, and its Interpre- tation. Still is Chriſt by his Word, and Miniſters, ſowing among us the good Seed. Still is the great Enemy of Souls labouring to ſnatch it Markiv. 20 away. Let us endeavour to underſtand, that we may retain it; and to retain, that we may pra&tiſe it. Still do the Çares of this World preſs us; ſtill do its Pleaſures. folicite us; ſtill do our Lufts war in our Members; and all unite their Efforts to prevent our Fruitfulneſs in good Works : But let us remember, that with having cur Fruit unto Holineſs, everlaſting Life is connected as the End; and that in due Seaſon we ſhall reap, if we faint not. (Rom. vi. 22. and Gal. vi. 9.) Let us therefore be concerned, that the Seed may take deep Root in our Minds; that we may not reſt in any ſuperficial Impreſſion on thie Paſions; but, fecling the Energy of that living Principle, may flouriſh under the Circumſtances which wither others, and may in due Time be gathered as God's Wbeat into bis Garner. Nor let us repine, if we now go forth werping, bearing this precious Seed, while we have ſuch a Hope of coming again rejoicing, bringing our Sheaves with us. (Pſal. cxxvi. 6.) Ver. 17 . (f) Scemeth to have.] I know song 261', ſeenieth to have, is ſometimes a Pleonaſm, which fignifics to have; yet the Paraphrafe fliews it is not neceſſarily ſo here, which is alſo favoured by Luke xvi. 12. Sect. 124. (See alſo I Cor. iii. 18. Gal. vi. 3. and Jam.-i. 26.) However, as I confeſs it may pollibly be a Plcoram, if any chuſe to take it thus, then the laſt Clauſe, which is included in a Parentheſis , muſt be left out. SEC T. . mm CHRisT delivers in publick the Parable of the Tares. 427 S E C T. LXVII. Our LORD delivers the Parable of the Tares in the Field; and afterwards explains it at large to his Diſciples. Mat. XIII. 24,---30. 36,---43. N 24. - MAT. XIII. 24. MAT. XIII. 24. ANOTHER Parable put OW to return to the Story of our SECT. 67. he forth unto them, ſay- Lord's teaching the Multitude from ing, The Kingdom of Hea- Mat. XIII, ven is likened unto a Man, the Ship ; He likewiſe at the ſame Time pro- which fowed good Seed in poſed another Parable to them, to intimate his Field: that Perſons of various Characters ſhould come into the Goſpel Profeſſion; but that there ſhould be a final Separation between them, in the other World, however they might be blended together in this. And he taught them, ſaying, The Kingdom of Hea- ven (a), or the Succeſs of the Goſpel Diſpen- ſation, may be compared to that which hap- pened to a Man (b), who had fown good Seed 25 But while Men fept, in his Ground : But one Night, while 25 his Enemy came, and ſowed the Men who were ſet to watch it Nept, an Tares among the Wheat, and went his Way. ill-natured Neighbour, who was bis Enemy, with a malicious View to ſpoil the Crop, came and lowed a Quantity of Tares among the Wheat, which had juſt been thrown into the Ground, and went away without being diſ- 26 But when the Blade covered. But afterwards, when the Blade 26 was ſprung up, and brought was - Sprung up, and produced Fruit, then the forth Fruit, then appeared the Tares alſo. Tares alſo appeared among the Ears of Wheat, So the Servants of the in a Manner eaſily to be diſtinguiſhed. Hou holder came, and ſaid the Servants of the Proprietor of the Eſtate (c) And 27 27 unto came (a) The Kingdom of Heaven.] That this is frequently to be underſtood of the Goſpel- Diſpenſation, has been obſerved before, in Note (b) on Mat. iii. 2. pag. 97, (b) May be compared to that which happened to a Man.] Or may be illuftrated by the following Similitude. See Note (i) on Luke vii. 32. pag. 373. (c) The Proprietor of the Eſtate.] So eixos comoins ſeems to fignify in this Connection. He is ſuppoſed to be the Maſter of the Field, and of ſome Lodge, or Farm-Houſe, in which thefe Servants dwelt, Hhh 2 (d) May + 428 Mat. XIII. 27. from whence then hath it Tares ? His Diſciples aſk him in private about it, SECT:67. came in a Surprize, and ſaid to him, Sir, unto him, Sir, didſt not thou mi didſt thou not ſow good Seed of pure Wheat fow good Seed in thy Field ? in thy Field ? whence then hath it theſe Tares which now appear mingled with the 28 Crop ? And he ſaid unto them, Some ill- 28 He ſaid unto them, An natured and malicious Perſon in the Neigh- Enemy hath done this. The bourhood has undoubtedly done this, taking thou then that we go, and Advantage of your Abſence or Negligence. gather them up ? And the Servants, willing to make the beſt Amends they could, ſaid to him, Wilt thou then have us go directly, to root them out, and gather them up, before, they get any 29 farther Head? But he ſaid, No, I do not 29 But he ſaid, Nay, left think that proper ; left while you endeavour while ye gather up the Tares, ye root up alſo the Wheat to gather up the Tares, you ſhould, before you with them : are aware, root up fome of the Wheat alſo 30 with them: It will be better to permit 30 Let both grow toge- both to grow together till the Harveſt come; in the Time of Harveht I will ther until the Harveſt, and and in the Time of the Harveſt I will ſay to ſay to the Reapers, Gather the Reapers, Gather ye together firſt the Tares, ye together firſt the Tares, and bind them in Bundles, that they may after- and bind them in Bundles to wards be burnt for Fuel (d); but gather ye Wheat into my Barn. burn them, but gather the the Wheat into my Barn, that it may there be ready for my Uſe. Then Jefus, after he had ſpoke ſome other 36 Then Jeſus ſent the Parables (e), having diſmiſſed the Multitude, into the Houter and his Dir- went from the Veſſel where he had beer ciples came unto him, ſay- preaching into an Houſe, to refreſh himſelf ing, Declare unto as the a little before he croſſed the Lake (f); and Parable of the Tares of the bis Diſciples, who conſtantly attended him, came to him, ſaying, We deſire thou wouldft explain to us the Parable of the Tares in the Field, 36 and went Field. (d) May afterwards be burnt for Fuel.] This plainly proves, that the Word Safavidig. which we render Tares, does not exactly anſwer to that Vegetable among us, which is a Kind of Pulle, too good to be uſed merely for Fuel. (e) After he had ſpoke ſome other Parables.] Some of theſe are contained in intermediate Verſes ; (ver. 31,-_-35.) but I apprehended, the Explication of the Pa- rable would appear with fomne peculiar Advantage, thus immediately after it. (f) A little before he croſſed the Lake ] I am ſenſible, that Mark iv. 36. may ſeem fome Objection to this; but the Reader may ſee in my Paraphrafe there, Sect. 692 that I apprehend it may be reconciled with this Interpretation, and Order of the Story. Yet I acknowledge it poſſible, that the Houfe here ſpoken of might be on the other Side of the Lake, and that they might go into it the next Day. (s) Shall and he explains the Meaning of it to them. 429 Field, for we do not perfectly underſtand it. SECT. 67. 37 He anſwered and ſaid And be anfwered and ſaid unto them, He in Mat. XII. unto them, He that ſoweth the Parable that fowed the good Seed, is intended the good Seed, is the Son of 37 Man : to repreſent the Son of Man, the great Preach- er of the Goſpel, which is ordained as the moſt illuſtrious Inſtrument for the Refor- 38 The Field is the mation and Happineſs of Mankind. The 38 World: the good Seed are Field is indeed the whole World, in which the Children of the King the Goſpel is to be preached, and not to be dom: but the Tares are the Children of the Wicked one: confined to the Jewiſh Nation alone : The good Seed are the Children of the Kingdom, or thoſe truly pious Men, who being formed on the Model of the Goſpel, and as it were affimilated to it, are the Heirs of future Glory, as well as intitled to the preſent Pri- vileges of my Church: But, on the other Hand, the Tares are wicked Men, who are indeed the Children of the Wicked one, tho’ many of them may profeſs themſelves my Diſciples, and for their own unworthy Ends, pretend a great Zeal for my Cauſe and 39 The Enemy that low. Church. The Enemy that fowed them, is 39 ed them, is the Devil : the the Devil, who ſtudies by all means to cor- Harveſt is the End of the World: and the Reapers are rupt Mens Principles, and debauch their the Angels. Lives, and puts thoſe on a hyprocritical Pro- feffion of Religion, who are utter Strangers to its Power. The Harveſt I mentioned, is the End of the World, the great Day of Judg- ment and Retribution : And the Reapers are the Angels, who are to be employed in the 40 As therefore the Tares Services of that Day. As therefore the are gathered, and burnt in Tares in the Parable are ordered by the the Fire; fo thall it be in Owner of the Field to be gathered together, the End of this World. and burnt in the Fire ; ſo likewife ſhall it 41 The Son of Man ſhall be at the End of this World. fend forth his Angels, and Man pall then fend. forth his attendant An- they gels (g), and they in Obedience to his Com- mand 40 The Son of 411 (8) Shall ſend forth his attendant Angels.] The Reader will obſerve, how high an Idea our Lord here gives them of himſelf; when he ſpeaks of the Angels as his Atten- dants, who were at the laſt Day to wait on him, and at his Order to affemble the whole World before him. (1) Gnaſtii Mat. XIII. 41. Mat. Xi11,30- (ſounding in our Ears! It is Matter of great Thankfulneſs, that 430 The Wicked ſhall at laſt be ſeparated from the Righteous. Sect. 67. mand ſhall gather out of his Kingdom all they ſhall gather out of his Things which have been an Offence to others, Kingdom all Things that even all thoſe that práctiſë Iniquity, and offend, and them which do thereby bring a Reproach on their Profeſſion, and lay Stumbling-blocks in the Way of 42 others: And theſe bleſſed Spirits, as the 42 And ſhall caſt them Executioners of the Divine Vengeance, Mall into a Furnace of Fire ; there Thall be wailing and gnaſh- caſt them into Hell, the Furnace of unquench- ing of Teeth. able Fire: And dreadful indeed will their Condition be ; for there Mall be Lamentation, and Gnaſsing of Teeth for ever (b), in the Height of Anguilh, Rage, and Deſpair ; a Deſpair, aggravated by all the Privileges they once enjoyed, and tho vain Hope, which, as my profeſſed Diſciples, they once enter- 43 tained. But then ſhall the Righteous be 43 Then ſhall the Righ- teous ſhine forth as the Sun, publickly owned and honoured, and with a in the Kingdom of their Fa- joyful Welcome be received into the Hea- ther. Who hath Ears to venly World, where they ſhall ſhine forth hear, let him hear. with divine Radiancy and Glory, like the Sun itſelf, and be fixed for ever in the Kingdom of their Father, to enjoy the transforming Viſions of his Face. This Miſery, or this Felicity, is the End of all the Living; nor can I ever declare a Truth of greater Importance to you. See to it therefore, that you regard it with becom- ing Attention; and every one who hath Ears to bear, let him hear it, and govern his Life by its extenſive Influence. IM PRO V E M E N T. H that theſe important Inſtructions might, as it were, be ever this Earth, which might have been abandoned by God, as a barren Wilder- (b) Gnaſhing of Teeth.] Since what is here fpoken of is ſuppoſed to paſs in a Furnace of Fire, it is ſtrange that any ſhould have imagined, that o Biugnos TV Sora ſignifies the knocking, or, as we commonly exprefs it, the chattering of the Teeth, thro’ Exceſs of Cold. Yet ſome have been weak enough to argue from hence, that (according to the Mahometan Notion,) the alternate Extremities of Heat and Cold ſhould conſtitute the Torment of the Damned. See Archbiſhop Dawes's Sermons on Hell, Serm. iii. p. 14. Ver. 27, 29. Reflections on the Parable of the Tares. 431 Wilderneſs , is cultivated as his Field, and that any good Seed is to be Sect. 67.. found in it; but grievous to think, how many Tares are intermin- gled, ſo as almoſt to over-run the Ground, and hide the Wheat from being ſeen. Let not a forward Zeal prompt us, like theſe over-officious Servants, to think of rooting them out by Violence; but let us wait our Maſter's Time, and be patient till the Day of the Lord. The Separation will at length be made ; nor ſhall one precious Ver. 41. Grain periſh. Awful important Time ! when the Angels ſhall per- form their great Office, with a Sagacity too ſharp to be eluded, and a Power too ſtrong to be reſiſted ! Gather not our Souls, O Lord, with Sinners! but may they be bound up in the Bundle of Life! that when the Day cometh, which shall burn as an Oven, and when the Wicked, Ver. 42: like Chaff, ſhall be thrown in to be conſumed, we may ſurvey the Exe- cution of the Divine Judgment, with awful Triumph; being owned by God as his, while he is making up his Jewels , and ſpared by him as his obedient Children. (Mal . iii. 17. and iv. 1.) Then ſhall we not only be ſpared, but honoured and adorned, and ſhine forth like the Ver. 43. Sun in our Father's Kingdom; for theſe vile Bodies ſhall be faſhioned like to the glorious Body of our Redeemer, (Phil. iii. rified and perfected Spirits ſhall be clothed with proportionable Luſtre, and reflect the compleat Image of his Holineſs. Amen. S E C T. LXVIII. Our Lord adds other Parables, relating to the Speedy Progreſs of the Goſpel, and the Importance of the Bleſſings it propoſes. Mark IV. 26, ---34. Mat. XIII. 31,---35. 44,---53. MARK IV. 26. MARK IV. 26. AND be faid, So is the AND after Jeſus had delivered the fore- Sect. 68. if a Man ſhould caſt Seed Diſcourſe to the Multitude, and farther Mark. IV. into the Ground, 26.. ſaid, So is the Kingdom of GOD, and ſuch the Nature of the Diſpenſation of the Goſpel in its Progreſs, that it is like the Growth of Vegetables, and may fitly be illuftrated by the Caſe of a Huſbandman; for it is, as if a Man up, :29 Ear, 432 The Parable of the Seed growing inſenſibly. Sect: 68. Man ſhould throw his Seed upon the Earth; And after it is ſown, should take no farther 27 And ſhould ſleep and Mark IV. Thought about it, but ſleep by Night, and riſe Night and Day, and the 27. Seed ſhould ſpring and grow riſe by Day, and apply himſelf to other Bu- he knoweth not how, fineſs; and in the mean Time, without his Thought and Care, the Seed ſhould ſpring up 28 and increaſe, he knows not how. For the 28 For the Earth bring- Earth, by a certain curious Kind of Mecha. eth forth Fruit of herſelf; firſt the Blade, then the Ear, niſm, which the greateſt Philoſophers cannot after that the full Corn in fully comprehend (a), does as it were ſpon- the Ear. taneouſly, without any Aſſiſtance from Man, carry it thro' the whole Progreſs of Vegeta- tion; and produces, firſt the Blade, then the Ear, and afterward the full Grain in the . But at the proper Seaſon for it, as 29 But when the Fruit is foon as the Fruit is ripe, he immediately puts in he putteth in the Sickle, be- brought forth, immediately the Sickle, becauſe the Harveſt is come ; and cauſe the Harveft is come. all that remains, is to receive the bountiful Proviſion, which the great Lord of all has produced by his own Power. By ſuch inſenſible Degrees ſhall the Goſpel gain Ground in the World, and ripen to a Har- veſt of Glory; and therefore let not my faithful Servants be diſcouraged, if the Effect of their Labours, be not immediately fo con- ſpicuous as they could defire (6); a future Crop (a) By a curious Kind of Mechaniſm, &c.] The Word autopaln, which is generally in good Authors applied to artificial Machines, ſo naturally ſuggeſted this Thought, that I could not forbear hinting at it. The Reader may ſee a very elegant Illuſtration of it, in Dr. Watts's Philoſophical Eſays, Nº ix. § 2. (h) Let not my faithful Servants be diſcouraged, &c.] It cannot be the Deſign of this Parable, to encourage private Chriſtians, to imagine that Religion will flouriſh in their own Souls, without proper Cultivation ; or to lead Miniſters, to expect that it will Aouriſh in their People, while they neglect due Application, in private, as well as publick. I hope therefore the Reader will acquieſce with me in the Paraphrafe given above; ſuppoſing that our Lord meant to intimate, that his Apofiles, and other Mi- niflers, were not to eſtimate their Uſefulneſs, merely by their immediate, and viſible Succeſs; but might hope, that by their preaching, á Seed would be left in the Hearts of many, which might afterwards produce happy Fruit. On theſe Principles I doubt not, but our Lord's preaching greatly promoted the ſignal Succeſs of the Apoſtles ; ( to which he inight in part refer, John iv. 38. pag. 194.) and I hope the Remark may ſometimes be applicable to our Labours, eſpecially with reſpect to thoſe, who having enjoyed a Religious Education, and being reſtrained from groſſer Irregularities, have not been ſo far as others, from the Kingdom of GOD. There can be no Reaſon to interpret this, (as Grotius and Dr. Clarke have done,) of Chriſt only; he does not go away S t pare it } The Parable of the Grain of Muſtard-Seed. 433 Crop may ſpring up, and the Son of Man Secr.68. will in due Time appear to gather it in, 32 And he ſaid, Where- And he made a Pauſe in his Diſcourſe, MarkIV.30. unto ſhall weliken the King and then ſaid, I am thinking, whereunto ſhall dom of God? or with what Compariſon ſhall we com- we compare the Kingdom of GOD? or with what Parable ſhall we place it in ſuch a Point of Light, as farther to illuſtrate it. Mar. XIII. 31. Another After which Reflection, he propoſed ano- Mat. XIII. Parable put he forth unto ther Parable to them, ſaying, The Kingdom of 31. of Heaven is like to a Grain Heaven, of which I am ſpeaking, or the of Muſtard-ſeed, which a Intereſt of the Goſpel in the World, is like Man took and lowed in his a Grain of Muſtard-feed, which a Man took, Field; [Mark IV 31.-) and fowed in his Ficld to raiſe and propagate Mark IV.-31. Which the Plant: It is, I ſay, like this Grain, MarkIV.31. [indeed) when it is fown in which indeed when at firſt it is ſown in the Seeds ] that be in the Earth: Earth, is very ſmall and inconſiderable, and (MAT. XIII. 32.-] [one of ] the leaſt of all the Seeds, that are caſt 32 But when it is fown, in the Ground (c) : But when it is fown 32 it groweth up, and becometh fome Time in the Earth, it grows up to a greater than all Herbs; (and becometh a Tree, Jand thoot ſurprizing Degree, and becomes greater than eth out great Branches, ſo all other Herbs ; yea, I may even ſay, it that the Fowls of the Air becomes a Tree, and Moots out great Branches, may (come and lodge in the fo large and thick, that the Birds of the Air Shadow of it. (MAT. XIII. may build their Neſts in it, and come and --32.] lodge in its Branches (d), [and] harbour un- der its Shadow. In ſuch a remarkable Man- ner did our Lord intimate, that his Goſpel ſhould prevail amidſt all Oppoſition; and, inconſiderable as its Beginnings were, ſhould ſpread itſelf abroad thro' the whole World, ſo as to afford weary and fearful Souls a grate- ful and ſecure Retreat. He away and ſeep, and he perfectly knows how the Seed ſprings up: On the other Hand, every faithful Miniſter may be ſaid to put in his Sickle, as having his part in the final Harveſt. (See John iv. 36. pag. 193.) (c) The leaſt of all the Seeds, &c.] Or one of the leaſt, and ſo ſmall, that it was Pro- verbially uſed to ſignify a very little Thing. Compare Mat. xvii. 20. Sect. 91.) See Lightfoot's Hor. Hebr. on Mat. xiii. 32. (d) Come and lodge in its Branches.] The Talmud mentions a Muſtard-Trce ſo large; that a Man might with Eaſe fit in it; and another, one of whoſe Branches covered a Tent: (See Tremell . Not. in loc. and Lightfoot's Hor. Hebr.) And it is certain, we ſhall be much miſtaken, if we judge of Vegetables, or Animals, in the Eaſtern and Southern Countries, merely by what thoſe of the ſame Species are among us. See Raphel. Annot. ex Herodoto, pag. 163. 1 1 VOL. I. lii (e) That 2 Mat, XIII, 33. ފް 434 The Parable of the Leaven covered up in Meal. SECT. 68. He alſo ſpake another Parable to them, to MAT. XIII. 33. Another the ſame Purpoſe with the former, which, Parable ſpake he unto them, like the reſt, was taken from a very familiar like unto Leaven, which a The Kingdom of Heaven is Circumſtance daily occurring in Life: The Woman took and hid in Kingdom of Heaven, ſaid he, or the Caufe three Meaſures of Meal, till of the Goſpel, is like a little Leaven, which the whole was leavened. a Woman tock, and covered up in three Mea- Jures of Meal; and tho' it ſeemed loft for a while in the Maſs of Dough, it fecretly wrought thro’ it by a ſpeedy, tho' infenſible Fermentation, till at length the whole was leavened. Thus ſhall the Goſpel ſpread in the World, and infuence and affimilate the Temper and Conduct of Men. 34 All theſe Thing's Jeſus ſpake to the Multi- 34 All theſe Things (pake tude in Parables; and with many other ſuch Jelus unto the Multitude in Parables Spake be the Word unto them, as they ſuch Parables fpake he the able to bear and receive [it;] well know- Word unto them, as they ing that ſo many Enemies were then hover- were able to hear it ;] and ing round him, that had he declared the not unto them : (Mark IV. without a Parable ſpake he Myſteries of his Kingdom in plainer Terms, 33, 34.—-] he would have been in continual Danger, and muſt, without a Series of repeated Mira- cles, have been cut off by their Malice: And upon this Account, without a Parable he Spake not any Thing, in all that he deli- 35 vered to them on that Day; That fo it 35 That it might be ful- might be ſeen, that Paſſage was remarkably filled which was ſpoken by the Prophet, ſaying, I will fulfilled in him (e), which was ſpoken by the open my Mouth in Parables, Prophet, (Pſal. lxxviii. 2.) and that he might I will utter Things which with the utmoſt Propriety adopt thofe Words that Afaph had delivered, ſaying, << I will open my Mouth in Parables, I will give us Vent to dark Sayings of old, even to Things were have CC (e) That it might be fulfilled.] So many Scriptures are thus quoted by Way of Allie- fion, that I cannot think it neceſſary to ſuppofe, as ſome late ingenious Writers have done, that theſe Words did not originally belong to the ſeventy-eighth Pſalm, but are a Fragment of ſome other, deſcribing the Manner in which the Mefiah was to preach... (See Jeffery's Review, pag. 117.) They have a plain Connection with the following Verſes, and might perhaps be a Kind of Preface to all Afaph's Pſalms, in which there are ſome dark. Sayings, tho? the greateſt Part of the ſeventy-eighth is very clear.. (f) Fix Mat. XIII. The Parables of the hid Treaſure, and of the Pearl. 435 have been kept ſecret from Things which have been hid from the Foun. Sect. 68. the Foundation of the World. cs dation of the World." For thus did Jeſus IL. teach important Truths that were before un- 35. known, in a Manner ſomething obſcure, tho' to the attentive Mind peculiarly impreſſing. MARK IV. --34. And And after he had ſent away the Multitude, MarkIV.34. when they were alone, he and was retired from them, be freely expounded expounded all Things to his Diſciples. all theſe Things to his Diſciples, when they were alone with him. Mat. XIII. 44. Again, And when he had given them the fore- Mat. XIII. the Kingdom of Heaven is mentioned Explication of the Parable of the 44. Field; the which when a Tares, he again added ſome other Parables to Man hath found, he hideth, the ſame Purpoſe, to promote the Diligence, and for Joy thereof goeth Zeal, and Reſolution of his Diſciples, in and ſelleth all that he hath, and buyeth that Field, ſearching into, and teaching theſe great and important Truths, in which the Glory of GOD, and the Salvation of Souls, were ſo much concerned. Particularly, he ſaid to them, The Happineſs, to which the Kingdoni of Heaven, or the Goſpel Diſpenſation, is de- ſigned to conduct Men, is like an immenſe Treaſure bid in a Field, which when a Man has found, be bides and covers up again with all poſſible Care; and in the Tranſport he is in for Joy of it, goes and ſells all that he has, and buys that Field at any Rate, as being fure that it will abundantly anſwer the Price. 45 Again, the Kingdom Or again, to repreſent the Matter in a 45 of Heaven is like unto a Mer like Inſtance, that I may fix it yet more chant-man, ſeeking goodly deeply on your Minds (f), The Kingdom of Heaven is in this Reſpect like, or may be illuſtrated by the Similitude of a Merchant, who goes about from one Country to aii- other, ſeeking the largeſt and moſt beautiful 46 Who when he had Pearls (g), and other fine Jewels; Who 46 found one Pearl of great finding one Pearl of an exceeding great Value , Price, offered Pearls; (f) Fix it yet more deeply on your Minds.] Conſidering the many Trials they were ſhortly to expect, it was proper the Thought ſhould thus be inculcated upon them by a Variety of Figurés. (8) Beautiful Pearls.] The Sacred Writers elſewhere compare, and prefer Wif- dom to Jewels. See Lob xxviii. 159-19. Prov. iii. 15, and viii. 11. Iii 2 (b) But 436 1 The Parable of the Net gathering all sorts of Fiſh. Sect.68. offered to him on very advantagious Terms, Price, he went and ſold all I would by no means ſlip the Opportunity, that he had, and bought it. Mat, XIII. 46. but preſently went away, and ſold all that he had, and bought it; as well knowing, he ſhould be a conſiderable Gainer, tho' he ſhould part with all he was poſſeſſed of for it. Thus tho' a reſolute Profeſſion of my Goſpel may in- deed coſt you dear, yet it will, on the whole, be infinitely for your Advantage, and richly repay all your Loffes. 47 But ſee to it, that you are in good Ear- 47 Again, the Kingdom neft in your Religion, and do not impoſe that was caſt into the Sea, of Heaven is like unto a Net, upon yourſelves by an empty Profeſſion; for, and gathered of every Kind; to add one Parable more, which I ſhall again borrow from an Object, with which ſome of you have been very converſant: The Suc- ceſs of the Kingdom of Heaven in the World, is like that of a Net thrown into the Sea, which gathered in [ Fiſhes ] of all Sorts : 48 Which when the Fiſhermen perceived that it 48 Which when it was was full , they dragged to the Shore, and fit- full, they drew to Shore, and ting down there, to ſurvey the Draught that Good into Vefſels, but caſt fat down, and gathered the they had made, gathered the Good into pro- the Bad away. per Deſſels, but threw away the Bad (b), as 49. not worth their Regard. So mixed and 49 So ſhall it be at the undiſtinguiſhed here are the Characters of End of the World: the An- thoſe who profeſs the Goſpel, which, as it is gels thall come forth, and preached promiſcuouſly to all, gathers in mong the Juſt; Perſons of all Sorts, and Hypocrites as well as true Believers are brought into the viſible Church: But an exact Survey will finally be taken of the whole ; and ſo it will be ſhewn at laſt, how great a Difference there is between them, by the Aſſignment of their State ; for at the End of the World, the Angels mall came forth in the general Reſurrection, and ſeparate the Wicked from among the Juft, with (b) But threw away the Bad.] The Word oampa, which we render Bad, generally fignifies corrupt or putrid, and ſeems an Alluſion to the drawing up ſome dead Fiſ in a Net with the Living. Mr. Horberry juſtly obſerves, that this in the ſtrongeſt Terms repreſents the hopeleſs State of Sinners at laſt. See his Diſcourſe of Future Puniſhment, pag. 29. Have ye The Diſciples underſtand all his Parables. 437 with whom they often have been joined be-Sect. 68. fore, even in the ſame religious Society, and in the Participation of the ſame external Pri- 50 And ſhall caſt them vileges; And they shall caſt them into a Mat. XIII. into the Furnace of Fire; Furnace of Fire, the Seat of the Damned ; 50. there ſhall be wailing, and gnaſhing of Teeth. where their Torments ſhall never end, but there ſhall be inceſſant wailing, and gnaſhing of Teeth, for Rage and Deſpair. 51 Jeſus faith unto them, Then Jeſus ſaith unto them, Have ye, 51 underſtood all theſe with the Key to them, which I before gave Things? They ſay unto hiin, Yea, Lord. you, underſtood all theſe Things? They ſay unto him, Yes, Lord, we clearly underſtand 52 Then ſaid he unto them. And he ſaid to them, See therefore, 52 them, Therefore every Scribe that as you underſtand them, you make a which is inſtructed unto the Kingdom of Heaven, is like good Uſe of them, for your own Advan- unto a Man that is an Houſe- tage, and that of others : For every Scribe, holder, which bringeth forth who is diſciplined in the Myſteries, and has out of his Treaſure Things attained to the Knowledge of the Kingdom new and old. of Heaven, or every faithful Miniſter who is fit for his work, is like a Houſekeeper, who lays in a Variety of Goods for Uſe, and keeps them in ſuch Order, that he readily brings forth out of his Store, Things new and old, as the ſeveral Occaſions of Life require, diſ- penſing them in ſuch a Manner as may beſt ſuit the Caſe of thoſe who are under his Care. 53 And it came to paſs, And it came to paſs, that when Jeſus had 53 that when Jeſus had finiſhed finiſhed theſe Parables, which he added to theſe Parables, he departed thoſe he had ſpoken in publick, he departed thence that Evening, to fhun the farther Im- portunity of the People, and croſſed the Sea with ſome remarkable Circumſtances, which will be mentioned below. thence, IMPROVE M E N T. L ET us be concerned to gather up theſe Fragments, that nothing Mat. xiii. 52, may be loft, and to lay them up in our Memories and our Hearts, that, according to our reſpective Stations in Life, we may have them ready for Uſe. Let "438. Mark iv. 263-29 may ad- Mat. xiii. 31, 32. Reflections on the foregoing Parables. SECT.68. Let us remember, that ſometimes the Growth of Piety in the Heart, is like that of Vegetables in the Earth. The Seed of the Word may for a while ſeem loft; or when the Fruit appears, it vance and ripen but ſlowly . Let not Miniſters therefore too con- fidently conclude, they have laboured in vain, and ſpent their Strength for nought, becauſe the Fields are not immediately white to the Har- veft; but with believing Hope, and humble Patience, let them re- commend the Seed that they have ſown to him, who by the ſecret Energy of his continued Influences can give at length a fure and plentiful Increaſe. When Jeſus took to himſelf bis great Power, and reigned, the Goſpel, which had gained fo little Ground under his perſonal Miniſtration, ran, and was greatly glorified, in the Hands of the Apoſtles. The Grain of Muſtard ſeed ſhot up, and branched forth into a ſpreading Tree, and Birds of every Wing took Shelter there : (Oh that there had been none of the ravenous, and the obſcene Kind! ) Thus when the LORD ſhall pleaſe to haſten it in his Time, a little one ball become a Thouſand, and a ſmall one a ſtrong Nation. (Iſa. lxs 22.) Let us pray, that the triumphant Progreſs of his Kingdom may come : In the mean Time, let it be our Deſire, that the Principles of the Goſpel may, like a ſacred Kind of Leaven, diffuſe themſelves thro' our whole Souls; that all our Powers and Faculties, that all our Thoughts and Paſſions, may be, as it were, impregnated and V. 442-46. elevated by them. Let us remember the Value of the Bleſſings it propoſes ; and regarding Chriſt as the Pearl of great Price, and Heaven as that immenſe Treaſure, in which alone we can be for ever rich and happy, let us be willing to part with all to ſecure it, if we are called to ſuch a Trial. V.47-50. It is not enough, that we are nominal Chriſtians, or poſſeſſed of the common Privileges of the Church: The Day of final Separa- tion will come, and the Angels employed in the Work will not over- look us, but conduct us to the Abodes of the Righteous, or the Wicked. Oh that we may not then be caſt with Abhorrence into the Furnace of Fire ! but now ſeriouſly realizing to ourſelves this awful Day, of which our Lord has given ſuch repeated Pro- fpects, may we fo judge ourſelves, that we may not then be con- demned of hiin! Ver. 33 S E C T. Jesus takes Ship in the Evening to croſs the Sea: . 4:39 SECT. LXIX. Our Lord having given ſome remarkable Anſwers to ſome, who ſeemed diſpoſed to follow him, paſſes over the Lake, and ſtills a mighty Tempeſt , as he was croſſing it. Mat. VIII. 18,---27. Mark IV. 35, Mark IV. 35, to the End. Luke VIII. 22,---25. IX. 57, to the End. MARK IV. 35. MARK IV... 35. AND De the fame Day when NOW in the Evening of the ſame Day (a); Sect:69, .. on that (when Jeſus ſaw great Mul. MarkIV.35. titudes about him,] [Luk. been relating were delivered, when Jeſus ſaw he went into a Ship with his great Multitudes ſtill waiting about him (6), Diſciples; and he ſaid unto purpoting for a little while to retire from the other Side of the Lake.] them, he came out of the Houſe, and went [Mat. VIII. 18. LUKE into a Ship, which ſtood by the neigbour- VIII. 22.-] ing Shore, with thoſe of bis Diſciples, with whom he had juſt been diſcourſing; and ſaid unto them, Let us go over unto the other Side 36 –And when they had And when they had diſmiſſed 36 fent away the Multitude of the Lake. they took him even as he the Multitude, and had at length perſuaded was in the Ship them to withdraw, they took him, juſt as he was, (a) In the Evening of the Same Day.] Or that very Day, when it was Evening; for there are the exprefs Words of the Evangelift, εν εκεινη την ημερα, οψιας γενομενης : And: indeed they are fo expreſs, that I am amazed any Criticks, who do not ſuppoſe he was miſtaken, can pretend it was not the ſame Day; which yet Dr. Clarke does, as if the Phraſe meant nothing more, than one Day towards Evening. I dare not take ſo greať a Freedom with the Sacred Author, and have therefore been obliged to tranſpoſe, tho' not to contradict Matthew.—This indeed appears one of the buſieſt Days of Chriſt's. Life, as all the Events and Diſcourſes recorded from his miraculous Cure of the De- moniack, who was Blind and Dumb, (Sect. 61. pag. 390.) happened in it; neverthe-. leſs I ſee no Abſurdity in fuppofing, that all theſe Things might paſs. in leſs than : twelve Hours. Compare Note (c), on Mat. xii. 22. pag. 390. (6) Great Multitudes ſtill waiting about him.] They ſometimes ſtayed with, or near him, ſeveral Days together: (Compare Mat. xv. 32. Sect. 86.) And it ſeems, that. now they ſtayed a while after Chriſt had diſmiſſed them, perhaps with a Prayer or Be- nediction; (Mat. xiii. 36. pag. 428.) for on his coming down again to the Shore, the Diſciples joined with him, in perſuading them to diſperſe, which, when they ſaw him determined to croſs the Sea, they would the more readily do: For ſo we may conclude from what Mark fays above, ver.. 36. that juſt as he took Shipping, they (that is, Jeſus and his Diſciples,) fent them away. And this appears to me to be the eaſieſt Way, to reconcile this Difference, which is none of the leaſt. (c) They - 440 A certain Scribe declares his Readineſs to follow him. Sect.69. was, in the Ship (c), without any farther Proviſion for their Paſſage. Mark IV.36. But before we relate the Particulars of their Voyage, we ſhall here take Occation to add two or three little Occurrences, one of which happened at this Time. Mat. VIII. And firſt it came to paſs, that as they went Mat. VIII. 19. And [it 19. in the Way (d) from the Houſe out of which came to paſs, that as they he came, to the Shore where he propoſed to Scribe came, and ſaid unto went in the Way,] a certain imbark, a certain Scribe, pleaſed with his him, [Lord, and] Maſter, I entertaining Parables, and concluding from the Tenor of ſome of them (e), as well as from the Zeal with which the People flocked about him, that he would ſoon become a mighty Prince, on declaring himſelf the Meſſiah, came with all the Appearance of profound Reſpect, and ſaid unto him, o thou great Lord [and] Maſter, who haft another Kind of Authority than we Scribes will сал (c) They took him, as he was, in the Ship.This may ſeem an Objection again the Solution propoſed in the laſt Note, but I think the Turn given in the Paraphraſe may remove it. If any are not ſatisfied with that Anſwer, they muſt fuppoſe, that Chriſt's going into an Houſe, mentioned by Matthew was ſome Time after ; which ſeems not ſo natural a Senſe of Matthew's Words. (See Mat. xiii. 36. with Note (f), pag. 428.) But had that appeared to me the Meaning of them, it would only have occaſioned the Alteration of a Clauſe or two in the Paraphraſe; for it would have been improper, to have divided the Explication of the Parable of the Tares from the Parable itſelf. (d) As they went in the Way.] As this, and the next Story, are inſerted by Matthew between his Account of Chriſt's giving Commandment to croſs the Lake, and his entering into the Ship to do it, (ſee Mat. viii. 18,-23.) I cannot but conclude, they both happened at this Time ; and conſequently, that when Luke introduces it by ſaying, it was as they went in the Way, his Meaning niuſt be at large, one Day as Chriſt and his Diſciples were walking, and not (as Sir lJaac Newton fuppoſes,) as they went on in that Fourney in which the Samaritans had refuſed him a Lodging. The following Words would indeed have been proper on that Occaſion ; but they had alſo a univerſal Pro- priety, as Chriſt had no Houſe, or ſtated Lodging of his own, and was now going over to a Place, where we do not find he had any Acquaintance. But if any think St. Luke's Expreſſion too ſtrong, to bear this Interpretation, they muſt, if they would not impeach St. Matthew's Account of it, conclude that this little Occurrence happened twice, as it is very poſſible it might. (e) Concluding from the Tenor of ſome of them.] The Parables of the Muſtard- feed, and the Leaven, were both ſpoke before the Niultitude, (Mat. xiii . 31, 34. pag. 433, 434.) and they were both fo plain, that the Diſciples did not aſk Chriſt to expound them; as indeed one can hardly imagine, how any Explication could have made them more intelligible.-The Scribe's forſaking Chriſt, on the Declaration he made of his deſtitute Circumſtances, makes it evident he was actuated by theſe Views. (f) TO 44.1 19. Another aſks Leave firſt to bury his Father: will follow thee whitherſo- can pretend to, (Mat. vi. 29. pag. 285.) I Sect. 6g. ever thou goeſt. [Luke IX. beſeech thee to give me Leave to attend thee 57.] Mat. VIII in thy Paſſage ; for I am determined, that I will follow thee whitherfoever thou goeſt, and devote myſelf entirely to the Service of 20 And Jeſus faith unto thy Kingdom. And Fejus, knowing the 20 him, The Foxes have Holes, Motives which engaged him to this Reſolu- and the Birds of the Air have Neſts ; but the Son of Man tion, faith unto him, Do not flatter yourſelf hath not where to lay his with the Expectation of any Temporal Ad- Head. [LUKE IX. 58.] vantages from ſuch an Attendance ; for I plainly tell you, that whereas (not to ſpeak of domeſtick Animals, which are under the Care of Man,) even the very Foxes have Holes, and the Birds of the Air bave Neſts, for themſelves and their Young; yet the Son of Man, ſucceſsful as his Kingdom muſt at length be, does now appear in ſuch low Cir- cumſtances, that he has not ſo much as a Place where he may lay his Head: He knows not one Day, where he ſhall find Food and Lodging the next; and his Followers muſt expect no better a Condition. A Declara- tion, fufficient to deter a Perſon, who ſought nothing but his preſent Intereſt and Advantage. 21 And (he ſaid unto] an- And to another of bis Diſciples, who had 21 other of his Diſciples, {Fol- for ſome Time attended his Diſcourſes, be him, Lord, fuffer me firſt ſaid, Follow me ſtatedly, as theſe my Ser- to go and bury my Father. vants do, that thou mayſt be trained [LUKE IX. 59.] take thy Part with them in the Miniſtry of the Goſpel. But he ſaid unto him, Lord, I will moſt gladly do it, yet I beg thou wouldſt firſt permit me to go Home, and bury my aged Father (f), to whoſe Remains I am going 22. But Jeſus ſaid unto to pay my to pay my laſt Duty. But Jeſus, who 22 him, Follow me, and let the thought it proper on this Occaſion to make an extraordinary Trial of his Faith and Obe- dience, ſaid again unto him, Follow thou me imme- low me: but he ſaid unto up to (f) To go Home, and bury my aged Father.] Some think, that this Expreſſion only intimates, his Father was ſo old that he could not live long ; but Chriſt's Anſwer ſeems to take it for granted, he was already dead. VOL. I. Kkk (8) GO 442 1 226 A Third deſires firſt to ſettle bis Affairs at Home. Sect. 69. immediately; and leave the Dead to bury their Dead bury their Dead; (but g Dead: Let thoſe who are themſelves ſpiri- dom of God.] [Luke IX. Mat. VIII. tually dead, perform the Rites of Funeral; 60.] yea, let the Dead remain unburied, rather than diſobey my Word, when I give thee fo great a Commiſſion; or than neglect it but one Day, when I ſay, as I now do, Go thou and preach this Goſpel of the Kingdom of GOD (8), which thou haſt heard, and ſhalt farther hear from me. Luke XI.61. And at a certain Time (b), another alfo Luke IX, 61. And an. ſaid, Lord, I will preſently follow thee; but other alſo ſaid, Lord, I will follow thee; but let me firſt permit me firſt to go and ſettle the Affairs of go bid them farewell, which my Family, and take my Leave of them which are at Home at my Houſe . arę at my Houſe (i); as Eliſha was permitted to do, when called in ſo extraordinary a Manner to the Prophetick Office. (1 Kings 62 xix. 20.) And Jeſus ſaid unto him, Take 62 And Jeſus ſaid unto heed, that no fond Affection for any who him, No Man having put may ſtand related to thee, nor any his Hand to the Plough, and folicitous looking Concern about thy temporal Affairs, prevent thee from executing the important Purpoſe thou haſt formed of devoting thyſelf to my Service; for no Man, having once laid his Hand on the Plow, and afterwards looking back, (8) Go thou and preach the Kingdom of GOD.) As our Lord called him now to follow him, we muſt conclude, that this Commiſſion which he gives him to preach, was not directly to be put in Execution. The Circumſtance was plainly extraordinary, and might turn on Reaſons unknown to us. Chriſ might, for Inſtance, foreſee ſome ticular Obſtruction, that would have ariſen from the Interview with his Friends at his Fathers's Funeral, which would have prevented his devoting himſelf to the Miniſtry; to which he might refer in faying, Let THE DEAD bury their Dead. I ſee no Reaſon to ſuppoſe any Regard, to the Prieſts being forbidden ſome uſual Ceremonies of Mourn- ing, which ſome have thought to be intended here. (h) At a certain Time.] This probably happened at another Time; for it would have been very improper to have aſked Permiffion to go and bid his Domeſticks farewell, when Chriſt had juſt made ſuch an Anſwer to the former: But the Story is ſo ſhort, and ſo much reſembles the former, that I choſe, (as St. Luke alſo does,) to join them together. Nor do I think it any Reflection on the Evangeliſts, that they did not follow the Order of Time, provided they do not aſſert a Regard to it, where they vary from it. (i) Permit me firſt to ſettle the Affairs of my Family, and take my Leave, &c.] In this Latitude I doubt not, but the Phraſe, anola JOI TOLS EIS TOV Olxov P.8, is to be taken here, tho' it has ſomething of a different Signification, Luke xiv. 33: Sect. 121. Intending to give up his Poffeffions, he probably deſigned to order how they should be diſtributed among his Friends; as Heinſius has very well explained the Paffage. par- (k) No Aviolent Tempeſt riſes, as they croſs the Sea. 443 looking back, is fit for the back, is fit for the Service of the Kingdom of Sect. 692 Kingdom of God. ĠOD (k): As indeed, if the Work of Luke X1.62. plowing the Ground require, that a Man ſhould look before him, and reſolutely mind what he is about, you may eaſily imagine, , that the Duties of a Goſpel-Miniſter will require a much more ſteady Attention, and morè firm Reſolution. Mat. VIII. 23. And And now, as it was ſaid before, that Jeſus Mat. VIII. when he was entered into a was about to croſs the Lake, when he was 23. Ship, his Diſciples followed him: (Luk. and entered into the Ship, his Diſciples followed they launched forth :) (and there him; and they directly launched forth; even were alſo with him other as many could conveniently get a Paſſage · little Ships.] (Mark IV. in that Veſſel, or any others that were there- -36. LUKE VIII.-22.] abouts ; for they were all deſirous to attend him, and ſeveral other little Ships were alſo 24 And behold, (LUK, as with him. And as they were ſailing over 24 they ſailed, he fell aſleep; and the Lake, Jeſus laid himſelf down in the there came down a (great] Storm of Wind on the Lake; Ship, and being wearied with the various and] there aroſe a greatTem- Labours of the Day, he fell aſleep; and be- peſt in the Sea, inſomuch that hold, there came down a violent Storm of Wind the Ship was covered with the Waves ; [and the Waves on the Lake ; and on a ſudden it was fo tem- beat into the Ship, ſo that it peſtuous, that there aroſe a great and unuſual was now full ;] (Luk. and Agitation in the Sea (1), infomuch that the they were in Jeopardy.] Vellel was even covered with the ſwelling [MARK IV. 37. LUKE Waves, which beat into the Ship, ſo that it was now full of Water, and they were in extrean MARK IV. 38. And he Danger of being caſt away. And [Feļus.) Mark IV.38: was in the hinder Part of the in the mean Time, for the Refreſhment of Ship, afleep on a Pillow : his [And weary Body, as well as for the Trial of their Faith, was aſleep on a Pillow in the Steriz .. VIII. 23.] (k) No Man having laid his Hand on the Plow, and looking back, is fit for the Kinga dom of GOD.] Hefiod has given it as the Character of a good Plowman, that he keeps bis Mind intent on his Work, that he may make a ſtraight Furrow, and does not allow himſelf to gaze about on his Companions. (Heſiod. Epg. lib. ii. ver. 61,-63.) Our Lord on the like obvious Principles, may uſe the Phraſe of one that looks behind him, while his Hand is on the Plow, as a kind of Proverbial Expreſſion, for a carelefs, irreſolute Perſon, who muſt be peculiarly unfit for the Chriſtian Miniſtry. How happy had it been for his Church, had this lively Admonition been regarded, without which it is impoſſible optotonav TOV Roſor Tas aanderes, to divide, or rather direct, the Word of Truth aright! 2 Tim. ii. 15. See Bos, Obſerv, cap. vi. pag. 28,-32. (1) A great Agitation in the Sea.] Šeisuos uezas properly ſignifies a mighty Agitation ; probably it was ſomething of a Hurricane. K k k 2 (m) Fatigued 26. your Faith? 444 CHRIST fills the Tempeſt, and the Sea is calm. SECT.69. Stern of the Ship, being greatly fatigued [And his Diſciples came to. with the Labours of the Day (m). And him, and awoke him, fay- MarkIV.38. when to all human Appearance they were careſt thou not, [Lord, fave juſt finking, bis Diſciples came to him, and us; we perifh.) (MAT. VIII. awakened him, ſaying with great Surprize 25. LUKE VIII. 24.-] and Importunity, Mafter, Maſter, is it no manner of Concern to thee, that we are all of us in the utmoſt Danger, and haſt thou no Regard to what we are expoſed to in ſuch a terrible Extremity as this ? Lord, ſave us, Mat. VIII. for we are juſt periſhing ! And he ſays to MAT. VIII. 26. And he them, Why are ye ſo exceeding timorous, o ye faith unto them, Why are ye of little Faith? Can you imagine, that God [lo] fearful, 0 ye of little Faith? (Luk. Where is your would ſuffer Me to be loſt in a Tempeſt ? Faith?) [How is it that ye or that I would conſult my own Safety in have no Faith?] Then he aroſe,and rebuked the Winds, the Neglect of yours ? Where is (LUK. and the Raging of the and how is it, that you have no Faith in Exer- Water:] [and faid unto the ciſe on ſuch an Occaſion, when you have had Sea, Peace, be ſtill; and the ſo many ſignal Evidences, both of my Pow- Wind ceaſed, ] and there was er, and my tender Care? And then riſing up, 39, 40. Luke VIII.—245 a great Calm. [MARK IV. with an Air of Divine Majefty and Autho- 25.-) rity, be rebuked the Winds and the Raging of the Water, and ſaid to the Sea, as a Maſter might do to a Company of turbulent Ser- vants, Peace, be ſtill : And he had no ſooner ſpoken, but the Wind reſted, and there was 27 prefently a great Calm. And the Men that 27 But the Men marvel- were with him were greatly amazed, and ſtruck led, (and they feared exceed- with ſuch a reverential Awe that they feared ingly, and ſaid one to ano- exceedingly, ſaying to each other, What a is this, that (Luk. com- wonderful Perſon is this, who has not only mandeth] even the Winds . Power over Diſeaſes, but commandeth even and the Sea, [LUK. and they] the moſt tumultuous Elements, the Winds obey him? [MARK IV. 41. .25.]. and the Sea; and amidſt all their Rage and Confuſion, they humbly obey him, and are immediately compoſed at his Command ! (m) Fatigued with the Labours of the Day. ] This we may reaſonably conclude, from a Review of the preceding Sections. See alſo the latter Part of Note (a), in the Beginning of this section. IM PROTE. Reflections on Christ's Power over the Winds and Sea. 445 IMPROV EM E N T. Mat. viii. 270 HOW great and glorious does our Bleffed Redeemer appear, as Sect. 69. having all the Elements at his Command, and exerciſing his Dominion over the the Winds and Seas! He itills the very Tempeſts, when they roar, and makes the Storm a Calm. (Pſal. cvii. 29.). He ſilences at once the Noiſe and Fury of the tumultuous Waves; and in the midſt of its Confuſion, ſays to the raging Sea, Hitherto Salt thou come, but no further ; and here ſhall thy proud Waves be ſtayed. (Fob xxxviii. 11.) Who would not reverence and fear him! Who would not chearfully commit themſelves to him! Under ſuch a Pro- tection, how couragiouſly may his Church ride thro' every Storm, and weather every Danger ! Chriſt is ſtill with her, and ſhe is ſafe, even while he may ſeem to be ſleeping. Bleſfed Jeſus! that Power Ver. 24. of thine, which here commanded the Tempeſ into a Calm, can eaſily ſilence all our tumultuous Paſions, and reduce our Souls to that bleſſed Tranquility, in which alone we can be capable of enjoying thee and ourſelves. May we ſtill be applying to Chriſt, with ſuch importunate Ad- dreſſes, and ſenſible how much we need his Help may we cry out, Ver. 25. Lord, ſave us, or we periſh! And may it be the Language, not of Suſpicion and Terror, but of Faith; of a Faith determined at all Adventures to adhere to him, whatever Dangers are to be encoun- tered, or whatever Advantages are to be reſigned ! Did his Compaſſion for us, and his Deſire of our Salvation, en- gage him to ſubmit to ſuch deſtitute and calamitous Circumſtances, Ver. 20.- that when the Foxes have Holes, and the Birds of the Air have Nefts, the Son of Man himſelf had not a place where he might lay that Sa- cred Head, which with infinite mutual Complacency and Delight he had ſo often repoſed in the Bofom of the Father ! May our Zeal and Love animate us, chearfully to take our Part in his Indigence and Diſtreſs, if he call us to it! May no Conſiderations of Eaſe or In- tereft, or even of human Friendſhip, lead us to turn a deaf Ear to the Calls of Duty; or ſuffer us, when we once have engaged in his Ser-Ver. 21. vice, to think of deſerting it, leſt on the whole we ſhould be judged unfit for the Kingdom of God! May thy Grace, O Lord, animate Luke ix. 62. our Souls, that nothing may prevent our Faithfulneſs unto Death, and ſo deprive us of that Crown of Life, which thy Grace has pro- miſed to ſuch a Character! (Rev. ii. 10.) S E C T. i : 4:46 CHRÍST arrives at the Country of the Gadarenes. Ś E C T. LXX. Chris T being arrived at the Country of the Gadarenes, difpofleffes two Dæmoniacks, and permitting the Evil Spirits to enter into a Herd of Swine, is depred by the Inhabitants to withdraw; and ſo returns to the Weſtern Side of the Sea. Mat. VIII. 28, to the End. IX. 1. Mark V. 1,---21. Luke VIII. 26,---40. MARK V. I. MARK V. 1. SECT.70 AND after they were thus delivered from AND pabey came over una the Danger of the Storm, they came over, Sea, [Luk. and arrived at Mark V. I. to the other Side of the Sea of Tiberias, and the Country of the Gada- arrived at the Country of the Gadarenes; a renes, [orGérgeſenes,]which Territory belonging, (or) at leaſt adjacent, is over - againſt Galilee. ] Mar. VIII. 28.- Luke to that of the antient Gergeſenes, or Girga- VIII. 26.] ſhites; (ſee Gen. X. 16. XV, 21. Deut. vii. I. and Joſh. iii. 10.) which is ſituated over- againſt Galilee ; being that Tract of Land, which fell to the Lot of the Half-Tribe of Manaſſeh, beyond Jordan, and was after- wards called Trachonitis. And when he was landed out of the Ship, 2 And when he was come he was no ſooner got aſhore, but there im- out of the Ship (Luk. to Land,] immediately there mediately met him Two Men (a) Poleſſed with met him [Two poffeffed with Damons, coming out of the Sepulchres (6), Devils, coming out of the which Tombs, :2 (a) There met him Two Men.] Mark and Luke mention only One, who probably was the fiercer of the Two; but this is no way inconſiſtent with the Account that Matthew gives.--I cannot but obſerve here, that Mark tells this Story in all other Reſpects ſo much more circumſtantially than Matthew, that it abundantly proves, that his Goſpel was not, as Mr. Whifton maintains in his Harmony,) an Abridgement of Mat- thew. The ſame Remark 'may ariſe, from comparing Mark v. 22,-43. with Mat. ix. 18,-26. and Mark ix. 17,-27. with Mat. xvii. 14,—18. and ſome other pa- rallel Paſſages; not to mention Hiſtories recorded by Mark, and not to be found in Matthew. See Mr. Jones's Vindication of St. Matthew's Goſpel, chap. vii. and ix. (b) Coining out of the Sepulchres.] Grotius ſuppoſes, that the Dæmons choſe to drive the Men that they poleſed, among the Tombs, to confirm ſome ſuperſtitious Notions of the Jews, relating to the Power of Evil Spirits over the Dead. The Heathens had undoubtedly ſuch Notions: But I rather think with Elſner, the Dæmoniacks choſe the Caves ز He is there met by Two exceeding fierce Dæmoniacks: 447 Tombs, exceeding fierce, fo which were in a Burying-Place, near the Sect. 70. that no Man might paſs by City; whither they had fled, as to a Place Mark V. 2. Man out of the City,) with affording them fome Shelter, and fuiting an unclean Spirit,' (Luk. their gloomy Imaginations; and they were which had Devils a long both of them exceeding fierce and miſchiev- Time ;] [MAT. VIII.-28. LUKE VIII. 27,-). ous, ſo that no one could ſafely paſs by that Way: And [one of theſe was] a certain Man of the City with an unclean Spirit, that had been known to be polleſſed with Dæmons for a 3 Whọ [ware no Clothes, long Time Who was ſo terribly outragi- 3 neither abode in any Houſe, but] had his Dwelling among ous, that he wore no Clothes, nor would abide in the Tombs; and no Man any Houſe, but had his Dwelling ſometimes could bind him, no not with in the Burying-Ground among the Tombs, Chains : (LukeVIII.-27.] and ſometimes in a Deſart, or a Common, that lay near it (c); and was under ſo ſtrong an Operation of the Diabolical Power, that no one could confine him, even with Chains. 4 Becauſe that he had For he had often been bound with Fetters and 4 been often bound with Fet- Chains, yet in a moſt ſurprizing Manner the ters and Chains, and the Chains had been plucked Chains were broken aſunder by him, and the afunder by him, and the Fetters were beaten to pieces ; and after all Fetters broken in pieces; the Methods that had been taken with him, neither could any Man tame no one was able to tame bim, either by Force, or Intreaties, or any kind of Exorciſm that 5 And always Night and had been tried upon him. And he was 5 tains, and in the Tombs , always Night and Day upon the Mountains, crying, and cutting himſelf and among the Tombs, crying out in a terrible Manner, and when there was no Body elſe to ſpend his Rage upon, cutting himſelf with ſharp Pieces of the Stones he found there.. 6 But when he ſaw Jeſus But when he ſaw Jefus afar off, the Dæ- 6. afar off, he ran, [and fell mon that poſſeſſed him was ſo over-awed, down before him,] and wor- ſhipped him; [LUKE VIII. that he immediately ran, and fell down upon 28.-] his Face before him, with all the Appear- ance of the greateſt Reverence, and wor- 7 And cried (LUK, out] ſhipped him : And crying out with a loud 7 with a loud Voice, and faid , "Voice, be ſaid, What have I to do with thee, I Jeſus, Jeſus, him. with Stones.. t Caves of this Burying-Ground, as a Kind of Shelter ; and he has ſhewn, that Wretches- in Extremity ſometimes did the like. See Elſner. Obf. vol. i. pag. 66-68. (c) A Deſart, or a Common, that lay near it.] So it is ſaid by Luke, ver. 29. that : he was driven into the Wilderneſs. (d) Art. 448 One of theſe was poſeſſed by a Legion of Dæmons. Sect.70: Jeſus, thou Son of the moſt High GOD? Jeſus, thou Son of the moſt Mark V. 7. teſt with thee, and I beſeech [and] adjure God, that thou torment me V I am not come here to enter into any. Con- High God? (Luk. I be- feech thee,] I adjure thee by thee by that GOD whoſe Son thou art, that not : [Art thou come hither thou do not exert the Power which thou haſt to torment us before the to torment me : I know there will be a Sea- Luke VIII.-28.] Time?] (Mat. VIII. 29. fon, when thou wilt have an ample Tri- umph over me; but art thou come hither to torment us, before the Time allotted for our Luke VIII. final Puniſhment(d)? And this he ſpoke, LUKE VIII. 29. (For he 29. as he was acted by the Dæmon that poffefſed had commanded the unclean Spirit, (and ſaid unto him, him, who was afraid of being driven away: Come out of the Man, thou For Jeſus was ſo moved with Pity and Com- unclean Spirit.] For often- paſſion, at the Sight of ſuch a miſerable times it had caught him ; Spectacle, that he already had commanded the Chains, and in Fetters ; and unclean Spirit, [and] ſaid with an Air of he brake the Bands, and was Authority to him, Come out of the Man, thou driven of the Devil into the unclean Spirit. For (as it was obſerved be- Wilderneſs.) [MARK V.8.] fore,) it had often ſeized him in a moſt vio- lent Manner; and notwithſtanding he was bound with Chains, and kept under the cloſeſt Confinement in Fetters, yet none of them were ſtrong enough to hold him, but he would ſtill break looſe ; and having broke and torn off all the Bonds that they could fix upon him, be was driven by the impetuous Impulſe of the raging Dæmon into the Deſart Places, where the Burying-Ground lay. 30 And Jeſus aſked the Evil Spirit that was 30 And Jeſus aſked him, in him, ſaying, What is thy Name? And he ſaying, What is thy Name ? anſwered, ſaying, My Name is Legion ; for My Name is Legion ; for ſaying, we are many (e). And this Reply was not we are many :] becauſe ma- without ny (d) Art thou come hither to torment us before the Time ?] Here was ſuch a Reference to the final Sentence, which Chriſt is to paſs upon theſe Rebel Spirits in the udgment of the great Day, to which they are reſerved, (Fude, ver. 6.) as could not be dičtated by Lunacy; and it is much to be queſtioned, whether either the Perſon ſpeaking, or any of the Hearers, but Chriſt himſelf, underſtood the Senſe and Propriety of it. (e) My Name is Legion, for we are many.] There is no Need of concluding from hence, that the Number of theſe Evil Spirits was exactly the ſame, with that of a Roman Legion, which was now upwards of Six thouſand. (See Pitiſc. Lex.. de Legione.) It was a Phraſe that was often made uſe of, to expreſs a great Number. (See Lightf. Hor, Hebr. on Mar. v. 9.) - It is obſervable, that Luke here adds, that many Dæmons were entered into him ; ſo that it is evident, he thought it, 'not a mere Lunacy, but a real 31 The Dæmons beg, not to be ſent out of the Country. 449 ny Devils were entred into without fome Reaſon, becauſe the Evil Spirit Sect.70. himn [MARK V. 9.] that poffefſed the Man had many others Luke VIII. with him, and a Multitude of Damons had 30. entered into him, and had been ſuffered to unite their Malice and Power, in harraſſing and tormenting the wretched Creature. And they beſought him And as they found, that Jeſus was deter- 31 fend them away out of the mined to diſlodge them, they earneſtly in- Countreỳ, andſ command treated him, that he would not ſend them quite them to go out into the away out of the Country (f); hoping, that if Deep. (MARK V. 10.] they had Permiſſion to hover ſtill about it, they might do ſomething to obſtruct the Progreſs of the Goſpel, againſt which their chief Efforts were centered : [ And] they particularly were importunate, that he would not command them to go out into the bottom- lefs Abyſs, the Priſon in which many of the fallen Spirits are detained, and to which ſome, who may, like thefe, have been per- mitted for a while to range at large, are ſometimes by Divine Juſtice and Power re- - manded. (Compare Rev. xx. 1,---3. 2 Pet. ii. 4. Jude, ver. 6. and fee Grotius in loc.) MARK V.II. Now there Now there was there within their View Mark V. II, was there [a good Way off from them,] nigh unto the at a conſiderable Diſtance from them, on the Mountains, a great Herd of Mountains, near the Sea-Shore, a great Herd (many) Swine feeding (Luk. of many Swine feeding on the Mountain ; for on the Mountain. 1 (Mat, unclean as thoſe Animals were, the Jews in VIII.30. LUKEVIII. 32.-] that Country bred up great Numbers of them, out of Regard to the Gain of ſuch Merchandiſe, which they ſold to the Roman Soldiers, and other Gentiles, who were very numer- real Poleffion. Probably a Band of Evil Spirits united in the Vexation of this wretched Creature; but in what Manner, and Order, it is impoſſible for us to ſay, who know ſo little of Inviſible Beings. (f) That he would not ſend them out of the Country.] It ſeems from Dan. X. 13, 20. that different Evil Genii preſide over diſtinct Regions, by the Direction of Satan their Prince. Theſe, who perhaps were Spirits of diſtinguiſhed Abilities might be appointed to reſide hereabouts, to oppoſe as much as poſſible the beneficial Deſigns of Chrift; and having made their Obfervations on the Characters and Circumſtances of the Inhabi- tants, they might be capable of doing more Miſchief hare, than elſewhere.; and on that Account might defire Leave to continue on the Spot. VOL. I. L11 (8) Which an . 450 Christ gives them Leave to enter into a Herd of Swine. Sect.70. numerous in theſe Parts (8). And all the 12 And all the Devils be. Dæmons which had poffeffed this miſerable fought him, ſaying, [If thou caſt us out,] ſend us (or ſuffer Mark V. 12. Creature, (ſet upon doing all the Miſchief us to go away) into the [Herd that they could, tho' they were under ſuch a of J Swine, that we may enter ſenſible Reſtraint, and deſirous to bring into them. (Mat. VIII. 31. LUKE VIII.-32.] Odium upon Jeſus, as the Author of Miſ- chief,) intreated him again, ſaying to him, If thou art determined, after all we have ſaid, that thou wilt caſt us out of this Man, Send us, [or] give us Leave to go away, to the Herd of Swine which is feeding yonder, that we may enter into them; for we have no Power of 'hurting even them without thy Leave. 13 And immediately Jeſus permitted them to do 13 And forthwith Jeſus it; partly to puniſh thoſe who dealt in fo in- gave them Leave, [and ſaid unto them, Go.] And the famous a Commodity ; and chiefly to prove unclean Spirits went out the Reality of a Diabolical Agency in theſe [LUK. of the Man,) and Caſes (b), and to diſplay the Malice of thoſe entred into the (Herd of] Swine: and [behold,] the Evil Spirits : He therefore ſaid unto them, [whole] You may-go, ſince you deſire it, and , operate on thoſe Creatures as you pleaſe. And upon this the unclean Spirits went directly out of the Man whom they had poffefſed, and en- tered into the Herd of Swine : And ſuch was the (8) Which they ſold to the Roman Soldiers, and other Gentiles, &c.] The Laws of Hyrcanus had indeed prohibited the Jews from keeping Swine, (which ſhews. it had been much practiſed among thein ;) but theſe Gadarenes, who had ſo many Gentiles in their Neighbourhood, having long been under Heathen Government, (Joſeph. An- tiq. Jud. lib. xv. cap. 7. (al. 11.) $. 3. & Bello Jud. lib. i. cap. 20. (al. 15.) $. 3.) and living in the extream Part of the Country, preſumed to do it, fcandalous and ille- gal as the Employment was. See Miracles of Jeſus vindicated, pag. 34, 35, (1) To prove the Reality of a Diabolical Agency in theſe Caſes.] The Cavils againſt this Miracle are equally malicious, and weak. Our Lord's permitting the Evil Spirits to enter into the Swine, was not properly ſending them into thoſe Beaſts : Or if he had done it, the Puniſhment to the Owners would have been juſt; or had it been leſs appa- rently ſo, his extraordinary Character as a Prophet, and the Proofs he gave of a Di- vine Ga-operation, would have ſet him above our Cenſure in an Action, the full Rea- fons of which we might not perfectly have known.-But tho' this Solution is to me: very ſatisfactory, it is not neceſſary to have Recourſe to it; for this Action evidently appears both wiſe and gracious; inaſmuch as it unanſwerably demonſtrated at once the Malice of Satan, and the Extent of Chriſt's Power over him. No Miracles are more ſuſpicious than pretended Difpoflefions, as there is ſo much Room for Colluſion in them; but it was ſelf-evident, that a Herd of Swine could not be Confederates in. any Fraud: Their Death therefore, in this inſtructive and convincing Circumſtances.. was Ten thouſand Times a greater Bleſſing to Mankind, than if they had been flain : for Food, as was intended.. . (1) The The whole Herd of Swine is driven into the Sea. 4$ [whole) Herd ran violently the ſtrange Effect of their Power, that be- Sect. 70. Sea , and were choked in the hold, the whole Herd immediately grew mad, a Sea, (and periſhed in the Wa- and ran zžolently down a Precipice into the Mark V.13. ters:) and they were about Sea (i), and were all ſuffocated in the Sea, Two thouſand. (Mat. VIII. and periſhed in the Waters (k); being in 32. LUKE.VIII. 33.] Number about Two thouſand. 14 And they that fed the And the Swineberds, ſeeing what was done, 14 Swine, [Luk.when they ſaw fled in great Amazement, ſome one Way, told [every Thing) in the and ſome another, and told all the Story, City, and in the Countrey, both in the City, and Country; and circum- [and what was befallen to ftantially related what had happened to the Two And they went out to fee Dæmoniacks, and how the Dæmons had been what it was that was done : ejected from them. And when the People (Mat. VIII. 33. Luke heard it, they were ſo much impreſſed with the Report, that they went out in Crouds to ſee what was done, and to ſatisfy themſelves on the Teſtimony of their own Senfes, as to the Truth of ſo unparallelled a Fact. .15 And they come to Je- And when they came to Jeſus, and ſaw the fus, and ſee the Man) that 15 was poflefled with the Devil, Dæmoniack, (even him that had been tor- and had the Legion, (out of mented by the Legion, and out of whom the whom the Devils were de- Dæmons were departed,) calmly ſitting at parted,] ſitting [at the Feet the Feet-of Yeſus to receive his Inſtructions, of Jeſus,] and clothed, and in and now decently clothed and perfectly com- poſed, VIII. 34, 35,- 1 (i) The whole Herd ran violently down a Precipice into the Sea.] This story is an unanſwerable Demonſtration of the Error of the Hypotheſis, advanced by the Author: of the late Enquiry into the Caſe of the Damoniacks, &c. (mentioned before in Note (c) on Luke iv. 33. påg. 221.) That ingenious Writer is forced, to ſuppoſe theſe Swine frighted by the two Madmen, and ſo driven down the Precipice : But not to mention the Abſurdity, of ſuppoſing their Lunacy thus to rage, after Chriſt had ſpoke the heal- ing Word ; one might venture to appeal to any Body, that has obſerved what awk- ward Creatures Swine are to drive, whether it would be poſſible, without a Miracle, for Two Men to drive T wenty, and much lefs Two Thouſand of them into the Water. It is a pitiable Thing, to ſee a Writer of ſuch a Character reduced to fo hard a Shift. He ſeemis indeed to think the common Notion of Pofeffions abſurd and dangerous, and certainly oppoſes it with a very good Deſign: But it is hard to ſay, how Chriſt could have encouraged that - Notion niore, than by his Conduct on this Occaſion; and I doubt not, but this extraordinary Occurrence was permitted, chiefly to prove the Re- ality of theſe Podleſions, and will always be effectual for the Conviction of every im- partial Enquirer. (k) And were all ſuffocated, and periſhed in the Waters:] The Diſplay of the Ma- lignity of theſe Dæmons in this Inſtance, ſerved to illuſtrate the Value of every Miracle of this Kind, and to diſplay the Grace, as well as Power of Chriſt, in every Diſpoſes fion; in which View, this Circumſtance appears to have been determined with great Wiſdom and Goodneſs, tho' Folly and Perverſeneſs have ſo ſtrangely diſguiſed it , L112 (1) The 452 The Gadarenes pray Jesus to depart from thence. Sect. 70. poſed, as being reſtored to his right Mind; in his right Mimd; and they they were ſtruck with ſuch a Mixture of were afraid. [LUKK VIII. Mark V. 15. Aſtoniſhment and Reverence, that they were 35.] afraid of converſing with ſo great a Prophet, and dreaded the farther Effects of his Power. 16 (Compare Luke v. 8. Sect. 34.) And 16 And they (alſo) that faw it, told them [by what they alſo who were preſent and had ſeen all Means he that was poffeffed that paſſed from the Beginning, gave them of the Devils was healed,] a particular Account of [it,) and told them and alſo concerning the Swine. (Luke VIII. 36.) more largely than the Swineherds had done, by what Means the Dæmoniack had been reco- vered ; and alſo told them concerning the Swine, how they had been ſo ſtrangely de- ſtroyed, by the apparent Agency of thoſe Evil Spirits, by which the Men had before been poſſeſſed. Mat. VIII. And behold, all the Inhabitants of the whole MAT. VIII. 34. And be- City of Gadara (1), as the Rumour increaſed, hold, the whole City came out to meet Jeſus, (LUK. came out to meet Jeſus; [and] indeed the and the whole Multitude of whole Multitude of the Country of the Gada- the Countrey of the Gada- renes round about, flocked to ſee fo wonderful renes round about;] and when they ſaw him, they a Perſon : And when they ſaw him, they pre- [began to pray him that ſently began with all Submiſſion to intreat he would depart (LUK. bim, that he would pleaſe to depart from them from them] out of their out of their Coaſts; pretending that they, taken with great Fear: and who had ſo great a Number of Gentiles he went up into the Ship, round them, were not fit to receive ſo great and returned back again.] [MARK V. 17. and holy a Perſon: For they unreaſonably VIII. 37.] looked on him as the Author of the Cala- mity which befell the Swine, and were ſeized with great Fear, left he ſhould ſend ſome farther Judgments upon them, which they were ſenſible the great Irregularities of their Behaviour well deſerved (m) : And he, by no 34. LUKE 2 means (7) The whole City of Gadara.] Joſephus deſcribes it as a very conſiderable Place. It was by the righteous Judgment of God the firſt Jewiſh City, that fell into the. Hands of the Romans, in the fatal War 'under Veſpaſian, and fuffered great Extremi- ties. Jofeph. Bell. Jud. lib. iv. cap. 7. (al. V. 3.) S. 3, 4.. See Witſ, de Decem Trib. cap. 8. § 2. (m). Leſt he ſhould ſend fome farther Judgments: upon them, &c.] Some have ima- gined, that they thought Chriſt a Magician, and feared: the Effects of his Art; but the Cauſe afligned in the Paraphrafe ſeems to me much more decent, and, all Things conſidered, 1 The Dæmoniack deſires to go with him, but is ſent Home. 453 means willing to obtrude his Preſence on Sect. 70. thoſe, who were lo inſenſible as not to de- fire it, went into the Ship again, and returned back to the Weſtern Shore of the Sea. MARK V. 18. And when And when he was come into the Ship, the Mark V. 18. he was come into the Ship; Dæmoniack, out of whom the Demons were he that had been poſſeſſed with the Devil, (out of whom now departed, fearing left after this, (as it the Devils were departed,] had been ſuppoſed of fome, Mat. xii. 43,- with him. [Luke VIII. 45; Sect. 63.) he might be in Danger of a 38.-) Relapſe, and dreading the Terrors of his for- mer Condition, intreated him that he inight be allowed to continue with him, to enjoy the farther Benefit of his Inſtructions. 19. Howbeit Jefus fuffer- . Yet Jeſus did not permit him to do it, but 19 ed him not, but [ſent him away, ſaying, Return to thine ſent him away, ſaying, Return to thiné own own Houſe, and] go Home Houſe, [and] go to thy Friends and Relations to thy Friends, and tell them at Home; and fail not particularly to tell them how great Things the Lord (God) hath done for thee, how great Things the Lord GOD of Iſrael, and hath had- Compaſſion whoſe Meſſenger I am, has by his Almighty [Luke VIII. Power performed for thee; and how graci- -38, 39.-] ouſly he has had Compaſſion on thee in thoſe deplorable Circumſtances, which rendered thee a Spectacle of Horror to them, and all 20 And he departed, and that ſaw thee. And upon this he went 20 ° began to publiſh (throughout the whole City, and in Der away, and began to publiſh thro' the whole Ci- capolis, how great Things ty of Gadara, in which he dwelt, [and] in Jeſus had done for him; and all the neighbouring Region of Decapolis, all Men did marvel. [Luke what great and wonderful Things Jeſus had done for him: And all Mén were amazed at ſo ſtupendous a Miracle.. Mat. IX.·I. And he And Jeſus having, entered into the Ship; Mat. IX. 16. paſſed over, and came into departed thence, as ſoon as the Dæmoniack his own City. was diſmiſſed ;; and leaving thoſe ungrateful People, who had no greater Value for his Preſence, be paſſed over the Sea of Galilee, and ſhortly after came to his own City of Ca- pernaum, where he had dwelt after his leav- ing Nazareth. (See Måt.. iv. 13. pag. 210.) Arid on thee. VIII. 39.] entred into conſidered, more likely. They were probably a licentious Sort of People, and might naturally, from what they ſaw, fear ſome farther Chaſtiſement from ſo holy a Prophet. (n) Gladly SECT. 70. 454 Reflextions on the Power of CHRIST over Satan. And it came to paſs, that when Jeſus had MARK V. 21. And fit paſſed over again in the Ship to the other Side came to paſs, that] when Je- ſus was paſſed over again by Mark V. 21. of the Lake, he was no ſooner landed, but Ship unto the other Side, a great Multitude gathered to him ; [and] the much People gathered unto People moſt gladly received him (n); for they him; [and the People gladly expected his ſpeedy Return, and were all all waiting for him:) and impatiently waiting for him : And be continued he was nigh unto the Sea. ſome Time on the Sea coaſt, teaching and [Luke VIII. 40.] working Miracles. + I M P R O V E M E N T. Mark v. 3, FR 13. Ver. 12. Ver. 4, 5. ROM the remarkable Story which is here before us, we muſt ſurely ſee the moſt apparent Reaſon to adore the good Provi- dence of God, which reſtrains the malignant Spirits of Hell, from ſpreading thoſe Deſolations among Beaſts, and Men, which would otherwiſe quickly turn the Earth into a Wilderneſs, or rather into a Chaos. But what Matter of Joy is it to reflect, that all their Fury and Rage is under a Divine Controul, and that they cannot hurt even the meaneſt Animal without Permiffion from Above! The unhappy Creature, whoſe State is here deſcribed in ſuch lively Colours, is an affecting Emblem of thoſe, who are in a ſpiri- tual Senſe under the Power of Satan. Thus do they break aſunder the Bonds of Reaſon and Gratitude, and ſometimes of Authority, and even of Shame; and thus driven on by the Frenzy of their Luſts and Paſſions, they are ſo outragious as to injure others, and to wound themſelves. Human Attempts to moderate and reform them may be vain ; but let us remember, that the Almighty Saviour has a Voice, which can put this worſt Kind of Dæmons to Flight, and reſtore thoſe that have been agitated by them to their right Mind, ſo as to place them at his Feet in holy Compoſure, and in calm rational Attention. We ſee here a Legion of Devils trembling before the Son of GOD, confeffing his ſuperior Power, howling as it were in their Chains, and intreating the Delay of their Torments. And can human Pride ſtand before him, and rebellious Mortals triumph over him? Happy Souls, that are liſted under his Banners ! they ſhall ſhare the Victories of the great Captain of their Salvation, and the GOD of Peace ſhall bruiſe Satan under their Feet ſhortly. (Rom. xvi. 20.) But Ver. 15. Ver. 7 . (n) Gladly received him.] This Grotius has obſerved to be the Meaning of the Word o Eato, and in this Senſe it may likewiſe be underſtood, Afts XV.4. and xviii. 27. Ver. 17 CHRIST is entertained by Matthew. 455 But oh, how ſtupid, and how wretched were theſe Gadarenes, SECT.70. who preferred their Swine to their Souls, and befought him to depart out of their Coaſts, whoſe Préſence was their Defence and their Glory ! May Divine Grace preſerve us from a Temper like theirs ! And may thoſe of us, who have ourſelves experienced the reſtoring Power of Chriſt and his Goſpel, be engaged to adhere to our great Ver. 18, 20. Benefactor, and gratefully to devote thoſe Powers to his Service, which he has reſcued from Diſhonour, Miſchief, and Ruin! SECT. LXXI. NOW CHRIST being entertained at Matthew's Houſe, juſtifies. his converfing with Publicans and Sinners; and vindi- cates his Diſciples for not keeping ſo many Fafts, as the Phariſees, and the Diſciples of John did. Mat. IX. 10,---17. Mark II. 152---22. Luke V. 29, to the End. LUKE V. 29. LUKE V. 29. AND ND Levi made him a OW after Jeſus had continued for a Secr.71.. great Feaſt in his own while on the Sea-Shore, (as was ob- Houfe: [MAR, and it came Luke V.29, to paſs, that as Jefus fat at ſerved, Mark v. 21.) he entered into Caper- Meat,] naum : And Matthew, or Levi, who dwelt there, and who had ſome Time fince been called from his former Office of a Publican, into the Number of his ſtated Attendants, (ſee Sect. 45. pag. 297.) deſirous at once to ſhew his. Reſpects to Chriſt, and to give his former Companions and Acquaintance an Opportunity of enjoying his inſtructive Con- verſation, made a great Entertainment for him in his own Houſe (a): And it came to paſs, that (a) A great Entertainment for him in his own Houſe.] Nothing has perplexed the Gem. nerality of Harmonies more, and nothing has thrown the Authors of them into greater Inconſiſtency with the Sacred Writers, than their taking it for granted, that Matthew · made this Entertainment, on the very Day that Chriſt called him to attend upon him.- The early Harmonies of Tatian, and Ammonius, very juftly ſeparated them: (See Chemnit, Harm. cap.43.) And to the many convincing Arguments, which Mr. Jones has brought, to prove that they ought to be ſeparated, (which fee in his Vindication of Matthew, pag > 1 456 The Phariſees are offended at his eating with Sinners. SECT.71.that as Jeſus ſate at Table there, behold, a Meat,] [ behold,) a great great Number of Publicans and ſuch as Company of Publicans (and Luke V. 29. had the general Character of Sinners, being fat alſo together with Jeſus Sinners came, and] [MAR. invited by Matthew, came, and fate alſo at and his Diſciples,) and o- the Table with Jefus and his Diſciples, and thers; (Mar. for there were feveral others at that Time were preſent; for him.}(MAT.IX.10. MARK there were. Many of the Character above de- II. 15:] ſcribed in Chriſt's Train, (compare Mat. xi. 12. and Luke xv. 1.) and they followed him with great Eagerneſs, being charmed with the Condeſcenſion with which he treated them, while many others ſhunned them with Abhorrence. 30 But when the more reſerved and ſtricter 30 But [when ] their Sort of People in that Place, and in particu- faw him eat with Publicans Scribes and Phariſees [MAR. lar their Scribes and Phariſees, who pretend- and Sinners, they) murmur- ed to be moſt exact and ſcrupulous in their ed againſt his Diſciples, fay- Conduct, ſaw him thus openly converſe and ing: Why do ye eat and eat with Publicans and Sinners, they were that your Maſter ] eateth drink, (MAR. and how is it offended, and murmured at his Diſciples on and drinketh] with Publi- that Account, ſaying, Why do you, who ſhould cans and Sinners ? (Mat. ) be Examples to others, eat and drink in ſuch IX. 11. Mark 11. 16.) ſcandalous Company, as this ? [and] eſpeci. ally, how is it that your Maſter, who ſets up for ſuch an extraordinary Prophet, will allow himſelf to do it ? For while our Traditions teach even the Students, and much more the Teachers of the Law, to avoid all Commerce with ſuch polluted and infamous Perſons, you ſee that he publickly eats and drinks with a conſiderable Number of Publicans and Sin- ners, pag. 129,--137.) I will add, that it ſeems to me very evident, they were not both on the janie Day, from this Confideration, (ſo obvious, that I wonder none ſhould have mentioned it :) So many Things happened before the Calling of Matthew, that the Day muſt be far advanced, and there could not have been Time to prepare a great Feaji, and invite a Number of Gueſts, at leaſt till Supper; (ſee Selt: 45.) and ſo many Things happened after the Feaft, (ſee Seet. 72:) that we cannot ſuppoſe them to have been crouded into the little Remainder of the Evening after Supper : On which Account it is certain, the Feaſt was after the Day of his Calling, perhaps (as it ſeems by the inter- mediate Stories,) fome Months after, when he had made up his Accompts, and regu- Jarly paſſed his Buſineſs into other Hands, which to be ſure from a Principle of Juf- tice, as well as Prudence, he would take Care to do. () I am CHRIST vindicates his Freedom in converſing with them. 457 ners, as if there were no Scandal in being ac- Secr.71. counted their Friend and Companion. MARK II. 17. When Je- And Jeſus having heard that they were ſo Mark II. 17. fus heard it , he (Luk, an offended at [it,) anſwered them, ſaying, They They that are whole, have that are in perfect Health, have no Need of no Need of the Phyſician, the Converſe and Advice of the Phyſician, but but they that are fick: I thoſe that are fick ; and therefore out of Com- teous, but Sinners to Re- paſſion to their Need of him, he viſits and pentance. [Mat. IX. 12, converſes with them, tho' it cannot otherwiſe -13. LUKE V. 31, 32.] be agreeable to him to do it: And I act on the ſame Principles; for I am not come to call the Righteous, as you arrogantly imagine yourſelves to be, but ſuch poor Sinner as Mat. IX. 13. — But go theſe, to Repentance and Salvation. But Mat. IX. 13. ye, and learn what that if meanethy I will have Mer- are offended at it, you may go your you cy, and not Sacrifice. Way, and would do well to ſet yourſelves to learn the Meaning of that inſtructive [Scrip- ture,] (Hof. vi. 6.) which I cited on a former Occaſion, (ſee Mat. xii. 7. pag. 325.) and which you Phariſees are ſo ready to forget, " I require Mercy, and not Sacrifice.” For had you underſtood this Saying, you would have ſeen, that a Ceremonial Inſtitution of Divine Authority, and much more a mere Human Tradition, is to give Way to the great Duties of Humanity and Charity, even where Mens Bodies, and much more where their Souls are concerned. MARK II. 18. And the Another Occurrence which happened at Mark II. 18. Diſciples of John, and of the the fame Time, and bore ſome Reſemblance Phariſees, uſed to faft: And [the Diſciples of John]come to the former, was this. to the former, was this. The Diſciples of and ſay unto him, Why do John the Baptiſt, who had himſelf lived lo [we) the Diſciples of John, auſtere a Life, and was now in â calamitous and [LUK. likewiſe the Dif- ciples] of the Phariſees fáſt State of Confinement, as well as the Diſciples [Luk. of the Phariſees, uſed to faſt often ; and the latter particularly twice a Week: (Com- pare Luke xviii. 12. Sect. 129.) Now ſeeing Jeſus at a Publican's Table on a Feſtival Oc- caſion, ſurrounded with ſo many of his ſtated Followers, ſome of the Diſciples of Fohre come and ſay unto him, Whence is it that we, the Diſciples of John, and alſo thoſe of the Pha- VOL. İ. M m m riſces, 458 any De- Why his Diſciples did not faſt, as John's did. Sect. 71. riſees, have frequently. our Days of ſolemn De- (Luk. often, and make votion, in which we faſt, and make many falt not, (Luk. but eat and Prayers,] but thy Diſciples Mark II. 18. Prayers and Supplications to God for our- drink?j (Mat. IX. 14. ſelves and the People? whereas thy Diſciples Luke V. 33.] faſt not at all, that we can perceive; but, on the contrary, eat and drink freely, tho’thou pro- feſfeſt a Righteouſneſs ſuperior to that of the Scribes and Phariſees. (Mat. v. 20. Sect. 38.) 19 And Jeſus ſaid unto them, Can the Children 19 And Jeſus ſaid unto of the Bride Chamber, who are invited to them, Can the Children of the Bride-Chamber (mourn attend the Nuptial Ceremony, with and] faſt, while the Bride- cency mourn [and] faſt, while the Bridegroom groom is with them? As long is yet continuing with them? As long as they as they have the Bridegroom have the Pleaſure of the Preſence and Com- Mat. IX. 15. - LUKE with them, they cannot faft. pany of the Bridegroom among them, they can- V. 34.] not reaſonably be expected to faſt, and every one would then account it to be out of Sea- fon. Now my Preſence and Converſe ren- ders this a Kind of Feſtival to my Diſciples ; for as John taught you but a little before his Confinement, I am the great Bridegroom of my Church (6); you cannot therefore in Reaſon expect, I ſhould command them to faſt now, or that they ſhould do it without ſuch a Command. But I aſſure you, the 20 But the Days will Days will quickly come, when as your Maſter come, when the Bridegroom ſhall be taken away from is ſeparated from you, ſo even I, the Bride- them, and then thall they groom, Mall be taken away from them; and faſt in thoſe Days. [Mar: then they muſt expect to undergo a great IX.-15. LUKE V.35.] deal of Hardſhip, and particularly fall be obliged frequently to faſt in thoſe Days; as thoſe whom I have mentioned, might do, if their Feſtival was interrupted by the Re- moval of their beloved Friend, whoſe Joys they were ſharing (c). (Compare 1 Cor. iv. 11. 2 Cor. xi. 27.) Nor. (6) I am the great Bridegroom of my Church.] Some have ſuppoſed, there is in this Similitude which Chriſt has uſed, a Reference to the Book of Canticles; and it is poſſible there may. (See Carpzov. Defence of the Hebrew Bible, pag. 220, 221.) There is no doubt a Reference, to what John had lately ſaid to his Diſciples ſo expreſsly on that Head. John iii. 29. pag. 171. (6) If their Feſtival was interrupted, &c.] Our Lord ſeems here, with a beautiful Pro- 20 Regard muſt be had to the mutual Agreement of Things. 459 LUKE V. 36. And he Nor do I now think fit to lay ſuch rigor-SECT.71: ſpake alſo a Parable unto ous Commands upon them, becauſe Pru-4 them, No Man putteth a Luke V. 36. Piece [of new Cloth unto dence will require me at preſent to accom- an old Garment ;] if other- modate their Trials to their Strength : And wiſe, then both the new farther to illuſtrate this, he ſpake alſo a Pa- maketh a Rent, and the Piece that was taken out of rable, or propoſed another similitude to the new, [and put in to fill them, ſaying, No Man, when he is mend- it up,) agreeth not with the ing Clothes, will of Choice few a Piece of from the old, and the Rent is new Cloth on an old Garment (d), but rather made worſe.) [MAT. IX. chuſes what is a little worn; for otherwiſe it 16. MARK II. 21.) will be found, that both the new being ſtronger than the other, makes a Rent in the Edges of it when it comes to be ſtretched ; and the Piece that was (täken) out of the new, [and] put in to mend the foriner Rent and fill it up, agrees not in Colour and Form with the old; and being improperly put together, is of no Service to the Garment, [but] takes away more from the old, than it adds to it, and thus the Rent is increaſed and made worſe than it was before. 37 And no Man putteth And again, on the ſame Principles, no 37 New Wine into old Bottles i wiſe Man puts new Wine into old Bottles, elſe the new Wine will burſt the Bottles, and [MAR. the where the Leather is weakened, and almoſt Wine] be ſpilled; and the worn out; (compare Joſh. ix. 4, 13, and Bottles ſhall periſh: (MATPſal. cxix. 83.) for elſe if he ſhould, the IX.17.- MARK II.22.-) Fermentation of the new Wine will ſoon burſt the Bettles, and ſo the Wine will be ſpilt, as 38 But new Wine muſt well as the Bottles deſtroyed : Buť nere 38 be put into new Bottles; Wine muſt be put into new Bottles, and by and both are preſerved. [Mat. IX.-17. MARK this means both are preſerved. Now as in II.22.) the ordinary Affairs of Life, common Senſe dictates a Regard to the mutual Agreement and Propriety ſeldom obſerved, to ſuppoſe fonie hoftile Invaſion to happen, during the Time of a Nuptial Feaſt, in which the Bridegroom Thould either be ſlain, or taken Priſoner; which would damp all the Joy of his Friends, and change the Scene into Lamenta- tion, Faſting, and Mourning. (d) New Cloth on an old Garment.] The proper Meaning of the Words partes aqvæos, by which new Cloth is here expeſſed in the Original, is Cloth that has not paſſed thro' the Fuller's Hands, and which is conſequently much harſher, than what has been often waſhed and worn; and therefore yielding leſs than that, will tear away the Edges, to which it is fewed. This Senſe Albert has vindicated from Exceptions, not worth men- tioning here. See Albert. Obſerv. pag. 71;—-76. M m m 2 (2) As 460 Men are not eaſily brought to change their Way of Life. Sect.71. and Diſagreement of Things, it is neceſſary I that I ſhould attend to them in my Conduct Luke V. 38. towards my Diſciples; and as they have not been inured to ſuch Severities, as you, and the Phariſees, have long practiſed (e), I do not therefore chuſe immediately to impoſe them, left otherwiſe, to the great Detriment of the World, they ſhould be diſcouraged from attending upon me. 39 And you cannot ſurely blame me for this, 39 No Man alſo having when you conſider, how difficult it is to alter drunk old Wine, ſtraightway deſireth new; for he faith, the Ways of Living, to which People have The old is better. been accuſtomed, even in leſs Things than theſe now in Queſtion. As for Inſtance, tho’ ſome may be fond of new Wine, while it is yet fermenting in the Veſſel, yet thoſe that have been uſed to drink another Sort, will have no Liking to it; and no Man who has generally drank good old [Wine,] that is well ripened and refined, will immediately chuſe to drink new; for be ſays, The old is better, as being both more pleaſant and more wholſome. Judge then how fit it is, that I ſhould not oblige my Diſciples to a new Courſe of Severities at once; but gradually form their Characters, to what the Honour of their future Profeſſion, and the Uſefulneſs of their Lives, may require. (e) As you, and the Phariſees, have long practiſed.] That the Phariſees uſed to faſt twice a week, is plain from Luke xviii. 12. and no doubt, their young People were trained up to it. But it may be objected, that John's Diſciples were not ſo trained up, and conſequently might have anſwered, that the Diſciples of Chriſt might as well, and as ſoon as they, have been brought under ſuch Severities and Reſtraints. But the Truth is, it was not Divinely required of the one, or the other. The Character and Circum- ſtances of John laid them under fome Engagements, not common to Chriſt's Diſciplesg , as he intimates; and conſidering where, and how, the Baptift appeared, it is very pro- bable many of his fated Diſciples were Eſenes, who (as it is well known,) were a Kind of Hermit-Jews, educated in great Abſtinence, and niore frequent Faſtings, than any of the reſt of them: (See Prideaux's Connection, part ii . pag. 358.) And if ſo, nothing could have been more convincing, than this Reaſoning. IM PROVE 2 Reflections on the Condeſcenſion and the Grace of CHRIST. 461 IM PROV EM E N T. T" Luke V. 29. . HERE is no Reaſon to wonder, that Matthew ſhould gladly Sect. 71. embrace ſo proper an Opportunity of introducing other Pub. licans and Sinners into the Preſence of that condeſcending Saviour, from whom, tho' he once was numbered among them, he had re- ceived Grace, and the Apoſtleſhip. Let us with Pleaſure obſerve, how ready our Bleſſed Lord was to receive them. Surely whatever Offence Ver. 30. the proud Phariſees might take on ſuch an Occaſion, Jeſus will ap- pear peculiarly amiable in ſuch a Circle as this. Compaſſionate Re- deemer ! thou didſt, as the great Phyſician of Souls, willingly con- Ver. 31, 32. verſe with Objects, that muſt have been moſt hateful to thy pure and holy Nature ! May we each of us have a due Senſe of the Ma- lignity of Sin, that fatal Diſeaſe of the Soul; that we may with a becoming Temper apply to Chriſt for a Cure! May we alſo, like him, be willing to condeſcend to the Meaneſt and Vileft, if it may be the Means of winning them over to true Religion and Happineſs! ever preferring Mercy to Sacrifice, and chuſing rather to govern our- Mat. ix. 13. ſelves by the Dictates of a benevolent Heart, than by the Maximns of proud and cenſorious Men. Chriſt would not diſcourage his Diſciples by over-rigorous Inſtitu- Luke v. 36,'. tions; and it is unfit, that his Religion ſhould be burthened with 39. them. He ſuits the Duties of his people to their Circumſtances, and kindly proportions their Work to their Strength, with a tender Regard to their Weakneſs, till by Degrees they may be fitted for the more dif- ficult and humbling Services. From his Example, and the whole Ge- nius of his Goſpel, let us learn to make all proper Allowances to thoſe about us, that we may teach them, and train them up, as they are able to bear it; not cruſhing them under any unneceſſary. Load, nor denying them any Indulgence, which true Friendſhip will permit us to grant them; left the good ways of God ſhould be miſrepreſent- ed, diſgraced, and abandoned, thro' our imprudent, tho' well-mean- ing Severity: A Caution, to be peculiarly obſerved in our Conduct towards young Perſons; and not to be forgotten with Reſpect to : thoſe, who, like the Diſciples here in Queſtion, are training up for. the Miniſterial Office. ز SECT old, and having in that Bloom of Life been and ſhe lay a dying. 462 Jairus begs CHRIST to come and heal his Daughter. SE C T. LXXII. CHRIST having in the Way cured a Woman by the Touch of his Garment, raiſes the Daughter of Jairus from the Dead; and afterwards performs ſome other Miracles. Mat. IX. 18,---34. Mark V. 22, to the End. Luke VIII. 41, to the End. Mat. IX. 18. MAT. IX. 18.- Secr. 72. WHILE he was ſpeaking theſe Things to WHILE heufpake theſe them in Matthew's Houſe" (a), behold, behold , there came a certain Mat. IX. 18. a very remarkable Circumſtance happened, Ruler [of the Synagogue, which opened the Way to one of the moſt Jairus by Name, and when ſignal Miracles, which Chriſt ever perform- he ſaw him, he fell at his ed: For tho it was an uncommon Thing (Luk. and befought him, Feet] and worſhipped him ; for Perſons in an elevated Rank of Life to that he would come into his pay any Regard to him, (ſee John vii. 48.) Houſe :], [Mark V. 22. there came a certain Ruler of the Synagogue Luke VIII. 41.] in that City of Capernaum, whoſe Name was Jairus ; and when he was entered into the Room where Jeſus was, and ſaw him, he fell down at his Feet with the profoundeſt Hu- mility, and worſhipped him in the Preſence of all the Company, and intreated him to Luke VIIl. come immediately to his Houſe : For be LUKE VIII. 42.--For had one only Daughter, about twelve Years about twelve Years of Ages he had one only Daughter, ſeized with a very dangerous Diſtemper, she then lay, to all human Appearance, at the very (a) While he was ſpeaking theſe Things to them in Matthew's Houſe.] Theſe Words fix the Order of this Section ſo plainly, that it is furprizing Mr. Le Clerc ſhould ſup- pofe that many Events happened between the Diſcourſes recorded juſt above, and this Application of Jairus to Chriſt, which St. Matthew. ſo ſtrongly connects. That Critick is driven to the hard Expedient of paraphraſing this Clauſe thus ; “While he diſ- « courſed with them on the fame Subject, which he had been upon the Beginning of " the Year;" which is extreamly unnatural, and ſo far as I can recollect, quite un- exampled in any Author, antient or modern. (See Le Clerc's Harmony, pag. 197.) Had he thought of what is ſuggeſted above, (Sect. 71. Note (a), pag. 455, 456.) to prove Matthew's Feaſt did not immediately follow his Calling, he would have ſeen this Criticiſm as unneceſſary, as it is forced. (6) Ori 42. . : A Woman meets him, as he went, that had a Flux of Blood. 463 MARK V. 23. And he very Point of Death. And be applied Sect.72. befought him greatly, ſaying, himſelf to Jeſus with the utmoſt Importu- My little Daughter lieth at Mark V.23. the Point of Beath, [or is nity, and earneſtly intreated him, ſaying, My even now dead ;] I pray thee dear little Daughter is in the laſt Extremity, come and lay thine Hands on [or] is perhaps, as ſhe was juſt expiring when her, that ſhe may be healed, and the fhall live. [M AT: I left her, even now dead (b); [I beſeech thee] IX.-18.] therefore, that thou wouldſt be pleaſed to come, and lay thine Hands on her, that ſhe may re- cover ; and I doubt not, but, extream as the Caſe is, if thou wilt interpoſe in her Behalf, She ſhall live. Mat. IX. 19. And Jeſus And Jeſus aroſe and followed him, and Mat. IX. 19. arore, and followed him, and fo did his Diſciples. (Luk. [fo did] bis Diſciples. Now as Now as he was going But as he went,] [much to the Ruler's Houſe, much People followed People followed him, and him to ſee the Event; and they preſſed upon thronged him.) [MARK V. him in ſuch a Manner, that he could not 24. LUKE VIII.-42.] walk without ſome Difficulty. MARK V. 25. And [be- And behold, among thoſe that were croud-Mark V.25, hold,] a certain Woman ing about him, there was a certain poor [which was diſeafed with? unhappy Woman, who had been long afflicted Years, [Mat. IX. 20.- with a grievous Diſorder, having laboured . Luke VIII. 43:--) under a Flux of Blood for no leſs than twelve 26 And had ſuffered many Years : And ſhe had ſuffered a great deal 26. Things of many Phyſicians, from the many Phyſicians ſhe had conſulted, ing] that he had [upon them, by diſagreeable Medicines, and uneaſy Re- nei- ſtraints, as well as by the great Expence ſhe had been at in applying to them; for indeed ſhe had waſted all her Subſtance, and ſpent all that she had upon them (c); but her Dif- temper (6) Or is perhaps,.--even now dead.] It is certain from Mark's Expreſfion, egalws: exel, which is literally rendered, is in the laſt Extremity, as well as from the Mcfage relating to her Death, which both he, and Luke, afterwards mention, that the young Lady was not dead, when her Father came out ; and conſequently, that Matthew's Phraſe, aplı elengu]ngevy. (if not Luke's, auln anedung xey,) is to be taken in this Extent. She had been given over, when her Father left her, and actually was dead before he eould return; and he might therefore, when he applied to Chriſt for his miraculous Affiſtance, be ready to fear ſhe was by this Time dead, and might accordingly expreſs himſelf in ſuch a Manner as to intimate his Apprehenſion of it. Nor is it neceſſary after all, that we ſhould underſtand the Phraſe in Matthew as implying, ſhe was now actually dead ; for açlı does not only fignify, what is now come to paſs, but what is juſt at hand, (as may be ſeen in Phavorinus;) and ſo it may imply no more, than : that.ſhe was conſidered as juſt dead, and that there was no Hope of her Recovery, but by a Miracle. (c) Spent all that she had upon them.). The ingenious Dr. Friend imagines, that he diſcovers 27 fore: 46+ She touches the Border of his Garment, and is healed. Sect.72. temper was fo inveterate, that ſhe could not neither could be healed of be healed by any ; and on the whole, ſhe was any ;) and was nothing bet- Mark V. 26. tered, but rather grew worſe; not at all the better for their Preſcriptions, [LUKE VIII.—43:] but rather grew worſe, and weaker than be- And baving heard of Jeſus, and 27 When ſhe had heard the extraordinary Cures he had wrought, of Jeſus, came in the Preſs behind, and touched [LUK. being aſhamed publickly to mention her, the Border of]his Garment: Caſe, the came in the Croud behind him, and (Mat. IX.-20. Luke touched the Fringe, which, according to the VIII. 44.—-] Divine Commandment, (Numb. xv. 38. and Deut. xxii. 12.) he wore upon the Border of 28 bis Garment. For as ſhe knew that ma- 28 For ſhe ſaid [within ny had before been healed by touching him, his Clothes, I ſhall be whole.. herſelf,] If I may touch but (ſee Luke vi. 19. pag. 342.) ſhe had ſuch a [Mat. IX. 21.] firm Perſuaſion of the Virtue that was in him, and of his power to cure her, that ſhe ſaid within herſelf, If I may but touch any Part of : 29. And ſtraightway the 29 his Clothes, I ſhall be recovered (d). And Fountain of her Blood was. immediately on her having done it, the Foun- dried up; and the felt in tain of her Blood that iſſued from her was at her Body, that ſhe was heal- ed of that Plague. [LUKE once ſtaunched and dried up; and ſhe felt VIII.---44.] ſuch an unuſual Vigour and Flow of Spirits, that ſhe plainly perceived in her Body, that me was healed of that waſting and dangerous Diſtemper, with which ſhe had been chaſtiſed for ſo long a Time (e). And diſcovers ſomething remarkable in the Difference of thoſe ſeemingly ſynonymous-Terms; which Mark and Luke make Uſe of upon this Occafion; and pleads, that d'AA AMOROK, in the former, figniſies to ſquander away; whereas aspoo avadwoard, in the latter, figo nifies a more gradual Conſumption of her Stock, by taking a little at a Time from it. (See Dr. Friends Hiſtory of Phyſick, pag. 37.) But with Submiſſion to fo great a Name, I am not ſatisfied of the Juſtice of the Remark; ſince, on the one Hand, Satanaw is uſed in a better Senſe, 2 Cor. xii. 15. (and data, in Luke xiv. 28. is the neceſſary Ex- pence of building, as a prudent Man would compute it;) and on the other Hand, avznictw plainly fignifies to deſtroy, or conſume, however that Deſtruction or Con- ſumption be accompliſhed. (See Luke ix. 54. and 2 Thell. ii. 8.) Nor does it ſeem altogether certain, that a Tenderneſs in ſpeaking of others of the Faculty is any fure Diagnoſtick of a Phyſician's Writings. (d) I fall he recovered.] It is in the Original, cuongollaig I fall be ſaved.: And there are many other Places, in which the Word is uſed in the ſame Senſe; as to be ſure, it may with great Propriety be applied to a Reſcue from any imminent Danger, or preſſing Calamity, eſpecially in 'an extraordinary Way. Compare Mark v. 23. vi. 56. Luke viii. 36. xvii. 19. xviii. 42. John xi. 12. and Aets iv. 9. (e) Of that Diſtemper, with which the had been chaſtiſed &c.] This being the plain CHRisT knowing of the Cure, aſks who had touched him. 465 30 And Jefus immediate- And upon this, the would have retired, Sect. 72. ly knowing in himſelf, that unobſerved ; but Feſus, who had ſecretly Virtue had gone out of him, turned him about in the performed the Cure by the concurring Effi- Mark V. 30. Preſs, and ſaid, Who touch-cacy of his Will, immediately knowing in him- ed my Clothes ? [Luke felf, that healing Virtue . was gone out of bim, VIII. 45.-) thought fit on this Occaſion, to ſhew that it had not eſcaped his Notice (f), as well as to illuſtrate and commend the Faith of the Patient : and therefore he immediately turned himſelf about in the Croud, and looking round him ſaid, Who is it, that has juſt now touched LUKE VIII. -45. When my Clothes ? And all the reſt that were Luke VIII. all denied, Peter, and [his near him denying it (8), Peter, and his 45. him, faid [unto him,] Ma- Diſciples that were with bim, ſaid unto him, fter, [thou ſeeft) the Multi- Sir (b), Thou ſeeſt that the Multitude are tude throng thee, and preſs crouding around thee, and preſs thee on every thee, and layeft thou, Who Side, and doſt thou ſay, Who has touched me? touched me? [MARK V. 31.] One might rather aſk, Who that has walked near thee, has not done it? or which Way is it poſſible, in ſuch a Croud as this, to 46 And Jeſus ſaid, Some avoid it ?. And Jeſus ſaid, I am well 46 Body hath touched me; for aware, that ſome Body here has touched me, I perceive that Virtue is gone not merely by Accident, but on ſome im- portant Deſign ; for I perceive that a healing Virtue and Efficacy is gone out of me, and am out of me. A plain Meaning of pasiyos here, I did not think it neceſſary to render it Plague, or Scourge, as I have done in fome other Places. (f) To ſhew that it had not eſcaped his Notice.] And perhaps alſo, to prevent a fuperftitious Regard to any Thing, which might look like a Relick of his, and from which weak People might without any Warrant have expected Benefit. (8) All denying it.] The Phraſe not neceſſarily implying that the Woman herſelf denied it, it would be unjuſt to ſuppoſe, ſhe was baſę or fooliſh enough, immediately to deny what ſhe had done ; eſpecially as the next Moment we find her owning it at large, with all poſſible Candour. (b) Peter, and his Diſciples---faid unto him, Sir.] Our Engliſh Word, Maſter which we indifferently apply to almoſt any. Man to whom we ſpeak, whether learned or unlearned, and which modern Uſage in common Converſe generally appropriates to Inferiors, does by no means anſwer, either to the Greek didadi.are, which fignifies Teacher, and would be moſt literally rendered Doelor, (a Word juſt of the ſame Im- port in its original Language ;) or to smisala, the Word here uſed, which denotes at leaſt a preſiding Authority. I have therefore here choſe to render it, Sir; and ſhould think disasxane might as well be rendered Rabbi, as by any other Word I can recol- lect. It is no Wonder, that Titles of Honour and Reſpect, cannot be perfectly tranſla- ted from one Language into another, conſidering the Diverſity of Ranks, and of Cere: monies in different Nations. VOL. I. N nn (Wy) was 466 The Woman owns it, and is ſent Home in Peace. SECT.72. am not ignorant of the Particulars of the Cure it has produced. Mark V. 32 And upon this he looked round about again, MARK V. 32. And he to ſee her who had done this; and directed looked round about to ſee her that had done this Thing. hiš Eye towards her with ſome particular Luke VIII. Regard. And when the Woman ſaw that LUKE VIII. 47. And 47. jose was not concealed from his all-penetrating when the Woman ſaw that View, knowing (as we before obſerved,) what he was not hid, the [know- ing what was done in her,] a marvellous Work was wrought in her, she came (fearing and) trem- came fearing and trembling, left he ſhould bling, and falling down be- be diſpleaſed with this ſurreptitious Method fore him, ſhe told him all the Truth, and] declared un- ſhe had taken, and falling down before him, to him before all the People, fke candidly told him all the Truth; [and] de- for what Cauſe ſhe had clared to him before all the People , without touched him, and how the healed immediately. any Reſerve, for what Reaſon the bad thus [MARK V. 33.] touched him, and how ſhe had been immedi- ately bealed by that Touch, of the grievous Diſtem per ſhe had been ſo inany Years af- flicted with, which no Force of Medicines could remove or abate. Mat. IX. 22, But Jeſus, having thus turned about and MAT, IX. 22. But Je- ſeen her, inſtead of reproving her with the ſus turned him about, and when he ſaw her, he ſaid Severity The expected, ſaid to her in a moſt [unto her,] Daughter, be of gentle and condeſcending Manner, Daughter, good Comfort; "thy Faith take Courage, and be comforted, for I am hath made the whole; go not offended with thee: I know the Since- in Peace, and be whole of rity of thy Faith, in the Regard which thou thy Plague.) And the Wo- man was made whole from haft ſhewn to me, tho' mingled with ſome that Hour. [MARK V: 34. Infirmity; and it has made thee well, and fit- LUKE VIFI. 48.] ted thee for a Cure thou couldſt not other- wiſe have received: And therefore go Home in Peace and Chearfulneſs; for I diſmiſs thee with my Bleſſing, (ſee Note (1) on Luke vii. 50. pag. 387.) and aſſure thee, thou ſhalt continue to be free from any Return of thy Diſtemper. And accordingly the Woman was perfectly well from that Hour, and the Malady never returned upon her as long as ſhe lived. Mark V. 35 In the mean Time, while he was yet ſpeak- MARK V. 35. While he ing to the Woman, [fome) Meſſengers came yet fpake, there canie from from the Houſe of 1 Jairus, the Ruler of the the Ruler of the Synagogue's Houſe, Synagogue, ز Mark V.35. But as 36 he faith unto the Ruler of Man (MAR, to follow him, follow him in, except his three moſt intimate A Meſſage comes to Jairus, that his Daughter is dead, 4.67 Haufe, certain which ſaid (to Synagogue, whom we mentioned above; and Sect.72. him,]Thy Daughter is dead: they ſaid unto him, Thy Daughter, in whoſe fter any further ? (trouble Behalf thou art applying to Jeſus, is now him not] [LUKE VIII. 49.] actually dead, and conſequently beyond the Reach of Prayer and of Help: Why there. fore dot thou trouble the great Maſter in our Ifrael to come any farther? Do not trouble him (i) to come into the Houſe of Mourning, where he can only renew their Sorrows by 36 As ſoon as Jeſus heard the Lateneſs of his Arrival there. the Word that was ſpoken, ſoon as Jeſus. beard the Word which was ſpo- the Synagogue, Be not a- ken by theſe Meſſengers, in which they re- fraid, only believe, [and lated this melancholy News, he ſays to the The ſhall be made whole.] afflicted Ruler of the Synagogue, Be not dif- [LUKE VIII. 50.] couraged by theſe mournful Tidings, and notwithſtanding they have brought thee ſuch a ſad Account, be not afraid, as if there were no Hope ; only believe in the Divine Power and Goodneſs operating by me, and I will anſwer for it, that deſperate as thy Daughter's Caſe may now appear to a hu- man Eye, she mall ſtill be recovered. Luke VIII. 51. And And when he came to enter into the Ruler's Luke VIII. when he came into the [Ru: Houſe, be permitted none of the Company to 51. ler's] Houſe, he fuffered no fave Peter, and James, and Friends, Peter, and James, and John the John the Brother of James,] Brother of James, whom he was pleaſed to and the Father and the Mor diſtinguiſh on this, as he did afterwards on IX. 23.- MARK V. 37, other Occaſions; and theſe with the Fa. 38.-) ther and Mother of the deceaſed Maiden, were the only Perſons, whom he permitted to be Eye-Witneſſes of the Miracle he was about to (i) Why doft thou trouble the Maſter any farther? Do not trouble him.] As ſeveral Perſons came, one might ſay, Why doſt thou trouble him? as Mark has it, and ano- ther, as Luke, Do not trouble. him. I am ſenſible, the Mention of both together is no Ornament to the Story; and perhaps it might have been as agreeable to our Taſte and Manner, had both been expreſſed by ſaying, Meſſengers came who would have per- fuiaded him, not to have given Jefus the Trouble of coming. But I endeavour in this Work, to give the Reader as exact a Viéw as poſible, of the (very conſiſtent) Va. rieties, with which different Evangeliſts record the ſame Facts; and it ſeems an End conſiderable enough, to excufe' ſome little Inelegancies. of Style, which the Execution of fuckea Deſign muft.occafion. This Remark is to be applied to many preceding, and following Paſſages. Nnn 2 (k) Cried 468 52. . Christ goes to the Houſe, and finds them lamenting her. Secr.72. to perform. And as ſhe was an only Daugh- 52~ And all wept and ter, all their Relations and Friends who were bewailed her: [Mar. and he Luke VIII. preſent, wept bitterly, and lamented her ; And People] that wept and wailed ſeeth the Tumult, (and the as ſoon as Jeſus was entered, he ſaw the Tu- greatly,] [and the Minſtrels mult, and the Croud of People, who wept and making a Noiſe.], [Mat. cried out aloud (k); and there were alſo the IX. —23 . Mark V.--38.] Flute-players, as uſual on ſuch Occaſions (1), making a mournful Noiſe with their muſical Inſtruments, to footh the Grief of the af- Mark V. 39. flicted Family. And when he was come MARK V. 39. And when in to the Houſe, he ſays to them, Retire, and he was come in, he faith, un- make Way that I may ſee her ; [and] do not to them, [Give Place, and] LUK. weep not;] Why weep in this abandoned and inconſolable make ye this ado, and weep Manner : For why do For why do you lament, and make a the Damfel is not dead, but Noiſe ? and where is the Need of all this ſleepeth. (Mat. IX. 24:- LUKE VÌII.-52. Hurry and Diſturbance? The Damſel, whofe Departure you ſo bitterly bewail, as if her Loſs was irretrievable, is not finally dead, but is fallen afleep; and if you have a little Pati- ence, you ſhall ſee her awakened : (By which he intimated, that this Death ſhould be but like a tranſient Sleep: See John xi. 11, 13. 40 Sect. 139.) And they, not underſtanding 40 And they laughed him his true Meaning, were fo rude, that they to Scorn, (Luk. knowing derided him; as if the Affertion had been alto- that ſhe was dead.] But when gether wild and ridiculous; well knowing; that fhe was really and certainly dead. But he, too wiſe to enter into a clamorous Debate with 1 (k) Cried out aloud.] A late Verfion renders' anadol oulas, howling ; which is indeed -a Senſe that the Original will bear; yet it is not always to be ſo tranſlated: (See I Cor. xiii. 1. Gr.) And as the Word howling is ſeldom uſed among us, but in the Caſe of Brutes, or where great Contempt is deſigned; I rather choſe to drop a little of the Emphaſis of the Word, than to ſhock a compaſſionate Reader, by ſo harſh an Expreſ- fion. To lift up the Voice in weeping was common in the Eaſtern Countries. See Gen. xxi. 16. Judg. ii. 4. and 1 Sam. XXX. 4. (1) The Flute-players, as uſual on ſuch Occaſions.] It is well known, that muſical Inſtruments were uſed by the Jews as well as the Heathens, in their Lamentations for the Dead, to footh the Melancholy of ſurviving Friends by ſoft and ſolemn Notes. There were Perſons, who made it their. Buſineſs to perform this Office, and to ſing to their Mufick. (See Jer. ix. 17. xlviii. 36. 2 Chron. xxxv. 25. and the Notes of Druſius, and Wolfius, on this place.) Many have obſerved, that Flutes were uſed eſpecially on the Death of Children, and larger and louder Inſtruments on the Death of the Adulta (m) : With and the Mother of the Dam- the Danſel And ap- 41 1 He raiſes her to Life, and bids them not to tell of it.. 469 when he had put them all with them, deſired them to withdraw; and Sect. 72. out, he taketh the Father when he had put them all out of the Way, Mark V.40. fel, and them that were with be takes the Father and Mother of the decea- him, and entreth-in where ſed Maiden, and thoſe three Diſciples that was lying. were with him, and enters in to the Chamber, Mat. IX.-24, 25. - Luke VIII. 53, 54:-) where the Damſel lay dead. 41 And he took [her by proaching the Bed on which the Corps was the Hand, and called, fay- laid out, be took hold of her Hand, and to ex- ing] unto her, Talitha cumi, which is , being interpreted; preſs his Power over Death itſelf, called with Damſel, (1 ſay unto thee, a loud Voice, ſaying to her, (as if ſhe had ariſe. [LUKE VIII. -54.] indeed been only aſleep,) Talitha cumi; which Syriac Expreſſion being tranſlated into our Language ſignifies, Maiden, (I ſay unto thee,) 42 — And ſtraightway riſe up. And he had no ſooner ſpoke theſe 42- (Luk. her Spirit came again, Words, but preſently her Spirit came back and ſhe) aroſe, and walked; again, to animate the Body which it had twelve Years. (Mat. IX. deſerted, and ſhe was ſo perfectly recovered, ---25. Luke VIII. 55.] that ſhe aroſe and walked; which ſhe was - well able to do, for she was twelve Years old. --43 And[he]command- And as the Life to which ſhe was reſtored, 43; ed, that ſomething ſhould be was not to be ſupported by a continued Mi- given her to eat. [LUKE racle, but muſt have Food to nouriſh it in a VIII. -55.] natural Way, be ordered that ſomething Should be given her to eat; which on Account of her late Illneſs, ſhe had not been able to do for ſome Time. LUKE VIII. 56. And her And ber Parents, and they (all] who were Luke VIII," Parents (and they all were preſent, were exceedingly aſtoniſhed, as well as 56. aſtoniſhed with a great Afto, filled with Joy and Gratitude: But [fe- niſhment:] But he charged then [ftraitly,] that they just behaved with his uſual Modeſty (m), fhould tell no Man what and ſtrietly charged them, that they ſhould tell was done. (MARK V.–42, no Man the Particulars of what was done, nor 43:-) make it their Buſineſs to blaze abroad. an Event, which would of itſelf become more MAT. IX. 26. And the publick than he would have deſired. And Mat. IX. 26, Fame indeed it. foon did fo ; for ſuch Numbers knew > (m) With his uſual Modeſty.] It is well worth the Reader's Obſervation, with what perfect Decorum our Lord conducted himſelf on this Occaſion, and how entirely he appears Maſter of himſelf, and ſuperior to any Views of human Applauſe. . Dr. Lardner has illuſtrated this, with a juft. and lively. Spirit of Criticiſm. See his Anſwer. te Woolfton, pag: 89. (12) Jeſus 27 470 CHRIST reſtores Two Blind Men to their Sight: Sect. 72. knew that ſhe was really dead, and ſaw her Fame hereof went abroad Mat. IX. 26. illuſtrious and extraordinary Miracle, went alive again, that the Fame of it, as of a moſt into all that Land. abroad into all that Country; and being made the common Subject of Diſcourſe, greatly increaſed the Reputation, he had before ac- quired, by ſo long a Series of Wonders that he had wrought among them. And as Jeſus paſſed on from thence out of 27 And when Jeſus de- the Ruler's Houſe, Two Blind Men, who had parted thence, Two Blind Men followed him, crying heard of his being there, and waited for his and ſaying, Thou Son of coming out, followed him, as he went thro' David, have Mercy on us. the Street, crying out with great Importuni- ty, and ſaying, O thou Son of David, have Compaſſion upon us in the miſerable Darkneſs that diſtreſſes us, and reſtore to us that pre- 28 cious Sight which we have loſt. And he 28 And when he was took no Notice of them, as he walked on; Blind Men came to him: come into the Houſe, the but wben he was come into the Houſe to which and Jefus faith unto them, he was going, the Two Blind Men by his Believe ye that I am able to Permiſſion came unto him : And Jeſus ſays do this? They ſaid unto him, Yea, Lord. to them, DO Do you indeed ſeriouſly believe, that I am able to do this? They ſay unto him, Yes, Lord, we have not the leait Doubt of Then he touched their Eyes, and ſaid, 29 Then touched he their Since you have that Perſuaſion, be it unto Eyes, ſaying, According to you according to the Sincerity of your Faith. your Faith, be it unto you. 30 And immediately they both found, that their 30 And their Eyes were Eyes were opened, and they ſaw ſtrongly and opened; and Jeſus ſtraitly diſtinctly, And Jeſus gave them a ſtrict charged them, ſaying, See Charge, that they ſhould not report it publick- ly abroad, and ſhould tell no Man (12) of the 31 Cure they had received. But they were 31 Rut they, when they , ſo tranſported at what he had done for them, that when they were gone out, they were 29 it. j were not 1 (n) Jeſus gave them a ſtriet Charge, that they should tell no Man.] Our Verfior is more literal, but the Senfe is perfectly the fame. I intended the Variation only as a Specimen of ſeveral of the like Kind, which I think might be made, in a Manner which would better ſuit the Genius of our Language, tho(perhaps thro' an Exceſs of Tenderneſs, I have not often ventured to take, even fuch little Liberties as theſe. See Mr. Pope's Note on Homer's Illiad, vol. ii, book vi. ver. 665. (o) It And cures a Poleſed Perſon that was Dumb. 471 were departed, ſpread abroad not able to refrain from publiſhing the Mira-SECT.72. his Fame in all that Coun- cle, but immediately began to ſpread his trey. Fame over all that Country. 32 As they went out, And when he had thus cured the Two Mat. IX. 32. behold, they brought to him Blind Men, juſt as they went out of the Houſe a Dumb Man, poſſeſſed with where Jeſus was, behold, they brought to him a Devil. a Dumb Perſon, who had been for ſome Time deprived of his Speech by being poleſed with a 33 And when the Devil Damon. And when by the victorious Word 33 was caſt out, the Dumb of Jeſus the Dæmon was éxpelled, the Man ſpake: and the Multitudes who had ſo long been Dumb ſpake readily and marvelled, ſaying, It was never ſo ſeen in Iſrael. diſtinctly: And the Multitudes were aſtoniſhed, Saying, It was never ſeen ſö, even in Ifraëlit- ſelf (), tho' it be a People among whom God has wrought ſuch unparallelled Won- 34 But the Phariſees ſaid, ders. But the Phariſees continued their 34 He caſteth out the Devils ſenſeleſs and blaſphemous Charge againſt through the Prince of the him as a Magician; and not being able to deny Facts that were ſo notorious, in order to prevent the Effect which they might have upon the People, they ſaid, He certainly caſts out theſe inferior Dæmons, by a wicked Con- federacy with Beelzebub himſelf, the Prince of the Demons (P), whoſe Intereſt gains, far more than it loſes, by Diſpoſſeſſions wrought- by ſuch a Hand. Devils. I M P R O V E MEN T. W E have here a Scene of complicated Wonders, worthy to be had in everlaſting Remembrance. Any ſingle Story of this Kind might juſtly move our Admiration ; but when we are reading the Life of Chrift, ſuch a Conſtellation of Miracles riſes, that the Num- ber renders us leſs ſenſible of the Luſtre and Glory of each. We (0) It was never ſeen ſo, even in Iſrael itſelf.] This Reflection was perfectly juſt;: for no one of the Prophetsg: that we read of in the Old Teſtament, appears to have wrought ſo many beneficial Miracles in his whole Life, as our Lord did in this one Afternoon. (p) He caſts out Denons by the Prince of the Dæmons.] Our Lord had in an unan- fwerable Manner confuted this baſe Calumny before: (See Sect. 61. pag. 391, & feq.) Yet they had the Affurance to advance it again, without any Regard to that Confuta- tation. "Such were the Infidels of thoſe Days, as well as of theſe, SECT. 72. & feq. Ver. 28. Ver. 34 Ego feq. Ver. 54 . 472 Reflections on the raiſing of Jairus's Daughter, &c. We may obſerve in the Story of the diſtempered Woman a Mixture of Weakneſs, and of Faith. She could not reaſonably think to ſteal Mark v.25, a Cure, without the Knowledge of him, by whom it was wrought; or imagine a Charm, in the Garment that Chriſt wore, which could produce fo glorious an Effect, independent on his Agency and Will. Yet the acted, as if ſhe had thought thus; and a compaſſionate Redeemer commended her Faith, and excuſed her Infirmity. Such Candor ſhould we exerciſe towards thoſe, in whom we find any thing truly valuable ; not deſpiſing the Day of Small Things, but ready to encourage and ſupport the Weak, and to commend whatever Good we may diſcover in them. We have already beheld Cbrift, frequently giving Sight to the Blind, and caſting out Evil Spirits : But we have here a ſecond In- Luke viii. 51, fance of his Power over Death, and behold one under its Dominion bearing the Voice of the Son of GOD! In how majeſtick, and yet in how gentle a Manner, does he addreſs himſelf to this admirable Work? Damſel , I ſay unto thee, ariſe. And immediately ſhe heard, and obeyed. Thus ſhall he, with equal Eaſe, call forth Myriads of bis Saints, who now ſeem periſhed in the Duft: And it may be ſaid with Regard to them alſo, in Reference to that Day, They are not , dead, but ſleep. The Maiden, of whom we here read, aroſe only to a dying Life ; a.Life, which needed the Support of Food, and was in no Reſpect more noble, or more ſecure, than that of other Mor- tals: But we look for a better Reſurrection, in which all the Infir- mities of the Body ſhall be left behind in the Grave; and there Mall be no more Death, neither Sorrow, nor Cryings. (Rev. xxi. 4.) in Expectation of this, let us reſtrain immoderate Sorrow, when our pious Friends are taken away: Let us not make too mucle Ado on the Occaſion, nor allow ourſelves to be thrown into a Tumult of Paſſion, even when our Children are ſtretched on the Bed of Death: But believing in Chriſt, and governing ourſelves by his Precepts and Maxims, let us in humble Rehgnation, and ſubmiſſive, tho' mourn- ful Silence, wait the Iſſues of his Providence and Grace; ſince he knows how, as in this Inſtance, to over-rule the Calamities of our Families to the Good of our Souls, and even to ſtrengthen our Faith by thoſe Exerciſes, which might ſeem moſt likely to over- throw it. Ver: 52. Mark V..390 Ver. 36. SECT. CHRIST goes again to Nazareth, and preaches there. 473 SE CT. LXXIII. CHRIST renews bis. Viſit to Nazareth, where he is again rejeted by the Inhabitants; and thence takes a Circuit thro' the neighbouring Country. Mat. XIII. 54, to the End. IX. 35, to the End. Mark VI. 1,---6. MARK VI. I. MARK VI. I. AN ND he went out from A ND Jeſus, when he went out from Sect. 73 . thence, and came into thence (a), and was departed from Ca- his own Countrey, and his Mark VI. I. Diſciples follow him.[Mat. pernaum, where he had raiſed the Daughter XIII. 54:--) of Jairus, and performed the other Miracles which have juſē been mentioned, came again into his own Country and Town of Nazareth, and there renewed the gracious Proclama- tions, which they had ſeveral Months before ſo ungratefully rejected; and bis Diſciples, as uſual, followed him thitler. 2 And when the Sabbath- And when the Sabbath was come, he bea 2 Day was come, he began to teach in the Synagogue: and gan to teach in the Synagogue, as he had many hearing him, were aſto- formerly done, tho' they had then attempted niſhed, ſaying, From whence in a tumultuous Manner to deſtroy him on hath this Man (this Wiſdom, the fame Occaſion : (Sect. 32. pag. 207.) And and theſe mighty Works ?] and what Wiſdom is this, many of his Townſmen bearing him, were which is given unto him, ftruck with Amazement, and ſaid, as ſeveral that had done before (6), From whence hath this Man, whoſe Birth and Education we know, this Wiſdom which he manifeſts in theſe ex- cellent Diſcourſes, and the Power of per- forming theſe mighty Works ? and what ſu- pernatural (a) And he went out from thence.] Theſe Words of Mark do plainly ſhew, that this Viſit to Nazareth is to be placed here : I ſay, to Nazareth, that being called his own Country, by Way of Diſtinction from the reſt of Galilee, and particularly from Capernaum, whence he now went out. See Luke iv. 23. pag. 205. (b). And ſaid, as ſeveral had done before.] Luke plainly aſſerts, that Viſit to Niza- reth which he mentions, to have been before many Occurrences, which Mark tells us happened before this. It is evident therefore, they are different Viſits ; nor is there any Difficulty in ſuppoſing, that ſome now preſent, who perhaps had not heard him before, might repeat ſo natural a Reflection as this. Compare Luke iv. 22. pag. 205. Vol. I. Ooo (cWrcught with us? Whence then hath 474 He is deſpiſed at Nazareth as a Carpenter's Son. Sect.73. pernatural Wiſdom is this, which is given to that even fuch mighty Works U him, that even ſuch amazing Miracles as theſe, are wrought by his Hands ? [MAT. XIII. -54.] Mark VI. 3. are done by his Hands? Is not this Jeſus, 3— Is not this the Car- the Man who but a while ago wrought penter?' (the Carpenter's among us as a Carpenter (c), and was the Son? Is not his Mother call- ed Mary ? and his Brethren, Son of Joſeph the Carpenter ? And is not his James, and Joſes, and Si- Mother, who is called Mary, ſtill living ? mon, and Judas?] [Mat. and [are not] our Neighbours, James, and XIII. 55.] Foſes, and Simon, and Judas, whom we all know and daily converſe with, his Brethren Mat. XIII. or near Kinſmen (d)? And are not all MAT. XIII. 56. And his 56. his Siſters, or Kinſwomen, here at Nazareth Sifters are they not all [here) with us? From whence then hath this Man this Man all theſe Things ? all theſe extraordinary Things (?), which fur- [MARK VI.-3.-] niſh him for this illuſtrious Character which he aſſumes, ſuperior to that of the greateſt 57 Teachers and Princes of our Nation ? And 57- And they were of- fended in him. [MARK VI. they were offended in him, and ſtumbled at -3.] the Poverty of his Education and Family; ſo that they paid very little Regard to what he preached. Mark VI. 4. But Jeſus ſaid unto them, This is indeed a MARK VI. 4. But Jefus moſt unreaſonable Treatment, that I meet ſaid unto them, A Prophet is not without Honour, but with from you ; but it is obvious even to a in his own Countrey, and Proverb, that a Prophet is no where leſs eſteem- among his own Kin, and in ed, than in his own Country, and among bis his own Houſe. (MAT. neareſt Relations, even in his own Family (f); who XIII. -57.] (C) Wrought among us as a Carpenter.] The Jews tell us, he made Rakes and Yokes. Their Canons required, that all Parents ſhould teach their Children ſome Trade ; and probably the Poverty of the Family engaged Chriſt, while he was at Home with his Parents, to work at his. See Grotius, on Mat. xiii. 55 (d) His Brethren or near Kinſmen.] Whether they were the Children of Joſeph by a former Marriage, or the Children of ſome Brother or Siſter of Joſeph or Mary, is not material. Every one knows, that it was common with the Jews, to uſe the Name of Brethren in a larger Senſe, and to apply it to Couſins and near Kinſmen, as well as to thoſe that were Brethren in the proper Senſe of the Word. (e) Whence hath this Man all theſe extraordinary Things ?] This, like many other Things, which have ſince been objected againſt the Goſpel of Chriſt, is as much the Language of Stupidity, as of Infidelity; for the Meanneſs of Chriſ's Education was a Demonſtration, that his Teaching in ſo excellent a Manner, muſt be the Effect of ſome extraordinary Divine Influence on his Mind. (f) A Prophet is no where leſs eſteemed, &c.] This is plainly the Senſe of the Words, (tho? our Tranſation is more literal;) for a Prophet may be, and often is affronted, at à Diſtance from Home; as Chrit himſelf found by frequent Experience. (Compare John 475 Mark VI. 4. Their Unbelief prevents his working Miracles among them. who form their Judgment of him, by the Secr.73. mean Appearance which they remember he made formerly in private Life, and are regard- leſs therefore of the Excellence of his Doc- trine, and of the plaineſt Evidences of his Divine Authority and Miſſion. 5 And he could there do And this was verified in their Conduct to 5 no nighty Work, ſave that him; for notwithſtanding all that he had he laid his Hands upon a few done in other Places, they were ſo ſtrongly fick Folk, and healed them; [but did not many mighty prejudiced againſt him by the Meanneſs of Works, becauſe of their Un- his outward Circumſtances, that they were belief.] [Mat. XIII. 58.] openly regardleſs of the Favour of his Pre ſence, and would not come to him for Help; for which Reaſon he could not there have any Opportunity to exerciſe his Power, or to do any Miracle of Note (8), excepting only that be laid his Hands upon a few fick People, and cured them; [but] be did not perform many mighty Works among them, on Account of 6— And he marvelled their Unbelief: And be wondered at the 6 becauſe of their Unbelief. Continuance of their Infidelity, eſpecially conſidering the many additional Evidences they had received, of his Divine Power, in his late ſignal Operations, MAT. IX. 35. And Jeſus And upon this yefuss left them (b), and de-Mat. IX. 35. went (round) about all the parting from Nazareth, went round about to all Cities and Villages, teach the neighbouring Cities and Villages, teaching in ing their John iv. 44. pag. 198. and Luke iv. 24. pag. 206.)--I have rendered the laſt Words, HUI EV TH 017.1. Quis, even in his own Family; as xas often has ſuch a Signification, and here ſeems moſt forcible, if it be to interpreted. (8) He could not there do any Miracle.j We are not to underſtand theſe Words fo frictly, as if the Power of Chriſt was here diſarmed; but only, that as they brought but feru fick People to him for a Cure, he did not judge it convenient to obtrude his Miracles upon them, and ſo could not honourably and properly perform them. On the fame Principle it is, that Faith in fome Caſes, tho' not in all, is made the Condition of receiving a Cure: (Compare Mark ix. 23. Mat. ix. 28. and Acts xiv. 9.) And Chriſt ſaw it proper to make it ſo here ; as he well might, conſidering what they must undoubtedly have heard of him from other Places, and what they had confeffed them- ſelves but juſt before, of mighty Works being wrought by his Hands; which ſhews in- deed, that their Unbelief did not ſo much conſiſt in a Doubt of his miraculous Power, as of his Divine Miſion, which to any unprejudiced Perſon's Mind that Pecuer lo abundantly proved. In this View therefore it is hard to fay, how he cou'd with Honour and Decency, have laviſhed away his Favours, on ſo unworthy a People. (b) Jeſús left them.] So far as we can learn from the Goſpel-Hiſtory, he never after this returned any more to Nazareth. OOO 2 (i) Fuint 476 The Harveſt is great, but the Labourers few. Secr.73.their Synagogues, and preaching the good News of ing in their Synagogues, and the Kingdom which God was about to erect'; preaching the Goſpel of the Mat. IX. 35. and where ever he came, he gave abundant Sickneſs, and every Diſeaſe Kingdom, and healing every Teſtimonials of the Truth of his Doctrine, among the People. (MARK VI. -6.] :. by bealing every Diſeaſe, and every Malady, 36 among the People. And beholding the Multi- 36 But when he ſaw the .. tudes which flocked around him, he was moved Multitudes, he was moved with Compaſſion on them, with tender Compaſion for them, becauſe they becauſe they fainted, and were faint with the Fatigue of frequent Jour- were ſcattered abroad, as neyings, and expoſed to continual Danger (i), Sheep having no Shepherd. as Sheep that had no Shepherd, to feed them with ſpiritual Food, or to watch for the 37 Safety and Edification of their Souls. Then, 37 Then faith he unto as he intended immediately after this to ſend his Diſciples, The Harveſt truly is plenteous, but the out his Twelve Apoſtles, he ſays to them and Labourers are few: bis other Diſciples, to quicken their Devo-- tion and Zeal, The Harveſt of Souls, to be gathered in is indeed great, but the faithful 38 Labourers who aſſiſt in it are few : And 38 Pray ye therefore the therefore let me urge you to make your impor- Lord of the Harveſt , that he tunate Supplications to the great Lord and into his Harveft. Maſter of the Harveſt, that he would, by the ſecret, but powerful Energy of his Spirit on Mens Hearts, conquer their natural Diſin- clination to this excellent Work, and ſo thruſt forth a ſufficient Number of active and inde- fatigable Labourers into his Harveſt (k), by whom it may ſucceſsfully be carried on, to his own greater Glory, and the Edification and Salvation of Souls. will ſend forth Labourers (i) Faint and expoſed.] Tho' the learned Elſner has taken a great deaf of Pains to prove, in his Note on this Text, (Obſerv. vol . i. pag. 49, 50.) that exaenup.evol figni- fies ſcattered, or wandering; yet I ſtill chuſe to render it, they were faint; which Senſe of the Word is ſufficiently vindicated by IVolfius, (in loc.) and Albert, (Obſerv. pag. 76, 77.) and is eſtabliſhed by the Uſe of it in other Places of the New Teſtament. Compare Mat. xv. 32. Mark viii. 3. Gal. vi. 9. and Heb. xii. 3, 5.—But I think Ellner has advanced enough, to juſtify the rendering of sprijpievos, expoſed to every in- vading Danger, as Sheep are, when thrown up or abandoned by their Shepherd. (k, I bruſt jorth Labourers into his Harveſt.] The Word exbaan ſo plainly imports this, that am ſorry I retāined our leſs emphatical Tranſlation in the Firſt Edition. Whoever conſiders the immenſe Difficulties and Oppoſitions, with which every Miniſter" of Chriſt's Kingdom was ſure to encounter in thoſe early Days of it, will ſee the Ne- ceflity of ſome unuſual Energy and Impulle on the Mind to lead any to undertake it. IM P R O V E- Refleétions on the Treatment Chris r met with at Nazareth. 477 I M P R O V E M E N T. Siren ز INCE the Bleſſed Jeſus vouchſafed to renere his Viſit to Naza-Sect.73. reth, where they had attempted to murther him on his firſt Preaching among them, let us not be weary of well-daing, nor refuſe Mark vi. 1. to renew our Attempts on the moſt obſtinate Sinners, where the In- tereſts of their immortal Souls are concerned. But tho' they were aſtoniſhed at his Wiſdom, and could not but allow Ver. 2. the mighty Works that he had wrought, yet theſe ungrateful Creatures went on to reject him, and in ſo doing were condemned out of their own Mouth : Nor can we be at any Lofs for Inſtances of thoſe, who in later Ages have fallen under the like Condemnation. He is ſpoken of as the Carpenter; which intimates, that he once Ver. 3. wrought at that mean Employment. What amazing Condeſcenſion was this, in the Son of GOD, and the Heir of all Things, by whom alſo the Worlds were made ! (Heb. i. 2.) Yet ſurely while the Hands of Chriſt were employed in theſe daily Labours, bis Soul was riſing in holy Contemplations, and devout Affections. So may we inter- mingle pious Meditations, with our ſecular Cares, and have our Con- verſation in Heaven, while our Dwelling is on Earth! How much did theſe Nazarenes loſe, by their obſtinate Prejudices Ver. 5. againſt Jeſus! How many diſeaſed Bodies might have been cured, how many loft Souls might have been recovered and ſaved, had they given him a better Reception! May Divine Grace deliver us from that Unbelief, which does as it were diſarm Chriſt himſelf, and render him a Savour of Death, rather than of Life, to our Souls ! Still he continued his gracious Labours, and when reje&ted in one Mat. ix. 35: City, went and preached in another ; ftill ſurrounded with a Croud of Admirers, whom he viewed with tender Regard. Let his Mini- Ver. 36. ſters learn of him, tenderly to pity thoſe who are faint and expoſed to Danger, and are as Sheep having no Shepherd. The extream Neceſſities of his Churches in many places are but too apparent: Let us earneſtly Ver. 37. pray, that GOD would behold them with Compaſion; that he would graciouſly provide for their Inſtruction, and would thruſt forth ſuch Ver. 38. Labourers among them, as may be diligent and faithful in their work, and prove the happy Inſtruments of gathering in Fruit to everlaſting Life. (John iv. 36.) SECT. 478 The Twelve Apoſtles are prepared for their Miſſion, SECT. LXXIV. Our LORD ſends forth his Apoſtles with a Commiſſion, and gives them Inſtructions to preach the Goſpel. Mat. X. 1,---15. Mark VI. 7.- Mark VI. 7.---11. Luke IX. 1, ---5. SECT.74: AM Mat. X. I. MAT. X. 1. MAT. X. 1. A ND, Jeſus having called his Twelve Di- AND when he had called ſciples together (a), whom (it has been (LUK, together ] unto him his twelve Diſciples, he obſerved before, Luke vi. 13. pag. 338.) he gave them Power [LUK. and had choſen fome Time ſince to be his con- Authority over all Devils or] ftant Followers and Attendants, and who unclean Spirits, to caſt them were named Apoſtles from their Miſſion; be of Sickneſs, and all manner out, and to heal all manner endowed them with the Gift of working Mi. of Diſeale. (MARK VI.7.-- racles, and gave them Power and Authority Luķe IX. 1: over all kinds of Dæmons, [or] unclean Spi- rits, to caſt them out of thoſe unhappy Per- ſons whom they had poſſeſſed, and to cure every Diſtemper, and every Malady, how ma- lignant and dangerous foever. Now the Names of the Twelve Apoſtles are 2 Now the Names of the theſe: The firſt of them, who was one of twelve Apoſtles are theſe : The firſt, Simon, who is the moſt early Followers of Chriſt, and the called Peter, and Andrew firſt that was called to a ſtated Attendance his Brother; James the Son upon him, (pag. 213.) and whoſe remark- able Zeal and Piety rendered him a Kind of Leader among them, was Simon, who is al- ſo called Peter (6), as Chriſt had honoured him with that Sirname; (ſee John i. 42. pag. 136.) and Andrew his Brother, who was called 2 - of (a) Having called his Twelve Diſciples together.] There can be no Room to doubt's that this is the proper Place of the Miſion of the Apoſtles; conſidering its Cornection with the preceding Stories, in all the Evangelifts that mention it. (b) Tbe firſt, Simon, who is called Peter.] The Reaſons aſſigned in the Paraphraſe are fo apparently fufficient, to account for Peter's being named firſt, that it is ſtrange, any ſhould have attempted to prove from this Text the Authority of Peter over his Brethren, when we never find it declared by Chriſt, or claimed by Peter, or owned by any of the reſt of the Apoſtles; but rather find ſo many Scriptures, which appear to look a contrary Way. See Mat. xxiii. 8;-12. Aets xv. 13, & ſeq. 2 Cor. xii. 11. and Gal, ii. II. (c) Simona 3 and are ſent forth in Pairs to preach the Goſpel. 479 of Zebedee, and John his called the ſame Day with him: James [the Secr.74. Brother; Son] of Zebedee the Fiſherman, and John bis Brother, that beloved Diſciple, who were Mat. X. 2. alſo called at the ſame Time with the Two former, as they were fiſhing at the Sea of 3 Philip, and Bartholo- Galilee : (pag. 214.) Philip of Beth- 3 mew; Thomas, and Mat. thew the Publican ; James ſaida, and Bartholomew : Thomas called Di- the Son of Alpheus, and Leb- dymus, and Matthew, who had been the beus, whoſe Sirname was Publican: James [the Son] of Alpheus, and Thaddeus; Lebbeus, whoſe Sirname was Thaddeus, and who was alſo called Judas or Jude, the 4. Simon the Canaanite, Brother of James : Simon the Cananite, ti and Judas Iſcariot, who alſo a Native of Cana (c); and Judas Iſcariot, or betrayed him. a Man of Carioth, that wicked and miſer- able Creature, who afterwards even betrayed him, and then laid violent Hands on himſelf. Theſe Twelve Jeſus fent Theſe Twelve Diſciples Jeſus ſent forth by 5; forth [by Two and Two] Two and Two in Pairs (d), that they might to preach the Kingdom of be agreeable Companions and Affiítants to God, and to heal the Sick,] each other in their Work, and he command- ſaying, ed them to go into thoſe Places, which he himſelf purpoſed ſhortly to viſit (e), and ta preach there the Goſpel of the Kingdom of GOD, or to proclaim the joyful Tidings of the approaching Kingdom of the Meſſiah, and in Confirmation of it to heal the Sick, and 5 I (c) Simon the Cananite, a Native of Cana.] The Reader may ſee an Illuſtration : of this Title, and that of Lebbeus, Sett. 52. pag. 340. Notes (f) and (8). (d) By Two and Two.] It is obvious, this would conduce to the confirming of their Teſlimony, as in the Mouth of Two Witneſſes every word is eſtabliſhed; (Mat. xviii. 16.) as well as make their Miſſion much more comfortable, than if each had been ſent alone. Mr. Fleming has taken Pains to ſhew, that there was great Wiſdom in joining them together in ſuch Pairs, as are here intimated, on Account of the Reſemblance, or Con: traſt, of their Characters. The Diſcourſe is very ingenious; but the Memoirs of ſome of the Apoſtles are ſo ſhort, that much of it is uncertain Conjecture, rather than con- vincing Argument. Sée Fleming's Chriſtol . vol. ii. pag. 167, & feq. (e) Which he himſelf purpoſed ſhortly to viſit.] Our Lord was now entering at leaſt on the third Year of his Miniſtry, and therefore purpoſed to take a larger Tours than he had formerly done; concluding that the Fame of ſo many Miracles would make Way for his being heard with greater Regard than before. (Compare Sect. 31. pag. 19.7. and Sect. 36. pag. 229.) The Time they had ſpent with him in an imme.. diate Attendance on his Miniſtry, ſince their firft Call to the Work, would, no doubt, conduce much to their Fitneſs for it; and the Notice taken of them by Multitudes who had often ſeen them near Jeſus, would promote their Acceptance in it. See Mark iii.. 13, 14. pag. 339 (f) Prom $ 480 They are directed to go only to the Houſe of Iſrael, Sect.74. and exert the other miraculous Powers ſaying, Go not into the Way Mat. X. 5. Occaſion he inade an excellent Diſcourſe to ye not: [MARK VI. -7 which he had given them. And upon this of the Gentiles, and into any them, ſaying, In this Circuit' which I now Luke IX. 2.] ſend you, do not go into the Way of the Gen- tiles, for the glad Tidings of the Go- ſpel are not yet ſent to them; nor enter into [ any ) City of the Samaritans, if you ſhould be obliged to paſs thro’ their Coun- try; tho' I once did it, and preached among them with conſiderable Succeſs. (See John 6 iv. 40, 41. Sect. 30.) But my Meſſage 6 But go rather to the is chiefly to be delivered to the Jews ; (com- loft Sheep of the Houſe of Ifrael. pare Mat. xv. 24. and Rom. xv. 8.) and therefore go ye rather to them, the poor loft Sheep of the Houſe of Iſrael, who are gene- rally wandering in the Paths of Error and Sin ; yet they ſhall receive this farther To- ken of my Regard, that the firſt Notices of 7 my Kingdom ſhall be ſent to them. And 7 And as ye go, preach, as je go from one place to another, where- ſaying, The Kingdom of is ever you come proclaim this good News, Saying with that Ardor and Zeal which be- comes my Heralds (f), The long expected Kingdom of Heaven is approaching ; prepare yourſelves therefore to receive the Bleſſings 8 of it. And that a Declaration of ſo great 8 Heal the Sick, cleanſe Importance may not want ſuitable Teſtimo- the Lepers, raiſe the Dead, nials, and the Meanneſs of your perſonal Appearance may not render the Truth of it ſuſpected, (as any proper Occaſion offers,) heal the Sick, cleanſe the Lepers, yea raiſe the Dead (8), and caſt out Dæmons : For ſuch a Power caſt (f) Proclaim~-with that Ardor and Zeal which becomes my Heralds.] This is the proper Import of the Word xmpuassle, which is derived from xmpuš, a Herald. Pro- bably they were to make this Proclamation with a loud Voice, as they paſſed through the Streets of the Towns they went to; as Jonah delivered his Meſſage to Nineveh. See yon. iii. 4. ($) Raiſe the Dead.] Tho' many antient Copies have not this Clauſe, and tho'we do not find that the Apoſtles exerted any ſuch Power whilſt Chriſt lived; yet-fince the oldeſt Verſions have it, and it is certainly much eaſier to drop, than to inſert a Claufe by Accident, I chuſe with Dr. Whitby, to retain it, tho' there are great Authorities oin 481 and to take nothing with them for their Fourney. caſt out Devils ; freely ye a Power I have given to you, and ſee that Sect. 74. have received, freely give. you exert it in a Manner moſt honourable to Mat, X. 8. yourſelves, and me; (and as] you have re- ceived it freely, freely give unto others the Aſſiſtance which it enables you to impart, and ſcorn the Thought of making any Gain of thoſe, for whom thefe Works of Mercy and Power are performed. MARK VI. 8. And he And he commanded them, that they ſhould take Mark VI. 8. ſhould take nothing for their nothing for their] Journey, except only a Staff Journey, fave a Staff only: which they had in their Hands (h): And to (LUK, and he ſaid unto prevent any Solicitude as to the Means of their them,] [Provide] no Bread, Support, he ſaid unto them, Dilburthen your- nor Silver, nor Braſs in your felves of all anxious Cares on this Occaſion, Purſes ;], [Mat. X. 9. and provide neither Bread, or any other Kind Luke IX. 3.-) of Food, for your Subſiſtence, nor Money to purchaſe Proviſions, neither Gold, nor Silver, Mat. X. 10. Nor Scrip nor Braſs Coin in your Purſes (i): Nor even Mat. X. 10. for your Journey, neither two Coats (Luk, apiece,] nei- take ſo much as a Scrip, to carry any manner ther Shoes, [but be ſhod with of Proviſions for [your] Journey; nor think it Sandals, needful you ſhould have two Coats apiece, or any Change of Raiment; nor what might ſeem more neceſſary ſtill, even another Pair of Shoes, or any ſtronger than ordinary, but be shod, juſt as you are, with Sandals (k); nor yet on the other Side. It is to me very evident, that ſome Paſſages in this Diſcourſe refer to Events, which did not immediately take place. See Mat, X. 18, 21, 23. in the next Section. (b) Except only a Staff which they had in their Hands.] There is no Difficulty thus to reconcile this Clauſe, with what is ſaid in Matthew, (ver. 10.) that they ſhould not provide a Staff; (as it is there expreſſed in the Original, und's passou ;) for many Copies read it in the Plural Number, unde på 68es, nor yet Staves; which Reading is confirmed by Luke, (ver. 3.) where it is ſo expreſſed." Nor is there any Need, we ſhould ſuppoſe with Heinſius, that & is put for me here in Mark, as if they were commanded to take nothing with them, not even ſo much as a Staff. For all that Chriſt intended was, that they ſhould fo entirely depend upon the Providenee of God, that they ſhould ſet out with nothing but the Staff in their Hands; and that however common it might be for thoſe who were to travel a long Way, to be provided with Two Staves, as well as withi Two Coats, they need not be ſolicitous to have another ready, in caſe one ſhould fail. (i) In your Purſes.] The original Word (avais expreſſes the Cuſtom they had, of carrying Money in a kind of Fob-Pocket, or Purſe, which was made in the Duplica- ture of their Girdles. See Dr. Shaw's Travels, pag. 292. (k) Nor Shoes, but be shod with Sandals.) I apprehend the Word wood ac] cig Shoes, muſt here ſignify a Kind of ſhort Boots, which they uſed in long Journies, that cover- ed the whole Foot and Small of the Leg; whereas their Sandals were Pieces of ſtrong Vol. I. Leather, PPP you to II 482 A Bleſing ſhould come on thoſe that received them; Sect. 74. but are uſed to walk with. For the Labourer is the Workman is worthy of Mat. X. 19. ſurely worthy of his Food; and as you may Luke IX. —-3.] his Meat. [MARK VI. 9. freely accept the neceſſary Supplies of Life, when offered by thoſe to whom you preach, ſo you may chearfully truſt the Providence of God, to take Care of you, while engaged in ſo good a Cauſe; and he would rather ſupport you by a Miracle, than ſuffer want what ſhall be neceſſary for your Suſte- nance (1). And he farther ſaid unto them, Go forth II And [he ſaid unto therefore with a holy Alacrity, and into what-them,] Into whatſoever City or Town ye ſhall enter, en- ever City or Village you enter, make it your quire who in it is worthy; firſt Buſineſs to enquire, who in it is of a and [L U K. whatſoever worthy Character for Hoſpitality and Piety; Houſe ye enter into,) there abide, [till ye depart from for I'would not have you endanger your own that Place.] (MARK VI. Reputation, by taking up your Lodging in 10. Luke IX. 4. any diſreputable Family: And whatever Houſe you thus enter into, continue there till you leave the Place; that you may not ſeem to have too great a Regard to the little Cir- cumſtances of domeſtic Accommodation, which it is beneath your Character, as my Miniſters, to be very ſolicitous about. And as an early Intimation of the friendly 12 And when ye come Intention of your Vifit, when you firſt enter into an Houſe, falutę it: into any Family, ſalute it in a courteous and religious Manner; ſaying, according to the uſual Cuſtom of Friends, when they enter the Dwellings of each other, Peace be 13 upon this Houſe” (m). And if the Fa- 13 And if the Houſe be mily worthy, 12 20 Leather, or Wood, tied under the Sole of the Foot by Strings, and ſomething refem- bling modern Clogs. See Calmet's Dictionary, vol. ii. pag. 615. on the Word Sandals; and Lightfoot's Hor. Heb. on Mat. X. 10. (2) He would rather fupport you by a Miracle, &c.] Our Lord intended this Miſſion in Part, as an Initiation into their Apoftolic Work; and it was, no doubt, an Encou- sagement to them during all the Remainder of Life, to recollect the fingular Care which Providence now took of them, tho' they had abandoned their Families, and with them the Means of Subſiſtence, and went out wholly unfurniſhed for ſuch an Expedi- tion. In this View Chriſt leads them to recollect it, Luke xxii. 35. Sect. 173. (m) Peace be upon this Houſe.] This Cuſtom of faluting Friends after this Manner is 483 Mat. X. 13 you look But dreadful was the Caſe of thoſe that rejected them. worthy, let your Peace come mily be wortby the Divine Regard, your good Sect. 74. upon it: but if it be not wiſhes for its Peace and Proſperity ſhall come worthy, let your Peace re- turn to you. upon it (n.;; and I will make the Bleſſing that you pronounce effectual: But if it be not worthy, even then your kind Wiſhes for its Peace and Happineſs ſhall not be loſt, but Shall return unto you in Bleſſings on your own Heads, as being the genuine Workings of that pious and benevolent Temper, which God always approves and rewards. 14 And whofoever ſhall And whoſoever ſhall not receive you, nor 14 not receive you, nor hear in an obedient Manner hearken to your Words, your Words ; when ye de- part out of that Houſe, or as for ſuch unhappy Perſons, when you come City, ſhake of the [LUK. out of that Houſe or City, in which they very) Duft of your Feetz dwell, ſhake off the very Duft of your Feet, [for a Teſtimony againſt them.] [MARK VI. 11. - as a Teſtimony againſt them (o), or as a Token LUKE IX. 5.] that upon them as devoted by God to Deſtruction, and therefore deſire to ſepa- rate yourſelves entirely from them, that you may not be Partakers of their Plagues. (Com- pare Rev. xviii. 4. and Acts xviii. 6.) 15 Verily I ſay unto you, And indeed you have Reaſon to do it; 15 It ſhall be more tolerable for the Land of Sodom and Go- for verily I ſay unto you, that whatever Pro- morrha, in the Day of Judg- feſfion they may make of their Regard to the ment, than for that City. true God, and however they may continue [MARK VI.--11.] to boaſt of their National Privileges, it fall be more tolerable, not only for the Generality of Gentile Sinners, in the Day of final Judg- ment, but even for the Natives of the Land of Ppp 2 Sodom is ſtill retained among the Turks, and other Eaſtern Nations; and I thought it not im- proper to expreſs it, for the Illuſtration of what follows. (n) Your Peace ſhall come upon it.] This is one of thoſe many Paſſages, in which (as the Gramınarians ſpeak,) the Imperative is put for the Future; that is, Let it came, for It ſhall come. (So i Cor. xvi. 22.) And perhaps many ſeeming Imprecations in the Old Teſtament inay moſt eaſily be accounted for, by ſuch an Explication, as Prophetic Pre- di&tions of what ſhould happen to the Enemies of God and his people. (6) Shake off the very Duft of your Feet, &c.] The Jews thought there was ſome- thing of ſo peculiar an Holineſs in the Land of Iſrael, that when they came Home from any Heathen Country, they ſtopped at its Borders, and wiped the Duft of it from their Shoes, that the ſacred Inheritance might not be polluted with it; nor would they per- mit Herbs to be brought to them from their Neighbours, left they thould bring any of the Duft of their Land upon them. So that the Action enjoined to the Apoſtles here was a lively Intimation, that when the Jews had rejected the Goſpel, they were no longer to be regarded as the People of GOD, but were on a Level with Heathens and Idolaters. See Mr. Fleming's Chriſtol. vol. ii. pag. 160. 484 SECT.74. Refleɛtions on the Miſſion of the Twelve Apoſtles. Sodom and Gomorrah, thoſe Monſters of unna- tural Wickedneſs, who were conſumed with Mat. X. 15. Fire and Brimſtone from Heaven, than for the Inhabitants of that wretched City : For the People of Sodom and Gomorrah never finned againſt ſuch extraordinary Light, and ſuch fingular Favours, as they. I M P R O V E M E N T. WH Mat: X. I. Ver. 15. We may HAT abundant Reaſon is there for humble Thankfulneſs, that the Embaſſadors of Chriſt were thus fent forth to preach the Goſpel, and that at length their Number was increaſed, and their Commiſion inlarged; ſo that inſtead of their being thus confined to Ver. 5, 6. the loſt Sheep of the Houſe of Iſrael, their inſtructive Line is gone out thro' all the Earth, and their Words have reſounded even to the End of the World. (Pſal. xix. 4.) May the Purport of their Meſſage be feriouſly attended to ! ſince it will fo certainly be a Savour of Life or of Deatb, of eternal Salvation, or aggravated Condemnation and Ruin. Let us tremble to think, that it will be more tolerable for Sodom and Gomorrah, in the Day of Judgment, than for thoſe by whom the Goſpel is rejected; and let us earneſtly pray, that Divine Grace may enable us to receive it in the Love of it, and to obey the Truth, that be ſaved. (2 Thef. ii. 10.) They who have the Honour in this Reſpect to ſucceed the Apos files, as Miniſters of this Goſpel, may learn moſt uſeful Inſtructions from this Diſcourſe of our Divine Maſter. Let them ſpeak, and act,. Ver. 12,13; as the Meſſengers of Peace, and the Friends of Mankind;, who cor- dially with well to all around them; and gratefully acknowledge the Ver. 10. Kindneſs, which as faithful Labourers they have juſtly deſerved. Let them ſhew a true Greatneſs of Mind, in an apparent Superiority to Temporal Intereſts, and preſent Gratifications ;, eaſyin whatever Ac- commodations they find, where Providence leads them; and forget ting themſelves, to remember their Maſter, and the Souls he has com- mitted to their Care. Let them faithfully warn all around them; of the Importance of their eternal Concerns, and of the unutterable Danger of receiving the Grace of GOD in vain, that whether Men will bear or forbear, they may be clean from their Blood. And while we preſerve ſuch a Tem- Ver.g, &c. per and Conduct; we may chearfully hope, that GOD will be with us in the Way that we go, and how precarious foever our Circum- fiances Christ warns them of the Dangers they would be expoſed to. 485 Jances may ſeem, will give us Food to eat, and Raiment to put on. Sect. 74. May we all have this Token for Good, that God will take Care of our Intereſts; even the Conſciouſneſs of our being faithfully engaged to promote his Glory, and our joyful Readineſs to ſpend and be ſpent for the Service of Souls ! (2 Cor. xii. 15.) s E C T. LXXV. . Our Lord faithfully warns his Apoſtles of the Danger, and Oppoſition, they might expect to encounter in his Service. Mat. X. 16, ---28. WI MAT. X. 16. Mar. X. 16. EHOLD,' I ſend you HEN. our Lord had thus inſtructed SECT.75. forth as Sheep in the Midſt of. Wolves; be ye his Apoſtles as to their Behaviour Mat. X. 16. therefore wife as Serpents, and Office in general, he went on faithfully and harmleſs as Doves. to lay before them the Difficulties and Trials they were to expect in the Execution of it; and added, Behold, I ſend you out as ſo many innocent and defenceleſs Sheep, in the Midſt of a whole Multitude of fierce and ravenous Wolves (a), who will not fail to watch every Opportunity to attack, and even devour you: Be ye therefore continually on your Guard againſt them, and labour to approve your- ſelves prudent as Serpents, in avoiding unne- ceſſary Dangers (6); but far from imitating the Malignity and revengeful Nature of that Animal, maintain at all Times a holy Sim- plicity of Soul, and be harmleſs and inoffen- five as Doves, thoſe gentle Creatures, who 2 . are (a) As Sheep in the Midſt of Wolves.] So frankly did our Lord warn his Apoſtles of the Hardſhips and Dangers, with which they ſhould be ſurrounded. Nothing could be more fair; nothing more generous. (6) Prudent as Serpents.] Pliny has given us ſome very remarkable Stories of the Sagacity of Serpents, ſome of which, I confeſs, have the Air of Fables : (See Plin. Nat. Hift. lib. vii. cap. 23, 27.) But it is certain, there is a peculiar Vivacity in their Eyes; ſo that to be as ſharp-fighted as a Serpent, was a Proverb, both among the Greeks, and Romans. See Eraſm. Adag. pag. 580. (c) Scourge 486 They need not be ſolicitous, when they were tried; SECT.75. are innocent and loving to loving to a Proverb. But be upon your Guard againſt the Men of 17 But beware of Men; Mat. X. 17. the World, with whom you converſe, that for they will deliver you up you do not by any Inadvertency give them will ſcourge you in their Sy- Advantage againſt you; for they will ſeek nagogues : Occaſions of Miſchief, and betray you to the Councils, and deliver you up to the Sanhe- drim, and other inferior Courts of Judica- ture, and will alſo ſcourge you in their Syna- 18 gogues (c). And in ſome Caſes the Pro- 18 And ye ſhall be brought ſecution ſhall be carried yet farther ; for you for my Sake, for a Tefti- before Governors and Kings jhall be brought before Governors and Kings, mony againſt them and the on my Account (d), for a Witneſs to them, and Gentiles. to the Heathen, as this will give you an Op- portunity of teſtifying my Goſpel more ſo- lemnly both to Jews and Gentiles. 19 But when they fall accuſe you with the 19 But when they deliver utmoſt Virulence, and deliver you up to ap- how of what ye ſhall ſpeak; pear before ſuch high Perſonages, be not an- for it ſhall be given you in xiouſly ſolicitous about your Defence there, that fame Hour what ye ſhall bow you ſhall anſwer for yourſelves, or what ſpeak. you ſhall ſpeak : But chearfully throw your- ſelves upon the Divine Affiftance, which fhall be abundantly ſufficient for you; for it Shall be given you in that Hour what you Small Speak; proper Thoughts and Words ſhall be ſuggeſted to you, and ſhall be maintained in that Compoſure and Dignity, which is neceſſary for the Honour 20 of the Cauſe you aſſert (€). For indeed, 20 For it is not ye that when ſpeak, in that very your Minds (c) Scourge you in their Synagogues.] Compare Mat. xxiii. 34. and Afts xxii. 19. This is a Sort of Diſcipline, which has long ſince been uſed in their Synagogues, where they keep their Courts, and which the wretched Acofta tells us, he himſelf underwent. See Acoft . de Vit . Hum. ad fin. Limborch. Cell. pag. 349. Witſ. Vit. Pauli, Sect. I. $. 19,--21. and Vitring. de Synagog. Vet. lib. iii. par. 1. cap. II. (d) Before Governors and Kings &c.] Accordingly the Apoſtles were ſeveral of them obliged to appear before Princes, and were ſeverely proſecuted by their malicious Enemies before Herod, Agrippa, Fælix, Feftus, Nero, Domitian, &c. as we learn from Sacred or Prophane Hiſtory. (e) For the Honour of the Cauſe you aſſert.] Perſons of fo low an Education, as the Apoſtles generally were, might have been much terrified at the Thought of appear- ing before fuch great Perſonages; and might have feared, leſt in the Hurry of their Spirits they ſhould have been betrayed into any Impropriety of Language or Behaviour, by you. Mat. X. 20. however Men would hate them for his Sake. 4:87 ſpeak, but the Spirit of your when you appear on theſe Occaſions, and SECT.75. Father which ſpeaketń in. are called to anſwer for yourſelves, it is not [ſo much) you that ſpeak, as the Spirit of your Father, that ſpeaketh in you, in Defence of that Goſpel, which it is his peculiar Office to promote in the World. 21 And the Brother ſhall Nevertheleſs, all the Wiſdom and Juſtice 21 deliver up the Brother to of your Apologies, though Divinely inſpired, Child; and the Children will not diſarm the Malice of your unrea- ſhall riſe up againſt their ſonable Enemies, which ſhall prevail to ſuch Parents, and cauſe them to a Degree, as even to triumph over natural be put to Death. Affection, and break afunder the ſtricteſt Bonds of ſocial Life : For one Brother ſhall betray another, not only to fome lighter Pu- niſhment, but even to a violent and tor- menting Death; and the Father ſhall thus become the Murtherer, inſtead of the Guar- dian and Protector of the Son; and Children, on the other Hand, forgetting all the Obli- gations of filial Duty and Affection, ſhall riſe up as Witneſſes againſt their own Parents, 22 And ye ſhall be hated and cauſe them to be put to Death. And 22. you, my Apoſtles, notwithſtanding all the Humanity of your Character, and the bene- volent Deſign of your Office, ſhall be the Objects of ſuch general Averſion, Cenſure, and Perſecution, that you ſhall in a manner be hated of all Men for the Sake of my Name (f); when your calling yourſelves by it ſhall appear, to your Enemies themſelves, the only Crime chargeable upon you : But be : of all Men for my Name's fake: by which the Cauſe of the Goſpel might have ſuffered : So that nothing could have been more ſuitable, than the Promiſe, which our Lord here makes them, which was ſufficient : to prevent a thouſand anxious Apprehenſions. if) You shall he hated of all Men for the Sake of my Name.] They who believed the Teftimony of the Apoſtles, as Multitudes did, could not but ardently love them, as their Fathers in Chrift: (See. Gal. iv. 15.) This therefore is plainly one of thoſe many Scriptures, in which the univerſal Terni all is to be taken with great Reſtrictions. See John xii. 32. Phil. ii. 21. and Rom. v. 18. As there ſeems in this Text a peculiar Emphaſis in the Phraſe, for the Sake of my Name, I chuſe in this Edition to render it more literally than in the firft ; tho' (as I had there obſerved,) it is apparent, that the Name of a perſon is ſometimes put for the Perſon himſelf. See Note (1) on John ii. 23. pag. 154. (8) Until 488 ye come. They Mould be faithful ſtill in preaching the Goſpel: Sect. 75. be not diſcouraged at theſe Trials ; for be that fake: but he that endureth couragiouſly endures to the End, ſhall on the to-the End, ſhall be ſaved. Mat. X. 22. whole be ſaved, and whatever Extremities he may ſuffer in this World, God will not only deliver him from the Deſtruction that ſhall come upon the Wicked, but will amply repay his Fidelity in the next. (Compare Mat. xxiv. 13. and Rev. ii. 10.) 23 But I ſay not this to encourage you to 23 But when they perſe- ruth upon Martyrdom, before you have a cute you in this City, fee into another: 'for verily I plain and lawful Call to it; for, on the other ſay unto you, ye ſhall not Hand, it will rather be your Duty, to pro- have gone over the Cities of long ſuch uſeful Lives to the utmoſt Limits Iſrael, till the Son of Man be you lawfully may, and when they perſecute you in one City, to flee to another : And tho' this may contract the Time of your Abode in each, be not diſcouraged at that, which may, on the whole, be no Inconvenience; for verily I ſay unto you, you mall not have had Time, to finiſh ( your Progreſs throʻ) all the Cities of Iſrael, and to preach the Gof- pel in every Place, until the Son of Man ſkall come (8) in a yet more awful Appearance, to fulfil your Prediction concerning the Mani- feſtation of his Kingdom, and to take Ven- geance on your cruel Perſecutors. :24 And as for the unkind Uſage I have warn- 24 The Diſciple is not ed you to expect, you have no Reaſon to be above his Maſter, nor the furprized at it; for, as I have formerly ob- Servant above his Lord : ſerved, (Luke vi. 40. pag. 350.) The Diſci- ple is not above his Teacher, nor the Servant above 5 (8) Until the Son of Man ſhall come.] I do not find, that the Apoſtles met with any Perſecution in this firſt. Progreſs, from which they ſoon returned to Chriſt, and told him all that they had done ; (lee Mark vi. 30. and Luke ix. 10. Sect. 78.) and there- fore, as well as for many other Reaſons, I cannot underſtand the Coming of the Son of Man to fignify, his overtaking them in this Journey, before they came to the End of it: Nor does it appear natural, with Dr. Sykes, (in his Eſſay on the Truth of Chriſti- anity, pag. 85, &- feq.) to refer it to Chriſt's coming to Judgment. It is rather, as Mr. Whilton obſerves, (in his Diſcourſe of Prophecy, pag. 63.) to be explained, of their being driven out of Judea by Perfecutions, ſo that they had not Time to viſit all the Parts of it, before the Deſtruction of Jeruſalem by Titus, which is often called the Com- ing of the Son of Man. See Mat. xxiv. 27, 37, 39, 44. and Luke xviii.-8. (5) Cannot till you And ſhould not be afraid of Men, but of GOD. 4.89 25 It is enough for the above his Lord : It is abundantly ſuffi- Sect.75. Diſciple, that he be as his cient, if the Diſciple be as bis Teacher, and Mafter, and the Servant as Mat. X. 25. his Lord: if they have called the Servant as his Lord; and in ſuch a Cir. the Maſter of the Houſe cumſtance, the Diſciple, and the Servant, Beelzebub, how much more have Cauſe for Thankfulneſs, rather than fhall they call them of his Complaint . If then, as you have already Houſhold! heard and found, they have called me, who am the Maſter of the Family, Beelzebub, and reviled me as a Magician, whom they ſhould have received as the Meffiah, (ſee pag. 391.) how much more will they be likely thus to abuſe bis Domeſticks, whoſe Character and Station are ſo much inferior to his? 26 Fear them not there- Since therefore you have my Example be- 26 fore: for there is nothing fore you, and ſuffer in my Cauſe, fear them covered, that ſhall not be re- vealed; and hid, that ſhall not, but couragiouſly ſuſtain the utmoſt Ef- not be known. forts of their Rage; and aſſure yourſelves that I will ſupport you have finiſhed your Teſtimony: For there is nothing now bid, which shall not be revealed;. nor has any Thing paſſed in ſecret between us, which mall 27 What I tell you in not be univerſally made known. See to it 27 Darkneſs, that ſpeak ye then, that you remember to what Purpoſe, Light: and what the Ear, that preach ye upon I have admitted you to ſo great an Intimacy the Houſe-tops. with me, and diſcourſed fo largely concern- ing my Kingdom; and what I ſay to you in Darkneſs, Speak [it] in the Light of open Day; and what you hear as it were whiſper- ed in the Ear, proclaim publickly with a loud Voice, as from the Houſe-Tops. 28 And fear not them And tho' the Boldneſs of your Teſtimony 28 which kill the Body, but are not able to kill the Soul: but may indeed at length coſt you your Lives, rather yet be not afraid of them who can only kill the mortal Body, and cannot kill or hurt the immaterial Soul, which will ſtill ſurvive in all its Vigour, while its Tabernacle lies in Ruins (b); but much rather fear, left by being unfaithful in ſo important a Truſt, in ye hear in (b) Cannat kill the Soul, &c.] I have paraphraſed the Words fo, as to illuſtrate the. certain Argument they contain, to prove the Exiſtence of the Soul in a ſeparate State, and its Perception of that Exiſtence; elſe the Soul would be as properly killed, as ther. Body. Grotius has an excellent Note here. VOL. I. Qq q you ! 4.90 Reflektions on the Trials that the Goſpel may expoſe us to. Sect.75. you ſhould incur the Diſpleaſure of him, who rather fear him which is able dis able to deſtroy both Soul and Body in Hell , to deſtroy both Soul and Bo- Mat. X. 28.and has power to fill the ſeparate Spirit with dy in Hell . Anguilh, or at the final Judgment to reunite it to the Body, and condemn both to ever- laſting Miſery in that Infernal Priſon. IM PRO V E M E N T. Mat. X, 28. HOME Ver. 16. Ver. 21. O W apparently fit is it, that this Eternal and Almighty GOD ſhould be the object of our humble Fear, and that in Com- pariſon with him we ſhould fear nothing elſe! All the Terrors of the World are diſarmed by this; and by this are its Flatteries alſo dif- In whatever Stations of Life we are fixed, let this engage us to be faithful to God in them: So ſhall we be moſt truly faithful to ourſelves ! The Apoſtles were expoſed to peculiar Dangers and Trials; but. all that will live godly in Chriſt Jeſus, muſt expect ſome Degree of Perſecution ; (2 Tim. iii. 12.) let us therefore arm ourſelves with the ſame Mind, that we may bear it with a truly Chriſtian Fortitude. May Divine Grace teach us, to mingle the Wiſdom of the Serpent, with the Innocence of the Dove, and to ſhelter ourſelves from the ill Uſage of a perverſe and finful Generation, ſo far only as we can do it with- out offering any Violation to our Conſciences ! It is indeed Matter of great Lamentation, that the Sentiments of Benevolence and Goodneſs, which ſeem fo natural to the human Mind, and are always ſo ornamental and delightful, ſhould prevail no more: And it is ſhameful, that the Name of Religion, ſo well calculated to cultivate theſe Sentiments, ſhould be made uſe of as an Engine to de- ſtroy them ; and inſtead of cementing Kingdoms and Families in cloſer and more affectionate Bonds, ſhould inſpire them even with mortal Animoſity. Let us bleſs God for our publick Liberties; and earneſtly pray, that where Perſecution reigns in its utmoſt Terror, the Wrath of Man may praiſe him, and the Remainder of that Wrath be reſtrained ! (Pſal. lxxvi. 10.) The Ill Uſage, which the Bleſſed Jeſus endured from an ungrateful World, may ſurely prevent our being ſurprized or offended, if we meet with ſome Share of it too. May we be willing to ſuffer with him, that we may at length reign with bim! (2 Tim. ii. 12.) And if by unexpected Revolutions in Providence, we ſhould be called out to the fevereſt Trials, may the Spirit of Glory and of GOD reſt upon us ! and Ver. 24, 25. They are encouraged to rely upon the Providence of GOD. 491 and may we not. account even our Lives dear unto us, that approving Sect. 75. our Fidelity to him, we may finiſh our Courſe with Yoy! (1 Pet. iv. 14. and Axts xx. 24.) S E C T. LXXVI. Our LORD concludes bis Charge to his Apoſtles, with an Aſurance of God's Providential Care for their En- couragement, and with a Promiſe of abundant future Rewards to all that should faithfully ſerve him, aft others in his Work: And after this they ſeparate from one another, and go to different Parts to preach the Goſpel. Mat. X. 29, to the End. XI. 1. Mark VI. 12, 13. Luke IX. 6. your Father, MAT. X. 29. MAT. X. 29. RE not two Sparrows A ÉTER theſe faithful Warnings of the Sect.76. ſold for a Farthing ? Dangers, to which the Apoſtles would and one of them ſhall not Mat. X. 29. fall on the Ground without be expoſed in his Service, our Lord went on to lay before them ſuch Encouragements, as might animate their Courage and pious Zeal; and began with reminding them of the uni- verſal Extent of the Divine Providence: Are not two young Sparrows, faid he, fold for a ſingle Farthing? yet there is not one of them, that by any Accident ſhall fall to the Ground and die, without the Obſervation and Per- miſſion of your Heavenly Father (a). not And 3.0 (a) Not one of them all fall to the Ground, &c.] Some have ſuppoſed, there is a Reference here to the Two Birds, which made a Part of the Lepers Offering : (Lev. xiv. 4,-7.) As if the Senſe of what our Lord expreſſes were, that Providence deter- mines which of thoſe Two inſignificant Animals ſhall live, and which be killed. But as the Words are capable of a' more extenſive Senſe, and our Lord elſewhere mentions Five Sparrows juſt to the fame Purpoſe, (Luke xii. 6. Sect. 111.) I ſee no Reaſon for paraphraſing them with any particular View to that Rite. They are a'full Proof of the Univerſality of the Divine Providence : But the fingular Interpofitions of it in Fa- vour of good Men, may in a much more convincing Manner bé argued, froin the Prayers and Praiſes offered in Scripture, with Regard to particular Events, and the R9 2 2 Promiſes 492 The Conſequence of confeffing, or denying him. SECT.76.not only are the more noble and vital Parts 30 But the very Hairs of of your animal Frame regarded by God, your Head are all numbred. Mat. X. 30. but even the very Hairs of your Head are all 31 numbered by him. Fear not therefore, that 31 Fear ye not therefore, you ſhould be overlooked; for even as Men, ye are of more Value than and eſpecially as my Servants and Embaſſa- many Sparrows. dors, you are more valuable than many Spar- rows, or than the whole Species of them; and therefore may aſſure yourſelves, that Pro- vidence will watch over you. 32 And let it be a farther Encouragement to 32 Whoſoever therefore ſhall confeſs me before Men, you, to remember, that whatever you may him will I confefs alſo before now ſuffer for your Fidelity to me, it will my Father which is in Hea- on the whole be moſt amply rewarded; for ven. the Regard that every one expreſſes to me here, ſhall be publickly remembered and acknowledged hereafter: Whoſoever there- fore ſhall couragiouſly confeſs me before Men, be he ever ſo mean in the Eyes of the World, I alſo will not fail to confeſs him in all the Glories of my final Appearance, not only before the aſſembled World, but even in the immediate Preſence of my Father in Heaven, to whoſe everlaſting Favour all my faithful 33 Servants ſhall be introduced : But whoſo- 33 But whoſoever fhall ever shall renounce me before Men, as alhamed deny me before Men, him will I alſo deny before my or afraid to acknowledge his Relation to me, Father which is in Heaven. I alſo will renounce him before 11y. Father in Heaven, as a mean and unworthy Creature, who has forfeited all Claim to my Patronage and Favour in that awful Day.. 34 But to prevent the miſtaken Expectations 34 Think not that I am which the Apoſtles might form of the im- mediate Temporal Proſperity of his King- dom, our Lord farther added; Do not ſup- poſe, come Promiſes of Temporal Bleſings made to thoſe that fear and ſerve God. Nor can I think we are much concerned to determine, how far any of theſe are miraculous, and how far the Reſult of general Laws, ſettled in an exact Congruity to the Temper and Conduct of every Individual affected by them, which an Omniſcient God foreſaw, and which his perfect Schemes might eaſily provide for, by Methods to us unſearch- able. It is plain, Homer thought Divine Providence intereſted itſelf in the Lives of Brute. Animals. See Iliad. lib. xv. ver. 274. See alſo Grotius, in loc. (6) To CHRIST is not come to fend Peace, but a Sword. 493 come to ſend Peace on poſe, that I am come to ſend and eſtabliſh Sect. 76. Earth : I came not to ſend Peace on the Land in which we dwell (6); Peace, but a Sword. Mat. X. 34. for tho' the general Purport of my Goſpel has ſo powerful a Tendency to promote it, yet the Prejudices and Luſts of Men will ſó oppoſe and pervert it, that it will rather ſeem from the Event of it, that I came not to ſend 35 For I am come to ſet Peace, but a Sword. For a few will in- 35 a Man at Variance againſt deed embrace it; but they will be ſo cruel- his Father, and the Daughter againſt her Mother, and the ly perſecuted even by their neareſt Relations, Daughter-in-Law againſt that I may ſay, I am come to ſet a Man at Va- her Mother-in-Law: riance againſt his own Father, and the Daugh- ter againſt her own Mother, and the Daughter- in-Law againſt her Mother-in-Law (c), when the Circumſtances of the Family were ſuch, that they might otherwiſe have agreed. 36 And a Man's Foes ſhall So that the Ties of Blood ſhall be forgotten, 36 be they of his own Houſhold. and the Bonds of Friendſhip violated ; and a Man's Enemies, yea oftentimes the moſt fe- vere and inveterate of them, [Mall be] thoſe of his own Family, and it may be, the neareſt of his Relations, from whom he might juſt- ly have expected the greateſt Friendſhip. 37 He that:loveth Father Prepare yourſelves then for ſuch ſevere 37 Trials or : (b) To ſend Peace on the Land in which we dwell.] That the Word yn often fig- nifies fome particular Land, and eſpecially Judea, rather than the whole Earth, is un- deniably plain : (Compare Mat. xxiii. 35. and Luke iv. 25.) And I have given it that Turn here, becauſe there was no Part of the World, where Chriſtianity occaſioned fo much Dillention, and none where Peace was ſo much expected from the Kingdom of the Meſſiah. Yet how very unjuſt it is, that any of thoſe Contentions, which the Gof- pel has accidentally occaſioned, ſhould be urged as an Argument againſt its Divine Authority, the Reader may ſee in the excellent Sermons of the preſent Biſhop of Win- cheſter on this Subject, in his Miſcellaneous Tracts. In one Word, the Matter will iſſue in this; that if Chriſtianity has occaſioned more Diſcord, than any other Religion, . the only Reaſon is, becauſe it animates its Profeſſors to greater Zeal for the Truth, , and better proves it to be worth their while to ſuffer for Conſcience fake. (c) And the Daughter-in-Law againſt her Mother-in-Law.] The Thought ſeems to : fink here, as it is much more uſual for Mothers and Daughters-in-Law in whatever Relation to quarrel, than natural Parents and Children: But if we conſider, that our Lord ſpeaks of this as the firſt Occaſion of a Quarrel between them, it may intimate a . Suppoſition, that they were Perſons of a friendly Temper, who even in ſuch a Relation might otherwiſe have lived together on eafy Terms : A Thought, which ſeems to me to enliven the Diſcourſe, and which may lead us to reflect, how often Bigotry entire- ly transforms a natural Diſpoſition, that in itſelf was mild and amiable. Compare Luke xii, 53. Note (d), Vol. ii. Se&t. 115: (d) HE 1 494 We muſt take up our Croſs, and follow: CHRIST SECT.76. Trials as theſe, by remembering, that he who. of Mother more than me, is loves his Father or Mother more than me, and not worthy of me; and he Mat. X. 37. is induced by his Regard to them, to diſobey more than me, is not worthiy that loveth Son or Daughter my Precepts, or to renounce my Doctrine, of me: is not worthy of me, nor ſhall have any Inte- reſt in my ſaving Benefits; and he that loves even his Son or Daughter more than me, is not worthy of an Intereſt in me and my Friend- ſhip, tho' it ſhould be an only Child, that he prefers to me, and for the Sake of whom he 38 abandons my Goſpel. And in a Word, 38 And he that taketh be that is ſo concerned for his own Eaſe and after me, is not worthy of not his Croſs, and followeth Safety, that he will not ſuffer for my Sake, me. and does not reſolutely take up his Croſs, when providentially laid in his Way, and follow after me (d), even to die upon it, when the Honour of my Name and Cauſe requires it, and I, as the Captain of his Salvation, lead him on to it, cannot be owned as my faith- ful Diſciple, and is not worthy of an Intereſt in me. (Compare Mark viii. 34. Sect. 89.) 39 Be aſſured however, that you ſhall find it 39 He that findeth his to be well worth your while, to endure all Life, ſhall loſe it: and he that loſeth his Life for my theſe Extremities for my Sake; for he that Sake, dliall find it. finds, and ſaves bis Life, by deſerting my Cauſe, ſkall loſe it on the Whole, as he will thus incur a Sentence of final Condemnation and Deſtruction (e); but be that out of Faith- fulneſs to me loſes his Life, and lays it down for my Sake, Shall find it in a far more noble State (d) He that does not take up his Croſs, and follow after mne.) This alludes to the Cuſtom, of Perſons carrying the Croſs to which they were to be faſtened; and was a ſtrong Intimation, that he ſhould himſelf be crucified, and that none could be a ſincere Chriſtian, without a Willingneſs to bear even that ſhameful and cruel Death for his Sake, if he was called to it. See Grotius, in loc. (e) He that finds his Life, ſhall loſe it, &c.] The Senſe that I have given in the Paraphraſe, as it is much more general, and more important, appears to me much preferable to that of Dr. Hammond, who interprets the Text, of the Chriſtians Javing their Lives by leaving Jeruſalem, in the laſt Siege of that Place by the Romans, and the Jews. loſing theirs by crouding into it. The Beauty and Energy of Chriſt's Dif- courſe in a parallel Place, (Mat. xvi. 243-26. Sect. 89.) would be quite loft by this Interpretation, and indeed many Chriſtians had actually loſt their Lives for the Gospel , many Years before that Siege commenced. (f) Hoſpi- 1 They that entertain his Diſciples, hall be rewarded. 495 State of Being, which infinitely better deſerves SECT.76. the Name of Life. 40 He that receiveth you, And as for you my Servants, let none Mat. X. 40. receiveth me; and he that be afraid of thewing Kindneſs to you, left receiveth me, receiveth him that ſent me. they ſhould ſhare with you in your Suffer- ings for my Sake; for be that entertains you, does in Effect entertain me, whoſe Miniſters you are; and he that entertains mé, does alſo entertain him that ſent me, and my Heavenly Father will regard it as done to himſelf; as on the other Hand, all the Slights and Injuries which are offered to you, will be conſidered as reflecting, not only on me, but on him. 41 He that receivetha And did Men truly underſtand their own 41 Prophet, in the Name of a Prophet, ſhall receive a Pro- Intereſt, they would rejoice to affiſt you in phet's Reward: and he that that noble Work, in which you are engaging: receiveth a Righteous Man, For be that hoſpitably entertains a Pro- in the Name of a Righteous phet (f), in the Name of a Prophet, or with Man, ſhall receive a Righte- ous Man's Reward. a pious Regard to the Office he bears, Mall receive the Reward of a Prophet himſelf, or a Reward proportionable to the Worth of the Perſon he ſhelters, and accommodates, in a Time of Danger and Difficulty: And be that entertains [any] Righteous Man, in the Name of a Righteous Man, or with a cordial Regard to the Virtues of his Character, shall himſelf receive the Reward of a Righteous nd whoſoever ſhall Man. Nor ſhall even the ſmalleſt and 425 give to drink unto one of cheapeſt Favour to the leaſt of my Servants : cold water only, in the be forgotten; for whoſoever, being able to do Name of a Diſciple, verily no more, shall give to drink unto one of theſe.! I ſay little Ones, or to one of theſe my Followers who makes the meaneſt Appearance, even ſo much as a Cup of cold Water only, to rea- freſh him in the Fatigue to which he is ex- poſed in my Service, if he ſhall give it to him in the Name of a Diſciple, or with a real (5) Hoſpitably entertałns a Prophet.] The.Word dexoutros here plainly ſignifies to entertain in an hoſpitable Way, as it does likewiſe Heb. xi. 31. Fam. ii. 25. and elſewhere; nor can the Gradation in the following Words be underſtood without ſuch an Interpretation. --The Apoſtles were, no doubt, regarded, as a Kind of Divinely inſpired Prophets ; tho' that Title, by way of Diſtinction, was afterwards appropriated to Perſons of an inferior Rank. 1 Cor. xii. 28. and Eph. iy. II. t Cities. 496 Christ and his Apoſtles go to preach in different Parts. Sect.76. real' Affection to him on Account of his Re- I ſay unto you, he ſhall in lation to me, verily 1 ſay unto you, be ſhall no wiſe loſe his Reward. Mat . X. 42. by no means loſe bis proportionable Reward, but ſhall find himſelf abundantly repaid both with preſent, and future Bleſſings. Mat XI. I. And it came to paſs, after this folemn Mat. XI. I. And it and inſtructive Charge had been delivered, came to paſs, when Jeſus had made an End of com- that when Jeſus bad made an End of giving manding his Twelve Diſci- Inſtructions to his Twelve Diſciples, and had ples, he departed thence to prepared them for the Service they were teach and to preach in their now to undertake, he did not lay aſide the Work himſelf, but ſtill purſued it with an unwearied Diligence and Zeal, and departed thence to teach the Jews, in other Parts, the Doctrines of his Goſpel, and to preach in their Cities. Mark VI.12. The Twelve Apoſtles alſo, in purſuance MARK VI. 12. And they of the Commiſſion they had now received, [departed, and) went out ſet out at the ſame Time; and they departed [thro the Towns,] and from the Preſence of their Maſter, and went Men ſhould repent. [LUKE preached (the Goſpel,] that thro' the Towns of Galilee, and the neighbour- IX. 6.-] ing Places, and preached the Goſpel where- ever they came ; inſiſting with great Earneſt- neſs upon it, that Men Mould repent of their Sins, and prepare for that glorious Mani- feſtation of his Preſence, which God was 13 about to favour them with. And in Con- 13 And they caſt out ma- ſequence of that miraculous Power, with ny Devils, and anointed with Oil many that were fick, and which Jeſus had inveſted them, they expelled healed them (every where.] many Dæmons, and anointed many fick Perſons [Luke IX.-6.] with Oil, as a Signal of Healing which he had been pleaſed to direct, (compare Jam. v. 14.) and perfectly cured them, whatſoever their Malady was; and this they did every where, as they went on in their Progreſs. 2 زی I M P R O V E M E N T. Mat. X. 37, 38. John USTLY may the Bleſſed Jeſus ſet ſo high a Value on himſelf, and on the Bleſſings of his Grace: Juſtly may he inſiſt upon our Readineſs to abandon all for him, who is so juſt an Equivalent for all. - Reflections on the Zeal and Charity that Christ requires. 497 all. May his Grace teach us, to love him more than the deareſt of our Secr.76. Relations, and even to be ready for his Sake to facrifice our Lives! May it make us willing to take up, and bear any Croſs for him, who boré bis Croſs and expired upon it for us! The Goſpel has indeed been the Occaſion of much Contention and Mat. x. 34, Perſecution, not only in Judec, but elſewhere: Yet let us not charge 35, 36. it upon any Malignity, or any Deficiency in that, but on the Luits and Corruptions of Men, who have either directly oppoſed, or groſsly perverted it. Let us endeavour to arm ourſelves with Courage to encounter, and Reſolution to endure, whatever Perfecutions or in- juries, our Adherence to it inay coſt us; ever confiding in that gra- cious Providence, which extends itſelf even to the meaneſt Creatures ; Ver.29, 30. repoſing ourſelves on the Support of Divine Conſolations, and eſteem- ing ourſelves happy, even in loſing our Lives in this World, if we Ver. 39. may find them in that which is everlaſting. In the mean time, may this excellent Diſcourſe of our Bleſſed Redeemer animate us to every Work of Faith, and every Labour of Love ! Let' not the Pooreſt be diſcouraged from ſome charitable Attempt for the Good of others ; ſince the Munificence of our Hea- venly Maſter will remember even a Cup of cold Water, given to the Ver. 42. Leaſt of his Servants, under that Character. Yet ſince there will be ſuch a Variety of Rewards, proportionable to different Degrees of Liberality and Žeal , let us indulge a generous Ambition of abound- ing in the Work of the Lord, that we may ſhine with diſtinguiſhed Glory, in the Day of Retribution, and have an abundant Entrance into his Kingdom. / S E CT. LXXVII. Herod hears of Jesus, and ſuſpects him to be John the Baptiſt, whom he had lately murthered in a Manner which is here recounted. Mat. XIV. I, 2. 6,---12. Mark VI. 143---29. Luke IX. 7---9. MAT. XIV. I. Mat. XIV. I. OW at that Time (a), while the Apo-Sect.77: ſtles were making their Circuit about Mat.XIV.1. the rod the Tetrarch heard of NO (a) At that Time.] Both Mark, and Luke, ſo expreſsly connect this, with the pre- ceding Section, that there can be no Room to doubt that this is its true Place. VOL. I. Rrf (6) The 498 Herod bears of the Fame of Jesus, SECT. 77. the Country, the Country, proclaiming every where the of the Fame of Jeſus, [Luk. Glories of their great Maſter, and working him ; 1 [for his Name was Mat. XIV.1. Miracles in his Name, King Herod, (as the ſpread abroad :] [MARK Tetrarch we mentioned above (b) was gene- VI. 14. - LUKE IX. 7.--] rally called,) heard of the Fame of Jeſus, [and] was informed by many of all the mar- vellous Things that were done by him and his Apoſtles; for by the Account they gave concerning him in their Miſſion, concurring with his own Miracles and Preaching, his Name was every where ſpread abroad, and had reached many Places far more diſtant than the Court of Herod (c). And immediately his own guilty Con- 2 And [he] ſaid unto his ſcience ſuggeſted a Fear, which he could not Servants, This is John the forbear diſcloſing to thoſe that were about Dead, and therefore mighty Baptiſt; he is riſen from the him; and ſuch was his Surprize and Terror, Works do ſhew forth them- that he ſaid even to his own Servants, This felves in him. (MARK VI -14] is John the Baptiſt, whom I put to Death; be is undoubtedly riſen from the Dead, and for this Reaſon he appears with greater Ho- nour than ever, and theſe extraordinary Powers now operate in him, though before he wrought no Miracles. Luke IX. 7 And notwithſtanding Herod had imbibed LUKE IX: -7. And he the Principles of the Sadducees (d), which was perplexed, becauſe that were directly oppoſite to ſuch a Suppofition, he was exceedingly anxious (e) on Account of the Reports he heard; for the Notion was 2 I is not. (b) The Tetrarch we mentioned above.] Though he was called Tetrarch for a para ticular Reaſon, as Heir to only a Fourth Part of his Father's Dominions; yet in this Diſtrict, (which was that of Galilee,) he was properly a King. See. Note (n) on Mat. ii. 22. pagi 86. and Luke iii. 1. pag. 96. (c) More diſtant than the Court of Herod.] The Letters pretended to have paſſed betwen Chrift, and Abgarůs, King of Edeſa, and preſerved by Euſebius, (Hift. Ecclef. lib. 1. cap. 13:) are probably ſpurious; though Dr. Cave, the learned Dr. Grabe, (Spicileg. vol. i. pag. 1,–6.) and the celebrated Mr. Addiſon, (in his Diſcourſe on Chriſtianity, Seet: 1.) ſeem inclined to receive them. They might however have their Foundation in ſome Meſage. from that Prince to Jeſus. But the Remark in the Pa- raphraſe is much more certainly confirmed, by Mat. iv. 24; 25. pag. 229. (d) Herod had imbibed the Principles of the Sadducees.] See Note (g), below. le). He was exceedingly anxious.] an hopes ſtrongly expreſſes a Mixture of Doubt and Fear, which muſt neceffarily throw the Mind into a very uneaſy . Situation. (f.) A Pro- and fears him to be John the Baptiſt riſen from the Dead. 499 it was ſaid of fome, that John not merely his own, but it was ſaid too by Sect. 77. was riſen from the Dead; some others, that fohn was riſen from the Dead, and would undoubtedly uſe his mira. Luke IX. 7. culous Power to puniſh thoſe who had mur- 8 And of ſome, that Elias thered him. And it was alſo conjec- 8 had appeared; and of others, tured by ſome, that Elijah had appeared, ac- was riſen again: [and others cording to the general Expectation, as the faid, that it is a Prophet, or Fore-runner of the Meffiah; (compare Mal. as one of the Prophets.] iv. 5. Mat. xi. 14. and xvii. 10,-12.) and [MARK VI. 15.] by others, that one of the antient Prophets was riſen again from the Dead : And others alſo ſaid, It is certainly a Prophet of the former Generations, or [a Perſon) at leaſt like one of the Prophets (f); for ſuch miraculous Works do as evidently ſpeak a Divine Miſſion, as MARK VI. 16. But when any of theirs ever did. But in the midſt Mark VI 16. Herod heard thereof, he ſaid, of this Variety of Opinions, when Herod beard who is this , of whom I hear what was diſcourſed [of Jejus,] he was ex- fuch Things ?] It is John ceedingly diſtreſſed, and ſaid with great whom I beheaded, he is Anxiety, John I have certainly beheaded, and , riſen from the Dead. [And received the ſtrongeſt Proofs that the Exe- cution was performed; but who is this, of whom I hear ſuch Things? I would not wil- lingly believe it, yet I cannot but ſuſpect, that whatſoever be the Name he now af- ſumes, it is John, that venerable holy Man whom I beheaded, and greatly fear he is riſen from the Dead. And he was ſo uneaſy un- der the Conſciouſneſs of the enormous Crime he had committed in putting him to Death, that licentious as his Principles and Charac- ter were (8), he was alarmed and terrified with (f) A Prophet, or a Perfon at leaſt like one of the Prophets.] This plainly proves, that by the Word Prophet they generally meant, one of the holy Men whom God had raiſed up to his People in former Ages, and if the Particle i be omitted, as it is in ſome Manuſcripts, the Argument is equally concluſive. See Note (c), Ang. 128. (8) Licentious as his Principles and Character were.] Joſephus tells us, that the Sadducean Principles prevailed much among the Rich and Great: (Antiq. lib. xviii. cap. 1. (al. 2.) $. 4.) And it is very probable, Herod was of this sect, as what is call- ed in one Text the Leaven of the Sadducees, is in another called the Leaven of Herod; (compare Mat. xvi. 6. with Mark viii. 15.) not to mention a kind of Hureditary Quarrel, which there ſeems to have been, between the Herodian Family and the Pha- riſees. 1 Rrr 2 500 ز The Occaſion and Manner of the Baptiſt's Death. Sect. 74. with the Apprehenſion of his being actually he deſired to ſee him. returned to Life ; and not knowing what to [Luke IX.9. MarkVI.16. think of the Reports he heard of Jeſus, he earneſtly deſired to ſee him, that his Doubts might be removed. 17 Thus was his guilty Mind perplexed and -17 For Herod had — laid tormented, and not without Reaſon; for, him in Priſon for Herodias as we have before obſerved (b), Herod had fake : -- formerly ſeized fohn, and bound him with Chains in Priſon, on Account of the Reproof he gave him for his marrying Herodias ; 18 Becauſe , as Herod had ſeduced her from his 18 For John had ſaid, - Brother Philip, who was ſtill living and had It is not lawful for thee to have thy Brother's Wife. a Daughter by her, John had ſaid to him with a Freedom that he could not bear, It is not lawful for thee thus to have thy Bro- 19 ther's Wife. And we had likewiſe added, 19 Therefore Herodias that for this Reaſon Herodias alſo was in- would have killed him, but cenſed againſt him, and would have put him to Death; but for a long Time ſhe could not 20 compaſs her Deſign: For Herod bad ſo For Herod feared great a Reverence for John, that he would John. — not yield to her Sollicitations. But we muſt now inform the Reader, that before this Time ſhe had found a way of accompliſh- ing her cruel Purpoſe. 21 And when a conve- For as her Heart was filled with Malice, nient Day was come, that and ſhe was ever watching for an Opportu- nity to be revenged on John, at length a convenient Day happened, of preferring her Petition with unexpected Circumſtances of Advantage: A publick Feſtival was kept, when ſhe could not. 20 21 Herod riſees. (See Note (f) on Mark iii. 6. pag. 330.) --- But it is no eafy Matter to arrive at a ſteady, Belief of ſo great an Abſurdity, as the Mortality of the Soul. The Exiſtence of the Sail after Death, and a State of future Retribution, and other evident Principles of Natural Religion connected with both, will even force themſelves upon the unbe- lieving Heart, and wring it with Anguilh, which it cannot always, though it may fre- quently, conceal. This is admirably illuſtrated by Biſhop Atterbury, in his Sermon on this Text and Subject (b) As we have before obſerved.] I have ventured to repeat here a few Clauſes of Mark, becauſe they ſeemed to me abſolutely neceſſary to introduce the following Ac- count of Herods beheading John the Baptiſt . Theſe Verſes are before inſerted at large, in. Sect. 28. pag. 177, 178,- (i) Whart / " Herod's raſh Oath to the Daughter of Herodias. 501 Herod on his Birth-Day when Herod on his Birth-Day (i) made a Sect.77. made a Supper to his Lords, ſplendid Supper for the Entertainment of Eitates of Galilee : [Mat. his Lords, and of all the chief Officers of his MarkV1.21. XIV. 6.-] Army (k), and other Perſons of diſtinguiſhed Rank in Galilee, over which he preſided : 22 And when the Daugh- And to grace the Solemnity, Salome, the 22 ter of the ſaid Herodias cane Daughter of the above-mentioned Herodias by and pleaſed Herod, and then Philip her former Huſband, a young Lady that ſat with him, the King of celebrated Beauty, coming in publickly ſaid unto the Damſel, Aik among them, and dancing in the Midſt of of me whatſoever thou wilt , the Aſſembly; this Inſtance of Condeſcen- and I will give it thee. [MAT. XIV.-6.] fion, ſo unuſual in thoſe Days and Coun- tries, eſpecially in Perſons of ſuch high Dig- nity (1), was ſo exceedingly agreeable and pleaſing unto Herod and his Gueſts, that the King Jaid before them all to the Maiden in a Kind of Tranſport, Aſk of me whatever 23 And he [proiniſed her thou wilt, and I will give it thee. unto her, Whatſoever thou when ſhe ſeemed ſurprized at ſuch a Decla- fhalt aſk of me, I will give it ration, to encourage her to depend on what thee, unto the Half of my he ſaid, he promiſed her with the Solemnity Kingdom. [Mat. XIV.7.] of an Oath, [and] profanely and fooliſhly fware unto her more than once (m), I will give thee whatſoever thou wilt alk of me, even though it ſhould be to the [Value of ] Half of my Kingdom. 24 And ſhe went forth, And, young as ſhe was, ſhe perceived, 24. this And 23 and (i) When Herod on his Birth-Day.] Some great Criticks, and particularly Grotius, Heinſius, and Reland, chuſe to interpret this, of the Day of Herod's Accefflon, rather than his Birth, which they think would have been more properly expreſſed by 20:00- Arar, than qeveriav. (See Elſner. Obſerv. vol. i. pag. 100,--102.) But it is evident, the Seventy uſe njepo suso eas for a Birth-Day; Gen. xl. 20. (k) Chief Officers of his Army.) Though the Word Xinxpxos properly . fignifies one, who had the Command of a Thouſand Men, and held a Rank in their Army nearly an- fwering to that of the Colonels in ours, there can be no Reaſon to imagine that the Entertainment was confined juſt to that Rank of Officers: I have therefore rendered: it in a more general Way. (1) This Inſtance of Condeſcenſion, fo unuſual in thoſe Days, &c.] Dr. Lardner very juſtly obſerves, that it was very unuſual for Ladies of a high Rank to appear be- fore the Men, (Efih i. 10-12.) and much leſs to dance at ſuch Banquets as theſe. See his Credibility of the Goſpel Hiſtory, part i. vol. i. pag. 23. (m) Sware-unto her more than once.] This may be very well concluded, becauſe both the. Evangeliſts uſe the Plural opxes. Mat. xiv. 9, and Mark vio- 26. (2) Being ! 25 502 She aſks the Head of John the Baptiſt, and obtains it. Secr.77. this was now grown a Circumſtance of high and faid unto her Mother, Importance, and might be managed to con- What ſhall I aſk! And the MarkV1.24. fiderable Advantage ; le therefore went out, faid, The Head of John the Baptiſt. and ſaid to her Mother, who was not in the Afſembly, What shall I aſk? And ſhe, ſtruck with this unexpected Opportunity of exe- cuting her Revenge, eagerly replied, Aſk the Head of John the Baptiſt, who would have expelled and ruined us both; for nothing in the Power of the King to grant, could give me equal Satisfaction. And though at firſt ſhe heſitated at fo 25 And ſhe [being before fhocking a Propoſal , yet being thus before inſtructed of her Mother,] urged to it by her Mother, and at length con- Halte unto the King, and firmed in the Reſolution (n), she immediate- aſked, ſaying, I will that ly, after a very ſhort Abſence, came in to the thou give me (here] by and King with Speed in her Motion, and Eager- John the Baptift. (MAT. by in a Charger the Head of nefs in her Countenance, and made her De- XIV. 8.] mand, ſaying, I deſire, that in Accompliſh- ment of thy Promiſe thou wouldſt give me pre- fently the Head of John the Baptiſt; and that I may be ſure the Execution is done, let the Head be brought and delivered to me here in a Charger, or large Diſh (6). 26 And the King was exceedingly ſorry, as 26 And the King was well as greatly ſurprized, that the ſhould exceeding ſorry; [neverthe- leſs prefer ſo ſtrange a Petition ; nevertheleſs, as ſhe 1 (n) Being before urged to it by her Mother, and at length confirmed in the Refolu- tion.j So the Word opo66aetere ſeems to intimate, as Beza with his uſual Accuracy has obſerved ; and there is indeed much more Reaſon to wonder, that ſhe was induced to inake ſuch a Requeſt at all, than that ſhe made ſome Difficulty for a while of pre- ſenting it, conſidering how Savage it ſeemed, and how many pleaſing Views muſt be ſacrificed to it. But at laſt her Mother's Remonſtrances ſeem to have wrought her up to great Emotion, which the Evangeliſt well expreſſes by ſaying, She came in EugWS P.STA 078fnc, immediately, and with Eagerneſs. The whole Narration of Mark, which is by far the moſt circumſtantial, is very much animated; as Mr. Blackwall has juſtly obſerved, in his Sacred Claſics, vol. i. pag. 38z. (ó) The Head of John the Baptiſt in a Charger.] It is well known, that it was, and is cuſtomary with Princes in thoſe Eaſtern Parts, to require the Head of thoſe they order to be executed to be brought to them, that they may be aſſured of their Death. The Grand Signior does it to this Day. See Dr. Lardner, in the Place cited in Note (2}, pag. 24, 25.-The Word mvéĘ fignifies a large Diſh, which the antiquated Word Charger well expreſſes; for which Reaſon I choſe to retain it. (D) One His Diſciples bury him, and tell Jesus of it. 503 leſs] for his Oaths ſake, and ſhe perſiſted in it, for the ſake of his repeat-SECT. 77. for their fakes which ſat with ed Oaths, and out of Regard to his Gueſts, : him (at Meat,] he would not reject her, [but commanded in whoſe Preſence they were made, he would MarkVI.26, it to be given her.) [MAT. not deny her, [but] granted what ſhe aſked, XIV.9.] and ordered that it ſhould be given her. 27 And immediately the And immediately the King ſent one of his 27 King fent an Executioner, Guards (Ⓡ) as an Executioner, that very and commanded his Head to be brought: And he went Night, and commanded his Head to be brought and beheaded (John) in the into the Aſſembly: And as ſoon as the Sol- Priſon, [MAT. XIV. 10.] dier had received his Orders, he preſently went, and without any farther Warning be- 28 And brought his Head headed John in the Priſon, And brought 28 in a Charger, and gave it to his Head in a Charger, and gave it to the fel [brought it, and gave it Maiden; and the Maiden, forgetting the Ten- to her Mother. (Mat.XIV. derneſs of her Sex (9), and the Dignity of II. her Rank, with a ſteady Cruelty, agreeable to her Relation to fo ill a Woman, brought. [and] delivered it to her Mother with her own. Hands. And thus, till the righteous Judg- ment of God overtook them all (r.), they gratified themſelves in the Indulgence of their Luſts, and triumphed in the Murther of this holy Prophet. 29. And when his Diſci- And the next Day, bis Diſciples bear.- 29. ples heard of it, they came, ing [of it,] came to the Priſon, and having and took up his Corps, and Permiſſion to do it, took up his Corps, and. laid it with great Reverence, and due La- mentation, 1 1 laid 0) One of his Guards.] Soomexslalapa properly ſignifies, or one who was then ſtand- ing Centry. There were no Executioners in thoſe Times, whofe peculiar Buſineſs it was to put Perſons to Death. (9) Forgetting the Tenderneſs of her Sex.] This may perhaps be intimated, in the Repetition of the Word Maiden. Jerom tells us, that Herodias treated the Baptiſt's Head in a very diſdainful Manner, pulling out the Tongue which the imagined had injured her, and piercing it with a Needle. (r) Till the righteous Judgment of GoD overtook them all.] Dr. Whitby, after many others, obſerves, that Providence intereſted itſelf very remarkably in the Revenge of this Murther on all concerned. Hered's Army was defeated, in a War occaſioned by his marrying Herodias, which many Jews thought a Judgment fent upon him for the Death of John: (7 ofeph. Antiq. lib. xviii . cap. 5. (al. 7.) S. 1, 2.) Both he, and Herodias, whoſe Ambition occaſioned his Ruin, were afterwards driven from their. Kingdom with great Regret, and died in Baniſhment at Lyons in Gaul: (70feph. ibid. cap: 7. (al. 9.) §. 2.) And if any Credit may be given to Nicephorus, (Hiſt. lib. cap. 20.) Salome, the young Lady who made this cruel Requeſt," fell into the. Ice as: ſhe was walking over it, which cloſing ſuddenly, cut off her Head. Ii. 504 Reflextions on the Death of John the Baptiſt. Sect. 77. mentation, in a Sepulchre belonging to fome laid it in a Tomb; [and went Livio of them, who were willing to pay this laſt and told Jefus.] [M A 'r. XIV. 12.] MarkV1.29. Act of Duty to their Maſter's Memory: And then they went, and told Jeſus what had happened, and remembering the repeated Teſtimony which John had borne to him, continued their Attendance upon him. I M P R O V E M E N T. HCM ز Mark vi. 147 OW dreadful a Thing is it, to have a guilty and accuſing 16. Conſcience and how remarkable was the Force of it, in the Inſtance before us! Herod was a King, yet it addreſſed him in Lan- guage of Terror, and made itſelf heard and felt, amidſt all the Hur- ries and Flatteries of a Court. Vain was the Power of a Prince ; vain the Careſſes of a favourité Miſtreſs, baſely gratified with the Blood of a Prophet; and vain the yet more befotting Tenets of a Sadducee. In one Inſtance at leaſt, a Reſurrection ſhall be believed; and if a Prophet ariſe in Iſrael, Herod ſhall be among the firſt to ſay, It is Fohr the Baptiſt, riſen from the Dead; and ſhall be ready to forebode the fad Effects of his recovered Life, and to prognoſticate Evil to himſelf from the mighty Works he performed. Let us make it our Care to preſerve a Conſcience void of Offence, that inſtead of a conti- nual Torment, it may be to us a continual Feaſt ! Ver.22, 23. And if we really deſire to preſerve it, let us take heed, that we be not exceſſively tranſported with the Entertainments of Life; or rafhly enter ourſelves into Engagements , which perhaps may plunge us into ſome Degree of Guilt, whether they be performed, or violated. We ſee in this dreadful Inſtance of Herodias, what an implacable Degree of Malice may ariſe in the Heartsof Sinners, on being reproved for the moſt ſcandalous and miſchievous Vices. Inſtead of owning the Obligation to one that would have plucked her as a Brand out of the Burning, The thirſts inſatiably for his Blood; and chuſes rather to indulge her Cruelty and Revenge in taking away his Life, than to gratify hèr Avarice and Ambition in demanding a Gift, that might have been equal to the Half of a Kingdom. Ver.25,277 But how myſterious was that Providence, which left the Life of ſo boly a Man in ſuch infamous Hands, and permitted it to be ſacri- ficed, to the Malice of an abandoned Harlot, to the Petulancy of a vain Girl, and to the Raſhneſs of a fooliſh, and perhaps an intoxi- cated, Prince, who made the Prophet's Head the Reward of a Dance! The ز Ver. 24 1 The Apoſtles return, and give an Account of their Miſſion. 505 The Ways of GOD are unſearchable ! But we are ſure, he can never Sect. 77. be at a Lofs to repay his Servants in another World, for the greateſt Sufferings they endure in this, and even for Life itſelf, when given ир in his Cauſe. We may reaſonably conclude, that Death could never be an unſea. Ver. 27, ſonable Surprize to this excellent Saint. When the Executioner came into the Priſon by Night, perhaps breaking in upon his Slumbers, and executed his bloody Commiſſion almost as ſoon as he declared it, a Soul like his might welcome the Stroke, as the Means of Liberty and Glory; aſſured, that the tranſient Agony of a Moment would tranſmit it to a Kingdom, where the Leaſt of its Inhabitants would be in Holineſs, Honour, and Felicity, ſuperior to Yohn in his moſt proſperous and ſucceſsful State on Earth. His Enemies might a while inſult over him, while his Diſciples Ver. 29. were mingling their Tears with his Duſt, and lamenting the Reſidue of his Days cut off in the Midſt. His Death was precious in the Sight of the Lord, and the Triumphing of the Wicked was ſhort. So will he e'er long plead the Cauſe of all his injured People, and give a Cup of Trembling and Aſtoniſhment to thoſe, that have made themſelves drunk with their Blood. Let Cruelty and Tyranny do their worſt, verily there is a Reward for the Righteous, verily there is a GOD that judgeth in the Earth. (Pſal. Iviii. 11.) S E C'T. LXXVIII. When the Apoſtles were returned from executing their Commiſion, our Lord paſſes over the Sea of Tiberias; and finding vaft Multitudes had followed him to the Place of his intended Retirement, he inſtructs and beals them; and, having miraculouſly fed above Five thouſand, re- tires afterwards to pray. Mat. XIV. 13,---23. Mark VI.30,---46. Luke IX. 10,---17. John VI. 1,---15. MARK VI. 30. MARK VI. 30. ND the Apoſtles (when they were returned, ga AND quickly after this awful Event of Secr. 78. thered the Baptiſt's Death (a), which has been Mark VI.30. juſt (a) After this awful Event of the Baptiſt's Death.] Matthew, Mark, and Luke, VOL. I. Sif are 506 Jesu s retires with them to a ſolitary Place: SECT.78.juſt related, the Twelve Apoſtles, when they thered themſelves together were returned from their Circuit, gathered unto Jeſus, and told him all MækVI. 30. together unto Jeſus, and told him all the Oc- done, and what they had Things, both what they had currences of their late Journey; recounting to taught. (Luke IX. 10.---] him, both what Miracles they had done by his Divine Aſſiſtance, and what Doctrine they had taught according to his Direction. 31 And when Jeſus heard [of it,] and was 31 And [when Jeſus heard informed (as we have juſt now ſeen,) of the of it,] he ſaid unto them, Death of John, as well as of the Event of to a defert Place, and reft a the Journey which his Apoſtles had been while : For there were many making, be ſaid to them, Come ye yourſelves coming and going, and they privately with me into a ſolitary Place in the had no Leifure ſo much as to eat. [MAT. XIV. 13.-] neighbouring Defart, and repoſe yourſelves a while after the Fatigue of your journey, that we may there indulge ſuch Meditations as are ſuitable to this awful Diſpenſation. And it was neceſſary to give them this Advice, for there were many continually coming and goi g'to and from the publick Place in which they then were, ſo that they had no Opportu- nity even to eat without Interruption, and much leſs had they Leiſure for Religious Retirement and Recollection. Luke IX.10. And accordingly after theſe Things (b), be LUKE IX.-10. And took them with him, and retired from the [Jo H. after theſe Things ] Multi- he 1 are all ſo expreſs in the Connection of this story with the foregoing, that there can be no Doubt as to the Propriety and Neceſſity of placing it here. (6) After theſe Things.] Í have before obſerved, (in Note (a) on John v. I. pag. 299.) that Mr. Manne ſuppoſes this Sixth Chapter of John ought to be connected with the End of the Fourth; (ſee his Diſſertations, pag. 1573–163.) and the rather, be- cauſe he fancies, one may find a Connection between John iv. 54. and vi. 1. the firſt of which Texts tells us, that Jeſus was in Galilee ; and the latter, that he went over the Sea of Galilee, which is the Sea of Tiberias. But I cannot ſee the leaſt Force in the Argument, conſidering how often Chriſt changed his Place, and came back again to that which he had formerly viſited : Nor can he urge it with any Confiftence, becauſe, according to his own Scheme of the Harmony, Chriſt had croſſed the Sea to Gergaſa, and diſpoſſeſſed the Legion, after the Cure of the Nobleman's Son, and long before the paſſing over the Sea, that is here referred to, (which was plainly not to Gergaſa, but to the Defart of Bethſaida :) So that there is no Shadow of a Reaſon for ſuch an un- exampled Tranſpoſition, which has no Copy or Verſion to ſupport it. Beſides that this requires another . Change in ver. 4. which is equally arbitrary, and (as we ſhall fhew in Note (e) of this section,) moſt contrary not only to the Faith of all Copies, but to the Realon of Things, (c) Some 1 : MARK VI. 33. The People follow him to the Defart of Bethſaida. 507 he took them and went aſide, Múltitude; and they departed from thence, Sect.78: [MAR. and they departed (even from the Place where they had been into a defert Place, belong- ſo much crouded and hurried,) and ſetting Luke IX.10. ing to the City called Beth- out in a Ship privately, they withdrew faida; [Joh. and Jefus went into a lonely Deſart, belonging to the City over the Sea of Galilee; called Bethſaida, which we have ſeveral Times [Mat.XIV.-13.-Mar. mentioned before. [And] as this Deſart was VI. 32. JOHN V1. 1.] divided from the Place they ſet out from, by a Creek or Bay of the Sea, Jeſus in paſ- ſing to it went over a Part of the Sea of Gali- lee, which is alſo ſometimes called [the Sea] of Tiberias (c), becauſe that is the moſt con- ſiderable Place on its Shore. And And when the People, who had been attend- Mark VI.33 (when]'the People ſaw them departing, and many knew ing on his Miniſtry, ſaw them departing, and him, [and heard thereof,] tho’ he was at ſome Diſtance, many of them [Joh. a great Multitude fol- knew him (d), and others thereabout beard of lowed him, becauſe they ſaw [it] a great Multitude followed him; becauſe his Miracles, which he did on them that were diſeaſed:] they had ſeen bis Miracles , which be had juſt and [they) ran afoot thither before performed on them that were diſeaſed, out of all [the] Cities, and and ſtruck with the Energy of them, were outwent them, and came together unto him. [Mar. impatiently deſirous ſtill to hear, ſo Divine a xiv. – 13. Luke IX. Teacher. And therefore, obſerving how he 11.-- John VI. 2.] fteered his Courſe, and gueſſing right as to the Place at which he intended to land, they ran thither on Foot, and increaſed their Numbers out of all the Cities by which they paſſed : And they purſued their journey with ſuch Eagerneſs, that they outwent them who had taken Ship, and getting round to the Shore where he was to land, they came toge- ther to him, and ſtood ready to falute him in a large Body. And (c) Sometimes called the Sea of Tiberias.] We have before obſerved, that it had various Names. (See Note (b) on Luke v. i. pag: 216.) – It is not neceſſary to fup- pore, they croſſed the Lake : If they did, it was only over the Extremity of it; or por- ſibly they only made a coafting Voyage round fome Creek or Bay of it; otherwiſe it it is hard to ſay, how the People going on Foot could have been there before him, as it is ſaid they were, Mark vi. 33. See Lightf. Hor. Hebr. on Mat, xiv. 13. and Cal- met, Diſſert: Tom. i. part. i. pag, 89. (d) Many knew him.]. It ſhould ſeem, that Chriſt ordered the Veſſel to be prepared at ſome Diſtance from the. Place, where the Multitude was; yet not fo far off, but ſome of the Company could make a Shift to diſtinguiſh who he was. SI[ 20 (e) The 508 As he was preaching there, the Paſſover was near. Sect. 78. And Jeſus, when he came out of the Ship, 34 And Jeſus, when he and ſaw ſuch a great Multitude of People, came out, law much People, MarkVI.34. who had taken fo much Pains to meet him and was moved with Com- paſſion toward them, becauſe there, was moved with tender Compaſſion for they were as Sheep not hav- them; becauſe he perceived they were fadly ing a Shepherd : (LUK. and neglected by thoſe who ought to have been he received them,) and be- gan to teach them many their Spiritual Guides, and were forced to Îhings, [Luk. and ſpake wander from Place to Place, as Sheep having unto them of the Kingdom no Shepherd to feed and take care of them: of God, and healed their Sick, even all] them that had And with this he was ſtruck to ſuch a De- Need of Healing.) [MAT. gree, that tho' he had come thither for Re- XIV, 14. LUKE IX.-11.] tirement, he did not either diſmiſs or forſake them; but, on the contrary, received them in a moſt condeſcending and indulgent Man- ner, and began with renewed Zeal and Fer- vency to teach them many important Things ; and in particular ſpake to them concerning the Kingdom of GOD which he was now erect- ing, and bealed many of their Sick People, [even all thoſe that were brought to him and bad Need of Healing Jolin VI. 3. And in Proſecution of this Deſign, that JOHN VI. 3. And Jeſus he might be heard and ſeen with the greater went up into a Mountain, Advantage, Jeſus went up into a Mountain, Diſciples. and there ſate down, with his Diſciples and 4 the Multitudes about him. And indeed 4. And the Paſſover, a it was a Seaſon of the Year which admitted Feaſt of the Jews, was nigh. it; for the Spring was now ſo far advanced, that the Palover, a grand Feaſt of the Jews, was near (e). And I and there he fat with his و (e) The Palover, a Feaſt of the Jews, was near.] Almoſt all, who have compiled Harmonies of the Goſpels, have concluded, that this was at leaſt the Third Paſſover of our Lord's publick" Miniſtry; and Sir Iſaac Newton reckons it the Fourth. (See Note (a) on John ii. 13. pag. 149, 150.) But Mr. Manne advances a moſt fingular Hypotheſis, which is, that it was no Paſover at all, but was the Feaſt of Pentecoſt : (Diſſert. pag. 163.) But he has no Authority for making ſuch an Alteration, all the old Manuſcripts and Verſions agreeing with the received Reading, which therefore ſhould not be changed without urgent Neceſſity; whereas there is no Neceſſity at all for it in this Place : Nor is it poſlīble, that this ſhould be, as he ſuppoſes, the Feaſt of Pentecoft, following the Firſt Pallover of Chriſt's Miniſtry; becauſe ſuch Things are expreſsly ſaid to have happened between that Paſover and this Feaſt, as could not be crouded into the narrow Compaſs aſſigned them on this Scheme. — For according to Mr. Manne's Scheme, the Palover happened on April the 2d, the Feaſt of Pente- cet > His Diſciples would have diſmiſſed them in the Evening- 509 LUKE IX. 12. And when And when they had thus ſpent the Day in Sect.78. the Day began to wear away, a delightful Attendance upon him, and it (MAR. and was now far then [his Diſciples) even the ſpent, that the Evening came on, then ſome fpent,, (and it was Evening;] now began to decline, and indeed was ſo far Luke IX. 12. Twelve came (Mar. unto of his Diſciples, and particularly the Twelve defert Place, and now the Apoſtles, who were now round him, came Time is far paſſed,] ſend the to him, and ſaid, This is a ſolitary deſart Multitude away, that they Place, where there is neither Food nor Lodg- may go into the Towns and Country round about, and ing to be had, and the Time of Day is now lodge, (Mar. and buy them- far advanced; it will therefore be proper ſelves Bread,] and get Vic- to put an End to thy Diſcourſe, and to diſmiſs tuals ; [MAR. for they have the Multitude, that they may go into the Towns nothing to eat.] [M A T. XIV. 15. MARK VI. and Country-Places round about us, and find 36.] Conveniences to lodge there, and may have Opportunity to buy themſelves Bread, and get other Food; for they have faſted all the Day, and can have nothing here to eat. John VI. 5. When Jeſus Tben Jeſus lifted up his Eyes, and ſeeing a John VI. 5o. then lift up his Eyes, and great 35 ſaw coſt on May the 23d, and this Miracle of feeding the Five thouſand at the latter End of April. Now he himſelf allows, that after the First Pallover, (at which he ſtaid long enough to work many Miracles, and to have a Conference with Nicodemus,] Jeſus [having, as John tells us, chap. iii. 22. tаrried ſome Time with his Diſciples in Judea, and made ſo many Diſciples there, that he alarmed the Phariſees; ſee John iv. 1.] went through Samaria; and after having ſpent Two Days at Sichar, (and every Hour in ſuch a Circumſtance is important,] came into Galilee, and taught in all their Synagogues ; preached the Sermon on the Mount; and then [having, as Luke tells us, chap. iv. 31. dwelt a while at Capernaum, and taught them on the Sabbath Days,] cured Peter's Mother-in-Law: Then having caſt out Legion, cured the Paralytick, called Matthew, and (after having kept them with him fome Time, as Mark and Luke intimate, Sect. 52. pag. 338.] ſent out the Twelve Apoſtles; and having on one Sabbath vindicated his Diſciples for plucking the Ears of Corn, and on another cured the Man with a wither- ed Hand, he then goes to Nazareth, [where he ſpent at leaſt one Sabbath;] and after many other Miracles, and the Return of the Twelve, goes into the Defart: [John the Baptiſt in the mean Time having been ſeized, (for it is directly ſaid he was at Liberty after the Firſt Paſover, John iii. 24.) and after frequent Audiences, while Herodias long waited an opportunity to deſtroy him, being at length beheaded.] All theſe E- vents, except thoſe included in Crotchets, Mr. Manne expreſsly mentions; (pag. 166,- 171.) and thoſe that are ſo included, the Evangeliſts in expreſs Words connect with the reſt Now I appeal to any unprejudiced Perfon, whether it is poſible, theſe Things could happen in a Month. It may rather be doubted, whether Two Years be ſuffi- cient for them, and others connected with them in the preceding Sections. On the whole, I cannot recollect any Inſtance, in which a Perſon of ſuch diſtinguiſhed Learning and Abilities, has been betrayed by Love to an Hypotheſis, into ſo palpable an Error. The Reader will pardon my having been ſo large in confuting a Scheme, fo incon- fiftent with that laid down above, and will, I hope, perceive, that it is proved, not only to be precarious or unlikely, but even impoſſible, (f) For 5 1 3 510 Je'sus would firſt give them ſomething to eat, Sect.78. great Conipany, who (as 'was faid before,), ſaw a great Company come John V1. 5. to Philip, who being a Native of Bethſaida Bread, that theſe may eat? were come out of all the Cities to him, be ſays unto him, he ſaith unto Phi- was 'acquainted in that Country, (John i. 44. pag. 138.) How and whence mall we buy Bread for the Entertainment of all theſe People, that they may eat with me before we 6 part ? (And this be faid only to try him, 6 (And this he faid to and to give him an Opportunity of obſerving prove him: for he himſelf what followed more attentively; for be him. knew what he would do.) ſelf very well knew what he was about to do, and had determined how to proceed.) But 7 Philip anſwered him, Philip, forgetting what had been done of Two hundred Pennyworth of Bread is not ſufficient for this Kind by Elijah and Eliſha, Prophets ſo them, that every one of them far inferior to Jeſus, (1 Kings xvii. 14,-16. may take a little. and 2 Kings iv. 4,-5. 42,-44.) and even by Jeſus himſelf at Cana in Galilee, (John ii. 6,-11. Sect. 23.) was ſurprized that he ſhould mention ſuch a Thing, and anſwered bim, Two hundred Pennyworth of Bread, or as much as could be purchaſed for Two hundred Denarii (f), which is at preſent all our little Stock, is not ſufficient for them, tkat every one of them may take a little Refreſh- ment, and much leſs would it furniſh them with a full Méal; it will be neceſſary there- fore immediately to diſmiſs them, that they may have Time to ſhift for themſelves. Mat. XIV. But 7 eſus ſaid to him, and to them that MAT. XIV. 16. But ſtood near him, who had but juſt now made Jeſus ſaid unto them, They need not depart, give ye them the ſame Propoſal, They have no Need to go away faſting, nor am I willing to diſmiſs them ſo, without any Supply; and there- fore, let them have Food for their Refreſh- ment here, and inſtead of ſending them a- way to provide for themſelves, do you make ready for thern, and give ye them [ſomething] 16. to to (f) For Two hundred Denarii.] This amounts to about Six Pounds Five Shillings of our Money. The Mention of that Sum ſeems to intimate, (as in the Paraphraſe) that their whole Stock amounted to ſo much. (8). There 16: 2 and orders them all to fit down on the Graſs.. 511 to eat. [And they ſay unto to eat. And: they ſay unto him, Shall we. Sect.78. him, Shall we go and buy then go to any neighbouring Place, and buy Two hundred Pennyworth Mat. XIV. of Bread [Luk. and Meat Two Hundred Pennyworth of Bread (and for all this People, J and give Meat for all this Multitude of People, and them to eat?) (MARK VI. give [it] them to eat, that it may go as far 37. Luke IX. 13.-.] as it can? If ſuch be thy Pleaſure, we ſhall not offer to diſpute it, whatever be the Conſequence as to ourſelves. MARK VI. 38. - He But as he purpoſed in himſelf to enter-MarkVI. 38. faith unto them, How many tain the Multitude out of the little Store of Loaves have ye? go and ſee. Proviſions they had, Jeſus ſays to them, How many Loaves have you here already ? go and Jee that, and there will be no Need of buy- JOHN VI. 8. One of his ing any more. Upon which one of his John VI. 8.. Diſciples, Andrew, Simon Diſciples, namely, Andrew, who was Simon Peter's Brother, ſaith unto him, Peter's Brother, went to enquire; and foon returning back with an Account of what 9 There is a Lad here, they had, he ſays unto him, I find there which hathi five Barley is a Lad bere,' that has, five coarſe Barley 9: Loaves, and two ſmall Fiſh- es: but [LUK. we have no Loaves, and two ſmall Fiſhes, which he more, and] what are they would let us have; but we have no more. among ſo many » [MAT. to offer them, either of Bread or Meat ; XIV. 17. MARK VI.-38. LUKE IX. - 13.) [and] what are they among ſo many, to ſatisfy Mar. XIV. 18. He ſaid, the Hunger of ſo great a Company? And Mat. XIV. Bring them hither to me. he ſaid to them, Do you be under no Con-18. cern about the Scantineſs of ons; but bring them hither to me, for even theſe ſhall ſuffice. 19-And he commanded And when they were brought to him, he the Multitude to ſit down commanded the Multitude to ſit down upon the 19 [ upon the green Graſs ; ] (LUK. and he ſaid to his green Grafs, which at that Seaſon of the Diſciples,] (Make them all Year was pretty high : And that the Diſtri- fit down by Companies.] bution of the Food might be more orderly, (JOH. Now there was much Graſs in the Place.] [MARK and the Number of Perſons be the better VI. 39; Luke IX. 14. – obſerved, he ſaid to his Diſciples, Let them JOHN VI. 10. -] be placed in Order, and cauſe them all to fit down by Companies in Rows. Now there was then much Grafs in the Place (g), in which your Proviſi .. (8) There was much Graſs in the Place.] It is alſo ſaid, (Mark vi. 39.) that the Graſs was green; as it was before the Palover, but not near the Feaſt of Pentecoft, when 512 1 He feeds. Five Thouſand with five Loaves and two Fiſhes. SECT: 78. which they might ſit down with Eaſe and u Pleaſure. Luke IX.15. And his Diſciples would no more diſpute Luke IX. 15. And they the Matter with him; but they did ſo as the did ſo, and made them all ſit Lord had commanded them, and cauſed them ſat down] [in Ranks, by all to ſit down, tho' they could not ſee how Hundreds, and by Fifties, they were to be fed. The Men therefore fate Joh. in Number about Five thouſand.] [MARK VI. 40. down by themſelves in Rows, which there, Luke IX.–14. John VI. was Room to paſs between, by Hundreds and --10.) by. Fifties, in a long Square, containing an Hundred in Rank, and Fifty in File (b): And they were about Five Thouſand in Num- ber, not to mention the Women and Chil- dren, who were placed apart. Mark V1.41. And. Jeſus taking the five Loaves, and the MARK VI. 41. And when two Fiſbes, looked up to Heaven with great (JOH, Jeſus] had taken the Reverence and Affection, and having given Fiſhes, he looked up to Hea- five Loaves, and the two Thanks to his Heavenly Father for the Boun- ven, and (Joh. when he had ties of his kind Providence, and the extra-, given Thanks, he] bleſſed ordinary Inſtance of Divine Favour now Luk. them, ] and brake the Loaves, and (Joh. diſtri- to be manifeſted, be in a ſolemn Manner buted] them to his Diſciples bleſſed them, commanding upon the Provi- [LUK. to ſet before the Miul- fions before him that fingular Bleſſing, by titude] (Joh. that were ſet down,] [and the Diſciples which they were to be multiplied in the gave them to the Multitude ;] Diſtribution; and then he brake the Loaves in Pieces, and diſtributed them to his Diſciples, that they might ſet [them] before the Multi- tude, who were ſet down upon the Graſs, as he had ordered them: And accordingly the Diſciples [gave them) round, to all the Mul- titude, and . when even the Corn Harveſt was concluded. Tho' they fate thus on the Ground, under no Canopy but the Sky, and had only Barley Bread, and as it ſeems, cold or dried Fiſhes to eat, and probably nothing but Water to drink; yet, as Mr. Henry truly and beautifully obſerves, on Mat. xiv. 19. ." There was more real Grandeur “ diſplayed by the Maſter of this Feaſt, than by Ahaſuerus in that Royal Feaſt, which was intended to sew the Riches of his glorious Kingdom, and the Honour of his ex- “ cellent Majeſty. See Exh. i. 49-7: (b) An Hundred in Rank, and Fifty in File.] That this is the proper Import, is abundantly proved by Mr. Peirce, in his Fifth Diſſertation, annexed to the Hebrews. This was the ſhorteſt and exacteſt Way of ranging them, and reconciles Mark's Ac- count above, with Luke's, who only ſpeaks of their fitting down by Fifties. Thus diſpoſed, they would wait more patiently, till they were ſerved in their Turns; the Number would appear at once; and they would ſee that Chriſt kn it (i) Con- 513 When Twelve Baſkets are filled with the Fragments. and (Joh. likewiſe] the two titude, with believing Hearts, and unfparing SECT.78: Fiſhes divided he among Hands : And he likewiſe divided the two them all, (Joh. as much as Mark VI.4.1, they would.) [Mar. XIV. Fiſhes among them all , and gave them by the -19. LUKE IX. 16. John Hands of his Diſciples to the whole Com- VI. II.] pany, ſupplying them with as much as they 42 And they did all eat, would take. And ſo wonderfully were 42 and were filled. (Mat.XIV. the Proviſions increaſed by paſſing under 20.-LUKE IX. 17.-) his creating Hand, that they did all eat of them, till they had every one enough, and were all fully ſatisfied. JOHN VI. 12. And when they were all ſufficiently filled, John VI. 12. they were filled, he ſaid unto his Diſciples, Gather up the he ſays to his Diſciples, Let there be no Fragments that remain, that Waſte made of any Part of the Divine nothing be loſt. Bounties, but gather up the broken Pieces that remain, that ſo nothing may be loft. 13. Therefore they ga- The Diſciples therefore, in Obedience to his 13 filled twelve Baſkets with the Word, went through the ſeveral Ranks of Fragments of the five Barley the whole Company, and picking up the Loaves, [Mar. and of the pieces that were left, they gathered them to- Fiſhes,] which remained over and above, unto them gether, and filled no leſs than Twelve Baf- that had eaten. (Mat. XIV. kets, with the very Fragments of the Five 20. MARK VI. 43. Luke Barley Loaves, and of the Two Fiſhes, which IX.-17.) remained over and above to them that had eaten: A Quantity vaſtly larger than they had at firſt. MAT. XIV. 21. And they And yet they who had eaten of the Loaves Mat. XIV. that had eaten [of the Loaves,] were about five and Fiſhes, (as by the Diſpoſition of the houſand Men, beſide Wo- Multitude in Rows the Number of them men and Children. (Mark might be eaſily computed,) were about Five Thouſand Men, beſides Women and Children, who fate by themſelves, and might almoſt amount to an equal Number. JOHN VI. 14. Then thoſe The Men therefore, who were preſent up-John VI. 14. Men, when they had ſeen the Miracle that Jeſus did, on this Occaſion, and were thus miracu- faid, This is of a Truth that louſly entertained, having ſeen the Miracle Prophet that ſhould come which Jeſus wrought, after all the preceding Wonders of the Day, were ſo mightily ſtruck with it, that they ſaid, Truly this is the great Prophet who was to come into the World, and has ſo long been impatiently ex- pected by us; even the Meſſiah himſelf, whom God has appointed to rule, as well VOL. I. T tt 21. VI. 44.] into the World. as 514 The People thinking to make him King, he ſends them away. Sect.78. as to teach his People. (Compare Deut. xviii. 18. and ſee alſo 1 Mac. xiv. 41.) And con- John VI. 14. cluding that the ſame miraculous Power could make itſelf victorious over all Oppo- fition, and eaſily could ſubſiſt and maintain an Army (i) in the greateſt Extremity, they began to enter into Meaſures for pro- claiming his Title to the Kingdom of Il- rael, and fixing him on the Throne of Da- vid his Father. 15 Jeſus therefore knowing that they would 15—When Jeſus there- fore perceived that they quickly urge this Propoſal, and that their would come and take him Hearts were ſo much fet upon it, that they by Force, to make him a were ready to come and ſeize him by Forcé, King,[MAR. ſtraightway he to make him King, was determined imme- get into the Ship, and to go conſtrained his Diſciples to diately to part with them, left he ſhould before him] to the other give Umbrage to the Jealouſy of the Ro. Side unto Bethſaida, while ] mans, and lead the People that followed he fent away the People.] MAT. XIV. 22. MARK him into Inconvenience and Ruin: He there- VI. 45.] fore immediately obliged his Diſciples to get into the Ship in which they had come thither (k), and to go before him to the other side of the Creek to the City of Bethſaida (1), while he diſmiſſed the Multitude, who upon ſeeing his Dif (i) Concluding that the ſame miraculous Power could ſubfift and maintain an Army. ] It is certain, that an Army of leſs than Five Thouſand Men might, under ſuch a Leader, have accompliſhed the greateſt Events, and have obtained even univerſal Empire, had he been pleaſed to exert his Power to ſuch Purpoſes. They probably remembered, how vaſt an Hoſt had been defeated by Gideon with only Three hundred Men with their Trumpets and Lamps; (Judg. vii. 22.) not to mention Samſon's ſaying a Thouſand with a Jaw-bone, (judg. XV. 15.) and other extraordinary Events of this Kind, re- corded in the Old Teſtament. (See 2 Kings iii. 21, -24. 2 Chron. xx. 22,--25. and compare Lev. xxvi. 8.) They alſo knew, that the whole Body of the Jewiſh Nation was then highly ſpirited with theſe Sentiments; and might reaſonably expect, that. Legions of them would ſoon pour in, to the Standards of ſuch a Leader. (£) Obliged his Diſciples &c.] This Phraſe may intimate, that they, who plainly appear to have been too fond of Secular Views, were rather inclined to ſtay, and quitted the Multitude with ſome Reluctance, in what they thought fo favourable a Conjuncturé . But it was certainly the higheſt Prudence in Chrift, conſidering what his purpoſes were, to order them away, and to diſmiſs them and the Multitude, be- fore any thing happened which could alarm or offend even the moſt jealous Spies,. who might perhaps herd among the Croud. (1) And to go before him to the other Side of the Creek to Bethſaida.] It was obſerved before, (Luke ix. 10. pag. 507.) that they were now in a Defert Place belonging to Bethſaida ; which probably was divided from it by ſome Bay or Creek, that run into the Reflections on Christ's feeding Five Thouſand people. 499 Diſciples go aboard, would be more eaſily Sect.78. MARKVI. 46. And when prevailed upon to go away. And when he had ſent them away, [and he had accordingly diſmiſſed the Multitude, MarkV1.46. the Evening was come, and ſent them off as well as his Diſciples, he departed [Joh, again, [and went up (Joh. himſelf and the Evening was now come, he again alone) into a Mountain to withdrew according to his frequent Cuſtom, pray.] (MAT. XIV. 23. [and) aſcended up by himſelf alone to a Moun- JOHN VI.-15.] tain in thoſe Parts, to pray to his Heavenly Father, in which delightful Exerciſe he ſpent the greateſt Part of the Night. I M P R O V E M E N T. S O evidently true is it, that Man liveth not by Bread alone, but Mark vi. 41. by every Word that proceedeth out of the Mouth of GOD! Mat. iv. 4.) How wonderful did the Power of Chriji appear, in thus multiplying the Food! and how amiable his Compaſſion, in his affectionate Concern for the Relief of his neceſſitous Followers! It is Mat.xiv. 16, to be eſteemed a great Happineſs, when the Miniſters of the Goſpel have it in their Power, to affiſt Mer in their Temporal, as well as Spiritual Neceſſities ; and it is peculiarly incumbent upon them, thus to do Good and communicate; for with ſuch Sacrifices from their Hands GOD is peculiarly well pleaſed, and the Succeſs of their Mini- fry may be greatly promoted by them. (Heb. xiii. 16.) The Diſciples received from the Hand of Chriſt the Food they delia John vi. 11. vered to the People : And .fo ſhould Miniſters be concerned, that they may receive from Chriſt, what they diſpenſe to others as the Bread of Life; and that they alſo at the fame Time may live upon it, as the Support of their own Souls. How great an Honour is it to be em- ployed as Stewards of the Myſteries of GOD! Let not immoderate Secular Cares, let not the Deſire of Worldly Riches or Greatneſs, interrupt us in this bleſſed Work ! Chriſt withdrew from thoſe, who Ver, 15. would have made him King: Ill therefore does it become his Diſciples to purſue Earthly Grandeur; and moſt unworthy is it of his Miniſters, Ttt 2 to the Land: And Chrift now only ordered his Diſciples to paſs over this Creek to the City of Bethſaida, where he might afterwards have joined them, when he had ſent away the People. But in their Paſſage thither a great Štorm aroſe, and they were driven by a contrary Wind into the Midſt of the Sea towards Capernaum. This reconciles the Place before us with the Beginning of the next Section, where notwithſtanding the Di- rection Chriſt had given them to go before him to Bethſaida, we find them going to Ca- pernaum, which lay on the other Side of the Lake, Compare Note (a), pag. 517, 516 The Diſciples taking Ship to go to Bethſaida, Sect. 78.to act as if bis Kingdom were of this World. May we learn in every State to be content ! (Phil. iv. 11.) In Want, may we chearfully truſt Providence ! In Plenty, may we not wantonly abuſe it ! but learn, Ver. 12. by his Command of gathering up the Fragments even of this mira. culous Feaft, a wiſe Frugality in the Uſe of our Enjoyments; that nothing may be loft, nor a Reſerve be-wanting, by which the Streams of future Liberality may be fed ! Mat.xiv.23. When the Day had been thus employed, Chriſt retired to a Moun- tain to pray. Thus muſt ſecret Devotion attend our publick Labours for the Inſtruction and Salvation of Men, if we would ſecure that Divine Bleſſing, without which neither the moſt eloquent Preach- ing, nor the moſt engaging and benevolent Conduct, can command or promiſe Succeſs. S E C T. LXXIX.. As the Diſciples were upon the Lake, they are overtaken by a Storm, and CHRIST comes to them walking on the Sea, and ſtills the Tempeft. Mat. XIV. 24, to the End. Mark VI. 47, to the End. John VI. 16,---21. . t JOHN VI. 16. JOHN VI, 16. SECT. 79. T was before obſerved, that after the mi- AND when Even was nozu raculous feeding of the Five thouſand, down unto the Sea: (Mark John VI. 16. Chriſt ordered his Diſciples to depart, and VI. 47.-) go before him to Bethſaida; and according- ly, when the Evening was come; his Diſciples 17 went down to the Sea- [Side ;] And bau- 17 And entred into a ing entered into the Ship which waited for Ship, and went over the Sea : them, and put off from Land, they quickly met with a croſs Wind that changed their Courſe, and were foon driven farther from the Shore than they deſigned, ſo that inſtead of getting to Bethſaida, they were going to the other Side of the Sea towards Capernaum (a): And was (a) Were going to the other Side of the Sea towards Capernaum.] This exactly ex- preſſes are driven by a Storm towards Capernaum. 517 was now dark, [Mar. and And Night coming on, it was now dark, and Sect. 79. the Ship was in the Midſt of the Ship was in the Midſt of the Sea, they did come unto them, (Mar. but not exactly know where. Now Jeſus was John VI. 17. was alone on the Land.] not yet come to them (b), (but was] ſtill where [MAT. XIV. 24.-MARK VI.---47.] they left him, by himſelf alone on the Land, employed in ſecret Devotion, on the Moun- tain to which he retired. 18 And the Sea aroſe, by In the mean Time they were in Circum- 18. reaſon of a great Wind that ſtances of great Danger and Diſtreſs, for tofled with Waves; for the the Sea aroſe in a very tempeſtuous Manner, Wind was contrary][Mar. by reaſon of a violent Storm of Wind which unto them.) [MAT. XIV. blew hard upon it; and the Veſſel was toſſed ----24. MARK VI..48.---] by the ſwelling Waves; for the Wind was contrary to them, and had driven them far out of their intended Courfe. 19-So when they had So when they had rowed about Twenty- 19 rowed about five and twenty, five or Thirty Furlongs, or ſomething more fourth Watch of the Night, than a League (c), in the Beginning of the Jeſus] fourth Watch of the Night, or about Three o'Clock in the Morning (d), Jeſus who knew preffes what is faid in the Original και ήρχοντο σεραν της θαλααυής ας Κασερναεμ: And I cannot but look upon it as an Argument, that Bethſaida lay on the Eaſt Side of the Sea of Tiberias, (tho' moſt of our Maps have placed it in a different Situation;) ſince Capernaum is allowed by all to have been ſituated on the Weſtern Shore, and is here repreſented as lying on the oppoſite Side to Bethſaida, from which they were driven over the Sea to Capernaum. (Compare Note (l) in the preceding Section, pag. 515.) This Situation of Bethſaida is likewiſe confirmed by Foſephus, (Bell.. Jud. lib. ii. cap. 9. [al. 8.) §. 1.) who calls it by the Name of yulias; which Pliny alſo ſpeaks of, as on the Eaſtern Side of the Lake of Gennefareth. See Plin. Nat. Hift. lib. v. cap. 15. and Lightfoot. Cent. Chorog. in Mat. cap. 93. (b) Now Jeſus was not yet come to them.] It is a great Imperfection of our Lan- guage, that we have no proper Copulative Particle, but [and]; which is here ſo much the more unhappy, as in laying together the whole Narration of the Evangeliſts, the Uſe of that Particle is much more frequent, than it would have been in any ſingle one. I chuſe therefore here, and in ſome other Places, to change it for the Word [now,] which in this Connection ſignifies almoſt, if not entirely, the ſame Thing. (c) When they had rowed about Twenty-five or Thirty Furlongs.] Probably when they found the Wind fo violent, they were afraid of being ſhipwrecked, if they came near the Shore; and therefore, having perhaps failed a while before the Wind, they now rowed out to Sea: For as they muſt liave been ſeveral Hours at Sea, one can hardly imagine, that with fo briſk a Gale they made no more Way in all this Time than a little above a League; unleſs we impute it to their having laboured all they could to avoid croſſing the Sea, and to get to Bethſaida. (d) In the fourth Watch of the Night.] The Jewiſh Night was divided into four Watches, each containing about three of our Hours, eſpecially fo near the Equinox. The firſt began at Six in the Evening, the ſecond at Nine, the third at Midnight, and the 26. 518 Jesus comes to them walking on the Sea. Sect. 79. knew the Diſtreſs they were in, perceiving Jeſus][MAR. ſaw them toil- that they were weary with rowing, and in ing in rowing, and cometh John VI. 19. vain attempted to weather the Storm, came Sea, and would have paſſed unto them walking upon the to them walking on the Sea (e), by his mira- by them.] [MAT. XIŲ.25. culous Power rendering his own Body lighter MARK VI.-48.] than uſual, or ſtrengthening the Waves to bear it: And, farther to exerciſe their Faith and Courage, he ſeemed, at firſt, as if he Mat. XIV. would have paſſed by them. And when MAT. XIV. 26. And the Diſciples by that little Light, which the when the Diſciples ſaw him Reflection of the Moon on the Water af- walking on the Sea, (JOH. and drawing nigh unto the forded them (f), ſaw him walking on the Ship,] they were (Joh. a- Sea, and pafing near the Ship, not perfectly fraid,] ſaying, It is a Spirit ; diſcerning who it was, they were much ter- and they cried out for Fear. [MARK VI. 49. JOHN VI. rified, ſaying, It is certainly an Apparition, - 19.] for no human Body could thus be ſupported by the Water : And they had ſuch a Dread of what might be the Conſequence, that they Tark VI.50. cried out aloud for Fear : For they all MARK VI. 50. For they Saw him, and notwithſtanding the miraculous all ſaw him, and were trou- Power that he had lately given them over bled. And immediately he talked with them, and faith Evil Spirits, (Mat. X. I. pag. 478.) yet were unto them, Be of good they greatly troubled. And therefore to de- Cheer, it is 1, be not afraid. liver them from that Anxiety, he immediately (MAT. XIV. 27. JOHN VI. 20.] ſpoke to them, and ſaid, Take Courage, for it is I, your Lord and Maſter: Be not afraid of me, who am your Friend, nor of the violent Tempeſt, which cannot hurt you while under my Protection. Mat. XIV. Then, as they knew his Voice, they pre- MAT. XIV, 28. And Pe- ſently began to lay aſide their Fears; and Peter, whoſe natural Temper was remark- ably 28. ter the fourth at Three in the Morning. (See Godwyn's Moſes and Aaron, book iii. chap. 1.) F. Calmet, (in the Word Hours,) thinks they learnt this Diviſion from the Romans. See Veget. de Re militari, lib. iii. cap. 8. and Pitiſc . Lexic. in Vigil. (e) Walking on the Sea.] This was thought ſo impracticable, that the Picture of two Feet walking on the Sea, was an Egyptian Hieroglyphic for an impoffible Thing. And in the Scripture it is mentioned as the Prerogative of God, that he alone treadeth upon the Waves of the Sea. Job. ix. 8. (f) By that little Light, &c.] It is well known, that it is never entirely dark on the Water; not to urge, that the Moon might perhaps now be in the laſt quarter, as it muſt have been, if this was about three weeks before the Pallover. (8) He come unto thee on the Wa- ter. 28. And 29 But Peter attempting it, is ready to fink. 519 ter anſwered him, and ſaid, ably warm and forward, immediately an-Sect.79. Lord, if it be thou, bid me ſwering, ſaid unto him, Lord, if it indeed be thou who art walking on the Sea, as I Mat. XIV. now apprehend it is, I am ſo far from being afraid of the Tempeſt in thy Preſence, while I continue in the ship, that I am willing thou ſhouldīt, if thou pleaſeſt, command me to come to thee even upon the Water, and I 29 And he ſaid, Come. will immediately venture to do it. And when Peter was ci me Jeſus, that he thus might exerciſe his Faith, , down out of the ship, be and by convincing him of his Weakneſs, to Jeſus. might give a Check at the ſame Time to his exceſſive Confidence, complied with his Propoſal, and ſaid to him, If thou haſt Faith and Courage to attempt it, come then, and make the Trial : And Peter, being now aſſured it was indeed his Maſter, came down from the Ship, and fully ſatisfied that he was able to uphold and bear him up, walked on the Water for a while, to come unto Jefus : 30 But when he ſaw the But ſoon perceiving that the Wind was very 30 fraid: and beginning to link, trong, and the Sea raging with great Vio he cried, ſaying, Lord, fave lence, he was afraid of being loft; and his Faith failing him, he preſently began to fink (8), and cried out in a great Conſternation of Spi- rit; ſaying, Lord, ſave me, or I ſhall be 31 And immediately Je. ſwallowed up in a Moment. And imme- 31 fus ftretched forth his Handa diately Jeſus ſtretching out his Hand laid hold . unto him, O thou of little on him, and to remind him of his Unbelief, Faith, wherefore didſt thou ſaid to him, O thou of little Faith, why didſt thou doubt of my Protection, when I was ſo near ; when thou hadſt my Commiſſion to make the Trial, and hadít in Part expe- rienced my Power in ſupporting thee thus. far on the Waves ? And Ine. doubt? . (8) He began to ſink.] He probably could ſwim, as moſt Fiſhermen can; (compare Föhn xxi. 7.) and perhaps he might venture on the Attempt he now made, with fome fecret Dependance on his Art, which God for wiſe Reaſons ſuffered to fail him. The Word x&7amalisatar is very expreſſive, and may intimate, that he felt himſelf ſinking with ſuch a Weight that he had no Hope of recovering himſelf, and. expected nothing but that he ſhould go directly to the Bottom of the Sea. (b) Into 520 Jesu's comes into the Ship, and the Wind ceaſes. Şect. 79. . And taking Peter with him, be aſcended MARK VI. 51. And he to them into the Bark (b); and when they were went up unto them into the MarkV1.51. Ship; [and when they were come aboard, they that were there received come into the Ship,] (Joh. him with the utmoſt Pleaſure, as the great they willingly received him,] Pledge of their common Safety. And they and immediately, the ship quickly found the happy Effects of his Pre- was at the Land whither ſence, for all the Fury of the Wind now they went:) and they were ceaſed at once; and what was yet more fur- fore amazed in themſelves prizing, the Ship was immediately at the Point beyond Meaſure, and won- [. . . of Land to which they were going. And JOHN VI. 21.] they were all exceedingly amazed in themſelves and aſtoniſked beyond Meaſure (i), as if they had never before ſeen any Exertion of his 52 miraculous Power. For their Heart was 52 For they conſidered fo hardened, and their Mind ſo inſenſible, that Loaves, for their Heart was they conſidered not the yet more wonderful and hardened. glorious [Miracle of the] Loaves, which but the Day before they had ſeen multiplied in ſo extraordinary a Manner, as to diſplay even a creating Power (k). Then they that were about him, even all MAT. XIV. 33. Then that were in the Ship, came and worſhipped him, they that were in the Ship, came and worſhipped him, as in a Rapture of Wonder, Devotion, and ſaying, Joy, falling down at his Feet with the utmoſt Reverence, and ſaying, We are now not the Miracle of the Mat. XIV. 33- con- (6) Into the Bark.] Though the Evangeliſts generally uſe the Word 20101, which fignifies are Veſſel in which Men ſail on the Sea, I have ſometimes varied it a little, in order to prevent that ill Effect, which the Repetition of it fo frequently as it oc- curs, would have on the Ear in reading; and have here called it a Bark, that it may not be imagined like our modern Ships. Accordingly John calls it alolagrov, or a little Veſel; chap. vi. 22. Compare John xxi. 3, 8. (i) Exceedingly amazed — and aſtoniſhed beyond Meaſure.] The Words næv en aiglara ežisavo, xat sJaup.alov, are too emphatical, to be exactly rendered; but this is plainly the Senſe of them: And the accurate Reader will obſerve, that I ſuppoſe the Words alav ex asglose to be equally connected with stoup.a?ov, and c&rs Qu/o. (k) As to diſplay even a creating Power.] Had not this been done, it is hard to · imagine how Twelve Baſkets full of Fragments could have been taken up: It was there- fore in itſelf, (as the Evangeliſt plainly intimates,) a more certain and glorious Mira- cle, than the ceaſmg of the Wind immediately on his coming into the ship. Their Speedy Landing after this, muſt alſo have increaſed their Aftoniſhment. - Conſidering this Inſtance, and that of Philip, Aets viii. 39, 40. we have Room to admire the Con- defcenſion of Chrifi, in ſubmitting fo often to the Fatigues of journeying on Foot from one place to another, when he could at Pleaſure have commanded Angels to tranſport him. With equal Eaſe he could have walked aſhore from the Waves of the Sea, but with a moſt edifying Modeſty he avoided the Oftentation of it. (1) TO 1 knew him, They land near Capernaum, and he cures all that touch him. 521 ſaying, Of a Truth thou art convinced, that thou art indeed the Son of Sect. 79. the Son of God. GOD, and haſt an unlimited Power over the whole Creation, 34 And when they were And when they had thus paſed over the Mat. XIV. gone over, they came into Lake, they came to a Part of the Land of 34. [and drew to the Shore.] Gennefareth, and put to Shore not far from MARK VI. 53.] Capernaum (9), to which, it was obſerved before, (pag 516.) their Courſe was tend- : MARK VI. 54. And ing. And when they came out of the Veſel, Mark. VI. when they were come out as it was a Place where Jeſus, had often 54. of the Ship, ſtraightway they been, they that were preſent when he land- ed, immediately knew him; and though it was ſo early in the Morning, the News of his Arrival quickly ſpread through all the 55 [And when the Men neighbouring Parts. For they were rea- 55 of that Place had Knowledgę dy to inform each other of his Coming; and. of him, they ſent out;] and the Men of that place who knew him, no gion round about, and began ſooner were appriſed of his Arrival, but pre- to carry about in Beds thoſe ſently they ſent out, and ran to every Place that were fick, [and brought in all that Country round about, to give No- eaſed,] where they heard he tice to their Neighbours that Jeſus was there, was. (Mat. XIV. 35.]: and that they now again ſhould have the Pri- vilege of his Preaching, and working Mi- racles among them : And they began to carry about the Sick in Beds, and brought unto him all that were diſeaſed, to the Place where they 56 And whitherfoever he heard he was. And this was indeed the 56 entred, into Villages, or Ci- ties, or Countrey, they laid general Cuſtom where-ever he came : As foon the Sick in the Streets, and as he was entered into any Towns, or Cities, beſought him that they might or Country (Villages,] they laid the Sick in touch, if it were but the Bor- the moſt puòlick Streets through which they der of his Garment : and as many as touched him, were expected he would paſs, and intreated him made that they might at leaſt touch the Fringe of his Garment; and as many as touched him, be- lieving (1) To the Land of Genneſareth, and put to Shore not far from Capernaum.] The Land of Gennefareth was a large Tract of Ground on the Weſtern Shore of the Lake, in Part of which Capernaum appears from hence to have been ſituated. For though Matthew and Mark only ſpeak of their coming to the Land of Gennefareth, and putting to Shore there, it is plain from John's Account, that Jeſus at his landing came to Ca- pernaum ; for it was there the People found him, that followed him in the Morning from the other Side of the Sea." Compare John vi. 22, 24, 25. in the next Sec- tion, and ver. 59. Sect. 82. VOL. 1. U u u 522 Reflections on CHRIST's Readineſs to help us in our Trials. SECT.79. lieving in his Power and his Readineſs to made perfectly] whole. heal them, were perfe&tly recovered, how ex- [Mat, XIV. 36.] Mark VI.56. tream foever their Illneſs had been. I M P R O V E M E N T. TI John vi. 17 HUS it ſtill pleaſes Chriſt to exerciſe the Faith of his People, 18. that he may ſtrengthen their Dependance on him, and de- monſtrate at once his Compaſſion, and his Power. Thus are Storms permitted oftentimes to riſe around them, and for a while they are left in Darkneſs, and are toſſed with Tempeſts : But he is near at hand, even when they think him at the remoteſt Diſtance; and when he Mark vi. 48. ſeems to be paſing by them, as regardleſs of their Danger and Diſtreſs, he has Deſigns of Grace and Mercy to them, and acts in ſuch a Way, on Purpofe to quicken and excite them to a greater Earneſtneſs and Fervor in their Applications to him. Happy would the Chriſ- tian be, could he always diſcern bis Lord, and always conceive of him aright! But alas, how often does he appear to the diſordered Ver. 49. Mind, as the Object of Terror, rather than of Confidence ! and in a Day of Darkneſs, while he may ſeem to treat his ſuffering People with Neglect, inſtead of ſeeking him with a more earneſt Impor- tunity, how are they ready to be overwhelmed with Fears, and to conclude he has forgotten them! Mat. xiv. At the Command of Jeſus, Peter ventured to go to him on the Sea. 28, 29. And through what Storms and Dangers may we not ſafely venture, if we are ſure that our Lord calls us. Yet the Rebuke which he ſuf- Ver. 30. fered, may warn us, not rafhly to throw ourſelves on unneceſſary Trials, left our Exceſs of Confidence end in Fear and Diſgrace. Mo- deſty and Caution will adorn our other Virtues, and render us ania- ble in the Eyes of the humble Jeſus. In how many Circumſtances of Life does the Chriſtian appear to his own Imagination, like Peter beginning to fink in the Waves.! But in the Time of our Diſtreſs, like him, let us cry to Jefus for Help and while we are lifting up the Hands of Faith and Prayer; we may humbly hope, that Chriſt will ſtretch forth. bis omnipotent Arm for Ver. 32, 33. our Refeue. Let every Experience of this Kind, and all the feaſon- able Aid he is from Time to Time imparting to us, eſtabliſh our. De- pendance on him, and inforce our Obedience to him, as the Son of Markvi. 52. GOD. . May Divine Grace deliver us from that Hardneſs of Heart, that Stupidity and Inſenſibility of Mind, which fometimes remains: Ver. 30, 31. B UNCOM + The People in the Morning ſee that Jesus was gone. 523 unconvinced in the Midſt of Evidence, and unaffected under the moſt Şecr. 79. moving Illuſtrations of his Ability and Willingneſs to help us ! SECT. LXXX. I Our Lord being followed by the Multitude to Capernaum, cautions them againſt thoſe Worldly Views with which they fought him, and declares himſelf to be the Bread of Life. John VI. 22, --- 40. JOHN VI. 22. JOHN VI. 22. HE Day following, when N the mean Time, while Jeſus was thus Sect.8o. the People which ſtood charitably employed in healing thoſe on the other Side of the Sea, who were brought to him in the Places near John VI. 22. ther Boat there, ſave that the Shore, from whence he ſoon went for- one whereinto his Diſciples wards to Capernaum, on the Morrow after were entred, and that Jeſus he had fed the Five Thouſand, great Search went not with his Diſciples into the Boat, but that his was made for him by thoſe whom he had Diſciples were gone away ſent away the Night before : For they were alone: ſo affected with the miraculous Entertain- ment he had given them, that there were many of the Multitude, who though they might withdraw to a little Diſtance on his diſmiſſing the Aſſembly, (Mark vi. 46. pag. 515.) yet ſtill continued on the other Side of the Sea that Night, hoping to have another Interview with him in the Morning; and as they ſaw there was no other Veſſel there on the Coaſt, but that one into which bis Dif- ciples entered when they departed in the Evening, and knew that Jeſus did not go with his Diſciples into the Vejjel , but that his Diſciples went away by themſelves, leaving him there to ſpend the Night alone, they made no Queſtion of his being ſtill on that 23 (Howbeit there came 'Side of the Sea. But in the Morning. 23 they perceived that he was gone, and pre- ſently determined to go after him ; and though there other Uu u 2 1 524 They croſs the Sea, and find him at Capernaum. Secr. 80. there were no Veſſels there the Night be- other Boats from Tiberias, infore, yet were they quickly furniſhed with nigh unto the place where John VI. 23-an Opportunity of following him ; for there that the Lord had given came other Veſſels very early from Tiberias, Thanks :) and put to Shore nigh to the place where they had eat the Bread and Fiſhes, after the Lord bad given Thanks, and commanded ſuch a miraculous Bleſſing upon them. 24 The Multitude therefore, when they ſaw, that 24 When the People neither Jeſus nor his Difciples were there on therefore faw, that Jeſus that Side, went alſo themſelves immediately Diſciples , they alſo took was not there, neither his aboard the Veſſels that were now arrived, as Shipping, and came to Ca- many of them as could, and came to Caper- pernaum, ſeeking for Jeſus. naum, ſeeking for Jeſus with all the Appear- And 25 ance of the moſt eager Importunity. 25 And when they had when they had found him on the other Side of found him on the other Side the Sea, in the Synagogue of Capernaum, him, Rabbi, when cameſt (ſee ver 59.) as ſoon as the Worſhip was thou hither? over, and before they quitted the Place, they accoſted him with the greateſt Reſpect, and ſaid unto him, Rabbi, when and how cameſt thou hither? For as thou didſt not go laſt Night with thy Diſciples, we expected to have found thee on the other Side of the Sea, and know not when thou couldſt come, or what imaginable Way thou couldſt have of croſſing the Water. 26 But Jeſus modeſtly waving the Recital 26 Jeſus anſwered them of thoſe extraordinary Circumſtances which and ſaid, Verily, verily I ſay unto you, Ye ſeek me, not attended his Paſſage, diverted the Diſcourſe ſaw the Miracles, to a yet more important and edifying Sub- but becauſe ye did eat of the ject; and knowing by an intimate Penetra- Loaves, and were filled. tion of their very Hearts, that they were governed only by carnal Motives in this At- tendance upon him, humble and zealous as it might appear, he anſwered them with great Solemnity, and ſaid, Verily, verily I ſay unto you; You ſeek me, not becauſe you have feen the Miracles that I perform, and are con- vinced by them that I am a Divine Teacher, but becauſe you have eaten of the. Loaves, and were filled, and have from thence conclud- ed; becauſe ye -- He tells them of their Worldly Views in ſeeking him. 525 ed, that you ſhall make fhall make yourſelves rich and Sect. 80. 27 Labour not for the great by following me. But theſe are Meat which periſheth, but mean, and may be fatal Views; and I would John VI. 27. for that Meat which inform you to nobler and wiſer Sentiments : which the Son of Man fhall Labour not therefore ſo much to procure the give unto you: for him hath Meat which periſhes, and can only ſupport God the Father ſealed. the mortal Part of your Nature (a); but ra- ther be ſolicitous to obtain Divine Know- ledge and Inſtruction, that Meat which en- dures to eternal Life, and will nouriſh your Souls to endleſs Felicity : This is that, which the Son of Man will moſt readily give you ; for him bas GOD the great Father of all in Mercy to his Creatures ſent into the World for this bleſſed Purpoſe, and ſealed with this miraculous Power, which he daily diſplays (6), as an authentic Proof of his Di- vine Miffion. 28 Then ſaid they unto They therefore, that they might appear 281 him, What ſhall we do, that willing to receive his Inſtructions, as well as we might work the Works his Bounties, faid unto him, What muſt we do, that we may ſo work the Works of GOD, as to ſecure his Favour to eternal Life? 29 Jeſus anſwered and Jeſus replying ſaid unto them, Think not 29. faid unto them, This is the of meriting the Divine Favour by any Thing Work of God, that ye be- lieve on him whom he hath you can do yourſelves; for this is the great ſent.. Work of GOD, which he requires above all Things, and which he will be ready to , you believe on him whom he has Vent, of GOD? (a) Labour not to procure the Meat which periſies.] Hardly any one can imagine, our Lord intended to prohibit Men's labouring for the Subſiſtence of their Bodies. Moſt of thoſe who attended him, probably had no other Support than their Labour : But his Intent was plainly, to declare how much the Intereſt of the Soul was to be preferred to that of the Body. (See Note (b) on. Mat. xii. 7. pag. 325:) – Ep7 al Eatei Bpwow is to labour to procure Meat. (6) Him has GOD the Father ſealed.] Some have ingeniouſly conjectured, that this. may allude to a Cuſtom, which Princes might have, when making grand Entertain- ments, to give a Commiſſion under their Hand and Seal , or perhaps to deliver a Signet, to thoſe whom they appointed to preſide in the Management of them: (See Elſner, vol. i. pag. 311, 312.) Though it may poſſibly be ſuficient to ſay, that to ſeal is a ge- neral Phraſe, for authoriſing by proper Credentials, whatever the Purpolè be for which they are given; or for marking a Perſon out, as wholly devoted to the Service of him, whöfe Seal he bears. (c) Some 1 1 526 The Jews aſk for a Sign, and boaſt of their Manna: Sect. 80.ſent, crediting his Meſſage, and venturing your Souls upon his Power and Grace. John VI. 30. Then, though they juſt before had ſeen 30 They ſaid therefore ſuch an aſtoniſhing Miracle, and ſeveral of unto him, What Sign ſhew- them lived in the Neighbourhood of Caper- fee, and believe thee ? What eft thou then, that we nay naum, where he had ſo long multiplied thoſe doſt thou work? Wonders, yet ſome of them were ſo unrea- ſonable, that they ſaid to him, after all the Miracles that he had wrought (c), If thou wouldſt have us to regard thee as inveſted with ſo high a Character, that far exceeds whatever has been claimed by any one be- fore, thou ſhouldſt produce ſome ſignal Evi- dence of a ſuperior Kind to all that has been done by others: What Sign therefore Newest thou from Heaven, that we may ſee [it,] and believe thee? What doſt thou perform more than others, or even equal to what Moſes did, that we ſhould treat thee with ſo ex- 31 traordinary a Regard Thou didſt in- 3i Our Fathers did eat' deed Yeſterday feed ſome Thouſands of us Manna in the Deſert; as it in an extraordinary Manner with Barley Bread from Heaven to eat. is written, He gave them Bread; but our Fathers, who were incompa- rably more numerous than that Afſembly, did under the Conduct of Moſes eat Manna, a far more delicious Food, in the Wilderneſs, even Forty Years; as it is written, (Pfal. lxxviii. 24.) “ He gave them Bread froin “ Heaven to eat;" and when thou ſhalt give us as glorious a Demonſtration of thy Mif- fion, we will pay thee an equal Regard. 32 Then "Jeſus ſaid to them again, Verily, 32 Then Jeſus ſaid unto verily I ſay, and affirm it unto you, how them, Verily, verily I ſay ſtrange ſoever it may appear, Moſes gave you not that Bread from Heaven; not that Bread from Heaven, which beſt deſerves but () Some of them were fo unreafonable, that they ſaid to him.] The Sentiments of thoſe that ſpeak to Chriſt in this Diſcourſe, are fo various, (compare ver. 34, 41, 42.) and the Evangelift fo expreſsly declares, that there was a Debate between ſome and others of them, ver. 52. that I think it would be wrong, to imagine theſe to have been the perverſe and ungrateful Sentiments of the whole Multitude, who had followed him with ſo much Eagerneſs from Place to Place for ſeveral Days. (d) That 1 But Jesu s 'tells them, He is the Bread of Life: 527 but my Father giveth you the deſerves ſo honourable a Name; but this Sect. 8o.. true Bread from Heaven, you are ſupplied with by my Father, who ſending Me among you, as your In-John VI. 32. ſtructor and Redeemer, giveth you now the true and moſt excellent Bread from Heaven. 33 For the Bread of God For that is indeed the Bread of GOD, and is he which cometh down 33 from Heaven, and giveth may moſt juſtly claim the Title, which de- Life unto the World. ſcendeth from the higheſt Heaven (d), where- as Manna fell only from the Clouds or the inferior Region of the Air ; and which giv- eth Life and true Happineſs to the whole World of Believers, whereas what Moſes gave only relieved the temporal Neceſſities of one particular Nation. 34 Then ſaid they unto They therefore, when they head him ſpeak- 34 him, Lord, evermore give ing of ſo excellent a Gift, were preſently us this Bread. deſirous to obtain it; and though as yet they did not fully underſtand what he intended by this Bread, ſome of the wiſer and better Part of them (e) had ſuch a Notion of its. Excellence, that they ſaid to him, Lord, give us evermore this Bread, on which our Life depends, and let us. always live upon this Heavenly Manna. 35 And Jeſus ſaid unto Then, for a farther Explication of this them, I am the Bread of 35 Life: important Truth, Jeſus ſaid to them, I am indeed the Bread of Life (f), nor is Bread ſo; (d) That is indeed the Bread of GOD, which defcendeth from Heaven.] It is neceſ- fary to tranſlate o xalxbarvav, &c. in this ambiguous Manner, that we may not ſuper- fede the Explication which our Lord gives, in ver. 35. Dr. Clarke has juſtly obſerved this; and it is of great Importance to apply it to many other Paflages, where too clear and full a Paraphraſe of what is explained profeſſedly in ſome ſubſequent Verſes would only ſerve to flatten the whole. Compare Note (c) on Mark iv. 3. pag. 415. (e) Some of the wiſer and better Part of them.) See before, Note (c) on ver. 30. (f) I am the Bread of Life.) Though indeed it is very uſual with the Sacred Wri-. ters to repreſent Divine Inſtructions as the Food of the Soul, and to compare them to delicious and nouriſhing Diet; (fee Pſal . xix. 1o. cxix. 103. Prov. ix. 5. Fob xxiii. 12. Jer, XV.. 16. and Heb. v. 12, 14.) yet I can recollect no Inſtance, in which the Inſtructor himſelf, as ſuch, is called Food, or any are ſaid to eat him; much leſs in which, as below, they are exhorted to eat his Fleſh, and drink his Blood : So that Dr. Clarke's laboured and ingenious Criticiſm on this Paſſage (in the xiith of his Seventeen Sermons). is far from being ſatisfactory; and however clear it may be of any ſuch Deſign, I fear it has miſled many to a Neglect of that great Doctrine of Chriſt's Atonement, to which. there ſeems in this context ſo expreſs a Reference.. (8) All that ye fings of my Grace 528 All that the Father gives him, will come to him : Sect.8o.fo neceſſary to the Support of your Bodies, as Life : he that cometh to me, a believing Regard to Me is to the Life of ſhall never hunger; and he John VI. 35. that believeth on me, ſhall your Souls: He therefore that comes to me, never thirſt. and makes his Application aright, ſhall never hunger ; and he that truly believes in me, all never thirſt any more; but may depend upon it, that he ſhall find the moſt reſtleſs Deſires of his Soul ſatisfied, and conſcious of the nobleſt Refreſhment and Nouriſh- ment already received, ſhall grow up to a State of everlaſting compleat Satisfaction and 36 Enjoyment. But valuable as theſe Bler- 36 But I ſaid unto you, alſo have ſeen me, are, You are little dif- and believe not. poſed to purſue and accept them; for I have already told you, (ver. 26.) that you have even ſeen me, and beheld the Miracles that I perform, and yet are ſo perverſe and obſtin nate, that you believe not (in me,] and will not be prevailed upon to come to me for Life 37 and Happineſs. Nevertheleſs, tho’ You 37 All that the Father reject me, yet I ſhall not be univerſally re- giveth me, ſhall come to me; and jected, nor ſhall the Purpoſes of my Miffi- on be entirely fruſtrated; for all that the Fa- ther has graciouſly choſen to himſelf, and whom he giveth to me in Conſequence of a peculiar Covenant, to be ſanctified and ſaved by me, will certainly at length come to me (g): And on the other Hand, if any of you find yourſelves diſpoſed to ſuch a believing Ap- plication to me, you have no Reaſon to be terrified : > (8) All that the Father giveth me, will come to me.) I have given that Senſe of this celebrated and important Text, which on ſerious, and I hope, impartial Confideration, appeared to me moſt agreeable to the Words thcniſelves, and to the general Tenor of Scripture. (See eſpecially John xyii. 2, 6, 9, 11, 24.) Mr. Le Clerc's Gloſs upon them appears to ine unnatural, and Dr. Whitby's frivolous. I do not mean in theſe Notes to enter largely into any kind of Controverſy; but dare not ſuppreſs, or diſguiſe, what I am in my Conſcience perſuaded to be the Senje of Scripture, merely becauſe it is not agreeable to the general Taſte of the Age to take it in that View. -- I render nge, will come, becauſe the Word does not neceſſarily imply any thing more than the Certainty of the Event; and I would not lead any, merely in Dependance on a Tran- Nation, to build a weak Argument on the Word SHALL, which it is well known has ſometimes been done. (b) And And whoever comes, he will by no means caſt him out. 5 29 and him that cometh to me, terrified with any Suſpicion, that you are Sect. 80. I will in no wiſe caſt out. excluded from Hope by any ſecret Tranſ- . 37. actions between the Father and Me; for 1 John VI. declare it to you, as an univerſal Truth, and perfectly conſiſtent with the former, that him that cometh to me, whoever he may be, I will by no means caſt out (b) nor ſhall he be rejected or refuſed on any Conſideration 38 For I came down from whatſoever. And you have ſufficient 38 Heaven, not to do mine own Reaſon to believe this, becauſe I came down Will, but the Will of him from Heaven into this lower World, not to that ſent me. do my own Will, or to ſeek any ſeparate In- tereſt of my own, but to do the Will , and And this is the Father's to ſeek the Glory, of him that ſent me. will which hath ſent me, this is the Will of the Father who ſent me, that of all which he hath that of all the whole Body of my People given ine, I ſhould loſe no- thing, but ſhould raiſe it up whom he has given me, and committed to again at the laſt Day: my Care, I ſhould loſe none, not even the meaneſt Member, but mould aſſuredly raiſe it up at the laſt Day in compleat Glory and 40 And this is the Will Happineſs. Or, to expreſs it in more 40 of him that ſent me, that every one which ſeeth the general Terms, even this is the Will of him Son, and believeth on him, that ſent me, that every one who views the Son may have everlaſting Life: with an attentive Eye (i), and in Conſe- quence of that View cordially believes on him, receiving him by Faith, and truſting in him as an all-ſufficient Saviour, ſhould have eternal And 39 39 and (b) And him that cometh to me, whoever he may be, I will by no means caſt out.] To limit this latter Clauſe by the former, is not only miſſing, but contradicting the Deſign of Chriſt, and deſtroying the wife and beautiful Turn of this Text; than which I think few more important, for ſtating ſome great Doctrines of the Goſpel, which have un- happily been the Foundation of much eager and uncharitable Diſpute. — The Ex- preſſion ou pin cubana stw, is extremely beautiful and emphatical. It repreſents an hum- ble Supplicant, as coming into the Houſe of fome Prince, or other Great Perſon, to caſt himſelf at his Feet, and to commit himſelf to his Protection and Care. He might fear, his Petition might be rejected, and he thruſt out of Doors : But our Lord' affures him to the contrary. His Houſe and Heart are large enough, to receive, ſhel- ter, and ſupply all the Indigent and Diſtreſſed. God only knows, how many Tliou- fand Souls have been ſenſibly ſupported by theſe gracious Words. (i) Every one who views the Son with an attentive Eye.] Thus the Words, was o Dempar Tov ulov, ſhould undoubtedly be rendered. There are many other places, where Dewpexv ſignifies to view with Attention. Compare Mat. xxvii. 55. Luke X. 18. xxi. 6. John xvii. 24. Asts iii, 16. and Heb. vii. 4. VOL. I. x x x 530 Reflections on the Encouragement we have to come to CHRIST. Sect. 80.eternal Life; and I will accordingly raiſe and I will raiſe him up as the laſt Day. him up at the laſt Day, and make him com- John VI.40. pleatly happy, both in Soul and Body, in the Enjoyment of a glorious Immortality : Nor are there any ſecret Purpoſes and Decrees of God inconſiſtent with the Sincerity of ſuch a Declaration. IM PRO V E M E N T. 33. Ver. 27 Ver. 40. OW gratefully ſhould we acknowledge the Divine Goodneſs, John vi. 32, H in giving this true Bread from Heaven, for the Life of the World; and how ſolicitous ſhould we be, that by a true Faith we may feed upon it! In the Midſt of ſo many inſnaring Circum- ſtances, let us be ſtrictly watchful over ourſelves, that the Vigour of our Purſuits and Labours may not be laid out on the Meat which periſhes, to the Forgetfulneſs of that which endures to eternal Life: But acknowledging thoſe authentic Seals, vy which Chriſt is marked out to that important Truſt, may we apply to him as fent of GOD the Father, to be the Author of eternal Salvation, and come to him to be partakers of his ſaving Benefits ! It muſt ſurely grieve us, to obſerve the Neglect and Contempt with which he is too frequently treated ; but it comfort us, that there yet remains a Remnant according to the Election of Grace. (Rom. xi. 5.) All that the Father giveth him, will come to him; and bleſſed be God, that this appears to be no inconſiderable Number. Secret Things belong to the Lord our GOD; (Deut. xxix. 29.) let it there- fore be our Care, to make firſt our Calling, and then by a happy Con- ſequence our Ele&tion fure. (2 Pet. i. 10.) Whatever Diſcouragements may ariſe in our Way, may we fly to caſt ourſelves at the Foot of Chriſt; and then we may be ſure, he will never on any Conſidera- tion caſt us out, but will receive us in the Arms of his Almighty Com- paffion, and having ſheltered and maintained us in his Houſe on Earth, will at length conduct us fafely to the Preſence of his Glory, and to the bleſſed Abodes of compleat Felicity! Ver. 37 ز S E C T. The Jews murmur at his ſaying, he came down from Heaven. 531 SECT. LXXXI. Christ having repreſented himſelf as the Bread of Life, enlarges on the Neceſſity and Benefit of feeding upon. him as ſuch. John VI. 41,---58. TH JOHN VI. 41. JOHN VI. 41. THE HE Jews then murmur- HUS did our Lord declare himſelf to Sect. 81. ed at hin, becauſe he I be the Bread of Life, which God had ſaid, I am the Bread which came down from Heaven. given them from Heaven; but then, as this John VI. 41. agreed not with their worldly Views, the Fews who were about him were ſo far from receiving the Declaration with a becoming Regard, that, on the contrary, they took Offence and murmured at it, becauſe he ſaid, I am the Bread which came down from Hea- ven, to feed and ſupport the Divine Life in 42 And they ſaid, Is not the Soul. And being Strangers to the 42 this Jeſus the Son of Joſeph, Doctrine of his miraculous Conception and whoſe Father and Mother Divine Nature, they ſaid among themſelves, Is we know ? how is it then that he faith, I came down not this Jeſus, the Son of Joſeph, whoſe Father from Heaven? and Mother we have long known (a), having lived many Years in the Neighbourhood ? How is it therefore, that this Man ſhould claim ſo high a Character? or how does he preſume to ſay, that I came down from Heaven? 43 Jeſus therefore an- Feſus therefore, who well knew all their 43 fwered and ſaid unto them, ſecret Suſpicions, how artfully ſoever they Murmur not among your- felves. might be whiſpered and concealed, replied and ſaid unto them, Do not murmur among yourſelves on this Occaſion; but rather ſet yourſelves ſeriouſly to reflect on your preſent State, (a) Whole Father and Mother we have long known.] Dr. Wells argues from hence, that 'Joſeph was yet alive; but it may ſignify only, we know who his Father and Mother were. It is at leaſt certain, that Joſeph died quickly after; for if he had been living, Fefus when dying on the Croſs, would not not have conſigned his Mother to the Care of John. John xix. 26, 27. (Compare Note (b) on John ii. I. pag. 143. and Mat. xiii. 55. pag. 474. XXX 2 (b) Unleſs 532 No Man can come to Christ, unleſs the Father draw him. Sect. 81. State, and your true Intereſt. I know 44 No Man can come to v indeed, that your Prejudices againſt me are me, except the Father which hath ſent me, draw him; and John VI. 44• ſtrong, and without the Influences of Di. I will raiſe him up at the laſt vine Grace will prove invincible and fatal : Day. For ſuch is the moral Blindneſs and Dege- neracy of Human Nature, that no Man can by a faving Faith come and make his Ap- plication to me, unleſs the Father who has ſent me draw him by the ſweet, but power- ful Influences of his Holy Spirit on the Heart (b); and (then] I will raiſe him up at the laſt Day, and finally make him a Par- taker of the compleat Felicity and Bleſſed- 45 neſs of my Kingdom. For fo it is written 45 It is written in the in the Prophets , (Ifa. liv.13. and Jer. xxxi. 34.) Prophets, And they ſhall be “ And they ſhall all be taught by GOD (C), Man therefore that hath by Divine Influences on their Minds;" and heard, and hath learned of there are many other Paſſages much to the the Father, cometh unto me. ſame Purpoſe : (See lſa. ii. 2,-5. Mic. iv. 1,--4. &c.) Therefore every one, who has not only been inſtructed in the true Nature of God, but has both heard and learned from the Father himſelf, by virtue of theſe internal and efficacious Teachings of his Grace, comes unto me, and cordially receives me (b) Unleſs the Father who has ſent me draw him. I The Senſe I have given in the Paraphraſe ſeems ſo natural, from a View of the Words themſelves, and of their Con- nection, as well as ſo agreeable to the whole Tenor of Scripture, that I wonder ſo many learned and ingenious Men ſhould have laboured to diſguiſe it by other Interpre- tations. Dr. Clarke explains it as an Intiniation, that to be well grounded in Natural Religion, is the beſt Preparative for receiving the Chriſtian Religion. But this, though an apparent Truth, falls far ſhort of the Senſe of the Paſſage; eſpecially conſidering what is afterwards faid, of being taught by GOD, and not merely of him, ver. 45. - The Doctor obſerves here, that when in Scripture one Perſon is ſaid to draw another, the Word may ſignify, either the Aition of the Perſon ſaid to draw, or of the Perlon drawn; and unhappily produces John xii . 32. Fer. xxxi. 3. and Hof. xi. 4. all which fie ſtrongly againſt ſuch a Senſe. The Truth is, GOD's drawing does not exclude our Conſent to follow, and our Aktivity in doing it; but it always includes a Divine Agency. Compare Judg. iv. 7. (See Dr. Clarke's Sermons, Vol.iii. N° 3.) (c) Taught by GOD: Sid eex]01 T8 Qer.] The Word properly ſignifies, they ſhall be the Diſciples, or Scholars of GOD, who ſhall humbly ſit down, as it were, at his Feet, and receive Inſtructions from him. This in the latter Text referred to in the Para- phraſe, is expreſsly diſtinguiſhed from human Inſtructions relating to the Nature of God. Compare i Thel. iv. 9. (d) Which Life. Their Fathers did eat Manna, and are dead. 533 46 Not that any Man hath me under the Character I profeſs. I ſpeak Sect. 8r. feen the Father, fave he this of an inward Divine Teaching, and not which is of God; he hath ſeen the Father. to inſinuate, that any one on Earth has ſeen John VI. 46. the Father, and been taught by him, as one Man is by the Converſe of another: Ne one has enjoyed ſuch an Honour, except it be he, who is come to Men as the great Em- baſſador from GOD: He indeed, being ſta- tedly reſident with him, and inſeparably united to him, has ſeen the Father, and con- verſed with him to a Degree of Intimacy and Indearment, which no Creature can 47 Verily, verily. I ſay pretend to have known. In virtue then 47 unto you, He that believeth of thoſe ample Inſtructions I have received on me, hath everlaſting Life. from him, Verily, verily I ſay unto you, and teſtify it as a moſt fure and important Truth, that this is the only Method of Salvation'; and that it is be, and he alone, who believes in me, and repoſes himſelf on me, that hath 48 I am that Bread of everlaſting Life. Remember therefore, 4.0 48 that it is in this Reſpect I tell you, I am the Bread of Life; not only as a Teacher of Truth, and a Meſſenger from God to Men'; but as the great Redeemer, whom you muſt receive into your Hearts, and on whom you muſt, as it were, feed by Faith, if you indeed would have your Life to be ſup- ported and ſecured. 49 Your Fathers did eat And thoſe who thus regard me, will re- Manna in the Wilderneſs, ceive far more important Bleſſings, than 49 and are dead: Moſes, of whom you have now been boaſt- ing, could poſſibly give. For though indeed your Fathers under the Conduct of that il- luſtrious Prophet, did eat Manna in the Wil derneſs, yet it was not ſufficient to maintain their Life, and they are long ſince dead: 50 This is the Bread which [But] this, of which I now ſpeak, is the 5a cometh down from Heaven: true Bread, which cometh down from Hea- that a Man may eat thereof, and not die. ven, and is of ſuch a Nature, that any one may eat of it, and have his Life ſo nou. riſhed and ſupported by it, that he ſhall. 7206 die, but be aſſuredly delivered from the Cona. ! $34 The Fleſh of Christ is to be eat as living Bread. Sect. 81. Condemnation and Ruin, to which the nBreach of God's righteous Law has ſubject- ed every Offender, John VI. 51. Thus then I plainly tell you, how incre- 51 I am the living Bread, dible ſoever you may think it, that I, who which came down from came down from Heaven for this gracious this Bread, he ſhall live for Heaven: if any Man eat of Purpoſe, am the living Bread, or a Principle ever: and the Bread that I of Divine Life and eternal Happineſs to all will give, is my Fleſh, which who ſhall faithfully receive me : So that if the World. I will give for the Life of any one eat of this Bread, in ſpite of Death and the Grave, he shall live for ever : And that you may more diſtinctly conceive this important Truth, and ſee the Propriety of this Language, I add, that the Bread which I will give to ſuch a one, is my own Fleſh, which I will give as an atoning Sacrifice for the forfeited Life of the whole World of Jews and Gentiles (d), of which every true Be- liever ſhall partake. 52 But the Fews, whoſe Stupidity often oc- 52 The Jews therefore caſioned thern to miſtake, and whoſe Per- ftrove amongſt themſelves, verſeneſs led them to wreſt his Words, did ſaying, How can this Man give us his Fleſh to eat? not, or would not, underſtand him ; and therefore contended with each other, the Gene- rality of them ſaying (e), as if what he had ſaid was to be taken in a literal Senſe, How can this Man poſſibly give us [his] Fleſh to eat? What a monſtrous and unintelligible Doctrine is this? 53 Then 7 efus replied in the ſame figurative 53 Then Jeſus ſaid unto Language he had uſed before, and without them, Verily, verily I ſay condeſcending to any farther Explication ſaid to them, However you may cenſure it as unintelligible and abſurd, yet verily, ve- rily (d) Which I will give for the Life of the whole World &c.] There ſeems to be a beautiful Gradation in this Verſe, compared with ver. 31. They had inſinuated, that feeding a few Thouſands with the five Loaves was an inconſiderable Thing, when com- pared with what Mojes did, when he fed the whole Camp of Iſrael; but our Lord de- clares the Purpoſes of his Grace and Bounty to be far more extenſive, as reaching the whole World, and giving Life, immortal Lifé, to all that ſhould believe in him. (c) The Generality of them ſaying. ] Had this been the Language of all, there could have been no contention between them, which yet is expreſsly aſſerted. unto (f) Eat and drink his Blood, ye for unleſs by a cordial Dependance on the John V1.53. His Fleſh is Meat indeed, and his Blood Drink indeed. 535 unto you, Except ye eat the rily I ſay unto you, There is no Truth more Sect. 81. Son have no Life in you. Atonement I ſhall make, and by the pow- erful Influences of Divine Grace upon your Hearts, you eat, as it were, the Fleſs of the Son of Man, and drink his Blood (f), you bave no Principle of ſpiritual Life in you, and can 54 Whoſoeateth my Fleſh, have no Claim to eternal Happineſs. For and drinketh my Blood hath 54 eternal Life, and I will raiſe this is ſo important a Part of Faith in me, him up at the laſt Day. that to declare the Neceſſity of it, I may ſay, (with ſuch an Alteration of my former Words, ver. 40.) He alone, that eats my Fleſh, and drinks my Blood, bath eternal Life; and I will moſt aſſuredly raiſe him up at the laſt Day, and ſhew by his compleat Deliverance, how juſt a Confidence he has repoſed in me, amidſt all the Contempt with 55 For my Fleſh is Meat which you treat me. For my Fleſs is Meat 55 indeed, and my Blood is indeed, and Blood is Drink indeed (8) Drink indeed may and nothing deſerves the Name ſo well, as nothing is worthy of being called Life, in Compariſon of that which is hereby ſup- 56 He that eateth my ported. For this feeding upon me is ſuch, 56 Fleſh, and drinketh my that he who thus eats my Fleſh, and drinks Blood, my Blood, abides in me by an intimate and infe- ز (f) Eat the Fleſh of the Son of Man, and drink his Blood.] This Phraſe naturally expreſſes a lively and habitual Řegard to Chriſt, as the great Support of the ſpiritual Life. The Mention of his Blood naturally leads to the Thought of his Atonement, as we are elſewhere told, IVe have Redemption through his Blood, (Eph. i. 7.) and Boldneſs to enter into the Holieſt hy the Blood of Jeſus. (Heb. X. 19.) The Sacrament of the Euchariſt is plainly intended to affect our Minds with a Senſe of theſe important Truths, and our Lord might probably think of that intended Inſtitution, while he fpoke; but as this was a future Thing, and utterly unknown to his Hearers, it ſeems. to me unwarrantable to interpret this Text, as chiefly referring to that Ordinance; and nothing can be more precarious, than many Conſequences, which have been drawn from it in that View, though ſome of them be authoriſed by very great Names. (8) My Fleſh is Meat indeed, and my Blood is Drink indeed.] It might more literally be rendered, is truly Meat, and is truly Drink; but the Senſe, in which the Word [ indeed] is often uſed, gives a Kind of Paraphraſe on the Words. Juſt in this Senſes, the true Light, is the moſt excellent Light; (john i. 9.) the true Vine, is the moſt noble Vine ; (Fon xv. I.) and the true Bread, is the moſt excellent and nouriſhing Breado See above, ver. 32a (6) Abides. / 536 The Bread from Heaven is more excellent than Manna Şect.81. inſeparable Union, and I abide in him (b) Blood, dwelleth in me, and by the unalienable Tokens of my Favour and I in him. Love, to nouriſh the Divine Life in his Soul: John VI. 57. I ſay, by the unalienable Tokens of it; for hath fent me, and I live by 57 As the living Father as the living Father, the great Source of Life, the Father; ſo he that eat- has ſent me into the World, and I live by the eth me, even he ſhall live by Protection and Care of the Father (i), who me. is continually dwelling in me, and commu- nicating of his Spirit in the richeſt Abun- dance to me; ſo he that thus eateth me, even be shall live by me, through the Spirit, which 58 I will alſo communicate to him. And if 58 This is that Bread you attend to theſe important Hints that I Heaven : not as your Fa- which came down from have given, you may in general know what thers did eat Manna, and are I meant, by ſaying as I have done, This is dead; he that eateth of this the Bread that came down from Heaven; and Bread, ſhall live for ever. by adding, (ver. 49, 50.) that it is 120t in this caſe, as it was with your Fathers, who did eat Manna in the Wilderneſs, and yet are dead (Ķ), without having found any Ef- ficacy in it to communicate a ſpiritual, or ſecure an eternal Life ; [but] he that eats this Bread, mall live for ever. . (5) Abides in me, and I in him.] After theſe Words the Cambridge Manuſcript, and one of Stephens's, add, As the Father is in mē, and I in the Father, verily, verily I ſay unto you, Except ye receive the Body of the Son of Man, as the Bread of Life, ye have no Life in you: Dr. Mill (in his Notes here,) ſeems to approve the Addition, but I think Dr. Whitby has ſo fully proved it to be ſpurious, that I content myſelf with re- ferring the Reader to him, (ſee his Examen Millii, pag. 49.) and to Wolfius on this Text. (Cur. Philol. vol. i. pag. 865, 866.) (i) Ì live by the Protection and Care of the Father.] The Human and derived Na- ture of Chriſt had, no doubt, the fame Dependance on the Providence and Influence of God, that other Creatures have: And though Chriſt, as Mediator, has Life in him- ſelf; (as it was ſaid before, John v. 26. pag: 312.) yet was it given him of the Father, and it is He that qualifies Chriſt by his Spirit for the great Work, for which he ſent him into the World: and He accordingly is elſewhere repreſented as upholding him in it. Ifa. xlii. I. Compare John viii. 29. and xvi. 32. (k) Not as your Fathers did eat Manna, and are dead.] This Verſion of the Words is perfectly agreeable to the Original ; και καθως εφαγον οι πατερες υμων το μαννα. But I ſhould not, perhaps, have took too great a Liberty, had I avoided the Ellipſis in the Greek, and ventured to reduce it to a plainer Form, by rendering it, Not like that Manna which your Fathers did eat, and are dead. So Grotius has explained this Paf- ſage; and though it does not ſo exactly anſwer to the Greek, and cannot paſs for a Li- teral Tranſlation, it plainly expreſſes the Senſe of the Place, and the Words run more natural and eaſy. See Grotius in loco IMPROVE. } Reflections on the Neceſſity of feeding on CHRIST by Faith. 537 I M P R O V E M E N T. 52. TH HE Hearers of Chriſt murmured, and perverſely objected Sect. 81. againſt bis Doctrine. Let not Miniſters now wonder, if the like capricious Humour ſometimes prompts their Hearers to ſeek John vi. 41, Occafion of Offence, where there is none : Let them learn of their great Maſter, in Meekneſs to infruet thoſe that oppoſe themſelves, if GOD peradventure will give them Repentance to the acknowledging of the Truth. (2 Tim. ii. 25.) Our Lord expreſsly aſſerts the Neceſſity Ver. 44,45. of being taught and drawn by the Father, in order to our knowing him, and coming to him. Let us therefore humbly ſeek theſe Influ- ences ourſelves, and fix our Dependance upon them in all our At- tempts upon others, for their Converſion and Edification. Chriſt here gives us Line upon Line, and Precept upon Precept, Ver. 48,51, to illuſtrate and inforce this important Doctrine of the Neceſſity of 53, 54. regarding him as the Bread of Life, and of feeding by Faith on his Fleſh and Blood, which he has given for the Life of the World. Let us, as we deſire any Part in his faving Bleſſings, moſt thank- fully receive his Fleſh as Meat indeed, and his Blood as Drink indeed. Ver. 55. May God be merciful to thoſe that call themſelves Chriſtians, and yet are Strangers to ſuch a believing Intercourſe with Chriſt , and to the Derivation of ſpiritual Life from him! If this be Enthufaſm, it Ver. 56, 57. is the Enthuſiaſm of Scripture; and the Denial, or Forgetfulneſs, of theſe important Doctrines, is like a fatal Pally to the Soul, which chills, as it were, all its Nerves, and deſtroys at once its Senſibility and Vigour, its Pleaſure and Uſefulneſs. To repreſent and inculcate theſe great Truths, our Lord after- wards inſtituted the Sacrament of his Supper, in which we not only commemorate his Sufferings, but our own Concern in them. It is the Language of every intelligent Approach to it, that we acknow- ledge the Life of our Souls to depend on the Merit of his Atonement, and the Communications of his Grace. This is eating bis Fleſh, and drinking his Blood: May we be nouriſhed by it to eternal Life! Ver. 58. Then though this mortal Part of our Nature drop into the Duſt, our Souls will live and triumph ; nor ſhall our Bodies finally pe- riſh, but be raiſed up by Chriſt in the Great Day, to take their Part in the full Joy of our Lord. There theſe intermediate Ordinances ſhall ceaſe, and copious uninterrupted Streams of Divine Teachings, and Divine Influences, ſhall ſweetly flow in upon our ever im- proving, active, rejoicing Minds ! Vol. I. SECT. ز Y y y 538 Many of the Diſciples murmur at what Jesus had ſaid. S E C T. LXXXII. Christ having declared, that the foregoing Diſcourſe was to be taken in a ſpiritual Senſe, is forſaken by many of his Diſciples; and while the Apoſtles aſſure him of their continued Fidelity, be intimates the Trea- chery of Judas. John VI. 59, to the End. JOHN VI. 59. . JOHN VI. 59. Secr. 82. THESE Things, which had been now THESE Things faid he delivered by our Lord, he ſpake before all taught in Capernaum. John VI. 59. Sorts of Hearers in the Synagogue, as he was teaching at Capernaum (a): And for wiſe Reaſons he involved a part of his Diſcourſe in figurative and myſterious Language; as in particular, that which related to eating his Fleſh, and drinking his Blood. 60 Many therefore of thoſe who followed him 60 Many therefore of his as kis Diſciples, having heard (it,] ſaid, This Diſciples , when they had heard this, ſaid, This is an is a difficult and ſtrange Diſcourſe; and who hard Saying, who can hear can bear or underſtand it? In its literal Senſe it? it is plainly abſurd, and we know not what other Interpretation to give it. 61 But Jeſus knowing in himſelf, that his 61 When Jeſus knew in himſelf, that his Diſciples Diſciples murmured about it, though they murmured at it , he ſaid un- did not ſpeak out their Objections and Scru- to them, Doth this offend ples, ſaid unto them, Does this which you you? have juſt now heard, ſo much offend you ? and do you ſtumble at it as incredible? 62 [What] then if ye ſhall ſee the Son of Man 62 What and if ye fhall aſcending up into Heaven, where he was be- ſee the Son of Man aſcend up where he was before? fore? (a) As he was teaching at Capernaum.] Probably, (as was hinted above, ver. 25. pag. 524.) the foregoing Diſcourſes were introduced, after the Reading of the Law, and Prayer. We are not to wonder at the Dialogue, which paſſed here: There are many other Inſtances of Diſputes, which either Chriſt, or his Apoſtles had, with the Jews in their Synagogues. See Mat. xii. 9, & ſeq. Sect. 50. Luke xiii. 10, & feq. Sect. 117. Aets xiii. 442 & feq. and xvii. 17. (6) Aſcend He knew who believed not, before they left him. 539 fore (b)? would you then underſtand, whatSect. 82. was meant by the Bread of Life coming down from thence, as the Food of the John VI. 62. World ? Or would you then believe, that I came from Heaven, notwithſtanding the Objection you have made as to the Mean- 63 It is the Spirit that ners of my Parentage (c)? Thus our 63 quickneth, the Fleſh profit- Lord intimated his intended Afcenfion; and eth nothing: the Words that in the mean Time, as a Key to his former I ſpeak unto you, they are Spirit, and they are Life. Diſcourſe, he added, As in the human Frame it is the indwelling Spirit, that quickens every Part of it; and the Fleſh, how exactly ſoever organized and adorned, if ſeparate from that, profits nothing, but is an inſenſible and inactive Corps; ſo alſo the Words which I ſpeak unto you, are Spirit, that is, they are to be taken in a ſpiritual Senſe, and then you will find they are Life Souls; whereas to take them in a li- teral Senſe, would be moſt unprofitable and 64 But there are ſome of monſtrous. It is indeed ſtrange, that you 64 you that believe not. For ſhould think of it; but I know, there are Jeſus knew from the Begin- ning, who they were that ſome of you who believe not, and would ſhelter believed not, and who ſhould your Infidelity under theſe mean and dif- betray him. ingenuous Cavils. This he plainly told them; for Jeſus knew from the Beginning, who they were that believed, and who did not; and even knew the very Perſon, who it was that at laſt ſhould ſo bafely betray him. 65 And he ſaid, There- And be farther ſaid, For this Reaſon I told 65 fore Taid I unto you, Man can come unto me, ex- you, (ver. 44.) that no Man can come unto cept it were given unto hini me, except it be given him of my Father (d); Father. becauſe to your that no of iny (6) Aſcending up into Heaven, where he was before.] A very celebrated Writer thinks, this refers to the Son of Man appearing to Daniel in the Clouds of Heaven: But his appearing to himn thus in Viſion, was no more an Argument of his being there at the Time of that Appearance, than the Appearance of the Symbols of the Greek and Roman Empires was an Argument of their Exiſtence at that Time. (c) Would you then believe, that I came from Heaven ? &c.] What Chrif here ſays of his Aſcenſion, may be farther intended to intimate, the Neceſſity of taking his Diſcourſe in a figurative Senſe, as it would fo foon be evidently impoſſible to eat his Fleſh, which was to be received into Heaven. (d) Except it be given him of my Father.) To be drawn by the Father, (ver. 44.). Y yy 2 and 1 67 540 He aſks the Twelve, whether they alſo would forſake him; Sect. 82. becauſe I know, that the Prejudices of corrupt Nature lie ſtrongly againſt ſuch a Doctrine as John VI. 65. I publiſh, and that nothing but Divine Grace will ſubdue them. 66 From this Time many who had borne the 66 From that Time many Name of his Diſciples, abuſing and miſrepre- of his Diſciples went back, and walked no more with ſenting what he had now delivered, as if it him. had been either abſurd, or utterly unintelli- gible, went back, and walked no more with him; plainly perceiving, that their true Cha- racter was now diſcovered, as well as that their ſecular Views were diſappointed. Jeſus therefore ſaid unto the Twelve Apo- 67 Then ſaid Jeſus unto ſtles, Will you alſo go away? The Multitude the 'Twelve, Will ye alſo are gone, and will you alſo follow them, go away? and leave me entirely alone ? Chuſe for your- ſelves; for I deſire not to detain you againſt 68 your Will. Then Simon Peter with his 68 Then Simon Peter an- uſual Zeal anſwered him, Lord, to whom ſwered him, Lord, to whom ſhall we go? thou haſt the ſhould we go, if we were really diſpoſed to Words of eternal Life. quit thee? or what Advantage could we ex- pect by it? Thou haſt the Words of eternal Life, and haſt even now been directing us in the Way to it; and God forbid, that any other Hopes and Views ſhould ever be pre- 69 ferred by us to theſe ! However others 69 And we believe, and may be governed by their carnal Prejudices, Christ, the Son of the living are ſure, that thou art that and a deluded Multitude may treat thee with God. Contempt, we firmly believe, and aſſuredly know on the moſt convincing Evidence, that thou art the Meſiah, the Son of the living GOD, in which Perſuaſion we are deter- mined to hazard all in thy Service, and to ſacrifice even our Lives to thee. 70 Fejus then anſwered them, Such a Reſolu- 70 Jeſus anſwered them, tion might reaſonably be expected from Have not I choſen you you all; for have I not chofen you Twelve to the Twelve, Honour . and to have Faith given him by the Father, are evidently Synonymous Terms; which plainly vindicates the Interpretation given above, and thews how far the looſe and general Gloſſes of Dr. Clarke, and Dr. Clagget, are, from expreſſing the true and determinate Senſe of our Lord's Words. (e) Have and declares his Knowledge of the Treachery of Judas. 541 Twelve, and one of you is Honour of a peculiar Intimacy with me, Sect. 82. a Devil } and to a Station of the moſt diſtinguiſhed Eminence and Importance in the Church (e)? John VI. 70, And yet I know, that one of you is a Devil, and under the Influence of that malignant Spirit of Darkneſs will turn my Accuſer and Betrayer (f). 71 He ſpake of Judas If- This he ſpake concerning Judas Iſcariot, 71 cariot, the Son of Sinion ; [the Son of Simon'; for it was he, who at for he it was that ſhould be that Time began to harbour in his Breaſt this tray him, being one of the execrable Purpoſe, and had then Thoughts of betraying him (8), though he was one of the Twelve Apoſtles, and therefore under pecu- liar Obligations to Fidelity and Duty. Twelve. I M P R O V E M E N T. WE E have, through the Divine Goodneſs, been made acquainted John vi. 60. with thoſe Goſpel-Truths, in their full Evidence, and mutual Connection, which were more obſcurely hinted to thoſe who attend- ed on Chriſt's perſonal Miniſtry: May we therefore hearken to the Spiritual Senſe of this ſublime and excellent Diſcourſe! And as the Ver. 63. credible Account of his Aſcenſion into Glory is now added to the reſt, Ver. 62. let us receive the whole of his Doctrine with the moſt humble Sub- miſſion; earneſtly intreating the Influences of Divine Grace, that we may not only be drawn to Chriſt, but be fo firmly attached to his Ver. 65, Inte- (e) Have I not choſen you Twelve ? &c.] I ſee not the leaſt Reaſon, with Elſner, to expunge the Note of Interrogation, and render it, I have not choſen you all, which would entirely enervate the Spirit of the following Clauſe. (f) My Accuſer and Betrayer.] According to Mr. Locke, our Lord intimates, that this was the Reaſon, why he had not more plainly declared himſelf to be the Meſſiah, becauſe he knew Judas would have accuſed him of Rebellion againſt the Romans ; (for ſo the Word diaboros does ſometimes ſignify, a falſe Accuſer"; ſee 1 Tim. iii. 11. 2 Tim. iii. 3. and Tit. ii. 3.) But I can ſee no Proof, that Judas, from the Beginning, in- tended to betray Chrift. It is more probable, he at firſt engaged with him in Expecta- tion of ſecular Advantage; and finding thoſe Views diſappointed, he might now begin to form that deteſtable Scheme, which he afterwards executed. If this was the Occa- fion on which he firſt entertained the Thought, (as I think it probably might,) one would imagine, that ſuch an Intimation of his ſecret Wickedneſs muſt have ſtruck him to the Heart. (8) Had Thoughts of betraying him.] The Words nuenaev qulov zapadidoval, may properly, though not neceſſarily, import thus much ; and I think had not this been actually the Cale, Chriſt would not have ſaid he is a Devil, but rather that he would become one, 542 Reflections on reſolving to adhere to CHRIST. Sect. 82. Intereſt, that whoever elſe forſake him, we may never go away. On the contrary, may we rather collect an Argument from their In- Ver. 67. gratitude and Folly, more ſtrenuouſly, and more affectionately to adhere to him ! Indeed to whom ſhould we go, but to him? He has Ver. 68. the Words of eternal Life. From him therefore in all lowly Subjection of Soul, may we learn thoſe Leſſons on which our everlaſting Hap- pineſs depends! May we never, like Judas, conceal a treacherous and diſaffected Heart, under the ſpecious Appearance of Piety and Goodneſs! This Ver.64, 71. would be only impoſing on ourſelves; for his penetrating Eye can never be deceived. May we approve the Integrity of our Souls in his Sight, and repoſe an unlimited Confidence in him, as one whom we believe, and know, to be a Divine Saviour, CHRIST the Son of the living GOD! Ver. 70. Ver. 69. S E C T. LXXXIII. Our Lord vindicates his Diſciples in neglecting the Tra- ditions of the Phariſees, and condemns thoſe corrupt Teachers for preferring ſuch Traditions to the Precepts of the Divine Law. Mat. XV. 1,---9. Mark VII. I,---13 SECT. 83. MARK VII. I. MARK VII. I. HE Miracles which Jeſus wrought, THEN HEN came together un- and which have been mentioned to [Jeſus] the Phariſees and MarkVII. 1. above (a), being reported at the enſuing Paſſover (b), gave a farther Alarm to the Jews, TI (a) Which have been mentioned above.] As both Matthew and Mark introduce the following Diſcourſe, immediately after his croſſing the Sea to Capernaum, when he but juſt before had fed the Five thouſand, and Ychn determines the Debates in the pre- ceding Sections to that Time, there can be no reaſonable Doubt about placing this Section, and ſeveral more that are expreſsly connected with it, in this Order. (b) At the enſuing Paſſover.] That a Paſſover followed quickly after the Events before related, is expreſsly determined: (See John vi. 4. and the Note there, pag. 508. and compare chap. vii. 2.) But the Evangeliſts do not exactly determine, whether Chriſt did, or did not, attend it. If he did not, we may conclude he had proper Reaſons for not doing it. But to be ſure ſuch numerous and publick Miracles as he had XV. 1.] The Diſciples are blamed for eating with unwaſhed Hands. 543 and certain of the Scribes, Jews, and eſpecially to their eſtabliſhed Sect. 83. which (were of, and came Teachers; fo that to obviate the Effect ofm from Jeruſalem. [MAT. them, and to prevent the Succeſs of his Mi-Mark VII. I. niſtry, there were then gathered unto Jeſus the Phariſees, and ſome of the Scribes, who , were ſtated Inhabitants of Jeruſalem, [and] came [ from thence] on purpoſe to watch, and And when they ſaw if poſſible, to inſnare him. And as they 2 fome of his Diſciples eat looked on all his Actions with a moſt ma- Bread with defiled (that is to fay, with unwafhen) Hands, lignant Eye, they ſoon found an opportu. they found Fault. nity to cavil; for ſeeing ſome of his Diſciples eat Bread with what they counted polluted (that is, with unwaſhed) Hands, they found Fault with them among themſelves. 3 For the Phariſees, and For this was a favourite Tenet of the Pha- 3 all the Jews, except they riſees, on which they laid a particular Streſs, waſh their Hands oft , eat and indeed almost all the Jews pay a confi- not, holding the Tradition of the Elders. derable Regard to it (c), that they do not allow themſelves to eat, without waſhing their Hands often with Abundance of Exact- neſs (d), and particularly juſt before their Meals: And this they obſerve, not in Con- ſequence of any expreſs Divine Command, but as holding the Tradition of the Elders, who thought this ſcrupulous Care, a decent Expreifion and Memorial of their Concern to keep themſelves free from whatſoever might had lately performed, would be the Subject of a great deal of Diſcourſe at Jerufa- lem. Compare John vii. 11, 12. and xi. 56. (c) Almoſt all the Jews pay a conſiderable Regard to it.] Their Rabbies carried this to a moſt ridiculous Height; one of them determining the Negleet of waſhing, to be a greater Sin, than Whoredom; and another faying, it would be much better to die, than to omit it. Many Inſtances of this Kind may be ſeen in Dr. Whitby, and Dr. Hammond, in loc. and in Buxtorf. Synag. Jud. cap. xi. pag. 236. It is plain, that other Nations commonly uſed to waſh before their Meals. See Athenæus, pag. 408. Edit. Ca- ſaub. 1675. and Elſner. Obferv. vol . i. pag. 73. (d) Waſhing their Hands often.] The Word wuyun is ambiguous, being very ſel- dom uſed. Theophyla&t's Gloſs would incline one to render it, as L'Enfant does, up to the Elbows; and Beza tranſlates it, with the Fift. (See Godwyn's Moſes and Aaron, lib. i. cap. 10. pag. 39.) Not being able certainly to determine the Point, I thought it fufficient to add in the Paraphraſe, with Abundance of Exactneſs. Camero, and Lud. Cappellus, (in loc.) explain it of holding up their Hands cloſed, while the Water was. poured upon them; and I have nothing to object to the Reaſons they give for that Interpretation. (e.) For of Tables. 544 CHRIST vindicates their Neglect of Human Traditions ; Sect. 83.might pollute them. And eſpecially [when 4. And when they come they come] from the Market, or any other from the Market, except Mark VII. 4. Place of publick Concourſe, left they ſhould they wafh, they eat not. And without their knowledge have touched any which they have received to Thing unclean, they eat not, till they have hold, as the waſhing of Cups waſhed their Hands at leaſt, if not their and Pots, braſen Velſels, and whole Body. And there are many other Things, beſides the waſhing of their Hands, which they in like Manner receive and maintain by the Authority of the ſame Tradition, [as] the waſhing of Cups and Pots in which their Food is put, and of the brafen Veſels made uſe of in preparing it, and even of the very Couches on which they lie at their Meals. 5 Then the Phariſees and Scribes, after they 5 Then the Phariſees and had cenſured the Diſciples of Chriſt among walk not thy Diſciples ac- Scribes aſked him, Why themſelves, (as was obſerved before,) came cording to the Tradition of to Jeſus, and aſked him, Wby do not thy Dif- the Elders, but [tranſgrefs ciples walk and behave themſelves according it, for they] eat Bread with unwaſhen Hands ? [MAT. to the Tradition of the Elders, as other pious XV. 2.] and regular Jews do; but tranſgreſs [it] in a very obvious and material Inſtance, for they eat with unwaſhed Hands (e)? Can they be ſo ignorant, as not to know the Traditions that forbid it? Or are they ſo profane, as not to regard them? Mat. XV.3. And he anſwering, ſaid unto them, Nay, MAT. XV. 3. But he an- but I may with much greater Reaſon aſk ſwered and ſaid unto them, you, Why do you alſo tranſgreſs what is in- the Commandment of God finitely more ſacred, even the Command of by your Tradition ? [Mark GOD himſelf, out of Regard to your own MarkVII. 9. vain and ſuperſtitious Tradition? And MARK VII.- 9. Full this in ſeveral Inſtances you run to ſuch a well ye reject the Command- ment of God, that ye may Length, as that you fairly make void the Com- keep your own Tradition. mand of GOD, and render it inſignificant, that you may obſerve your Tradition ; though you VII. 9.-) ز (e) For they eat with unwaſhed Hands.] It is the Original, eat Bread; and I have ſometimes retained the Hebraiſm, but did not think it neceſſary always to do it. Every attentive Reader muſt have obſerved, that Food in general is called Bread, in a Multi- tude of Places; and Bread is ſometimes put even for the Proviſions of a Royal Table. 2 Sam. ix. 7, 10. and xii. 20. (f) In VII. 10.] which the Phariſees preferred to the Command of GOD. 545 you conſider not perhaps from whence it Sect. 83. comes, or may eaſily know that it was de- MAT. XV. 4. For God rived only from a fallible Man. I will Mat. XV.4. [by Moſes) commanded, ſay; give you one notorious Inſtance of it, which [thy] Mother: and, He that you cannot diſpute: For you well know, curſeth Father or Mother, let that GOD has commanded [by] Moſes, ſay- him die the Death. [MARK ing, “ Honour thy Father and thy Mother : A Precept written with his own Finger on the Tables of Sone, and guarded by that awful Sanction, “ Whoſo curſeth his Fa- " ther, or his Mother, let him ſurely die “ without Mercy.” (See Exod. xxi. 17. Lev. xx. g. and compare Prov. xx. 20. and Deut. xxvii. 16.) Now for any one to ſuffer his Parents to languiſh in Want of the ne- ceffary Supplies of Life, muſt certainly be a yet more aggravated Wickedneſs, than an impious Word, which may poſſibly eſcape a Man's Lips in a ſudden Tranſport of Paſ- MARK VII. II. But But what you teach is contra-Mark VII, . fay,. (Whoſoever) ſhall ſay dictory to this Divine Command, and an to his Father or Mother, it ungrateful Child may juſtify himſelf in the is Corban, that is to ſay, a Gift, by whatſoever thou Neglect of it in Conſequence of your Tra- mighteſt dition ; for you aſſert, [that] any one may Say to his Father or Mother, [Let that be] Corban, that is to ſay, let it be reckoned as a devoted Thing, or be conſidered as a Gift dedicated to the Altar (8), by which thou mighteſt ſion (f). ye II, (f) In a ſudden Tranſport of Paſſion.] Dr. Lightfoot (in his Hor. Hebr. in loc.) has well obſerved, that it is probable a Child muſt be in a Tranſport of very undutiful Paffion, when he made the rafh Vow afterwards mentioned, that he would never in any Inſtance relieve his Parent, ſo that it was a Kind of curſing him : But had it been faid ever ſo coolly and deliberately, the Argument here ſuggeſted would have taken Place, and would have juſtified the Connection. (8) Any one may ſay, [Let that be] Corban, that is to ſay, a Gift.) So I chuſe with Ellner, (Obſerv. vol. i. pag. 74.) to render the Words in Matthew, os av elan, though I confefs 'not without ſome Doubt. But I think, it is beſt to leave as little as poſſible to be ſupplied, in order to make up the Senſe; and on that Principle, I ſhould prefer the Addition in our own Tranſlation of this place, he ſhall be free, to that which Sir Norton Knatchbull propoſes, who would render it, You ſay, [a Man honours his parents, ] if he ſay, It is Corban, &c. thus fuppofing the Paſſage to imply a Repetition from the Verſe before. But ſuch a Conſtruction ſeems to me quite unparallelled, and very unnatural. --- Grotius makes nou redundant, and would render it, You teach, that whoſo- ever ball ſay to his Father or Mother, It is a Gift, &c.— let him not honour his Father z z and 546 II. Father or his Mother. They made the Word of no Effect by their Tradition, Sect. 83. mighteſt otherwiſe receive Advantage from mighteſt be profited by me, me (b), and he mall then be free from the [and honour not his Father Mark VII. or his Mother,] he mall be Command, and not be under any Obligation free. [MAT. XV. 5,6.-) to bonour and relieve bis Father or bis Mo- 12 ther. And in this Manner, out of Regard 12 And ye ſuffer him no to ſuch a raſh and impious Vow, you not more to do ought for his only ſuppoſe, he may innocently omit this evident Duty of Natural, as well as Reveal- ed Religion, but will no more permit him to do any Thing for the Relief even of bis Fa- Mat. XV.6. ther or bis Mother. And [thus) then it is Mat. XV. - 6. Thus evidently to be ſeen, according to the Charge and Commandment of God have ye made the (Word which I advanced againſt you, that through of none Effect (through your ą groſs and impious Superſtition, you have Tradition, which ye have even invalidated the Word, [and] as it were delivered: and many ſuch like Things do ye.) [MARK annihilated the Command of GOD, by Means VII. 13.) of your Tradition, which you have delivered as a Rule of Life, to be obſerved with the moſt ſcrupulous Exactneſs: And it were eaſy to be ſhewn, in other Inſtances, that many ſuch like Things you do. Yet theſe are the Things, in which you 7 Ye Hypocrites, well did vainly pride yourſelves, as Proofs of your Religion ; but, O you Hypocrites, well did Ifaiah 7 Efaias and Mother : But in the Way that I have rendered it, the Senſe is in Effect the fame, and the common Senſe of nav is retained. — Some conſiderable Criticks, particularly Drufius, (de Tribus Sectis, lib. ii, cap. 17.) and Godwyn, (Moſes and Aaron, lib. vi. cap. 6.) give a very elegant Turn to the following Words, d'apovo EQV EĚ $u8 wosandins, and would ſuppoſe them to be an Oath expreſſed in the Elliptical Manner, which was very common among the Hebrews : If ſo, they ſhould be rendered, I ſwear by Cor- ban, or the Sacred Treaſury, thou ſhalt receive no Benefit from me. But as both the Evangeliſts inſert the Particle on which in this Conſtruction has no Force, I cannot wholly apnrove this Verſion, and therefore did not inſert it. Perhaps ſome of theſe pretended Vows of theirs amounted to no more, than an Obligation to leave ſome Proportion of the Overplus of their Eſtates to the Temple Treaſury after their Death, which might in a thouſand Inſtances be made the Cloak of Avarice and Cruelty. The indeterminate Manner of ſpeaking, it niuſt be owned, would lead to ſuch a Suppoſition. ---Cappellus with immenſe Labour, (and I think, beyond all farther Con- troverſy,) has afferted the Interpretation of this Text, as given in the Paraphraſe; and has produced a vaſt Variety of Paſſages from the Talmud, to ſhew the ſuperſti- tious Regard the Jews had to ſuch raſh and unnatural Vows, as well as the ridiculous Ways they ſometimes took to evade them. See Lud. Cappell. in Mat. xv. 5. (b) Advantage from me.] Sir Norton Knatchbull would render & Sle, of my Subſtance, or Poffeffions: But had this been the exact Rendering, it would have been ex 78 Eps, of which Inſtances occur in Greek Authors. (i) While Commandment of God, ye and taught Do&trines, that were only Human Injunktions. 547 Eſaias propheſy of you, ſay, Iſaiah propheſy of ſuch as you, and very fitlySect.83. ing, [ as it is written, ] may thoſe Words which he delivers in the [MARK VII. 6.-] Name of God be applied to you, where Mat. XV.7. he is ſaying of the ſuperſtitious Jews of his own Time, what may be evidently ſeen to agree to you, (as it is written, Ifai. xxix. 8 This People draweth 13.) " This People draweth near to me 8 nigh unto me with their « with their Mouth, and honoureth me with Mouth, and honoureth me “ their Lips; they make a pompous Pro- with their Lips; but their Heart is far from me. “ feſſion, and pretend to a great deal of [MARK VII. -6.] “ Devotion and Piety; but it plainly appears, " that their Heart is far eſtranged from me." MARK VII. 7. Howbeit Notwithſtanding all your Talk then of Strict-MarkVII. 7. in vain do they worſhip me, neſs in Religion, yet as this appears to be teaching for Doctrines the Commandments of Men. expreſſive of your real Character, the Doom [MAT. XV. 9.] of Hypocrites belongs to you; and GOD may juſtly affirm of ſuch, (as it is added there,) “ In vain do they worſhip. me, while they teach Doctrinės or Leſſons, (that are] merely Human Inventions and Injunc- « tions (i), being only the Precepts of Men, " that have no Stamp of the Divine Au- thority upon them,” which yet they would infilt upon as neceſſary Parts of Re- ligion, and would impoſe them on the Con- 8 For laying aſide the ſciences of others. And this, (as I have 8 , , as the waſhing of Pots and one ſingle Inſtance only, but in many; for Cups: and many other ſuch leaving the Commandment of GOD, you main- like Things ye do. tain the Tradition of Men, [relating to] the waſhing of Pots and Cups: And many other ſuch like Things g'ou do, with a Zeal by no Means (8) While they teach Doctrines, that are Human Injunctions. ] So I render didacolloules διδασκαλιας εναλματα ανθρωπων. Τhe Words feem to allude to IJa. xxix. 13. where though the preſent Hebrew Copies read the Text agreeable to our Tranſlation of the Place, Their Fear towards me is taught by the Precept of Men, Grotius has fhewn, how a ſmall Variation in the Original might juſtify the Seventy in that Verſion of theirs, which the Evangeliſt here follows, the Senſe of which is much the ſame with what we retain in that place. I would only obſerve farther, that did aomania in general fignifies any Leſſon, and not merely (as Biſhop Hopkins contends,) a Doctrine of Faith; and that the Purpoſe to which our Lord here applies it, plainly ſhews, that it muſt refer to Ritual Injunctions, See Biſhop Hopkins's Works, pag. 150, 151. Z z z 2 548 Reflections on a Zeal for impoſing Human Inventions. Sect. 83. Means required, and on which at beſt you Ulay a very diſproportionable Streſs. IMPROV E M E N T. Mat. xv. 9. H. Ver. 3, 7. OW miſerable is the Caſe of thoſe, who while they earneſtly contend for the Forms of Divine Worſhip, are loſing both the Improvement and Reward, which might be expected from a regu- lar Attendance upon it! This is the Caſe of all, who draw near to Ver. 8. . GOD with their Lips, while their Hearts are far from him. May we abhor the Vanity of ſuch hypocritical Behaviour in the Pre- ſence of him, who ſearches the Heart, and tries the Reins of the Children of Men! Let us learn from this juſt and ſevere Sentence which our Lord paſſes on theſe ſuperſtitious Phariſees, to avoid the Temper he condemns in them. It much leſs becomes us as Chriſtians, and eſpecially as Proteſtants, to impoſe on our Brethren with rigo- rous Severity thoſe Doctrinal Deciſions, or thoſe Ritual Obſer- vances, which have not their expreſs Foundation in the Word of GOD, to which we ſo conſtantly appeal, as to our common Rule. Happy had it been for the Church in all Ages and Nations, had Men exerted that Zeal for the Truths and the Inſtitutions of God, in the Beauty and Glory of their native Simplicity; which has carried them on to defend and propagate their own Inventions, till Religion itſelf has almoſt funk under the Weight of the Orna- ments in which they have dreſſed it, and the unweildy Armour which they have hung about it! Ver. 43-6. Let Children learn from the Command which Chriſt has vindi- cated, to honour their Parents by a tender Care of them in their declining Days; remembering, that as no filial Duty and Gra- titude can ever fully repay our Obligations to fuch Friends, fo an affectionate Regard to them is a proper and neceſſary Expreſ- fion of our filial Piety to the great Father of our Spirits . Juſtly may he eſteem his Temples prophaned, rather than adorned, by the most coſtly Gifts, which are the Spoils of Nature, and the Trophies of Inhumanity. SECT: . What goes 549 1 XV. 10.] all the People unto him, TW when our Lord had thus con- SECT. 84: into the Mouth, does not defile a Man. SE C T. LXXXIV. Christ purſues bis Diſcourſe againſt the Phariſees, and inculcates the Neceſity of inward Purity. Mat. XV. Mark VII, 14,---23. IO,---20. MARK VII, 14. MARK VII. 14. AND ND when he had called demned the Phariſees to their face, he ſaid unto them, Hearken for the unwarrantable Streſs they laid on Mark VII.. unto me every one of you, 14. and underſtand. [MA T. their vain and precarious Traditions; he took this. Opportunity to undeceive the People, and to let them ſee how inſignificant this out- ward Strictneſs was, on which the Phariſees inſiſted; and having called all the Multitude together to him, he purſued his Diſcourſe, and ſaid to them, Let me charge every one of you attentively to hearken to me in what I now deliver, and give all Diligence that you may underſtand it; left for Want of doing it, out: of Regard to your admired Teachers, you impofe on your own Souls in a Matter of 15 There is nothing from the greateſt Importance. There is nothing 15 without a Man, that entring which enters into a Man from without, that into him, can defile him : [not that which goeth into can really pollute him in the Sight of God: the Mouth,] but the Things It is not, I ſay, that which is originally from which come out of him, without, and goes into the Mouth, that ren- thoſe are they that defile the ders him polluted (a); but the Things which Man, [even that which cometh out of the Mouth.] come out of a Man, are thoſe that actually de- [MAT. XV. 11.] file him, [even] that which comes out of. [his] 16 If any Man have Ears Mouth. And I would have you to ob= 16 to hear, let him hear.. ſerve, that much is comprehended in theſe few important Words; remember them therea (a) Not that which goes into the Mouth, &c.] Though it is very true, a Man may bring Guilt upon himſelf, by eating what is pernicious to his Health, or by Exceſs in the Quantity of Food and Liquor; and a few might have done it by preſumptuouſly eating what was forbidden by the Moſaic Law, which ſtill continued in Force; yet in all theſe Inſtances, the Pollution would ariſe from the Wickedneſs of the Heart, and be juſt proportionable to it; which is all our Lord aſſerts. (b) Coro 16. 17 550 The Phariſees are offended at this Saying, Sect. 84.therefore, and think of them; and if any one of you has Ears to hear, and a Heart to con- Mark VII. fider, let him hear theſe Things, and reflect ſeriouſly upon them. And when he was come into the Houſe 17 And when he was en- apart from the Multitude, bis Diſciples came tred into the Houſe from the to him, according to their uſual Cuſtom, and aſked him concerning [and] aſked him concerning the Meaning of the Parable ; (MAT. XV. this Parable, or ſententious, and to them ob- 12. —-] Mat. XV.12. ſcure Saying. And they likewiſe ſaid to MAT. XV. 12.) And him at the ſame Time, Knowelt thou, and ſaid unto him, Knoweſt thou art thou ſufficiently aware of it, that the that the Phariſees were of- fended, after they heard this Pharifees, who heard this Saying, were highly Saying? offended at it, as what appears to ſtrike di- rectly, (as they repreſent the Matter,) both at the Authority of the Oral, and of the Written Law ? 13 But he anſwered and ſaid, As for their 13 But he anſwered and Diſpleaſure, I am very little concerned about ſaid, Every Plant which my it, nor ſhall I ever labour to ingratiate myſelf planted, ſhall be rooted up. Heavenly Father hath not with Perſons of their Character; for I con- ſider them as a Set of Men doomed to De- ſtruction: And indeed every Plantation, which my Heavenly Father has not planted, and every Thing in Religion, which, like the vain Tra- ditions they advance, is not founded in Di- vine Inſtitution, but Human Invention, ſhall ſooner or later bé rooted up, and caſt out of the Vineyard, as an Incumbrance to it. 14 Let them alone, and do not trouble or con- 14 Let them alone; they cern yourſelves about their Cenſures; they be blind Leaders of the Blind: And if the Blind are blind Guides of the blind Populace, that lead the Blind, both thall implicitely commit themſelves to their Con- fall into the Ditch. duct: And it is very eaſy to foreſee the Con- ſequence; for if the Blind ſhall undertake to lead the Blind, they will both fall into a Ditch together, and incumber, inſtead of helping each other ; (compare Luke vi. 39. pag. 350.) and ſo will theſe perverſe Phariſees, and their careleſs Followers, periſh together. But Peter anſwering ſaid unto him, We 15. Then anſwered Peter, 15 would deſire thee however to explain more clearly and ! 15. you not which is explained by CHRIST to bis Diſciples. 551 and ſaid unto him, Declare clearly to us what is the Meaning of this Pa-Sect. 84. unto us this Parable.. rable, which they are ſo much offended at; Mat. XV. for even we ourſelves are at a Lofs to reconcile it, not only with the Phariſaic Traditions, but with the Injunctions of the Law of God, which hath ſo expreſsly injoined a Difference of Meats. MARK VII. 18. And And Jeſus ſaid to them, Are you likewiſe Mark VII. unto 18. ye (alfo yet] lo without Un- ftill fo void of Underſtanding, as not to ap- derſtanding? Do ye not prehend the Senſe of what I ſaid ? by which, [yet] perceive, that whatſu- you might have eaſily perceived, that I did ever Thing from without not intend immediately to ſuperſede any entreth into the Man, it can- not defile him? (Mat. XV. Precept of the Law, relating to the Diſtin- 16, 17:-) ction of clean and unclean Food; but only to declare, that it is the Temper of the Mind which God regards, and that no ex- ternal Accident, ſeparate from this, can ren- der a Man offenſive to him: And after all the Inſtructions I have given you, do yet perceive, that it muſt needs be ſo, that whatſoever enters from without into a Man, 19 Becauſe [whatſoever cannot defile him? And that for this ob- 19 entreth in at the Mouth,] vious Reaſon, becauſe whatſoever enters in at entreth not into his Heart, but (goeth] into the Belly, the Mouth, enters. not into his Heart or Mind, and [is caſt out] into the in which Sin or Holineſs is feated, and which Draught, purging all Meats. alone is capable of moral Excellence or Pol- [MAT. XV.-17.] luţion ; but goes into the Belly, and paſſing thro' the Bowels, by the Courſe of natural Digeſtion and Evacuation, is thrown off into the Vault, a Place which cleanſes, as it were, and carries off the groſſer Dregs of all the Food that a Man eats. 20 And he ſaid, That But ſaid he, It is indeed that which comes Man, that defileth the Man: out of a Man, that really defiles a Man, and (for thofe Things which makes him ſinful in the Sight of God, as proceed out of the Mouth, it originally proceeds from within; (for) the come forth from the Heart; Things proceeding out of the Mouth, come and they defile the Man.) forth from the Heart, and theſe are they that [MAT. XV..18...] actually defile a Man, as they may thuş be tainted with a great deal of moral Guilt 21 For from within, out and Malignity. of the Heart of Men, pro- the Heart of Men, proceed. all ſuch corrupt For from within, out of and. 20 which cometh out of the 2 I ceed 19.] 21. 552 The Evils from within are what defile a Man. Sect. 84. and evil Reaſonings (b), as thoſe of the Pha- ceed evil Thoughts, Adulte- Variſees which you have now been hearing, ries, Fornications, Murders, Mark VII. and all thoſe felf-invented Sophiſms which exclude Wiſdom at the firſt Entrance; and from hence alſo proceed Adulteries, and For- nications, and all sorts of Senſuality and Un- cleanneſs; all Acts of Violence, and Mur- And Thefts, and inſatiable De- 22 thers; 22 Thefts, Covetouſneſs, Wickedneſs, [Falfe Wit- fires, and malevolent Affections of Inhumani- neſs,] Deceit, Laſciviouſ- ty and Cruelty to Mankind; the Injuries a- nefs, an evil Eye, Blaſphemy, riſing from Falſe Witneſſings, and Deceit; Pride, Fooliſhneſs : [Maí. XV.-19.) the vile Abominations of Laſciviouſneſs and Intemperance, an evil envious grudging Eye, and that odious Temper which diſ- covers itſelf by ſuch a Look; (compare Prov. xxiii. 6. xxviii. 22. and xxii. 9.) the horrid Outrages of Blaſphemy, and Pride ; and in a Word, all kind of Folly (c), wild Imaginations, ungoverned Paſſions, and 23 many other moral Irregularities. All 23 All theſe evil Things theſe Evils, and many more which I might come from within, and [theſe mention, come from within, and theſe are the the Man: [but to eat with Things which do indeed pollute a Man, and unwaſhen Hands defileth not render him an Object odious to the infinite a Man.] [MAT. XV. 20.] Purity of the Divine Nature: But the bare undeſigned Violation of a Ceremonial Pre- cept cannot do it; and much more evident it is, that to eat with unwaſhed Hands, which has no moral Impurity in it, and no Autho- rity but a vain Tradition to forbid it, does not, (6) Corrupt and evil Reaſonings, os dichoy lo úor ol xacob.] I chuſe to render it, [evil Reaſonings,] rather than merely evil Thoughts, as better fuiting, both the Original, and the Occaſion, and as containing a more univerſal and important Truth; for thoſe 'Thoughts only defile the Heart, which it willingly admits, and does as it were hold a Parley and Converſe with. And I fear, there are Multitudes in the preſent Age, like theſe Phariſees, who are contracting immenſe Guilt by thoſe corrupt and ſophi- ftical Reaſonings, on the Subtilty of which they may highly value themſelves and each other. (c) All Kind of Folly.] I apprehend that appoouun here ſtands directly oppoſed to campoouun, or Sobriety of Thought and Diſcourſe ; and therefore does particularly ſignify the wild Sallies of the Imagination, and extravagant Paſſions and Appetites; and conſequently muſt include a great many Immoralities, not touched on in the preceding Enumeration. Reflections on the Neceſſity of inward Purity. 553 not, and cannot defile a Man : And it muſt Sect. 84. have a very bad Tendency, to teach People to place Religion in things 'ſo entirely fo- Mark VII. reign to it. . 23. IMPROV E M E N T. MA A Y we be all taught of GOD, to maintain a conſtant Watch Mat. XV. 18. over our own Hearts, as remembering, that from thence are the Iſues of Life, and from thence the Sources of Sin and Death ! (Prov. iv. 23.) All the ſecret . Motions and Sentiments of them are open to the Divine Examination and Inſpection. There then may we begin our Cares, to purify ourſelves from all Filthineſs both of the Fleſh and Spirit, as ever we would perfe&t Holineſs in the Fear of GOD. (2 Cor. vii. 1.) We ſee what ſecret Abominations, our Lord has here diſcovered, Ver. 19. and marked out. It is a Matter of much Lamentation, that our cor- rupted Nature abounds with ſuch poiſonous Productions : Let us earneſtly pray, that they may be rooted out by Divine Grace, left we ourſelves be rooted out of GOD's Vineyard, as at once incum- bering, and deforming it ! May the Bleſſed Spirit of God create in us a clean Heart, and Mark vii. implant in our Souls a Temper oppoſite to all theſe Enormities ! 21, 22, May Candor and Purity, Integrity and Tenderneſs, Piety and Ge- neroſity, Humility and Wiſdom, prevail in our Hearts, and ſhine in our Conduct ! and, in a Word, whatſoever Things are true and honeſt, juſt and pure, lovely and of good Report, if there be any Vir tue, and if there be any Praiſe, let us think on theſe Things, and prac- tiſe them! (Phil. iv. 8.) Let thoſe who are employed to guide others, be eſpecially ſolici- Mat, XV. 143 tous to know and purſue the right Way themſelves; leſt inſtead of ſaving themſelves, and thoſe that bear them, they both of them at laſt periſh together. We are in Danger of it, if, like theſe Phariſees, we inculcate on our Hearers a Zeal for the Circumſtantials and Appen- dages of Religion, while its Eſentials are neglected ; and perhaps ſome of the greateſt Enormities of the Mind are conſecrated under an honourable Name, and profanely liſted under the Banner of the God of Holineſs and Love. Vol. I. A 4 . SECT. 554 Jesus retires to the Coaſts of Tyre and Sidon. S E C T. LXXXV. J E sus withdraws to the Coaſts of Tyre and Sidon, and there expells a Dæmon from the Daughter of a Canaanitiſh Woman; and afterwards in his Return to Galilee, cures a Man'who was Deaf, and had an Im- pediment in his Speech. Mat. XV. 21,—29. Mark VII. 24, to the End. MARK vii. 24. MARK VII. 24. Sect.85; AND Jefus aroſe from thence, and with. AND from thence (Jeſus) drew from the place where theſe invi- aroſe, and [departed) into the Borders or Coaſts] of Mark VII. dious Enemies were continually lying in wait Tyre and Sidon, and entred 24. for him, to the Borders [or] Coaſts of Tyre into an Houſe, and would and Sidon : And when he was come into have no Man know it; but thoſe Parts, be entered into a Houſe as pri- XV. 21.] he could not be hid. [MAT. vately as he could, and would have had no one know [it] that he was there; but he had ſo many Eyes upon him where-ever he went, that he could not long be concealed in that Re- tirement. 25 Yea, an Occurrence quickly happened, that 25-For [behold, a Wo- ſpread the Fame of his Arrival there thro' man of Canaan out of the ſame Coaſts,] whoſe young all the Neighbourhood; for behold, a Ca- Daughter had an unclean naanitiſh Woman came out of thoſe Coaſts, to Spirit, heard of him, and whom, tho' an Alien from the Common- wealth of Iſrael, he diſplayed his Power and Goodneſs in a very remarkable Manner. Now this was one, whoſe young Daughter, for whom ſhe had a moſt tender Affection, was poſeſſed by an unclean and malignant Spirit, which often threw her into violent Agonies : And as the Fame of Jeſus, and of the Miracles that he had wrought, was known in all thoſe Parts, the afflicted Mo- ther was no ſooner told of his Arrival, but having now an Expectation of Relief from the great Things The had heard of him, ſhe came, came 25. 1 A Woman of Canaan begs bis Help for her Daughter. 555 came, (and cried unto him, came immediately to the place where he was, Secr. 85: faying, Have Mercy on me, and cried unto him at ſome Diſtance with O Lord, thou Son of Da. Mark VII, vid; my Daughter is grie- the moſt humble Importunity, ſaying, Have vouſly. vexed with a Devil.] Mercy upon me, O Lord, thou Son of David (a), [MAT. XV. 22.] confider my diſtreſſed Caſe, and extend thy Compaſſion to 'me, tho'a Stranger; for my poor unhappy Daughter is grievouſly torment- ed by a cruel Damon, that delights in the Miſery of my Child; and I well know, that thou art able to cure her. 26 (The Woman was a Now it is here to be obſerved as ſomewhat 26 Greek, a Syrophenician by fingular, that (as we juſt now hinted,) the Nation;) and the beſought Woman was not a Jew, but a Greek, a Na- him that he would caſt forth the Devil out of her Daugh- tive of Syrophænicia (b), or of that Tract of Canaan in which they now were: And there- fore, tho' me thus earneſtly befought him to caſt out the Dæmon from her Daughter, and the Caſe feemed ſo compaffionable, our Lord thought it proper not to take ſuch immediate Notice of it, as he had commonly done in MAT. XV. 23. But he the like Inſtances : But turning from her, Mat.XV.23. anſwered her not a Word. as if he were regardleſs of her Cafe, be an. And his Diſciples came, and ſwered her not a Word. beſought him, ſaying, Send her away, for the crieth af- And his Diſciples came to him on the Occaſion, and intreated him, ſaying, Diſmiſs her with the Grant of her Requeſt, for the is ſo overwhelmed with her Affliction, that she crieth after us where-ever ſhe ſees us (c); and not only gives us Trouble, but is like to make thy Abode here more publick than thou ter, ter us (a) O Lord, thou Son of David.] Some have argued from this Expreſfion, that ſhe was a Profelyte; but perhaps ſhe might have learnt it from ſome of the Jews, (either immediately, or by Report,) and might uſe it as a Title of Reſpect, without thoroughly underſtanding its Meaning (b) A Native of Syrophænicia.] This Part of Phoenicia was ſo called, as it had been formerly conquered by the Syrians. (c) For she crieth after us, where-ever ſhe fees us.] As Mark tells us, that Chriſt was entered into a Houſe, and that the Application of this Woman to him prevented his being concealed, as he deſired to have been ; it ſhould ſeem, that ſhe having learnt that Jeſus was there, watched for the Diſciples as they went in and out; and having cried after them ſome Time, ſhe at length got Admittance into the Houſe, and with the profoundeſt Reſpect accoſted him at firſt from fome Diſtance, and then drew near, and threw herſelf at his Feet. Compare Mat. xv. 25. and Mark vii. 25. 4 A 2 (d) True 27 ſuch, you 556 He tells her, that he is not fent, but to the loft Ifraelites.: SECT.85. thou wouldſt have it. But be replying 24 But he anſwered and ſaid, I am not fent, but to ſeek and recover ſaid, I am not ſent, but un- to the loft Sheep of the Houſe Mat.XV.24. the loft Sheep of the Houſe of Iſrael, and am of Ifrael. charged with no immediate Meſſage to the Gentile Nations, to whom you all know this Woman belongs. 25 Then perceiving her Caſe was the Subject 25 Then came fhe, (and of their Diſcourſe, ſhe came nearer, and fell fell at his Feet,) and wor- down at his Feet in a moſt importunate Man- help me. M A RK VII. ſhipped him, ſaying, Lord, ner, and worſhipped him, ſaying, Lord, I be- -25.] feech thee to belp me, tho' a Stranger ; for ſurely none ever needed thy Help more. Mark VII. But Jeſus ſaid to her, (yet farther to MARK VII. 27. But exerciſe and illuſtrate her Faith,) Let the Jeſus ſaid unto her, Let the Children firſt be filled; for Jews, the Children in God's Family, firſt be it is not meet to take tiie fatisfied; for it is not proper to take the Chil- Children's Bread, and to caſt dren's Bread, and throw it to the Dogs; and it unto the Dogs. [MAT. XV, 26.] know, that you Gentiles are com- monly deemed by our Nation, on Account of thoſe Impurities and Abominations that prevail among you. 28 And ſhe replied and ſaid to him, True, Lord, 28 And the anſwered and it would not be fit to put both on a Level; faid unto him, [ Truth, ] yet even the Dog's under their Maſters Table Lord; yet the Dogs under are allowed to eat the Children's Crumbs dren's Crumbs (which fall the Table eat of the Chil- which fall from it (d): May I not then hum- from their Maſters Table. ] bly hope, that unworthy as I am, I may alſo [Mat. XV. 27.) receive ſome Fragments of that Mercy, which is ſo liberally beſtowed on the Jews, and may have been in ſome Inſtances wantonly abuſed Mat, XV Then Jeſus anſwering ſaid unto her, o MAT. XV. 28. Then Woman, great is thy Faith ; and it was my Jeſus anſwered and ſaid unto Deſign to illuſtrate, rather than to overbear her, Woman, great is it: Now therefore for this lively Saying, go thy Way, and] be it unto thy Faith : [for this Saying which argues ſo much Humility and Piety, thee go thy Way with the kindeſt Anſwer thou couldnt it 28. (d) True, Lord, yet the Dogs &c.] Both Matthew and Mark uſe the Word vat, which we have rendered in the former, Truth, and in the latter, Yes. It is ſometimes a Form of aſſenting, and ſometimes of intreating. Compare Philem, ver. 20. and ſee Blackwall's Sacred Claſſics, vol. 1. pag. 143. (e) HE mama VII. 29.) 1 But on her urging her Requeſt, be cures her Daughter. 557 thee even as thou wilt: [the couldſt wiſh, [and] be it unto thee, even juſt Sect. 85. Devil is gone out of thy as thou wilt : Thy Deſire ſhall be accom- Daughter.] And her Daugh- ter was made whole from pliſhed in all its Éxtent, for the Dæmon is Mat . XV. 28. that very Hour. [MARK already gone out of thy Daughter, and I aſſure thee that he ſhall torment her no more. And accordingly her Daughter was cured from MARK VII. 30. And that very Hour. And returning back to Mark VII. when ſhe was come to her her Houſe, fully perſuaded of the Accom- 30. gone out, and her Daughter pliſhment of what Jeſus had told her, she laid upon the Bed. found the Demon was gone out, and her Daughter was lying on the Bed compoſed and quiet, which of late ſhe had very fel- dom been. MAT. XV. 29. And And Jefus after this departed again from Mat.XV.29, (again) Jeſus departed from thence, even from the Coaſts of Tyre and Sidon, thence, (from the Coaſts of and came near to the Sea of Galilee, paſſing Tyre and Sidon,) and came nigh unto the Sea of Galilee thro' ſeveral Places in his way that lay in [through the Midſt of the the Midſt of the Coaſts of Decapolis, from Caafts of Decapolis,] and whence his Fame had formerly brought Mul- went up into a Mountain, and ſat down there..[MARK titudes to follow him : (Sée Mat, iv. 25. VII. 31.] Note (l), pag. 230.) And on a certain Day in his Journey, he went up to the Top of a Mountain, and ſate down there, to reſt him- ſelf, and to teach the People, who in great Multitudes reſorted to him to attend upon his Preaching, and brought their . Sick to be. healed by him. MARK VII. 32. And And among many other Diſeaſed Perſons, Mark VII. they bring unto him one they brought him one who was very Deaf, -32. that was Deaf, and had an and had ſo great an Impediment in his Speech, Impediment in his Speech: that he was almoſt Dumb too; and making and they beſeech him to put known his Caſe to Jeſus, they befought him, bis Hand upon him. that he would lay. his. Hand upon him, as he had done in many other Caſes, making no Doubt that he would upon this be perfectly 33 And he took him aſide : reſtored to his Hearing and Speech: And 33 from the Multitude, and put taking him aſide from the Multitude, which his Fingers into his Ears, and he fpit, and touched his was very numerous, be put his Fingers into Tongue: bis Ears, where there was a great Obſtruc- tion, which hindered him from hearing di- ftinctly;. and Spitting on his Finger, he touched 558 A 34. He cures one that wds Deaf, and almoſt Dumb. SECT. 85. touched bis Tongue (e): And looking up, as 34 And looking up to to his Father in Heaven, he groaned, in Token Heaven, he fighed, and faith Mark VII. unto him, Ephphatha, that of his earneſt Defire that theſe Diſorders is, Be opened. might be removed; and then ſaid unto him, as with a Voice of Divine Authority, Eph- 35 phatha, that is, Be cpened. And immedi- 35 And ſtraightway his ately the Word had its Effect; and his Ears Ears were opened, and the were accordingly opened, and the String of his looſed, and he ſpake plain. Tongue, which had hindered it from moving freely, was looſed, and he spoke diſtinctly and in an articulate Manner, which from his Birth 36 he had never done before. And he charged 36 And he charged them, the Man himſelf, and them that were near, but the more he charged that they ſhould tell no Man: that they ſhould tell no one of it; but the more them, fo much the more a be charged them to conceal it, the more they great deal they publiſhed it, were charmed with his Modeſty and Humi- lity, and conſequently ſo much the more abundantly did they proclaim [ the Cure:] 37 And all they who heard of it were ſtruck with 37 And were beyond exceeding Aſtoniſhment, and ſaid, He has done Meaſure aſtoniſhed, ſaying, all Things well, and performed the moſt ex- well; he maketh both the traordinary Cures in the moſt amiable and Deaf to hear, and the Dumb to ſpeak. graceful Manner ; making in this, and many other Inſtances, both the Deaf to hear, and the Dumb to ſpeak. 1 M P R O V E M E N T. Mat, xv. 23. If there be any Thing in the whole Hiſtory of our Lord, which might have a Tendency to diſcourage and terrify the humble Peni- (e) He put his Fingers into his Ears, and ſpitting touched his Tongue.] If any ſhould aſk, Why our Lord uſed theſe Actions, when a Word alone would have been ſufficient; and fuch Means, (if they may be called Means,) could in themſelves do nothing at all to anſwer the End? I frankly confeſs, I cannot tell, nor am I at all concerned to know. Yet I am ready to imagine, it might be intended to intimate in a very lively Manner, that we are not to pretend to enter into the Reapons of all his Actions; and that where we are ſure that any Obſervance whatever is appointed by him, we are humbly to ſubmit to it, tho' we cannot ſee why it was preferred to others, which our Imagination might ſuggeſt. Had Chriſt's Patients, like -Naaman, (2 Kings v. 11, 12) been too nice in their Exceptions on theſe Occaſions, I fear they would have loſt their Cure; and the Indulgence of a curious, or a petulant Mind, would have been bat a poor Equivalent for ſuch a Lofs. (1) Happy Reflections on Christ's Treatment of the Woman of Canaan. 559 Penitent, it would ſurely be his Treatment of this poor Canaanitiſ Sect.85. Woman, when ſhe made fo humble, and ſo affectionate an Applica- tion to him ; firſt keeping Silence; then intimating in Words a Cold- Ver. 24. neſs, not to ſay an Āverſion ; and at laſt repreſenting her but as a Dog, in Compariſon of the Jews. Surely ſuch an Antwer had almoſt Ver. 26. broke her Heart, had it not been ſecretly ſupported by his Grace, while his Conduct ſeemed ſo unkind. Happy are they, that, like her, (who tho’a Gentile, did in this Inſtance approve herſelf a true Daugh- ter of Abraham,) can againſt Hope believe in 'Hope! (Rom. iv. 18.) Happy they, who can thus extract Arguments, even from Diſcou- ragements (f)! They will finally conquer and triumph, as this pious Woman did; and the Honours of their Faith will be comme- Ver. 28. morated even by Chriſt himſelf, who foon indulges the overflow- ing Tenderneſs of his Heart in the Applauſe he beſtows upon her, and the ample Grant he makes her of all that ſhe aſked in its ut- moſt Extent. The Story of the Deaf Man, whoſe Ears were opened, and his Tongue Markvii. 32, Looſed, is one additional Inſtance, among many more, of Chriſt's Hu- o ſeg. mility, as well as of his Power. He retired from the admiring Mul-, titude; he uſed Means, when he could eaſily have wrought without Ver. 33. them; he folemnly addreſſed his Heavenly Father, virtually acknow- Ver. 34. ledging while he looked up to Heaven, that as Man he derived his mira- culous Power from Above; and he was ſo far ſuperior to the Sentiments of Vanity, that he commanded Men to conceal the moſt glorious and Ver. 36. benevolent Actions. May all his Followers, and eſpecially his Mini- ſters, learn of him, who was thus meek and lowly ! (Mat. xi. 29.) nei- ther acting as in their own Strength, when they attempt a ſpiritual Cure; nor proclaiming their own Praiſes, when they have effected it. Then will They likewiſe do all Things well; and there will be that Ver. 37- Beauty in the Manner, which no wife Man would entirely neglect, even in thoſe A&tions, which are in themſelves moſt excellent and great. ز (f) Happy are they, &c.] The pious, moderate, and eloquent Biſhop Hall has a fine Contemplation on this Subject, to which I refer the Reader with Pleaſure; and take this Opportunity of obſerving, that allowing ſomething for the Peculiarities of the Age in which he lived,) I have met with no Devotional Writings on the Hiſtorical: Part of Scripture, which have generally given me ſo much Entertainment as his.. 0 SECT. ! 560 Many Lame, Blind, **c. are brought to Jesus, and healed. SE C T. LXXXVI. Our Lord, after many amazing Miracles, feeds above Four Thouſand with Seven Loaves and a few ſmall Fiſhes; and then goes over to Dalmanutha. Mat. XV. 30, to the End. Mark VIII. 1,-10. MAT. XV. 30. MAT. XV. 30. Şect. 86. AND while. Jeſus was feated on the AND great Multitudes Mountain, to which he went up, (Mat. with them thoſe that were came unto him, having Mat.XV.30. xv. 29.) there came to him, beſides the Deaf Lame, Blind, Dumb, Maim- Man of whom we have juſt been ſpeaking, ed, and many others, and great Multitudes, having brought along with caſt them down at Jeſus Feet, and he healed them: them Perſons who were Lame, or Blind, or Dumb, [or] Maimed by the Loſs of a Limb, and many others who had different Com- plaints; and they caſt them at the Feet of Jefus, intreating his Compaſſion, which failed not to operate on ſuch Occaſions, and 31 be healed them all. And so many, and 31 Inſomuch that the Multitude wondered, when various, were the Diſplays of his miraculous they ſaw the Dumb to ſpeak, Power in the Cures he wrought, that the the Maimed to be whole, the whole Multitude was perfectly amazed, when they beheld the Dumb ſpeaking forth the Praiſes of God and of their great Deliverer, the Maimed made whole by the Recovery of Hands and Arms, which they had loſt, or which were grown quite uſeleſs to them (a), the Lame walking with Vigour and Agility, and Lame (a) The Maimed made whole.] The Word xuanos, which we render maimed, does in the ſtricteſt Propriety, (as Feſtus obſerves,) fignify one whoſe Hand or Arm has been cut off; (ſee Mark ix. 43.) but it is ſometimes applied to thoſe, who only were diſ- abled in thoſe Parts. (See Beza, and Caſaub, in loc.) And tho' in ſome rare Inſtances it may be uſed to ſignify a Lameneſs in the Feet, (ſee Elſner. Obferv. vol . i. pag: 77. and Albert. Obſerv. pag. 109.) yet as it is here oppoſed to xwars msgit olevas, the Lame walking, it muſt undoubtedly be limited, as in the Paraphrafe. - It is reaſonable to ſuppoſe, that among the many Maimed who were brought on ſuch Occaſions, there * were ſome whoſe Limbs had been cut off; and I think, hardly any of the Miracles of our Lord were more illuſtrious and amazing, than the Recovery of ſuch. (6) Bear- 31. ) 1. The People having been with him three Days, he pities them. 561 Lame to walk, and the Blind and the Blind ſeeing every Object diſtinctly, Sect. 86. to ſee: and they glorified the and immediately bearing, without any In- God of Ifrael, convenience, the full Force of unaccuſtomed Mat. XV. Light (b); and ſtruck with ſuch various and pleaſing Wonders, they glorified the GOD of Iſrael, who had raiſed up ſo illuſtrious a Prophet to his People, and ſent Help to ſo many afflicted Creatures, whom no Human Power could have reſtored. MARK VIII. 1. In thoſe This Concourſe of People continued with Mark VIII. Days the Multitude being him much longer than could have been thing to eat, Jeſus called his imagined; and the Seaſon being favourable, Diſciples unto him, and faith they were ſo intent on hearing Chriſt, and unto them, [Mat. XV. ſeeing his Miracles, that they lodged two 32.] Nights together in the Fields (c): And therefore in thoſe Days, the Multitude being very great, and having ſpent the Proviſion they had brought out with them, ſo that now on the third Day they had nothing to eat, Jeſus having called his Diſciples to him, 2 I have Compaſſion on ſays unto them, I cannot but have com- 2 the Multitude, becauſe they paſion on the Multitude of my Hearers, who three Days, and have no- flock thus eagerly about me, and expreſs thing to eat: [Mat. XV. ſuch Zeal in their Attendance, as to expoſe -32.--] themſelves thereby to many Inconveniencies; for they have continued with me now three. Days, and I well know, that they have no- 3 And [I will not] ſend thing left to eat ; And therefore I will 3 them away faſting to their own Houſes, (left they faint) not ſend them away faſting to their own Houſes, by the Way: for divers of left if I do, they ſhould ſome of them faint by them came from far. (Mat. the Way: For our Lord knew, that ſeveral XV.-32.] of them came from a conſiderable Diſtance, and - (6) Bearing - the full Force of unaccuſtomed Light.] So far as we can judge by. all the Stories of Blind reſtored to Sight, which occur in the Goſpels, this was univer- ſally the Caſe; and I could not forbear pointing out ſo wonderful a Circumſtance. (c) They lodged two Nights together in the fields.] This we may infer from the next. Verſe. The Seaſon of the Year was pleaſant, it being, as we have obſerved, quickly after the Pallover. (See Sect. 83. Note (6), pag. 542.) And beſides, that the great-Number of Cures which had been wrought but juſt before might animate them, perhaps they might conclude, that the miraculous Power of Chriſt, which was diſplayed in ſo many glorious Inſtances around them, would either preſerve their Health frorn being endangered by the large Dews which fell in the Night, or reſtore them from any Diſorder they inight contrač by their Eagerneſs to attend on his Miniſtry. Vol. I, 4 B (d) That 4. 562 He feeds Four thouſand with ſeven Loaves and a few Fiſhes : Sect. 86. and were but ill furniſhed for procuring Ac- commodations abroad. Mark VIII. And bis Diſciples, not reflecting on the 4 And his Diſciples an- fwered him, From whence Miracle he had lately wrought for the Re- lief of the Five Thouſand, or not imagining with Bread here? [Whence can a Man ſatisfy theſe Men he would repeat it, anſwered him, From ſhould we have ſo much whence can any one hope to ſatisfy theſe Men Bread in the Wilderneſs, as to fill ſo great a Multitude ? with Bread and other Food bere in this De- [Mat. ÅV. 33.] ſart Country, if he had ever ſo much Money to ſpare for the Purpoſe ? [And] eſpecially whence should' we, whoſe Stock is ſo ſmall, have ſo much Bread in the Wilderneſs, as might ſuffice to fill ſo great a Multitude, whoſe Ap- petites are many of them ſharpened by ſo long a Faſt? We cannot but wonder to hear thee mention ſuch a Deſign. 5 And be aſked them, How many Loaves are 5 And he aſked them, you provided with, or what have you at hand How many Loaves have ye? to eat ? And they ſaid, We have only Seven And they ſaid, Seven, [and a few little Fiſhes.] [MAT. Loaves among us all, and a few little Fiſhes, XV. 34.] which is a very Trifle to the preſent Pur- And having ordered them to bring 6 And he commanded out what they had, he commanded the Multi- (the Multitude) to ſit down tude to ſit down in Ranks on the Ground, that on the Ground : and he took the ſeven Loaves, and gave they might be ſerved, as before, in an order- Thanks, and brake, and gave ly Manner (d); and then having took the Se- to his Diſciples to ſet before ven Loaves, and folemnly given Thanks to before the People . (MAT. his Heavenly Father, acknowledging his XV. 35, 36.] Goodneſs as the great Author of all Mercies, when he had bleſſed them before them all, be brake them into proper Pieces, and gave [them) to his Diſciples to ſet before them; and they accordingly ſet them before the People. 7 And as they likewiſe had a few ſmall Fiſhes, 7 And they had a few he took them alſo in the ſame Manner, and ſmall Fiſhes; and he bleſſed, having bleſſed [them,] as he had done the Bread, 6 poſe. and (d) That they might be ſerved, as before, in an orderly Manner.] See Note (b) on Mark vi. 40. pag. 512. Probably here they might fit, an Hundred in Rank, and Forty in File, by which means the Four thouſand Men would be exactly diſpoſed, as the Five thouſand had been (e) With 8. took up And diſmiſing the People, goes to the Coaſts of Magdala. 563 and commanded to ſet them Bread, he commanded his Diſciples to ſet them Sect.86. alſo before them. alſo before [the Multitude.] 8 So they did [all] eat, So they did all eat, and were abundantly Mark VIII. and were filled : And they ſatisfied: And the Diſciples afterwards col- that was left, feven Baſkets lected what was left, and they took up no leſs (full.] [MAT. XV. 37.] than Seven Baſkets full of what remained of the Fragments; which Jeſus ordered them to gather up, that he might thus convince them in the ſtrongeſt Manner of the Greatneſs of the Miracle, and teach them alſo at the ſame Time to uſe a prudent Frugality in the Midſt of Plenty. 9 And they that had And they who had eaten of theſe Loaves 9 eaten were about Four thou- and Fiſhes were about Four thouſand Men, fand (Men, beſide Women and Children.] (Mat. xv. beſides a conſiderable Number of Women and 38.] Children, who were there in Company with them, and all partook of the ſame Enter- tainment. MAT. XV. 39. And he And the Repaſt being over, be diſmiſſed Mat. XV. ſent away the Multitude; the Multitude : And immediately after this, 39. into a Ship with his Diſci- entering into a Ship with his Diſciples, he ples,] and came [into the croſſed the Sea, and came into the Parts of Parts of Dalmanutha,) in- Dalmarutha, (which, . with ſeveral neigh. to the Coaſts of Magdala. bouring Cities, ſtood in the Coaſts of Mag- 9, dala, not far from Gadara, on the Eaſtern Shore of the Sea of Galilee ;) and there he had an Interview with ſome Phariſees, which will be related in the next Section, IMPROV E M E N T. WI ITH what a Circle is our Bleſſed Lord ſurrounded (e) ! Mat. xv. Let us pauſe a little, and endeavour to paint him to our 30, 31, Imagination on this Mountain, where the aſtoniſhed. Multitudes ſo juſtly extolled all theſe mingled Wonders of Power, and of Grace. 4 B 2 Let (e) With what a Circle is our Bleſſed Lord ſurrounded !] As this Story of feeding the Four thouſand is ſo very much the ſame, with what we had in Sect. 58. Í refer the Reader to the Improvement of that Section, (pag. 515.) for practical Reflcctions on the greateſt Part of this ; and chuſe 'here to indulge a devout Meditation, on the Number and Variety of thoſe Cures which Chriſt performed, which conſtitutes the 'whole of this Improvement, having been elſewhere but tranſiently touched upon. 31. 564 Refle&tions on the Number and Variety of his Miracles. SECT. 86. Let us reflect on the Dumb ſpeaking, the Maimed made whole, the W Lame walking, the Deaf bearing, and the Blind ſeeing, that with Mat. xv. 30, them we may glorify the GOD of Iſrael. But.who can děſcribe the Sentiments of theſe happy Creatures, who without any dangerous or painful Operation, found themſelves in a Moment reſtored, beyond all the Efforts of Nature, and be- yond all the Proſpects of Hope? With what Pleaſure did the Ear, which had juſt been opened, liſten to the pleaſing Accents of his Inſtructive Tongue! How did the Lame leap around him for Joy ! and the Maimed extend their recovered Hands in grateful Acknow- ledgments of his new creating Power! While the Voice of the Dumb ſang forth his Praiſes in Sounds before unknown; and the Eye of the Blind checked the Curioſity, which would have prompted it to range over the various and beautiful Objects of unveiled Nature, to fix its rapturous Regards on the gracious Countenance of him that had given it the Day ! Let us farther reflect, with what correſpondent Pleaſure muſt our Lord ſurvey theſe grateful and aſtoniſhed Creatures, while his bene- volent Heart took its Share, in all the Delight which he gave ! Theſe Trophies of his Greatneſs! How unlike to thoſe of the Field, the Mo- numents of Deſolation and Slaughter! Trophies, for which the Hero muſt have ſtruggled with the Man, and might ſit down and weep over his own Succeſs! Whoſe Heart is ſo inſenſible, as not to feel an humane, as well as devout Pleaſure, in the Hiſtory of theſe, and the like Miracles, tho the Subjects on which they were wrought are long ſince mouldering in the Duſt ? But let us farther recollect, that our Divine Leader has other, yet more noble, and more permanent Trophies; thoſe immor- tal Spirits, which he has redeemed, and ſanctified, and ſaved. So may our tranſported Souls, 0 Bleſſed Jeſus, in the Conſciouſneſs of Health, Vigour, and Salvation, behold thee as our Deliverer! So mayſt thois view us with Satisfaction, as the Travail of thy Soul, in that Mountain of GOD, where we hope to offer thee nobler Praiſes, and for ever to conſecrate to thy Service thoſe Powers, which thou haſt recovered from Weakneſs, Diſhonour, and Ruin! 1 SE O T. The Phariſees aſk him for a Sign from Heaven. 565 SE CT. LXXXVII.. The Phariſees again demand a Sign, and Christ up- braids them with Hypocriſy in doing it; and having croſſed the Lake again, he cautions bis Diſciples againſt their Leaven, and that of the Sadducees. Mat. XVI. Mark VIII. 11,---21. 1 I,---I 2. MAT. XVI. I. MAT. XVI. I. the Bharice al Comiteh AND when Jeſus was landed on the op. Sect.87; [and began to queftion with Coaſts of Magdala, the Phariſees and Saddu. Mat. XVI.I. deſired him that he would cees, notwithſtanding the Difference of their ſhew them a Sign from Hea- Principles, and the Alienation of their Af- ven. [MARK VIII. 11.] fections from each other, agreed to join in an Attempt upon him : And accordingly they came, and began to examine him, in a very crafty and in naring Manner ; and to try him yet farther, deſired him that he would Mew them a Sign from Heaven (a); pretend- ing that they could not acquieſce merely in ſuch Miracles as he had wrought upon Earth, where there was much more Room for Arti- fice and Deceit, and Evil Spirits might have ſome greater Influence, than in the upper Regions. (Compare Mat. xii. 38. pag. 403.) 2 He anſwered and ſaid But he anſwering ſaid unto them, It is 2 unto moſt apparent you aſk this out of a Deſire 2. to (a) Deſired him that he would ſew them a Sign from Heaven.} On the whole, I am ready to think, the Two Things mentioned in Note (a) on Mat. xii. 38. pag. 403. are to be united; and that what they here demanded was the very Thing, which 70- Sephus tells us (Bell . Jud. Lib. ii. cap. 13. [al. 12.] . 4.) Impoſtors of thoſe Times promiſed they would ſhew them from God; under the Character of onderd snevspidig Signs of Liberty, or fome miraculous Appearance from Heaven to aſſure them of De- liverance from the Roman Yoke. And on theſe Principles they continued their De- mands in the Apoſtles Time, (1 Cor. i. 22.) tho' ſo many Signs from Heaven had then been given; is the Voice from thence; in the preternatural Darkneſs at our Lord's Crucifixion ; in the Deſcent of Angels in repeated. Inſtances; and in that of the Holy Spirit, in a vifible Form, as well as in moſt ſenſible Effects. See Dr. Lardner's Credib. Book i. chap. 5. §. 2. Vol. i. pag. 291. (b) Tempeſtus- It will be foul Weather To- 566 No Sign ſhould be given them, but that of Jonah. Sect.97. to cavil, rather than to learn the Divine unto them, When it is Even- YOU Will; for in other Caſes you take up with ing, ye lay, It will be fair Mat. XVI.2. Degrees of Evidence far ſhort of thoſe, which Weather, for the Sky is red : you here reject: As for Inſtance, j'ou readily Jay in an Evening, [It will be] fair Weather Tomorrow, becauſe the Sky is this Evening 3 of a bright and fiery Red: And in the 3 And in the Morning, Morning; [ It will be tempeſtuous Weather (b) day; for the Sky is red and To-day, for the Sky is red and lowring. O lowring: Oye Hypocrites, ye Hypocrites, you know how to diſtinguiſh the ye can diſcern the Face of the Face of the Heavens, and to form from thence Sky, but can ye not diſcern probable Conjectures concerning the Wea- ther ; and can you not (diſtinguiſh] the Signs of the preſent Times, and fee by the various Miracles which are daily performed among you, and the other Tokens which attend mine Appearance, that this is indeed the Period which you profeſs to deſire with ſo much Eagerneſs, and which you might diſ- cern with much leſs Sagacity ? Mark VIII. And fighing deeply, as being touched in MARK VIII. 12. And his own Spirit with a moſt compaſſionate and faith, Why doth this Ge- he fighed deeply in his Spirit, Senſe of their Guilt and Miſery, he ſaid, Why neration ſeek after a Sign? does this Generation ſeek after a farther Sign? Verily, I ſay unto you, [A Verily, as I ſaid once before on this Occaſion, neration ſeeketh after a Sign, (Mat. xii. 39. pag. 403.) I now ſay it again and there ſhall no Sign be to you, This is an evil and adulterous Gene- given unto it, but the sign ration which demands a Sign, and no ſuch of the Prophet Jonas. ] [MAT. XVI. 4.-] Sign as it requires, ſhall be given it, unleſs it be the Sign of the Prophet Jonah, who lay three Days and Nights in the Belly of the great Fiſh, and then came out alive; to which a moſt remarkable Reſemblance will be quickly manifeſted in the Reſurrection of the Meſſiah on the third Day, that will more- over be attended with the Appearance of an Angel coming down from Heaven. And I 2. 0 (b) Tempeſtuous Weather.] So xapa properly fignifies. Dr. Lightfoot juſtly obſerves, that the fews uſed to value themſelves highly on their Skill in prognoſticating the Weather : And Grotius has well obſerved in his Note on this Place, what a Variety of Signs marked out that Time for the Arrival of the Melrah. (c) Be Mark VIII. 13. ܪ The Diſciples are cautioned againſt their Leaven. 567 13 And he left them, and And having ſaid this, he ſtaid no longer to Sect.87. entring into the Ship again, debate the matter with Perfons of ſo departed to the other Side. per- [MAT. XVI.-4.] verſe and diſingenuous a Temper, but left them; and entering again into the ship which brought him over the Sea, he departed to the other side of the Lake. MAT. XVI. 5. And when And when his Diſciples were come to the Mat. XVI. 5. his Diſciples were come to other Side of the Sea, they were concerned the other side, they had for- gotten to take Bread, [nei- to find, that they had forgotten to take any ther had they in the Ship Bread; and having uſed all the Fragments with them more than one which they carried over with them in the Loaf.] (MARK VIII. 14.] Baſkets, they had now no more than one Loaf with them in the Ship. 6 Then Jeſus (charged And Jeſus willing to improve this Cir- 6 them, ſaying,] Take heed cumſtance, conſidering what had lately pal- and beware of the Leaven of the Phariſees and of the Sad- ſed, gave them a ſolemn Charge, ſaying, Be ducees, (and of the Leaven of very cautiouſly on your Guard (c) againſt the Herod. ] [MARK VIII.15.] Leaven of the Phariſees and Sadducees, and particularly take heed of the Leaven of He- rod (d); intending thereby to caution them againſt thoſe corrupt Mixtures, which theſe Sects had introduced to the depraving of Religion ; which tended, like Leaven, to overſpread, and four, and puff up the Mind, and ſo to prevent the Efficacy of Divine In- ſtruction upon it. 7 And they reaſoned a- But the Slowneſs of their Underſtanding 7 mong themſelves, ſaying, It ſhewed itſelf on this Occaſion, as it had is becauſe we have taken no Bread. [MARK VIII. 16.] done on many others; and they debated pri- vately among themſelves, ſaying, [It is) ſurely becauſe we have taken no Bread with us, that our Lord thus cautions us againſt the Lea- ven of theſe Men, as if they polluted what- 8 Which when Jeſus per- ever they touched. [Which] when Jeſus 8: ceived, he ſaid unto them, o ye perceived, as he knew all the fecret Work- ings of their Minds, he ſaid unto them, Oye of (c) Be very cautiouſly on your Guard.] This ſufficiently expreſſes the Senſe of the Words, opale xal poo exéle, which are repeated in the Original, to urge the Caution with the greater Force and Emphafis. (d) Leaven of Herod.] Thoſe Sadducees, who were alſo Herodians, might with pe- culiar Proprietý be fingled out by our Lord, to caution his Diſciples againſt them. See Grotius, in loc. and Note (f) on Mark iii. 6. pag. 330. (e) How . 18. 568 By Leaven was meant, not Bread, but their Do&trine. SECT.87.of little Faith, why do you reaſon in this Man- ye of little Faith, why reaſon ner with yourſelves ? and why is it that you ye among yourſelves, becauſe are under fuch Concern, becauſe you have a have brought no Bread ? (MARK VIII. 17.-) Mat. XVI.9. brought no Bread? Do you not yet conſ- 9-Do ye not yet (per- der, after all that you have ſeen and heard, ceive, neither) underſtand ? nor underſtand what has ſo lately paſſed be. (have ye your Hearts yet hardened ? ] [MARK VIII. fore your Eyes ? [and] have you ſtill your -17.) Hearts ſo hardened, and your Minds ſo ſtu- pified, as not to draw ſo eaſy a Conſequence from ſuch repeated Miracles, as to be free from any anxious Concern on this Account, Mark VIII. becauſe you have but one Loaf? Are MARK VIII. 18. Having you Eyes, fee ye not? and having like ſo many ſenſeleſs Images? Having Ears, hear ye not? and do Eyes, do ve not ſee with them ? and having ye not remember? [MAT. Ears, do ye not hear ? and with thoſe natu- XVI. -9.-) .. ral Powers of Memory and Reflection, do ye not remember what you were. Witneſſes to 19 but a few Days ago ? Let me refreſh 19 When I brake the five your Memories, and aſk you, When I broke Loaves among Five thou- fand, how many Baſkets full the five Loaves, and you with your own of Fragments took ye up? Hands diſtributed them among the Five thou- They ſay unto him, Twelve. ſand Men, till they were all ſatisfied, howe [MÁT. XVI. -9.] many Baſkets full of Fragments took ye up? They ſay unto him, We well remember that 20 And when the ſeven 20 we took up Twelve. And, added he, when in like Manner [I divided] the ſeven many Baſkets full of Frag- among Four thouſand, how [Loaves] among the Four Thouſand, and fed ments took ye up? And they them to the full , how many Baſkets full of faid, Seven. (Mat. XVí. 10.] Fragments did you then take up (e)? And they ſaid, Lord, we know we took up Seven. And he farther ſaid to them, Since you re- 21 And he ſaid unto them, How is it that ye do not un- member theſe Facts, how is is that you derſtand, under- 21 do not (e) How many Baſkets full of Fragments did you take up?] The learned Dr. Daniel Scott on Mat. xvi. io. with his uſual Accuracy has obſerved, that Two different Words are uſed in this and the preceding Verſe for Baſkets, xoDevous, and a fupid'as. The former ſignifies larger Baſkets; and therefore is tranſlated Paniers by the French: We have borrowed the Word from them, and it ſeems from its Etymology firſt to have been given them, from their being uſed by Bakers to carry about large Quantities of Bread. The other ſeem to have been ſmaller Baſkets with Handles, and ſuch as con- ſequently might eaſily be carried on the Arm. It is obſervable, that our Lord did not affect to riſe in the Circumſtances of the Two Miracles here mentioned. The latter, tho' in fome Particulars inferior to the former, was equally a Demonſtration of the Divine Power of Chriſt, and therefore equally to the Purpoſe for which it is here men- tioned; not to urge, that it was of the Two the more freſh in their Memories. that Mark VIII. 21. Reflections on the Perverſeneſs of the Scribes and Phariſees. 569 derſtand, [that I ſpake it not underſtand by them, that I did not ſpeak to Sect. 87. for you ye ſhould beware of the you concerning Bread, ſo as to blame Leaven of the Pharifees, and having brought no more Bread, but meant of the Sadducees ?] [MAT. that you ſhould be on your Guard againſt the XVI. II.) Leaven of thoſe erroneous Notions and cor- rupt Principles, which are ſo common among the Phariſees, Herodians, and Sadducees? MAT. XVI. 12. Then Then they were ſenſible of their Miſtake, Mat. XVI. underſtood they, how that and underſtood, that he did not charge them to the Leaven of Bread, but of beware of the Leaven of Bread; but that he the Doctrine of the Phari- intended to warn them of the evil Doctrine fees, and of the Sadducees. and Example of the Phariſees and Sadducees, againſt which ſo many of his Diſcourſes were moſt juſtly levelled. I 2.. I M P R O V E M E N T. S O evident is it, that the Circumſtances of a Scripture Story may Mark viii. be remembered, where the Deſign of it is overlooked or forgot! ſt 18, 21. is much to be wiſhed, that thoſe, which we have been ſurveying, may not increaſe the Number of ſuch Inſtances. In all thoſe Caſes, wherein the Arm of the Lord has been made bare Ver. 19, 20, in our Favour, let us ſeriouſly reflect on the Divine Power and Goodneſs, and learn from paſt Experience, to truſt it for the Time to come. Never let us fall into the perverſe Suſpicions of the Iſraelites, Can GOD furniſh a Table in the Wilderneſs? (Pſal. lxxviii. 19.) But let us be ſtrong in Faith, giving Glory to GOD, and chearfully Mat, xvi. 8. repoſe ourſelves on his Care, who can never want Wiſdom to judge aright of the Neceſſities of his People, or Power to relieve them, even in the greateſt Extremities. We ſee a new Inſtance of the Perverſeneſs of theſe Scribes and Pha. Ver. 1. riſees. They tempted Chriſt by unreaſonable Demands; and he juſtly ſuffered them to go away, without the additional Demonſtration they Ver. 4. fought. It is not for us to preſcribe to GOD, what Degrees of Evi- dence he ſhall give us. Let us impartially purſue, and improve what we have ; and be very careful, that our Sagacity, and Openneſs to Ver. 2, 3. Convi&tion in other Matters of much leſs Importance, may not con- demn our Stupidity, or Obſtinacy, where the Truths of God, and the Salvation of our Souls, are concerned. It is our Concern to beware of erroneous Principles in Religion, and Ver. 6, 12. of every corrupt Leaven, which might be ready to inſinuate itſelf Vol. I. into 4 C : 570 CHRIST cures a Blind Man at Bethfaida, Sect.87. into our Minds; eſpecially of that, which, like the Leaven of the Phariſees, would exalt our Confidence in ourſelves; or, like that of the Sadducees, would impair our Perſuaſion of a future Judgment, and our ſolicitous Concern to live as in the views of it. May the Oracles of Divine Truth ever appear to our Minds, as the Rule by which all Doctrines are to be tried ! and let us, in the Spirit of Love, contend earneſtly for that Faith, which we believe to have been once delivered to the Saints; that both our Sentiments, and Actions, may finally be found blameleſs, unto Praiſe, and Honour, and Glory at the appearing of Jeſus Chriſt. Amen, S E C T. LXXXVIII. CHRIST gradually beals the Blind Man at Bethſaida ; and owns to his Diſciples that he is the Meſſiah, ap- plauding Peter for expreſsly acknowledging him under that Character. Mark VIII. 229–30. Mat. XVI. 13,-20. Luke IX. 18,-21. MARK VIII. 22. . MARK VIII. 22. SECT.88; ND when our Lord had thus croſſed AND he cometh to Beth- the Sea, he came to Bethſaida ; and his Blind Man unto him, apd. Mark VIII. Fame being well known there, as ſoon as he befought him to touch him. entered the Place, they brought him a Blind Man, and intreated him that he would be pleaſed only to touch him, as being well aſſured, that this would be ſufficient for And as he the Recovery of his Sight. 23 -23 And he took the Blind choſe to work this Miracle in private, he took. Man by the Hand, and led him out of the Town; and hold of the Blind Man's Hand, and led him out when he had ſpit on his Eyes, of the Town (a) in the moſt tender and con- deſcending Manner; and having ſpit upon his Eyes, 22. and. (a) And led him out of the Town] Grotius thinks, it was an Intimation of his juſt Diſpleafure againſt the Inhabitants of Bethſaida, for their Ingratitude and Infidelity, that he would not permit them to be Eye-witneſſes of this Miracle, or even ſuffer the Perſon who received the Cure, to go back thither . to proclaim it. Compare Mat.. xi. 21. pag. 376. (b) I ſee up, 24- and made him look and departs from thence to Cæſarea Philippi. 571 and put his Hands upon him, Eyes, and laid his Hands upon him, he aſked Sect. 88. he aſked him if he ſaw ought him if he ſaw any Thing, And looking up, 24 And he looked faid, I ſee Men as Trees be ſaid, I do indeed diſcern the Forms Of Mark VIII. walking Things in an imperfect Manner, and ſee Men walking before me, but it is ſo obfcure- ly, as that I am hardly able to diſtinguiſh them from Trees, any otherwiſe than by their 25 After that he put his Motion (6). Then he laid his Hands again 25 Hands again upon his Eyes; upon bis Eyes, and cauſed bim to look up a fe- he was reſtored, and faw cond Time; and upon this be found his Sight every Man clearly. was perfectly reſtored, ſo that he ſaw every Man and Thing about him clearly and di- 26 And he ſent him away ftinctly. And be ſent him away directly 26 to his Houſe, ſaying, Nei- to his own Houſe, which lay in ſome neigh- tell iť to any in the Town. bouring Village ; and ſaid unto him, Enter not into the ungrateful Town of Bethſaida, to proclaim what has now been done for thee, neither tell the Circumſtances of it to any Man dwelling in the Town, for they are un- worthy the Knowledge of ſuch a Miracle; but content thyſelf with returning thy Ac- knowledgments to God for his Favour to thee; for I aſſure thee, that in what I do I am animated only by a ſincere Regard to the Glory of him that ſent me, and to the Relief of afflicted Creatures. 27 And Jeſus went out, And Jeſus, with his Diſciples, went out 27 and his Diſciples, into the Towns of Cefarea Philippi: from the City of Bethſaida, in the Neigh- And (LUK, it came to paſs] bourhood of which this Miracle had been by the Way, [when Jefus performed, and came into the Towns belong- ing to a City in the Northern Part of Ca- naan, (near Mount Lebanon,) which had formerly been called Lailh, but now bore the Name of Cæſarea Philippi, having lately been rebuilt by Philip the Tetrarch (c). And it came (6) I ſee Men walking, as Trees.] Probably they might not be far from the Way- fidè, and theſe might be Paſſengers who happened then to be going by; for it ſeenis by the Story, that our Lord when he took him out of the Town, permitted none of his Company to attend him. (c) Cæfarea Philippi, &c.] Philip the Tetrarch called the Chief City of this Tract of Land Cæfarea, in Honour of Tiberius Cæfar; and Philip's own Name was added, 4 C 2 to 1 Mark VIII. 27. Luke IX, 19. 572 He aſks his Diſciples, Whom do Men ſay that I am ? Sect. 88. it came to paſs by the Way, as they were on came into the Coaſts of it,1 W their Journey, when Jeſus was juſt come into [LUK: as he was alone pray- [theſeParts, he retired a while for Devo- him, and] he aſked his Dif- tion; and when he had been praying with his ciples, ſaying unto them, Diſciples apart, he enquired of them, ſaying, Whom do Men ſay that I Whom do Men ſay, that I, who have ſo long the son of Man) am ? Mar. XVI. 13. LUKE converſed among them as the Son of Man, ix. 18.] am? What Notions do you find, that Men generally form of me? And they replying ſaid, Some [Say, that LUKE IX. 19. They an- thou art] John the Baptiſt riſen from the ſwering ſaid, (Some ſay that Dead, with an additional Power of working thou art) John the Baptift; Miracles; but cthers [ſay,] that thou art others Jeremias,) and others Elijał the Prophet, who art come to prepare ſay, that one of the old Pro- the Way of the Meſſiah ; and others ſay, that phets is riſen again, (Mat, XVI. 14. MARK VIII. 28.] thou art Jeremiah (d); and others in a more general Way, that one of the antient Prophets is riſen again. Mark VIII. And after they had told him what were MARK VIII. 29. And the Thoughts of others, he then ſaid to them, he faith unto them, But for the Trial of their Faith, But tell me whom ſay ye that I am? And [Simon] Peter anſwer- truly and plainly your own Sentiments; whom eth and faith unto him, Thou do you yourſelves think and ſay that I am ? art the Chrift, [the Son of the And Simon Peter immediately anſwered, with living God.) (Mat. XVI. 15, 16, LUKE IX. 20.] his uſual Zeal and Forwardneſs, and ſaid to him in the Name of the reſt, Lord, we well know, that thou art the great expected Meſiah; and art not only the Son of Man, the worthy Heir of that glorious and exten- ſive Kingdom promiſed to him ; but art in a proper and incommunicable Senſe, the Son of 29. / to diſtinguiſh it from that other Cæfarea, ſo often mentioned in the Aets, (chap. viii.. 40. ix. 30. X. 1. xii. 19. xxi. 8. xxiii. 23, 33. and. xxv. 4, 13.) which was a fine Port on the Mediterranean Sea, and had been rebuilt by Herod the Great, and named in Honour of Auguſtus Cæſar. - Joſephus gives Philip ſo good a Character, that ſome have thought, our Lord retired into his Territories for Security from the Inſults of his Enemies elſewhere. See L'Enfant's Introduction, pag, 27; (d) Others ſay, that thou art Jeremiah.] Mr. Cradock has obſerved, that the Jews feem to have had a Tradition among them, that Jeremiah the Prophet would appear among them, when the Meſſiah came, to recover the Ark of the Covenant, which they fancied he had hid: 2 Mac. ii. 5. (See Cradock’s Harmony, Part ii. pag. 12.) And Dr. Whitby imagines, they might farther encourage themſelves in that Notion, from Jer. i. 52. 10. (See his Note on Mat. xvi, 14.) (2) Upon And applauds Peter's Confeffion, that he is the Meſſiah. 573 of the ever living GOD; and we believe in Sect. 88: thee as ſuch, and adore thee under that Di- vine Character. MAT. XVI. 17. And And Jeſus replying ſaid unto him, Thou Mat XVI. Jeſus anſwered and ſaid unto haft confeffed a Truth, and a Truth of the 17. him, Bleſſed art thou, Simon Bar-Jona; for Fleſh and utmoſt Importance; Bleſſed art thou there- Blood hath not revealed it fore, O Simon Bar-Jonas, (or the Son of unto thee, but my Father Jonas,) in being brought thus firmly to be- which is in Heaven. lieve it: For Fleſh and Blood hath not revealed [it] to thee, thou haſt not learnt it by Hu- man Report, or the unaſſiſted Sagacity of thine own Mind; but my Father in Heaven has diſcovered it to thee, and wrought in thy Soul this cordial Affent, in the midſt of thoſe various Prejudices againſt it, which 18 And I ſay alſo unto preſent Circumſtances might ſuggeſt. And 18 thee, that thou art Peter, as thou haſt been ſo ready to make this Ac- and upon this Rock I will build my Church; and the knowledgment, I alſo in Return ſay to thee, Gates Thou art indeed Peter, (ſee John i. 42. pag. 136.) thou art, as thy Name fignifies, a ſub- ftantial Rock; and as thou haſt ſhewn it in this good Confeffion, I aſſure thee that upon this Rock I will build nzy Church (e); Faith in me as the Son of God ſhall be its great Sup- (e) Upon this Rock I will build my Church.] I look upon this, as one of thoſe. Scrip- tures, the Senſe of which might be moſt certainly fixed by the particular Tone of Voice and Geſture, with which it was ſpoken; and therefore have paraphraſed it with a La- titude, which an intelligent Reader will eaſily obſerve. — If our Lord altered his Ac- cent, and laid his Hand on his Breaſt, it would ſhew that he ſpoke, not of the Perfon; but of the Confeffion of Peter, (as moſt Proteſtant Divines have underſtood its) and meant to point out Himſelf as the great Foundation. Compare i Cor. iii. 10,11.-But if he turned to the other Apofiles, and pointed to Peter, that would ſhew, he meant to intimate the Honour he would do him, in making him an eminent Support to his Church. This is the Senſe, which Grotius, Le Clerc, Dr. Whitby, Dr. Clarke, and L’Enfant defend, and it ſeems to ſuit beſt with the Connection. (See Whitby in loco.) But to be a Foundation in this Senſe, was not his Honour alone: His Brethren ſhared with him in it, (ſee Eph. ii. 20. and Rev. xxi. 14.) as they did alſo in the Power of Binding and Loofing. (See Mat. xviii. 18. and John xx. 23.) - On the whole, how. weak the Arguments are, which the Papiſts draw from hence, to ſupport the Supre- macy of Peter in their wild Senſe of it, is ſufficiently ſhewn by Biſhop Burnet on the Articles, pag. 180. Calvin, Inſtitut. lib. iv. cap. 6. Dr. Barrow on the Creed, Serm. xxviii. Dr. Patrick in his Sermon on this Text, and a Multitude more, whom I need There ſeems a Reference in this Expreſſion to the common Cuſtom, of building Citadels upon a. Rocko. not name. (f) The 18. 574 The Keys of the Kingdom of Heaven are promiſed to Peter. Sect. 88. Support, and I will uſe thee as a glorious In- Gates of Hell ſhall not pre- ſtrument in raiſing it : Yea, fo immoveable vail againſt it. Mat. XVI. and firm ſhall its Foundation be, and fo fe- cure the Superſtructure, that tho' Earth and Hell unite their Afſaults againſt it, and Death in its moſt dreadful Forms be armed for its Deſtruction, the Gates of Hell, or the unſeen World, ſhall not finally prevail againſt it to its Ruin (f); but one Generation of Chri- ſtians ſhall ariſe after another, even to the very End of Time, to maintain this Truth, and to venture their Lives and their Souls upon it, till at length the whole Body of them be redeemed from the Power of the 19 Graye. In the mean Time I will raiſe 19 And I will give unto thee, O Peter, and thy Brethren, whoſe thee the Keys of the King- dom of Heaven: and what- Faith herein agrees with thine, (compare ſoever John xx. 23.) to diſtinguiſhed Honours in my Church; and I will give unto thee in par- ticular, the Keys of the Kingdom of Heaven, and make thee the Inſtrument of opening it both to the Jews and Gentiles (8): Yea, ſo fully (f) The Gates of Hell ſhall not prevail againſt it to its Ruin.] It is moſt certain, that the Phraſe here uſed wurde ads, does generally in the Greek Writers ſignify, the En- trance into the inviſible World; as Elſner, (vol. i. pag. 77, 78.) and Albert, ( Obſerv. pag. 111, 112.) have abundantly proved. So the Seventy uſe it, Ifa. xxxviii. 10. and Fob xxxviii. 17. (Compare Wiſd. of Sol. xvi. 13.) So that it is equivalent to the Gates of Death, Pfal. cvii. 18. and elſewhere. The plaineſt and fulleſt Senſe ſeems to be, what I have given in the Paraphraſe; for the Vindication of which, fee Dr. More's Theological Works, pag. 110. and Dr. Whitby's Note on this place. Grotius alſo ſup- poſes, it refers to the final Triumph of the Saints over the Grave, at the general Reſur- rection. This does indeed imply a Victory over the Power and Policy of Infernal Spi- rits; but I cannot apprehend a Reference to this to be chiefly intended; as it is cer- tain, that the Greek Word aans [Hades] does very ſeldom ſignify the State of the Damned, but generally (as 5789 in Hebrew,) the inviſible World in general.' See Mr. Howe's Works, vol. ii . pag. 61, 62. (8) I will give unto thee the Keys of the Kingdom of Heaven, &c.] As Stewards of great Families, eſpecially of the Royal Houſhold, bore a Key, probably a Golden one, (as the Lords of the Bed-chamber do,) in Token of their Office, the Phraſe of giving a Per- fon the Key naturally grew into an Expreſſion of raiſing him to great Power : (Compare Ifa. xxii. 22. and Rev. iii. 7.) And this ſeems more natural and certain, than Bishop Burnet's Suppoſition, that Chriſ refers to the Cuſtom of giving a Key to the Jewiſh Rabbies, when they were admitted into their Office, in Token of the Power given them to expound the Scripture. ("See Grotius on Luke xi. 52. and Biſhop Burnet's four Diſcourſes, pag. 241, 242.) Peter's opening the Kingdom of Heaven, as being the firſt that 19. He charges his Diſciples not to tell, that be is the Meſſiah. 575 ſoever thou ſhalt bind on fully ſhalt thou be inſtructed in my Will, Sect. 88. Earth, ſhall be bound in and in the Conſtitution of my Kingdom, Heaven; and whatſoever thou ſhalt looſe on Earth, that whatſoever thou ſhalt bind on Earth, ſhall Mat . XVI. ſhall be loofed in Heaven. be bound in Heaven; and whatſoever thou Jhalt looſe on Earth, Mall be looſed in Heaven (b); that is, thou ſhalt have Authority to declare what Precepts of the Mofaic Religion are ſuperſeded, and what are continued, and what Things are allowed or forbidden to my Diſciples; and I will myſelf confirm thoſe Deciſions, whether general or perſonal, as made by the Influences of my unerring Spi- rit communicated to thee, and thy Brethren, and will determine Men's final State in a Manner agreeable to them. And upon this be ſtrictly charged and com- Luke IX.27. kraitly charged [his Difci- manded his Diſciples, that thiy hould tell no to tell no Man that Thing Man at preſent this Thing concerning him, [MA R. of him,] (that he which he had ſo expreſsly acknowledged to Jeſus the Chrift.] them, that he was Jeſus the Meſſiah, and that IMAT. XVI. 20. MARK VIII. 30.) he actually profeffed and owned the Title ; becauſe he knew it was like to be interpreted in a very unjuſt and unnatural Manner, which might: Luke IX, 21. And he was that preached it, both to the Jews, (Aals ii.) and to the Gentiles, (Acts x.) may be: conſidered as an Illuſtration of this Promiſe ; but I apprehend it more fully explained, by the Power of Binding and Loofing afterwards mentioned. (h) Whatſoever thou ſhalt bind on Earth, Mall be bound in Heaven ; &c.] A Power to bind and looſe, may ſignify in general, great Authority in a Family or State ; which Senſe it plainly has, both in Joſephus and Plutarch. (See Elſner. Obſerv. vol. i. pag. 80.) When applied to Judges in Criminal Caſes, it ſignifies to ahſolve, or condemn ;. (feé Raphel. Annot. ex Herod. pag. 169.) and when uſed of Teachers, eſpecially in the Jewiſh Language, it refers to their Explications of the Law; and thus to bind, is to: oblige a Perſon to do, or forbear, any Thing in Queſtion, or to declare a Thing com- manded, or forbidden; and to looſe, is to declare the Thing to be indifferent, or the Perſon at Liberty with Reſpect to it . (See Lightf . Hor. Hebr. in loc.) The learned Selden has endeavoured to ſhew, that the Clauſe before us muſt be interpreted in this Senſe; (fec Seld. de Syned. lib. ii. cap. 7.) and many of the greateſt Character for Criticiſm, in our own Country, and Abroad, have followed him; and among the reſt, the preſent celebrated Biſhop of Wincheſter, in his glorious Controverſy on the Subject of Church Authority. I have included that Senſe, and taken the Words in a yet greater Extent, as the learned Puffendorf alſo does ; ( De Habitu Relig. Chriſt. & c.. §. 22,—25.) and I ſhall with great pleaſure ſubmit to thoſe Ecclefiaftical Rulers, who thall prove, as the Apoſtles did, their power to explain the Laws of Chriſt in a deciſive: Way, and their Authority efficaciouſly to abſolve, or. condemn Meng, according to the Senſe they give of them.. 576 Reflections on the ſure Foundation of the Church of Christ. Sect. 88. might have rendered him and his Followers obnoxious to the Romans, who would un- Luke IX.21. reaſonably look on ſuch a Profeſſion as a Claim to Regal Power, and utterly incon- ſiſtent with the Rights of Cæſar. IM PRO V E M E N T. W Ver. 19. Mat. xvi. E here behold the great Foundation of our Faith and Hope, 16, 18. even Jeſus the Rock of Ages, the ſame Yeſterday, To-day, and for ever, (Heb. xiii. 8.) who is Chriſt the Son of the living GOD. Other Foundation can no Man lay: (1 Cor. iii. 11.) On him may our Souls reſt, and the fierceſt Ternpeſts ſhall rage in vain! Ver. 18. Our Lord foretold, that the Gates of Hell ſhould not be able to pre- vail againſt his Church as thus founded ; and behold, even to this Day, the Accompliſhment of the Prediction. As Chriſtians of one Age have funk into their Graves, a new Harveſt has ſprung up in the next; and in Spite of all the Artifices of Satan to pervert young Minds, and all the Advantages with which he attacks them, inſtead of the Fathers have been the Children, to be accounted to the LORD for a Generation. (Pſal. xlv. 16. and xxii. 30.) Let us thankfully adore the Divine Goodneſs herein ; and be very ſenſible how much we are indebted to that Goodneſs, in thoſe Powers communicated to the Apoſtles, on whom, as ſubordinate Foundations, we are built. (Eph. ii. 20.) As they received ſo ample a Commiſſion, and obtained Grace from the Lord to be faithful to it, let us pay the humbleſt Regard to their Teachings; as well knowing, that what they have bound on Earth is bound in Heaven, and what they have inculcated, was ſolemnly confirmed by a Divine Authority. If we have liſtened with Attention to thoſe immortal Writings of theirs, by which being dead they get ſpeak; and have found them the effectual Means of revealing Chriſt in our Hearts, in all his Divine Glories and ſaving Powers ; let us remember, that we owe it not to Fleſh and Blood, or the moſt excellent Human Inſtruments alone, but to the Influences of our Father in Heaven. Mark viii. That efficacious Grace is freely exerciſed, and operates in various 23.–25. Methods ; on fome, in a more inſtantaneous Way; on others, like the Power of Chriſt on the Blind Man, of whom we have been reading, by more gradual Advances. Let us be thankful for what- ever Light we receive, and preſs on to brighter Diſcoveries; and join : Ver. 17. 1 Christ plainly foretells his Sufferings and Death. 577 join with them proportionable Degrees of Gratitude to Chriſt, and Sect. 88. Veneration for his Goſpel. S E C T. LXXXIX. Christ propheſies of his approaching Sufferings, rebukes Peter for being offended at them, and exhorts his Dif- ciples to Self-Denial, and a Readineſs for Martyrdom in his Cauſe. Mat. XVI. 21, to the End. Mark VIII. 31, to the End. IX. 1, L IX. 1. Luke IX. 22,-27. 21. Mat. XVI, 21. MAT. XVI. 21.- began "Jefus to teach NOW when Jefus had applauded the Sect. 89. Confeſſion of Peter, (as recorded above) and) ſhew unto his Diſciples, Mat. XVI. how that he, [the Son of and thereby expreſsly declared to all the A- Man,] muſt go unto Jeruſa- poſtles that he was the Meſſiah, he from that lem, and ſuffer many Things, Time began more plainly than ever, to teach ders and Chief Prieſts and [and] ſhew to his Diſciples, that be, the Son of Scribes, and be killed; and Man, who was indeed the Chriſt of God, [after three Days] be raiſed muſt in a few Months more go to Jeruſalem ; again the third Day:[MARK and there, inſtead of being owned under the VIII. 31. Luke IX. 22.] Royal Character he bore, and ſubmitted to by Princes and People, muſt ſuffer many moſt injurious Things, and be diſdainfully rejected by the Elders, and chief Prieſts, and Scribes of their Nation, and be killed in a moſt cruel and outragious Manner : But he went on and added, to encourage them under this gloomy Proſpect; that after having lain Part of three Days under the Power of Death, he ſhould be raiſed again on the third Day. MARK VIII. 32. And he ſpake that Saying.openly; and freely (a), whereas he had before only And as be now Spake that Saying plainly Mark VIII. 32, given (a) Plainly and freely.] So wappnoia, evidently ſignifies, and is often rendered in our Verſion ; (compare Wohn X. 24. and xi, 14.) and in this Senſe it is oppoſed to ſpeak- ing in Proverbs : John xvi. 25, 29. Chrif had before given obſcure Hints of this, John ii. 19. iii, 14. vi. 51.. Mat, x. 38. xii. 40. and elſewhere. VOL. I. 4. D (6) Took 1 578 He rebukes Peter for the Offence he took at hearing it. SÉCT. 89.given diſtant and obſcure Hints of it , they And Peter took himn and be- were exceedingly ſurprized and troubled: gan to rebuke him, [ſaying, Mark VIII. And Peter, elevated with what our Lord had this ſhall not be unto thee.] Be it far from thee; Lord : 32. before been ſaying, and unable to reconcile [Mat. XVI. 22.] it with what he now heard, took him [by the Hand (6),: ] and began, with a Mixture of Tenderneſs and Surprize, to chide him for this melancholy Diſcourſe, ſaying, GOD in his infinite Mercy forbid (c), that thou, O Lord, ſhouldſt ever be thus treated! This Injury and Violence, I perſuade myſelf, ſhall not by any Means be done unto thee. 33 But [Feſus,] when he had turned about, 33 But when he had turn- and looked round him on his other Diſciples, Diſciples, he rebuked Peter, ed about, and looked on his whoſe Sentiments he knew to be much the ſand ſaid unto him,] Getthee fame, rebuked Peter with an unuſual Seve- behind me, Satan, [thou art rity, and ſaid to him, Get thee behind me, Satan (d), for thou acteſt the Part of a Devil, an (b) Took him by the Hand.] So I render the Word opoond GOUEVOS. Compare Rom. xv. 7. Gr. which may help to illuſtrate the Senſe of it. (6) GOD in his infinite Mercy forbid ! ] Dr. Fuller ſuppoſes, that I news pol ſhould be rendered, May GOD have Compaſſion upon thee! ( See Fuller's Miſcel . Sacr. lib. ii. cap. 2.) Heinfrus, Grotius, and Le Clerc give the ſame Interpretation; which is alſo afferted at large by the learned Mr. Walle. (Biblioth. Liter. vol . i. pag. 30.) And the accurate Dr. Scott renders it, Mercy on thee! which is inore literal than any of the :reft. I think the Phraſe, as uſed by the Seventy, generally ſignifies GOD forbid, or, as we render it, Far be it from tbeé! (See I Sam. xiv. 45. a Sam. XX. 20. I Kings xxi. 3. i Chron. xi. 19. and compare i Mac. ii. 21.) But as the accurate Criticks I have mentioned above, ſuppoſe, there is a particular Tenderneſs in their Interpre- tation, I have endeavoured to preſerve it in the Paraphrafe. -Sone would render it, Have Compafion on thyſelf; but I cannot recollect any Place, where it has that Senſe; tho' 2 Sam. xxiii. 17. and Gen. xliii. 23. Septuag: have been eſpecially alledged as In- ſtances of it. See Elſner. Obſerv. vol . i. pag. 81. (d) Get thee behind me, Satan.] Compare Luke iv. 8. pag. 123. - The Word Sa- tan, which is originally Hebrew, and has from thence been taken into ſeveral Lan- guages, is often uſed in the Old Teſtament to ſignify an Adverſary; (ſee Numb. xxii. 32. 2 Sam. xix. 22. I Kings v. 4. and xi. 14:) and the Expreſſion has appeared fo harſh to fome, as coming from the Mouth of Chriſt to one of his Apoſtles, that they have rather choſen to tranſlate it, O mine Adverſary. But as the Evangeliſts have both made uſe of the Word Eutave, which muſt be owned to have a Sound as odious in the Greek, as it has now with us, we may conclude that it was uſed by Chriſt, or his Re- buke to Peter would have been otherwiſe expreſſed by fome Greek Word that fignifies an Adverſary. Nor can the Word appear at all too harſh, when we conſider, that the Tendency of Peter's Saying, tho' it was ſpoken out of ſingular Affection to his Maf- ter, was to obſtruct the great Deſign for which he came into the World, and none but Satan could deſire to prevent what he was ready to ſubmit to, for the Salvation of loft 1 7 33. If any ix. 23.) We muſt be ready to take up our Croſs, and follow Christ. 579 an Offence unto me ; ] for Devil, rather than a Friend, and art a Scan-Sect. 89. thou favoureſt not the dal to me, in thus endeavouring to obſtruct Things that be of God, but the Things that be of Men. the great End of mine Appearance in the Mark VIII. [MAT. XVI. 23.] World; for by this it plainly appears, that thou doft not regard and reliſh the Things of GOD, but thoſe of Men (e), and loſeſt thy Zeal for the Divine Glory, and the Salvation of Souls, in a mean Solicitude for the Enjoy- ments of this Temporal Life, and the Gran- deurs of an Earthly Kingdom, of which thou art vainly dreaming. 34. And [then) when he had called the People unto Then having called the Multitude, with his 34. him, with his Diſciples alfo , Diſciples, to him, he ſaid unto them all , You hefaid unto them (Luk. allyſ muſt not only expect to ſee me ſuffer, bụt Whoſoever will come after to ſhare with me in my Afflictions and Sor- me, let him deny himſelf, and take up his Croſs (Luk. rows, if ever you would hope to obtain a daily,] and follow me. Part in the Glories of my Kingdom : [MAT. XVI. 24: LUKE one therefore is willing to come after me, and to attend me as a faithful Servant and Dif-. ciple, let him learn to deny himſelf in the deareſt Pleaſures and Intereſts of this preſent Life, and habituate himſelf daily to take up his Croſs ; let him ſubmit to whatſoever Trial Providence. may lay before him, and be ready to follow me, even to Crucifixion it- felf; for till he is taught a Readineſs to meet Death, even in that dreadful Form, for my Sake, he has attended my other Inſtructions in. vain. (Compare Mat. x. 38. pag. 494.) 35 For whoſoever will fave his Life, ſhall loſe it; mit even to this ; for whoſoever will attempt And it is well worth your while, to ſub- 35 to ſave his Life from Perſecution, by for- ſaking loft Sinners. - Dr. Young (in his Sermons, vol. ii. pag. 137.) rendering Insas ool, Fa-. vour thyſelf, ſuppoſes that our Lord calls Peter, Satan, becauſe he now fell on that Ad- vice, which Satan uſes the moſt ſucceſsfully of all his Artifices to undo Men; that of Self-Indulgence :. And ſo makes this Scripture an Introduction to his Diſcourſe on Self-Denial. (e) Thou doſt not regard and reliſh the Things of GOD, &c.] To reliſh, or favour, is plainly included; but I did not think.it, proper to limit it by ſuch a Verſion ; for. the Word opovers often figniſes, to fix a governing Regard on any Thing, ſo as to make it the chief Object of our Purſuit; which ſeems the plain Senfe of it here.. Compare Rom. viii. 5. Phil. iii, 19. and Col. iii. 2. () If but 4 D 2 : 580 To gain all the World is no Amends for the Loſs of the Soul. Sect. 89. ſaking me and my Goſpel, Mall find he has but whoſoever ſhall loſe his w taken the ſureſt Way to loſe it; as he will Life for my Sake and the Mark VIII. another Day incur the Sentence of the ſecond and ſave it. [Mat. XVI. 35. Death, and meet a far more dreadful Puniſh- 25. LUKE IX. 24.] ment from God, as an Apoſtate, than he could have borne from Men as my Servant: But whoſoever fall loſe or expoſe his Life, for my Sake and the Goſpel's, ſhall find it with far greater Advantage in the future State, [and] ſo ſhall have Reaſon to acknowledge that he took the trueſt Method to ſave it. (Compare Mat. x. 39. pag. 494.) 36 And therefore on theſe Principles it will 36 For what ſhall it pro- be certainly your higheſt Wiſdom to forego the whole world, and loſe fit a Man, if he ſhall gain the greateſt Advantages, or to bear the utmoſt his own Soul, [LUK. that Extremities, rather than to forſake me; for is, loſe himſelf, or be caſt it is a Kind of Proverb among you, What away ?) (Mar. XVI. 26. LUKE IX. 25.) would it profit a Man, if he ſhould gain the whole World, and be puniſhed with the Loſs of his Life (f) ? and ſo may I ſay, What would all that Gain, added to his preſent Security, ſignify, if he thereby bring a Sentence of Death on his Soul, [and] fo loſe himſelf, or 37 be finally caſt away? Or what ſhall a 37 Or what ſhall a Man Man give as a Ranſom for his Life (8)? what give in Exchange for his Soul ? (Mat. XVI.--26.] Gains would he not be willing to reſign, to quit (f) If he ſhould gain the whole World, and be puniſhed with the Loſs of his Life? Sn:wen Thu Luxmy autor] . Tho' the Force of this Maxim, taken by itſelf, appears beſt, by rendering Luxny, Soul, which it does undoubtedly on the whole fignify here; yet as the ſame Word had been rendered Life, ver. 35. and its Meaning is ſufficiently plain from what follows, I thought it better to retain the fame Verſion here likewiſe; which taken in its Connection has (as Dr. Tillotſon obſerves, Vol. iii . pag. 528, 529.) an additional Spirit, which conſiſts in the Application of a Proverb, relating to the Worth of Life, compare Fob ii. 4. to the Soul, which is in the higlieſt Senſe the Life of the Man, or the Van himſelf (Luke ix. 25.) The Luxen Suissbeater does not merely ſignify to loſe the Life, which might be applied to a Nian who accidentally inet Death in the Purſuit of Gáin, (as a Merchant, who ſhould be loſt in his Voyage ;) but it properly imports undergoing a Capital Execution, which is an idea of nuch greater Terror, as well as of much ſtricter Propriety in the preſent Caſe: And would to God, it might ſeriouſly be conſidered in this awful View! See Raphel. Annot. ex Herod. pag. 171. (8) As a Ranſom for his Life.) So the Word xuonna ſuc properly ſignifies ; and in this Connection leads us to reflect, how willing a condemned Malefactor would be, to give all he had got by his Crimes, to buy his Pardon; and how vain the Attempt would in this Cale be. (b) In 581 37: CHRIST will be aſhamed of ſuch as are aſhamed of him. quit himſelf of that fooliſh Bargain, by which Sect.89. he had ſold it? Yet in this Caſe, what would i be accepted as an Equivalent for it? “ Its Mark VIII. “ Redemption is precious, and it ceaſeth for '« ever.” (Pſal. xlix. 8.) 38. Whoſoever therefore Now aſſure yourſelves, that this Thought 38 ſhall be aſhamed of me, and of my Words, in this adul- may with the utmoſt Propriety be applied to the Caſe before us; for whoſoever is ajhamed terous and ſinful Generation, of him alſo ſhall the Son of of me and of My Words, in this adulterous and Man be aſhamed, when he ſinful Generation, ſhall find to his Coſt, that and) in the Glory of his Fa- of him alſo will the Son of Man be ashamed, ther, with the holy Angels . and him will he with Scorn diſown, and with (LUKE IX. 26.] inexorable Juſtice condemn, when he comes in his own Glory, (that is, in all the Pomp and Grandeur in which he was of old repreſented to the Prophets,) and ſhall appear upon his Throne inveſted with the Glory of his Fa- ther (h), as commiſſioned by him, to be the great Executor of his Judginent, as well as the Diſpenſer of his Grace, attended with the bright Retinue of the koly Angels, who ſhall wait on him as his Servants to grace MAT. XVI. 27. For the the Solemnity of that awful Day. For Mat. XVI. . Glory of his father, with you may certainly depend upon it, that 27. his Angels ; and then he ſhall howſoever he be now deſpiſed and rejected of reward every Man accord- Men, there is a Day appointed, when the ing to his Works. Son of Man pall thus come in his Father's Glory, and be incircled in the moſt pompous Manner with his holy Angels; and then ſkall be convene the whole world before him, that he may determine the final Happineſs or Miſery of each, and recompence every Man according to his A&tions. And Son of Man ſhall come in the (b) In his own Glory, and the Glory of his Father.] How theſe are diſtinguiſhed, it is not eafy to ſay. Mr. Bragge explains it, of the Luſtre of his own glorified Body, ſurrounded with ſuch a Circle of Fire, as that, in which (according to him,) GOD the Father had appeared particularly on Mount Sinai. (Bragge on the Parables, vol. ii. pag. 181.) I think it fufficient to ſay, that beſides the Glory which the Human Nature of Chriſt habitually wears in Heaven, fome additional Splendor ſhall now be given to him by the Father, when he fends him with his Commiſſion, on fo auguſt an Occaſion, as the univerſal Judgment. () The . ſaid 582 Some of them ſhould live till CHRIST came in his Kingdom. Sect. 89. And he ſaid farther to them, Verily I tell it MARK IX. I. And he: you as a moſt certain Truth, that there are unto then, Verily, Mark IX. 1. Some of them who ſtand bere among us, that that there be ſome of them you of a } ſhall live to ſee a moſt awful Emblem of this that ſtand here, which ſhall important Day; for ſome that now hear me not taſte of Death, till they shall not taſte of Death, that is, they ſhall not God come with Power, have ſeen the Kingdom of die, till they have ſeen the Kingdom of GOD [and the Son of Man com- come to be eſtabliſhed far and near, with a ing in his Kingdom.](MAT. divinely efficacious Power; [and] have beheld XVI. 28. Luke IX. 27-] ſo eminent an Appearance of Providence to promote the Triumphs of my Goſpel, and to avenge the cruel Injuries I ſhall receive from this ungrateful Nation, that they may be ſaid, even to fee the Son of Man coming in his Kingdom (i), and leading on his victo- rious Armies, againſt thoſe who would not admit him to reign over them. I M P R O V E M E N T. Mark viii 33 A LAS, how prone are our fooliſh Souls to reliſh and regard the Things of Men, rather than thoſe of GOD! How juſt- ly do we deſerve the Rebuke of our Lord, who while he ſpeaks to Peter with ſuch Abhorrence, after all the Encomiums he had juſt been giving him, ſhews us with what Indignation we ſhould reject every Motion, that would lead us to prefer our own Eaſe, or Temporal Intereſt, to the Glory of God, and the Happi- neſs of Man. We 1 (i) The Son of Mon coming in his Kingdom.] Raphelius; ( Annot. -ex Polyb. in loc.) and Albert, (Obſerv. pag. 113, 114.) have indeed proved, that epxop.cn is ſometimes uſed for Amel Zoual, and cv for eks; (compare John v. 4.) and therefore they, with ſome other Criticks, would render this Text, Some here preſent ſhall not die, till they ſee the Son of Man going into his Kingdom, that is, aſcending to Heaven, which the Apoſtles did; ſee AEts i. 9. But it increaſes the Difficulty, to ſuppoſe both theſe uncommon Senſes of the Words in Queſtion to occur together; nor will Luke xxiii. 42. be al- lowed as an exact Parallel. I chuſe therefore to adhere to our received Verſion, which may include a Reference to the giving the Spirit, and propagating the Goſpel, but chiefly refers to that providential Appearance of Chriſt for the Deſtruction of Jeru- falem, fo often called the Coming of the Son of Man, (Mat. xxiv. 3, 27, 30, 37.) and the Day in which he ſhall be revealed: (Luke xvii. 24, 26, 30.) This Senſe is the more natural here, eſpecially as our Lord's Manner of ſpeaking intimates, that moſt of the Company ſhould be dead before the Event referred to; yet his Aſcenſion happened in a few Months after this, 583 Ver. 36. Reflections on a Readineſs to ſuffer for CHRIST. We ſhall never act ſo mean a Part, if we cordially digeſt the Lef-Sect. 89. ſons, which Chriſt hath here taught us, and conſider of how much greater Importance the Salvation of the Soul is, than the Gain of the whole World when oppoſed to it. Let us ſteadily purſue this Maxim of Divine Wiſdom, and with Chearfulneſs facrifice every other In- tereſt to the Views of an Eternal Felicity. Does Jefus call us to deny ourſelves for him? What Difficulties Ver. 34. ſhould we not be ready to ſubmit to, what Pleaſures ſhould we not renounce for him, who pleaſed not himſelf, that he might fhew his Love to us, and took upon him the Form of a Servant, that he might make us Kings and Prieſts unto GOD! Does he require us take up our Croſs, and follow him? What Sufferings ſhould we not be wil- ling to endure for him, and whither ſhould we not conſent to fol- low him, who has borne the Croſs for us, and willingly expired on it for our Sakes ! A Senſe of Gratitude for paſt Favours, might bear us triumphant- ly thro' all the Oppoſition, we might be called to encounter in his Cauſe; how much more then may we be animated by the pleaſing Hope, that we ſhall another Day be confeſed by Chriſt in the Preſence of his Father, and of his holy Angels. Let us repreſent to ourſelves that auguſt Preſence, that awful Day, when ever a: Regard to an adulterous and finful Generation, would lead us to be aſhamed of Ver. 38. Chrift, and of his Words. So ſhall we certainly be brought to ſee the Kingdom of GOD in its Glory; and if it opens to us in the Vi. Mark ix. I. fions of the future State, we ſhall have no Reaſon to be anxiouſly ſolicitous, though Death ſhould remove us from theſe lower Ré gions, before the Goſpel hath that univerſal Triumph, which the Word of God encourages his Church to expect. END of the FIRST VOLUME. UNIVERSITY OF MICHIGAN SIOUERIS.PENINSULAMAMONAM W.VV.JUST UNIVERSITY OF MICHIGAN 3 9015 07326 4429 1817 WI SCIENTIA ARTES i VERITAS LIBRARY OF THE SPLURIMUS. Umami TCEROR + CIRCUMSPICE III :'111) DULUD LIMONINI nikimut i UMMUNE THE GIFT OF [ mum Tillmitiriantiduhii ? 일 ​Erit