A Paraphrase on the New Testament

CHAP. XVIII.

1. AT the same time came the disciples to Jesus, saying, Who is the greatest in the kingdom of heaven.

1. Ambition stirred in them, to debate who should be greatest in Christ's Church or Kingdom, next hims • lf.

2, 3. And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say to you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

2, 3. Christ set a child before them as a visible answer, and said, Except true conversion give you a new and humble mind, and take you off from ambitious overvaluing earthly pomp and power, that as teachable and obedient Disciples to the, you may be drawn to set more by heavenly things, you cannot be capable of entering into the heavenly Kingdom, much less of being greatest there: nor are you fit for a place in the Church on earth (much less of power) without covenanting this.

4. Whoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

4. Tho worldly men will think otherwise, I tell you that the humblest Christian is the best, and the best is indeed the greatest, as being dearest unto God, and he is fittest also for Church power.

5. And whoso shall receive one such little child in my name, receiveth me.

5. And he that receiveth or showeth kindness to any such humble Godly Christian, I will take and reward it as done to me.

N. How do the Papal Clergy read this, that hate, revile, silence, and ruin or burn such? But they cheat their Souls by saying, that such are but Heretics and Schismatics, and deny them to be Christ's, and then they think they are disobliged, and may use them as they first judge and call them.

6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea.

6. But whoever he be that shall gall, discourage, or by threatening, derision, or persecution seek to drive the least from faith and holy living, it were less hurt to that man, (how big soever he now look and talk) that he were drowned in the Sea, with a millstone about his neck: for God will take vengeance on him

7. Woe to the world because of offenses: for it must needs be that offenses come, but woe to that man by whom the offense cometh.

7. Woe to the world by reason of the Scandals, oppositions and impediments to faith, holiness and salvation, which men will lay before each other, some by error, some by crimes, and some by persecution: such scandals and hindrances and temptations there will be: God will permit them for trial, and men will commit them. But the sin is great, and it will be woe to the guilty, especially the malignant persecutors and seducers.

8. Wherefore if thy hand or foot offend thee, cut them off, and cast them from thee: It is better for thee to enter into life halt or maimed, rather than having two hands, or two feet, to be cast into fire everlasting. 9. And if thy eye offend thee, pluck it out and cast it from thee: It is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

8, 9. Let nothing seem too dear to thee to secure thy salvation against such scandals and hindrances and temptations: If it be friend, or interest, as dear to thee as thy hand, or foot, or eye, it is a smaller loss to cast it away here, and be saved hereafter than to keep it here and be damned hereafter to endless misery. If thou hadst no other way to avoid sin but dismembering thy body, it would be a duty and no loss to do it.

Note, 1. Christ had said this before, Mat. 5.30. Its no fault to say the same thing often. 2. If it be so dangerous to be tempted by others, its worse to be our own tempters.

10. Take heed that ye despise not one of these little ones: for I say to you, that in heaven their angels do always behold the face of my Father which is in heaven.

10. Note, O what men are they that read and preach this, and yet not only despise them, but first ignorantly or maliciously slander them, and then by this justify their railing, persecuting and destroying them. 2. What a comfort is it to the least true Christian, that they have their Angels that have charge of them, who always see God's face in glory: And shall not we then see it?

11. For the Son of man is come to save that which was lost.

11. And I that came into the world to save sinners, will require it at your hands if you wrong or persecute them, or hinder them from the way of their salvation.

12. How think ye? if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray. 13. And if so be he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

12, 13. Christ likeneth himself to men that have by unexpected success in recovering the lost, a more sensible joy than for the rest, though not a higher esteem. And if he so much rejoice in them, how will he take it of those that hate, persecute or tempt them.

14. Even so it is not the will of your Father who is in heaven, that one of these little ones should perish.

14. God loveth them better than you love sheep; therefore he will save them, and judge all those that would afright or drive away from their duty, the meanest person.

15. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17. And if he shall neglect to hear them, tell it to the Church: but if he neglect to hear the Church, let him be to thee as an heathen man, and a publican.

15, &c. And according to this compassionate tenderness of God, and your Savior, must be your dealing with one another; not to favor sin in any, but to seek by love to save the sinner: Therefore if any one that thou hast brotherly communion with, do trespass against thee, by injury, or by scandalous crimes within thy notice, go and tell him his fault privately in brotherly love and tenderness, yet showing him the evil of his sin that he may repent: If he hear thee so as to repent and amend, thou hast won him from the danger of his guilt, which may be a comfort to thee: But if he defend his sin, or will not repent and amend, cease not thy love or labor, but take with thee one or two meet persons, that two or three witnesses may the more awe him, or credibly convict him. And if he neglect to hear them, (having exercised due patience for the trial, and fit means to convince him) then make it public, by telling the Church, in whose communion he liveth; either by opening it in the Congregation that the Church-Guides may reprove him and exhort him to repent, and pray for his repentance; or when that is not convenient, tell it the Guides of the Church that they may make it public and do their office. And if he neglect to hear, this public exhortation, have no more communion or familiarity with him than with a Heathen or Publican, but so carry it that he and others may see that thou esteemest him not as one of the Christian Society whom Christ will own.

Note, This Text which is Christ's Law of Church-discipline, is perverted divers ways, by several sorts of mistakers. Some feign that it speaketh not of sins against God, but of injuries against men: and that by the Church is meant the Civil Judicature that then was, (inferior or superior Sanhedrim.) But, 1. it is evident that it is to Christians or Disciples that Christ giveth this Law; others received no Law from him. And it was how to deal with a Brother in order to Repentance, and Salvation, as the foregoing verses show. 2. Christ knew that the Sanhedrim were his deadly enemies, and foretold that they would condemn him; And therefore never made a Law to his Disciples to use them as their ordinary Judicature. 3. He knew that they would hate and persecute his Disciples, and therefore never sent them to them for right. 4. He came to ubrogate Moses Law, and overthrow their Mosaic policy: And therefore did not establish it by this Law. 5. He could never mean that Christians must take him for a Heathen that heard not the Jews Council, when • he foretold them how that Council would scourge them in their Synagogues, and cast out their names, and say all manner of evil of them falsely.

1 Nor did Christ set up a Christian Judicature of Magistrates, having the power of the sword instead of the Jewish. For, 1. Christ himself refused to use such a power, on earth. 2. He forbad it his Disciples that strove for it. 3. The Text speaketh of no forcing power, but persuasive, and of no penalty but Alienation and disowning. 4. The Apostles did never set up any such coactive Civil Judicature, nor the Church after them for 300 years and much more: which they would have done had Christ commanded it. 5. But they did set up such Ecclesiastic Judicatures wherever they gathered Churches; which was their actual visible exposition of this Law of Christ. 6. It is not restitution, or recovery of Lands, Goods or Rights that is here mentioned as the end; but the Winning of a brother by repentance. 7. And what is more noted by Christ as an offense or trespass against us, than scandal, and dishonoring the Christian name and society, and grieving good men by sinning against God. I think these evidences prove past doubt, that it is the discipline of Christian Churches Christ here institutes by a standing Law; for which he gave the power of the Keys.

2. The Church is told and heard when the Rulers are told and heard, either before the whole congregation, or that they may publish it. The whole congregation is not to speak and be heard, nor necessarily to be told by the offended himself. But as the city is said to Receive and to Execute any Order from the King, when the Magistrates do their part in it, and the people theirs, so it is with the Church.

3. But how the telling of one Lay-chancellor or Civilian, and hearing or not hearing him, and being Excommunicate by him concerns this Law, I know not, no nor telling or not hearing one single person that judgeth alone over many hundred Churches at a distance and without their notice.

4. This discipline is of great moment, for the honor of Christ and his Church, that it be not as impure as the Infidel world, nor a Swine-fly instead of a Society of Saints; And that it may be known that Christ came not as deceivers do, to get himself a number of followers as bad as other men, but to sanctify a peculiar people to God, zealous of good works, and forsaking the world, the flesh and the devil; and to keep Christians from the snare and the shame of infectious and wicked Associates: and to keep sin under open disgrace.

5. Yet if Pastors neglect this holy discipline, the sin is theirs: It doth not necessitate the innocent to forsake the Church, unless their Doctrine or Practice amount to a professed rejection of some essentials of Christianity, or else, they force men to sin or own their sin. But they that can choose better without more hurt than benefit, should prefer it before undisciplined Chuches.

18. Verily I say to you, Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven.

18. I tell you that my Church on earth is the Seminary or Suburbs of my Church in heaven, and those that you as my Ministers absolve according to my word, they being not deceitful, but true professors of faith, and repentance, they shall be absolved in heaven; And those that you bind over as impenitent to my judgment, being such indeed, shall be condemned and shut out of heaven: and I will own and confirm your judgment of men by the power I give you, if you do it according to my word.

N. God giveth Pastors power to condemn and cast out none from heaven, nor to save any, but only such as condemn and cast out themselves, or such as save themselves by faith, more than the Church can do.

19. Again I say to you, that if two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.

19. And I tell you that I may encourage you to concord, that if two of you (much more if all or many) shall agree in your Prayers, Discipline or Appeal to God, he will accept your endeavors, and they shall not be in vain, but blessed.

20. For where two or three are gathered together in my name, there am I in the midst of them.

20. For as I am with every single Christian, so I will more eminently bless with the fruits of my presence, the Assemblies of the faithful be they never so small. N. It is in hatred to Christ's presence and name, that Satan persecuteth such meetings.

21. Then came Peter and said to him, Lord how oft shall my brother sin against me, and I forgive him? till seven times.

21. Peter said to him, What if my brother do often sin to my injury or scandal, and be often thus admonished; how oft must I forgive him? seven times seems much.

22. Jesus saith to him, I say not to thee, till seven times, but till seventy times seven.

22. It is not the number of times, but his true repentance that is to be here regarded: Note, There are some sins that oft committing will prove that the Repentance is not true. He that should daily or weekly beat you, steal, murder, fornicate, and as oft say, I Repent, is not to be believed, but forfeiteth his credit. But he that is but oft angry, or defective in the degrees of sincere duty, may be believed if he oft profess repentance.

23. Therefore is the kingdom of heaven like to a certain king, which would take account of his servants. 24. And when he had begun to reckon, one was brought to him who owed him ten thousand talents. 25. But forasmuch as he had not to pay, his Lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made.

23, &c. And that you may know on what terms you must look for mercy and forgiveness yourselves, I will liken God's government to a Kings that would call his servants to account, and demand his due, and make his Debtors know what he might expect of them in justice.

26. The servant therefore fell down and worshipped him, saying, Lord, have patience with me and I will pay thee all.

26. The servant unable to pay, appealed from justice, and begged mercy, promising to pay when he should be able.

27. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

27. As he appealed to mercy, he found mercy, and his Lord forgave him and set him free.

28. But the same servant went out, and found one of his fellow servants, who owed him an hundred pence, and he laid hands on him, and took him by the throat, saying, Pay me that thou owest: 29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me and I will pay thee all. 30. And he would not, but went and cast him into prison, till he should pay the debt.

28, &c. He that had received so much mercy, used his fellow servant with unmerciful rigor, exacting all his due.

31. So when his fellow-servants saw what was done, they were very sorry, and came and told to their Lord all that was done. 32. Then his Lord after he had called him, said to him, O thou wicked servant, I forgave thee all that debt because thou desiredst me. 33. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee.

31, &c. I forgave thee a great debt, and shouldest not thou forgive a little one? If mercy was so necessary to thee, why didst not thou show mercy to thy fellow servant as I did to thee.

34. And his Lord was wroth, and delivered him to the tormentors, till he should pay all that was due to him. 35. So likewise shall my heavenly Father do also to you, if ye from your hearts forgive not everyone his brother their trespasses.

34, 35. Note, Here its doubted, 1. How God • s said to forgive unmerciful men, 2. And to demand 〈…〉 which he had forgiven, and to unpardon it again. Answ. God hath divers degrees of forgiveness, 1. To give the world a pardon of all sin, on condition of thankful acceptance, is a great degree of forgiveness, though it be no actual discharge till accepted. 2. To suspend the execution of punishment (with such an offer) and to give him time, ease and mercy, who deserved to be all that time in hell, is a degree of actual forgiveness▪ for to forgive the sin is to forgive the punishment; and bad men have much punishment here forgiven them, which they deserved. And both these may be reversed by men's unbelief and sin.

3. Whether the sins of Infants pardoned in Baptism, may return in guilt by covenant breaking; or any other that have not confirming grace, but such as Adam and the Angels had and lost is a controversy that is yet undecided among Christians.

4. But were perseverance never so sure eventually, yet in the tenor of the Covenant, Pardon and Salvation are given on condition; And God may well say, If you perform not the condition, you shall yet perish. That by this warning they may be moved to perform it. And should pardoned sin be unpardoned again, it would be no change in God, nor in his word, but in man. He that saith, The faithful shall be accepted, and the unfaithful perish, changeth not if any should perish by unbelief, God and his word are still the same. And forgiving others is part of the condition of our continued forgiveness.

CHAP. XIX.

1. ANd it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan.

2. And great multitudes followed him there. 3. The Pharisees also came to him, tempting him, and saying, Is it lawful for a man to put away his wife, for every cause.

1, &c. When Christ had thus long preached in his own country where he dwelt, far off from Jerusalem, he drew nearer it into Judea, and there also multitudes flocked after him; and the Pharisees attempted by questions to ensnare him, &c.

4. And he answered and said to them, Have ye not read, that he which made them at the beginning, made them male and female. 5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh. 7. Wherefore they are no more two, but one flesh. What therefore God hath joined together let no man put asunder.

4. &c. Look to the original and you shall find that God made them one Male and one Female, and by the Law of Conjugality, united them for procreation and converse as into One; the Relative Union being likened to a natural union of the parts of one body: and that so nearly, that on this account Father and Mother were to be left to a closer union with a wife. Therefore do not you separate that which God hath so nearly united.

7. They say to him, Why did Moses then command to give a writing of divorcement, and to put her away.

7. They thought to take advantage by this against him, as contradicting Moses Law, and said, &c.

8. He saith to them, Moses because of the hardness of your hearts suffered you to put away your wives, but from the beginning it was not so.

8. You mistake a permission for a command: your Fathers were an ignorant dull unruly sort of people, and Moses was put to make but such Laws as they could bear: Therefore he permitted putting away, but only commanded that they should not do it without a bill of Divorcement.

9. And I say to you, whoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery, and whoso marrieth her that is put away doth commit adultery.

9. Note, 1. The Fornication must be proved and not only suspected. 2. It must be Fornication since Marriage. 3. A man is not commanded for this to put her away, and not forgive it, if there be reason for it, but only permitted. 4. In Common-wealths the Magistrate must be judge, for public safety, 5. The woman is not so fitly said to put away her husband ; but by the Magistrate may have the same remedy of a Divorce when she doth desire it.

10. His disciples say to him, If the case of the man be so with his wife, it is not good to marry.

10. Then the danger and misery of unsuitable marriage is so great, that it is better never marry.

11. But he said to them, All men cannot receive this saying, save they to whom it is given.

11. He said, Men must not avoid a lesser evil by a greater: some men's temperament, and some men's condition in the world, make Marriage necessary to them. All have not the gift of chastity.

12. For there are some Eunuchs which were so born from their mothers womb; and there are some Eunuchs which were made Eunuchs of men: And there be Eunuchs which have made themselves Eunuchs for the kingdom of heavens sake: He that is able to receive it, let him receive it.

12. There are some unapt for congress with Women, who were born so: And some are made so by men, by castration: And some have made themselves such, that they might the better avoid all venereous temptations. He that is able to live in a continent single life, without greater hurt, let him do it; but all cannot.

13. Then there were brought to him little children, that he should put his hands on them and pray, and the disciples rebuked them. 14. But Jesus said, suffer little children and forbid them not to come to me; for of such is the kingdom of heaven.

13, 14. Some brought their children to him that he would lay his hands on them and bless them according to their infant capacity: and the Disciples chid them away, thinking such company below him: But Jesus said, Hinder them not, and forbid not little children to come or be brought to me: For I tell you, that it is not the self-conceitedly wise, but those that are as ready to learn and be ruled as such children are, that yet set not their wit and will against instruction, but are as it were beginning the world, that will make up the Christian Church.

15. And he laid his hands on them, and departed thence.

15. Qu. But why did he not Baptize them? Answ. He Baptized few of the Aged yet that believed, and that Baptism which he used was but little differing from Johns, till after his Resurrection the Christian Baptism was not fully instituted, as the entrance into his Gospel Church.

16. And behold, one came and said to him, Good Master, what good thing shall I do that I may have eternal life?

16. Note, 1. It was then taken for granted, except by the Sadducees, that an eternal life of happiness was to be attained. 2. And that well-doing on Mans part, was the way to attain it.

17. And he saith to him, Why callest thou me good ? There is none good but one that is God: but if thou wilt enter into life, keep the commandments.

17. Thou knowest not how great a word thou speakest of me, when thou callest me Good: Goodness is God's name and Attribute : There is none Essentially, Abs • lutely and most perfectly Good but God. But if thou wilt enter into life, keep God's commandments.

18. He saith to him, which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19. Honor thy father and thy mother, and, Thou shalt love thy neighbor as thyself.

18, 19. Note, Christ knew the Order of the commandments; but named the Fifth and the Tenth by themselves, as being of special note; the Fifth for Government itself, and the Ninth, the summary of the Second Table. For, Thou shalt love thy Neighbor as thyself, If, is that which is meant by, Thou shalt not covet thy Neighbors, &c. that is, not by self-love want love to him, and draw from him to thyself, or oppose his good.

20. The young man saith, All these have I kept from my youth up: what lack I yet.

20. Note, No doubt but he had broken these commands, especially the last: but he judged by his freedom from the gross acts of sin.

21. Jesus said to him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

21. Jesus said, the state of Christianity, or Qualification for Salvation, is this, Resolvedly and Practically, to prefer Heaven, before all the Prosperity of this World, so as to part with All, for Heaven, when thou art Called to it: Therefore I will now try thee, whether thou canst do this. Go sell all and give to the poor, and follow me, and take the hopes of a Treasure in Heaven, instead of all.

22. But when the young man heard that saying, he went away sorrowful, for he had great Possessions.

22. But this seemed so hard a Motion to him, that he would not consent, but went away sorrowful; for he was very rich.

23. Then said Jesus to his Disciples, Verily I say to you, That a rich man shall hardly enter into the kingdom of heaven. 24 And again, I • ay to you, It is easier for a Camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of God.

23.24. The difficulty of a Rich Man's being a sound Christian and Saved is great, that I may express it by the common Proverb, of a Camels going through a Needles Eye.

25. When his Disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26. But Jesus beheld them, and said to them, With men this is impossible, but with God, all things are possible.

25.26. This amazing the Disciples, he said, So naturally and strongly do men love this World, and its Prosperity, and so hardly do they believe, and love the unseen Heavenly Felicity, that it is impossible for mere fleshly Man, to make so great a change upon the heart; But the Grace of Almighty God, can, and will do it.

27. Then answered Peter, and said to him, Behold, we have forsaken all, and followed thee, What shall we have therefore.

27. Peter said, We have consented to thy terms, and forsaken All, and followed thee: What shall be our reward?

28. And Jesus said to them, Verily I say to you, that ye which have followed me in the Regeneration, when the Son of man shall sit on the Throne of his glory, ye also shall sit on twelve thrones, judging the Twelve Tribes of Israel.

28. Fear not being losers by forsaking all: You that have sincerely forsaken All for me, shall in my Kingdom and future State, have ruling Power, Dignity, and Honor.

Note, It is doubted by Expositors, Whether this speak only of their chief Power on Earth in the Catholic Church, and answerable Glory in Heaven: Or of any peculiar reign over the Tribes of Israel, in Heaven, or on Earth, after the resurrection. The General sense is sure, though what more there is be doubtful.

29. And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name-sake, shall receive an hundred fold, and shall inherit everlasting life.

29. And it is not you only, but all others that lose and forsake anything here, for my Name-sake in the hope of the Kingdom of Heaven, shall be so great gainers by it, that they shall have in this Life a hundred-fold better in value than they lost, and in the World to come Everlasting Life. The worse condition of the Faithful, is an hundred times better than others.

30. But many that are first shall be last, and the last shall be first.

30. But as to the degree of Glory, I must tell you, it will not be given according to priority of Age, or Conversion, but according to the preparations of Grace. And many that are now called, and have less Holiness will have less Glory, than many that will be more Eminent Saints many Ages hence.

CHAP. XX.

1. FOR the Kingdom of heaven is like to a man that is an householder, which went out early in the morning to hire laborers into his Vineyard.

2. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard.

1.2. Note, The Parable is to show, That God will not give men more Glory than others, because they were the first Christians; but, because his Grace hath made them the best: though in time after others.

3. And he went out about the third hour, and saw others standing idle in the market-place. 4. And said unto them, Go ye also into the vineyard, and what ever is right I will give you. And they went their way. 5. Again, he went out about the sixth and ninth hour, and did likewise. 6. And about the Eleventh hour he went out, and found others standing idle, and saith to them. Why stand ye here all the day idle? 7. They say to him, Because no man hath hired us. He saith to them, Go ye also into the Vineyard, and what ever is right, that shall ye receive.

3. &c. The hours were about Nine a Clock, and at Twelve, and at Three, and at Five. God is not for idleness; but hath work for all times and Ages.

8. So when even was come, the lord of the vineyard saith to his Steward, Call the laborers and give them their hire; beginning from the last unto the first.

8. Note God's Reward is in the evening of our days, and the evening of the World; when Work is done.

9. And when they came that were hired at the Eleventh hour, they received every man a penny. 10. And when the first came, they supposed that they should have received more, and they likewise received every man a penny. 11. And when they had received it, they murmured against the good man of the house. 12. Saying, These last have wrought but one hour, and thou hast made them equal with us, who have born the burder and heat of the day.

9.10.11.12. He made no difference in their Wages for the Time of their Work: But he will make difference for the Work itself: They that are called, near the end of the World, shall have as much, as those that heard Christ Preach: And those that are Converted in their Age, if they be more Holy, than those that began in Youth, will be more Happy. 2. This Parable meaneth not, that our Reward is Wages for the value of our Work as beneficial to God, in Commutative Justice; but only speaketh of the proportion. 3. Nor doth it imply, That any in Heaven will murmur at other men's Salvation, but that the Jewish Disciples were yet inclined to grudge, that the Gentiles were equalled with them. And it is to cure such envy now.

13.14. But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny. Take that thine is and go thy way: I will give to this last, even as unto thee: 15. Is it not lawful for me to do what I will with my own? Is thine eye evil because I am good?

13.14.15. I break no Covenant with thee: Thou art not meet to give me Laws of Equity: Liberality to another, is no wrong to thee. Am I not the rightful disposer of my own? Must I give none more than the Value of their Work deserveth? All shall have Equity, but all shall not have equal bounty. Thou shouldst be glad of thy Brothers receivings.

16. So the last shall be first, and the first last: for many are called, but few chosen.

16. So the last called in time, may be made the Chief in Dignity; and the first called in time, may be in Grace and Glory among the lowest. Yea, of many that come into the Church at the first calling (as the Jewish Disciples) few may prove sincere and Saved.

17. And Jesus going up to Jerusalem, took the Twelve Disciples apart in the way, and said to them. 18. Behold, we go up to Jerusalem, and the Son of man shall be betrayed to the Chief Priests, and to the Scribes, and they shall Condemn him to Death: 19. And shall deliver him to the Gentiles, to mock, and to scourge, and to Crucify him : and the third day he shall rise again.

17.18.19. He fore-told them that at Jerusalem he should Suffer, be Crucified, and Rise again, &c.

Note, This frequent Prediction was a full proof of Christ's truth, and voluntary Suffering.

20. Then came to him the mother of Zebedee's children, with her Sons, worshiping him, and desiring a certain thing of him. 21. And he said to her, What wilt thou? She saith to him, Grant, that these my two sons may sit the one on thy right hand, and the other on thy left, in thy Kingdom.

20.21. N. Ambition is even in Christ's Disciples, till special Grace humble them; seeking Preferment and Honor in the Church, is a Vice that Christ giveth us this warning to avoid. Carnality is apt to corrupt the Minds even of Eminent Ministers, and Disciples.

22. But Jesus answered and said, Ye know not what ye ask; are ye able to drink of the Cup that I drink of, and to be baptized with • he baptism that I am baptized with? They • a • to him. We are able.

22. You think to find Worldly Honor and Dignity in my Kingdom, But you are mistaken; It is Suffering for me, that you must expect: Can you drink of this bitter Cup, as I must do, and be Baptized in Blood, as I must be? And they over-confidently answered, We are able: Not knowing their trial, or their weakness.

23. And he saith to them, Ye shall drink indeed of my Cup, and be Baptized with the baptism that I am baptized with: But to sit on my right hand, and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father.

23. Ye shall indeed suffer more than now ye think of ( James was quickly Martyred:) But to be next me in my Kingdom, is not to be given by me upon such Petitioning, but only to those to whom my Father hath prepared it; and who shall be fittest for it?

24. And when the ten heard it, they were moved with indignation against the two brethren.

24. Note, 1. As some are prone to Ambition, so others to envy them, and be too much offended. 2. This ambitious part of Christ's Ministers here, bega • Discontent that tended to Schism, had not Christ soon rebuked it. 3. Christ's own Twelve Apostles had their mutual Distasts.

25. But Jesus called them to him and said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise Authority over them. 26. But it shall not be so among you; but whosoever will be Great among you, let him be your Minister. 27. And whosoever will be chief among you, let him be your Servant.

25.26.27. Christ rebuketh these Ambitious desires of Superiority among them, and saith, The Civil Government by the Sword, which the Gentiles exercise, is as Lord's by force and fear, and the Great in strength command the rest to do their wills. But in my Church as such, among you my Disciples it shall not be so: But (though you must be subject to the coercive Government of Magistrates, yet) your own proper Government and pre-eminence shall be, by serviceable Humility and Love, over Volunteers: Church-greatness shall consist, in being most greatly serviceable to the conversion and Edification of Souls▪ and in most humble condescension to that end: And he shall be accounted the Chief Pastor and Christian, who is most humbly serviceable to all. And the Proud, and Domineering, and Unserviceable, shall be the lowest or basest.

28. Even as the Son of man came not to be ministered unto, but to minister; and to give his life a ransom for many.

28. As I myself came not to live in State, with great Attendance of Servants, but to serve Men for their good; not to receive by their service to me, but to save them by my Service for them, and giving my very Life a Ransom for many.

29. And as they departed from Jericho, a great multitude followed him: 30. And behold, two blind men sitting by the way-side. 31. When they heard that Jesus passed by Cryed out, saying, Have mercy on us, O Lord, thou Son of David.

29.30.31. The Blind hearing by fame, that he Healed all, cried to him for Mercy, believing that he could heal them.

32. And Jesus stood still and called them and said, What will ye, that I shall do t • you?

32. Note, Believers may have what they will of Christ which is meet for them, and they for it.

33.34. They say to him, Lord that ou • eyes may be opened. So Jesus had compassion on them, and touched their eyes, and immediately their eyes received sight, and they followed him.

33.34. Note, 1. Bodily Calamities are easily felt, and Bodily Welfare is easily desired. 2. And though Christ most value those who prefer Spiritual Mercies, yet he hath compassion also on men's Bodies, as serviceable to their Souls, and to his Glory.

CHAP. XXI.

1. AND when they drew nigh to Jerusalem, and were to come to Bethphage to the mount of Olives, then sent Jesus two Disciples. 2. Saying to them, Go into the Village over against you, and straightway ye shall find an Ass tied, and a Colt with her, loose them and bring them to me. 3. And if any man say ought to you, ye shall say, The Lord hath need of them, and straightway he will send them. 4. All this was done that it might be fulfilled which was spoken by the Prophet, saying, 5. Tell ye the daughter of Zion, Behold thy King cometh to thee meek, sitting on an ass and a colt the foal of an ass.

1. &c. Note, Christ's way of Travaile was as poor men's, on Foot: And it was the rich sort of persons that road on Asses, (they being there bigger than ours,) and only Men of great State or War that rode on Horses. And Christ knowing that the People would at his Entrance into Jerusalem, applaud him with Hosanna, as the Messiah and King of the Jews, resolved to own their Testimony so far, as to ride in, in some State. 2. Tho both the Ass and Colt be loosed, and brought; it was the Colt only that Christ rode on.

6. And the Disciples went and did as Jesus commanded them. 7. And brought the ass and the colt, and put on them their clothes and they set him thereon, 8. And a very great multitude spread their Garments in the way, others cut down branches from the trees and strewed them in the way. 9. And he multitude that went before, and that followed, cried, saying, Hosanna to the Son of David, Blessed is he that cometh in the name of the Lord, Hosanna in the highest.

6.7.8.9. N. This was the common people's Pro • laiming him King, and the Messiah ; spreading Garments • nd Boughs, being their Solemnization and Mosanna their Acclamation; (a Word which signifieth [ Save now] and was used with that sort of Pomp. [ Blessed is he that cometh in the Name of the Lord? ] signified, Blessed be the Messiah and King, whom we have long looked for, and God hath now sent.] To which in Luke is added, [ Peace in Heaven, and Glory in the Highest: ] That is, Let the Heavenly Prosperity and Glory come down upon this Kingdom, and his Kingdom tend to Heavenly Peace or Prosperity, and Glory to God, and Man with God.

10. And when he was come into Jerusalem all the City was moved, saying, Who is this? 11. And the multitude said, This is Jesus the Prophet of Nazareth of Galilee.

10.11. The Citizens all came to see who it was that came in so applauded: And the people that accompanied him in, told them, It is Jesus the famous Prophet whose Miracles you have heard of.

12. And Jesus went into the Temple of God, and cast out all them that sold and bought in the Temple, and overthrew the Tables of the Money changers, and the seats of them that sold Doves. 13. And said to them, It is written, My house shall be called a house of prayer, but ye have made it a den of Thieves.

12.13. In this State he went on to the Temple, and as one in Power, he cast out them that had turned the Temple into a Market-place, to furnish men with Sacrifices, and over-threw the Tables of them that like Goldsmiths, or Bankers Exchanged Money for advantage; Alledging, Isa. 56.7. My House &c. Ye have made a Market-place of it, where the Covetous Defraud Men for gain.

14. And the blind and the lame came to him in the Temple, and he healed them.

14 He wrought out his Miracles openly in the Temple, as he had done in the Country.

15. And when the Chief Priests and Scribes saw the wonderful things that he did and the children crying in the Temple, and saying, Hosanna to the Son of David, they were sore displeased, 16. And said to him, Hearest thou what these say?

15.16. The Rulers that knew they were under the Roman Power, and saw that Jesus was not like to deliver them from it, were greatly displeased when they heard the inferior Multitude, and Youths crying him up as the King, Messiah, and said, Hearest thou what these say of thee; wilt thou suffer them to raise a Sedition for thee, and expose us all to the Romans Wrath.

16. And Jesus saith to them, yea; Have ye never read, Out of the mouths of babes and sucklings hast thou perfected praise.

16. Yea, As it is Written, Psal. 8.2. &c. N. The Septuagint which Matthew useth, differs from the Hebrew: but not in sense.

17. And he left them and went out of the city unto Bethany, and he lodged there. 18. Now in the morning as he turned into the City he hungered, 19. And when he saw a fig tree in the way he came to it, and found nothing thereon but leaves only, and said to it, Let no more fruit grow on thee henceforward, forever: And presently the fig tree withered away. 20. And when the Disciples saw it, they marvelled, saying, How soon is the Fig tree withered away.

17.18.19.20. N. It began then to die: but it was the next day that the Disciples saw it, and wondered.

21. Jesus answered, and said to them, Verily I say to you, If ye have faith and doubt not, ye shall not only do this which is done to the fig tree; but also if ye shall say to this mountain, Be thou removed, and be thou cast into the Sea, it shall be done. 22. And all things whatsoever ye shall ask in prayer, believing ye shall receive.

21.22. Nothing shall be too hard which God hath promised, and ye by Faith and Prayer are fit to receive.

23. And when he was come into the Temple, the chief Priests and the Elders of the People came to him, as he was teaching, and said, By what authority dost thou these things, and who gave thee this authority?

23. The Chief Priests and Elders Examined him, to show his authority.

24.25. And Jesus said to them, I also will ask you one thing, which if you tell me, I • likewise will tell you, by what authority I do these things? The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say from heaven, he will say to us, Why did ye not then believe him? 26. But if we shall say of men, We fear the People; for all hold John as a Prophet.

24.25.26. They perceived the advantage Christ would have by their Answer; Either Johns Testimony, or the power of the Multitude, who reverenced Prophets sent from God, and would have stoned them, Luke 20.6.

27. And they answered Jesus and said, We cannot tell. And Jesus said to them, Neither tell I you by what authority I do these things.

27. If you will not answer my Question, neither will I answer yours.

28. But what think you? A certain man had two Sons, and he came to the first and said Son, go and work today in my Vineyard. 29. He answered and said, I will not, but afterward he repented and went. 30. And he came to the second, and said likewise: and he answered and said, I go Sir, and went not: 31. Whether of them two did the will of his father?

28. &c. That you may see, that your highest profession of Holiness and Knowledge, while you disobey God, doth leave you worse than the Publicans, and vulgar whom you villify: I will tell you a Parable, &c.

32. They say to him, The first: Jesus saith to them, Verily I say to you, that the Publicans and Harlots go into the Kingdom of God before you. 32. For John came to you in the way of Righteousness, and ye believed him not; But the Publicans and the Harlots believed him: And ye, when ye had seen it repented not afterward that ye might believe him.

32. These despised Sinners Believed John, and repented; which you with all your Knowledge did not, nor yet do; and so are further from the Kingdom of God, than they; having no obedient religion, but Words and Ceremonies.

33. Hear another Parable: There was a certain householder who planted a Vineyard and hedged it round about, and digged a wine press in it, and built a town, and let it out to husbandmen, and went into a far country.

33. Note, God did what was necessary to have made the Jews a happy Church▪ as to means prepared: By digging a Wine-press, is meant, hollowing a Trough to bruise the Grapes in, and building a Tower, is a Lodge, or Dwelling for the Workmen.

34. And when the time of the fruit drew near, he sent his servants to the husbandmen that they might receive the fruits of it.

34. God required the Fruit of all his Teachings, and Mercies to the Jews.

35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. And he sent other servants more then the first, and they did to them likewise.

35.36. They Persecuted and Murdered the Prophets, Age after Age, and yet seemed to honor Prophets.

37. But last of all he sent unto them his Son, saying, They will reverence my Son.

37. N. This doth not mean, that God thought so, and was Mistaken; But speaking after the manner of Men, tells them, what he might requite in reason of them.

38. But when the husbandmen saw the Son, they said among themselves, This is the Heir, Come let us kill him, and let us seize on the inheritance. 39. And, they caught him and cast him out of the Vineyard, and slew him.

38.39. Note, This meaneth not, that the Jews reckon him to be the Son of God, but might and should have known it.

40. When the Lord therefore of the Vineyard cometh. what will he do to those husband-men. 41. They say to him, He will miserably destroy those wicked men, and will let out his Vineyard to other Husband-men, who shall render him the fruits in their season.

40.41. Thus God will destroy the Murderous Jews, and call the Gentiles.

N. Luke reciteth these words as Christ's, and that the Pharisees said, God forbid. It's like they consented to it, till they heard it applied to themselves; and then said, God forbid.

42. Jesus saith to them, Did you never read in the Scriptures, The stone which the builders rejected, the same is become the head of the Corner. This is the Lord's doing, and it is marvelous in our eyes.

42. Note, Tho this was spoken Psal. 118. immediately of David, it ultimately meant Christ, who should be the Foundation and Head of the Church, when the Jews had Crucifyed him.

43. Therefore I say to you, The kingdom of God shall be taken from you, and given to a Nation, bringing forth the fruits thereof.

43. I tell you this doleful Truth, you that boasted of your peculiarity and hopes of the Kingdom of the Messiah, shall be deprived of it for your Sin, and it shall be given to the Gentiles who will better entertain it, and obey it, and be thankful for it.

44. And whosoever shall fall on this stone shall be broken, But on whosoever it shall fall, it shall grind him to powder.

44. Bare Unbelief of such as stumble at the Cross, or turn away from Christ, through offense and Temptation, will undo all that continue in it: But those that prove Malignant Enemies, and fight against Christ, he will be as a Stone, too heavy for him that taketh it up to cast away, which will fall upon them, to their greater Destruction.

45.46. And when the chief Priests and Pharisees had heard his Parable, they perceived he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

45.46. N. 1. Personal close reproofs, and denunciation of God's Judgments enrageth hardened Sinners▪ 2. The Jews that applauded Christ, thought it no Sedition to defend a Prophet against their High Priest and Rulers, who for fear of them, durst not openly take Christ.

CHAP. XXII.

1. ANd Jesus answered and spake again to them by Parables, and said, 2. The Kingdom of heaven is like to a certain king, who made a marriage for his son. 3. And sent forth his servants to call them that were bidden to the wedding, and they would not come.

1, 2, 3. The calling of men into the Church, is like a Kings inviting Guests to his Sons Marriage feast, that would not come.

4. Again he sent forth other servants, saying, Tell them who were bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready; Come unto the marriage.

4. Christ's Ministers are oft to invite men, and importune them to come in: and to tell them that Christ and his merits are sufficient for them, and all is ready and done on his part, preparatory to their belief, reception and consent: they shall not perish for want of a sufficient Sacrifice.

5. But they made light of it, and went their way; one to his farm, and another to his merchandize. 6. And the remnant took his servants, and entreated them shamefully and slew them.

5, 6. Note, As did the Jews so do many others. make light of Christ, and all his offers of Grace and Glory, and mind more their Farms and Merchandize, their worldly interest and prosperity. And others more wicked than they, do persecute those that would convert and save them. O odious unthankfulness! thus to requite the greatest offers of Christ and his servants.

7. But when the king heard thereof, he was wroth, and sent forth his armies and destroyed those murderers, and burnt up their city.

7. Note, So did God send the Romans to destroy the Jews and burn Jerusalem; and hath often plagued persecutors, and the day of revenge will come.

8. Then said he to his servants, The wedding is ready, but they which were bidden were not worthy. 9. Go ye therefore into the highways, and as many as ye shall find bid to the marriage.

8, 9. All was ready on Christ's part, but the Jews unworthily rejected him. Go call all the Gentiles that will come.

10. So those servants went out into the highways, and gathered together all, as many as they found, both bad and good, and the wedding was furnished with guests.

10. So the Gospel was preached to the Gentiles of all sorts, and high and low came in to the Church.

11. And when the king came in to see his guests, he saw there a man which had not on a wedding garment. 12. And he saith to him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless.

11, 12, N. Among the Jews the Marriages of rich men were solemnized with extraordinary pomp and feasting, and by the Wedding or festival garment, is meant, true Faith and Repentance. N. 1. Though all must be called in to the Church, it is meant that they come as Christians indeed, with true Faith and Repentance, and dishonor not the Church by worldly common hearts and lives. 2. God will find out every Hypocrite in the Church. 3. None will be more inexcusable and speechless in judgment, than ungodly hypocrites called Christians, that live wickedly. 4. It is not the Minister that called such, nor the company that joined with them, that are blamed.

13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth.

13. Note As it is a double sin to be ungodly after Baptism, and in the Church, dishonoring the Christian name, so such shall have greater punishment than ignorant infidels.

14 For many are called but few are chosen.

14. For those that are Baptized and called Christians are many, but those that have true faith and repentance and godliness, and shall be saved, are few.

15. Then went the Pharisees and took counsel, how they might entangle him in his talk.

15. The malicious Pharisees consulted how to get some words from him, for which they might accuse him.

16. And they sent unto him their disciples with the Herodians, saying, Master we know that thou art true, and teachest the way of God in truth, neither carest thou for any man, for thou regardest not the person of men. 17. Tell us therefore what thinkest thou, Is it lawful to give tribute to Caesar, or not.

16, 17. There were then two parties among the Jews: The King Herod's party who were for giving Tribute to the Romans, and the Pharisees party that were against the right of it. And they sought to ensnare Christ, saying, It is the part of a Prophet not to fear man how great soever, but plainly to speak the truth; and we know thou art such an one: Therefore tell us, &c.

Note, That the Jews fell under the Roman Power, by division, two brethren striving for the principality. And one of them got the better by the Romans help, consenting to be tributary under them: And his party (which ruled) were for this Tribute. But the party of the other Brother who was overcome, took them but for Usurpers, and such were the lower sort, and many Pharisees. So that they thought to draw Christ either to fall under the Roman severity, or to lose the Populacy, by his answer. (A way of ensnaring not yet ended.)

18. But Jesus perceived their wickedness, and said, Why tempt ye me ye hypocrites▪ 19. Shew me the tribute money? and they brought him a penny. 20. And he saith to them, Whose is this image and superscription? 21. They say to him, Caesars: Then saith he to them, Render therefore to Caesar the things that are Caesars, and to God the things that are God's.

18, &c. He knowing their wicked ensnaring design, said; ye hypocrites, Why come you to ensnare me on pretence of being resolved by me—

Note, That they are three distinct questions. 1. Whether it be lawful to pay tribute to Caesar, as being an owning of his power? 2. Whether it be a duty, and, 3. Whether Caesar had true right to demand it? And Christ was desired to answer the first: And he had taught his Disciples how lawful it was for peace to give away their right: much more now doth he intimate this to be lawful for public peace and safety. 2. And the second question is by intimation resolved in the first; For if it be lawful, public peace will make it a duty. But he answereth so cautelously as not to resolve the third question, Whether Caesar had right, or were an Usurper, and so avoided their snare. Some think that Hircanus dedition to the Romans gave them right, and others think he represented not the Nation. And some think that many years possession gave him right, and others say that mere possession without right groweth not to right by time. And some think that the Jews so long using Caesars Coyn and Officers, signified consent, and gave him right. And others say, That this alone signified but Submission or Non-resistance, through disability and not subjection or consent to Government. If Caesar were an Usurper, paying tribute owned not his right, anymore than contribution to conquering Soldiers; A man may buy his life or peace of a Robber. But Christ seemeth to answer but to the question asked him, and not to meddle with anymore.

Obj. The Tax intended in the question, was that which Caesar alienated from the Temple, and therefore the meaning was (Is it not Sacrilege to pay that to Caesar that should be paid to God.) Ans. And Christ's answer is perfectly suited to such a question: as if he had said, (without determining Caesars right to govern them.) You need not ask whether you shall pay it to God or to Caesar : You may do both if you are able: Pay Caesar that which is Caesars, and give God nevertheless his due.

22. When they had heard these words, they marvelled, and left him, and went their way.

22. When they saw they could not ensnare him, they went away confounded and disappointed

23. The same day came to him the Sadducees, which say there is no resurrection, and asked him, 24. Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed to his brother. 25. Now there were with us seven brethren, and the first when he had married a wife, deceased, and having no issue, left his wife unto his brother. 26. Likewise the second also, and the third, to the seventh, 27. And last of all the woman died also. 28. Therefore in the resurrection, whose wife shall she be?

23, &c. These Sadducees were Heretics that believed no life after this, nor Angels nor Spirits, and yet professed to believe the five Books of Moses, and so pretended Moses words to countenance their foolish error.

29. Jesus answered and said to them, Ye do err, not knowing the scriptures, nor the power of God. 30. For in the resurrection they neither marry nor are given in marriage, but are as the Angels of God in heaven.

29, 30. You err through the ignorance of your gross and carnal minds, and carnally misunderstand the Scriptures, and the nature and power of God, and so of Spiritual things. In the life after this they have not flesh and blood that lusteth and generateth as here; but they are Spiritual substances like the Angels in Heaven that generate not.

31. But as touching the resurrection of the dead, have ye not read that which was spoken to you by God, saying, 32. I am the God of Abraham, and the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living.

31, 32. That there is a life after this, is proved by God's words: I am the God, &c. That God is their God, implieth that they are his people, and therefore live: For to be Their God, is to be their Ruler and their Benefactor and felicity; a relation which the dead are not capable of. And it is not said, I was their God, but, I am their God. And if Abraham, &c. be alive, so are the souls of other men; and as they die not with the body, but live with Spirits, So they are capable of a Spiritual body which God will give them.

Note, It is well noted by Dr. Hammond, that as the Sadducees denied not only the rising of the body, but the Immortality of the Soul, and all our life after this, so it was this future life which they here meant, and Christ doth prove out of the books which they received: And that 〈 in non-Latin alphabet 〉 signifieth not only the Resurrection of the Body, but our living after this life, when the body is dead. And if the Soul were not Immortal there could be no resurrection of the same man: Another Soul would be another man imbodied: And God doth not make new Souls to be rewarded or punished for that which they never did.

33. And when the multitude heard this, they were astonished at his doctrine.

34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35. Then one of them which was a lawyer, asked him a question, tempting him, and saying, 36. Master, which is the great commandment in the law.

33, &c. To try whether they could pose him, or ensnare him in his answer, one asked this question,

37, 38, 39. Jesus said to him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like to it, Thou shalt love thy neighbor as thyself.

37, &c. Note, 1. Heart, Soul and mind, seem to mean but wholly with all thy power, Tho we may distinguish them, as meaning the faculties Vital, Sensitive and Intellectual must be devoted to God: Or as some say, The Will, Affections and Understanding. 2. Christ tells us of a great difference between God's commands: These two are Great above the res •

40. On these two commandments hang all the law and the prophets.

40. These two are the very sum and end of all that is said in the Law and by the Prophets. Love comprehends all.

41. While the Pharisees were gathered together, Jesus asked them. 42. Saying, What think ye of Christ? whose son is he? They say to him, The Son of David. 43. He saith to them, How then doth David in spirit call him Lord, saying, 44. The Lord said to my Lord, Sit thou on my right hand, t • ll I make thine enemies thy footstool, 45. If David then call him Lord, how is he his Son? 46. And no man was able to answer him a word, neither durst any man from that day forth ask him anymore questions.

41, &c. Note, They knew not that Christ must be the Son of God. They ceased their tempting questions when they found themselves but silenced.

CHAP. XXIII.

1. THen spake Jesus to the multitude, and to his dissciples, 2. Saying, The Scribes and Pharisees sit in Moses seat. 3. And therefore whatever they bid you observe, that observe and do; but do not after their works: for they say and do not.

1, 2, 3. The Scribes and Pharisees when they read and expound Moses Law, do a work appointed of God; therefore (though you must beware of the leaven of their corrupt exposition, yet) hear the Law which they read, and do all which they command you out of the Law: But imitate not their sinful practice; for they live not according to Moses Law which they deliver.

4. For they bind heavy burdens, and grievous to be born, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

4. It is easy to preach strictly, but not to live so: They preach the rigor of the Law, but keep it not.

5. But all their works they do to be seen of men; they make broad their Phylacteries, and enlarge the borders of their garments. 6. And love the uppermost rooms at feasts, and the chief seats in the Synagogues. 7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.

5, 6, 7. They place their Religion in outward ceremonies and actions of the body, which man can see: They write out the Law in Rolls, and wear them like a chain; and make broad the borders of their garments, as Numb. 15.38. Deut. 22.12. And affect preeminence, great names and applause.

8. But be not ye called Rabbi, for one is your Master, even Christ, and all ye are brethren.

8. Do not you affect these titles of Reverence, such as Doctor, or any that giveth too much to man.

9. And call no man your father upon the earth: for one is your Father which is in heaven.

9. And call none in excess of Reverence, the Father of your Religion: for God only is such a Father.

10. Neither be ye called Masters, for one is your Master, even Christ.

10. And affect not the title of Masters in Religion; for you are all Scholars to our Master Christ.

11, 12. But he that is greatest among you shall be your servant: and whoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted.

11, 12. Church greatness and dignity consisteth in being most greatly serviceable: But if you affect domination and preferment, you shall be abased: and he that humbleth himself shall be accounted the chief by God, and used accordingly.

13. But woe to you Scribes and Pharisees, hypocrites, for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, not suffer them that are entering to go in.

13. You keep men from believing that they might be saved; pretending to be Masters and teachers of the Law, you pervert it, and harden yourselves in unbelief, and are against others preaching the Gospel and believing it.

14. Woe to you Scribes and Pharisees, hypocrites; for ye devour widows houses, and for a pretence make long prayers, therefore ye shall receive the greater damnation.

14. You are unmerciful, covetous, and oppressors, and think your Long Prayers will salve all with God, and men and conscience.

Qu. Were they extemporary Prayers, or long Liturgies and forms? Answ. If the former, the Pharisees had more of the gift of utterance than Christ's Disciples then. But no doubt but they were long Liturgies or Forms; for else they were not suitable to the times or the character of the Pharisees, who were Church-rulers, and all for tradition, and ceremony and outside: And yet Christ blameth not the Forms, or the length, but their hypocrisy, and oppressing cruelty. Only good is fit to cover evil.

15. Woe to you Scribes and Pharisees, hypocrites; for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves.

15. Ye are very diligent to convert men to your Religion, and make them more guilty and more fierce against Christians than yourselves.

16. Woe to you ye blind guides, who say, Whosoever shall swear by the temple, it is nothing: but whosoever shall swear by the gold of the temple, he is a debtor.

16. By a foolish distinction you feign a man not bound to keep his oath, nor guilty if he bre • k it, who sweareth by the Temple, and yet say he is b • und that sweareth by the gold of the Temple, as more holy.

17. Ye fools and blind: for whether is greater, the gold or the temple that sanctifieth the gold.

17. Is not the Temple consecrated to God before its Gold, which is but an accident to the Temple.

18. And whoever shall swear by the altar, it is nothing; but whoever shall swear by the gift that is upon it, he is guilty. 19. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

18, 19. Is not the Altar consecrated before the Gift, on which the gift must be offered if consecrated.

Qu. Doth not Christ here cross his own Law, by calling them Fools and Blind? Answ. No: It is railing and reproach by venting hurtful passion which he forbids. But for a Friend or a Preacher to convince men of the folly of sinning, and reprove it, is a duty.

20, 21, 22. Whoso therefore sweareth by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And whoso shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

20, &c. The Altar is to be taken as relating to the Offering, and the Temple and Heaven as relating to God, in the sense of the Oath.

23. Woe to you Scribes and Pharisees, hypocrites, for ye pay tithes of mint, and anise, and cummin, and have omitted the weighty matters of the law, judgment, mercy, and saith: these ought ye to have done, and not to leave the others undone.

23. What hypocr • ie is it to be precise in Tything and tri • ing small things, and to neglect the great duties of the Law, just i •• ging, mercy, and faithful dealing with all: these 〈…〉 which you should have first done, with grea • est z •• l • nd care, and the small things to come in their proper place.

24. Ye blind guides, who strain at a gnat and swallow a camel▪

24. N. They may be ••• rply reproved as blind guides, who place their Religion in Ceremonies and small things, while they omit Justice, Mercy, Fidelity, and such great duties.

25. Woe to you Scribes and Pharisees, hypocrites; for ye make clean the outside of the cup, and of the platter, but within they are full of extortion and excess.

25. You wash the outside of your Cups and Platers; but what contain they within but the Drink and the Meat which you have got by extortion, and use to intemperance and excess.

26. Thou blind Pharisee, cleanse first that which is within the cup or platter, that the outside of them may be clean also.

26. See that thy Dish and Cup contain not the fruit of extortion, nor the food of fleshly lust: and do thus by thy heart also as well as by thy cup and dish.

27. Woe to you Scribes and Pharisees, hypocrites; for ye are like to whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28. Even so ye also outwardly appear righteous to men, but within ye are full of hypocrisy and iniquity.

27.28. So ye are adorned with your outward Ceremonies, and Legal and Traditional observances, but within are Hypocrites and wicked.

29. Woe to you scribes and pharisees, hypocrites; because ye build the tombs of the prophets, and garnish the sepulchers of the righteous. 30. And say, if we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32. Fill ye up then the measure of your Fathers.

29. &c. As Hypocrites ye honor by your Ceremonies & Words the memory of the Prophets and Righteous men, whom your Fathers Murdered, and you say, you would not have done it; and yet you do the same, and worse. You confess, that you are the offspring of those Murderers, and therefore liable to be plagued for your Fore-fathers sins, if you Repent not: No wonder if you imitate them, and fill up the measure till you be ripe for Vengeance.

33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

33. How can ye escape Damnation, who are the Seed of such Serpents and Vipers, of the same nature, and go on in the same way of sin.

34. Wherefore behold I send unto you Prophets and wise men, and Scribes, and some of them ye shall Kill and Crucify, and some of them shall ye scourge in your Synagogues, and Persecute them from city to city: 35. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zacharias son of Barachias, whom ye slew between the Temple and the Altar. 36. Verily I say to you, All these things shall come on this Generation.

34. &c. I foretell you now what will befall you: I will send unto you yet greater Prophets, &c. And thus you will use them. And so when you have filled up the measure of your National Sin, the Destruction deserved by your Ancestors, but suspended by the patien • e and longsuffering of God, shall be suspended no longer, but shall fall on this forsaken Generation, and God will remember all at once, in the day that he dreadfully destroyeth you.

N. 1. Whether this Zacharias was the Son of Jehoiada, in Joash days: and the Name of Barachias slipped into the Text by some Scribes conjecture out of the Description of the Prophet Zacharias : or whether it were any other is of no great Moment.

2. The Sins of their Ancestors are said to be punished on that Generation. 1. Because it being a National Punishment, was procured by National Sins which is made up of many Ages. 2. Because Children derive Nature and Guilt in part from Parents Sin, and not from Adam only, as the whole History of Scripture showeth. 3. Because they sinned as their Ancestors did.

The Sin here described, is much like theirs now, who Canonize the Saints whom their Ancestors Persecuted and Murdered, and keep Holidays for them, and visit their Shrines, and carry their Relicks, and account their Names the Honor of their Church; and at the same time, Hate, Persecute, Silence, and Murder those that imitate them.

37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not?

37. How oft have I offered by my Messengers, and attempted to gather thee into a State of greatest savor and safety, with tenderest Love; but you would not Consent.

N. 1. Christ would have taken the whole City and Nation into his Church, had they not refused: And therefore Infants as they were before. 2. If the Jews had all believed in Christ, he would not have continued the Law of Moses, and that Policy, which did but lead to him, nor have forsaken the rest of the World, to make them only his Church; but would have made them a part of the Catholic Church.

38.39. Behold your house is left unto you desolate. For I say to you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

38.39. Your Temple and City are near to certain Desolation; when you have executed you fury on me, I will leave you to the fury of Destroyers, and you shall see me no more, till Conviction constrein you to desire me, as your Savior.

Note, That the Country of Judea where the remnant of the Jews, after the Destruction of Jerusalem, abode, were Converted to Christ, as other Countries were, in the days of Constantine, and after; and a Patriarck settled at Jerusalem : an A. Bishop at Cesarea, and many Bishops and Churches among them, though some remained obstinate.

CHAP. XXIV.

1. AND Jesus went out and departed from the Temple, and his Disciples came to him for to show him the buildings of the Temple. 2. And Jesus said to them, See ye not all these things? Verily I say to you, There shall not be left here one stone upon another that shall not be thrown down.

1.2. All this shall be cast down for the Sin of this People.

3. And as he sat on the mount of Olives, his disciples came to him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world.

3. They desired him that had so oft told them, that he must be Crucifyed, and Rise again, and yet come again, to tell them the meaning, and signs of this his coming, which they did not well understand. Some Expositors of this hard Chapter think, That the Question meaneth no more, than [what shall be the Signs of thy Coming to Destroy Jerusalem ; and of the end of their Policy. Others think, That they expected that Christ should presently come, and Reign at Jerusalem and set up a Kingdom so excellent, as should be the beginning of a New Age, or World; as Noah's after the Deluge, when all the World of wicked men should submit to him or be destroyed. Others say, That these questions are put of different things, and times, and accordingly Answered, 1. When the Temple should be Destroyed? 2. When Christ would set up his Visible Kingdom. 3. When the World should End? The two first undoubtedly they meant; but by his Coming I do not think they meant, either his sending the Roman Army, nor his Coming at the Day of Resurrection and Judgment; but his Coming to be a Visible Monarch, and Declaring himself King, and Reigning accordingly. And 3. By the End of the World, whether they meant the utter Desolation at last, or the End of the Unreformed, Age, or World, which his Kingdom should overthrow, I am not certain. And though Christ do not presently blame their mis-expectations, his Answers approve them not, but tend to rectify them.

4. And Jesus answered, and said to them, Take heed that no man deceive you. 5. For many shall come in my name, saying, I am Christ, and shall deceive many.

4.5. Its true, that this Temple shall be destroyed, and my Kingdom shall be set up, and the world of Enemies be subdued, (and that of Nature be dissolved.) But for your Question of the time, let me first admonish you to be fortified by Patience and Faith, against many Deceivers, that will for trial be permitted to pretend, that not I, but they are the true Messiah: (such were Simon, Dositheas, Theudas, ) and look not for a Visible Monarch.

6. And ye shall hear of wars, and rumors of wars, see that ye be not troubled; for all these things must come to pass, but the end is not yet.

6. There will be fearful Commotions, Risings, and Wars, before these things come to pass; Let not that disturb you.

7.8. For nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.

7.8. Wars by sedition among yourselves, and Wars of other Nations, with other Plagues and Commotions, and Signs, shall be but fore-runners of that sorrowful time.

9. Then shall they deliver you up to be affl • cted, and shall kill you: and ye shall be hated of all nations for my Name sake.

9. And before that day fore-know, what shall befall yourselves: Persecution, Murder, and common Hatred, for my Name sake.

10. And then many shall be offended, and shall betray one another, and shall hate one another.

10. And the temptations of those days shall prevail against many that professed Faith, and shall pervert them, and draw them to betray, and hate my true Disciples, and show their unfaithfulness.

11. And many false prophets shall rise, and shall deceive many.

11. And many that make themselves the Masters of Sects and Heresies, shall pretend Inspiration, and Revelation for Lies, and pernicious Doctrines; and many shall be deceived and follow them.

12. And because iniquity shall abound the love of many shall wax cold.

12. And iniquity shall so far abound, both in the World assaulting the Church, and in the declining of Church Members (by Worldliness, Fleshliness, Pride, and Heresy,) that the first fervours of Christian Love shall be abated.

13. But he that shall endure to the end, the same shall be saved.

13. But he that overcometh these Temptations, and keepeth his Integrity, and persevereth in his Fidelity, shall attain the end of his Faith, and be Saved.

14. And this gospel of the kingdom shall be preached in all the world, for a witness to all nations, and then shall the end come.

14. And the Jews driving you away by Persecution, you shall Preach the Gospel to the Heathen Nations, who by receiving it, shall condemn the Jews : And then shall come the desolation of their State, and the ending of their Law and Policy.

15. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso read • h, let him understand.) 16. Then let them which be in Judea, flee into the mountains. 17. Let him which is on the house top, not come down, to take anything out of his house. 18. Neither let him which is in the field, return back to take his clothes.

15.16.17.18. When ye see the desolating Heathen Army come to use their force and violence, against the Sacred Place of the Jews, answering that which Daniel saith of others, then stay not but be gone, and be glad if by Flight you can save your Lives, but stay not to save your Goods, or Clothes.

19. And woe unto them that are with child, and to them that give suck in those days.

19. And they that are made slow by impediments of children, &c. are like to lose their Lives.

20. But pray ye that your flight be not in the winter, neither on the Sabbath day:

20. It will increase the calamity of your Flight, if it should fall out in the Winter, when the Weather will delay you; or on a Sabbath day, when the Jews scruple Journeying; or a Sabbath Year, when the Land Untilled beareth not Fruit.

21. For there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22. And except those days should be shortened, there should no flesh be saved: but for the Elects sake, those days shall be shortened.

21.22. N. This was most dreadfully fulfilled, as Josephus who was then among them, hath fully written, 1100000 Killed, and 97000 Captives. 22. If these Slaughters by the Romans should continue long, no Jews would be left alive. But God will so far preserve the Believers, that their Armies shall stay but a little while.

23. Then if any man shall say to you, Lo▪ here is Christ, or there: believe it not. 24. For there shall arise false Christ's, and false prophets, and shall show great signs and wonders, insomuch, that (if it were possible) they shall deceive the very elect. 25. Behold, I have told you before.

23.24.25. In this Desolation it will add to their misery, that False Christ's and Prophets shall rise, and promise to deliver them, and lead them further into snares: And they shall do such Signs and Wonders, as if God did not preserve them, would deceive the very chos •• of God, the true Believers. But whatever same you hear of such, believe it not: I have fore-warned you.

26. Wherefore, if they shall say unto you Behold, he is in the desert, go not forth: Behold, he is in the secret chambers, believe it not.

26. Go not after any such Deceiver, where ever they say he is, though he promise deliverance.

27. For as the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of man be.

27. For as you must look for no other Savior; so my coming will not be such an appearance in Flesh, but by Heavenly Light shining forth from the East unto the Western Parts of the World, by my Word and Spirit, turning men from Darkness to Light; in preparation to my coming to Judgment, in which I will suddenly appear from Heaven in Glory to all the World; as Lightning doth in a moment in the Skies.

Note, Some Expositors rather think, it speaketh of his sudden Destroying Jerusalem.

28. For wheresoever the carcase is, there will the eagles be gathered together.

28. And as for these forlorn Jews whose deserved Destruction is decreed of God; they are as a carcase to the Eagles: the Roman Messengers of God's Wrath will find them out.

Note, Others expound it, [where the Gospel is Preached, thither will the People flock.]

29. Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.

29 N. Some Expound this Metaphorically, of the overthrow of all the Jewish, State, Power, Policy. Others of the Roman Wars and concussions. Others, properly, of dreadful Prodigies that shall appear before Christ's coming to Judgment, Joel 2.31. and 3.15.

30. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory.

30. As some, [Then the Jews shall be convinced that their destruction was Christ's Revenge for his Death, and Rejection; and all the Tribes of their Land shall Mourn, as if they had seen Christ coming himself against them in the clouds, with Power and Glory.] As others, [The sign of the Cross shall appear to Constantine in the Sky; and all the Heathen Nations shall Mourn, and be cast down; and they shall see Christ setting up his Kingdom, by imperial Arms, with Power and Glory.] As others, [Then shall Christ suddenly appear from Heaven, to Judge the World, and come in the clouds with Power and Glory, to the grief and terror of all the Wicked.] Supposing that Christ passed from the Destruction of Jerusalem, to speak of his last coming.

31. And he shall send his angels with a • reat sound of a trumpet, and they shall ga • her together his elect from the four winds, from one end of heaven to the other.

31. As some [He shall gather the Believers in all Jud • a whom he saveth from this Destruction.] As others [He shall send forth his Apostles with the Gospel, as a Trumpet, to call his chosen out of the World, into his Church.] As others, [By Constantine and Christian Powers, he shall through all the Empire set Christians in Honor and Power over the Heathens. ] As others, Literally, [He shall at his appearing, and Judgment, send his Angels, and gather all his Elect to himself.

32. Now learn a parable of the fig-tree: When her branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33. So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

32.33. By the similitude of the Fig-tree, I tell you, that there must be time for these Changes; but when ye see the beginning of these Signs, Know that the accomplishment is not far off.

34. Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35. Heaven and earth shall pass away, but my words shall not pass away.

34.35. As some, [Some yet alive, shall see all fulfilled that I have hitherto spoken; that is, Only of the Destruction of Jerusalem. ] As others, [That part that I have spoken of the Destruction of Jerusalem, some alive shall see.] (for it was but 38 years after.) As others, [some yet alive shall see the beginning of the performance of all that I have said, and the rest will follow; and a Thousand years with the Lord, is but as one Day.] When Heaven and Earth passeth away, you shall see, that my Word is all Fulfilled: They shall see the Catholic Church.

36. But of that day and hour knoweth no man, no not the angels of heaven, but my Father only.

36. The day and hour of the Jews Destruction, say some, Of the End of the World say others; none knows but God.

Note, 1. Whence the Ancient Doctors gathered, that Christ hath a two old Knowledge (Will and Operation.) One Human and Imperfect, the other Divine and Perfect. 2. Angels may increase in knowledge.

37. But as the days of Noah were: so shall also the coming of the Son of man be. 38. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark. 39. And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.

37.38.39. As in the days of Noah they would not believe their danger, till it surprised them, but lived presumptuously in their fleshly pleasure, and worldly business; so will it be with Sinners at my Coming; (Both at the destruction of Jerusalem, and at the day of Judgment.)

40. Then shall two be in the field, the one shall be taken, and the other left: 41. Two women shall be grinding at the mill, the one shall be taken, and the other left.

40.41. [Then I will manifest my distinguishing Providence: One, that is, a Believer shall be taken to me, and be Saved; and the other left to their delusion, and destruction in unbelief.

Note, The difficulty of most of these foregoing Texts, forbids me to be peremptory in determining, whether they spake only of the destruction of Jerusalem, (as in Mark, the Question seemeth to intimate;) Or also of the End of the World, (as some words in the Answer seem to intimate.) And I incline to think, that as the Types and Prophecies of the Old Testament, spake proximately of the things and persons Typifying, but remotely and chiefly thereby of Christ, and the things Typifyed: so these Texts speak, first of the destruction of Jerusalem ; and next, of the Calling of the Gentiles, and Catholic Church; but thereby finally and chiefly, of the End of the World: As if Christ said, As it will be here now, so it will be then, parabolically.

42. Watch therefore, for ye know not what hour your Lord doth come.

This therefore is the necessary wisdom of all, to be as men on their watch, never a sleep, or mindless; but always ready, as expecting the Coming of your Lord: And then, though you understand not all Circumstances before hand, you shall be safe.

43. But know this, that if the master of the house had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken up. 44. Therefore be ye also ready, for in such an hour as you think not, the Son of man cometh.

43.44. Seeing men will watch against a Thief, if they knew when he would come, watch you for the preventing of surprise, because you know not, but it may presently be the time; and it must be a continual readiness that must be your safety; not only as to the destruction of Jerusalem, but as to every man's particular Judgment: (For Christ spake for the use of us all to the end; and not only for the few Jews that heard him.)

45. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season. 46. Blessed is that servant, whom his lord when he cometh, shall find so doing.

45.46. And those that are faithful and wise Teachers and rulers of his Church, to give them meet and seasonable instruction, as food for their Souls, shall be found at their Lord's coming Blessed Persons, and shall be abundantly gainers by their labors and their Sufferings.

47. Verily I say unto you, that he shall make him ruler over all his goods.

47. I tell you such Ministers, (how poor or despised soever now by the world,) shall be advanced to a far greater dignity than their present Pastoral Office, even to a participation under Christ of the Universal Government.

48. But and if that evil servant shall say in his heart, My Lord delayeth his coming. 49. And shall begin to smite his fellow servants, and to eat and drink with the drunken.

48.49. But if any Assume the Sacred Ministry, and shall say in his heart, It is long since Christ promised to come; and now his coming is either uncertain, or will not be in hasle; and thereupon shall indulge • his fleshly Lusts, and shall turn a malignant abuser of his fellow Servants, and Persecute, Silence, and Oppress them, and give himself up to the pleasure of his Appetite, in Feasting, and Drunkenness.

50. The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not ware of. 51. And shall cut him asunder, and appoint him his portion with the hypocrites, there shall be • eeping and gnashing of teeth.

50. The Lord of that Servant will surprise him in his Sin and Security, when he least suspecteth it; and will execute that Vengeance on him, which is due to such as aggravate their wickedness, by Hypocrisy; and make him feel that as it is odious, so it is dreadful to profane Holy things, and to fight against holiness in the Name of Christ, and at once, to be a Minister, a Worldling, a Sensualist, and a Persecutor.

Annotation, It is of great moment, for the understanding of this Chapter, and much of Christ's Gospel, to know the true meaning of Christ's Kingdom, and his Coming. Tho oft he spake directly of his last coming to Judgment; yet ordinarily this seemeth his meaning. His Kingdom is that Reign in Heaven on Earth at once which he was to exercise as the Messiah, or God Incarnate, having Redeemed lost Man. The little poor Nation of Israelites were his peculiar People before : Upon his Ascension, the Gentile World was to be Called, and a Catholic Church gathered over the Earth, in a more excellent covenant of peculiarity; and this Catholic Church, is the Kingdom of the Messiah: His coming, is not his sending his Enemies to destroy Jerusalem ; nor yet his Visible Appearance in Person, (till Judgment,) but his setting up this his Kingdom: his coming to Reign, that is, to Erect this Catholic Church: This is plainly expounded, in Luke 17.20, 21, 23. The Pharisees demanded, when the Kingdom of God should come? He told them, The Kingdom of God cometh not with observation, or outward show, (by personal visible Appearance of the King, in Pomp and Splendor with a Court, as Monarchs rule) nor shall they say, Lo here, or Lo there; (No Head, King, or Court shall be Visible:) for behold, the Kingdom of God is in you, (or among you:) It is a Spiritual Reign in Souls, and in the Church; of which you have already some beginnings. 24. For as the Lightning that Lightneth out of one part under the Heaven, shineth to the other part under Heaven; So shall also the Son of man be in his Day: but first he must suffer and be rejected of this Generation, &c. that is, when he hath Suffered, and been Rejected, he will Rise, Ascend, and from Heaven send his Spirit and Word to enlighten the World from East to West, and call a Catholic Church amongst the Gentiles, and this is his Kingdom and Reign; And this Generation shall not pass, till this Catholic Church be thus gathered, though not perfected: What else can be meant by Christ's many Parables, that the Kingdom of God, is like a grain of Mustard Seed. A little Leaven hid in Meal. A Field sown, that after had Tares. A Net cast inro the Sea, &c. When the Catholic Church was made, Christ's Kingdom came, and when his Kingdom came, he came as King to Govern it, by his Spirit, Word, and Ministers, Matth, 21.43. The Kingdom of God, (that is, the Church State of peculiarity) shall be taken from you, and given to a Nation (the Gentile word) bringing forth the Fruit thereof: But the Perfection of the Kingdom will be at last. And as to the Time of his Appearing for Judgment, it must specially be observed, that he tells them, That it was not known either to Angels, or to himself. And if Christ knew it not, (as man,) how presumptuous are they that foretell it. And whereas they say, It was but the Day and the Hour, and not the Year, that he knew not? I answer, That by Day and Hour, is meant in general The Time. And if Christ knew it not, no wonder if he foretold it not to his Disciples, but told them, It shall be uncertain to you, that you may be always ready: Therefore, though it be false that Grotius saith, That Paul thought, that the Coming of Christ would be in his days; It is true, that Paul knew not but that it might be in his Days. They might know indeed, that it would not be, till certain Signs foretold, came to pass; but after that, they were still to expect it as uncertain.

CHAP. XXV.

1. THen shall the kingdom of heaven be likened to ten virgins, which took their lamps, and went forth to meet the bridegroom. 2. And five of them were wise, and five were foolish.

1. When Christ cometh to Judgment, (either on the Jews as aforesaid, or on any with Death; or on all, at the last Day,) the Administration of his Kingly Government, towards the Ready, and Unready may be illustrated by this similitude, of Ten Virgins, &c.

Note, The Custom of the Jews was, to make very Pompous Feasts, at Weddings, and many Virgins used to go to the Brides House, and thence with hand Lamps to go, and attend her to the Wedding.

3. They that were foolish, took their Lamps, and took no oil with them. 4. But the wise took oil in their vessels with their Lamps.

3.4. The Foolish made no preparation but for the present, but the Wise provided for the time to come, supposing there might be some delay.

Note, The Parable is, to stir up all to preparation for Death and Judgment; and all the Trials that are to come: and to prove it damning Foolishness after all warnings to delay, and be unprepared.

5. While the bridegroom tarried, they all slumbered and slept.

5. Note, The Lamp, and the Vessel of Oil signify, Preparation by sudden act, and Preparation by a stated habit: Wise, and Foolish, Good, and Bad, may sleep upon delay; and keep not up still the same lively Activity: But the Godly have still the holy Nature and Habits.

6. And at mid-night there was a cry made, Behold, the bridgroom cometh, Go ye out to meet him.

6. And when they are deepest in security, or forgetfulness, and minding Worldly things, they suddenly hear that Christ by Death or Judgment is coming; He is just at hand: There's no more delay, you must presently come away to Judgment, and to be saved if you are his.

7. Then all those virgins arose, and trimmed their lamps.

7. When the Midnight cry cometh, and there is no longer stay, all men good and bad, wise and foolish, will be awakened, to attempt some sudden preparation: The worst almost under the sentence of Death will think, what now must I do to be Saved: self-love, and fear, will make them cry for Mercy, with some kind of Repentance, though they be Unconverted.

8. And the foolish said to the wise, Give us of your oil for our lamps are out.

8. The unprepared unholy Souls, when Death and Judgment comes, would fain then be found in the State of holy Believers, and would die the death of the righteous, and wish for their preparations.

9. But the wise answered, saying, Not so: lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves.

9. These wishes then are vain: One man cannot be Saved by another man's Righteousness: It must be your own, or it will not save you. Go therefore and make your own preparation.

10. And while they went to buy, the bride-groom came, and they that were ready▪ went in with him to the marriage; and the door was shut.

10. Death and Judgment will not stay for the unready: They that then are found unsanctified, only under fears and wishes to be saved, will be shut out, when holy prepared Souls are all let in.

11. Afterwards came also the other virgins, saying, Lord, Lord, open to us.

11. Self-love and fear, will make the unholy Cry in vain, too late for Mercy.

12. But he answered and said, Verily I say unto you, I know you not.

12. But he will not own, or open to such seekers, but reject them. N. Not that true Conversion and Holiness is ever too late. But those fears and cries for Mercy, which in time might have been good preparations for a true Change, may be all lost, and come short of it at the last extremity.

13. Watch therefore, for ye know neither the day nor the hour, when the Son of man cometh.

13. God hath purposely concealed the time of Christ's Coming from the knowledge of all Men, that all might be obliged to be in constant watchful readiness: yea, it is said, That Christ himself knew it not as man, They that say, The Year may be known, though not the Day, or Hour; distort the Text which meaneth, by Day and Hour, the Time : as if he had said, You are not sure (save by the Signs forementioned not Fulfilled) but it may be the next Day, or Hour: so that the Apostles themselves were uncertain, though they rebuked them that pretended to know, that it was at hand, before Jerusalem was Destroyed. From their days till now, God hath kept the Church uncertain, but that it might quickly come. So that Grotius is mistaken, that thinks Paul believed it would be in his days; as if he had by a false Motive drawn men to godliness: But Paul knew not how soon it might have come. Ignorance of it is needful; but Error is hurtful: (of which before.)

14. For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods: 15. And unto one he gave five talents, to another two, and to another one, to every man according to his several ability, and stairway took his Journey.

14.15. Christ passing into the Heavens, committeth to his Servants the Word, means, and mercies of his Grace, that they may improve them till he come by Death and Judgment, to call them to account; Not giving the same degree of means and mercy to all, but to some more, and to some less.

16. Then he that had received the five talents, went and traded with the same, and made them other five talents. 17. And likewise he that had received two, he also gained other two.

16.17. They that had the greater means and helps improved them, to their own increase of Grace, and the good of others, and the service and honor of their Lord.

18. But he that had received one, went and digged in the earth, and hid his lords money.

18. Note, Tho the least helps should be answerably improved, yet the less (such as those have, who have little more than the Light of Nature) excite not men so powerfully to an improvement.

19. After a long time, the Lord of those servants cometh and reckoneth with them.

19. Note, Christ here intimateth that hiscoming to reckon with them would not be hasty.

20. And lo he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst to me five talents, behold, I have gained besides them five talents more.

20. I have used them to the increase of thy grace in me, and to the good of men, and to thy Glory.

21. His Lord said to him, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.

21. His Lord who freely gave him his talents to use, yet rewarded his faithful usage of them, and praised his fidelity, saying, I will give thee great things, because thou hast well and faithfully used the smaller mercies of this life which I gave thee.

22. He also that had received two talents came and said, Lord, thou deliveredst to me two talents, behold I have gained two other talents besides them. 23. His Lord said to him, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make the ruler over many things: enter thou into the joy of thy Lord.

22, 23. N. 1. The reward of Glory given for our diligent improvement of the mercies of this life, is consistent with the freeness of the gift. 2. God himself will praise the fidelity of his Servants, as worthy of praise. 3. Great rewards will crown the Faithful for little things here sincerely done. 4. It is our Lord's own joy that the faithful shall enter partake of.

24. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed: 25. And I was afraid and went and hid thy talent in the ground, Lo, there thou hast that is thine.

24, 25. The fear of thy severity made me think it safest to keep thy Money merely from being lost.

N. Hard thoughts of God makes men backward to his service, which is a work of Love; and sinful fear is an enemy to holy diligence and fruitfulness.

26. His Lord answered and said to him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed. 27. Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury.

26, 27. Note, 1. God will take a slothful servant for a wicked servant: unprofitableness and omission of duty, is damnable unfaithfulness in us that are but Stewards and Servants. To do no harm is a praise fit for a stone and not for a man. 2. To confess God's holy Government, and yet to be unholy, is to be self-condemning.

Qu. Doth this Text justify usury? Ans. It speaketh of that sort of increase made by exchange and trading, without reproof, and with seeming approbation. Gain by Trading and Merchandize is one sort of Usury: all Usury is unlawful which is against Justice or Charity. And all other is lawful; and some that is a work of Charity is to some a duty.

28. Take therefore the talent from him, and give it to him which hath ten talents. 29. For to everyone that hath shall be given, and he shall have abundance; but from him that hath not, shall be taken away, even that which he hath.

28, 29. He shall be deprived of the mercies of this life, who improved them not for a better life, when he that so improved them shall have an abundant reward, the mercies of this life and that to come.

30. And cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.

30. N. 1. Omission and unprofitableness is damning sin. 2. Hell is called Fire for pain, and Darkness for uncomfortableness.

31. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32. And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. 33. And he shall set the sheep on his right hand, and the goats on his left.

31, &c. The coming of Christ shall be in Glory, with all his holy Angels, who served him here for the good of his Elect; and as Judge he shall sit on his Throne of Glory: And all persons and Nations shall be called by him to Judgment, and he shall separate them as sheep and goats, &c.

34. Then shall the King say to them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.

34. Then Christ shall pronounce this sentence on the Faithful, Come, &c. N. O comfortable words, [ Come, ] Whither? To Christ, to God, to Heaven! [ ye blessed of my Father, ] sure such shall be blessed indeed, [ inherit ] not only use [the Kingdom, ] in participation with the King of Glory: [ prepared for you ] by eternal Love, and Decree.

35. For I was hungry and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in: 36. Naked and ye clothed me, I was sick, and ye visited me, I was in prison and ye came to me.

35, 36. N. 1. These works are noted as the effects of Faith and Love, without which they would have been but dead works. 2. The causal [ for ] signifieth not any merit by commutative Justice, as giving God any benefit; But their moral qualification and fitness to receive the Kingdom freely given, but on such conditions, that we signify our thankful acceptance by true devotedness to Christ. And thus all are judged (that is, finally justified or condemned) according to their works, as judged by the Law of Grace and Faith, and not by Moses Law or that of Innocency. 3. Love to Christ is not sincere, if it will not cause us to prefer his interest in his poor Saints (much more in the whole Church) before our Ease, Wealth and safety.

37. Then shall the righteous answer him, saying, Lord, when saw we thee hungry and fed thee? when saw we thee thirsty and gave thee drink? 38. When saw we thee a stranger and took thee in? or naked and clothed thee? 39 Or When saw we thee sick or in prison and came unto thee?

37, &c. Christ doth more interest himself in his servants love and good works, than they thought or can easily believe; and valueth these more than we do ourselves.

40. And the King shall answer and say to them, Verily I say to you, in as much as ye have done it to one of the least of these my brethren, ye have done it to me.

40. Note, 1. Those poor and weak Christians which the proud despise and scorn, Christ calleth his brethren: 2. And he taketh that as done to him that is done to them for his sake.

41. Then shall he say also to them on the left hand, Depart from me ye cursed into everlasting fire prepared for the devil and his angels.

41. N. Every word unspeakably terrible. The cursed state is to depart from Christ into everlasting fire with Devils, who were first adjudged to it, and draw the wicked to be their Companions in torments by following them in sin. Wicked men are so like Devils, that they must dwell with them forever in misery.

42, 43. For I was hungry and ye gave me no meat, I was thirsty and ye gave me no drink, I was a stranger and ye took me not in, naked and ye clothed me not, sick and in prison and ye visited me not.

42, 43. Note, That it is not only hating, hurting, persecuting, scorning or oppressing that men are damned for to hell fire with Devils, but also not loving, relieving, and helping Christ's servants: for he trusted them with his gifts for that use and trial. If these must be in hell with Devils, where will oppressors, persecutors and murderers be?

44. Then shall they also answer him, saying, Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee.

44. Note, Wicked men know not the greatness of their own sin, nor how much that is against Christ which is against his servants.

45. Then shall he answer them, saying, Verily I say to you, in as much as ye did it not to one of the least of these, ye did it not to me.

45. N. The wicked shall suffer not only for hurting, but for not helping the faithful, as if it had been Christ himself that they neglected. O what a motive is this to Charity?

Qu. Will it not be endless thus to convince and judge all the world? Ans. No: though this be spoken after the manner of Men, God can at once open every man's case to his own Conscience, and judge all the world in a moment, as the Sun doth at once enlighten all the eyes on earth.

46. And these shall go away into everlasting punishment, and the righteous into life eternal.

46. The Execution shall presently follow the Sentence. All that shown not their faith in Christ, and love to him, by loving his servants above their worldly wealth and pleasure, shall go to everlasting punishment with devils that deceived them: And the faithful that loved Christ, and his interest and servants above their fleshly interests shall go into endless life and blessedness. But this doth not extend to comdemn Infants or poor unable persons for not doing what they could not; nor to deprive them of a reward that had a will to do more than they were able.

CHAP. XXVI.

1. ANd it came to pass when Jesus had finished all these sayings, he said to his disciples, 2. Ye know that after two days is the passover, and the Son of man is betrayed to be crucified.

1, 2. N. Christ went not ignorantly or constrained to his death, but willing and foreknowing it.

3. Then assembled together the chief priests, and the scribes, and the elders of the People, unto the palace of the high priest, who was called Caiaphas. 4. And consulted how they might take Jesus by subtlety, and kill him. 5. But they said, Not on the feastday, lest there be an uproar among the people.

3, &c. N. 1. The chief Men, Priests and Rulers were the chief Murderers. 2. Its a wonder that the people were not destroyed as Seditious Rebels, rather than feared by such Rulers; when they would have resisted or stoned them that had assaulted Christ, or a Prophet.

6. Now when Jesus was in Bethany, in the house of Simon the leper. 7. There came to him a woman, having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8. But when his disciples saw it, they had indignation, saying, To what purpose is this wast? 9. For this ointment might have been sold for much, and given to the poor.

6, &c. 1. It being usual at great feasts in the Country to anoint, she signified by this her great love and honor to Christ. 2. Judas was the chief murmurer, but perhaps some others might object.

10. When Jesus understood it, he said unto them, Why trouble ye the Woman? for she hath wrought a good work on me. 11. For ye have the poor always with you, but me ye have not always. 12. For in that she hath poured this ointment on my body▪ she did it to my burial.

10, &c. N. Tho works of Charity to the poor are highly esteemed by Christ, and preferred before many rites and smaller matters, yet some works of piety must be preferred before them. And that duty may in its season be greater, which is not so at another time.

13. Verily I say to you, Wheresoever this gospel shall be preached in the whole World, there shall also this, that this woman hath done, be told for a memorial of her.

13. N. 1. How highly Christ valueth the true love and costly piety of the meanest! 2. Christ knew and decreed that the Gospel or History of his Life, Death, and Burial, and Resurrection should be preached throughout the world, yea and written to: The words in Matth. 24. [ Let him that readeth understand ] seem to be Christ's own words, and to imply that all those his words should be written; at least we may well answer them that ask, Where did Christ Command them to write the Scripture? that 1. His Spirit in them commanded it. 2. Writing is but the most public sort of Preaching.

14. Then one of the twelve, called Judas Iscariot, went unto the chief Priests. 15. And said to them, what will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16. And from that time he sought opportunity to betray him.

14, 15, 16. N. Christ knowingly permitted an Hypocrite in the Apostleship, and to betray him, to foretell us that Covetous falshearted Hypocrites will be in the Visible Church; and will betray it. 2. Covetous love of Money is the root of treachery in Hypocrite Ministers and others. 3. Judas 's sin was not by a sudden Passion, but deliberate: contrived and contracted (for three pound fifteen Shillings.)

17. Now the first day of the feast of unleavened bread, the disciples came to Jesus, saying, where wilt thou that we prepare for thee to eat the passover?

17. On the fifth day of the week called now Thursday at eventide, &c.

18. And he said, Go into the City to such a man, and say to him, the Master saith, My time is at hand, I will keep the passover at thy house with my disciples.

18. N. As to the great controversies here, whether Christ and the Jews did eat the passover the same day, and whether Christ did eat the Paschal Lamb, or only the unleavened bread and bitter herbs ; which was the beginning of the passover, being to have eaten the Lamb at the next evening, if he had not been Sacrificed himself. I leave the discussion of them to Commentators, who handle them at large, not troubling ordinary Readers with them.

19. And the disciples did as Jesus had appointed them, and made ready the passover. 20. Now when the even was come, he sat down with the twelve. 21. And as they did eat, he said, Verily I say to you, that one of you shall betray me. 22. And they were exceeding sorrowful, and began everyone of them to say to him, Lord, is it I? 23. And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

19, &c. N. 1. Christ being under the Law was to keep the Law of the Passover. 2. The innocent Disciples were troubled both at the tidings of the thing, and that they should be under suspicion.

24. The Son of man goeth as it is written of him: but woe to that man by whom the Son of man is betrayed: it had been good for that man, if he had not been born.

24. N. God's decree to bring good out of men's evil, extensuateth not men's sin or punishment; the escaping of a Greater evil, is here called [ Good ] not in itself, but to that Man.

25. Then Judas, answered and said, Master is it I? He said to him, Thou hast said.

25. N. Judas was before resolved and hardened; so that this notice did not stop him from the sin.

26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat, this is my body.

26. N. 1. This bread was unleavened, and part of the Passover. 2. The blessing it, was the Separating it to this holy use, and praying God to bless it, and pronouncing it blest. 3. The breaking it, signified the breaking of Christ's Body, represented hereby as the Sacrifice for sin. 4. The giving it, signifieth the giving himself, to believing receivers; with and for their spiritual and everlasting life. For the Sacrament as Administred hath these three parts. 1. The Consecration, 2. The Commemoration, or Representation, 3. The Communication 5. [ This is my Body ] meaneth [ This is my sacrificed body representative. ] When it is Consecrated it is not to be called [ Bread ] that is, mere bread, for it hath now another form, and forma denominat; But it is only a Relative form : If you ask what matter it hath, It is Bread still ; If you ask what form, it is Christ Sacramental Body. As if you ask of the Kings Coyne, what is it, it is in General Money, particularly this or that piece of Money▪ The answer is not, it is Silver or Gold, for that speaketh not the Form. But if you ask what Metal it is made of, it is Silver or Gold, so is it here.

6. It is not Christ's Body as Glorified in Heaven that is represented in the Sacrament, but as Crucified flesh. The second council of Nice with the foregoing General Council at Constantinople, agree that Christ's body in Heaven is not flesh, (though they differ about Images.) Flesh and blood enter not there, but Spiritual bodies; it is not flesh if it consist not of fibrous Coagulated blood and Chyme made of food; which is not there.

7. But it is the true body of Christ that was first offered to God in sacrifice, and as such Given to believing receivers so far as to be theirs in Relation of Mystical union, and the Meritorious cause of their pardon, grace and glory.

8. What a novel monster the fiction of Transubstantiation is? I have fully opened in a little Treatise called [ full and easy Satisfaction what is the true Religion. ] 9. The Circumstances of Christ's action are occasional and no Laws for us: As are 1. Giving it at a Passover, 2. At the end of a meal, 3. At supper, or at night, 4. In an Inn or Guest Chamber, 5. To none but his family, 6. To none but men, 7. To none but Ministers, 8. In an upper room, 9. Lying along in each others bosoms, 10. But once in his life, 11. Giving it to all at once and not one by one (though that seem of more importance than the rest) 12. Delivering the bread before he gave thanks over the Cup, and not over both at once: (though no doubt these may safely be imitated.

9. Whether Judas was present or not is uncertain, (and of no doctrinal moment) if he were, and Christ also washed his feet with the rest, it shown his obdurateness that could go presently forth to betray him. Doubtless if wicked Hypocrites intrude, the sin and punishment is only their own, so be it we sin not by neglecting discipline; for the Keys are given to the Pastors to keep out men proved uncapable by impenitence.

27. And he took the cup, and gave thanks and gave it to them, saying, Drink ye all of this. 28. For this is my blood of the New Testament, which is shed for many, for the remission of sins.

27, 28. N. Giving to one by one is not Necessary. 2. The evangelists speak not all the same words in reciting Christ's administration. Matthew hath no more but [ This is my Body ] nor Mark neither; leaving out [ Which is given for you ] as Luke hath it, or [ Which is broken for you ] as Paul hath it [ Do this in Remembrance of me. ] And of the Cup, there are different words of Matthew, Mark, Luke, and Paul ; and Mark mentioneth their drinking it before Christ's words [ This is my blood of the New Testament, &c.] But what is not spoken by one is by another, and the sense is the same; and it tells us that if such a difference be in our administration it nullifieth not the Sacrament.

28. [This wine is representatively or Sacramentally my blood shed (not as that of the Paschal Lamb, for Jews only to seal that Old Covenant of their peculiarity, but) for the Gentiles also or the world, to purchase and seal the Universal Covenant of Grace, which giveth free pardon and life to all true believing accepters.

29. But I say unto you, I will not drink henceforth of this fruit of the vine, till that day when I drink it new with you in my Fathers kingdom.

29. Two difficulties here arise, 1. Did not Christ drink with them after his resurrection? Ans. 1. Some say, He drank no wine, but water which was their Ordinary drink. 2. Others answer, The Kingdom of his Father began at his Resurrection. 3. Others, say it meaneth [ Shortly I shall leave you, and drink no more with you. ] 4. Others probably think he meant [ I shall no more keep a Passover or Sacrament with you. ]

2. The other difficulty is, How he will drink of it in the Kingdom of his Father. 1. Some say, Literally after the Resurrection on Earth. 2. Some say, that a thousand years before the end of the World; all things shall be restored to the primitive Paradise state, and Christ reigning on Earth, shall drink of the fruit of the Vine new ; or renewed. 3. Others say, This will be after the Resurrection in the New Earth. 4. But the usual and safest Exposition is, that the Metaphor signifieth only mutual Joy in Heaven.

30. And when they had sung an hymn they went out into the mount of Olives.

30. N. Whether this Hymn was that used by the Jews, (which were all the 113.114.115.116.117.118. Psalms ?) or one made for that use by Christ is uncertain: But they all joined, and tell us, how suitable Thanksgiving, and singing Psalms or Hymns at Sacraments and Feasts is.

31. Then saith Jesus to them, All ye shall be offended because of me this night: For it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.

31. You will all be troubled at my Apprehension, and be affrighted away from me; as it is written, &c.

32. But after I am risen again, I will go before you into Galilee.

32. N. Christ oft fore-telling his Resurrection, proveth his Truth; why he would not appear in Jerusalem, and to all, but in Galilee, and to few; he gave us not the reason of it: But he fore-knew the Jews rejection, and would not force belief in them by fight.

33. Peter answered and said to him, Though all men shall be offended because of thee, yet will I never be offended.

33. Nothing shall affright me from thee. N. His resolution was good: But his self-confidence was bad.

34. Jesus said to him, Verily I say to thee, that this night before the cock crow, thou shalt deny me thrice.

34. Before the time called Cocks crowing be past &c.

Note, Christ knoweth before what man's free will will do.

35. Peter said to him, Though I should die with thee, yet will I not deny thee Likewise also said all the disciples.

35. N. When men are resolved, they are oft too insensible of their weakness and mutability.

36. Then cometh Jesus with them unto a place called Gethsemane, and • a • th to the disciples, Sit ye here while I go and pray yo • der. 37. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful▪ and very heavy.

36.37. Q. Why did not Christ use to pray with his Disciples, but by himself. Answ. 1. We know not whether he used it or not 2. He sang a Hymn with them at the Passover. But his Case so differed from all other men's, that (except in Thanksgivings, and Generals) the same Prayer would not suit him and them.

38. Then saith he to them, My soul is exceeding sorrowful, even unto death: tarry ye here and watch with me.

38. N. Christ took our Nature, though not our Sin: And Nature is averse to Death, and sensible of its hurt: And the sense of God's Enmity to Sin, (though not to him,) was the chief part of his Suffering.

39. And he went a little further, and fell on his face, and prayed saying, O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt.

39. Note, 1. Prostration was a humbling Posture but this Example binds us not to the same gesture.

2. The first act of Mans Will, is simple complacence in good, and averseness to evil, as such: According to this, as Christ was a Man, he was averse to Death and Suffering, as Man is, (else it would be no penalty;) And this is it that he expresseth, First, in his, Prayer. But the Second Act of Mans Will is, about Ends and Means that stand in Competition, and is called, Choosing, or Refusing: when two things inconsistent stand in competition, the better is to be chosen: And according to this Christ formeth the Second Part of his Prayer, [ Not as I will,] q. d. Thou hast given me a Nature, which doth, and must desire good, and not evil, which desireth, that I may not Suffer. But it is thy Will, and my Consent to Suffer: Therefore thy Will, and not my simple Volition be done.

40.41. And he cometh to the Disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

40. 41. Note, Christ was to have no support from man, in his Sufferings. 2. Sleeping, when we should Watch and Pray is a fault, but such a one as may stand with Grace. 3. Watching and Praying is God's means appointed to save men from, and in Temptation. 4. The spirit of the Faithful is willing to do more good than they are able. 5. The Flesh in Faithful Men, may prevail against the Spirit in sins of natural infirmity, for a time, though not in gross Sins, in the design and bent of heart and life. 6. Christ tenderly excuseth his Servants infirmities.

42. He went again the second time, and prayed, saying, O my father, if this cup may not pass away from me, except I drink it, thy will be done.

42. I resign my will to submit to thine, and I desire to fullfil it, for which, I came in Flesh.

43.44. And he came, and found them asleep again: for their eyes were heavy. And he left them, and went away again, and prayed the third time, saying the same words.

43.44. Ost speaking the same things in Prayer, is meet for them that have the same causes and wants.

45.46.47. Then cometh he to his disciples, and saith to them, Sleep on now, and take your rest, behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going; behold, he is at hand that doth betray me. And while he yet spake, lo, Judas one of the twelve came, and with him a great multitude with swords and slaves from the chief priests and elders of the people

45.46.47. Note, To be hunted to death by the Chief Priests and Rulers, to have a Multitude ready to serve them in it with armed Violence, to be betrayed by One of his Disciples, and forsaken by the rest, was the case of Christ Suffering, in which we must be prepared to follow him.

48. Now he that betrayed him, gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast. 49. And forth with he came to Jesus, and said, Hail master, and kissed him. 50. And Jesus said to him, Friend, wherefore art thou come? Then came they and laid hands on Jesus, and took him.

48, &c. Note, 1. Hypocrites cruelty is exercised under the name of Friendship. How many Thousand Persecute Christ, in his cause, and Servants, on pretences of Faith, Religion, Order, and Enmity to Sin? 2. Its a pitiful sight to see poor ignorant People, in obedience to Rulers, Persecuting Christ, to their own Destruction? as if it were he and his servants, that were their dangerous Enemies.

51. And behold, one of them which were with Je • us, stretched out his hand, and drew his sword, and stroke a servant of the high priests, and smote off his ear.

51. Natural inclination to defense, and Love to Christ, overcame Peters consideration and patience.

52. Then said Jesus to him, Put up again thy sword into his place: for all they that take the sword, shall perish with the sword

52. Put up thy Sword, and let us patiently submit to Violence: For as none must use the Sword, without just Warrant and Authority; so usually they that fight for themselves, are destroyed, and suffer more than they that patiently endure Violence and Injustice.

Note, Christ doth not in these words make all self-defense, or War unlawful, but he doth more than forbid unwarrantable Fighting; meaning, that not only unlawful resistance of Power, and Revenge, but even wars and fighting against injuries and Enemies usua ••• hasten Death, and increase Men's Sufferings. And therefore they should forethink, whether War, or Patience▪ be like to do more hurt.

53. Thinkest thou, that I cannot n •• pray to my father, and he shall presen •• y give me more than twelve legions of angels?

53. Note, 1. Angels are ready to serve Christ, at his desire. 2. It should stop our impatient thoughts of rash, and unlawful self-defense, to think, that God can otherwise deliver us.

54. But how then shall the scriptures be fulfilled, that thus it must be?

54. N. We must not strive against Events which we foreknow will come to pass.

55. In the same hour, said Jesus to the multitude, Are ye come out as against a thief with swords and staves to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

55. Why did you not take me in the Temple, but thus in the Night like a Thief.

56. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him and fled.

56. All this was foretold in Scripture. They let his Disciples go, and they fled away in fear.

57. And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58. But Peter followed him afar oft, unto the high priests palace, and went in, and sat with the servants to see the end.

57. They brought him to their Arch-priest, as glorying in their success: And Peter went in where the Servants sat.

59. Now the chief priests and elders, and all the council sought false witness against Jesus to put him to death. 60. But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61. And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

59. &c. N. 1. As Hypocrites in Religion, are worse than Pagans, in that they father their wickedness on God, and Religion; so Hypocrite-Judges, and Lawyers are herein worse than lawless Murderers, that they abuse and disgrace Law, and Government, by using them to in • ustice, and bloodshed. 2. No man is so good or innocent, that false Witness may not Condemn.

62. And the high priest arose, and said ••• o him, Answerest thou nothing? What 〈◊〉 which these witness against thee? • 3. 〈…〉 h • ld his peace.

6 • .6 • . N. Christ was silent, to show, 1. That he was not over solicitous for his Life. 2. When Malignant false Judges are resolved what to do against Innocence and Right, it is oft in vain to talk it out with them. And they watched for words of his own to Accuse him of.

63. And the high priest answered, and said unto him, I adjure thee by the living God, that thou tell us, whether thou be the Christ the Son of God.

63. N. 1. Once for all take notice, that [ answering ] was then among the Jews a common Phrase, for [ speaking in course ] though no question was asked. 2. It was the Malignant Policy of that Arch-priest, to make Christ his own Accuser, and Witness when they could get no other: For they knew that he that bound his Disciples to confess him, would not refuse to confess himself, when adjured by God: though he was silent as to his Defense against Personal Accusations. And so it is with Christ's Enemies to this day, who put Christians, that dare neither lie, nor conceal necessary truth upon self-Accusation. As they could find nothing against Daniel, except about the Law of his God, which he durst not break to save his Life; so do the Devils Officers take advantage of good Men's Consciences, to destroy them.

64. Jesus saith to him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

64. I am he, and though I stand here to be judged by you, your Eyes shall see me coming in Glory, and in Power, to Judge you, and all the World: (or as some say, To Destroy you by the Romans. )

65.66. Then the high priest rent his clothes, saying, He hath spoken blasphemy, what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death.

65.66. Then the High Priest had that which he desired, and by rending his Clothes, shown his Abhorrence of the supposed Sin of Christ, and demanded the Sentence of the Court against him, as a Blasphemer. And they Voted him for it guilty of Death.

Note, 1. How foolish a thing is it to think, that any Law, or any man's Innocency, or Goodness, will preserve Justice, or Piety, while bad men are Judges. Can any Law be better than God's? Or any Person better than Christ? The Devils Judges possessing the place that God instituted to defend Truth and Equity, will condemn God himself manifest in Flesh, by his own Law, and as sinning against himself. And they are since the same.

2. The very Murderers of Christ, would seem greater enemies to Blasphemy, and more zealous for God's Honor, than God himself: So little are False Men to be believed.

67. Then did they spit in his face and buffeted him, and others smote him with the palms of their hands. 68. Saying, prophecy to us, thou Christ, who is he that smote thee.

67.68. N. It was God in Flesh, that submitted to all this scorn and abuse for our Sin. 1. O then, what doth Sin deserve? 2. And why should we look for better, and be over-tender of our Flesh or Reputation.

69. Now Peter sat without in the palace: and a damsel came to him, saying, Thou also wast with Jesus of Galilee. 70. But he denied before them all, saying, I know not what thou sayest. 71. And when he was gone out into the porch, another maid saw him, and said to them that were there, This fellow was also with Jesus of Nazareth. 72. And again he denied with an oath, I do not know the man.

69. &c. N. 1. A man that is forwardest in professing Courage, and in drawing the Sword, and laying about him, is in greater danger basely Cowarded by silly Wenches. So uncertain a thing is Man. 2. Distrustful fear, and love of Life, may draw men into multiplied heinous Sin.

73. And after a while came to him they that stood by, and said to Peter, Surely thou also art one of them, for thy speech betrayeth thee. 74. Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

73. Matthew mentioneth but one Cock crowing; It being the middle or second that is meant. 2. To ask, what had become of Peter, if he had died in this Sin? and how far did he fall from Grace, is not so profitable, as to consider our own frailty and danger, and how to scape the like.

75. And Peter remembered the words of Jesus which said to him, Before the cock crow, thou shalt deny me thrice: And he went out, and wept bitterly.

75. N. Christ looked on Peter, (as John saith,) and this began to melt him into Repentance, with the hearing of the Second Cock: Yet though he wept, he did not return, and openly Confess Christ, as he did after. Doubtless the Disciples had far more Grace, and were less liable to Fall after the Holy Ghost came down on them at Pentecost, than before.

CHAP. XXVII.

1. WHen the morning was come, all the chief priests and elders of the people, took counsel against Jesus to put him to death.

1. Note, The Romans had taken from the Jews the power of putting men to Death: Therefore they consulted how to get the Roman Government to do it: Priests, and Rulers, all Conspire it.

2. And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

2. When they had judged him to deserve Death after their Law, they bring him bound to Pilate the Roman Governor, to have him Condemn, and Crucify him.

3. Then Judas who had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4. Saying, I have sinned, in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

3, 4. N. 1. It is uncertain whether Judas was before emboldened to betray him for gain, by thinking that he would deliver himself by a miracle; or whether he was made senseless by the Devil, till now that God awakened his conscience. 2. O how differently doth sin appear in the hour of flattering temptation, and when conscience is thoroughly wakened? It seems not then the same thing, because conscience is not in the same case. 3. We see here what cold comfort companions in sin will give a man in misery or despair? See thou to that, is all that can be got then from them that tempted and hired him to sin. 4. O the stupidity of seared sleepy consciences! that these Arch-priests and Rulers should not be touched with Judas 's terror and repentance, but say, What is that to us, when it was they that hired him to sin, and sinned still.

5. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

5. N. 1. Sinners gain will at last be like a hot iron, too hot to hold: Despair shall force restitution when true repentance will not do it. This will be all the comfort of unlawful gain at last. 2. That Judas strangled himself, and that he fell headlong and his bowels burst out, are both certain: But how he was strangled, whether by mere terror, or by a cord, and how he burst, whether by mere suffocation, or by the fall, and how he fell, whether by precipitation, or by breaking of the cord, &c. are things uncertain.

6. And the chief Priests took the silver pieces, and said, It is not lawful to put them into the treasury, because it is the price of blood.

6. N. Thus Arch-hypocrites make conscience of Ceremony, and make no conscience of Perjury, Persecution, and Murdering the Innocent. Blood they thirst for and own; and they will give Money to procure it: but the price of blood must not be consecrated.

7. And they took counsel, and bought with them the potters field to bury strangers in.

7. N. This was supposed to be a pious use, so holy and charitable would they be.

8, 9. Wherefore that field was called, The field of blood to this day.

Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: 10. and gave them for the potters field as the Lord appointed me.

8, &c. N. How punctually was this foretold? But by whom is a doubt still. The Text here saith by Jeremy : the words are found only in Zacharias, Ch. 11.12. Some think that Zacharias did but recite them from some Tradition from Jeremy : Others that Matth. forgot the names: Others that the Scribes since have mistaken: But Mr. Mede thinks that this and the rest of Zacharias to the end, are truly part of Jeremy 's Book, mis-joined with Zach. by old mistake.

11. And Jesus stood before the governor, and the governor asked him, saying, Art thou the king of the Jews? And Jesus said to him, Thou sayest.

11. N. It's like Pilate asked in derision, but Christ affirmed it in earnest, that he was their King by Right.

12. And when he was accused of the chief priests and elders, he answered nothing. 13. Then saith Pilate to him, Hearest thou not how many thing they witness against thee. 14. And he answered him to never a word; insomuch that the governor marvelled greatly.

12, &c. N. Christ knew the time to speak, and the time to be silent, when speaking would do no good.

15. Now at that feast the governor was wont to release to the people a prisoner, whom they would. 16. And they had then a notable prisoner called Barabbas. 17. Therefore when they were gathered together, Pilate said to them, Whom will you that I release to you? Barabbas, or Jesus which is called Christ? 18. For he knew that for envy they had delivered him?

15. &c. He knew that it was the doing of the Priests and Rulers to prosecute him, and thought that possibly the people might be for his life, rather than for such a one as Barabbas.

19. When he was set down on the Judgment seat, his wife sent to him, saying, Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him.

19. Women and dreams may be better Monitors to some Rulers, than Arch-priests their wit and interest.

20. But the chief priests and elders persuaded the multitude that they should ask Barabbas and destroy Jesus.

20. N. It is the Priests and Rulers that stir up the malignity of the rabble to do mischief.

21. Then the Governor answered and said to them, Whether of the two will ye that I release unto you? they said Barabbas.

21. N. The people were of two parties: One part were for Christ, and that so many that the Priests for tear of them durst not take him openly: But the other party were the malignant rabble, who were ready to call for innocent blood, if Priests and Elders did but set them on.

22. Pilate said to them, What shall I do then with Jesus which is called Christ? They all said to him, Let him be crucified.

22. N. Nothing is so bad that ignorant wicked men may not do? nor any so good that they may not murder.

23. And the governor said, Why, what evil hath he done? but they cried out the more, saying, Let him be crucified.

23. N. Its in vain to call for reason or justice to an ignorant malignant rabble. A Heathen Ruler was less unjust, than the Priests and their blind followers.

24. When Pilate saw that he could prevail nothing, but rather a tumult was made, he took water and washed his hands before the multitude, saying, I am innocent of the blood of this just person, see ye to it.

24. N. Just Judges will do unjustly for the sake of any: But this hypocrite thought the rabble, and the Priests importunity would excuse him: and the guilt was only theirs.

25. Then answered all the people and said, His blood be on us, and on our children.

25. N. And so it hath been to this day with a most dreadful Vengeance; they being killed with a most horrid slaughter, their City and Temple Burnt, and the unbelieving offspring being Vagabounds over the earth, abhorred by all Nations where they come. O dreadful curse! What need any other than themselves to make ignorant wicked people miserable: They are the most direful enemies, yea Devils and a Hell unto themselves.

26. Then released he Barabbas to them, and when he had scourged Jesus he delivered him to be crucified.

26. N. He was scourged after he was sentenced to death: Yet John mentioneth it before.

27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28. And they stripped him, and put on him a scarlet robe. 29. And when they had platted a crown of thorns, they put it on his head, and a reed in his right hand, and they bowed the knee before him, and mocked him, saying, Hail king of the Jews. 30. And they spit upon him, and took the reed and smote him on the head.

27. &c. N. It was God in flesh that was thus made as a fool, the common sport and scorn for our sins: and shall we think to be saved in a life of fleshly pleasure; without partaking of the Cross? No wonder if the Cross was a stumbling block to the Jews, and foolishness to the Gentiles; to trust Life and Soul on one that was thus used; till the Holy Ghost by miracle and power conquered unbelief.

31. And after that they had mocked him they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

31. When they had done with derision, they proceed to his Execution. All this was suffered for us.

32. And as they came out, they found a man of Cyrene, Simon by name, him they compelled to bear his cross.

32. Note, He that was compelled was innocent, but they that compelled him were the Murderers.

33. And when they were come to a place called Golgotha, that is to say, a place of a scull, 34. They gave him vinegar to drink mingled with gall, and when he had tasted thereof, he would not drink.

33. N. This called Gall, and by Mark, Myrrh, is supposed to be a drink that was poisonous, commonly given to Malefactors to hasten death for their ease; which Christ refused.

35. And they crucified him, and parted his garments casting lots: that it might be fulfilled which was spoken by the Prophets, They parted my garments among them, and upon my vesture did they cast lo • s.

35. They divided his other Garments, and cast lots for his seamless coat.

36, 37. And sitting down, they watched him. And set up over his head, his accusation written, THIS IS JESUS THE KING OF THE JEWS.

36, 37. So it was pretended Treason or Usurpation that he died for by the Romans, and Blasphemy by the Jews ; To bear the imputation of such wickedness was not the least of Christ's sufferings.

38. Then were there two thieves crucified with him, one on the right hand, and another on the left:

38. N. Thus was he numbered with the transgressors, to expiate transgressions.

39. And they that passed by reviled him, wagging their heads. 40. And saying, Thou that destroyest the temple and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross. 41. Likewise also the chief priests mocking him, with the scribes and elders, said, 42. He saved others, himself he cannot save. If he be the king of Israel let him now come down from the cross, and we will believe him. 43. He trusted in God, let him deliver him, if he will have him: for he said, I am the Son of God.

39, &c. Note, Had these known him, and foreknown what would follow, this scorn had been forborne. 2. They make his own words the matter of their accusation, by perverting them. A way still used by such men. 3. They turn his profession of himself into scorn, little knowing that this derided King would judge them and all the world. 4. They turn his saving of others into his derision: Neither the Goodness nor the Greatness of his miraculous works will restrain them. 5. They turn his very relation to God, and trust in him, to his scorn. 6. Infidels will prescribe Christ the terms on which they will believe in him, or else they will not believe: But the faithful take God's terms and cogent evidences, and presume not to prescribe terms unto him.

44. The thieves also who were crucified with him, cast the same in his teeth.

44. Note, 1. All conspire to reproach the Son of God. 2. When we are in suffering, all sorts take liberty to load him that is cast down: As in wars all talk against them that are conquered. 3. The thieves here are said to do that which only one of them did (a usual Phrase.)

45. Now from the sixth hour there was darkness over all the land till the ninth hour.

45. N. 1. It was extraordinary darkness; but not so great as to hinder converse: therefore it did not convince them. 2. The Sun must not shine on that odious fact, which yet the hardened agents glory in, and in darkness go on in the works of darkness.

46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, Lamasabacthani, that is to say, My God, my God, why hast thou forsaken me.

46. Note, He either spake in the Syriac Tongue, Psal. 22.1. (which was a Prophesi • of him) or as some think the express Hebrew words, though now variously written.

2. By God's forsaking him, is not meant any abatement of Divine Love: but that God both exposed him to this death by wicked men▪ and withdrew from his Human nature the sense of his complacence, and let out upon his Soul a deep afflicting sense of his displeasure against man for sin, which was his penalty as he was our surety, and suffered in our stead as a Sacrifice for our sin. 3. Christ was thus far forsaken for us, that we might never be quite forsaken.

47. Some of them that stood there, when they heard that, said, the man calleth for Elias.

47. N, It is uncertain whether they spake this in ignorance of the Language, whether Hebrew (which the Jews had forgotten) or Syriac (which the Roman Soldiers might not understand:) Or, (which is more probable) in mere profane scorn.

48. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49. The rest said, Let be, let us see whether Elias will come to save him.

48, 49. N. In mere scorn.

50. Jesus when he had cried with a loud voice, yielded up the ghost.

50. N. Luke tells us his last words [Father into thy hand I commend my Spirit.]

51. And behold the veil of the temple was rent in twain, from the top to the bottom, and the earth did quake, and the rocks rent. 52. And the graves were opened, and many bodies of saints which slept, arose, 53. And came out of the graves after his resurrection, and went into the holy city, and appeared to many.

51, &c. N. By the Vail some think is meant a Curtain hanged; others say, The stone wall that was built between the inner Sanctuary and the outer: This renting signified the ending of the Jewish Law and Sanctuary, and the opening to us an access to God by Christ. The Earthquake, and the rending of the Rocks, and opening of the Graves went sometime before his Resurrection: But the rising and appearing of them was after. It is not the Souls of Saints that slept, but those bodies that rose. All this convinced not the hardened Jews.

54. Now when the Centurion and they that were with him, watching Jesus, saw the earthquake, and those things which were done, they feared greatly, saying, Truly this was the Son of God.

54. Note, The Heathen Soldiers were not so obdurate as the hypocrite Priests and Rulers and their followers.

55. And many women were there beholding afar off, which followed Jesus from Galilee ministering to him. 56. Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children.

55. Note, 56 These women stuck closer to Christ than his twelve chief disciples did.

57. When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus disciple. 58. He went to Pilate, and begged the body of Jesus: then Pilate commanded the body to be delivered.

57, 58. Note, Christ's death endeth not Josephs love 2. Pilate was less malignant than the Jews.

59. And when Joseph had taken the body he wrapped it in a clean linen cloth: 60. And laid it in his own tomb, which he had hewed out of the rock; and he rolled a great stone to the door of the Sepulcher, and departed.

59.60. N. Well might he lend him a grave, who would save him from the grave by a resurrection.

61. And there was Mary Magdalene, and the other Mary, sitting against the sepulcher.

61. Note, To follow him in love as far as they were able.

62. Now the next day that followed, the day of the preparation, the chief priests and Pharisees came together unto Pilate; 63. Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64. Command therefore that the sepulcher be made sure until the third day, lest his disciples come by night, and steal him away, and say to the people, He is risen from the dead: so the last error shall be worse than the first. 65. Pilate said, to them, Ye have watch, go your way, make it as sure as you can. 66. So they went, and made the sepulcher sure, sealing the stone, and setting a watch.

62, &c. Note, God permitted and over-ruled their malignant suspicion, to prevent all such calumnies and objections against our faith, ever after.

CHAP. XXVIII.

1. IN the end of the Sabbath, as it began to to dawn, toward the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulcher.

1. Note, They came in love with spices to have embalmed his body.

2. And behold, there was a great earthquake, for the angel of the LORD descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3. His countenance was like lightening, and his raiment white as snow. 4. And for fear of him the keepers did shake and became as dead men.

2, &c. Note, 1. Well might Abraham say, if one rose from the dead, they will not be persuaded, when all this would not convince men. 2. If an Angel be so dreadful, what will God be to the wicked?

5. And the angel answered and said to the women, Fear ye not: for I know that ye seek Jesus, who was crucified. 6. He is not here: for he is risen, as he said: Come, see the place where the LORD lay. 7. And go quickly, and tell his disciples that he is risen from the dead. And behold, he goeth before you into Gallilee, there shall ye see him: lo, I have told you.

5. N. Angels were the preachers of Christ birth to Shepherds, and they are the first preachers of his Resurrection to Women.

8. And they departed quickly from the sepulcher, with fear and great joy, and did run to bring his disciples word.

8. N. Women must be the first preachers of Christ's resurrection to his Apostles.

9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came, and held him by the feet, and worshipped him.

9. N. It was poor Women that had been sinners, that Christ honored with his first appearance.

10. Then said Jesus to them, Be not afraid, Go, tell my brethren that I go into Gallilee, and there they shall see me.

10. N. 1. He would not show himself so openly, to the malicious forsaken people at Jerusalem. 2. His disciples and kinsmen are called his Brethren. 3. No one evangelist mentioneth the whole of this History; but what one omitteth another hath (of which after.)

11. Now when they were going, Behold, some of the watch came into the city, and shown to the chief priests all the things that were done. 12. And when they were assembled with the Elders, and had taken counsel, they gave large money to the soldiers. 13. Saying, say ye, His disciples came by night, and stole him away while we slept. 14. And if this come to the governors ears, we will persuade him and secure you.

11. N. What will convince hardened, forsaken men.

15. So they took the money, and did as they were taught. And this saying is commonly reported among the Jews to this day.

15. N. 1. Lying is the Devils great means against Faith; And the love of money is the means that subserveth it. 2. They that will not believe the truth, easily believe deceiving lies.

16. Then the eleven disciples went away into Galilee, into a mountain, where Jesus had appointed them. 17. And when they saw him, they worshipped him: but some doubted.

17. N. Tho the evangelists say no more of Christ's meeting them on this Mountain, and what he there said to them; and Luke and John say nothing of it, and there seem a strange difference in their Narratives of Christ's appearances, it is but one saying what another had omitted; and no one of them saying all (of which after on John 20. and 21.)

18. And Jesus came, and spake to them, saying, All power is given to me in heaven and on Earth. 19. Go ye therefore, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.

18. After these and other appearings to them, Jesus said, As I have died to redeem the World, in order to the ends of my undertaking, the Father hath given me an Universal Propiety and Governing power by the right to Redemption; as chief Administrator under him in Heaven and Earth. So that henceforth all the concerns of men in this World and the other, are at my dispose; and all men under my Government by Right and Obligation. By which authority I now commission you, to go, abroad the World and make all Nations (to the utmost of your power) my Disciples; taking them into my Church by Solemn Covenant, celebrated by Baptizing them, into the name of the Father, Son and Holy Ghost.

N. 1. Christ's Right of Dominion and Empire is founded in the Fathers Covenant with him as redeemer. 2. And being Universal Lord, Redemption is so far universal as to prove these and other common effects. Rom. 14.9. To this end Christ died, rose, and revived, that he might be Lord both of the dead and of the living.

2. The word translated Teach signifieth [ Disciple to me ] or [ make Nations my Disciples. ]

3. All Christians should endeavor to make Christianity the National Religion, that the Kingdoms of the World may become the Kingdoms of the Lord and of his Christ; that is that they be [ Christian Kingdoms ] and not only Christians gathered out of Kingdoms.

4. This maketh not all to be Christians, who are in those Kingdoms, but only such as are Discipled.

5. Infants being parts of all Kingdoms, this text commandeth to Disciple and Baptize them, they are made Disciples by being justly dedicated to Christ, by those that have true Power to dispose of them, to learn of him, and obey him as they grow up and are Capable. As Christ was relatively, Head of the Church in his Infancy, when his human nature was uncapable of the actual administration; so are Infants capable of being Disciples by Covenant, Dedication, (by those that have the dispose of them for their good, and can covenant for them which men) and by Relation and Obligation. God had never a Church on Earth, of which Infants were not Infant-members since there were Infants in the World.

6. To be baptized into the name of the Father Son and Holy Ghost; is no less than by solemn Covenant to give up ones self to God the Father, as our Father reconciled by Christ; our chief owner and rules, and our chief Benefactor, even as our God; and to Christ as our Savior, and the Holy Ghost as our Sanctifier. And merely to consent to learn of Christ, makes none a baptizable disciple.

7. Baptism is Christening, and is the badge of those that must love and take each other for Christians, and the terms of Church Unity; till it be nullified by verbal or actual apostasy.

And it is Church tyranny and Schism, to make Canons which shall exclude those from the Church of Christ, whom he taketh in by baptism; before they impenitently nullify that Covenant in whole or in some essential part, viz. by proved denying essentials of Faith, or forsaking some essential part of obedience.

8. Baptism making us Christians, is our state of Regeneration by which we may know our right to Justification and Salvation; that is, He that consenteth heartily and unfeignedly to the Baptismal Covenant, is Regenerate and justified, and shall be saved. And he that doth consent but with the mouth and outward sign, or leaveth out some essential part in his heart consent, is regenerate only sacramentally and a visible member of the Church, but is not justified nor shall be saved.

20. Teaching them to observe all things whatsoever I have commanded you: and • o, I am with you always, to the end of the World.

20. And when you have Baptized them, and so united them to me and my universal Church, upon their understanding professed faith and repentance, (and dedication of their seed to me) then congregate them in order under faithful Pastors. And as you as general Teachers to all the Churches, must deliver to them all the commands which I have committed to your trust (by word and writing) so these Pastors must further instruct them that they may grow up in knowledge, of all these my commands: And in the performance of this charge, I shall by the help of my Spirit and protection, be present with you and such pastors in their course, to the end of this World, (or age) till I shall come in glory to the final judgment. Tho you see me not, I shall be as really assisting to you and regardful of you, even in all your labors and sufferings, as if you saw me.

Note, 1. This general command of teaching all Nations Christ's commands, includeth writing the Scriptures, without which they could not teach posterity in all Nations his commands.

2. It maketh them his entrusted Apostles, from whose fidelity we may believingly receive his commands: And therefore implieth the promise of his Spirit to make them true and credible reporters.

3. It implieth that his commands are the universal Laws for his Catholic Church. And no man or men have authority to make Laws for the universal Church on Earth but he; and to undertake it, is to undertake the prerogative of Christ, and to be Vice-christ by usurpation; be it Pope or Councils.

4. Yet the precept of observing his commands, forbids not the observing of the commands of any lawful limited local rulers under him, not crossing his commands; Parents, Masters, Pastors, Princes must be obeyed in their Provinces and Places; even about God's worship. If men make subordinate Laws, according to Christ's General Laws of Love, Concord, Edification, Order, they must be obeyed (as e. g.) what translations of Scripture to use, what Psalms, Meters, Tunes, Gestures, Time, Place, and abundance such like.

CHAP. I.

1. THE beginning of the gospel of Jesus Christ the Son of God. 2. As it is written in the prophets, Behold, I send my messenger before thy face, who shall prepare thy way before thee. 3. The voice of one crying in the Wilderness, Prepare ye the way of the Lord, make his paths straight.

1. &c. The public entrance of Christ on his Ministry, and Preaching the glad tidings of Salvation, was by the preparation of Johns Ministry Preaching Repentance, to fit men for the Kingdom of the Messiah at hand; which the Prophets had foretold.

Note, Whether by the Prophets be here meant Isaiah and Malachi ; or only Isaiah, is a Controversy of small moment.

4. John did Baptize in the wilderness, and preach the baptism of repentance, for the remission of sins.

4. John told the Jews, that the Messiah was now come, and brought Pardon and Salvation to all that received him; and therefore persuaded them all to Repent, that they might be Pardoned, and fit Members of his Kingdom: and Baptized those that Professed this.

5. And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

5. The generality of the people (longing for the promised Messiah, ) were glad of this News, that he was Come, and thronged to John, Confessing their Sins, and Professing Repentance, and were Baptized by him.

6. And John was clothed with camels hair, and with a girdle of a skin about his loins: and he did eat locusts and wild honey.

6. N. This kind of Eremetical Life, and Abstinence, is overvalued by them who place Merit, or Perfection in it; and is unjustly vilifyed by some, who know not of how great use it is some persons, to withdraw from worldly Vanities, and Temptations.

7. And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.

7. N. Christ and his Servants are patterns of Humility: But Satan and his servants are known by Pride.

8. I indeed have baptized you with water; but he shall baptize you with the holy Ghost.

8. My Baptism doth but prepare you; but his shall power out the Spirit on the Baptized.

9. And it came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

9. N. Qu. Did Christ Profess Repentance for the Remission of Sins? If not, how was he capable of Johns Baptism? Answ. He was not Baptized to the same uses, as other men, but as owning Johns Baptism, and the Coming of the Kingdom of God. As a General will wear the same Colours with his Soldiers, though theirs signify subjection to him.

10. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him.

10. See on Matt. 3.

11. And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.

11. N. God from Heaven Preached the Gospel at Christ's Baptism.

12. And immediately the spirit driveth him into the wilderness. 13. And he was there in the wilderness forty days tempted of Satan, and was with the wild beasts, and the Angels ministered to him.

12.13. N. 1. To conquer Temptations, is to conquer Satan. 2. Angels brought him meat at the end of the Forty days.

14. Now after that John was put in prison, Jesus came into Galilee preaching the gospel of the kingdom of God.

14. That the Kingdom of God was coming.

15. And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye and believe the gospel.

15. The promised time of the Messiahs appearing is Come: Repent: and believe this glad-tidings.

16. Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother, casting a net into the sea: for they were fishers. 17. And Jesus said to them, Come ye after me, and I will make you to become fishers of men. 18. And straightway they forsook their nets and followed him.

16. &c. See on John 1.40. and Matt. 4.18.

19. And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20. And straightway he called them, and they left their father Zebedee in the ship with the hired servants, and went after him.

19.20. N. He spake to their hearts.

21. And they went into Capernaum, and straightway on the Sabbath day he entered into the Synagogue, and taught. 22. And they were astonished at his Doctrine; for he taught them as one that had authority, and not as the scribes.

21.22. He spake, as Authorized by God to speak in his name, and not as an ordinary Expositor of the Law.

23. And there was in their Synagogue a man with an unclean spirit, and he cried out, 24. Saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee, who thou art, the holy One of God. 25. And Jesus rebuked him, saying, Hold thy peace▪ and come out of him. 26. And when the unclean spirit had torn him, and c ••• d with a loud voice, he came out of him. 27. And they were all amazed, insomuch, that they questioned among themselves, saying, What thing is this? what new doctrine is this? For with authority commandeth he even the unclean spirits, and they do obey him.

23. &c. N. 1. By an Unclean Spirit, he meant the Devil as such. 2. Forced Obedience is common to Devils; Willing and Loving Obedience belongeth to Children.

28. And immediately his fame spread abroad throughout all the region round about Galilee. • 9. And forthwith, when they were come out of the synagogue, they entered into the house of Simon, and Andrew, with James and John.

29. N. Christ's Chief Apostles dwelt in Capernaum.

30. But Simon's wives mother lay sick of a fever: and anon they tell him of her. 31. And he came and took her by the hand, and lift her up, and immediately the fever left her, and she ministered to them.

30.31. She was persently so cured, that she served them.

32. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. 33. And all the city was gathered together at the door. 34. And he healed many that were sick of divers diseases, and cast out many devils, and suffered not the devils to speak because they knew him.

32. &c. He needed not the Devils Testimony.

35. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.

35. N. Have not we Sinners more need to break our sleep for secret Prayer? He prayed not with his Disciples, because the same Confessions and Prayers were not fit for him, and them.

36. And Simon, and they that were with him, followed after him. 37. And when they had found him, they said unto him, All men seek for thee. 38. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.

36.37.38. I must Preach in more places than one.

39. And he preached in their Synagogues throughout all Galilee, and cast out devils. 40. And there came a leper to him, beseeching hi • and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41. And Jesus moved with compassion, put forth his hand, and touched him, and saith unto him, I will, be thou clean. 42. And as soon as he had spoken▪ immediately the leprosy departed from him, and he was cleansed.

39.40. Believing his Power, he found, that he was willing,

43. And he straightway charged him, and forthwith sent him away; 44. And saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded for a testimony unto them.

43. N. Christ required the Legal Duties to the unlawfully-called, and bad Priests.

45. But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

45. Publication raised Envy, and caused Christ to withdraw into the Wilderness: what wonder if our Hearers indiscretion hurt us?

CHAP. II.

1. AND again he entered into Capernaum, after some days, and it was noised that he was in the house. 2. And straightway many were gathered together; insomuch that there was no room to receive them, no not so much as about the door: and he preached the Word unto them.

1.2. He Preached to them that were within the house, and without the door, not fearing the Reproach of a Conventicle.

3. And they came unto him, bringing one sick of the palsy, which was born of four.

4. And when they could not come nigh unto him for press, they uncovered the roof where he was, and when they had broken it up, they let down the bed, wherein the sick of the palsy lay. 5. When Jesus saw their faith, he said to the sick of the palsy, Son thy sins be forgiven thee.

5. The Sin for which thou art thus Afflicted, is forgiven thee.

6. But there were certain of the Scribes sitting there, and reasoning in their hearts.

7. Why doth this man thus 〈◊〉 blasphemies? who can forgive sins but God only?

7. None but God can forgive any wrong done to God: But 1. Christ was God. 2. A Minister of God may declare God's forgiveness.

8. And immediately, when Jesus perceived in his spirit, that they so reasoned within themselves, he said to them, Why reason ye these things in your hearts? 9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee: or to say, Arise, take up thy bed and walk? 10. But that ye may know, that the Son of man hath power on earth, to forgive sins, (he saith to the sick of the palsy,) 11. I say to thee Arise, and take up thy bed, and go thy way into thy house. 12. And immediately he arose, took up the bed, and wentforth before them all; insomuch, that they were all amazed, and glorified God, saying, We never saw it on this fashion.

8, &c. Is it not all one to forgive the Sin, and to forgive the Punishment. We never saw such Works before.

13. And he went forth again by the seaside, and all the multitude resorted to him, and he taught them.

13. N. In Field-Meetings, House-Meetings, Mountain-Meetings, Ship-Meetings, Synagogue-Meetings, and Temple-Meetings, he Taught the People, and Preached the Gospel.

14. And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.

14. N. He called Publicans.

15. And it came to pass, that as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. 16. And when the scribes and pharisees saw him eat with publicans and sinners, they said to his disciples, How is it that he eateth and drinketh with publicans and sinners?

17. When Jesus heard it, he said to them, They that are whole, have no need of the phycisian, but they that are sick? I came not to call the righteous, but sinners to repentance.

15. &c. N. 1. The Hypocrite Pharisees will be more strict and holy than Christ, if separating from others, and aggravating other men's Sins, and justifying themselves were Holiness. 2. I came to be a Savior to Sinners, by calling them to Repentance, that they may be Converted, and Forgiven. If you are no Sinners, I am no Savior for you.

18. And the disciples of John, and the Pharisees used to fast: and they come and say to him, Why do the disciples of John, and the Pharisees fast, but thy disciples fast not? 19. And Jesus said to them, Can the children of the bride-chamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast: 20. But the days will come, when the bridegroom shall be taken from them, and then they shall fast in those days.

18. Why do you think you merit by your fasting? which is to be used only in its season. You use not to fast but feast at your Marriages; my presence is more joyful to them, than a Marriaged feast; when I am ascended, and they are exposed to the scorn and persecution of men; they shall fast. Humiliation will be more suitable to their outward state, though they inwardly rejoice.

21. No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up, taketh away from the old, and the rent is made worse. 22. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

21.22. They are not yet fit for austerities.

23. And it came to pass, that he went through the corn fields on the Sabbath-day, and his disciples began, as they went, to pluck the ears of corn. 24. And the Pharisees said to him, Behold, why do they on the Sabbath-day that which is not lawful?

23.24. Ceremonious Hypocrites will be still strickter then Christ in the Ceremonious part, while they violate morals.

25. And he said to them, Have ye never read what David did, when he had need, and was hungry, he, and they that were with him. 26. How he went into the house of God, in the days of Abiathar the high Priest, and eat the show-bread, which is not lawful to eat, but for the Priests, and gave also to them which were with him?

25. &c. Do you not know that precepts of rites and ceremonies, give place to necessity and precepts of Charity, and self preservation? And that David's instance proveth this, in the days of Abiathar, a little before he was High Priest, even in his father Abimeleohs Priest-hood, he and his company did eat the hallowed bread, which without necessity had not been lawful.

27. And he said to them, The Sabbath is made for man, and not man for the Sabbath. 28. Therefore the son of man is LORD also of the Sabbath.

27.28. The Sabbath is appointed to be a means of the good of Man, and not man a means of it: And no means is to be used against its end, but 〈◊〉 it; even the good of Man. And therefore, I 〈…〉 to settle the Laws of grace, as conducing to 〈◊〉 recovery and good of man, have power of dispensation or alteration of the Sabbath, as shall tend to the ends of man's good and Salvation.

CHAP. III.

1. ANd he entered again into the synagogues, and there was a man there which had a withered hand. 2. And they watched him, whether he would heal him on the Sabbath-day, that they might accuse him.

1.2. N. Malignity is not restrained by Miracles.

3. And he saith to the man that had the withered hand, Stand forth. 4. And he saith to them, Is it lawful to do good on the Sabbath-day, or to do evil? to save life, or to kill? but they held their peace.

3.4. Do you ceremonious murderers that lay wait for my life now, keep the Sabbath; and do I break it by saving men's lives.

5. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith to the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

5. N. 1. Anger and grief for men's sin, were justified by Christ's example. 2. A hard heart can sin against Miracles and Mercy.

6. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

6. N. Its folly to doubt whether there be Devils, while Devils incarnate dwell among us; what else but Devils sure, could make ceremonious hypocrites, consult with Politike Royalists to destroy the Son of God for saving men's health and lives by Miracle. Quer. Whether if this withered hand had been their own, they would have plotted to kill him, that would have cured them by a Miracle, as a Sabbath Breaker? And whether their successors would silence and imprison Godly Ministers, if they could cure them of all their sicknesses, and help them to preferment, and give them money to feed their lusts?

7. But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea.

7. N. They that will drive away mercy from them, shall be without it; and speed as they choose, and those that follow after Christ and mercy sincerely, shall have their 〈◊〉 .

8. 〈◊〉 from Jerusalem, and from Idumea, and from beyond Jordan, and they about Tyre and Sidon, a great Multitude, when they heard what great things he did, came unto him. 9. And he spake to his disciples, that a small ship should wait on him, because of the multitude, lest they should throng him. 10. For he had healed many, insomuch that they pressed upon him for to touch him, as many as had plagues.

9.10. Were men but as regardful of their Souls as of their bodies, how universally and joyfully would Christianity and Godliness be received.

11. And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12. And he straightly charged them, that they should not make him known.

11.12. N. He would not have the Devil preach the Gospel, lest it should bring it under supicion.

13. And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. 14. And he ordained twelve, that they should be with him, and that he might send them forth to preach.

13.14. N. Apostles were witnesses and preachers, but not Lord's nor Silencers, nor Persecutors.

15. And to have power to heal sicknesses and to cast out devils.

15. N. But not to do mischief, and promote the Devils Kingdom, by fighting against love and Godliness.

16. And Simon he surnamed Peter, 17. And James the son of Zebedee, and John the brother of James (and he surnamed them Boanerges, which is, The sons of thunder. 18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James, the son of Alpheus, and Thaddeus, and Simon the Canaanite. 19. And Judas Iscariot who also betrayed him: and they went into an house.

16. &c. N. He suited the number to the twelve tribes, till the Church was to be made Catholic, and then he increased the number.

20. And the multitude cometh together again, so that they could not so much as eat bread. 21. And when his friends heard of it, they went out to lay hold on him, for they said, He is beside himself.

20.21. His kindred thought that all this ado, did signify some ecstacy, and would have got him home. But one very old Greek Copy (Beza's) readeth it thus, [ When the scribes and the rest heard of it, they came to apprehend him; for they said, that he made men mad.

22. And the Scribes who came down from Jerusalem, said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

22. They denied not the matter of fact of his Miracles, but said that he did it by the Prince of the Devils.

23. And he called them to him, and said to them in parables, How can Satan cast out Satan. 24. And if a kingdom be divided against itself, that kingdom cannot stand. 25. And if a house be divided against itself, that house cannot stand. 26. And if Satan rise up against himself and be divided, he cannot stand, but hath an end. 27. No man can enter into a strong man's house, and spoil his goods, unless he first bind the strong man, and then he will spoil his house.

23. &c. It is not by the Devils own consent that he is cast out, but by overcoming him.

28. Verily I say to you, All sins shall be forgiven to the sons of men, and blasphemies wherewith soever they shall blaspheme: 29. But he that shall blaspheme against the holy Ghost, hath never forgiveness, but is in danger of eternal damnation: 30. Because they said, He hath an unclean spirit.

28, &c. All other sin and blasphemy is curable and pardonable, but if men will take all the miracles, gifts, and graces of the holy Ghost, by which I and my servants prove me to be sent from God, to be all done by the Devil to deceive them, there is no greater evidence of God's attestation left to convince them, and therefore their blasphemous unbelief is uncurable and unpardonable.

31. There came then his brethren and his mother, and standing without, sent unto him, calling him. 32. And the multitude sat about him, and they said to him, Behold thy mother and thy brethren without seek thee. 33. And he answered saying, Who is my mother or my brethren. 34. And he looked round about on them that sat about him, and said, Behold my mother and my brethren. 35. For whosoever shall do the will of God, the same is my brother, and my sister, and my mother.

31, &c. If you would know me, you must look beyond my fleshly Kindred and Relations: As I am of an higher offspring, so I have higher works to do than to please natural kindred. (I draw you not from due regard to your natural kindred: God commandeth you to honor Parents.) But Spiritual Relations to me as such, are more amiable and happy than mere Natural Relations as such. It is a more amiable thing to be a Lover of God and to obey him, than to be my Mother, Sister or Brother: If they had no better, they would perish forever. But all that love God and obey him shall be saved;) This is great comfort to every true Christian, that they are dearer to Christ than Mother, Brother or Sister as such, would have been, had they not been holy.)

CHAP. IV.

1. ANd he began again to teach by the sea side, and there was gathered to him a great multitude, so that he entered into a ship, and sat in the sea: and the whole multitude was by the sea on the land. 2. And he taught them many things by parables, and said to them in his doctrine. 3. Hearken, behold, there went out a sower to sow: 4. And it came to pass as he sowed, that some fell by the way side, and the fowls of the air came and devoured it up. 5. And some fell on stony ground where it had not much earth, and immediately it sprang up, because it had no depth of earth. 6. But when the sun was up, it was scorched, and because it had no root it withered away. 7. And some fell among thorns, and the thorns grew up and choked it, and it yielded no fruit. 8. And other fell on good ground, and did yield fruit, that sprang up and increased, and brought forth some thirty, and some sixty, and some an hundred. 9. And he said to them, He that hath ears to hear let him hear.

See Paraphrase on Matth. 13.

10. And when he was alone, they that were about him with the twelve, asked him the parable.

10. He is said to be alone when the multitude were gone.

11. And he said to them, To you it is given to know the mystery of the kingdom of God, but to them that are without, all these things are done in parables: 12. That seeing they may see, and not perceive, and hearing they may hear, and not understand, lest at any time they should be converted, and their sins should be forgiven them.

See Matth. 13.12, 13. God hath vouchsafed you greater help and light than to those without, that are not my Disciples: Parables are fitted to their ignorant state, who willfully neglect instruction, and are never the better for what they hear, so that it doth not convert and heal them. Did they inquire and diligently search for truth, it should be fullier opened to them.

13. And he saith to them, Know ye not this parable? and how then will ye know all parables.

13. If ye understand not this plain similirude, how will ye understand many more which you must hear.

14. The lower soweth the word. 15. And these are they by the way side where the word is sown; but when they have heard, Satan cometh immediately and taketh away the word that was sown in their hearts. 16. And these are they likewise which are sown in stony ground, who when they have heard the word, immediately receive it with gladness: 17. And have no root in themselves, and so endure but for a time, afterward when persecution or affliction ariseth for the words sake, immediately they are oftended. 18. And these are they which are sown among thorns, such as hear the word. 19. And the ca • es of this world, and the deceitfulness of riches, and the lusts of other things, entering in, choke the word, and it becometh unfruitful.

See Matth. 13. The several Writers of Christ's words give us the same in sense, though there be some small difference in the words.

20. And these are they which are sown on good ground, such as hear the word and receive it, and bring forth fruit, some thirty, some sixty, and some an hundred.

20. N. All sound Christians are not equally fruitful. 2. The quality of the hearts of the hearers, causeth the differing success of the same Doctrine or Sermons on different persons.

21. And he said to them, Is a candle brought to be put under a bushel, or under a bed, and not to be set on a candlestick.

21. God doth not give you more light than others, to hide it, but to use it for the good of many.

22. For there is nothing hid which shall not be manifested, neither was anything kept secret, but that it should come abroad.

22. Light is for the manifesting of all things, and it will manifest all things, how dark or secret soever they seem.

23. If any man have ears to hear, let him hear.

23. Let him that hath ears and understanding see that he hear God's word regardfully, with all the serious attention of his heart: for it is of greatest concernment to his soul.

24. And he said to them, Take heed what you hear: with what measure ye mete, it shall be measured to you: and to you that hear shall more be given. 25. For he that hath to him shall be given, and he that hath not, from him shall taken even that which he hath.

24, 25. See that you set your hearts to the word you hear: For as you use God's word, he will use you: Learn faithfully and you shall be taught more: but if you stifle or neglect the truth, your knowledge will be as none, or worse than none to you▪ and God may forsake your understandings.

26. And he said, So is the kingdom of God, as if a man should cast seed into the ground. 27. And should sleep, and rise night and day, and the seed should spring and grow up he knoweth not how.

26, 27. N. Man soweth but God blesseth it; and we see it not grow, but see that it hath grown. Who then shall exact of another an account just when or how he was convetted.

28. For the earth bringeth forth fruit of herself, first the blade, then the ear, and after that the full corn in the ear. 29. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

28. Do your part in sowing, and God will prosper it: And though you see not present fruit, it will ripen and show itself last, and be rewarded and fully blest.

30. And he said, Whereunto shall I liken the kingdom of God, or with what comparison shall we compare it. 31. It is like a grain of mustard-seed, which when it is sown in the earth is less than all the seeds that be in the earth. 32. But when it is sowed, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it.

30, &c. You all look for the Kingdom of the Messiah, but you mistake in expecting a sudden visible pompous appearance of it: It is the Catholic Church for which now I am sowing the seed of the Gospel, and seemeth like a grain of Mustard-seed, a small inconsiderable thing, one of the contemptiblest Societies on Earth: But God will prosper this seed so that my Church shall become so conspicuous and eminent that Princes and Nations and worldly men, shall be glad for their interest to have the name of Christians, and to be under the protection of the Christian Powers.

33. And with many such parables spake he the word to them, as they were able to bear it. 34. And without a parable spake he not to them, and when they were alone he expounded all things to his disciples.

33, 34. He spake to them according to their low capacities, as to Children by familiar comparisons, further teaching the sense of all to those that as Scholars came to learn of him.

35. And the same day when even was come, he saith to them, Let us pass over unto the other side. 36. And when they had sent away the multitude, they took him even as he was in the ship; and there were also with him many other little ships. 37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full, 38. And he was in the hinder part of the ship asleep on a pillow, and they awake him and say to him, Master, carest thou not that we perish?

35. &c. N. God raiseth dangers to show us our weakness, and his power in our deliverance. 2. They are safe who are in the same ship with Christ. 3. Yet Christ seemeth for a time to neglect us in our dangers, as if he cared not what became of us.

39. And he arose and rebuked the wind, and said to the sea, Peace, be still: and the wind ceased, and there was a great calm. 4. And he said to them, Why are ye so fearful? How is it that ye have no faith? 41. And they feared exceedingly, and said one another, What manner of man is this, that even the wind and the sea obey him.

39. &c. N. All things obey Christ save voluntary sinners. 2. It is but a word of his that is needful to allay all our dangers. 3. Too much fear, showeth too little faith. Trusting Christ is the cure of such fear. 4. How greatly should he be reverenced and obeyed by man, whom wind and seas, and all creatures must obey?

CHAP. V.

1. ANd they came over to the other side of the sea into the Country of the Gadarenes. 2. And when he was come out of the ship, immediately there met him out of the tombs, a man with an unclean spirit, 3. Who had his dwelling among the tombs, and no man could bind him, no not with chains. 4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces, neither could any man tame him. 5. And always night and day he was in the mountains, and in the tombs, crying, and cutting himself with stones.

Matth. 8.28. tells us, that they were two: which Mark denieth not, though he mention but one.

6. But when he saw Jesus afar off, he ran and worshipped him:

6. Devils worship is but a constrained confession of Christ's power over them.

7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God that thou torment me not.

7. N. It is no wonder if malicious hypocrites abuse the name of God by Excommunications and reproaching of his truest servants, when the Devil durst use God's name to adjure Christ himself.

8. For he said to him, Come out of the man thou unclean spirit.

8. N. It appeareth that Devils are not always just in the same condition, but when they are restrained from going about to do mischief, it is to them an imprisonment and tornment; as it is to a Wolf to be tied up from killing sheep.

9. And he asked him, What is thy name? and he answered him saying, My name is Legion, for we are many.

9. N. Spirits lose not their individuation by falling into one common soul. 2. Seeing the greatest multiplicity is among the least of beings (there are more Boughs and Sprigs than Trunks of Trees, more Flies than men, &c. ) It seems that the very nature of Devils is debased with their quality, and they are not now of so light a spiritual nature as they were before their fall; if there were so great a number to afflict one man.

10. And he besought him much, that he would not send them away out of the country. 11. Now there were nigh to the mountains a great herd of swine feeding. 12. And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13. And forthwith Jesus gave them leave. And the unclean spirits went out and entered into the swine, and the herd ran violently down a steep place into the sea, (they were about two thousand) and they were choked in the sea.

10, &c. Let us play a small game rather than none: It will somewhat abate our pain, to do some mischief though a less, and not to be imprisoned in the deep. N. The reason why Devils hurt us no more, is because God will not give them leave.

14. And they that fed the swine fled, and told it in the city and in the country. And they went out to see what it was that was done. 15. And they come to Jesus, and see him that was possessed with the devil, and had the Legion, sitting and clothed, and in his right mind, and they were afraid. 16. and they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17. And they began to pray him to depart out of their coasts.

14. &c. N. When they were healed by Christ, they followed him. But when they lost their Swine by him, they would be rid of him.

18. And when he was come into the ship, he that had been possessed with the devil, prayed him, that he might be with him.

19. Howbeit, Jesus suffered him not, but saith to him, Go home to thy friends, and tell them, how great things the Lord hath done for thee, and hath had compassion on thee. 20. And he departed, and began to publish in Decapolis, how great things Jesus had done for him: and all men did marvel.

18. &c. N. All must honor God in their places; but not all in one place and station.

21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea. 22. And behold, there cometh one of the rulers of the synagogue Jairus by name, and when he saw him, he fell at his see. 23. And besought him greatly, saying, My little daughter lieth at the point of death, I pray thee come and lay thy hands on her that she may be healed, and she shall live. 24. And Jesus went with him, and much people followed him, and througed him.

21. N. Each Synagogue had more than one Ruler. 2. It was then a great mercy to be Afflicted: For such came to Christ for help: while others maligned him.

25. And a certain woman which had an issue of Blood twelve years, 26. And had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse. 27. When she had heard of Jesus, came in the press behind, and touched his garment: 28. For she said, If I may but touch • is clothes, I shall be whole. 29. And straightway the fountain of her blood was dried up: and she felt in her body that she was healed of that plague.

25. &c. N. Her strong Faith prepared her for a speedy cure.

30. And Jesus immediately knowing in himself, that virtue was gone out of him, turned him about in the press, and said, Who touched my clothes? 31. And his disciples said to him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32. And he looked round about to see her that had done this thing. 33. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34. And he said to her, Daughter, thy faith hath made thee whole, go in peace, and be whole of thy plague.

31. &c. N. Many touched his clothes that were never the better; so many use his name, when they that use it in Faith are healed. 2. She feared Christ was angry with her, when he healed her.

35. While he yet spake, there came from the ruler of the synagogues house, certain which said, Thy daughter is dead; why troublest thou the master any further. 36. As soon as Jesus heard the word that was spoken, he saith to the ruler of the Synagogue, Be not afraid, only believe.

35. &c. Take heed lest distrust deprive thee of thy desire.

37. And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40. And they laughed him to scorn: but when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41. And he took the damsel by the hand, and said to her Talitha Cumi, which is, being interpreted, Damsel (I say unto thee) arise: 42. And straightway the damsel arose, and walked, for she was of the age of twelve years: and they were astonished with a great astonishment. 43. And he charged them straitly, that no man should know it: and commanded that something should be given her to eat.

37. &c. N. It was needful that he, on whom all must trust for Life Everlasting, should show, that he hath the power of Life, and Death: Yet would not have it divulged, to avoid untimely Persecution.

CHAP. VI.

1. AND he went out from thence, and came into his own country, and his disciples followed him. 2. And when the Sabbath-day was come, he began to teach in the synagogue; and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands.

3. Is not this the carpenter, the Son of Mary, the brother of James and Joses, and of Judas and Simon? and are not his sisters here with us? and they were offended at him.

2. Because they knew his visible Original, and Education, and Kindred to be like other of their Neighbors, they were by this, made backward to believe, him to be the Son of God.

4. And Jesus said to them, A prophet is not without honor but in his own country, and among his own kindred, and in his own house.

4. It is usual for Prophets to be least set by at home, where men that see their Natural Original, yet see not the Spirit of God in them, nor know his operations,

5. And he could there do no mighty work, save that he laid his hands upon a few sick folk and healed them. 6. And he marvelled because of their unbelief, And he went round about the villages, teaching.

5. It was not for want of Power in Christ; but because they were uncapable receivers. Thus Sin goes on from bad to worse: Unbelief deprived them of the Miracles that should have cured it.

7. And he called to him the twelve, and began to send them forth by two and two, and gave them power over unclean spirits.

7. He assigned not to any one, a singular Province, but set them by Two's, of which no one was Ruler of another.

8. And commanded them, that they should take nothing for their journey, save a staff only: no scrip, no bread, no money in their purse: 9. But be shod with sandals: and not put on two coats. 10. And he said to them, In what place soever ye enter into an house, there abide till ye depart from that place.

8. &c. N. This is no binding Example to all Preachers.

11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet, for a testimony against them: verily I say to you, It shall be more tolerable for Sodom and Gomorrah in the day of Judgment, then for that city.

11. N. Rejecting the greatest Mercy, and Gospel-light, deserveth the greatest punishment in Hell: What then will become of Persecutors?

12. And they went out and preached, that men should repent.

12. N. Repentance is as real a part of the Gospel, as Faith: And repenting of Unbelief as it signifieth Conversion, is Faith itself. Alas, that so reasonable a duty as Repenting, should be so hardly obtained.

13. And they cast out many devils, and anointed with oil many that were sick, and healed them.

13. And when the Miraculous Power ceaseth, the ceremony of Anointing ceaseth.

14. And king Herod heard of him, (for his name was spread abroad) and he said, that John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him.

14. N. Herod believed, the Immortality of the Soul; else he could not have believed the Resurrection.

15. Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16. But when Herod heard thereof, he said, It is John whom I beheaded, he is risen from the dead.

15.16. His Conscience put him in fear of John.

17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison for Herodias sake, his brother Philip's wife; for he had married her.

17. N. He could bear the guilt, but not the reproof But God will make the proudest bear more.

18. For John had said to Herod, It is not lawful for thee to have thy brothers wife.

18. N. He that hath a call, to tell Kings of their Sin, must do it faithfully.

19. Therefore Herodias had a quarrel against him, and would have killed him, but she could not.

19. N. See the bloody mind of a wicked Que •• The cause of Johns Death, is but fore-telling a Sinner of his Sin.

20. For Herod feared John, knowing that he was a just man and an holy, and observed him, and when he heard him, he did many things, and heard him gladly.

20. His Conscience telling him; that John was a Just and Holy man, made him reverence him; and do many things which John Preached to him, and hear him with some pleasure; but could not leave his Sin.

21. And when a convenient day was come, that Herod on his birth-day made a supper to his lords, high captains, and chief estates of Galilee: 22. And when the daughter of the said Herodias came and danced, and pleased Herod, and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.

21. &c. N. 1. Yet will such wretches lose the Kingdom of Heaven, rather than let go a base lust for God; so much more liberal are they to their Flesh and fellow-Sinners.

24. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger, the head of John the Baptist.

24.25. N. Blood and Revenge is by a Lustful Woman, preferred before half a Kingdom: such are the Enemies of holy men.

26. And the king was exceeding sorry, yet for his oaths sake, and for their sakes which sat with him, he would not reject her.

26. All unwillingness and sorrow for Sin, is not true Repentance; but that which is more effectual against Sin, than the temptation is for it.

27. And immediately the king sent an executioner, and commanded his head to be brought, and he went, and beheaded him in the prison. 28. And brought his head in a charger, and gave it to the damsel, and the damsel gave it to her mother.

27.28. This wicked, bloody King wanted not an Executioner to do his Will, in the most heynons Sin.

29. And when his disciples heard of it, they came and took up his corps, and laid it in a tomb.

30. And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.

29.30. Of their Doctrine and Miracles.

31. And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. 32. And they departed into a desert place by ship privately. 33. And the people saw them departing, and many knew him, and ran a foot thither out of all cities, and out went them, and came together unto him.

33. N. Fervent desire is very diligent and laborious.

34. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd? and he began to teach them many things. 35. And when the day was now far spent, his disciples came to him, and said, This is a desert place, and now the time is far passed, 36. Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37. He answered and said to them, give ye them to eat. And they say to him, Shall we go and buy two hundred penny-worth of bread, and give them to eat?

34. Their Penny was Seven pence half penny. Beza reckoneth the 200 pence, to 35 pound Frank of Tours.

Note. The Luxurious Bellys of this Land would have taken bread but for a dry Feast, though they had the Fishes also.

38. He saith to them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39. And he commanded them to make all sit down by companies upon the green grass. 40. And they sat down in ranks by hundreds, and by fifties. 41. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves and gave them to his disciples to set before them, and the two fishes divided he among them all. 42. And they did all eat, and were filled. 43. And they took up twelve baskets full of the fragments, and of the fishes. 44. And they that did eat of the loaves, were about five thousand men.

38. &c. N. 1. This Miracle had Witnesses enough. 2. Though God do not now feed his Servants by Miracle, he doth perform his Promise, and provide for them, nevertheless; and is no less to be trusted. 3. Even Miraculous Food is to be Sanctified by Heavenly benediction.

45. And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46. And when he had sent them away, he departed into a mountain to pray. 47. And when the even was come, the ship was in the midst of the sea, and he alone on the land. 48. And he saw them toiling in rowing, for the wind was contrary to them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out. 50. For they all saw him, and were troubled, and immediately he talked with them, and said to them, Be of good cheer, it is I, be not afraid. 51. And he went up unto them into the ship, and the wind ceased, and they were sore amazed in themselves, beyond measure, and wondered.

45. &c. N. 1. If Christ must pray so much, what need we? 2. If Christ say, it is I, be not afraid, it should quiet tumerous souls. 3. Even the appearance of Christ himself in a strange way, may amaze the faithful.

52. For they considered not the miracle of the loaves, for their heart was hardened.

52. Had they duly considered the miracle of feeding, no further miracle would have seemed so strange to them. N. They that have not hearts hardened as the wicked, may be hardened as to some particular thing.

53. And when they had passed over, they came into the land of Genesareth, and drew to the shore. 54. And when they were come out of the ship, straightway they knew him. 55. And ran through the whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56. And whithersoever he entered into villages: or cities, or country, they laid the sick in the street, and besought him, that they might touch if it were but the border of his garment? and as many as touched him were made whole.

53. N. O that we were as earnest followers of Christ for Salvation, as they were for their Bodies! And that we could as boldly believe and trust him for our soul • , as common experience of success caused them to do for their health.

CHAP. VII.

1. THen came together unto him the Pharisees, and certain of the scribes, who came from Jerusalem. 2. And when they saw some of his disciples eat bread with defiled (that is to say, with unwashen) hands, they found fault. 3. For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 4. And when they come from the market, except they wash, they eat not: many other things there be, which they have received to hold, as the washing of cups, and pots, and brazen vessels, and tables.

If these hypocrites had not Ceremony and Tradition, and Obedience to their Councils to make Religion of, how could they quiet their Consciences in their worldly wicked lives? And what pretence could they have had to persecute Christ and his Apostles, had not disobedience to their masterships, and councils, and Traditions in Ceremony, served their malignity for a pretense. The Devil will be religious to destroy Religion.

5. Then the Pharisees and • cribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashed hands?

5. Why observe you not the Cannons.

6. He answered and said to them, Well hath Isaiah prophesied of you, hypocrites, as it is written, This people honoreth me with their lips, but their heart is far from me. 7. How be it in vain do they worship me teaching for doctrines the traditions of men.

6. &c. Well doth I say describe you Hypocrites, This people, &c. give me an outside ceremonious Worship, but their hearts are void of true holiness, Religion, and spiritual worship But all their Hypocrital worship of •• e is in vain, while they make doctrines and Laws of Religion of the injunctions of men, and the traditions or cannons of their Councils or elders.

8. For • aying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such things ye do.

8. God commands one to preach and obey his word, and to live in love and show mercy, &c. These you lay aside, and hinder the preaching of his word, and persecute his Servants, and then you are zealous for your ceremoniea, N. It is not washing f • r cleanliness, but for Ceremony that Christ speaketh against.

9. And he said to them, Full well ye reject the commandment of God, that ye may keep your own tradition.

9. You think it very well done, to set against Godliness and God's own Laws; or make nothing of them, that you may keep your own presumptious Cannons or traditions. N. By [ Full well, ] is meant [ Full ill. ] Christ showeth us that all use of Ironies or derisions is not unlawful.

10. For Moses said, Honor thy father and thy mother: and [ who so ourseth ] father or mother, let him die the death.

10. Who so revileth.

11. But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me, he shall be free.

11. If he say, it is devoted to God, N. God accepteth not anything vowed to him for worship, which he before bound us by his command to employ any other way.

12. And ye suffer him no more to do ought for his father or mother. 13. Making the word of God of none effect through your tradition, which ye have delivered: and many such things ye do.

13. N. They thought that their cannons could loose men from God's commands. As if a cannon should forbid men to give to the poor, or to preach the Gospel, or worship God; who is bound to it by God's Law.

14. And when he had called all the people unto him, He said to them, Hearken to me everyone of you, and understand. 15. There is nothing from without a man, that entering into him can defile him: but things which come out of him, those are they which defile a man. 16. If any man hath ears to hear, let him hear.

14, &c. N. He speaketh of defiling by Guilt.

17. And when he was entered into the house from the people, his disciples asked him concerning the parable. 18. And he saith to them, Are ye so without understanding also? do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him. 19. Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?

17. &c. Meat maketh not a sinful heart or will as such.

20. And he said, That which cometh out of the man, that defileth a man. 21. For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders, 22. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. 23. All these evil things come from within and defile the man.

23. These make him a sinner and guilty. And so do gluttony and drunkenness, but not as Meat and Drink, but as sinful excess.

24. And from thence he arose and went into the borders of Tyre and Sidon, and entered into a house, and would have no man know it, but could not be hid. 25. For a certain woman whose young daughter had an unclean Spirit, heard of him, and came and fell at his feet. 26. The woman was a Greek, a Syrophenician by nation, and she besought him that he would cast forth the devil out of her daughter. 27. But Jesus said to her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.

26. N. Phaenice and Canaan were one place, 27. I am sent first to the Israelites, God's peculiar people, to whom you Canaanitos go for dogs, and must not have their part.

28. And she answered and said to him, Yes Lord, yet the dogs under the table eat of the children's crumbs. 29. And he said to her, For this saying, go thy way, the devil is gone out of thy daughter. 30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

28. &c. N. Not for the wittiness of her saying, but for the Faith and Importunity. They that will take no denial of Christ, shall have no denial.

31. And again departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32. And they bring unto him, one that Was deaf, and had an impediment in his speech: and they beseech him to put his hand upon him. 33. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue. 34. And looking up to heaven, he sighed, and saith to him, Ephphata, that is, Be opened. 35. And straightway his ears were opened, and the string of his tongue loosed, and he spake plain: 36. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published i