EXPOSITORY
NOTES
,
WITH
PRACTICAL
OBSERVATIONS
UPON
The
Holy
Gospel
ACCORDING
TO
S
T.
MATTHEW
.
The
HOLY
BIBLE
contains
the
whole
Revelation
of
the
Will
of
GOD
to
the
Children
of
Men
:
This
Sacred
Book
is
usually
divided
into
the
Old
and
New
Testament
.
The
Old
Testament
contains
the
Law
and
the
Prophets
:
The
Writings
of
the
New
Testament
are
either
Histories
or
Epistles
;
the
Histories
are
the
Four
Gospels
and
the
Acts
of
the
Apostles
.
The
Four
Gospels
were
written
by
the
Four
Evangelists
whose
Names
they
bear
;
of
whom
St.
Matthew
and
St.
John
were
Eye-Witnesses
of
what
they
wrote
,
but
St.
Mark
and
St.
Luke
had
what
they
wrote
from
the
Relation
of
others
.
This
Gospel
before
us
of
St.
Matthew
,
contains
an
History
of
the
Birth
,
Life
,
Miracles
,
Death
and
Resurrection
of
the
Holy
JESUS
:
All
which
are
the
most
Stupendious
and
Amazing
Matters
,
as
well
as
the
most
Necessary
Truths
to
be
Known
and
Believed
in
the
World
:
And
,
This
Chapter
before
us
contains
the
Genealogy
or
Pedigree
of
our
Saviour
JESUS
CHRIST
,
as
he
was
Man
,
unto
Vers.
17.
and
then
relates
the
Fact
of
his
Wonderful
Incarnation
,
to
the
End
of
the
Chapter
.
CHAP.
I.
1
THE
book
of
the
generation
of
Jesus
Christ
,
the
son
of
David
,
the
son
of
Abraham
.
Our
Evangelist
designing
to
write
a
Narrative
of
our
Saviour's
Life
,
begins
with
his
Pedigree
and
Genealogy
,
and
shews
whom
he
descended
from
,
namely
,
from
David
and
Abraham
.
Where
Observe
,
1.
That
David
is
named
before
Abraham
,
because
he
being
a
King
,
and
an
Illustrious
Type
of
the
Messias
,
the
Jews
expected
,
and
do
to
this
day
expect
,
that
the
Son
of
David
should
reign
over
them
;
and
that
they
should
enjoy
a
Temporal
Kingdom
by
him
.
Observe
,
2.
The
Names
given
to
our
Blessed
Saviour
,
Jesus
and
Christ
;
Jesus
is
his
Hebrew
Name
,
and
signifies
a
Saviour
;
Christ
is
his
Greek
Name
,
and
signifies
Anointed
:
From
whence
some
do
inferr
an
Intimation
and
Encouragement
,
that
both
Hebrews
and
Greeks
,
both
Jews
and
Gentiles
,
may
alike
come
unto
Christ
for
Life
and
Salvation
;
he
being
the
common
Saviour
of
both
;
according
to
that
of
St.
John
,
Epist.
1.
ch.
2.
ver.
2.
He
is
the
Propitiation
for
our
Sins
;
and
not
for
ours
only
,
but
also
for
the
Sins
of
the
whole
World
.
2
Abraham
begat
Isaac
,
and
Isaac
begat
Jacob
,
and
Jacob
begat
Judas
and
his
brethren
.
3
And
Judas
begat
Pharez
,
and
Zara
of
Thamar
,
and
Pharez
begat
Esrom
,
and
Esrom
begat
Aram.
4
And
Aram
begat
Aminadab
,
and
Aminadab
begat
Naasson
,
and
Naasson
begat
Salmon
.
Both
the
Evangelists
,
St.
Matthew
and
St.
Luke
,
make
mention
of
our
Saviour's
Pedigree
;
the
former
by
his
reputed
Father's
Side
,
the
latter
by
his
Mother's
Side
:
the
design
of
both
,
was
to
present
us
with
a
general
Draught
of
our
Lord's
Pedigree
and
Descent
,
and
not
to
be
strict
and
accurate
in
enumerating
every
individual
Person
.
This
should
teach
us
,
not
to
be
over-curious
in
scanning
the
Parts
of
this
Genealogy
,
much
less
captiously
to
object
against
it
:
For
if
the
Evangelists
were
not
critical
and
exact
in
composing
this
Genealogy
,
why
should
we
shew
our selves
so
,
in
examining
of
it
?
Rather
let
us
attend
to
the
Design
of
the
Holy
Ghost
in
Writing
of
it
,
which
was
twofold
:
First
,
For
the
Honour
of
our
Saviour
,
as
Man
;
shewing
who
were
his
Noble
and
Royal
Progenitors
according
to
the
Flesh
.
Secondly
,
For
the
Confirmation
of
our
Faith
,
touching
the
Reality
of
our
Redeemer's
Incarnation
.
The
Scripture
making
mention
of
all
his
Progenitors
,
from
the
first
Man
Adam
to
his
reputed
Father
Joseph
,
will
not
suffer
us
to
doubt
,
either
of
the
Truth
of
his
Human
Nature
,
or
of
the
Certainty
of
his
being
the
promised
Messias
.
Learn
hence
,
That
the
Wisdom
of
God
has
taken
all
necessary
Care
,
and
used
all
needful
Means
for
the
satisfying
the
Minds
of
all
unprejudiced
Persons
touching
the
Reality
of
Christ's
Human
Nature
,
and
the
Certainty
of
his
being
the
promised
Messias
:
For
both
these
Ends
is
our
Saviour's
Genealogy
and
Descent
recorded
in
the
Holy
Scriptures
.
5
And
Salmon
begat
Booz
of
Rachab
,
and
Booz
begat
Obed
of
Ruth
,
and
Obed
begat
Jesse
.
6
And
Jesse
begat
David
the
king
,
and
David
the
king
begat
Solomon
of
her
that
had
bee●
the
wife
of
Urias
.
7.
And
Solomon
begat
Roboam
,
and
Roboam
begat
Abia
,
and
Abia
begat
Asa
.
8
And
Asa
begat
Josaphat
,
and
Josaphat
begat
Joram
,
and
Joram
begat
Ozias
.
9
And
Ozias
begat
Joatham
,
and
Joatham
begat
Achaz
,
and
Achaz
begat
Ezekias
.
10
And
Ezekias
begat
Manasses
,
and
Manasses
begat
Amon
,
and
Amon
begat
Josias
.
11
And
Josias
begat
Jechonias
and
his
brethren
,
about
the
time
that
they
were
carried
away
to
Babylon
.
12
And
after
they
were
brought
to
Babylon
,
Jechonias
begat
Salathiel
,
and
Salathiel
begat
Zorobabel
.
13
And
Zorobabel
begat
Abiud
,
and
Abiud
begat
Eliakim
,
and
Eliakim
begat
Azor.
14.
And
Azor
begat
Sadoc
,
and
Sadoc
begat
Achim
,
and
Achim
begat
Eliud
.
15
And
Eliud
begat
Eleazer
,
and
Eleazer
begat
Matthan
,
and
Matthan
begat
Jacob
.
16
And
Jacob
begat
Joseph
the
husband
of
Mary
,
of
whom
was
born
Jesus
,
who
is
called
Christ
.
17
So
all
the
generations
from
Abraham
to
David
are
fourteen
generations
:
and
from
David
,
until
the
carrying
away
into
Babylon
,
are
fourteen
generations
:
and
from
the
carrying
away
into
Babylon
unto
Christ
,
are
fourteen
generations
.
Observe
,
Here
are
several
Women
mentioned
in
our
Saviour's
Genealogy
,
and
all
,
or
most
of
them
,
have
a
Brand
of
Infamy
upon
them
.
Thamar
was
one
,
with
whom
her
Father-in-Law
Judah
committed
Incest
;
Rachab
is
called
an
Harlot
;
Ruth
came
of
Moab
,
whom
Lot
begat
of
his
own
Daughter
;
and
Bathsheba
the
Wife
of
Vriah
,
was
one
with
whom
David
had
committed
Adultery
.
Now
the
Wisdom
of
God
has
thought
fit
to
leave
all
this
upon
Record
for
several
Ends
and
Purposes
.
1.
To
denote
the
Freeness
of
God's
Grace
,
which
extends
it self
in
the
Saving
Effects
and
Benefits
of
it
to
them
that
are
most
unworthy
,
and
ill-deserving
.
2.
To
encourage
the
greatest
Sinners
to
go
unto
Christ
by
Faith
,
and
seek
to
be
ingrafted
into
him
:
For
as
Christ
by
the
Power
of
his
Godhead
did
purifie
our
Nature
from
all
the
Pollution
of
his
Ancestors
,
so
he
can
by
the
Power
of
his
Grace
and
Spirit
,
Sanctifie
our
Persons
and
Natures
,
how
foul
and
impure
soever
they
either
are
,
or
have
been
.
3.
Hereby
our
Lord
gives
us
to
understand
,
That
he
came
to
Save
the
most
Notorious
Sinners
,
as
well
as
those
,
whose
Lives
have
been
less
Scandalous
.
4.
This
is
recorded
for
the
Support
of
such
as
are
Illegitimate
and
Base-born
,
how
vile
soever
their
Parent
's
Sin
has
rendered
them
in
the
Eyes
of
Men
,
't
is
their
own
Sin
only
which
exposes
them
to
Contempt
in
the
sight
of
God
.
T
is
not
Illegitimacy
,
but
Unregeneracy
,
that
makes
us
Objects
of
God's
Wrath.
18
Now
the
birth
of
Jesus
Christ
was
on
this
wise
:
When
as
his
mother
Mary
was
espoused
to
Joseph
,
(
before
they
came
together
)
she
was
found
with
child
of
the
holy
Ghost
.
This
Espousal
of
Mary
to
Joseph
,
was
for
the
Safety
of
Christ
,
and
for
the
Credit
and
Reputation
of
the
Virgin
:
It
was
for
our
Saviour's
Safety
,
because
being
to
fly
into
Egypt
,
he
has
Joseph
his
reputed
Father
to
take
care
of
him
;
and
it
was
for
the
Virgin
's
Reputation
,
lest
she
should
have
been
accounted
unclean
.
Learn
hence
,
What
a
special
Regard
Almighty
God
has
to
the
Fame
and
Reputation
of
his
Children
;
he
would
have
them
free
from
the
least
Suspicion
of
Evil
and
Dishonesty
.
Mary
being
espoused
to
an
Husband
,
frees
her self
from
the
Suspicion
of
Naughtiness
,
and
her
Son
from
the
Imputation
of
an
Illegitimate
Birth
.
Observe
farther
,
The
Miraculous
Conception
of
the
Holy
Jesus
;
the
Holy
Ghost
overshadowed
the
Virgin
,
and
did
miraculously
cause
her
Conception
without
the
help
of
an
Human
Father
.
Thus
Christ
was
the
Son
of
God
as
well
in
his
Human
,
as
in
his
Divine
Nature
:
He
must
needs
be
a
perfectly
Holy
Person
,
who
was
conceived
purely
by
the
Holy
Spirit
's
Operation
.
19
Then
Joseph
her
husband
,
being
a
just
man
,
and
not
willing
to
make
her
a
publick
example
,
was
minded
to
put
her
away
privily
.
That
is
,
being
an
holy
Person
,
he
was
unwilling
to
accompany
with
a
defiled
Woman
,
and
therefore
minded
to
put
her
away
;
but
being
kind
and
gentle
,
he
intended
to
put
her
away
privily
,
lest
she
should
have
been
exposed
and
stoned
to
death
.
Observe
here
,
How
early
our
Dear
Lord's
Sufferings
began
;
he
and
his
Mother
are
designed
to
be
put
away
,
even
when
he
was
but
an
Embryo
in
the
Womb.
Observe
farther
,
From
the
great
Clemency
of
Joseph
toward
the
suspected
Virgin
,
That
kind
and
merciful
Men
always
presume
the
best
,
and
prosecute
with
gentleness
,
especially
where
Life
is
concerned
.
Meek
Joseph
doth
resolve
upon
the
milder
course
,
and
chooses
rather
to
put
her
away
privily
,
than
publickly
to
expose
her
.
20
But
while
he
thought
on
these
things
,
behold
,
the
angel
of
the
Lord
appeared
unto
him
in
a
dream
,
saying
,
Joseph
thou
son
of
David
,
fear
not
to
take
unto
thee
Mary
thy
wife
:
for
that
which
is
conceived
in
her
is
of
the
holy
Ghost
.
Two
things
are
here
observable
;
namely
,
the
Care
that
Almighty
God
takes
,
1.
For
Joseph's
Satisfaction
.
2.
For
Vindicating
the
Virgin's
Reputation
.
For
Joseph's
Satisfaction
,
an
Angel
is
dispatcht
to
give
him
assurance
,
that
the
Virgin
was
not
defiled
by
Man
,
but
overshadowed
by
the
Holy
Ghost
.
Whence
Note
,
That
Almighty
God
will
certainly
find
out
Ways
and
Means
for
his
People's
Satisfaction
,
when
they
are
willing
,
and
desirous
above
all
things
,
to
come
to
the
Knowledge
and
right
Understanding
of
their
Duty
.
Observe
,
2.
How
the
Angel
clears
the
Virgin
's
Innocency
,
as
well
as
satisfies
Joseph's
Doubtings
,
by
assuring
,
that
what
was
conceived
in
her
was
by
the
Holy
Ghost
.
Learn
hence
,
That
God
will
in
his
own
time
clear
the
Innocency
of
such
as
suffer
in
their
Name
and
Reputation
,
for
the
sake
of
Christ
,
tho'
for
the
present
,
they
may
ly
under
the
Burden
of
Disgrace
and
Shame
.
21
And
she
shall
bring
forth
a
son
,
and
thou
shalt
call
his
Name
Jesus
:
for
he
shall
save
his
people
from
their
sins
.
Observe
here
,
1.
A
Prediction
of
our
Saviour's
Birth
;
the
Virgin
shall
bring
forth
a
Son
.
2.
A
Precept
for
the
Imposition
of
his
Name
;
Thou
shalt
call
his
Name
Jesus
,
that
is
,
a
Saviour
.
3.
The
Reason
why
that
Name
was
given
him
;
because
he
should
save
a
People
,
not
temporally
,
as
Joshuah
did
the
Israelites
from
their
Enemies
;
but
spiritually
and
eternally
,
from
their
Sins
;
not
in
their
Sins
,
but
from
them
;
that
is
,
from
the
Guilt
and
Punishment
,
from
the
Power
and
Dominion
of
them
.
Obs.
4.
The
peculiar
Subjects
of
this
Priviledge
;
His
People
:
He
shall
save
his
People
from
their
Sins
.
Learn
,
1.
That
Sin
is
the
Evil
of
Evils
;
or
,
that
Sin
considered
in
it self
,
is
incomparably
the
greatest
and
the
worst
of
Evils
.
2.
That
the
great
End
of
Christ's
coming
into
the
World
,
was
to
be
a
Saviour
from
this
Evil.
3.
That
Christ's
own
People
do
want
,
and
stand
in
need
of
a
Saviour
,
as
well
as
others
;
if
he
does
not
save
them
from
their
Sins
,
they
must
Die
in
,
and
for
their
Sins
,
as
well
as
others
.
22
(
Now
all
this
was
done
that
it
might
be
fulfilled
which
was
spoken
of
the
Lord
by
the
prophet
,
saying
,
23
Behold
a
virgin
shall
be
with
child
,
and
shall
bring
forth
a
son
,
and
they
shall
call
his
name
Emmanuel
,
which
being
interpreted
,
is
,
God
with
us
.
Of
all
the
Prophets
of
the
Old
Testament
,
the
Prophet
Esay
has
the
Honour
to
be
first
recited
in
the
New
.
Here
the
Evangelist
quotes
his
Prophecy
of
Christ's
Incarnation
.
Behold
a
Virgin
shall
be
with
Child
.
Learn
thence
,
That
the
great
Mystery
of
our
Saviour's
wonderful
Incarnation
,
was
(
tho'
darkly
)
revealed
to
the
Church
of
God
under
the
Old
Testament
.
Observe
farther
,
The
Name
given
to
our
Saviour
under
the
Old
Testament
,
Immanuel
,
that
is
,
God
with
us
:
God
manifested
in
our
Flesh
;
God
appearing
in
our
Nature
;
God
reconciling
Man
to
himself
.
Oh
Happy
and
Blessed
Union
of
Two
Natures
in
One
Person
!
Christ
is
God
and
Man
united
,
that
God
and
Men
may
be
reconciled
.
24
Then
Joseph
being
raised
from
sleep
,
did
as
the
angel
of
the
Lord
had
bidden
him
,
and
took
unto
him
his
wife
:
Joseph
is
no
sooner
assured
that
Mary
is
with
Child
by
the
Overshadowing
Power
of
the
Holy
Ghost
,
but
he
instantly
obeys
the
Lord's
Command
,
and
takes
Mary
to
him
,
without
farther
disputing
or
delaying
.
Learn
thence
,
That
a
Gracious
Person
,
when
once
satisfied
in
God's
Word
of
Command
,
disputes
no
farther
,
but
instantly
complies
with
the
Will
of
God
,
even
in
the
most
hazardous
and
difficult
Duties
.
25
And
knew
her
not
,
till
she
had
brought
forth
her
first-born
son
,
and
he
called
his
Name
Jesus
.
It
is
●●●usly
Believed
,
tho'
not
positively
in
Scripture
Asserted
▪
that
the
Virgin
had
no
other
Child
but
our
Saviour
;
it
is
a
very
probable
Opinion
,
tho'
not
an
infallible
Article
of
Faith
,
as
the
Church
of
Rome
would
make
it
:
For
the
word
Vntil
signifies
in
Scripture
,
as
much
as
Never
.
So
Gen.
28.15
.
I
will
not
leave
thee
,
until
I
have
done
that
which
I
have
promised
;
that
is
,
I
will
never
leave
thee
.
So
the
Words
following
,
Her
first-born
Son
,
do
not
imply
that
she
had
any
Child
after
;
but
that
she
had
none
before
.
That
Child
which
first
openeth
the
Womb
,
is
usually
in
Scripture
called
the
First-born
,
tho'
there
was
no
other
born
after
.
Thus
Josh.
17.1
.
Machir
is
called
the
First-born
of
Manasseth
,
tho'
he
had
no
more
Children
.
So
that
Christ
,
not
only
as
God
,
but
also
as
he
was
Man
,
was
the
First-born
,
and
Only
Son
.
St.
Austin
expounds
and
applies
Ezek.
44.
v.
2.
to
the
Virgin
Mary
;
This
Gate
shall
be
shut
,
it
shall
not
be
opened
,
and
no
Man
shall
enter
in
by
it
;
because
the
Lord
God
of
Israel
hath
entered
in
by
it
,
therefore
it
shall
be
shut
.
And
others
of
the
Ancients
say
,
That
as
Christ
lay
in
the
Tomb
,
in
which
none
lay
before
himself
,
so
he
lodg'd
in
a
Womb
,
in
which
none
ever
lay
,
either
before
or
after
himself
.
CHAP.
II.
Our
Saviour's
Miraculous
Conception
by
the
Power
of
the
Holy
Ghost
,
being
recorded
in
the
First
Chapter
;
several
remarkable
Circumstances
relating
to
his
Birth
,
are
set
down
in
this
:
As
namely
,
the
Place
of
his
Birth
,
Bethlehem
;
and
the
Time
,
In
the
days
of
Herod
the
King
.
1
NOW
when
Jesus
was
born
in
Bethlehem
of
Judea
,
in
the
days
of
Herod
the
king
:
behold
there
came
wise
men
from
the
east
to
Jerusalem
.
Observe
here
,
1.
The
Place
of
our
Lord's
Birth
,
Bethlehem
;
he
was
Born
,
not
at
Athens
,
not
at
Rome
,
not
at
Jerusalem
,
not
in
any
Opulent
or
Magnificent
City
,
but
in
the
meanest
of
the
Cities
of
Judah
:
Thereby
shewing
us
,
that
his
Kingdom
was
not
of
this
World
,
and
that
he
little
regarded
Pomp
and
outward
Greatness
.
Oh
how
can
we
be
Abased
enough
for
Christ
,
that
thus
Neglected
himself
for
us
?
Obs.
2.
The
Time
of
our
Lord's
Birth
,
In
the
Days
of
Herod
the
King
.
This
Herod
being
a
Foreigner
,
and
King
of
the
Romans
,
which
now
reigned
over
the
Jews
;
in
him
was
fulfilled
Jacob's
Prophecy
,
Gen.
49.10
.
That
the
Scepter
should
not
depart
from
Judah
;
that
is
,
the
Jews
should
have
Governours
of
their
own
Nation
until
Shiloh
come
:
That
is
,
until
Christ
the
promised
Messiah
come
in
the
Flesh
.
So
that
considering
the
Circumstance
of
Time
and
Place
,
where
and
when
Christ
was
Born
,
it
was
,
and
is
wilful
Obstinacy
in
the
Jews
,
to
deny
that
the
Messiah
is
come
in
the
Flesh
.
Obs.
3.
That
Tribute
of
Honour
which
was
paid
unto
our
Saviour
at
his
Birth
;
the
Wise
Men
of
the
East
came
and
Worshipped
him
:
That
is
,
the
Chaldean
,
Arabian
,
or
Persian
Astronomers
,
who
as
the
First-Fruits
of
the
Gentiles
,
seek
after
Christ
;
whilst
the
Jews
his
own
People
rejected
him
.
Oh
how
will
their
coming
so
far
as
the
East
to
seek
Christ
,
rise
up
another
Day
in
Judgment
against
us
,
if
we
refuse
to
be
found
by
Christ
,
who
came
from
Heaven
to
seek
us
!
2
Saying
,
where
is
he
that
is
born
king
of
the
Jews
?
for
we
have
seen
his
star
in
the
east
,
and
are
come
to
worship
him
.
Observe
here
,
1.
The
Inquiry
that
they
make
after
Christ
;
they
do
not
ask
whether
he
was
Born
,
but
where
he
was
Born
;
not
doubting
of
the
Fact
,
but
ignorant
of
the
Place
.
Obs.
2.
The
Ground
of
their
Inquiry
;
For
we
have
seen
his
Star
:
They
had
seen
a
Star
,
but
how
did
they
know
it
was
his
Star
?
Doubtless
,
by
Divine
Revelation
,
they
had
a
Light
within
,
as
well
as
a
Star
without
,
or
they
had
never
found
Christ
:
No
doubt
,
the
Holy
Spirit
's
Illumination
accompanied
the
Star's
Apparition
.
As
God
made
known
the
Birth
of
Christ
to
the
Jews
by
an
Angel
,
so
he
manifested
the
same
to
the
Gentiles
by
a
new-created
Star
.
Obs.
3.
The
End
of
their
Journey
;
We
are
come
to
Worship
him
;
that
is
,
to
Pay
all
that
Honour
and
Homage
which
is
due
to
a
Great
and
Mighty
Prince
:
All
that
Adoration
and
Worship
,
which
belongs
to
the
promised
Messiah
the
Redeemer
of
the
World
.
Learn
hence
,
That
all
Honour
and
Homage
,
all
Glory
and
Worship
is
due
to
Christ
from
the
Sons
of
Men
,
and
will
be
given
him
by
those
that
know
him
.
3
When
Herod
the
king
heard
these
things
,
he
was
troubled
,
and
all
Jerusalem
with
him
.
Observe
here
,
That
when
Christ
came
into
the
World
to
Save
Men
,
it
cast
the
World
into
Consternation
,
and
caused
wonderful
Disturbance
.
Herod
is
first
concerned
,
and
next
,
all
Jerusalem
with
him
;
Herod
for
fear
of
losing
his
Kingdom
,
Jerusalem
for
fear
of
losing
their
Prince
.
Thus
Christ
,
who
was
the
Angel's
Song
,
the
Wise
Men's
Joy
,
Israel's
Consolation
,
becomes
Herod's
Fear
,
and
Jerusalem's
Terrour
.
But
why
was
Herod
thus
disturbed
?
'T
is
true
,
a
King
is
Born
,
but
one
whose
Kingdom
is
not
of
this
World
;
't
was
Herod's
false
Apprehension
,
that
was
the
Cause
of
this
Perturbation
.
Hence
we
see
,
that
the
greatest
Enmities
,
and
bitterest
Animosities
,
have
arisen
from
causless
Fears
,
and
groundless
Jealousies
.
4
And
when
he
had
gathered
all
the
chief
priests
and
scribes
of
the
people
together
,
he
demanded
of
them
where
Christ
should
be
born
.
5
And
they
said
unto
him
,
In
Bethlehem
of
Judea
:
for
thus
it
is
written
by
the
prophet
;
6
And
thou
Bethlehem
in
the
land
of
Juda
,
art
not
the
least
among
the
princes
of
Juda
:
for
out
of
thee
shall
come
a
Governour
,
that
shall
rule
my
people
Israel
.
Herod
being
in
great
Perplexity
,
conven'd
a
Council
of
the
Chief
Priests
and
Scribes
,
and
demands
of
them
the
Place
where
Christ
the
promised
Messiah
was
to
be
Born
;
they
readily
reply
out
of
the
Prophet
Micah
,
ch.
5.2
.
that
Bethlehem
is
the
Place
;
this
was
the
City
of
David's
Birth
,
and
of
Christ's
the
Son
of
David
.
Bethlehem
signifies
the
House
of
Bread
,
and
was
so
called
from
its
Fertility
and
Fruitfulness
,
and
as
some
think
,
with
Reference
to
Christ
the
True
Bread
of
Life
,
Born
there
.
Bethlehem
was
a
mean
and
contemptible
Place
in
it self
,
but
being
Honoured
with
Christ's
Presence
,
how
great
is
it
?
Learn
thence
,
That
the
Presence
of
Christ
dignifies
and
exalts
a
Place
,
how
mean
soever
in
it self
.
Bethlehem
,
tho'
a
little
City
in
it self
,
yet
is
not
the
least
amongst
the
Cities
of
Judah
,
because
Christ
is
Born
there
.
7
Then
Herod
,
when
he
had
privily
called
the
wise
men
,
inquired
of
them
diligently
what
time
the
star
appeared
:
8
And
he
sent
them
to
Bethlehem
,
and
said
,
Go
and
search
diligently
for
the
young
child
,
and
when
ye
have
found
him
,
bring
me
word
again
,
that
I
may
come
and
worship
him
also
.
Observe
here
,
1.
How
Herod
cloaks
his
intended
Cruelty
,
with
disguised
Hypocrisie
;
he
had
Murder
in
his
Heart
,
when
he
pretended
to
Worship
Christ
with
his
Mouth
.
There
is
no
Villany
so
great
,
but
will
mask
it self
under
a
Pretence
and
Shew
of
Piety
.
Herod
veils
his
Intent
to
Kill
Christ
,
with
a
Pretence
to
Worship
him
.
Obs.
2.
Herod
calls
him
the
young
Child
,
not
the
young
King
;
that
Word
was
too
big
to
come
out
of
Herod's
proud
Mouth
,
he
could
neither
bear
the
Thing
,
nor
brook
the
Title
.
Obs.
3.
How
craftily
Herod
lays
his
Plot
;
he
desires
the
Wise
Men
to
inquire
thoroughly
,
and
to
inform
him
privately
.
To
be
Wise
in
doing
Mischief
,
is
the
worst
Wisdom
in
the
World
:
'T
is
not
the
Wisdom
from
above
,
but
from
Hell
beneath
.
9
When
they
had
heard
the
king
,
they
departed
,
and
lo
,
the
star
which
they
saw
in
the
east
,
went
before
them
,
till
it
came
,
and
stood
over
where
the
young
child
was
.
10
When
they
saw
the
star
,
they
rejoyced
with
exceeding
great
joy
.
11
And
when
they
were
come
into
the
house
,
they
saw
the
young
child
with
Mary
his
mother
,
and
fell
down
,
and
worshipped
him
:
and
when
they
had
opened
their
treasures
,
they
presented
unto
him
gifts
,
gold
,
and
frankincense
,
and
myrrh
.
Observe
here
,
1.
How
the
Star
,
which
for
some
time
disappeared
,
now
appears
again
,
to
their
farther
Direction
in
finding
Christ
:
Teaching
us
,
That
God
will
not
be
wanting
to
such
as
are
on
the
Way
to
seek
Christ
,
but
will
renew
Directions
and
Encouragements
to
them
,
according
as
they
stand
in
need
;
none
ever
sincerely
sought
Christ
,
but
they
certainly
found
him
at
the
last
.
Obs.
2.
That
the
Joy
which
arises
in
such
a
Soul
as
has
found
Christ
,
is
unutterable
and
unspeakable
;
the
Wise
Men
here
Rejoyced
with
Joy
,
with
great
Joy
,
with
exceeding
great
Joy
.
Obs.
3.
The
Wise
Men
having
found
this
young
King
,
they
bring
Presents
to
him
,
according
to
the
manner
of
the
Eastern
Countries
;
namely
,
Gold
,
Frankincense
,
and
Myrrh
,
which
were
the
principal
Commodities
of
the
East
:
But
the
best
Present
we
can
make
to
Christ
,
is
our Selves
;
he
seeks
not
Ours
,
but
Us
;
and
rather
desires
what
we
are
,
than
what
we
have
.
Yet
the
Providence
of
God
was
wonderfully
seen
in
these
Presents
,
for
hereby
Provision
was
made
for
the
Sustenance
of
Joseph
and
Mary
,
and
the
Child
Jesus
,
in
their
Exile
,
or
Flight
into
Egypt
,
which
they
were
shortly
to
undergo
.
12
And
being
warned
of
God
in
a
dream
,
that
they
should
not
return
to
Herod
,
they
departed
into
their
own
countrey
another
way
.
God
having
warned
the
Wise
Men
in
a
Dream
,
not
to
go
back
to
Herod
,
they
return
home
another
way
.
But
did
these
Wise
Men
play
the
Parts
of
Honest
Men
,
in
that
they
returned
not
again
to
Herod
?
Answ
.
It
appears
not
that
they
promised
Herod
to
return
,
tho'
he
expected
it
;
or
if
they
did
,
it
was
,
in
consideration
that
Herod
should
Come
and
Worship
Christ
,
not
Murther
and
Destroy
him
:
But
if
they
promised
him
never
so
positively
,
God
Almighty
gave
them
a
Dispensation
from
that
Promise
,
by
commanding
them
to
return
home
another
way
.
Herod
kept
his
Design
against
Christ
close
from
the
Wise
Men
,
but
he
could
not
conceal
his
Intentions
from
the
infinitely
Wise
God
;
he
knew
the
Purposes
of
his
Heart
,
and
by
his
Providence
,
kept
Christ
out
of
his
Hand
:
There
is
no
Wisdom
,
nor
Understanding
,
nor
Counsel
against
the
Lord
.
13
And
when
they
were
departed
,
behold
,
the
angel
of
the
Lord
appeareth
to
Joseph
in
a
dream
,
saying
,
Arise
,
and
take
the
young
child
and
his
mother
,
and
flee
into
Egypt
,
and
be
thou
there
until
I
bring
thee
word
:
for
Herod
will
seek
the
young
child
to
destroy
him
.
14
When
he
arose
,
he
took
the
young
child
and
his
mother
by
night
,
and
departed
into
Egypt
15
And
was
there
until
the
death
of
Herod
:
that
it
might
be
fulfilled
which
was
spoken
of
the
Lord
by
the
prophet
,
saying
,
Out
of
Egypt
have
I
called
my
Son
.
Obs.
here
,
1.
How
our
Lord
himself
in
a
time
of
Persecution
flies
for
Safety
,
who
was
able
a
thousand
ways
to
have
preserv'd
himself
from
Danger
:
Teaching
us
,
That
in
times
of
Difficulty
and
Danger
,
't
is
neither
unwarrantable
nor
unbecoming
,
to
preserve
our
Lives
by
flight
;
surely
't
is
no
Shame
for
us
to
fly
,
when
our
Captain
doth
both
practise
it
,
and
command
it
also
.
Christ
by
his
own
Example
has
sanctified
that
State
of
Life
unto
us
,
and
by
his
Command
has
made
it
lawful
for
us
.
Obs.
2.
The
Place
which
Christ
flies
unto
for
Safety
,
and
that
is
Egypt
;
an
unlikely
Place
,
considered
in
it self
:
Who
could
expect
Liberty
in
that
House
of
Bondage
?
But
any
Place
is
good
,
if
God
sends
us
thither
,
and
Christ
be
in
our
company
,
his
Presence
can
make
Egypt
it self
not
only
safe
,
but
delightful
also
.
Obs.
3.
How
readily
Joseph
complies
with
the
Divine
Command
;
instantly
He
arose
,
and
took
the
young
Child
,
and
fled
.
Teaching
us
,
That
when
our
Direction
is
clear
,
our
Compliance
should
be
speedy
:
We
cannot
be
too
forward
and
expeditious
,
in
the
Execution
of
Divine
Commands
.
Obs.
4.
Tho'
Joseph
at
the
Command
of
God
,
flies
presently
from
Herod's
Rage
,
yet
he
flies
privately
,
by
Night
,
and
prudentially
begins
his
Journey
when
least
Notice
should
be
taken
of
his
Motion
:
Teaching
us
,
That
altho'
we
have
never
so
many
Promises
of
Safety
and
Deliverance
,
yet
we
must
not
put
God
up●●
Working
Miracles
for
our
Preservation
,
when
it
may
be
obtained
in
the
Use
of
Means
.
16
Then
Herod
,
when
he
saw
that
he
was
mocked
of
the
wise
men
,
was
exceeding
wroth
,
and
sent
forth
,
and
slew
all
the
children
that
were
in
Bethlehem
,
and
in
all
the
coasts
thereof
,
from
two
years
old
and
under
,
according
to
the
time
which
he
had
diligently
inquired
of
the
wise
men
.
Obs.
How
Herod
having
play'd
the
Fox
before
,
he
acts
the
Lion
now
;
his
secret
Policy
not
succeeding
,
he
breaks
out
into
open
and
inhumane
Cruelty
.
Learn
,
That
when
Fraud
and
Subtilty
fail
the
Enemies
of
the
Church
,
they
then
fall
to
open
Rage
and
barbarous
Inhumanity
:
Thus
here
,
these
Holy
Innocents
fall
,
as
a
Sacrifice
to
Herod's
Rage
,
and
Die
for
Christ
,
who
came
to
Die
for
them
;
and
so
were
Martyrs
in
Deed
,
tho'
not
in
Will
.
Some
affirm
,
that
Herod
did
not
spare
his
own
Child
then
at
Nurse
in
the
Coasts
of
Bethlehem
;
which
made
Augustus
say
,
He
had
rather
be
Herod's
Hog
,
than
Herod's
Child
;
because
the
Jews
did
kill
and
eat
no
Swine's
Flesh
.
17
Then
was
fulfilled
that
which
was
spoken
by
Jeremy
the
prophet
,
saying
,
18
In
Rama
was
there
a
voice
heard
,
lamentation
,
and
weeping
,
and
great
mourning
:
Rachel
weeping
for
her
children
,
and
would
not
be
comforted
,
because
they
are
not
.
Observe
here
,
The
loud
and
bitter
Cry
which
the
Mothers
of
Bethlehem
make
for
the
Death
of
their
innocent
Children
,
which
were
barbarously
slain
by
the
Sword
of
Herod
:
Here
was
Lamentation
,
Weeping
,
and
great
Mourning
made
by
Rachel
,
that
is
,
by
the
Women
inhabiting
in
and
about
Bethlehem
,
where
Rachel's
Sepulcher
was
;
for
the
Land
about
Bethlehem
was
called
Rachel
,
from
her
Sepulcher
,
so
famous
in
those
Parts
.
Rachel
here
is
not
the
Name
of
a
Person
,
but
of
a
Place
.
Obs.
2.
The
Cause
and
Reason
of
this
Cry
,
and
bitter
Lamentation
;
the
Mothers
weep
,
not
because
their
Children
are
,
but
because
they
are
not
;
they
did
not
with
some
wicked
Parents
,
repine
because
they
had
Children
,
but
because
they
had
lost
them
:
Mothers
have
the
sharpest
Throws
both
in
their
Childrens
Births
and
Burials
.
As
Children
in
their
Births
,
are
their
Mothers
Benjamins
;
so
in
their
Burial
,
they
are
their
Mothers
Benoni's
,
Sons
of
Sorrow
.
19
But
when
Herod
was
dead
,
behold
,
an
angel
of
the
Lord
appeareth
in
a
dream
to
Joseph
in
Egypt
,
saying
,
20
Arise
,
and
take
the
young
child
and
his
mother
,
and
go
into
the
land
of
Israel
:
for
they
are
dead
which
sought
the
young
child's
life
.
Obs.
1.
Herod's
Death
,
like
a
Bloody
Persecutor
,
he
is
sent
unlamented
to
his
Grave
;
Historians
say
,
that
out
of
his
Body
issued
forth
such
impure
Streams
of
Blood
,
that
the
Loathsomness
and
Pain
made
him
attempt
the
killing
of
himself
.
God
seldom
suffers
Persecutors
to
pass
in
quiet
to
their
Graves
;
they
rarely
die
the
common
Death
of
all
Men
,
having
no
other
Balm
at
their
Funeral
,
than
their
own
Blood
.
Obs.
2.
The
happy
Consequent
of
Herod's
Death
,
Christ
is
now
call'd
Home
without
Danger
;
Herod
being
sent
to
his
Grave
,
the
Coast
is
clear
for
the
Return
of
the
Holy
Family
:
The
Death
of
Persecutors
,
is
the
Delivery
of
the
Persecuted
.
21
And
he
arose
,
and
took
the
young
child
and
his
mother
,
and
came
into
the
land
of
Israel
.
22
But
when
he
heard
that
Archelaus
did
reign
in
Judea
,
in
the
room
of
his
father
Herod
,
he
was
afraid
to
go
thither
:
notwithstanding
,
being
warned
of
God
in
a
dream
,
he
turned
aside
into
the
parts
of
Galilee
.
Observe
here
,
1.
The
just
Fear
that
Joseph
has
upon
his
Mind
,
that
Herod's
Son
would
be
as
Bloody
a
Tyrant
as
his
Flagitious
Father
.
No
wonder
,
that
the
Children
of
Cruel
Persecutors
are
suspected
to
tread
in
their
Bloody
Parents
Steps
.
Obs.
2.
How
God's
Warrant
and
Direction
doth
quiet
Joseph's
Mind
,
resolve
his
Doubts
,
and
remove
his
Fears
,
and
makes
him
readily
comply
with
the
Command
of
God
;
Being
warned
of
God
,
he
removes
out
of
Egypt
into
Galilee
.
Oh
how
safe
and
satisfactory
is
it
,
in
all
our
Ways
to
follow
the
Call
and
Command
of
God!
Joseph
and
Mary
durst
not
move
their
Feet
,
no
not
out
of
Egypt
it self
,
till
God
gives
them
a
Warrant
for
their
departure
,
and
bids
them
go
.
23
And
he
came
and
dwelt
in
a
city
called
Nazareth
:
that
it
might
be
fulfilled
which
was
spoken
by
the
prophet
,
He
shall
be
called
a
Nazarene
.
A
threefold
Interpretation
is
given
of
these
Words
,
He
shall
be
called
a
Nazarene
.
Some
read
the
Words
,
1.
He
shall
be
called
a
Nazarite
;
the
Nazarites
were
a
Religious
and
Separate
Rank
of
Persons
among
the
Jews
,
who
abstained
from
Wine
,
and
came
not
near
the
Dead
for
fear
of
Pollution
:
Christ
was
a
Holy
Person
,
but
no
Nazarite
in
a
strict
sence
;
for
he
drank
Wine
,
and
touched
the
Dead
.
2.
Others
read
the
Words
,
He
shall
be
called
Netzer
,
a
Branch
,
in
Allusion
to
Isa.
11.1
.
where
he
is
called
a
Branch
of
the
Root
of
Jesse
.
Christ
was
that
True
Branch
,
of
which
the
Prophets
had
so
often
spoken
.
3.
Others
will
have
the
Word
Nazarene
referr
to
the
City
Nazareth
,
where
Christ
was
conceived
,
and
lived
most
of
his
time
:
He
shall
be
called
a
Nazarene
,
because
he
dwelt
at
Nazareth
;
hence
his
Disciples
were
called
the
Sect
of
the
Nazarenes
,
that
is
,
the
Followers
of
him
that
dwelt
at
Nazareth
;
and
Christ
himself
is
pleased
to
own
the
Title
,
Act.
22.8
.
I
am
Jesus
of
Nazareth
,
whom
thou
persecutest
.
Learn
from
hence
,
The
great
Humility
of
Mind
that
was
found
in
our
Saviour
:
He
was
Born
at
Bethlehem
,
a
little
City
;
he
Lives
at
Nazareth
,
a
poor
contemptible
Place
:
He
aspires
not
after
the
Grandeur
of
the
World
,
but
is
meek
and
lowly
in
Spirit
;
may
the
same
humble
Mind
be
in
us
,
which
was
also
in
Christ
Jesus
.
CHAP.
III.
This
Evangelist
having
declared
our
Saviour's
Miraculous
Conception
,
in
the
First
Chapter
,
and
recorded
several
remarkable
Circumstances
relating
to
his
Birth
,
in
the
Second
Chapter
;
in
this
Chapter
before
us
,
he
passes
over
in
silence
the
whole
Course
of
our
Saviour's
Life
in
private
;
taking
no
notice
how
he
spent
his
Minority
whilst
he
dwelt
at
Nazareth
,
which
was
till
he
was
Thirty
Years
old
;
at
which
time
he
entred
upon
his
Publick
Ministry
,
having
John
the
Baptist
for
his
Harbinger
and
Forerunner
;
at
this
Chapter
fully
informs
us
.
1
IN
those
days
came
John
the
Baptist
,
preaching
in
the
wilderness
of
Judea
,
2
And
saying
,
Repent
ye
:
for
the
kingdom
of
heaven
is
at
hand
.
Observe
here
,
1.
The
Preacher
sent
by
God
,
John
the
Baptist
a
Pattern
of
Mortification
,
and
a
Preacher
of
Repentance
.
Obs.
2.
The
Place
he
is
sent
to
Preach
in
,
The
Wilderness
of
Judea
;
not
in
Populous
Jerusalem
,
but
in
a
Barren
Wilderness
,
where
Inhabitants
were
sew
,
and
probably
very
ignorant
and
rude
.
Learn
hence
,
That
it
is
God's
Prerogative
to
send
forth
the
Preachers
of
the
Gospel
,
when
and
whither
,
and
to
what
People
he
pleases
;
and
none
must
Assume
the
Office
before
they
be
Sent.
Obs.
3.
The
Doctrine
that
he
preaches
,
namely
,
the
Doctrine
of
Repentance
,
Repent
ye
:
This
was
to
prepare
the
People
for
the
Messias
,
and
the
Grace
of
the
Gospel
.
Learn
thence
,
That
the
Preaching
of
the
Doctrine
of
Repentance
is
absolutely
necessary
,
in
order
to
the
preparing
of
the
Hearts
of
Sinners
for
the
receiving
of
Christ
Jesus
.
Obs.
4.
The
Motive
which
St.
John
uses
to
inforce
the
Exhortation
to
Repentance
,
The
Kingdom
of
Heaven
is
at
hand
;
that
is
,
now
is
the
so
much
expected
Time
of
the
Appearing
of
the
Messiah
come
;
the
Old
Testament
Dispensation
is
now
to
be
Abolished
,
and
the
Mercy
and
Grace
of
the
Gospel
is
now
to
be
Revealed
;
therefore
Repent
,
and
Amend
your
Lives
.
Note
thence
,
That
the
free
and
full
Tenders
of
Grace
and
Mercy
in
the
Gospel
,
are
the
most
alluring
Arguments
to
move
a
Sinner
to
Repent
,
and
to
Convert
to
God
.
3
For
this
is
he
that
was
spoken
of
by
the
prophet
Esaias
,
saying
,
The
voice
of
one
crying
in
the
wilderness
,
Prepare
ye
the
way
of
the
Lord
,
make
his
paths
straight
.
The
Papists
,
from
John
Baptist's
living
in
the
Wilderness
,
would
make
him
the
first
Founder
of
the
Order
of
the
Hermits
,
but
very
groundlesly
.
For
,
1.
What
he
did
,
was
by
God's
Command
;
what
they
do
,
is
by
the
Dictates
of
their
their
own
Fancy
.
2.
He
busied
himself
in
Preaching
in
the
Wilderness
;
they
bury
themselves
alive
,
and
do
nothing
.
3.
He
lived
in
the
Wilderness
but
for
a
time
,
afterwards
we
find
him
at
Court
,
Preaching
a
Sermon
to
Herod
;
but
they
bind
themselves
with
a
Vow
,
to
live
and
die
Hermits
.
4
And
the
same
John
had
his
raiment
of
camels
hair
,
and
a
leathern
girdle
about
his
loins
,
and
his
meat
was
locusts
and
wild
honey
.
The
plainess
of
John's
Habit
and
Diet
,
is
here
declared
;
he
was
habited
in
a
plain
Suit
of
Camels
Hair
,
much
as
Elijah
was
,
before
him
;
and
as
his
Habit
was
plain
,
so
his
Diet
was
ordinary
,
feeding
upon
Herbs
,
and
such
Things
as
the
Wilderness
affords
;
hence
it
was
that
Nazianzen
said
he
was
all
Voice
;
a
Voice
in
his
Habit
,
a
Voice
in
his
Diet
,
and
a
Voice
in
his
whole
Conversation
:
His
Example
Teaches
us
,
That
the
Ministers
of
the
Gospel
are
not
to
affect
Bravery
in
Apparel
,
or
Delicacy
in
Diet
;
but
having
the
necessary
Comforts
,
and
needful
Conveniencies
of
Life
,
to
be
therewith
content
.
5
Then
went
out
to
him
Jerusalem
,
and
all
Judea
,
and
all
the
region
round
about
Jordan
,
Obs.
here
,
The
great
Encouragement
,
which
John
had
in
his
Ministry
,
from
the
People's
Attendance
upon
it
;
he
was
now
Fishing
for
Souls
,
and
God
brought
the
People
very
thick
about
the
Net
of
the
Gospel
,
and
multitudes
were
inclosed
.
Learn
thence
,
That
it
is
matter
of
great
Rejoicing
to
the
Ministers
of
Christ
,
when
they
find
their
People
forward
to
encourage
their
Ministry
by
a
diligent
Attendance
.
6
And
were
baptized
of
him
in
Jordan
,
confessing
their
sins
.
This
Place
the
Papists
bring
to
support
their
Doctrine
of
Auricular
Confession
,
but
very
groundlesly
:
For
,
1.
The
Consession
of
those
Converts
was
voluntary
,
and
not
constrained
.
2.
It
was
general
,
and
not
of
every
particular
Sin
.
3.
It
was
publick
and
open
,
not
in
the
Ear
of
a
Priest
.
Note
,
That
Confession
of
Sin
past
,
together
with
a
Profession
of
Faith
in
,
and
Obedience
to
Christ
for
the
time
to
come
,
are
necessary
Requisites
and
Qualifications
in
all
Persons
of
riper
years
that
are
admitted
to
Baptism
;
John
admitted
these
Persons
to
Baptism
,
upon
their
Confession
of
Sin
,
and
Promise
of
Amendment
.
7
But
when
he
saw
many
of
the
Pharisees
and
Sadduces
come
to
his
baptism
,
he
said
unto
them
,
O
generation
of
vipers
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
.
8
Bring
forth
therefore
fruits
meet
for
repentance
.
9
And
think
not
to
say
within
your selves
,
We
have
Abraham
to
our
father
:
for
I
say
unto
you
,
that
God
is
able
of
these
stones
to
raise
up
children
unto
Abraham
.
Here
we
have
the
Entertainment
which
John
gave
to
his
unexpected
Auditors
,
the
Pharisees
and
Sadduces
,
which
came
to
Hear
him
,
and
to
be
Baptized
by
him
:
He
gives
them
,
first
a
quick
and
cutting
Compellation
,
Oh
Generation
of
Vipers
;
next
,
a
sharp
and
severe
Reprehension
,
Who
hath
warned
you
to
flee
from
the
Wrath
to
come
?
It
was
matter
of
Wonder
and
Admiration
,
to
see
such
Men
turn
Proselytes
.
Note
thence
;
That
the
Condition
of
proud
Pharisees
,
pretending
and
false-hearted
Hypocrites
,
tho'
it
be
very
dangerous
,
yet
is
not
hopeless
and
desperate
;
and
their
Salvation
,
tho'
very
improbable
,
yet
must
not
be
despaired
of
as
impossible
:
And
accordingly
,
the
Baptist
having
given
them
a
smart
Reproof
,
subjoins
a
seasonable
Exhortation
,
Bring
forth
Fruits
meet
for
Repentance
;
as
if
he
had
said
,
Do
not
satisfie
your selves
with
a
bare
Profession
of
Repentance
,
but
let
us
see
the
Fruits
of
Repentance
in
your
daily
Conversation
.
Learn
thence
,
That
sincere
Repentance
is
not
a
barren
thing
,
but
constantly
brings
forth
the
Fruits
of
Holiness
answerable
to
its
Nature
:
As
the
Body
without
the
Spirit
,
and
as
Faith
without
Works
is
dead
,
so
Repentance
without
Fruits
is
dead
also
.
Observe
farther
,
How
he
enforces
his
Exhortation
,
with
a
necessary
Caution
;
Think
not
to
say
within
your selves
,
We
have
Abraham
to
our
Father
,
&c.
As
if
he
had
said
,
Trust
not
to
your
outward
Priviledges
,
and
glory
not
in
them
;
flatter
not
your selves
,
that
because
you
are
Abraham's
Seed
,
and
the
only
Visible
Church
,
that
therefore
the
Judgments
of
God
will
not
reach
you
;
for
God
can
out
of
the
obdurate
Gentile
World
raise
up
a
People
to
himself
,
and
take
them
into
Covenant
with
himself
,
and
cast
you
all
out
.
Now
from
St.
John's
plain-dealing
with
these
Hypocritical
Pharisees
,
we
Learn
,
That
it
is
the
Duty
,
and
ought
to
be
the
Endeavour
of
the
Ministers
of
Christ
,
to
drive
Hypocrites
from
their
vain
Confidence
,
who
do
constantly
bear
up
themselves
upon
their
External
Priviledges
,
in
the
Enjoyment
of
which
,
they
promise
themselves
a
freedom
from
the
Judgments
of
God
.
Think
not
to
say
within
your selves
,
We
have
,
&c.
10
And
now
also
the
ax
is
laid
unto
the
root
of
the
trees
:
therefore
every
tree
which
bringeth
not
forth
good
fruit
,
is
hewen
down
and
cast
into
the
fire
.
The
Baptist
had
preacht
the
Doctrine
of
Repentance
in
the
former
Verses
,
he
backs
it
with
a
powerful
Motive
in
this
Verse
;
drawn
from
the
Certainty
,
the
Severity
and
Suddenness
of
that
Vengeance
which
would
come
upon
them
,
if
they
continued
impenitent
:
Now
is
the
Ax
laid
to
the
Root
of
the
Trees
.
Learn
,
1.
That
those
whose
Hearts
are
not
pierced
with
the
Sword
of
God's
Word
,
shall
certainly
be
cut
down
and
destroyed
by
the
Ax
of
his
Judgments
.
Learn
,
2.
That
it
is
not
unsuitable
for
Gospel-Preachers
to
press
Repentance
and
Holiness
of
Life
upon
their
Hearers
,
from
Arguments
of
Terrour
;
John
does
it
here
,
and
Christ
elsewhere
.
Observe
farther
,
That
forasmuch
as
the
Sin
here
specified
is
a
Sin
of
Omission
,
which
brings
this
sore
and
severe
Judgment
;
Every
Tree
that
bringeth
not
forth
Good
Fruit
,
as
well
as
that
which
bringeth
forth
Evil
Fruit
,
is
hewn
down
and
cast
into
the
Fire
;
we
may
gather
,
That
Sins
of
Omission
are
certainly
Damning
,
as
well
as
Sins
of
Commission
;
the
Neglects
of
Duty
as
are
dangerous
and
damnable
,
as
the
Acts
of
Sin
:
Such
Trees
as
stand
in
God's
Orchard
and
bring
forth
no
Good
Fruit
,
are
markt
out
as
Fuel
for
the
Devil's
Fire
.
11
I
indeed
baptize
you
with
water
unto
repentance
;
but
he
that
cometh
after
me
,
is
mightier
than
I
,
whose
shoes
I
am
not
worthy
to
bear
:
he
shall
baptize
you
with
the
holy
Ghost
,
and
with
fire
.
In
these
Words
John
declares
the
Excellency
of
Christ's
Person
and
Ministry
above
his
own
:
As
to
his
Person
,
he
owns
that
he
was
not
worthy
to
carry
his
Shoes
after
him
,
or
to
perform
the
lowest
Offices
of
Service
for
him
:
And
as
to
his
Office
,
he
declares
that
Christ
should
not
Baptize
as
he
did
,
with
Water
,
but
with
the
Holy
Ghost
,
and
with
Fire
;
that
is
,
should
plentifully
pour
down
of
the
Gifts
and
Graces
of
the
Holy
Spirit
upon
his
Proselytes
,
which
like
Fire
in
their
Operation
should
purifie
their
Hearts
from
Sin
,
consuming
their
Lusts
and
Corruptions
;
but
at
the
same
time
he
has
a
Fiery
Indignation
and
Flaming
Judgments
,
to
destroy
and
burn
up
Impenitent
Sinners
,
like
combustible
Stubble
.
Where
observe
,
How
Christ
is
represented
by
one
and
the
same
Metaphor
of
Fire
,
in
a
way
of
Comfort
to
his
Children
,
and
in
a
way
of
Terrour
to
his
Enemies
;
he
is
a
Fire
unto
both
:
He
sits
in
his
Church
as
a
Refiner's
Fire
,
he
is
amongst
his
Enemies
as
a
Consuming
Fire
;
a
Fire
for
his
Church
to
take
Comfort
in
,
a
Fire
for
his
Enemies
to
Perish
by
.
12
Whose
fan
is
in
his
hand
,
and
he
will
thorowly
purge
his
floor
,
and
gather
his
wheat
into
the
garner
:
but
he
will
burn
up
the
chaff
with
unquenchable
fire
.
In
these
Words
,
the
Baptist
compares
Christ
the
promised
Messiah
to
an
Husbandman
,
the
Jewish
Church
to
a
Barn-Floor
;
the
Office
of
the
Husbandman
is
to
Thresh
,
Fan
,
and
Winnow
his
Corn
,
separating
it
from
the
Chaff
;
preserving
the
one
,
and
consuming
the
other
.
Learn
hence
,
1.
That
the
Church
is
Christ's
Floor
.
2.
That
this
Floor
Christ
will
Purge
,
and
that
throughly
.
3.
That
the
Word
of
Christ
is
the
Fan
in
his
Hands
,
by
and
with
which
,
he
will
thoroughly
Purge
his
Floor
:
The
Church
is
compared
to
a
Floor
,
upon
the
Account
of
that
Mixture
which
is
in
the
Church
;
in
a
Floor
there
is
Straw
as
well
as
Grain
,
Chaff
as
well
as
Corn
;
Tares
as
well
as
Wheat
,
Cockle
and
Darnel
,
as
well
as
Good
Seed
:
Thus
in
the
Church
there
is
,
and
will
be
a
Mixture
of
Good
and
Bad
,
Saints
and
Sinners
,
Hypocrites
and
Sincere
Christians
.
But
this
Floor
Christ
will
Purge
;
Purge
it
,
but
not
Break
it
up
;
Purge
out
its
Corruptions
,
but
not
Destroy
its
Essence
and
Existence
;
and
the
Fan
with
which
he
will
Purge
his
Floor
,
is
his
Word
,
accompanied
with
the
Wing
of
Discipline
:
The
Fan
detects
and
discovers
the
Chaff
,
and
the
Wing
dissipates
and
scatters
it
;
and
by
the
help
of
both
,
the
Floor
is
Purged
.
His
Fan
is
in
his
Hand
,
&c.
13
Then
cometh
Jesus
from
Galilee
to
Jordan
unto
John
,
to
be
baptized
of
him
:
Here
we
have
our
Saviour's
Solemn
Inauguration
,
and
Publick
Entrance
upon
his
Prophetick
Office
by
Baptism
,
or
Washing
with
Water
,
according
to
the
Manner
of
the
Priests
under
the
Ceremonial
Law
,
Exod.
29.4
.
Where
we
have
Observable
,
1.
The
Circumstance
of
Time
;
Then
cometh
Jesus
;
that
is
,
after
he
had
lain
hid
in
Nazareth
Thirty
Years
,
he
comes
abroad
,
and
enters
upon
his
Publick
Ministry
.
Teaching
us
by
his
Example
,
That
when
we
are
ripe
and
fit
for
Publick
Service
,
we
should
no
less
willingly
leave
our
Obscurity
,
than
we
took
the
Benefit
of
it
,
for
our
Preparation
.
Obs.
2.
The
Action
it self
.
Christ
is
Baptized
now
,
as
he
was
Circumcised
before
;
not
because
there
was
any
Impurity
in
him
,
either
Filth
,
or
Foreskin
,
which
wanted
either
the
Circumcising-Knife
,
or
the
Baptismal-Water
;
yet
Purity
it self
condescends
to
be
Washed
,
Christ
to
be
Baptized
;
for
these
Reasons
:
1.
That
by
this
Symbol
he
might
enter
himself
into
the
Society
of
Christians
,
as
by
Circumcision
he
had
done
into
the
Society
of
Jews
;
as
a
King
condescends
sometimes
to
be
made
a
Freeman
of
a
City
or
Corporation
.
2.
That
he
might
by
his
own
Baptism
Sanctifie
the
Ordinance
of
Baptism
unto
his
Church
.
3.
That
thereby
he
might
fulfil
the
Righteousness
of
the
Ceremonial
Law
,
which
required
the
Washing
of
the
Priests
in
Water
,
when
they
entred
upon
their
Office
,
as
appears
from
Exod.
29.4
.
Obs.
3.
The
great
Dignation
and
Condescention
of
Christ
,
in
seeking
and
submitting
to
the
Baptism
of
John
.
Christ
cometh
to
John
,
not
John
to
Christ
.
Behold
!
the
Lord
seeking
to
his
Servant
,
Christ
will
be
Baptized
of
his
Messenger
:
Our
Saviour's
Design
hereby
no
doubt
was
,
to
put
Honour
upon
the
Ministry
of
John
.
Oh
how
dare
the
Greatest
upon
Earth
despise
the
Ministry
of
Man
,
being
appointed
by
God
,
which
Christ
honoured
in
his
own
Person
,
and
graced
with
his
own
Presence
!
14
But
John
forbad
him
,
saying
,
I
have
need
to
be
baptized
of
thee
,
and
comest
thou
to
me
?
Note
here
,
1.
The
Modesty
of
John's
Refusal
;
John
forbad
him
,
and
refused
to
admit
him
:
But
why
?
1.
In
regard
of
Christ
,
because
he
knew
he
needed
it
not
;
such
was
his
Majesty
and
Greatness
,
that
he
was
above
it
;
and
such
was
his
Purity
and
Holiness
,
that
he
could
not
want
it
.
2.
In
respect
of
himself
,
he
knew
his
own
Uncleanness
;
I
have
need
to
be
Baptized
of
thee
,
&c.
He
thought
it
unsuitable
,
that
a
Sinner
should
Baptize
and
Wash
him
that
was
no
Sinner
.
3.
With
respect
to
the
People
;
lest
they
seeing
Christ
Baptized
,
should
apprehend
him
to
be
a
Sinner
,
and
one
that
wanted
the
Baptism
of
Repentance
,
as
well
as
themselves
.
Obs.
2.
As
the
Modesty
of
John's
Refusal
,
so
the
Reason
he
assigns
for
it
;
I
have
need
to
be
Baptized
of
thee
:
As
if
he
had
said
,
Thou
art
Purity
,
I
am
Pollution
;
thou
art
Spirit
,
I
am
Flesh
:
Thou
are
the
Son
of
God
,
I
am
the
Son
of
Adam
:
Such
an
humble
Apprehension
has
this
Holy
Man
of
himself
.
Learn
,
That
the
more
Holy
a
Person
is
,
the
more
sensible
he
is
of
his
Unholiness
;
where
there
is
most
Grace
,
there
is
the
greatest
sense
of
the
want
of
Grace
.
15
And
Jesus
answering
said
unto
him
,
Suffer
it
to
be
so
now
:
for
thus
it
becometh
us
to
fulfil
all
righteousness
:
Then
he
suffered
him
.
These
Words
contain
our
Saviour's
Reason
,
why
he
submitted
to
John's
Baptism
,
because
it
became
him
to
fulfil
all
Righteousness
;
that
is
,
particularly
the
Righteousness
of
the
Ceremonial
Law
,
which
required
the
Washing
of
the
Priests
in
Water
,
when
they
entred
upon
their
Office
,
Exod.
29.4
.
Learn
hence
,
1.
That
whatever
the
Law
required
,
in
order
to
perfect
Righteousness
,
that
Christ
fulfilled
in
most
absolute
Perfection
;
both
in
his
own
Person
,
and
also
in
the
Name
of
all
Believers
.
2.
That
as
it
became
Christ
to
fulfil
the
Righteousness
of
the
Ceremonial
Law
for
himself
,
so
it
is
our
Duty
and
Interest
to
fulfil
the
Righteousness
of
the
Moral
Law
for
our selves
,
as
an
Evidence
of
our
being
Righteous
in
God's
Sight
,
1
Joh.
3.7
.
He
that
doth
Righteousness
is
righteous
,
even
as
he
is
righteous
.
16
And
Jesus
when
he
was
baptized
,
went
up
straightway
out
of
the
water
:
and
lo
,
the
heavens
were
opened
unto
him
,
and
he
saw
the
Spirit
of
God
descending
like
a
dove
,
and
lighting
upon
him
.
17
And
lo
,
a
voice
from
heaven
,
saying
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
Here
we
have
the
solemn
Investing
of
Christ
into
his
Office
,
accompanied
with
a
threefold
Miracle
.
1.
The
Opening
of
the
Heavens
.
2.
The
Descent
of
the
Holy
Ghost
in
the
likeness
of
a
Dove
.
3.
God
the
Father's
Voice
concerning
his
Son
.
The
Heavens
were
opened
,
to
shew
,
that
Heaven
which
was
closed
and
shut
against
us
for
our
Sins
,
is
now
opened
to
us
,
by
Christ's
Undertaking
for
us
.
As
the
First
Adam
shuts
us
out
of
Heaven
,
the
Second
Adam
lets
us
into
it
;
he
opened
Heaven
to
us
by
his
Meritorious
Passion
,
and
he
keeps
it
open
by
his
Prevailing
Intercession
.
Next
,
the
Holy
Ghost
descends
like
a
Dove
upon
our
Saviour
;
here
we
have
an
Evidence
of
the
Blessed
Trinity
;
the
Father
speaks
from
Heaven
,
the
Son
comes
out
of
the
Water
,
and
the
Holy
Ghost
appears
in
the
likeness
of
a
Dove
.
Hence
we
gather
,
That
the
Holy
Ghost
is
not
a
Quality
,
or
an
Operation
,
but
a
Person
;
and
a
Person
really
distinct
from
the
Father
and
the
Son
.
But
why
did
the
Holy
Spirit
now
descend
upon
Christ
?
First
,
For
the
Designation
of
his
Person
,
to
shew
that
Christ
was
the
Person
set
apart
for
the
Work
and
Office
of
a
Mediator
.
Secondly
,
For
the
Qualification
of
his
Person
,
for
the
Performance
of
the
Office
.
This
was
Christ's
Unction
,
Isa.
61.1
.
when
he
was
Anointed
above
his
Fellows
,
to
be
the
King
,
Priest
,
and
Prophet
of
his
Church
.
Last
of
all
,
We
have
the
audible
Voice
of
God
the
Father
,
pronouncing
,
1.
The
Nearness
of
Christ's
Relation
to
himself
,
This
is
my
Son
.
2.
The
Endearedness
of
his
Person
,
This
is
my
Beloved
Son
.
3.
The
Fruit
and
Benefit
of
this
near
and
dear
Relation
unto
us
,
In
him
I
am
well
pleased
.
Note
,
1.
That
there
is
no
possibility
for
any
Person
to
please
God
out
of
Christ
:
both
our
Persons
and
our
Performances
,
find
Acceptance
only
for
His
sake
.
2.
That
in
and
through
Christ
,
God
is
well-pleased
with
all
Believers
:
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
,
&c.
CHAP.
IV.
The
former
part
of
this
Chapter
acquaints
us
with
our
Blessed
Saviour's
Combat
with
,
and
Conquest
over
Satan
;
and
the
first
Verse
informs
us
of
the
Time
when
,
and
Place
where
the
Combat
was
fought
.
1
THEN
was
Jesus
led
up
of
the
Spirit
into
the
wilderness
,
to
be
tempted
of
the
devil
.
Observe
here
,
1.
The
Time
when
Christ
entred
the
Lists
with
Satan
,
implied
in
the
word
Then
;
that
is
,
First
,
Immediately
after
his
Baptism
;
he
is
no
sooner
out
of
the
Water
of
Baptism
,
but
he
is
in
the
Fire
of
Temptation
.
Secondly
,
Immediately
after
the
Spirit
descended
upon
him
,
and
the
Father
had
by
a
Voice
from
Heaven
manifested
his
Complacency
and
Satisfaction
in
him
,
This
is
my
Beloved
Son
,
&c.
Note
thence
,
That
great
Manifestations
of
Love
from
God
,
are
usually
followed
with
great
Temptations
from
Satan
.
Observe
,
2.
The
Place
where
this
Combat
was
fought
,
and
that
is
,
in
the
Wilderness
.
Learn
thence
,
That
no
Place
can
priviledge
us
from
Temptation
,
or
be
a
Sanctuary
from
Satan's
Assaults
;
the
solitary
Wilderness
has
a
Tempter
in
it
,
yea
,
Satan
sometimes
makes
use
of
Mens
Solitariness
,
to
farther
his
Temptations
;
a
Cell
,
a
Nunnery
,
or
a
Cloister
,
are
as
open
to
Satan
,
as
the
open
Fields
;
and
the
Persons
that
live
in
them
,
have
a
Tempter
without
,
and
an
Enticer
within
,
as
well
as
other
Men.
Obs.
3.
The
Efficient
Cause
of
Christ's
going
into
the
Wilderness
to
be
Tempted
by
Satan
;
He
was
led
up
of
the
Spirit
,
says
St.
Matthew
;
The
Spirit
drove
him
,
says
St.
Mark
:
That
is
,
the
Holy
Spirit
of
God
,
not
Satan
the
Unclean
Spirit
;
for
the
Devil
is
seldom
,
if
ever
called
The
Spirit
,
but
usually
some
Brand
of
Reproach
is
annexed
,
as
the
Evil
Spirit
,
or
the
Vnclean
Spirit
.
Christ
was
Led
by
the
Spirit
;
that
is
,
he
was
carried
by
a
strong
Impulse
of
the
Spirit
of
God
into
the
Wilderness
,
to
be
Tempted
by
Satan
.
Learn
hence
,
1.
That
none
of
the
Children
of
God
ought
to
expect
a
Freedom
from
Temptations
;
seeing
Christ
himself
,
in
the
Days
of
his
Flesh
,
was
strongly
solicited
by
Satan
unto
Sin
.
2.
That
all
the
Temptations
wherewith
the
Children
of
God
are
assaulted
,
are
ordered
by
Divine
and
Special
Dispensation
.
Satan
could
not
assault
our
Saviour
,
till
he
was
Led
by
the
Spirit
into
the
Wilderness
for
that
End
;
and
he
shall
not
assault
any
of
his
Members
,
but
by
Divine
Permission
and
special
Dispensation
.
2
And
when
he
had
fasted
forty
days
and
forty
nights
,
he
was
afterward
an
hungred
.
Obs.
here
,
1.
How
the
Divine
Power
upheld
the
Human
Nature
of
Christ
without
Food
.
What
Moses
did
at
the
Giving
of
the
Law
,
Christ
doth
at
the
Beginning
of
the
Gospel
,
namely
,
Fast
Forty
Days
and
Forty
Nights
.
Christ
hereby
intended
our
Admiration
,
not
our
Imitation
;
or
if
our
Imitation
,
of
the
Action
only
,
not
of
the
Time
.
Christ
teaches
us
,
by
Fasting
and
Prayer
to
prepare
our selves
for
a
Conflict
with
our
Spiritual
Enemies
;
as
he
prepared
himself
by
Fasting
to
grapple
with
the
Tempter
,
so
should
we
.
3
And
when
the
tempter
came
to
him
,
he
said
,
If
thou
be
the
Son
of
God
,
command
that
these
stones
be
made
bread
.
Observe
here
,
1.
The
Occasion
of
the
Temptation
.
2.
The
Temptation
it self
.
The
Occasion
was
our
Saviour's
Hunger
,
and
want
of
Bread
.
Learn
thence
,
That
when
God
suffers
any
of
his
Dear
Children
to
fall
into
Want
,
and
to
be
streightned
for
Outward
Things
,
Satan
takes
a
mighty
Advantage
thereupon
,
to
Tempt
and
Assault
them
.
But
what
doth
he
Tempt
our
Saviour
to
?
To
the
Sin
of
Distrust
,
to
question
his
Sonship
;
If
thou
be
the
Son
of
God
:
And
next
,
to
distrust
his
Father's
Providence
and
Care
,
Command
that
these
Stones
be
made
Bread
.
Learn
hence
,
1.
That
Satan's
grand
Design
is
,
first
,
to
tempt
the
Children
of
God
to
doubt
of
their
Adoption
;
and
next
,
to
Distrust
God's
Fatherly
Care
over
them
,
and
Provision
for
them
;
and
last
of
all
,
to
use
Unwarrantable
Means
to
help
themselves
.
Thus
Satan
dealt
with
Christ
,
and
thus
he
deals
with
Christians
:
For
to
work
a
Miracle
at
Satan's
Direction
;
was
not
a
Lawful
Means
of
providing
Food
for
himself
.
4
But
he
answered
and
said
,
It
is
written
,
Man
shall
not
live
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
.
Observe
here
,
The
Weapon
which
our
Saviour
made
use
of
to
repell
the
Temptation
,
and
to
vanquish
the
Tempter
;
and
that
is
the
Word
of
God
,
It
is
written
.
Learn
,
That
the
Scriptures
,
or
the
Written
Word
of
God
,
is
the
only
sure
Weapon
wherewith
to
vanquish
Satan
,
and
to
beat
back
all
his
Fiery
Temptations
.
5
Then
the
devil
taketh
him
up
into
the
holy
city
,
and
setteth
him
on
a
pinacle
of
the
temple
,
That
is
,
Satan
by
God's
permission
took
up
his
Body
and
carried
it
in
the
Air
,
and
set
it
upon
one
of
the
Battlements
of
the
Temple
.
Learn
hence
,
1.
What
a
mighty
Power
Evil
Spirits
have
over
our
Bodies
,
if
God
permits
them
to
execute
and
exercise
their
Power
upon
them
.
2.
That
it
is
owing
to
the
gracious
Care
,
and
watchful
Providence
of
God
over
us
,
that
we
are
not
hurried
away
bodily
by
Satan
.
Thanks
be
to
God
,
tho'
the
Devil's
Malice
be
infinite
,
yet
his
Power
is
limited
and
bounded
;
as
he
cannot
do
all
the
Mischief
he
would
to
the
Bodies
and
Souls
of
Men
,
so
he
shall
not
do
all
he
can
.
6
And
saith
unto
him
,
If
thou
be
the
Son
of
God
,
cast
thy self
down
:
for
it
is
written
,
He
shall
give
his
angels
charge
concerning
thee
,
and
in
their
hands
they
shall
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
.
Here
we
have
Observable
,
First
,
the
Sin
which
Satan
tempts
Christ
unto
;
and
next
,
the
Argument
,
which
he
tempts
him
from
:
The
Sin
tempted
to
,
is
the
Sin
of
Self-Murther
,
Cast
thy self
down
.
Whence
we
Learn
,
That
Self-Murther
is
a
Sin
which
Christ
himself
was
,
and
the
best
of
Saints
may
,
by
Satan
be
tempted
to
the
Commission
of
.
But
forasmuch
as
Satan
tempted
Christ
to
murther
himself
,
but
had
not
power
to
do
it
himself
;
do
thou
cast
thy self
down
:
We
Learn
,
That
tho'
Satan
may
tempt
,
yet
he
cannot
compel
;
he
may
entice
,
but
cannot
enforce
any
to
Sin
,
against
their
own
Consent
.
Obs.
2.
The
Argument
which
Satan
uses
,
it
is
a
Scripture-Argument
;
he
quotes
the
Promise
of
God
,
He
shall
give
his
Angels
charge
over
thee
.
What
a
Marvel
is
here
,
to
find
Satan
with
a
Bible
under
his
Arm
,
and
a
Text
of
Scripture
in
his
Mouth
?
Christ
had
alledged
Scripture
before
to
Satan
,
here
Satan
retorts
Scripture
back
again
to
Christ
:
It
is
written
,
says
Christ
;
It
is
written
,
says
Satan
.
Learn
thence
,
That
it
is
no
wonder
,
to
hear
Hereticks
and
Hypocrites
quote
Scripture
,
when
Satan
himself
durst
recite
them
:
He
that
had
prophanely
toucht
the
Sacred
Body
of
Christ
with
his
Hand
,
sticks
not
presumptuously
to
handle
the
Holy
Scriptures
of
God
with
his
Tongue
.
Yet
Observe
,
How
wretchedly
the
Devil
wrests
,
perverts
,
and
misapplies
the
Scriptures
:
When
God
promises
his
Angels
shall
keep
us
,
it
is
in
Viis
,
non
in
Praecipitiis
,
't
is
in
all
God's
Ways
,
not
in
any
of
our
own
crooked
Paths
.
Note
here
,
That
altho'
the
Children
of
God
have
the
Promise
of
the
Guardianship
of
Holy
Angels
,
yet
then
only
may
they
expect
their
Protection
,
when
they
are
walking
in
the
Way
of
their
Duty
.
7
Jesus
said
unto
him
,
It
is
written
again
,
Thou
shalt
not
tempt
the
Lord
thy
God
.
Observe
here
,
Tho'
the
Devil
had
wrested
and
abused
Scripture
,
yet
still
Christ
alledges
Scripture
.
The
Abuse
of
the
Holy
Scriptures
by
Hereticks
and
Seducers
,
is
no
Argument
against
the
Use
of
them
:
As
Christ
here
compares
Scripture
with
Scripture
,
so
should
we
,
in
order
to
the
finding
out
the
true
Sence
and
Meaning
of
it
.
8
Again
,
the
devil
taketh
him
up
into
an
exceeding
high
mountain
,
and
sheweth
him
all
the
kingdoms
of
the
world
,
and
the
glory
of
them
:
9
And
saith
unto
him
,
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
The
next
Sin
which
Satan
tempts
our
Saviour
to
,
is
the
Sin
of
Idolatry
,
even
to
Worship
the
Devil
himself
.
Oh
thou
Impudent
and
Foul
Spirit
!
To
desire
thy
Creator
to
Adore
thee
an
Apostate-Creature
!
Surely
there
can
be
no
Sin
so
black
and
foul
,
so
gross
and
monstrous
,
but
that
the
Christian
may
be
tempted
to
it
,
when
Christ
himself
was
tempted
to
Worship
the
Tempter
.
St.
Matthew
reads
the
Words
,
If
thou
wilt
fall
down
and
Worship
me
;
St.
Luke
,
If
thou
wilt
Worship
before
me
.
Whence
we
may
gather
,
That
if
to
Worship
before
the
Devil
,
be
to
Worship
the
Devil
;
then
to
Worship
before
an
Image
,
is
to
Worship
the
Image
.
Obs.
2.
The
Bait
which
Satan
makes
use
of
to
allure
our
Saviour
to
the
Sin
of
Idolatry
;
and
that
was
,
in
representing
to
his
Eye
and
View
all
the
Glories
of
the
World
in
the
most
inviting
manner
,
and
that
in
a
Moment
of
Time
;
to
the
intent
it
might
affect
him
the
more
,
and
prevail
the
sooner
.
Learn
thence
,
That
the
Pomp
and
Greatness
,
the
Glory
and
Grandeur
of
this
World
,
is
made
use
of
by
Satan
,
as
a
dangerous
Snare
to
draw
Men
to
a
Compliance
with
him
,
in
his
Temptations
unto
Sin
.
10
Then
saith
Jesus
unto
him
,
Get
thee
hence
,
Satan
:
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Observe
here
,
1.
With
what
Zeal
and
Indignation
of
Spirit
,
our
Blessed
Saviour
repells
and
beats
back
this
Temptation
of
Satan
,
Get
thee
hence
.
Note
thence
,
That
the
greater
the
Sins
are
which
the
Devil
tempts
us
to
,
the
greater
our
Zeal
and
Indignation
ought
to
be
in
opposing
and
resisting
of
the
Temptation
to
them
.
A
great
Temptation
must
be
withstood
with
great
Resolution
.
Observe
,
2.
The
Weapon
with
which
he
repells
and
beats
back
the
Fiery
Dart
of
Satan's
Temptation
,
and
that
is
with
the
Shield
of
Scripture
:
It
is
written
,
Thou
shalt
Worship
the
Lord
thy
God
.
Learn
thence
,
That
GOD
is
the
Sole
Object
of
all
Religious
Worship
;
it
is
so
peculiarly
the
Creator's
Due
,
that
to
give
it
to
any
Creature
,
is
gross
Idolatry
,
and
repugnant
to
the
Scriptures
.
11
Then
the
devil
leaveth
him
,
and
behold
,
angels
came
and
ministred
unto
him
.
Observe
here
,
1.
The
Issue
of
this
Combat
,
Satan
is
conquered
,
and
quits
the
Field
;
Then
the
Devil
leaveth
him
.
Teaching
us
,
That
nothing
like
a
vigorous
Resistance
of
Temptation
,
causes
the
Tempter
to
flee
from
us
;
Resist
the
Devil
,
and
be
will
flee
from
you
.
Observe
,
2.
Our
Lord's
Triumph
over
his
Enemy
;
Behold
,
Angels
came
and
ministred
unto
him
;
Food
to
his
hungry
Body
,
and
Comfort
to
his
tempted
Soul
.
Learn
thence
,
That
those
who
in
the
Hour
of
Temptation
do
hold
out
in
resisting
Satan
,
shall
find
the
Power
and
Faithfulness
of
God
will
not
be
wanting
to
them
,
to
send
in
Succour
and
Relief
in
the
End
.
12
Now
when
Jesus
had
heard
that
John
was
cast
into
prison
,
he
departed
into
Galilee
.
13
And
leaving
Nazareth
,
he
came
,
and
dwelt
in
Capernaum
,
which
is
upon
the
sea-coast
,
in
the
borders
of
Zebulon
and
Nephthalim
:
14
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
prophet
,
saying
,
15
The
land
of
Zabulon
,
and
the
land
of
Nephthalim
,
by
the
way
of
the
sea
beyond
Jordan
,
Galilee
of
the
Gentiles
:
16
The
people
which
sat
in
darkness
,
saw
great
light
:
and
to
them
which
sat
in
the
region
and
shadow
of
death
,
light
is
sprung
up
.
Observe
here
,
1.
Our
Saviour
hearing
of
John's
Imprisonment
,
provides
for
his
own
Safety
by
departing
into
Galilee
.
As
our
Holy
Lord
avoided
Persecution
,
so
may
we
.
Observe
,
2.
The
Place
in
Galilee
he
comes
to
,
Capernaum
:
Christ
had
three
Cities
,
which
he
called
his
own
;
Nazareth
,
where
he
was
Bred
;
Bethlehem
,
where
he
was
Born
;
and
Capernaum
,
where
he
dwelt
;
this
was
a
Sea-coast
Town
in
the
Borders
of
Zebulon
and
Nephthali
.
Observe
,
3.
The
Special
Providence
of
God
,
in
this
Change
of
our
Saviour's
Habitation
;
for
by
that
means
the
Prophecy
,
Isa.
9.1
.
was
fulfilled
;
which
declares
,
that
in
that
dark
part
of
the
Country
the
Messiah
,
the
True
Light
should
shine
forth
.
Learn
hence
,
1.
That
a
People
destitute
of
the
Saving
Knowledge
of
the
Gospel
,
are
in
great
Darkness
,
how
great
soever
the
Light
of
their
Outward
Comforts
may
be
.
This
People
had
Natural
Light
enough
,
and
Civil
Light
enough
,
they
had
an
Abundance
of
Wealth
and
Riches
,
Peace
and
Plenty
,
but
they
wanted
the
Light
of
Christ
,
and
his
Gospel
,
and
therefore
are
said
to
sit
in
Darkness
.
2.
That
where-ever
the
Gospel
is
Preached
amongst
a
People
,
it
is
as
a
Light
springing
up
and
shining
forth
amongst
them
;
quickning
and
enlivening
,
reviving
and
chearing
the
Souls
of
those
that
entertain
it
,
how
great
soever
their
outward
Darkness
and
Distress
may
be
.
The
People
that
sate
in
Darkness
saw
great
Light
,
and
to
them
which
sate
in
the
Region
and
Shadow
of
Death
,
Light
is
sprung
up
,
&c.
17
From
that
time
Jesus
began
to
preach
,
and
to
say
,
Repent
,
for
the
kingdom
of
heaven
is
at
hand
.
Here
our
Saviour
begins
to
enter
upon
his
Prophetick
Office
,
and
by
Preaching
,
to
make
known
the
Will
of
God
to
Mankind
;
and
Observe
,
The
Doctrine
which
he
Preached
is
the
same
that
John
the
Baptist
did
Preach
,
namely
,
the
Doctrine
of
Repentance
,
Repent
ye
;
and
the
Argument
is
the
same
also
,
For
the
Kingdom
of
Heaven
is
at
hand
;
that
is
,
now
is
the
so
much
expected
Time
of
the
Appearing
of
the
promised
Messiah
.
Learn
hence
,
That
the
Doctrine
of
Christ
and
his
Ambassadors
is
alike
and
the
same
in
Substance
:
They
both
Teach
the
Doctrine
of
Repentance
to
a
Lost
World
,
as
most
suitable
to
the
Time
and
Dispensation
of
the
Gospel
.
18
And
Jesus
walking
by
the
see
of
Galilee
,
saw
two
brethren
,
Simon
called
Peter
,
and
Andrew
his
brother
,
casting
a
net
into
the
sea
,
(
for
they
were
fishers
)
19
And
he
saith
unto
them
,
Follow
me
,
and
I
will
make
you
fishers
of
men
.
20
And
they
straightway
left
their
nets
and
followed
him
.
21
And
going
on
from
thence
,
he
saw
other
two
brethren
,
James
the
son
of
Zebedee
,
and
John
his
brother
,
in
a
ship
with
Zebedee
their
father
,
mending
their
nets
:
and
he
called
them
.
22
And
they
immediately
left
the
ship
,
and
their
father
,
and
followed
him
.
Our
Blessed
Saviour
,
as
he
was
the
Great
Prophet
of
his
Church
,
had
Power
and
Authority
to
Appoint
Teachers
under
him
;
and
accordingly
here
he
begins
to
call
his
Apostles
to
that
great
Work
;
and
in
this
Call
,
we
have
several
Particulars
very
Observable
:
As
,
1.
The
Meaness
of
the
Persons
whom
he
calls
,
Illiterate
Fishermen
;
not
a
Paul
,
that
had
long
Studied
at
the
Feet
of
Gamaliel
,
is
first
called
,
but
Peter
,
who
was
a
Stranger
to
Eloquence
and
Humane
Learning
.
Hereby
our
Saviour
took
effectual
Care
,
that
his
Gospel
should
be
known
to
be
the
Power
of
God
,
and
not
the
Wisdom
and
Device
of
Man
;
and
that
the
Instrument
should
not
carry
away
the
Glory
of
the
Work
.
Obs.
2.
How
our
Saviour
calls
his
Apostles
by
Couples
,
two
and
two
,
Peter
and
Andrew
,
James
and
John
;
to
let
us
understand
,
That
the
Work
of
the
Ministry
requires
the
Concurrence
of
all
Hands
that
are
called
to
it
:
All
the
Ministers
of
God
should
put
their
Hands
,
join
their
Hearts
,
and
set
their
Shoulders
as
one
Man
,
to
this
Great
Work
;
and
all
little
enough
,
to
carry
it
on
with
Advantage
and
Success
.
Obs.
3.
The
Work
which
they
are
called
to
,
from
being
Fishermen
,
to
be
Fishers
of
Men
:
They
catcht
Fish
before
with
the
Labour
of
their
Hands
,
they
shall
catch
Men
now
,
with
the
Labour
of
their
Tongues
.
Obs.
4.
Our
Saviour's
Command
,
first
,
to
follow
him
,
before
they
are
sent
out
by
him
;
Follow
me
,
and
I
will
make
you
Fishers
of
Men.
We
must
be
Christ's
Disciples
,
before
we
are
his
Ministers
,
his
Followers
,
before
his
Ambassadors
.
We
must
Learn
Christ
,
before
we
Preach
him
;
otherwise
,
we
may
Fish
for
a
Livelihood
,
for
Honour
and
Applause
,
but
not
for
Souls
:
If
we
be
not
first
inclosed
our selves
in
the
Net
of
the
Gospel
,
we
can
have
but
small
Hopes
of
bringing
in
of
others
.
Obs.
5.
The
Promise
,
which
Christ
gives
his
Apostles
for
their
Encouragement
:
1.
To
Qualifie
them
,
I
will
make
you
Fishers
.
2.
To
Succeed
them
,
I
will
make
you
Fishers
of
Men.
Faithfulness
and
Care
,
Diligence
and
Endeavour
i●
our
Part
;
but
the
Blessing
and
Success
is
Christ's
.
Our
Labour
is
only
in
the
Cast
,
Christ's
Power
is
wholly
in
the
Draught
.
Some
Fish
cleave
to
the
Rocks
,
others
play
upon
the
Sands
and
more
wallow
in
the
Mud
;
and
we
shall
labour
all
our
Days
,
and
catch
nothing
,
if
Christ
doth
not
bring
our
Fish
to
Net
,
and
inclose
them
in
it
,
as
well
as
assist
us
in
the
throwing
of
it
.
Obs.
6.
The
Apostles
ready
Compliance
with
our
Saviour's
Call
,
Straightway
they
followed
him
.
Whom
Christ
calls
,
he
calls
Perswasively
and
Effectually
;
whom
he
calls
,
he
draws
,
and
works
them
to
a
willing
Compliance
with
their
Duty
.
Lastly
Observe
,
Upon
their
Call
to
the
Ministry
,
they
leave
off
their
Trade
,
they
forsake
their
Ship
and
their
Nets
,
and
lye
close
to
their
Ministerial
Employment
.
Teaching
us
,
That
the
Ministers
of
the
Gospel
should
wholly
give
themselves
to
their
Work
,
and
not
incumber
themselves
with
Secular
Affairs
;
nothing
but
an
indispensible
necessity
in
providing
for
a
Family
,
can
excuse
a
Minister's
entangling
himself
with
Worldly
Business
.
23
And
Jesus
went
about
all
Galilee
,
teaching
in
their
synagogues
,
and
preaching
the
gospel
of
the
kingdom
,
and
healing
all
manner
of
sickness
;
and
all
manner
of
disease
among
the
people
.
Our
Saviour
having
called
his
Apostles
to
Preach
the
Gospel
in
the
foregoing
Verses
,
this
Verse
acquaints
us
how
he
went
himself
along
with
them
in
the
Work
,
he
did
not
send
them
forth
as
his
Curates
to
Labour
,
and
lye
at
Home
himself
upon
his
Couch
at
ease
.
What
shall
we
say
to
those
lazy
Fishermen
,
who
can
set
others
to
the
Drag
,
and
care
only
to
feed
themselves
with
the
Fish
,
not
willing
to
wet
their
Hands
with
the
Net
?
Our
Blessed
Saviour
,
when
he
sent
forth
his
Apostles
,
went
along
with
them
,
and
laboured
himself
as
much
as
any
of
them
.
24
And
his
fame
went
throughout
all
Syria
:
and
they
brought
unto
him
all
sick
people
that
were
taken
with
divers
diseases
,
and
torments
,
and
those
which
were
possessed
with
devils
,
and
those
which
were
lunatick
,
and
those
that
had
the
palsie
,
and
he
healed
them
.
Obs.
here
,
1.
That
altho'
our
Saviour's
Doctrine
needed
no
Confirmation
beyond
his
own
Authority
,
yet
he
was
graciously
pleased
to
exert
the
Power
of
his
Godhead
,
in
working
Miracles
for
the
Establishment
of
our
Faith
.
Obs.
2.
That
the
Miracles
which
Christ
wrought
were
not
Judicial
,
but
Beneficial
to
Mankind
:
Moses
his
Miracles
were
as
great
Judgments
,
as
Wonders
;
but
Christ's
Miracles
were
Salubrious
and
Healing
,
full
of
Goodness
and
Compassion
,
and
very
Advantageous
to
the
World
:
He
Dispossest
Devils
,
Healed
the
Sick
,
Cleansed
the
Lepers
,
was
Eyes
to
the
Blind
,
and
Feet
to
the
Lame
.
Oh
Blessed
Saviour
!
thy
Life
in
all
Instances
was
a
Life
of
Universal
Serviceableness
.
25
And
there
followed
him
great
multitudes
of
the
people
from
Galilee
,
and
from
Decapolis
,
and
from
Jerusalem
,
and
from
Judea
,
and
from
beyond
Jordan
.
Observe
here
,
How
Affecting
our
Saviour's
Ministry
was
at
first
;
Multitudes
throng
after
him
;
they
come
from
all
Parts
to
attend
upon
his
Ministry
,
when
he
first
began
to
Preach
amongst
them
:
His
Ministers
find
it
thus
also
;
at
their
first
coming
amongst
a
People
,
their
Labours
are
most
acceptable
,
and
they
do
most
Good
:
Our
Peoples
Affections
are
then
warmest
,
and
our
own
Zeal
perhaps
is
th●n
greatest
.
Happy
is
that
Minister
that
improves
all
Oppo●●unities
and
Advantages
,
for
the
Good
of
Souls
:
For
he
that
winneth
Souls
,
is
Wise
.
CHAP.
V.
This
Chapter
and
the
two
next
following
,
contain
Christ's
Famous
Sermon
upon
the
Mount
,
which
comprehends
the
Sum
and
Substance
both
of
the
Old
and
New
Testament
.
Our
Saviour
begins
this
his
Sermon
with
an
Exhortation
to
Duty
,
and
●nnexes
a
Reward
to
the
Performance
of
that
Duty
.
1
AND
seeing
the
multitudes
,
he
went
up
into
a
mountain
:
and
when
he
was
sat
,
his
disciples
came
unto
him
.
2
And
he
opened
his
mouth
,
and
taught
them
,
saying
,
Observe
here
,
1.
The
Preacher
;
He
,
that
is
,
Christ
,
the
Great
Prophet
and
Teacher
of
his
Church
.
2.
The
Place
where
he
Preached
,
Vpon
a
Mountain
;
probably
for
Conveniency
to
Himself
,
and
Advantage
to
his
Auditors
:
Tho'
some
will
have
a
Mystery
in
it
;
that
as
the
Law
at
first
was
given
on
a
Mountain
,
so
Christ
would
now
explain
it
upon
a
Mountain
.
3.
The
Posture
in
which
he
Preached
,
Sitting
;
When
he
was
set
,
he
Taught
,
according
to
the
Custom
of
the
Jewish
Doctors
,
who
sat
,
to
shew
their
Authority
.
Observe
,
4.
The
Sermon
it self
,
which
begins
with
Beatitudes
and
Blessings
,
and
is
accompanied
with
Promises
of
Reward
:
Not
as
the
Law
was
delivered
on
Mount
Sinai
with
Threatnings
and
Thunder
,
with
Fire
and
Earthquake
,
but
in
a
still
and
soft
Voice
:
Our
Lord's
Lips
are
full
of
Grace
,
they
drop
as
the
Honey-comb
.
Blessings
and
Promises
are
our
Encouragements
to
Obedience
.
3
Blessed
are
the
poor
in
spirit
:
for
theirs
is
the
kingdom
of
heaven
.
Observe
here
,
1.
It
is
not
said
,
Blessed
are
the
Poor
in
Estate
,
but
,
Blessed
are
the
Poor
in
Spirit
;
't
is
not
a
Poverty
of
Possession
,
but
a
Poverty
of
Spirit
,
that
Entitles
us
to
the
Blessing
.
2.
'T
is
not
said
,
Blessed
are
the
Spiritually
Poor
,
but
,
Blessed
are
the
Poor
in
Spirit
:
He
that
is
destitute
of
the
Grace
and
Spirit
of
Christ
,
that
has
no
sense
of
his
Spiritual
Wants
,
he
is
Spiritually
Poor
,
but
he
is
not
Poor
in
Spirit
.
Farther
,
3.
'T
is
not
said
,
Blessed
are
the
Poor-Spirited
,
but
,
the
Poor
in
Spirit
;
such
as
Act
below
and
beneath
themselves
as
Men
,
and
as
Christians
,
these
are
Poor-Spirited
Men
;
but
these
are
not
Poor
in
Spirit
.
4.
'T
is
not
said
,
Blessed
are
they
that
make
themselves
Poor
,
by
leaving
their
Estates
and
Callings
,
and
turning
Beggars
,
as
some
do
among
the
Papists
:
But
Blessed
are
they
whom
the
Gospel
makes
Poor
,
by
giving
them
a
sight
of
their
Spiritual
Wants
and
Necessities
,
and
directing
them
to
Christ
,
that
they
may
be
made
Rich.
In
Sum
,
not
those
that
are
Poor
in
Estate
,
or
those
whom
the
World
has
made
Poor
in
Possession
,
but
those
whom
the
Gospel
has
made
Poor
in
Spirit
,
have
a
Right
and
Title
to
the
Kingdom
of
Heaven
.
4
Blessed
are
they
that
mourn
:
for
they
shall
be
comforted
.
Obs.
here
,
1.
That
Mourning
for
Sin
is
a
Gospel-Duty
;
the
Law
allows
no
place
for
Repentance
,
tho'
we
seek
it
carefully
with
Tears
.
Obs.
2.
The
Time
and
Season
for
this
Duty
.
Blessed
are
they
that
Now
Mourn
.
Sorrow
for
Sin
is
Physick
on
Earth
,
but
't
is
Food
in
Hell
.
Repentance
is
here
a
Grace
,
but
there
a
Punishment
.
3.
As
Mourning
goes
before
Comfort
,
so
Comfort
shall
follow
after
Mourning
.
Our
Godly
Sorrow
for
Sin
,
shall
end
in
Everlasting
Joy
and
Comfort
.
5
Blessed
are
the
meek
:
for
they
shall
inherit
the
earth
.
Obs.
here
,
1.
The
Grace
and
Duty
recommended
,
Meekness
.
2.
The
Wages
and
Reward
belonging
to
that
Grace
and
Duty
,
The
Inheritance
of
the
Earth
;
Meekness
either
respects
God
,
or
our
Neighbour
.
As
it
respects
God
,
so
it
implies
Flexibleness
●o
his
Commanding
Will
,
and
Submissiveness
to
his
Providential
Pleasure
.
As
it
respects
our
Neighbour
,
it
consists
in
Forgiving
Injuries
,
Bearing
Reproaches
,
and
Recompencing
Good
for
Evil.
The
Reward
and
Blessing
Insured
to
this
Grace
and
Duty
is
,
the
Inheritance
of
the
Earth
where
Heaven
is
not
excluded
,
but
included
;
yet
the
Earth
is
mentioned
,
to
shew
that
Men
shall
be
no
Losers
by
their
Meekness
,
as
to
their
Outward
Estates
;
for
Almighty
God
will
make
good
to
them
,
whatever
they
lose
for
Peace-sake
.
Oh
Happy
Temper
of
Mind
,
that
at
once
Secures
Heaven
and
Earth
to
boot
!
Blessed
are
the
Meek
,
for
they
shall
inherit
the
Earth
in
this
Life
,
and
Heaven
in
the
next
.
6
Blessed
are
they
which
do
hunger
and
thirst
after
righteousness
:
for
they
shall
be
filled
.
Obs.
1.
The
Character
of
the
Persons
whom
Christ
pronounces
Blessed
;
such
as
Hunger
and
Thirst
after
Righteousness
.
2.
Wherein
their
Blessedness
doth
consist
:
They
shall
be
filled
.
By
Righteousness
,
we
are
to
understand
,
1.
A
Righteousness
of
Justification
;
the
Righteousness
of
the
Mediator
imputed
to
us
,
by
which
we
stand
Righteous
in
God's
sight
,
being
freed
from
Condemnation
.
2.
A
Righteousness
of
Sanctification
,
wrought
in
us
by
the
Holy
Spirit
,
enabling
us
to
Act
Righteously
.
By
the
former
,
there
is
a
Relative
Change
in
our
Condition
;
by
the
latter
,
a
Real
Change
in
our
Constitution
.
Learn
,
That
all
,
and
only
such
as
do
Spiritually
Hunger
and
Thirst
after
Christ
and
his
Righteousness
,
are
in
an
Happy
and
Blessed
Condition
.
7
Blessed
are
the
merciful
:
for
they
shall
obtain
mercy
.
Here
our
Blessed
Redeemer
recommends
to
us
a
Compassionate
Regard
towards
the
Miseries
of
Others
,
and
that
both
in
Soul
and
Body
,
Name
and
Estate
;
to
be
forward
to
Pity
and
Pardon
,
to
Relieve
and
Help
,
to
Give
and
Forgive
.
And
as
an
Encouragement
he
adds
,
That
as
we
deal
with
others
,
God
will
deal
with
us
;
our
Charity
towards
Men
,
shall
be
Crowned
with
Mercy
from
GOD
,
and
that
in
Abundance
too
;
for
our
Rivulet
of
Charity
,
we
shall
partake
of
an
Ocean
of
Mercy
.
Blessed
are
the
Merciful
,
for
they
shall
obtain
Mercy
.
Learn
,
That
the
Merciful
Man
is
a
Blessed
Man
,
and
therefore
Blessed
,
because
he
shall
obtain
Mercy
,
when
he
most
wants
it
,
and
most
desires
it
.
8
Blessed
are
the
pure
in
heart
:
for
they
shall
see
God
.
Note
here
,
1.
The
Duty
required
and
called
for
,
Purity
of
Heart
and
Life
;
the
first
expressed
,
the
other
included
;
for
a
clean
Heart
will
be
accompanied
with
a
clean
Life
:
Where
there
is
a
Principle
of
Grace
within
,
there
will
be
the
Actings
of
Grace
without
.
Note
,
2.
The
Incentive
to
this
Duty
;
the
Pure
in
Heart
and
Holy
in
Life
,
shall
See
and
Enjoy
GOD
;
the
infinitely
Pure
,
and
perfectly
Holy
GOD
:
They
shall
see
him
Spiritually
and
Mediately
in
this
Life
,
Gloriously
,
and
Immediately
in
the
Life
to
come
.
9
Blessed
are
the
peace-makers
:
for
they
shall
be
called
the
children
of
God
.
Obs.
1.
The
Connexion
between
Peace
and
Purity
;
Purity
of
Heart
and
Peaceableness
of
Life
accompany
one
another
;
there
is
no
Inward
Purity
,
where
there
is
not
an
Endeavour
after
Outward
Peace
.
2.
The
Duty
exhorted
to
,
namely
,
to
Love
Peace
,
and
to
Labour
after
Peace
;
to
Love
it
our
selves
,
and
Promote
it
amongst
others
;
to
be
not
only
Peaceable
,
but
Peace-makers
.
Note
,
3.
The
Title
of
Honour
that
is
here
put
upon
such
as
are
of
this
Peaceable
and
Peace-making
Temper
;
they
shall
be
called
the
Children
of
God
;
that
is
,
they
shall
be
reputed
and
esteemed
God's
Children
,
for
their
likeness
to
him
who
is
the
God
of
Peace
.
And
they
shall
be
dignified
and
honoured
with
the
Priviledges
of
God's
Children
;
namely
,
Grace
here
,
and
Glory
herefafter
.
10
Blessed
are
they
which
are
persecuted
for
righteousness
sake
:
for
theirs
is
the
kingdom
of
heaven
.
11
Blessed
are
ye
when
men
shall
revile
you
,
and
persecute
you
,
and
shall
say
all
manner
of
evil
against
you
falsly
for
my
sake
.
12
Rejoice
,
and
be
exceeding
glad
:
for
great
is
your
reward
in
heaven
:
for
so
persecuted
they
the
prophets
which
were
before
you
.
Note
here
,
1.
That
all
the
Disciples
and
Followers
of
Christ
,
live
they
never
so
Holily
and
Inoffensively
in
the
World
,
yet
must
they
expect
Suffering
and
Persecution
.
2.
That
the
keenest
and
sharpest
Edge
of
Persecution
is
usually
turn'd
against
the
Ministers
of
Christ
,
and
falls
heaviest
on
the
Prophets
of
God
.
3.
That
such
Sufferings
,
and
such
Persecution
as
will
Afford
a
Man
Solid
Comfort
,
and
Entitle
him
to
Real
Blessedness
,
must
be
endured
and
undergone
for
Righteousness
sake
.
4.
That
it
is
the
Will
and
Command
of
Christ
,
that
those
which
Suffer
for
Him
and
for
Righteousness-sake
,
should
not
only
be
Meek
and
Patient
,
but
Joyous
and
Chearful
:
Rejoice
,
and
be
exceeding
glad
.
5.
That
such
a
patient
and
chearful
Suffering
of
Persecution
for
Christ
in
this
Life
,
shall
certainly
be
Rewarded
with
the
Glory
and
Blessedness
of
the
Life
that
is
to
come
.
Great
is
your
Reward
,
&c.
13
Ye
are
the
salt
of
the
earth
:
but
if
the
salt
have
lost
his
savour
,
wherewith
shall
it
be
salted
?
it
is
thenceforth
good
for
nothing
,
but
to
be
cast
out
,
and
to
be
troden
under
foot
of
men
.
Our
Saviour
compares
Christians
in
general
,
and
his
Ministers
in
particular
,
unto
Salt
,
for
a
double
Reason
.
First
,
Because
it
is
the
nature
of
Salt
to
preserve
things
from
Corruption
and
Putrefaction
,
and
to
render
them
savoury
and
pleasant
.
Thus
are
the
Ministers
of
the
Gospel
to
labour
and
endeavour
by
the
Purity
of
their
Doctrine
,
to
sweeten
putrefying
Sinners
,
that
they
may
become
savoury
to
God
and
Man
;
and
may
be
kept
from
being
Fly-blown
with
Errours
and
False
Doctrine
.
Secondly
,
Because
Salt
has
a
piercing
Power
in
it
,
which
subdues
the
whole
Lump
,
and
turns
it
into
its
own
nature
:
Such
a
piercing
Power
is
there
in
the
Ministry
of
the
Word
,
that
it
subdues
the
whole
Man
to
the
Obedience
of
it self
.
14
Ye
are
the
light
of
the
world
.
A
city
that
is
set
on
an
hill
,
cannot
be
hid
.
15
Neither
do
men
light
a
candle
,
and
put
it
under
a
bushel
:
but
on
a
candlestick
,
and
it
giveth
light
unto
all
that
are
in
the
house
.
16
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heaven
.
Obs.
here
,
1.
Our
Saviour's
Doctrine
.
2.
The
Inference
which
he
draws
from
it
,
by
way
of
Application
.
The
Doctrine
delivered
is
this
,
That
Christians
in
general
,
and
the
Ministers
of
the
Gospel
in
particular
,
are
the
Light
of
the
World
.
But
how
?
Not
Originally
,
but
Derivatively
;
not
Efficiently
,
but
Instrumentally
.
Christ
himself
is
the
Light
of
the
World
by
way
of
Original
,
his
Ministers
are
Lights
by
way
of
Derivation
and
Participation
from
him
.
Farther
,
Christ
teaches
them
the
End
why
he
communicated
Light
unto
them
,
namely
,
to
inlighten
,
direct
,
and
quicken
others
:
Even
as
the
Sun
in
the
Firmament
,
and
a
Candle
in
the
House
,
diffuses
and
disperses
its
Light
to
all
that
are
within
the
reach
of
it
;
so
should
all
Christians
,
and
particularly
Christ's
Ministers
,
by
the
Light
of
Life
and
Doctrine
,
direct
People
in
their
Way
towards
Heaven
.
Obs.
2.
The
Inference
which
our
Saviour
draws
from
the
foregoing
Doctrine
;
Ye
are
the
Light
of
the
World
,
therefore
,
Let
your
Light
shine
before
Men.
Where
Note
,
1.
That
our
Good
Works
must
shine
,
but
not
blaze
;
all
Vain-glory
and
Ostentation
must
be
avoided
in
the
Good
Works
we
do
.
2.
Altho'
we
must
abound
in
Good
Works
,
that
Men
may
see
them
,
yet
not
to
be
seen
of
Men.
3.
That
the
Glorifying
of
God
,
and
doing
Good
to
Mankind
,
must
be
the
great
End
we
propound
in
all
the
Good
Works
which
we
perform
.
17
Think
not
that
I
am
come
to
destroy
the
law
or
the
prophets
:
I
am
not
come
to
destroy
,
but
to
fulfil
.
Our
Saviour
here
informs
his
Followers
,
That
he
had
no
Design
to
Abrogate
any
part
of
the
Moral
Law
,
or
to
Loose
Mankind
from
the
least
Measure
of
their
Duty
,
either
towards
God
or
Man
;
but
that
he
came
To
Fulfil
it
.
1.
By
yielding
a
Personal
Obedience
to
it
.
2.
By
giving
a
fuller
and
stricter
Interpretation
of
it
,
than
the
Pharisees
were
wont
to
give
;
for
they
taught
that
the
Law
did
only
reach
the
outward
Man
,
and
restrain
outward
Actions
.
Learn
,
That
the
Law
of
God
is
such
a
perfect
Rule
of
Life
,
that
Christ
Added
no
new
Precept
or
Duty
to
it
;
much
less
intended
to
Abrogate
or
Abolish
any
Part
or
Precept
of
it
.
18
For
verily
I
say
unto
you
,
Till
heaven
and
earth
pass
,
one
jot
or
one
tittle
shall
in
no
wise
pass
from
the
law
,
till
all
be
fulfilled
.
Another
Reason
is
here
given
by
our
Saviour
,
why
he
had
no
intention
to
Abrogate
or
Abolish
the
Law
;
and
that
is
drawn
from
the
Duration
and
Perpetuity
,
the
Vnchangeableness
and
Immutability
of
the
Law
:
Sooner
shall
Heaven
and
Earth
be
abolished
,
than
the
Authority
and
Obligation
of
the
Moral
Law
be
dissolved
.
Learn
,
That
the
Law
of
God
is
an
Eternal
and
Unchangeable
Rule
of
Life
and
Manners
,
and
is
to
stand
in
Force
as
long
as
the
World
stands
,
and
the
Frame
of
Heaven
and
Earth
endures
.
19
Whosoever
therefore
shall
break
one
of
these
least
commandments
,
and
shall
teach
men
so
,
he
shall
be
called
the
least
in
the
kingdom
of
heaven
:
but
whosoever
shall
do
and
teach
them
,
the
same
shall
be
called
great
in
the
kingdom
of
heaven
.
To
evidence
yet
farther
,
that
the
Moral
Law
is
a
perfect
Rule
of
Life
,
our
Saviour
tells
his
Disciples
,
That
if
any
of
them
did
either
by
their
Doctrine
or
Practice
,
make
void
any
one
of
the
least
of
God's
Commands
,
either
by
allowing
themselves
in
the
Omission
of
any
known
Duty
,
or
in
the
Commission
of
any
known
Sin
,
he
should
never
enter
into
the
Kingdom
of
God
.
Learn
,
That
such
a
Professor
of
Christianity
as
allows
himself
in
the
least
Voluntary
Transgression
,
either
of
Omission
or
Commission
,
and
encourages
others
by
his
Example
to
do
the
like
,
is
certainly
in
a
State
of
Damnation
.
20
For
I
say
unto
you
,
That
except
your
righteousness
shall
exceed
the
righteousness
of
the
scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
.
Observe
here
,
1.
A
Glorious
Prize
or
Reward
set
before
the
Christian
,
as
Attainable
;
namely
,
The
Kingdom
of
Heaven
.
2.
The
Means
required
,
in
order
to
our
obtaining
of
this
Prize
,
and
laying
hold
of
this
Reward
;
we
must
be
Holy
and
Righteous
Persons
:
Heaven
is
the
Reward
of
Righteousness
,
a
Reward
conferred
only
upon
Righteous
Persons
.
3.
Here
is
the
Special
Qualification
of
that
Righteousness
expressed
,
which
will
Intitle
us
to
Heaven
and
Salvation
:
It
must
be
a
Righteousness
which
Exceeds
the
Righteousness
of
the
Scribes
and
Pharisees
,
and
that
these
Three
Ways
:
1.
In
its
Principle
and
Motive
;
Love
to
God
,
and
Obedience
to
his
Command
;
not
the
Applause
and
Commendation
of
Men.
2.
In
its
Aim
and
End
.
The
Pharisees
made
Themselves
,
their
own
Credit
and
Esteem
,
their
Wordly
Gain
and
Interest
,
their
Ultimate
End
,
and
not
God's
Glory
,
their
supreme
Aim
.
3.
In
the
Manner
of
Performance
;
the
Pharisees
Duty
wanted
that
Purity
and
Spirituality
which
the
Law
of
God
required
;
they
had
respect
only
to
the
Outward
Action
,
without
any
regard
to
the
Inward
Intention
,
and
to
that
Purity
of
Heart
which
God
required
.
Learn
,
That
such
a
Holiness
of
Heart
,
and
Righteousness
of
Life
,
as
the
Spirituality
of
God's
Law
requires
of
us
,
is
absolutely
and
indispensibly
necessary
to
Salvation
.
21
Ye
have
heard
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
kill
:
and
whosoever
shall
kill
,
shall
be
in
danger
of
the
judgment
.
22
But
I
say
unto
you
,
That
whosoever
is
angry
with
his
brother
without
a
cause
,
shall
be
in
danger
of
the
judgment
:
and
whosoever
shall
say
unto
his
brother
,
Racha
,
shall
be
in
danger
of
the
council
:
but
whosoever
shall
say
,
Thou
fool
,
shall
be
in
danger
of
hell-fire
.
Here
our
Blessed
Saviour
begins
to
Expound
the
Spiritual
Sence
and
Meaning
of
the
Law
,
and
to
Vindicate
it
from
the
corrupt
Glosses
of
the
Pharisees
:
Where
Observe
,
Christ
doth
not
deliver
a
New
Law
,
but
expounds
the
Old
;
and
doth
not
Injoin
New
Duties
,
but
Inforces
the
Old
Ones
.
The
Law
of
God
was
always
perfect
,
requiring
the
Sons
of
Men
to
Love
God
with
all
their
Hearts
,
and
their
Neighbour
as
themselves
.
In
this
Exposition
of
the
Law
,
Christ
begins
with
the
Sixth
Commandment
,
Thou
shalt
not
Kill
:
Where
he
shews
,
That
besides
the
actual
taking
away
of
Life
,
a
Person
may
violate
that
Command
.
1.
By
Rash
Anger
.
2.
By
Disgraceful
and
Reviling
Words
.
Thence
Learn
,
That
every
Evil
Motion
of
our
Hearts
against
our
Neighbour
,
all
unjust
Anger
towards
him
,
all
Terms
of
Contempt
put
upon
him
,
are
forbidden
by
the
Law
of
God
,
no
less
than
the
gross
Act
of
Murther
it self
.
23
Therefore
,
if
thou
bring
thy
gift
to
the
altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
;
24
Leave
there
thy
gift
before
the
altar
,
and
go
thy
way
,
first
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
25
Agree
with
thine
adversary
quickly
,
whiles
thou
art
in
the
way
with
him
:
lest
at
any
time
the
adversary
deliver
thee
to
the
judge
,
and
the
judge
deliver
thee
to
the
officer
,
and
thou
be
cast
into
prison
.
26
Verily
,
I
say
unto
thee
,
Thou
shalt
by
no
means
come
out
thence
,
till
thou
hast
paid
the
uttermost
farthing
.
For
preventing
the
Sin
of
rash
Anger
,
which
in
our
Saviour's
Account
is
a
Degree
of
Murder
,
he
exhorts
all
his
Disciples
and
Followers
to
Brotherly
Agreement
,
and
to
seek
Mutual
Reconciliation
with
each
other
.
Agree
with
thine
Adversary
:
That
is
,
thy
offended
,
or
offending
Brother
:
Agree
with
him
,
as
becomes
a
Man
;
Quickly
,
as
becomes
a
Christian
:
Implying
,
that
it
is
a
necessary
Duty
for
every
Christian
to
seek
Reconciliation
sincerely
and
speedily
,
with
such
as
have
offended
him
,
or
have
been
offended
by
him
.
Obs.
2.
The
Argument
or
Motive
with
which
Christ
enforces
his
Exhortation
to
Brotherly
Reconciliation
;
drawn
from
the
Peril
and
Danger
of
the
Neglect
;
and
this
is
Twofold
:
The
First
respects
our
present
Duties
and
Services
,
when
we
wait
upon
God
at
his
Altar
,
and
attend
upon
him
in
Holy
Offices
.
None
of
our
Performances
will
find
Acceptance
with
God
,
if
there
be
found
Malice
and
Hatred
,
Anger
and
Ill-will
against
our
Brother
.
Learn
,
That
no
Sacrifice
we
can
offer
will
be
acceptable
to
God
,
so
long
as
we
our selves
are
Implacable
to
Men.
A
Second
Danger
respects
us
,
when
we
appear
before
God
in
Judgment
;
then
God
will
be
our
Adversary
,
Christ
our
Judge
,
Satan
our
Accuser
,
Hell
our
Tormentor
;
If
now
from
the
Heart
we
do
not
every
one
of
us
forgive
our
Brother
his
Trespasses
.
27
Ye
have
heard
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
commit
adultery
,
28
But
I
say
unto
you
,
That
whosoever
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
with
her
already
in
his
heart
.
Our
Saviour
next
proceeds
to
Explain
the
Seventh
Commandment
,
which
forbids
Adultery
;
by
which
the
Pharisees
understood
,
only
the
gross
Act
of
Uncleanness
,
and
Carnal
Lying
with
a
Woman
.
But
,
says
our
Saviour
,
Whoever
secretly
in
his
Heart
desires
such
a
thing
,
and
casts
his
Eye
upon
a
Woman
in
order
to
such
an
Act
,
entertaining
only
a
Thought
of
it
with
Pleasure
and
Delight
,
he
is
an
Adulterer
in
God's
Account
.
Learn
,
That
such
is
the
Purity
and
Spirituality
of
the
Law
of
God
,
that
it
condemns
Speculative
Wantonness
,
no
less
than
Practical
Uncleanness
;
and
forbids
not
only
the
outward
Action
,
but
the
secret
Purpose
and
Intention
,
and
first
Out-goings
of
the
Soul
after
unlawful
Objects
.
29
And
if
thy
right
eye
offend
thee
,
pluck
it
out
,
and
cast
it
from
thee
:
for
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
be
cast
into
hell
.
30
And
if
thy
right
hand
offend
thee
,
cut
it
off
,
and
cast
it
from
thee
:
for
it
is
profitable
for
thee
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
be
cast
into
hell
.
Our
Saviour
had
condemned
Ocular
Adultery
in
the
foregoing
Verse
,
or
the
Adultery
of
the
Eye
;
He
that
looketh
on
a
Woman
to
lust
after
her
,
hath
committed
Adultery
with
her
in
his
Heart
.
Whence
Note
,
That
the
Eye
is
an
Inlet
to
Sin
,
especially
the
Sin
of
Uncleanness
;
Lust
enters
the
Heart
at
the
Window
of
the
Eye
.
Now
in
these
Verses
Christ
prescribes
a
Remedy
for
the
Cure
of
this
Eye-Malady
;
If
thine
Eye
offend
thee
,
pluck
it
out
:
Which
is
not
to
be
understood
Literally
,
as
if
Christ
commanded
any
Man
to
maim
his
Bodily
Members
;
but
Spiritually
,
to
Mortifie
the
Lusts
of
the
Flesh
,
and
the
Lusts
of
the
Eye
,
which
otherwise
will
prove
a
dangerous
Snare
to
the
Soul
.
Learn
,
1.
That
Sin
may
be
avoided
;
it
is
our
Duty
to
avoid
whatsoever
leads
to
it
,
or
may
be
an
Occasion
of
it
;
if
we
find
the
View
of
an
Insnaring
Object
will
Inflame
us
,
we
must
,
tho'
not
put
out
our
Eye
,
yet
make
a
Covenant
with
our
Eye
,
that
we
will
not
look
upon
it
.
Note
,
2.
That
the
best
Course
we
can
take
to
be
kept
from
the
Outward
Acts
of
Sin
,
is
to
Mortifie
our
Inward
Affection
and
Love
to
Sin
.
This
is
to
Kill
it
in
the
Root
;
and
if
once
our
Inward
Affections
be
mortified
,
our
Bodily
Members
may
be
spared
and
preserved
;
for
they
will
no
longer
be
Weapons
of
Sin
,
but
Instruments
of
Righteousness
unto
Holiness
.
31
It
hath
been
said
,
Whosoever
shall
put
away
his
wife
,
let
him
give
her
a
writing
of
divorcement
.
32
But
I
say
unto
you
,
That
whosoever
shall
put
away
his
wife
,
saving
for
the
cause
of
fornication
,
causeth
her
to
commit
adultery
:
and
whosoever
shall
marry
her
that
is
divorced
,
committeth
adultery
.
Our
Blessed
Saviour
still
proceeds
in
Vindicating
and
Clearing
the
Seventh
Commandment
from
the
corrupt
Glosses
of
the
Pharisees
.
Almighty
God
had
tolerated
the
Jews
in
Case
of
Uncleanness
to
put
away
their
Wives
,
by
a
Bill
of
Divorce
,
Deut.
24.
v.
1.
Hereupon
the
Pharisees
maintained
it
Lawful
to
put
away
the
Wife
upon
every
slight
Occasion
.
This
Abuse
Christ
corrects
,
and
shews
,
That
Divorce
,
except
in
Case
of
Adultery
,
is
a
certain
Breach
of
the
Seventh
Commandment
.
Learn
,
1.
That
so
Indissoluble
is
the
Marriage-Covenant
betwixt
Two
Persons
,
that
nothing
but
Adultery
,
which
violates
the
Bands
of
Marriage
,
can
dissolve
or
disannul
it
.
2.
When
Persons
are
justly
put
away
,
it
is
unlawful
for
them
to
Marry
to
any
other
,
or
for
others
knowingly
to
Marry
to
them
.
33
Again
,
ye
have
heard
that
it
hath
been
said
by
them
of
old
time
,
Thou
shalt
not
forswear
thy self
,
but
shalt
perform
unto
the
Lord
thine
oaths
.
34
But
I
say
unto
you
,
Swear
nor
at
all
;
neither
by
heaven
,
for
it
is
God's
throne
:
35
Nor
by
the
earth
,
for
it
is
his
footstool
:
neither
by
Jerusalem
,
for
it
is
the
city
of
the
great
king
.
36
Neither
shalt
thou
swear
by
thy
head
,
because
thou
canst
not
make
one
hair
white
or
black
.
The
next
Commandment
which
our
Saviour
Expounds
and
Vindicates
,
is
the
Third
,
which
requires
a
Reverent
Use
of
God's
Name
.
Now
the
Pharisees
taught
,
that
Perjury
was
the
only
Breach
of
this
Commandment
;
and
that
Swearing
was
nothing
,
if
they
did
not
Forswear
themselves
:
And
that
Persons
were
only
obliged
to
Swear
by
the
Name
of
God
in
Publick
Courts
of
Justice
;
but
in
their
ordinary
and
common
Discourse
,
they
might
Swear
by
any
of
the
Creatures
.
Now
in
opposition
to
these
Wicked
Principles
and
Practices
,
Christ
says
,
Swear
not
at
all
:
That
is
,
1.
Swear
not
Prophanely
in
your
ordinary
Discourse
.
2.
Swear
not
Unduly
by
any
of
the
Creatures
;
for
that
is
to
ascribe
a
Deity
to
them
.
3.
Swear
not
Lightly
,
upon
any
Trifling
or
Frivolous
Occasion
;
for
Oaths
upon
small
Occasions
,
are
great
Sins
:
So
that
an
Oath
is
not
here
forbidden
by
our
Saviour
,
but
restrained
.
Learn
,
That
tho'
light
and
needless
,
common
and
ordinary
Swearing
be
a
very
great
Sin
;
yet
to
take
an
Oath
upon
a
Solemn
Occasion
,
when
Lawfully
called
thereunto
,
is
a
Christian
and
Necessary
Duty
.
37
But
let
your
communication
be
,
yea
,
yea
;
nay
,
nay
:
for
whatsoever
is
more
than
these
,
cometh
of
evil
.
Here
our
Lord
prescribes
a
proper
Means
and
Remedy
for
shunning
the
Occasion
and
Danger
of
Rash
Swearing
;
and
that
is
,
by
using
and
accustoming
our selves
in
Conversation
,
to
a
true
Simplicity
,
and
constant
Plainess
of
Speech
;
either
Affirming
or
Denying
,
according
to
the
Nature
of
the
Thing
;
letting
Oaths
alone
,
till
we
are
called
to
them
upon
great
Occasions
,
for
ending
Strife
between
Man
and
Man
.
Learn
,
That
the
great
End
of
Speech
being
to
Communicate
the
Sense
of
our
Minds
each
to
other
,
we
ought
to
use
such
Plainess
and
Simplicity
in
Speaking
,
that
we
may
believe
one
another
without
Oaths
,
or
more
Solemn
and
Religious
Asseverations
.
38
Ye
have
heard
that
it
hath
been
said
,
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
.
39
But
I
say
unto
you
,
That
ye
resist
not
evil
:
but
whosoever
shall
smite
thee
on
thy
right
cheek
,
turn
to
him
the
other
also
.
40
And
if
any
man
will
sue
thee
at
the
law
,
and
take
away
thy
coat
,
let
him
have
thy
cloak
also
.
41
And
whosoever
shall
compel
thee
to
go
a
mile
,
go
with
him
twain
.
Our
Saviour
here
Vindicates
the
Sixth
Commandment
,
which
obliges
us
to
do
no
Wrong
to
the
Body
of
our
Neighbour
.
God
had
given
a
Law
to
the
Publick
Magistrate
,
to
require
an
Eye
for
an
Eye
,
and
a
Tooth
for
a
Tooth
,
when
a
Person
was
wronged
:
Hereupon
the
Pharisees
taught
,
That
a
private
Person
wronged
by
another
,
might
exact
Satisfaction
from
him
to
the
same
degree
,
in
which
he
had
been
Wronged
by
him
;
if
he
had
lost
an
Eye
by
another
,
he
might
revenge
it
,
by
taking
away
the
Eye
of
another
.
But
,
says
Christ
,
I
say
unto
you
,
Resist
not
Evil
;
that
is
,
seek
not
private
Revenge
,
but
leave
the
Avenging
of
Injuries
to
God
and
the
Magistrate
.
Teaching
us
,
That
Christians
ought
rather
to
suffer
a
double
Wrong
,
than
to
seek
a
private
Revenge
:
Christianity
obliges
us
to
bear
many
Injuries
patiently
,
rather
than
to
avenge
one
privately
.
42
Give
to
him
that
asketh
thee
,
and
from
him
that
would
borrow
of
thee
,
turn
thou
not
away
.
Our
Saviour
here
presses
the
Law
of
Charity
upon
his
Disciples
:
This
is
Twofold
;
a
Charity
in
Giving
to
them
that
Beg
,
and
a
Charity
in
Lending
to
them
that
desire
to
Borrow
:
Christianity
obliges
all
those
which
have
Ability
,
to
abound
in
Works
of
Charity
of
all
sorts
and
kinds
whatsoever
.
He
that
is
truly
Charitable
,
doth
not
only
Give
,
but
Lend
;
yea
,
sometimes
Lends
,
looking
for
nothing
again
:
It
is
not
enough
to
act
Charity
of
one
sort
,
but
we
must
be
ready
to
act
it
in
every
kind
,
and
to
the
highest
Degree
that
our
Circumstances
and
Abilities
will
admit
.
43
Ye
have
heard
that
it
hath
been
said
,
Thou
shalt
love
thy
neighbour
,
and
hate
thine
enemy
:
44
But
I
say
unto
you
,
Love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
which
despitefully
use
you
,
and
persecute
you
:
Another
corrupt
Gloss
which
the
Pharisees
had
put
upon
the
Law
of
God
,
our
Saviour
here
takes
notice
of
:
The
Law
said
,
Thou
shalt
love
thy
Neighbour
,
Levit.
19.18
.
this
they
interpreted
,
to
relate
only
to
their
own
Country-men
the
Jews
;
concluding
,
that
they
might
hate
all
the
Uncircumcised
Nations
,
as
Enemies
:
But
,
saith
our
Saviour
,
I
require
you
to
love
all
Men
;
for
if
Enemies
must
not
be
shut
out
of
our
Love
,
none
must
.
Love
your
Enemies
;
here
the
inward
Affection
is
required
.
Bless
them
that
curse
you
;
there
outward
Civility
and
Affability
is
required
.
Do
good
to
them
that
hate
you
;
here
real
Acts
of
Kindness
and
Charity
are
commanded
to
be
done
by
us
to
our
bitterest
and
most
malicious
Enemies
.
Pray
for
them
that
despitefully
use
you
,
and
persecute
you
:
These
are
the
highest
Expressions
of
Enmity
that
can
be
,
Calumny
and
Cruelty
;
yet
are
we
commanded
to
Pray
for
those
that
touch
us
in
these
two
tenderest
Points
,
our
Reputation
,
and
our
Life
.
Learn
,
That
Christianity
obliges
us
to
bear
a
sincere
Affection
towards
our
most
malicious
Enemies
;
to
be
ready
upon
all
Occasions
,
to
do
Good
unto
them
,
and
to
Pray
for
them
.
45
That
ye
may
be
the
children
of
your
Father
which
is
in
heaven
.
for
he
maketh
his
sun
to
rise
on
the
evil
and
on
the
good
,
and
sendeth
rain
on
the
just
and
on
the
unjust
.
To
encourage
us
to
the
foregoing
Duty
of
Loving
our
Enemies
,
our
Saviour
propounds
the
Example
of
God
himself
to
our
Imitation
,
That
you
may
be
the
Children
of
your
Father
;
that
is
,
that
you
may
be
known
to
be
the
Children
of
your
Father
which
is
in
Heaven
,
by
your
likeness
to
him
,
and
imitation
of
him
.
Note
,
That
the
best
Evidence
we
can
have
of
our
Divine
Sonship
,
is
our
Conformity
to
the
Divine
Nature
,
especially
in
those
Excellent
Properties
of
Goodness
and
Forgiveness
.
46
For
if
ye
love
them
which
love
you
,
what
reward
have
ye
?
do
not
even
the
publicans
the
same
?
47
And
if
ye
salute
your
brethren
only
,
what
do
you
more
than
others
?
do
not
even
the
publicans
so
?
Yet
farther
to
encourage
us
to
this
Duty
of
Loving
our
Enemies
,
Christ
assures
his
Disciples
,
that
he
expects
more
from
them
,
than
from
others
;
more
than
common
Humanity
and
civil
Courtesie
towards
Friends
;
for
even
Heathens
by
the
Light
of
Nature
were
taught
to
love
those
that
love
them
:
But
he
expected
that
Christianity
should
teach
them
better
,
and
lead
them
farther
,
even
,
To
love
their
Enemies
,
and
to
bless
them
that
curse
them
.
Note
,
Love
for
Love
is
Justice
;
Love
for
no
Love
is
Favour
and
Kindness
;
but
Love
for
Hatred
and
Enmity
,
is
Divine
Goodness
;
a
Christ-like
Temper
,
which
will
render
us
Illustrious
on
Earth
,
and
Glorious
in
Heaven
.
48
Be
ye
therefore
perfect
,
even
as
your
Father
which
is
in
heaven
is
perfect
.
That
is
,
Aim
at
Perfection
in
all
Christian
Virtues
and
Divine
Graces
,
but
particularly
,
in
this
of
Love
;
in
Imitation
of
your
Heavenly
Father
,
who
is
the
perfect
Pattern
of
all
desirable
Goodness
,
and
adorable
Perfections
.
To
be
perfect
,
as
our
heavenly
Father
is
perfect
,
is
indeed
impossible
,
as
to
Equality
,
but
not
as
to
Imitation
.
The
Word
rendred
here
Perfect
,
by
St.
Matthew
,
is
elsewhere
by
St.
Luke
rendred
Merciful
,
Luk.
6.36
.
Implying
,
That
Charity
is
the
Perfection
of
a
Christian's
Graces
:
He
that
is
made
perfect
in
Love
,
is
perfect
in
all
Divine
Graces
,
in
the
Account
of
God
.
Learn
,
That
no
less
than
perfect
and
compleat
Perfection
in
Grace
,
and
particularly
in
the
Grace
of
Love
and
Charity
,
is
,
and
ought
to
be
the
Aim
of
every
Christian
in
this
Life
,
and
shall
be
his
Attainment
in
the
next
.
CHAP.
VI.
This
Chapter
is
a
Continuation
of
our
Saviour's
Incomparable
Sermon
upon
the
Mount
,
in
which
he
cautions
his
Disciples
against
the
Hypocrisie
and
Vain-glory
of
the
Pharisees
,
both
in
their
Almsgiving
and
Prayers
:
The
former
in
the
first
Four
Verses
of
this
Chapter
,
which
speak
thus
:
1
TAKE
heed
that
you
do
not
your
alms
before
men
,
to
be
seen
of
them
:
otherwise
ye
have
no
reward
of
your
Father
which
is
in
heaven
.
2
Therefore
,
when
thou
doest
thine
alms
,
do
not
sound
a
trumpet
before
thee
,
as
the
hypocrites
do
,
in
the
synagogues
,
and
in
the
streets
,
that
they
may
have
glory
of
men
.
Verily
,
I
say
unto
you
,
they
have
their
reward
.
3
But
when
thou
doest
alms
,
let
not
thy
left
hand
know
what
thy
right
hand
doth
:
4
That
thine
alms
may
be
in
secret
:
and
thy
Father
which
seeth
in
secret
,
himself
shall
reward
thee
openly
.
Observe
here
,
1.
The
Duty
directed
to
,
Almsgiving
after
a
right
manner
;
Do
not
your
Alms
before
Men
;
some
Copies
read
it
,
Do
not
your
Righteousness
before
Men
:
Because
Alms-giving
is
a
considerable
part
of
that
Righteousness
and
Justice
,
which
we
owe
unto
our
Neighbour
;
he
that
is
Uncharitable
,
is
Unjust
:
Acts
of
Charity
,
are
Acts
of
Justice
and
Equity
.
It
also
intimates
to
us
,
That
the
Matter
of
our
Alms
should
be
Goods
righteously
gotten
;
to
give
Alms
of
what
is
gotten
unjustly
,
is
Robbery
,
and
not
Righteousness
.
Observe
,
2.
Our
Saviour's
cautionary
Direction
in
giving
of
Alms
,
Take
heed
that
you
do
them
not
to
be
seen
of
Men.
It
is
one
thing
to
do
our
Alms
that
Men
may
see
them
,
and
another
thing
to
do
them
that
they
may
be
seen
of
Men.
We
ought
to
do
Alms
before
Men
,
that
GOD
may
be
glorified
;
but
Not
to
be
seen
of
Men
,
that
our Selves
may
be
applauded
.
Obs.
3.
The
particular
Sin
,
which
our
Saviour
warns
his
Disciples
against
in
giving
their
Alms
,
namely
,
Ostentation
and
Vain-glory
,
which
the
Pharisees
were
notoriously
guilty
of
;
Sounding
a
Trumpet
,
to
call
People
about
them
when
they
gave
their
Alms.
Thence
Learn
,
That
the
doing
any
Good
Work
,
especially
any
Work
of
Charity
and
Mercy
vain-gloriously
,
not
with
an
Eye
at
God's
Glory
,
will
certainly
miss
of
the
Reward
of
Well-doing
in
another
World
.
Obs.
4.
The
Advice
given
by
our
Saviour
for
the
Prevention
of
this
Sin
and
Danger
;
and
that
is
,
to
do
our
Alms
as
secretly
as
we
can
;
Let
not
thy
left
Hand
know
what
thy
right
Hand
doth
:
That
is
,
conceal
it
from
thy
nearest
Relations
,
and
if
possible
,
from
thy Self
.
Note
thence
,
That
the
Secrecy
of
our
Charity
is
one
good
Evidence
of
its
Sincerity
.
Hence
the
Egyptians
made
the
Emblem
of
Charity
to
be
a
Blind
Boy
,
reaching
out
Honey
to
a
Bee
that
had
lost
her
Wings
.
5
And
when
thou
prayest
,
thou
shalt
not
be
as
the
hypocrites
are
:
for
they
love
to
pray
standing
in
the
synagogues
,
and
in
the
corners
of
the
streets
,
that
they
may
be
seen
of
men
.
Verily
,
I
say
unto
you
,
they
have
their
reward
.
6
But
thou
,
when
thou
prayest
,
enter
into
thy
closet
,
and
when
thou
hast
shut
thy
door
,
pray
to
thy
Father
which
is
in
secret
,
and
thy
Father
which
seeth
in
secret
,
shall
reward
thee
openly
.
Here
our
Saviour
warns
his
Disciples
against
the
same
Pharisaical
Hypocrisie
in
Praying
,
which
he
had
before
reproved
in
Almsgiving
.
It
was
Lawful
to
Pray
in
the
Synagogues
,
and
to
Pray
standing
,
and
that
before
Men
;
but
to
do
this
upon
design
to
be
Applauded
by
Men
,
is
condemned
by
Christ
.
Our
Business
in
Prayer
lyes
with
God
,
we
are
not
to
concern
our selves
,
how
Men
like
our
Performances
;
it
is
sufficient
,
if
God
doth
approve
,
and
will
accept
them
.
To
cure
the
foregoing
Vanity
,
Christ
directs
to
Secret
Prayer
in
our
Closets
,
where
God
is
the
Witness
,
and
will
be
the
Rewarder
of
our
Sincerity
.
Note
,
That
Secret
Prayer
is
a
commanded
and
encouraged
Duty
,
and
when
in
Sincerity
performed
,
shall
be
attended
with
a
publick
and
glorious
Reward
:
Pray
to
thy
Father
which
is
in
secret
,
&c.
7
But
when
ye
pray
,
use
not
vain
repetitions
,
as
the
heathen
do
:
for
they
think
that
they
shall
be
heard
for
their
much
speaking
.
8
Be
ye
not
therefore
like
unto
them
:
for
your
Father
knoweth
what
things
ye
have
need
of
,
before
ye
ask
him
.
A
vain-glorious
Ostentation
in
Prayer
was
condemned
by
our
Saviour
in
the
former
Verse
;
here
a
vain-glorious
Multiplication
of
Words
,
by
idle
Tautologies
,
and
impertinent
Repetitions
,
is
condemned
also
:
After
the
manner
of
the
Heathen
,
who
expect
to
have
their
Prayers
granted
by
God
for
the
Multiplicity
of
Words
used
by
themselves
.
Hence
Note
,
That
a
Christian's
Business
in
Prayer
being
not
to
inform
God
;
(
For
he
knoweth
what
things
we
need
,
before
we
ask
him
;
)
nor
yet
to
move
and
perswade
God
,
(
for
he
is
Our
Father
;
)
it
certainly
argues
an
undue
Aprehension
of
God
,
when
we
lengthen
out
our
Prayers
with
vain
Repetitions
and
a
multitude
of
Words
.
9
After
this
manner
therefore
pray
ye
:
As
if
Christ
had
said
,
for
preventing
these
and
all
other
Faults
in
Prayer
,
I
will
my self
give
you
a
Compleat
Form
of
Prayer
,
to
be
used
when
you
Pray
with
others
,
and
an
exact
Pattern
and
Platform
for
your
Imitation
when
you
Pray
alone
by
your selves
.
Note
,
That
the
Lord's
Prayer
is
both
a
Perfect
Form
of
Prayer
which
ought
to
be
used
by
us
,
and
also
a
Pattern
and
Platform
,
according
to
which
all
our
Prayers
ought
to
be
framed
.
St.
Matthew
says
,
After
this
manner
Pray
ye
;
St.
Luke
says
,
When
ye
Pray
,
say
,
9
Our
Father
which
art
in
heaven
,
hallowed
be
thy
Name
.
10
Thy
kingdom
come
.
Thy
will
be
done
in
earth
as
it
is
heaven
.
11
Give
us
this
day
our
daily
bread
.
12
And
forgive
us
our
debts
,
as
we
forgive
our
debtors
.
13
And
lead
us
not
into
temptation
,
but
deliver
us
from
evil
:
For
thine
is
the
kingdom
,
and
the
power
,
and
the
glory
,
for
ever
.
Amen
.
The
Sence
and
Signification
of
this
best
of
Prayers
,
is
this
:
Oh
thou
our
Father
in
Jesus
Christ
!
who
remainest
in
thy
Throne
in
Heaven
,
and
art
there
perpetually
Praised
,
and
perfectly
Obeyed
by
Glorious
Angels
and
Glorified
Saints
;
Grant
that
Thy
Name
may
be
Glorified
,
Thy
Throne
Acknowledged
,
and
Thy
Holy
Will
Obeyed
here
on
Earth
below
,
by
us
thy
Sons
and
Servants
,
most
sincerely
and
readily
,
and
in
some
proportion
to
what
is
done
in
Heaven
.
And
because
by
reason
of
the
Frailty
of
our
Natures
,
we
cannot
subsist
without
the
Comforts
and
Supports
of
Life
,
We
crave
,
That
such
a
Proportion
of
the
Good
Things
of
this
Life
may
be
given
in
unto
us
,
as
may
be
sufficient
for
us
;
and
that
we
may
be
content
with
our
Allowance
.
And
knowing
that
thy
Holiness
and
Justice
obliges
thee
to
punish
Sin
and
Sinners
,
we
Plead
with
thee
,
for
the
sake
of
thy
Son's
Satisfaction
,
to
Pardon
to
us
our
daily
Trespasses
which
we
are
guilty
of
in
this
State
of
Imperfection
;
as
we
do
freely
and
heartily
Forgive
others
that
have
offended
and
wronged
us
.
And
seeing
that
by
reason
of
the
Frailty
of
our
Natures
,
we
are
prone
to
rush
upon
,
and
run
into
Temptation
;
we
crave
,
That
by
the
Power
of
thy
Omnipotent
Grace
we
may
be
kept
from
Satan's
Temptations
,
from
the
World's
Allurements
,
from
our
own
Evil
Inclinations
,
and
be
preserved
unblamable
to
thine
Everlasting
Kingdom
;
which
is
exalted
over
all
Persons
,
over
all
Places
,
over
all
Things
,
in
all
Times
,
past
,
present
,
and
to
come
:
And
accordingly
,
in
Testimony
of
our
Desires
,
and
in
Assurance
to
be
Heard
and
Answered
,
we
say
Amen
.
So
be
it
,
So
let
it
be
,
Even
so
,
O
Lord
,
let
it
be
for
ever
.
14
For
,
if
ye
forgive
men
their
trespasses
,
your
heavenly
father
will
also
forgive
you
.
15
But
if
ye
forgive
not
men
their
trespasses
,
neither
will
your
Father
forgive
your
trespasses
.
There
being
no
Duty
to
which
our
corrupt
Natures
are
more
backward
,
than
this
of
Forgiving
Injuries
,
our
Saviour
repeats
that
Duty
over
and
over
,
and
frequently
inculcates
it
in
the
Holy
Gospels
:
Assuring
us
,
That
Forgiving
others
,
is
the
indispensible
Condition
upon
which
we
are
to
expect
Forgiveness
from
God
.
Learn
thence
,
That
every
time
we
go
to
God
in
Prayer
,
and
beg
Forgiveness
of
him
,
as
we
Forgive
others
,
if
we
do
not
Forgive
them
heartily
and
sincerely
,
fully
and
freely
,
readily
and
willingly
,
we
Lie
in
the
Face
of
GOD
,
and
our
Prayers
are
a
sort
of
Imprecations
against
our Selves
.
16
Moreover
,
when
ye
fast
,
be
not
as
the
hypocrites
,
of
a
sad
countenance
:
for
they
disfigure
their
faces
,
that
they
may
appear
unto
men
to
fast
.
Verily
,
I
say
unto
you
,
they
have
their
reward
.
17
But
thou
,
when
thou
fastest
,
anoint
thine
head
,
and
wash
thy
face
:
18
That
thou
appear
not
unto
men
to
fast
,
but
unto
thy
Father
which
is
in
secret
:
and
thy
Father
which
seeth
in
secret
,
shall
reward
thee
openly
.
The
next
Duty
which
our
Saviour
instructs
his
Disciples
in
,
is
that
of
Religious
Fasting
,
which
is
a
Devoting
of
the
whole
Man
,
Soul
and
Body
,
to
a
Solemn
and
Extraordinary
Attendance
upon
GOD
,
in
a
particular
Time
,
set
apart
for
that
purpose
;
in
order
to
the
Deprecating
of
his
Displeasure
,
and
for
the
Supplicating
of
his
Favour
;
accompanied
with
an
Abstinence
from
Bodily
Food
,
and
Sensual
Delights
,
and
from
all
Secular
Affairs
,
and
Worldly
Business
.
Now
our
Saviour's
Direction
as
to
this
Duty
of
Fasting
is
double
:
1.
He
cautions
us
to
beware
of
an
Abuse
in
Fasting
:
Be
not
as
the
Hypocrites
are
,
of
a
sad
Countenance
;
that
is
,
Do
not
affect
a
sullen
Sadness
,
Ghastliness
and
Unpleasantness
of
Countenance
,
like
the
Hypocritical
Pharisees
,
who
vitiate
and
discolour
their
Faces
,
do
marr
and
abolish
their
Native
Complexion
.
Hypocrisie
can
paint
the
Face
Black
and
Sable
,
as
well
as
Pride
with
Red
and
White
.
2.
He
counsels
us
to
take
the
right
way
in
Fasting
;
To
Anoint
the
Head
,
and
Wash
the
Face
:
That
is
,
to
look
as
at
other
times
,
using
our
ordinary
Garb
and
Attire
,
and
not
to
affect
any
thing
that
may
make
us
look
like
Mourners
,
when
really
we
are
not
so
.
Where
we
may
Note
,
That
tho'
Hypocrites
by
their
Dejected
Countenances
and
Mortified
Habits
,
do
seek
to
gain
an
Extraordinary
Reputation
for
Piety
and
Devotion
,
yet
the
sincere
Christian
is
to
be
abundantly
satisfied
with
God's
Approbation
of
his
Services
,
and
with
the
silent
Applause
of
his
own
Conscience
.
19
Lay
not
up
for
your selves
treasures
upon
earth
,
where
moth
and
rust
doth
corrupt
,
and
where
thieves
break
through
and
steal
.
20
But
lay
up
for
your selves
treasures
in
heaven
,
where
neither
moth
nor
rust
doth
corrupt
,
and
where
thieves
do
not
break
through
nor
steal
.
21
For
where
your
treasure
is
,
there
will
your
heart
be
also
.
Observe
here
,
1.
Something
implied
;
namely
,
That
every
Man
has
his
Treasure
;
and
whatsoever
,
or
wheresoever
that
Treasure
is
,
it
is
attractive
,
and
draws
the
Heart
of
Man
unto
it
:
For
every
Man's
Treasure
is
his
Cbief
Good
.
2.
Something
permitted
;
namely
,
the
Getting
,
Possessing
,
and
Enjoying
of
Earthly
Treasure
,
as
an
Instrument
enabling
us
to
do
much
Good
.
3.
Something
prohibited
;
and
that
is
,
the
Treasuring
up
of
Worldly
Wealth
,
as
our
Chief
Treasure
:
Lay
not
up
Treasures
on
Earth
;
that
is
,
Take
heed
of
an
Inordinate
Affection
to
,
of
an
excessive
Pursuit
after
,
of
a
vain
Confidence
and
Trust
in
any
Earthly
Comfort
,
as
your
Chief
Treasure
.
4.
Here
is
something
commanded
;
But
lay
up
for
your selves
Treasures
in
Heaven
:
Treasure
up
those
Habits
of
Grace
,
which
will
bring
you
to
an
Inheritance
in
Glory
:
Be
Fruitful
in
Good
Works
,
Laying
up
in
store
for
your selves
a
good
Foundation
,
against
the
time
to
come
,
that
ye
may
lay
hold
of
Eternal
Life
.
Obs.
5.
The
Reasons
assigned
,
1.
Why
we
should
not
lay
up
our
Treasure
on
Earth
;
because
all
Earthly
Treasures
are
of
a
perishing
and
uncertain
nature
,
they
are
subject
to
Moth
and
Rust
,
to
Robbery
and
Theft
;
the
perishing
Nature
of
Earthly
Things
ought
to
be
improved
by
us
,
as
an
Argument
to
sit
loose
in
our
Affections
towards
them
.
2.
The
Reason
assigned
,
why
we
should
lay
up
our
Treasure
in
Heaven
,
is
this
:
Because
Heavenly
Treasures
are
subject
to
no
such
Accidents
and
Casualties
,
as
Earthly
Treasures
are
,
but
are
durable
and
lasting
.
The
things
that
are
not
seen
,
are
eternal
:
The
Treasures
of
Heaven
are
inviolable
,
incorruptible
,
and
everlasting
.
Now
we
may
know
whether
we
have
chosen
these
Things
for
our
Treasure
,
by
our
high
Estimation
of
the
Worth
of
them
,
by
our
sensible
Apprehension
of
the
Want
of
them
,
by
the
Torrent
and
Tendency
of
our
Affection
towards
them
,
and
by
our
laborious
Diligence
and
Endeavours
in
the
Pursuit
after
them
.
Where
the
Treasure
is
,
there
will
the
Heart
be
also
.
22
The
light
of
the
body
is
the
eye
:
if
therefore
thine
eye
be
single
,
thy
whole
body
shall
be
full
of
light
.
23
But
if
thine
eye
be
evil
,
thy
whole
body
shall
be
full
of
darkness
.
If
therefore
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
?
In
the
foregoing
Verses
,
our
Saviour
acquainted
us
what
in
our
Affections
and
Judgments
we
should
esteem
as
our
Chief
Treasure
:
Now
this
Judgment
concerning
our
Chief
Treasure
,
is
by
our
Saviour
here
compared
to
the
Eye
;
as
the
Eye
is
the
Candle
of
the
Body
,
that
inlightens
and
directs
it
,
so
our
Understanding
and
Judgment
of
the
Excellency
of
Heaven
,
and
the
Things
Above
,
will
draw
our
Affections
towards
them
,
and
quicken
our
Endeavours
after
them
.
Note
thence
,
That
such
as
our
Judgment
is
concerning
Happiness
,
such
will
our
Desires
and
Endeavours
be
,
for
the
Attainment
of
that
Happiness
.
Our
Affections
are
guided
by
our
Apprehensions
;
where
the
Esteem
is
high
,
Endeavours
will
be
strong
.
24
No
man
can
serve
two
masters
:
for
either
he
will
hate
the
one
,
and
love
the
other
;
or
else
he
will
hold
to
the
one
,
and
despise
the
other
.
Ye
cannot
serve
God
and
mammon
.
Observe
here
,
A
twofold
Master
spoken
of
,
God
,
and
the
World
.
God
is
our
Master
,
by
Creation
,
Preservation
,
and
Redemption
;
he
has
appointed
us
our
Work
,
and
secured
us
our
Wages
.
The
World
is
our
Master
,
by
Intrusion
,
Usurpation
,
and
a
general
Estimation
;
too
many
esteeming
it
as
their
Chief
Good
,
and
delighting
in
it
as
their
Chief
Joy
.
Obs
.
2.
That
no
Man
can
serve
these
Two
Masters
,
who
are
of
contrary
Interests
,
and
issue
out
contrary
Commands
:
When
two
Masters
are
subordinate
,
and
their
Commands
subservient
each
to
other
,
the
difficulty
of
Serving
both
is
not
great
;
but
where
Commands
interfere
,
and
Interests
clash
,
it
is
impossible
.
No
Man
can
serve
God
and
the
World
,
but
he
may
serve
God
with
the
World
:
No
Man
can
seek
God
and
Mammon
both
,
as
his
Chief
Good
,
and
Vltimate
End
;
because
no
Man
can
divide
his
Heart
betwixt
GOD
and
the
World
.
Learn
,
That
to
love
the
World
as
our
Chief
Good
,
and
to
serve
the
World
as
our
Chief
and
Sovereign
Commander
,
cannot
stand
with
the
Love
and
Service
which
we
bear
and
owe
to
God
.
The
World's
Slaves
,
whilest
such
,
can
be
none
of
God's
Free-men
.
25
Therefore
I
say
unto
you
,
Take
no
thought
for
your
life
,
what
ye
shall
eat
,
or
what
ye
shall
drink
;
nor
yet
for
your
body
,
what
ye
shall
put
on
:
is
not
the
life
more
than
meat
,
and
the
body
than
raiment
?
26
Behold
the
fowls
of
the
air
:
for
they
sow
not
,
neither
do
they
reap
,
nor
gather
into
barns
;
yet
your
heavenly
Father
feedeth
them
.
Are
ye
not
much
better
than
they
?
The
next
Sin
which
our
Saviour
cautions
his
Disciples
against
,
is
immoderate
Care
for
the
things
of
this
Life
;
such
a
solicitous
and
vexatious
Care
for
Food
and
Raiment
,
as
is
accompanied
with
Diffidence
and
Distrust
of
GOD's
Fatherly
Providence
over
us
,
and
Provision
for
us
;
and
the
Arguments
which
our
Saviour
uses
to
disswade
from
this
Sin
,
are
many
and
cogent
,
laid
down
in
the
following
Verses
.
27
Which
of
you
by
taking
thought
,
can
add
one
cubit
to
his
stature
?
28
And
why
take
ye
thought
for
raiment
?
Consider
the
lilies
of
the
field
how
they
grow
;
they
toil
not
,
neither
do
they
spin
.
29
And
yet
I
say
unto
you
,
that
even
Solomon
in
all
his
glory
,
was
not
arayed
like
one
of
these
.
30
Wherefore
if
God
so
cloath
the
grass
of
the
field
,
which
to
day
is
,
and
to
morrow
is
cast
into
the
oven
,
shall
he
not
much
more
cloath
you
,
O
ye
of
little
faith
?
31
Therefore
take
no
thought
,
saying
,
What
shall
we
eat
?
or
what
shall
we
drink
?
or
wherewithal
shall
we
be
cloathed
?
32
(
For
after
all
these
things
do
the
Gentiles
seek
)
For
your
heavenly
Father
knoweth
that
ye
have
need
of
all
these
things
.
Four
Arguments
are
here
used
by
our
Saviour
,
to
disswade
us
from
the
Sin
of
Anxious
Care
;
't
is
needless
,
't
is
fruitless
,
't
is
heathenish
,
't
is
bruitish
.
1.
'T
is
needless
;
Your
heavenly
Father
knoweth
that
you
have
need
of
these
things
,
and
will
certainly
provide
for
you
;
and
what
need
you
take
Care
,
and
God
too
?
2.
'T
is
fruitless
;
Which
of
you
by
taking
thought
,
can
add
one
Cubit
to
his
Stature
?
That
is
,
by
all
our
Solicitous
Care
we
can
add
nothing
,
either
to
the
Length
or
Comfort
of
our
Lives
.
3.
'T
is
heathenish
;
After
all
these
things
do
the
Gentiles
seek
.
4.
'T
is
brutish
,
nay
,
worse
than
brutish
;
The
Fowls
of
the
Air
,
and
the
Beasts
of
the
Field
are
fed
by
God
,
much
more
shall
his
Children
:
Has
God
a
Breakfast
for
every
little
Bird
that
comes
chirping
out
of
its
Nest
?
And
for
every
Beast
in
the
Wilderness
that
comes
leaping
out
of
its
Den
?
And
will
he
not
much
more
provide
for
you
,
Oh
ye
of
little
Faith
?
Surely
he
that
feeds
the
Ravens
when
they
Cry
,
will
not
starve
his
Children
when
they
Pray
.
33
But
seek
ye
first
the
kingdom
of
God
,
and
his
righteousness
,
and
all
these
things
shall
be
added
unto
you
.
That
is
,
Let
your
first
and
chief
Care
be
to
promote
the
Kingdom
of
Grace
in
this
World
,
and
to
secure
the
Kingdom
of
Glory
in
the
next
;
and
in
order
unto
both
,
seek
after
an
Universal
Holiness
and
Righteousness
,
both
of
Heart
and
Life
;
and
then
fear
not
the
want
of
these
Outward
Comforts
,
they
shall
be
added
in
Measure
,
tho'
not
in
Excess
;
to
Satisfie
,
tho'
not
to
Satiate
;
for
Health
,
tho'
not
for
Surfeit
.
Obs.
1.
That
Christians
must
here
on
Earth
set
themselves
to
seek
Heaven
,
or
the
Kingdom
of
God
.
2.
That
God's
Kingdom
cannot
be
sought
,
without
God's
Righteousness
:
Holiness
is
the
only
way
to
Happiness
.
3.
That
Heaven
,
or
the
Kingdom
of
God
,
must
be
sought
in
the
first
place
,
with
our
chief
Care
,
and
principal
Endeavour
.
4.
That
Heaven
being
once
secured
by
us
,
all
Earthly
Things
shall
be
superadded
by
God
,
as
he
sees
needful
and
convenient
for
us
.
34
Take
therefore
no
thought
for
the
morrow
:
for
the
morrow
shall
take
thought
for
the
things
of
it self
:
sufficient
unto
the
day
is
the
evil
thereof
.
Here
our
Saviour
reinforces
his
Dehortation
from
Solicitous
Care
for
Worldly
Things
,
assuring
us
,
That
every
Day
will
bring
with
it
a
sufficient
Burden
of
Trouble
,
and
therefore
we
ought
not
to
torment
our selves
,
by
antedating
our
own
Sorrows
,
and
foretelling
what
may
,
or
may
not
come
to
pass
.
Learn
,
That
it
is
a
Painful
,
Sinful
,
and
Unprofitable
Evil
,
to
perplex
our selves
with
distrustful
and
distracting
Fears
of
what
may
come
upon
us
:
Every
Day
has
its
own
Duty
and
Difficulty
;
and
tho'
Sufferings
must
be
expected
,
and
prepared
for
,
yet
we
must
not
torment
our selves
to
Day
,
with
the
Fears
of
what
may
be
to
Morrow
;
but
every
Day
cast
our
Burden
of
Care
upon
that
God
,
who
daily
careth
for
us
.
CHAP.
VII
.
Our
Blessed
Saviour
having
continued
his
Sermon
on
the
Mount
in
the
former
Chapter
,
concludes
it
in
this
,
with
an
Exhortation
to
several
Duties
;
the
First
of
which
is
,
To
forbear
Rash
Judging
of
others
.
1
JUDGE
not
,
that
ye
be
not
judged
.
2
For
with
what
judgment
ye
judge
,
ye
shall
be
judged
:
and
with
what
measure
ye
mete
,
it
shall
be
measured
to
you
again
.
Observe
here
,
The
Prohibition
,
and
the
Reason
of
that
Prohibition
.
The
Prohibition
,
Judge
not
:
This
is
not
meant
of
our Selves
,
but
of
our
Neighbour
.
Self-judging
is
a
great
Duty
,
Judging
others
a
grievous
Sin
:
Yet
is
not
all
Judging
of
others
condemned
,
but
a
Judging
of
our
Neighbour's
State
or
Person
,
rashly
and
rigidly
,
censoriously
and
uncharitably
;
especially
unrighteously
and
unjustly
?
And
the
Reason
of
the
Prohibition
is
added
,
If
we
Judge
others
Rashly
,
God
will
Judge
us
Righteously
.
Learn
thence
,
That
a
Rash
and
Censorious
Judging
of
Others
,
renders
a
Person
liable
and
obnoxious
to
the
Righteous
Judgment
of
God
.
3
And
why
beholdest
thou
the
mote
that
is
in
thy
brother's
eye
,
but
considerest
not
the
beam
that
is
in
thine
own
eye
?
4
Or
how
wilt
thou
say
to
thy
brother
,
Let
me
pull
out
the
mote
out
of
thine
eye
;
and
behold
,
a
beam
is
in
thine
own
eye
?
5
Thou
hypocrite
,
first
cast
out
the
beam
out
of
thine
own
eye
;
and
then
shalt
thou
see
clearly
to
cast
out
the
mote
out
of
thy
brother's
eye
.
By
the
Mote
in
our
Brother's
Eye
,
is
to
be
understood
small
and
little
Sins
,
or
some
supposed
Sins
:
By
the
Beam
in
our
own
Eye
,
is
meant
some
Notorious
Sin
of
our
own
.
Learn
,
1.
That
those
who
are
most
Censorious
of
the
lesser
Infirmities
of
Others
,
are
usually
most
notoriously
Guilty
of
far
greater
Failings
Themselves
.
2.
That
those
who
desire
others
should
look
upon
their
Infirmities
with
a
Compassionate
Eye
,
must
not
look
upon
the
Failings
of
others
with
a
Censorious
Eye
.
3.
That
there
is
no
such
way
to
Teach
us
Charity
in
Judging
others
,
as
to
exercise
Severity
in
Judging
of
our selves
.
6
Give
not
that
which
is
holy
unto
the
dogs
,
neither
cast
ye
your
pearls
before
swine
;
lest
they
trample
them
under
their
feet
,
and
turn
again
,
and
rent
you
.
By
that
which
is
Holy
,
understand
the
Word
and
Ordinances
in
general
;
but
Admonition
and
Reproof
in
particular
:
By
Dogs
and
Swine
,
Incorrigible
and
Unreclaimable
Sinners
,
hardned
Scorners
of
Holy
Things
:
T
is
a
Proverbial
Speech
,
expressing
,
how
sure
Charitable
Reprehensions
are
to
be
cast
away
upon
Incorrigible
Sinners
.
Learn
,
1.
That
't
is
possible
for
Sinners
to
arrive
at
such
an
Height
and
Pitch
in
Wickedness
and
Sin
,
that
it
may
be
a
Christian's
Duty
,
not
to
Admonish
or
Reprove
them
.
Obs.
2.
How
Christ
provides
,
as
for
the
Honour
of
his
Word
,
so
for
the
Safety
of
those
that
Publish
it
.
As
Christ
will
not
have
his
Word
offered
to
some
Sinners
,
lest
they
should
abuse
it
;
so
lest
they
should
abuse
those
that
bring
it
.
When
Sinners
turn
Rinish
Swines
,
and
we
are
in
danger
of
being
rent
by
them
,
Christ
himself
gives
us
a
Permission
to
cease
Reproving
of
them
.
7
Ask
,
and
it
shall
be
given
you
:
seek
,
and
ye
shall
find
:
knock
,
and
it
shall
be
opened
unto
you
.
8
For
every
one
that
asketh
,
receiveth
:
and
he
that
seeketh
,
findeth
:
and
to
him
that
knocketh
,
it
shall
be
opened
.
9
Or
what
man
is
there
of
you
,
whom
if
his
son
ask
bread
,
will
he
give
him
a
stone
?
10
Or
if
he
ask
a
fish
,
will
he
give
him
a
serpent
?
11
If
ye
then
being
evil
,
know
how
to
give
good
gifts
unto
your
children
,
how
much
more
shall
your
Father
which
is
in
heaven
give
good
things
to
them
that
ask
him
?
Observe
here
,
A
Precept
,
and
a
Promise
;
the
Precept
,
or
Duty
commanded
,
is
Importunity
and
Constancy
in
Prayer
;
we
must
ask
,
seek
,
and
knock
:
The
Promise
,
or
Mercy
insured
,
is
Audience
and
Acceptance
with
God
.
Note
,
1.
That
Man
is
a
poor
,
indigent
,
and
necessitous
Creature
;
full
of
Wants
,
but
unable
to
supply
them
.
2.
That
God
is
an
All-sufficient
Good
,
able
to
supply
the
Wants
,
and
to
relieve
the
Necessities
of
his
Creatures
,
if
they
call
upon
him
,
and
cry
unto
him
.
3.
Yet
if
we
do
not
presently
receive
what
we
ask
,
we
must
still
continue
to
seek
and
knock
;
tho'
Prayer
be
not
always
answered
in
our
time
,
yet
shall
it
never
fail
of
an
Answer
in
God's
time
.
4.
That
Natural
Propensity
,
which
we
find
in
our
Breasts
,
to
hear
the
Desires
,
and
to
supply
the
Wants
of
our
own
Children
,
ought
to
raise
in
us
a
confident
Expectation
,
That
Almighty
God
will
hear
our
Prayers
,
and
supply
our
Wants
,
when
we
Call
upon
him
:
If
a
Father
will
give
when
a
Child
asks
,
much
more
will
God
.
If
ye
being
evil
,
know
how
to
give
good
Gifts
unto
your
Children
,
how
much
more
shall
your
Father
,
&c.
12
Therefore
all
things
whatsoever
ye
would
that
men
should
do
to
you
,
do
ye
even
so
to
them
:
for
this
is
the
law
and
the
prophets
.
Observe
here
,
1.
An
Incomparable
Rule
of
Life
,
Always
to
do
,
as
we
would
be
done
by
.
Note
,
That
the
Great
Rule
of
Righteousness
and
Equity
in
all
our
Dealings
with
Men
,
is
this
;
To
do
as
we
would
be
done
unto
;
it
is
a
short
Rule
,
a
full
Rule
,
and
a
clear
Rule
;
both
the
Light
of
Nature
and
the
Law
of
CHRIST
bind
it
upon
us
.
Obs.
2.
The
Commendation
of
this
Rule
,
It
is
the
Law
and
the
Prophets
;
that
is
,
the
Sum
of
the
Old
Testament
;
so
far
as
concerns
our
Duty
to
our
Neighbour
,
and
the
Substance
of
the
Second
Table
.
Learn
,
That
it
is
the
Design
of
the
Scriptures
of
the
Old
Testament
,
first
,
to
render
Men
dutiful
and
obedient
to
God
,
and
then
righteous
and
charitable
one
to
another
.
This
is
the
Law
and
the
Prophets
,
yea
,
the
whole
of
the
Law
and
the
Prophets
,
to
Love
GOD
above
our selves
,
and
to
Love
our
Neighbour
as
our selves
.
13
Enter
ye
in
at
the
strait
gate
,
for
wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
go
in
thereat
:
14
Because
strait
is
the
gate
,
and
narrow
is
the
way
which
leadeth
unto
life
,
and
few
there
be
that
find
it
.
Observe
here
,
1.
That
every
Man
is
a
Traveller
in
a
certain
Way
.
2.
That
there
are
but
Two
Ways
,
in
which
the
Race
of
Mankind
can
Travel
;
the
one
strait
and
narrow
,
that
leads
to
Life
and
Salvation
;
the
other
broad
and
wide
,
which
leads
to
Hell
and
Destruction
.
3.
That
because
of
the
Difficulties
in
the
Way
of
Salvation
,
and
the
Easiness
of
the
Way
to
Hell
and
Destruction
;
hence
it
is
that
so
few
Walk
in
the
one
,
and
so
many
in
the
other
.
4.
That
Christians
having
the
strait
Way
to
Heaven
revealed
to
them
in
and
by
the
Word
of
God
,
should
chuse
rather
to
go
in
that
Way
alone
to
Life
;
than
to
run
with
the
Multitude
in
that
broad
Way
,
which
leads
down
to
the
Chambers
of
Death
and
Hell
.
15
Beware
of
false
prophets
,
which
come
to
you
in
sheeps
cloathing
,
but
inwardly
they
are
ravening
wolves
.
16
Ye
shall
know
them
by
their
fruits
:
Do
men
gather
grapes
of
thorns
,
or
figs
of
thistles
?
17
Even
so
every
good
tree
bringeth
forth
good
fruit
:
but
a
corrupt
tree
bringeth
forth
evil
fruit
.
18
A
good
tree
cannot
bring
forth
evil
fruit
:
neither
can
a
corrupt
tree
bring
forth
good
fruit
.
19
Every
tree
that
bringeth
not
forth
good
fruit
,
is
hewn
down
and
cast
into
the
fire
.
20
Wherefore
by
their
fruits
ye
shall
know
them
.
Observe
here
,
1.
A
Caution
given
,
Beware
of
False
Prophets
.
There
were
two
sorts
of
Deceivers
,
which
our
Saviour
gave
his
Disciples
a
special
Warning
of
;
namely
,
False
Christs
,
and
False
Prophets
:
False
Christs
were
such
as
pretended
to
be
the
True
Messias
;
False
Prophets
were
such
who
pretended
to
own
Christianity
,
but
drew
People
away
from
the
Simplicity
of
the
Gospel
.
Obs
.
2.
The
Ground
of
this
Caution
,
They
come
in
Sheeps-cloathing
,
but
inwardly
are
ravening
Wolves
:
That
is
,
they
make
fair
Pretences
to
Strictness
in
Religion
,
and
to
greater
Measures
and
Degrees
of
Mortification
and
Self-Denial
than
others
.
Whence
we
Learn
,
That
such
as
go
about
to
Seduce
others
,
usually
pretend
to
Extraordinary
Measures
of
Sanctity
themselves
,
to
raise
an
Admiration
amongst
those
who
judge
of
Saints
more
by
their
Looks
,
than
by
their
Lives
;
more
by
their
Expressions
,
than
by
their
Actions
.
What
Heavenly
Looks
and
Devout
Gestures
,
what
Long
Prayers
and
Frequent
Fastings
had
the
Hypocritical
Pharisees
,
beyond
what
Christ
or
his
Disciples
ever
practised
?
Obs.
3.
The
Rule
laid
down
by
Christ
,
whereby
we
are
to
Judge
of
False
Teachers
;
By
their
Fruits
we
shall
know
them
.
Learn
,
That
the
best
Course
we
can
take
to
Judge
of
Teachers
pretending
to
be
sent
of
God
,
is
to
Examin
the
Design
and
Tendency
of
their
Doctrines
,
and
the
Course
and
Tenour
of
their
Conversations
.
Good
Teachers
,
like
good
Trees
,
will
bring
forth
the
good
Fruits
of
Truth
and
Holiness
;
but
Evil
Men
and
Seducers
,
like
corrupt
Trees
,
will
bring
forth
Error
and
Wickedness
,
in
their
Life
and
Doctrine
.
21
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
kingdom
of
heaven
:
but
he
that
doth
the
will
of
my
Father
which
is
in
heaven
.
22
Many
will
say
to
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
?
and
in
thy
Name
have
cast
out
devils
?
and
in
thy
Name
done
many
wonderful
works
?
23
And
then
will
I
profess
unto
them
,
I
never
knew
you
:
depart
from
me
ye
that
work
iniquity
.
Not
every
one
,
that
is
,
Not
any
one
that
saith
,
Lord
,
Lord
;
that
is
,
that
owneth
me
by
way
of
Profession
,
by
way
of
Prayer
,
and
by
way
of
Appeal
,
shall
be
Saved
;
But
he
that
doth
the
Will
of
my
Father
,
sincerely
and
universally
.
Learn
hence
,
1.
That
Multitudes
at
the
Great
Day
shall
be
really
disowned
by
Christ
,
as
none
of
his
Servants
,
that
did
Nominally
own
him
for
their
Lord
and
Master
:
Many
that
have
now
Prophesied
in
his
Name
,
shall
then
Perish
in
his
Wrath
:
Many
that
have
cast
out
Devils
now
,
shall
be
cast
out
to
Devils
then
:
Such
as
have
now
Done
many
Wonderful
Works
,
shall
then
Perish
for
Evil
Workers
.
Note
,
2.
That
a
bare
Name
and
Profession
of
Christianity
,
without
the
Practice
of
it
,
is
a
very
Insufficient
Ground
to
Build
our
Hopes
of
Heaven
and
Salvation
upon
.
3.
That
Gifts
,
Eminent
Gifts
,
yea
,
Extraordinary
and
Miraculous
Gifts
,
are
not
to
be
rested
in
,
or
depended
upon
,
as
Sufficient
Evidences
for
Heaven
and
Salvation
.
Gifts
are
as
the
Gold
which
Adorns
the
Temple
,
but
Grace
is
like
the
Temple
that
Sanctifies
the
Gold
.
24
Therefore
,
whosoever
heareth
these
sayings
of
mine
,
and
doth
them
,
I
will
liken
him
unto
a
wise
man
,
which
built
his
house
upon
a
rock
:
25
And
the
rain
descended
,
and
the
floods
came
,
and
the
winds
blew
,
and
beat
upon
that
house
:
and
it
fell
not
:
for
it
was
founded
upon
a
rock
.
26
And
every
one
that
heareth
these
sayings
of
mine
,
and
doth
them
not
,
shall
be
likened
unto
a
foolish
man
,
which
built
his
house
upon
the
sand
:
27
And
the
rain
descended
,
and
the
floods
came
,
and
the
winds
blew
,
and
beat
upon
that
house
:
and
it
fell
,
and
great
was
the
fall
of
it
.
Our
Saviour
here
concludes
his
Excellent
Sermon
,
with
an
Elegant
Similitude
:
The
Wise
Builder
,
is
not
the
frequent
Hearer
,
but
the
faithful
Doer
of
the
Word
;
or
the
Obedient
Christian
;
the
House
is
Heaven
,
and
the
Hope
of
Eternal
Life
;
the
Rock
is
Christ
;
the
Building
upon
the
Sand
,
is
resting
in
the
bare
Perform●nce
of
Outward
Duties
;
the
Rains
,
the
Winds
,
and
the
Floods
,
are
all
kind
of
afflicting
Evils
,
Sufferings
,
and
Persecutions
that
may
befall
us
.
Note
,
1.
That
the
Obedient
Believer
is
the
only
Wise
Man
,
that
Builds
his
Hopes
of
Heaven
upon
a
sure
and
abiding
Foundation
.
Note
,
2.
That
such
Professors
as
rest
in
the
Outward
Performance
of
Holy
Duties
,
are
Foolish
Builders
;
their
Foundation
is
weak
and
sandy
,
and
all
their
Hopes
of
Salvation
vain
and
uncertain
.
28
And
it
came
to
pass
when
Jesus
had
ended
these
sayings
,
the
people
were
astonished
at
his
doctrine
:
29
For
he
taught
them
as
one
having
authority
,
and
not
as
the
scribes
.
Here
we
have
Two
Things
Observable
:
1.
The
Manner
of
our
Lord
's
Teaching
,
it
was
with
Authority
;
that
is
,
it
was
Grave
and
Serious
,
Pious
and
Ardent
,
Plain
and
Profitable
.
With
what
Brevity
,
without
Darkness
!
With
what
Gravity
,
without
Affectation
!
With
what
Eloquence
,
without
Meretricious
Ornament
,
were
our
Lord's
Discourses
!
The
Majesty
he
shewed
in
his
Sermons
made
it
evidently
appear
,
that
he
was
a
Teacher
sent
of
GOD
,
and
cloathed
with
his
Authority
.
Observe
,
2.
The
Success
of
his
Teaching
;
The
People
were
Astonished
at
his
Doctrine
:
Affected
with
Admiration
,
believing
him
to
be
an
Extraordinary
Prophet
.
Learn
,
That
such
is
the
Power
of
Christ's
Doctrine
,
especially
when
accompanied
with
the
Energy
of
his
Holy
Spirit
,
that
it
makes
all
his
Auditors
Admirers
;
it
causes
Astonishment
in
their
Minds
,
and
Reformation
in
their
Manners
.
CHAP.
VIII
.
This
Chapter
is
called
by
St.
Ambrose
,
Scriptura
Miraculosa
,
the
Miraculous
Scripture
;
there
being
several
great
Miracles
recorded
in
this
Chapter
:
As
the
Cleansing
of
the
Leper
,
the
Curing
of
the
Centurion's
Servant
,
the
Appeasing
of
the
Winds
,
&c.
Our
Saviour
having
delivered
his
Doctrine
in
the
former
Chapters
;
in
this
he
backs
his
Doctrine
with
Miracles
,
for
the
Establishment
and
Confirmation
of
it
.
1
WHEN
he
was
come
down
from
the
mountain
,
great
multitudes
followed
him
.
2
And
behold
,
there
came
a
leper
,
and
worshipped
him
,
saying
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
.
3
And
Jesus
put
forth
his
hand
,
and
touched
him
,
saying
,
I
will
,
be
thou
clean
.
And
immediately
his
leprosie
was
cleansed
.
4
And
Jesus
saith
unto
him
,
See
thou
tell
no
man
,
but
go
thy
way
,
shew
thy self
to
the
priest
,
and
offer
the
gift
that
Moses
commanded
,
for
a
testimony
unto
them
.
Several
Particulars
are
here
Observable
;
as
,
1.
The
Petitioner
,
and
that
is
a
Leper
,
he
came
and
Worshipped
Christ
,
and
petitions
him
to
Heal
him
,
saying
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
.
Where
he
discovers
a
firm
Belief
of
Christ's
Power
,
but
a
Diffidence
and
Distrust
of
Christ's
Will
,
to
Heal
him
.
Learn
,
Christ's
Divine
Power
must
be
fully
assented
to
,
and
firmly
believed
,
by
all
those
that
expect
Benefit
by
him
,
and
Healing
from
him
.
Obs.
2.
How
readily
our
Saviour
grants
his
Petition
;
Jesus
touched
him
,
saying
,
I
will
,
be
thou
clean
.
Our
Saviour
by
touching
the
Leper
,
shew'd
himself
to
be
above
the
Law
,
as
GOD
;
tho'
subject
to
the
Law
,
as
Man
;
for
by
the
Ceremonial
Law
,
the
Leper
was
forbidden
to
be
Toucht
.
Hence
Learn
,
That
Christ's
curing
the
Leper
by
the
Word
of
his
Mouth
,
and
the
Touch
of
his
Hand
,
shewed
his
Divine
Power
,
and
proved
himself
to
be
truly
and
really
GOD.
Leprosie
being
called
by
the
Jews
the
Finger
of
God
,
a
Disease
of
his
sending
,
and
of
his
removing
;
our
Saviour
therefore
as
a
Proof
of
his
being
the
Messias
,
tells
the
Disciples
of
John
,
That
the
Lepers
were
cleansed
,
Matth.
11.5
.
and
the
Dead
raised
:
Which
being
put
together
,
intimates
,
That
the
Cleansing
of
the
Leper
is
as
peculiar
an
Act
of
Divine
Power
,
as
the
Raising
of
the
Dead
;
and
accordingly
,
2
King
.
5.7
.
said
the
King
,
Am
I
a
God
,
that
this
Man
sends
to
me
,
to
cure
a
Man
of
his
Leprosie
?
Obs.
3.
The
Certainty
and
Suddeness
of
the
Cure
;
Immediately
his
Leprosie
was
cleansed
:
Christ
not
only
cured
him
without
Means
,
but
without
the
ordinary
Time
required
for
such
a
Cure
.
Thus
Christ
shewed
both
Power
and
Will
to
Cure
him
Miraculously
,
who
believed
his
Power
,
but
questioned
his
Willingness
.
Observe
,
4.
The
Charge
and
Command
given
by
Christ
after
the
Cure
:
1.
To
tell
it
to
no
Man
;
wherein
the
Modesty
,
Humility
,
and
Piety
of
Christ
is
discovered
,
together
with
the
Care
of
his
own
Safety
.
His
Modesty
,
in
not
desiring
his
Good
Deeds
should
be
proclaimed
;
his
Humility
,
in
shunning
vain-glorious
Applause
and
Commendation
;
his
Piety
,
in
desiring
all
the
Praise
,
Honour
and
Glory
should
redound
intirely
to
God
;
and
his
C●re
of
his
own
Safety
,
lest
the
Publishing
of
this
Miracle
should
create
him
untimely
Danger
from
the
Pharisees
.
The
Second
Part
of
the
Charge
which
Christ
gave
the
recovered
Leper
,
was
,
To
shew
himself
to
the
Priest
,
and
offer
the
Gift
which
Moses
commanded
for
a
Testimony
unto
them
:
That
is
,
as
a
Testimony
to
the
Jews
,
that
he
was
the
Messias
,
and
that
he
did
not
oppose
the
Ceremonial
Law
given
by
Moses
.
Where
Note
,
That
our
Saviour
would
have
the
Ceremonial
Law
punctually
Observed
,
so
long
as
the
Time
for
its
Continuance
did
endure
;
tho'
he
came
to
destroy
that
Law
,
yet
whilst
it
stood
,
he
would
have
it
observed
.
5
And
when
Jesus
was
entred
into
Capernaum
,
there
came
unto
him
a
centurion
,
beseeching
him
,
6
And
saying
,
Lord
,
my
servant
lieth
at
home
sick
of
the
palsie
,
grievously
tormented
.
7
And
Jesus
saith
unto
him
,
I
will
come
and
heal
him
.
8
The
centurion
answered
and
said
,
Lord
,
I
am
not
worthy
that
thou
shouldest
come
under
my
roof
:
but
speak
the
word
only
,
and
my
servant
shall
be
healed
.
9
For
I
am
a
man
under
authority
,
having
soldiers
under
me
:
and
I
say
to
this
man
,
Go
,
and
he
goeth
:
and
to
another
,
Come
,
and
he
cometh
:
and
to
my
servant
,
Do
this
,
and
he
doth
it
.
10
When
Jesus
heard
it
,
he
marvelled
,
and
said
to
them
that
followed
,
Verily
I
say
unto
you
,
I
have
not
found
so
great
faith
,
no
not
in
Israel
.
The
Second
Miracle
our
Saviour
works
in
this
Chapter
,
is
the
Healing
of
the
Centurion's
Servant
:
Where
Obs.
1.
The
Person
that
applies
to
our
Saviour
for
Help
and
Healing
;
he
was
a
Gentile
,
an
Heathen
,
a
Roman
Soldier
,
an
Officer
and
Commander
;
yet
he
believes
in
,
and
relies
upon
the
Power
of
Christ
.
Note
,
That
such
is
the
Freeness
of
Divine
Grace
,
that
it
extends
it self
to
all
Sorts
and
Ranks
,
to
all
Orders
and
Degrees
of
Men
,
without
Exception
.
Even
the
Bloody
Trade
of
War
yields
worthy
Clients
to
Christ
.
He
doth
not
so
much
regard
who
we
are
,
and
whence
we
are
;
as
what
we
are
,
and
with
what
Dispositions
and
Inclinations
we
come
unto
him
.
Observe
,
2.
The
Person
whom
the
Centurion
comes
to
Christ
for
;
not
for
Himself
,
nor
for
his
Son
,
but
for
his
Servant
;
his
Servant
is
sick
,
he
doth
not
drive
him
out
of
Doors
,
nor
stand
gazing
by
his
Bed-side
,
but
looks
out
for
Help
and
Relief
for
him
;
a
Worthy
Example
.
Some
Masters
have
not
so
much
Regard
to
their
sick
Servants
,
as
they
have
for
their
Oxen
or
their
Swine
;
but
he
is
not
worthy
of
a
good
Servant
,
that
in
a
time
of
Sickness
is
not
willing
to
serve
his
Servant
.
A
conceit
of
Superiority
,
must
beget
in
no
Man
a
Neglect
of
Charitable
Offices
towards
Inferiors
.
Obs.
3.
Unto
whom
the
Centurion
seeks
,
and
with
what
Zeal
and
Application
;
he
seeks
not
to
Wizards
and
Conjurers
,
but
to
the
Physician
for
his
poor
Servant
;
yea
,
to
Christ
,
the
best
Physician
;
and
this
not
with
a
formal
Relation
in
his
Mouth
,
but
with
a
vehement
Aggravation
of
the
Disease
;
My
Servant
is
grievously
tormented
:
Where
the
Master's
Condolency
and
tender
Sympathy
with
his
afflicted
Servant
,
is
both
matter
of
Commendation
,
and
Imitation
also
.
Obs.
4.
The
happy
Mixture
of
Humility
and
Faith
which
was
found
in
this
Centurion
;
he
owns
his
Vnworthiness
of
having
Christ
come
under
his
Roof
;
yet
acknowledges
Christ's
Power
,
that
by
the
speaking
of
a
Word
his
Servant
might
be
Healed
by
him
.
Humility
is
both
the
Fruit
of
Faith
,
and
the
Companion
of
Faith
;
an
humble
Soul
has
an
high
Esteem
of
Christ
,
and
a
low
Esteem
of
himself
.
Obs.
5.
How
our
Blessed
Saviour
exceeds
both
his
Desires
and
his
Expectations
;
Christ
says
not
only
,
I
will
Heal
him
,
but
,
I
will
Come
and
Heal
him
:
Wonderful
Condescension
!
In
St.
John
,
ch.
4.
ver.
47.
we
read
of
a
certain
Noble-man
and
Ruler
,
that
twice
intreated
our
Saviour
to
come
to
his
House
and
Heal
his
Son
;
but
our
Lord
refused
,
and
did
not
stir
a
Foot
:
Here
the
Centurion
doth
but
barely
tell
Christ
of
his
poor
Servant's
Sickness
,
and
Christ
both
unask'd
and
undesired
says
,
I
will
come
and
Heal
him
.
Oh
how
far
was
Christ
from
seeming
in
the
least
to
honour
Riches
,
and
despise
Poverty
!
He
that
came
in
the
Form
of
a
Servant
,
goes
down
and
visits
a
sick
Servant
upon
his
poor
Pallat-Bed
,
that
would
not
visit
the
rich
Couch
of
the
Ruler's
Son
.
How
should
we
stoop
to
the
lowest
Offices
of
Love
and
Kindness
to
one
another
,
when
Christ
thus
condescendingly
abased
Himself
before
us
?
Obs.
6.
The
Notice
and
Observation
which
our
Saviour
takes
of
the
Centurion's
Faith
;
He
wondred
at
it
from
him
,
who
had
wrought
it
in
him
:
Christ
wrought
this
Faith
as
God
,
and
wondred
at
it
as
Man
:
What
can
be
more
Wonderful
,
than
to
see
CHRIST
.
Wonder
!
We
do
not
find
our
Saviour
wondring
at
Worldly
Pomp
and
Greatness
.
When
the
Disciples
wondred
at
the
Magnificence
of
the
Temple
,
Christ
rather
rebuked
them
,
than
wondred
with
them
.
But
when
he
sees
the
gracious
Acts
of
Faith
,
he
is
ravished
with
Wonder
.
Let
it
teach
us
to
place
our
Admiration
where
Christ
fixes
his
:
Let
us
be
more
affected
with
the
least
Measures
of
Grace
in
a
Good
Man
,
than
with
all
the
Gaieties
and
Glory
of
a
Great
Man
:
Let
us
not
Envy
the
one
,
but
Admire
the
other
.
11
And
I
say
unto
you
,
that
many
shall
come
from
the
east
and
west
,
and
shall
sit
down
with
Abraham
,
and
Isaac
,
and
Jacob
,
in
the
kingdom
of
heaven
:
12
But
the
children
of
the
kingdom
shall
be
cast
out
into
utter
darkness
:
there
shall
be
weeping
and
gnashing
of
teeth
.
13
And
Jesus
said
unto
the
centurion
,
Go
thy
way
,
and
as
thou
hast
believed
,
so
be
it
done
unto
thee
.
And
his
servant
was
healed
in
the
self
same
hour
.
This
was
the
first
Occasion
that
Christ
took
to
speak
of
the
Calling
of
the
Gentiles
,
and
the
Rejection
of
the
Jews
.
Observe
here
,
That
the
Unbelieving
Jews
are
called
the
Children
of
the
Kingdom
,
because
Born
within
the
Pale
of
the
Visible
Church
;
they
presumed
that
the
Kingdom
of
Heaven
was
Entailed
upon
them
,
because
they
were
Abraham's
Seed
;
they
boasted
of
,
and
gloried
in
their
External
and
Outward
Priviledges
.
Note
thence
,
1.
That
Gospel-Ordinances
and
Church-Priviledges
enjoyed
,
are
a
special
Honour
to
a
People
admitted
to
the
Participation
of
them
:
Our
Saviour
here
stiles
the
Jews
upon
that
Account
,
The
Children
of
the
Kingdom
.
2.
That
such
Priviledges
injoyed
,
but
not
improved
,
do
provoke
Almighty
God
to
inflict
the
heaviest
of
Judgments
upon
a
People
.
The
Children
of
the
Kingdom
shall
be
cast
out
into
utter
Darkness
;
that
is
,
into
the
Darkness
of
Hell
,
where
shall
be
perpetual
Lamentations
for
the
Remembrance
of
the
Gospel
kindly
offered
,
but
unthankfully
rejected
.
14
And
when
Jesus
was
come
into
Peter's
house
,
he
saw
his
wive's
mother
laid
,
and
sick
of
a
fever
.
15
And
he
touched
her
hand
,
and
the
fever
left
her
:
and
she
rose
and
ministred
unto
them
.
The
next
Miracle
which
our
Saviour
wrought
,
was
in
Curing
Peter's
Wive's
Mother
of
a
Fever
;
the
Miracle
was
not
in
Curing
an
Incurable
Distemper
,
but
in
the
Way
and
Manner
of
Curing
:
For
,
1.
It
was
by
a
Touch
of
our
Saviour's
Hand
.
2.
It
was
Instantaneous
,
and
Sudden
;
Immediately
the
Fever
left
her
.
3.
The
visible
Effects
of
her
Recovery
presently
appeared
,
She
instantly
arose
,
and
ministred
unto
them
.
That
she
could
Arise
,
argued
her
Cure
Miraculous
;
that
she
could
and
did
Arise
,
and
Administer
unto
Christ
,
argued
her
Thankfulness
,
and
a
great
Sense
of
his
Goodness
upon
her
Mind
.
Note
here
,
1.
That
Marriage
in
the
Ministers
of
the
Gospel
,
yea
,
even
in
the
Apostles
themselves
,
and
in
Peter
,
the
chiefest
of
them
,
was
neither
censured
,
nor
condemned
by
our
Saviour
.
St.
Peter
had
a
Wife
and
Family
,
which
Christ
condescends
to
Visit
.
Observe
,
2.
That
the
first
thing
which
Christ
takes
notice
of
in
the
House
,
which
he
condescends
to
Visit
,
is
,
what
Aileth
any
in
it
;
what
Need
they
stand
of
his
Help
and
Healing
;
and
accordingly
,
together
with
his
Presence
,
he
affords
them
Relief
.
Learn
,
3.
That
when
Christ
has
graciously
Visited
and
Healed
any
of
his
Servants
,
it
ought
to
be
their
first
Work
,
and
next
Care
,
to
Administer
unto
Christ
;
that
is
,
to
employ
their
Recovered
Health
,
and
improve
their
Renewed
Strength
in
his
Service
.
16
When
the
even
was
come
,
they
brought
unto
him
many
that
were
possessed
with
devils
:
and
he
cast
out
the
spirits
with
his
word
,
and
healed
all
that
were
sick
:
17
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
prophet
,
saying
,
Himself
took
our
infirmities
,
and
bare
our
sicknesses
.
It
was
very
common
about
the
Time
of
our
SAVIOUR's
Coming
in
the
Flesh
,
for
the
Devil
bodily
to
Possess
Persons
,
and
very
grievously
to
Torment
them
.
This
is
one
of
the
sad
and
dismal
Evils
which
Sin
has
made
us
liable
and
obnoxious
to
,
to
be
Bodily
Possest
by
Satan
;
when
we
give
Satan
the
Power
of
our
Hearts
,
it
is
a
just
and
righteous
thing
with
God
,
to
give
him
the
Possession
of
our
Bodies
.
But
who
is
the
Person
that
Dispossesses
Satan
?
Christ
Jesus
:
'T
is
a
stronger
than
the
Strong
Man
,
that
must
cast
out
Satan
:
Our
Jesus
,
in
whom
we
trust
,
by
his
Powerful
Word
alone
can
deliver
from
Satan's
Power
,
and
all
the
sad
Effects
and
Consequences
thereof
.
But
Observe
,
With
what
Condolency
and
Sympathizing
Pity
,
he
exercises
these
Acts
of
Mercy
and
Compassion
towards
poor
Creatures
,
he
is
said
to
take
our
Infirmities
upon
Himself
,
and
to
bear
our
Sicknesses
;
he
bare
the
Guilt
,
which
was
the
Cause
of
these
Griefs
and
Sorrows
;
and
he
bare
the
Sorrows
themselves
,
by
a
tender
Sympathy
with
us
under
the
Burthen
of
them
.
Christ
considers
our
Sufferings
as
his
own
:
He
is
afflicted
in
all
our
Afflictions
,
and
pained
with
all
our
Pains
;
in
this
Sence
,
He
took
our
Infirmities
,
and
bare
our
Sicknesses
.
18
Now
when
Jesus
saw
great
multitudes
about
him
,
he
gave
commandment
to
depart
unto
the
other
side
.
19
And
a
certain
scribe
came
,
and
said
unto
him
,
Master
,
I
will
follow
thee
whithersoever
thou
goest
.
20
And
Jesus
saith
unto
him
,
The
foxes
have
holes
,
and
the
birds
of
the
air
have
nests
:
but
the
Son
of
man
hath
not
where
to
lay
his
head
.
Observe
here
,
A
Person
resolving
to
follow
Christ
;
a
Good
Resolution
,
if
made
deliberately
,
and
not
rashly
,
for
Sinister
Ends
and
Secular
Advantages
;
which
,
it
is
to
be
feared
,
was
the
Case
here
,
by
the
Answer
which
our
Saviour
gives
;
for
,
says
he
,
Foxes
have
Holes
,
&c.
that
is
,
my
Condition
in
this
World
is
very
poor
,
worse
than
the
Birds
of
the
Air
;
for
they
have
their
fixed
Nests
;
or
the
Beasts
of
the
Earth
,
for
they
have
their
Dens
and
Holes
;
but
I
have
no
fixed
Habitation
.
Note
,
1.
That
many
Persons
take
up
rash
and
sudden
Resolutions
to
follow
Christ
,
before
they
have
well
considered
what
it
will
cost
them
;
what
they
are
like
to
gain
or
lose
,
by
being
his
Disciples
.
2.
That
such
Men
may
find
themselves
miserably
mistaken
,
who
expect
to
gain
any
thing
by
following
of
Christ
,
but
their
Souls
Salvation
.
21
And
another
of
his
disciples
said
unto
him
,
Lord
,
suffer
me
first
to
go
and
bury
my
father
.
22
But
Jesus
said
unto
him
,
Follow
me
,
and
let
the
dead
bury
their
dead
.
We
must
not
sup●●se
by
this
Prohibition
,
that
Christ
disallows
or
disapproves
of
any
Civil
Office
from
one
Person
to
another
,
much
less
of
a
Child
to
a
Parent
,
either
living
or
dying
:
But
he
lets
us
know
,
1.
That
no
Office
of
Love
and
Service
to
Man
,
must
be
preferred
before
our
Duty
to
God
,
unto
whom
we
owe
our
first
Obedience
.
2.
That
Lawful
and
Decent
Offices
become
Sinful
,
when
they
hinder
greater
Duties
.
3.
That
such
as
are
called
to
the
Work
and
Imployment
of
the
Ministry
,
must
mind
that
alone
,
and
leave
Inferior
Duties
to
Inferior
Persons
:
As
if
our
Saviour
had
said
,
Others
will
serve
well
enough
to
Bury
the
Dead
;
but
thou
that
art
a
Consecrated
Person
,
must
do
that
unto
which
thou
art
consecrated
and
set
apart
.
Under
the
Law
,
the
Priests
might
not
come
near
a
dead
Corps
,
nor
meddle
with
the
Interrment
of
their
own
Parents
;
unto
which
our
Saviour
probably
alludes
.
23
And
when
he
was
entred
into
a
ship
,
his
disciples
followed
him
.
24
And
behold
,
there
arose
a
great
tempest
in
the
sea
,
insomuch
that
the
ship
was
covered
with
the
waves
:
but
he
was
asleep
.
25
And
his
disciples
came
to
him
,
and
awoke
him
,
saying
,
Lord
save
us
:
we
perish
.
26
And
he
saith
unto
them
,
Why
are
ye
fearful
,
O
ye
of
little
faith
?
Then
he
arose
and
rebuked
the
winds
and
the
sea
,
and
there
was
a
great
calm
.
27
But
the
men
marvelled
,
saying
,
What
manner
of
man
is
this
,
that
even
the
winds
and
the
sea
obey
him
?
Observe
here
,
1.
Christ
and
his
Disciples
no
sooner
put
forth
to
Sea
,
but
Dangers
attend
,
and
Difficulties
do
accompany
them
;
a
Tempest
arose
,
and
the
Ship
was
covered
with
Waves
.
Learn
thence
,
That
the
Presence
of
Christ
it self
,
doth
not
exempt
his
Disciples
and
Followers
from
Trouble
and
Danger
;
here
is
a
great
Tempest
about
the
Disciples
Ears
,
tho'
Christ
was
in
their
Company
.
Obs.
2.
The
Posture
our
Saviour
was
in
when
this
Tempest
arose
;
he
being
weary
on
the
Land
,
was
fallen
asleep
in
the
Ship
:
Our
Blessed
Redeemer
hereby
shewed
himself
to
be
truly
and
really
Man
;
as
he
took
upon
him
our
Human
Nature
,
so
he
subjected
himself
to
our
Human
Infirmities
.
Obs.
3.
The
Disciples
Application
made
to
him
;
they
awoke
him
with
a
sad
Out-Cry
,
Lord
save
us
,
we
perish
;
here
was
Faith
mixed
with
Human
Frailty
:
They
had
Faith
in
his
Power
,
that
he
could
save
them
;
but
being
asleep
,
they
concluded
he
must
awake
,
before
he
could
save
them
:
Whereas
,
tho'
his
Human
Nature
was
asleep
,
yet
his
Divine
Nature
neither
slumbred
nor
slept
.
Learn
hence
,
That
the
Prevalency
of
Fear
in
a
time
of
great
and
imminent
Danger
,
tho'
it
may
argue
weakness
of
Faith
,
yet
it
is
no
Evidence
of
want
of
Faith
:
In
the
midst
of
the
Disciples
Fears
,
they
believed
Christ's
Power
.
Obs.
4.
A
double
Rebuke
given
by
our
Saviour
:
1.
To
the
Winds
and
Seas
,
next
,
to
the
Fears
of
his
Disciples
:
He
rebukes
the
Winds
and
the
Seas
,
and
instantly
they
are
calm
;
when
the
Sea
was
as
furious
as
a
Mad-man
,
Christ
by
his
Divine
Power
calms
it
.
Learn
hence
,
That
the
most
raging
Winds
and
outrageous
Seas
,
cannot
stand
before
the
Rebukes
of
Christ
;
if
once
he
Rebukes
them
,
their
Rage
is
down
:
GOD
lays
a
Law
upon
the
most
Lawless
Creatures
,
even
when
they
seem
to
act
most
lawlesly
.
2.
Christ
rebukes
his
Disciples
Fears
,
Why
are
ye
fearful
?
No
sooner
was
the
Storm
up
,
but
their
Fears
were
up
;
they
forgat
that
the
Lord
High-Admiral
of
the
Ocean
was
on-board
the
Ship
;
and
were
as
much
over-sett
with
their
Boisterous
Passions
,
as
the
Vessel
was
with
the
Tempestuous
Winds
;
and
accordingly
Christ
rebukes
the
Tempest
within
,
and
then
the
Tempest
without
;
first
he
calms
their
Hearts
,
and
then
the
Seas
.
From
this
Instance
we
see
,
that
great
Faith
in
the
Habit
,
may
appear
little
in
Act
and
Exercise
:
The
Disciples
Faith
in
forsaking
all
and
following
Christ
,
was
great
Faith
;
but
in
this
present
Act
,
their
Faith
was
weak
,
through
the
Prevalency
of
their
Fear
.
28
And
when
he
was
come
to
the
other
side
,
into
the
country
of
the
Gergesenes
,
there
met
him
two
possessed
with
devils
,
coming
out
of
the
tombs
,
exceeding
fierce
,
so
that
no
man
might
pass
by
that
way
.
We
read
of
few
,
if
any
,
in
the
Old
Testament
,
that
were
possest
with
Evil
Spirits
,
but
of
many
in
the
New
Testament
.
Our
Saviour
came
into
the
World
to
destroy
the
Works
of
the
Devil
;
therefore
he
suffered
Satan
to
enter
some
Human
Bodies
,
to
shew
his
Divine
Power
in
casting
them
out
.
Note
here
,
1.
That
the
Evil
Angels
by
their
Fall
lost
their
Purity
,
but
not
their
Power
.
2.
That
they
do
no
oftner
exert
their
Power
in
doing
Mischief
to
the
Bodies
and
Lives
of
Men
,
is
from
the
Restraining-Power
of
GOD
,
the
Devils
cannot
do
all
the
Mischief
they
would
,
and
they
shall
not
do
all
they
can
.
29
And
behold
,
they
cried
out
,
saying
,
What
have
we
to
do
with
thee
,
Jesus
thou
Son
of
God
?
art
thou
come
hither
to
torment
us
before
the
time
?
Observe
,
The
Devils
knew
Christ
to
be
the
Son
of
GOD
,
and
that
he
came
into
the
World
to
be
a
Saviour
,
but
not
their
Saviour
;
therefore
they
cry
out
,
What
have
we
to
do
with
Thee
?
Or
Thou
with
us
?
Oh
what
an
uncomfortable
Faith
is
this
,
to
believe
that
Christ
is
a
Saviour
,
and
at
the
same
time
to
know
that
he
is
none
of
our
Saviour
!
But
what
is
their
Out-cry
against
Christ
?
This
,
Art
thou
come
to
torment
us
before
the
time
?
Learn
,
1.
That
there
are
Tortures
appointed
to
the
Spiritual
Natures
of
Evil
Angels
.
The
Fire
of
Hell
is
conceived
to
be
,
partly
Material
,
and
partly
Spiritual
;
partly
Material
,
to
work
upon
the
Bodies
of
Evil
Men
;
and
partly
Spiritual
,
to
work
upon
the
Souls
of
Men
,
and
the
Spirits
of
Evil
Angels
.
Learn
,
2.
That
tho'
the
Devils
be
now
as
full
of
Discontent
as
they
can
be
,
yet
they
are
not
so
full
of
Torment
as
they
shall
be
;
their
Speech
here
intimates
,
that
there
will
be
a
time
when
their
Torments
shall
be
increased
,
when
they
shall
have
their
fill
of
Torment
:
Therefore
they
pray
,
Increase
not
our
Torments
,
before
the
appointed
Time
of
their
Encrease
.
30
And
there
was
a
good
way
off
from
them
an
herd
of
many
swine
,
feeding
.
31
So
the
devils
besought
him
,
saying
,
If
thou
cast
us
out
,
suffer
us
to
go
away
into
the
herd
of
swine
.
Observe
here
,
1.
A
notable
Evidence
of
Satan's
Limited
Power
,
that
a
whole
Legion
of
Devils
had
not
Power
to
destroy
one
Man
,
nor
were
able
to
hurt
the
meanest
Creature
without
Permission
.
Obs.
2.
The
Devils
Acknowledgment
of
their
own
Impotency
,
and
Christ's
Power
;
their
Asking
Leave
of
Christ
to
go
into
the
Swine
,
shews
that
they
could
not
go
of
themselves
.
Learn
hence
,
1.
The
Restlesness
of
Satan's
Malice
;
he
will
hurt
the
Swine
,
rather
than
not
hurt
at
all
.
2.
That
tho'
Satan's
Malice
be
infinite
,
yet
his
Power
is
limited
and
bounded
;
as
he
cannot
do
all
the
Mischief
he
would
,
so
he
shall
not
do
all
he
can
.
32
And
he
said
unto
them
,
Go.
And
when
they
were
come
out
,
they
went
into
the
herd
of
swine
:
and
behold
,
the
whole
herd
of
swine
ran
violently
down
a
steep
place
into
the
sea
,
and
perished
in
the
waters
.
Altho'
Christ
seldom
wrought
any
Destructive
Miracle
,
and
altho'
he
certainly
foresaw
,
that
the
Swine
would
perish
in
the
Waters
;
yet
that
the
People
might
see
,
how
great
the
Power
and
Malice
of
the
Devil
would
be
,
if
not
restrained
by
Christ
,
he
permitted
him
to
enter
into
the
Swine
;
Christ
said
unto
them
,
Go
;
and
how
glad
was
Satan
of
this
Permission
,
to
enter
the
Swine
,
in
order
to
their
Destruction
.
Let
it
teach
us
our
Duty
,
by
Prayer
to
commit
our selves
,
and
all
that
we
have
,
Morning
and
Evening
,
into
the
Hands
of
GOD's
Care
:
All
that
we
have
in
the
House
,
and
all
that
we
have
in
the
Field
,
that
it
may
be
preserved
from
the
Power
and
Malice
of
Evil
Spirits
.
33
And
they
that
kept
them
,
fled
,
and
went
their
ways
into
the
city
,
and
told
every
thing
;
and
what
was
befallen
to
the
possessed
of
the
devils
.
34
And
behold
,
the
whole
city
came
out
to
meet
Jesus
,
and
when
they
saw
him
,
they
besought
him
th●t
he
would
depart
out
of
their
coasts
.
Obs.
1.
What
a
contrary
Effect
this
Miracle
which
Christ
wrought
,
had
upon
these
People
:
Instead
of
Believing
on
him
for
his
Miraculous
Cure
of
the
Possessed
,
the
Loss
of
their
Swine
enrages
them
,
and
makes
them
desire
Christ
to
depart
from
them
.
Temporal
Losses
are
so
great
in
Worldly
Mens
Estimation
,
that
Spiritual
Advantages
are
nothing
esteemed
.
Carnal
Hearts
prefer
their
Swine
before
their
Saviour
;
and
had
rather
lose
Christ's
Presence
,
than
their
Worldly
Profit
.
Obs
.
2.
How
Unanimous
and
Importunate
these
Gadarens
were
,
to
get
rid
of
Christ
;
the
whole
City
came
out
,
and
are
not
only
willing
with
his
Departure
,
but
they
beseech
him
to
depart
out
of
their
Coasts
.
Learn
hence
,
That
deplorably
sad
is
the
Condition
of
such
from
whom
Christ
departs
;
more
deplorably
sad
their
State
,
who
say
unto
Christ
,
depart
;
but
most
deplorably
sad
is
the
Case
of
them
that
intreat
and
beseech
Christ
to
depart
from
them
:
Thus
did
these
Gadarens
,
and
accordingly
Christ
took
Ship
and
departed
from
them
,
and
we
never
read
of
his
return
more
unto
them
.
CHAP.
IX
.
1
AND
he
entred
into
a
ship
,
and
passed
over
,
and
came
into
his
own
city
.
In
the
last
Verse
of
the
foregoing
Chapter
,
the
Gadarens
with
one
Consent
desire
CHRIST
to
depart
out
of
their
Coasts
;
●here
we
find
our
Saviour
,
according
to
their
desire
,
departing
from
them
into
his
own
City
,
which
was
Capernaum
;
for
Bethlehem
brought
him
forth
,
Nazareth
brought
him
up
,
and
Capernaum
was
his
Dwelling-place
.
From
their
Desire
of
Christ's
Departure
,
and
from
Christ's
departing
according
to
their
Desire
,
we
Learn
,
That
the
Blessed
Jesus
will
not
long
trouble
that
People
with
his
Presence
,
who
are
weary
of
his
Company
,
and
desirous
of
his
Departure
.
2
And
behold
,
they
brought
to
him
a
man
sick
of
the
palsie
,
lying
on
a
bed
:
and
Jesus
seeing
their
faith
,
said
unto
the
sick
of
the
palsie
,
Son
,
be
of
good
cheer
,
thy
sins
be
forgiven
thee
.
Observe
1.
The
Patient
,
One
sick
of
the
Palsie
,
which
being
a
Resolution
of
the
Nerves
,
weakens
the
Joints
,
and
confines
the
Person
to
his
Bed
or
Couch
.
As
a
Demonstration
of
Christ's
Divine
Power
,
he
was
pleased
to
single
out
some
Incurable
Diseases
(
as
the
World
accounts
them
)
to
work
a
Cure
upon
,
as
the
Leprosie
and
Palsie
.
2.
The
Physician
,
Jesus
Christ
;
he
alone
is
that
Wise
,
Faithful
,
and
Compassionate
Physician
,
that
can
and
doth
Cure
both
Soul
and
Body
.
Obs.
3.
The
Moving
,
or
Impulsive
Cause
of
this
Cure
,
Jesus
seeing
their
Faith
;
that
is
,
their
firm
Perswasion
that
he
was
cloathed
with
a
Divine
Power
,
and
able
to
help
;
together
with
their
Confidence
in
his
Goodness
,
that
he
was
as
willing
as
he
was
able
;
and
no
sooner
did
they
exercise
their
Faith
in
Believing
,
but
Christ
did
exert
his
Divine
Power
in
Healing
.
Obs.
4.
The
marvelous
Efficacy
and
Power
of
Faith
;
it
obtained
not
only
what
was
desired
,
but
more
than
was
expected
;
they
desired
only
the
Healing
of
the
Body
;
but
Jesus
seeing
their
Faith
,
Heals
Body
and
Soul
too
,
saying
,
Be
of
good
cheer
,
thy
Sins
are
forgiven
thee
.
3
And
behold
,
certain
of
the
scribes
said
within
themselves
,
This
man
blasphemeth
.
See
here
how
the
best
of
Men
are
sometimes
charged
with
saying
and
doing
the
worst
of
things
;
to
Do
well
,
and
Hear
ill
,
was
the
Portion
of
Christ
himself
;
and
may
be
the
Portion
of
the
holiest
of
those
that
belong
to
Christ
:
The
Innocent
Jesus
was
accused
of
Blasphemy
,
of
Sorcery
,
and
of
the
blackest
Crimes
.
Innocency
it self
can
protect
no
Man
from
Slander
,
and
False
Accusations
.
4
And
Jesus
knowing
their
thoughts
,
said
,
Wherefore
think
ye
evil
in
your
hearts
?
5
For
whether
is
easier
to
say
,
Thy
sins
be
forgiven
thee
:
or
to
say
,
Arise
and
walk
?
6
But
that
ye
may
know
that
the
Son
of
man
hath
power
on
earth
to
forgive
sins
,
(
then
saith
he
to
the
sick
of
the
palsie
)
Arise
,
take
up
thy
bed
,
and
go
unto
thine
house
.
Our
Saviour
here
gives
the
Pharisees
a
Twofold
Demonstration
of
his
Godhead
:
First
,
By
letting
them
understand
that
he
knew
their
Thoughts
;
for
to
search
the
Hearts
,
and
to
know
the
Thoughts
of
the
Children
of
Men
,
is
not
in
the
Power
either
of
Angels
or
Men
,
but
the
Prerogative
of
God
only
.
Secondly
,
By
assuming
to
himself
a
Power
to
Forgive
Sins
;
the
Son
of
Man
hath
Power
to
Forgive
Sins
.
Our
Saviour
here
,
by
Forgiving
Sins
in
his
own
Name
,
and
by
his
own
Authority
,
doth
give
the
World
an
undeniable
Proof
,
and
convincing
Evidence
of
his
Godhead
;
for
,
Who
can
Forgive
Sins
,
but
GOD
only
?
7
And
he
arose
,
and
departed
to
his
house
.
8
But
when
the
multitude
saw
it
,
they
marvelled
,
and
glorified
God
,
which
had
given
such
power
unto
men
.
Note
here
,
The
Multitude
marvelled
,
but
not
believed
;
they
admire
our
Saviour
for
an
Extraordinary
Man
,
but
did
not
believe
in
him
,
as
the
Son
of
God
:
They
praise
God
,
for
giving
such
Power
to
Heal
the
Bodies
of
Men
;
but
not
for
sending
his
Son
into
the
World
,
to
Save
the
Souls
of
Men.
Learn
hence
,
That
the
sight
of
Christ's
Miracles
is
not
sufficient
to
work
Faith
in
the
Soul
,
but
requires
the
concurring
Operation
of
the
Holy
Spirit
;
the
one
may
make
us
marvel
,
the
other
must
make
us
believe
.
9
And
as
Jesus
passed
forth
from
thence
,
he
saw
a
man
,
named
Matthew
,
sitting
at
the
receit
of
custom
:
and
he
saith
unto
him
,
Follow
me
.
And
he
arose
,
and
followed
him
.
Obs.
here
,
The
Number
of
our
Lord's
Apostles
not
being
filled
up
,
what
a
strange
Election
and
Choice
he
makes
;
Matthew
,
a
grinding
Publican
,
is
the
Man
.
Learn
,
Such
is
the
Freeness
of
God's
Grace
,
that
it
chuses
,
and
such
is
the
Efficacy
of
it
,
that
it
over-powers
and
brings
in
the
worst
of
Sinners
unto
God
;
Matthew
a
Publican
,
Zaccheus
an
Extortioner
,
Manasseh
a
Murderer
,
Paul
a
Persecutor
;
all
these
are
brought
home
to
God
by
the
Power
of
Converting
Grace
.
Obs.
2.
Matthew's
ready
Compliance
with
God's
Call
,
He
arose
and
followed
Christ
.
When
the
Inward
Call
of
the
Spirit
accompanies
the
Outward
Call
of
the
Word
,
the
Soul
readily
complies
,
and
presently
yields
Obedience
to
the
Voice
of
God
.
Christ
oft-times
speaks
by
his
Word
to
our
Ear
,
and
we
hear
not
,
we
stir
not
;
but
when
he
speaks
by
his
Spirit
to
our
Hearts
,
Satan
shall
not
hold
us
down
,
the
World
shall
not
keep
us
back
,
but
we
shall
arise
,
and
follow
our
Lord
and
Master
.
10
And
it
came
to
pass
,
as
Jesus
sat
at
meat
in
the
house
,
behold
,
many
publicans
and
sinners
came
and
sat
down
with
him
and
his
disciples
.
Observe
here
,
Christ
invited
Matthew
to
a
Discipleship
,
Matthew
invites
Christ
to
a
Feast
;
the
Servant
invites
his
Master
,
a
Sinner
invites
his
Saviour
.
We
do
not
find
,
where
ever
Christ
was
invited
to
any
Table
,
that
he
refused
to
go
;
if
a
Pharisee
,
if
a
Publican
invited
,
he
constantly
went
;
not
for
the
Pleasure
of
Eating
,
but
for
the
Opportunity
of
Conversing
,
and
doing
Good
:
Christ
feasts
us
,
when
we
feast
him
.
From
Matthew's
Example
,
Learn
,
That
new
Converts
are
full
of
Affection
towards
Christ
,
and
very
expressive
of
their
Love
unto
him
.
Such
as
before
Conversion
Disesteemed
him
,
do
afterwards
kindly
and
respectfully
Entertain
him
:
Matthew
toucht
with
a
sense
of
Christ's
Rich
Love
,
makes
him
a
Royal
Feast
.
Obs.
farther
,
How
at
this
Feast
many
Publicanes
and
Sinners
were
present
,
of
Matthew's
Acquaintance
no
doubt
,
and
probably
invited
by
him
,
that
they
might
also
see
Christ
,
and
be
Partakers
of
the
same
Grace
with
him
.
Whence
we
Learn
,
That
Grace
teaches
a
Man
to
desire
,
and
seek
the
Conversion
of
others
;
and
such
as
are
truly
brought
home
to
Christ
themselves
,
will
study
and
endeavour
to
bring
in
all
their
Acquaintance
to
Christ
also
.
11
And
when
the
Pharisees
saw
it
,
they
said
unto
his
disciples
,
Why
eateth
your
Master
with
publicans
and
sinners
?
See
here
,
what
a
Grief
it
is
to
Wicked
Men
,
to
see
others
brought
in
to
Christ
;
the
Wicked
Pharisees
murmur
,
repine
,
and
envy
,
instead
of
admiring
Christ's
Condescension
,
and
adoring
his
Divine
Goodness
:
They
censure
him
for
conversing
with
Sinners
;
but
Christ
tells
them
in
the
following
Verses
,
that
he
converst
with
them
as
their
Physician
,
not
as
their
Companion
.
12
But
when
Jesus
heard
that
,
he
said
unto
them
,
They
that
be
whole
need
not
a
physician
,
but
they
that
are
sick
.
13
But
go
ye
,
and
learn
what
that
meaneth
,
I
will
have
mercy
and
not
sacrifice
:
for
I
am
not
come
to
call
the
righteous
,
but
sinners
to
repentance
.
As
if
our
Lord
had
said
,
With
whom
should
the
Physician
converse
,
but
with
his
Sick
Patients
?
Now
I
am
come
into
the
World
to
do
the
Office
of
a
kind
Physician
unto
Men
;
surely
then
I
am
to
take
all
Opportunities
to
Help
and
Heal
them
:
They
that
are
Sick
need
the
Physician
;
but
for
you
Pharisees
,
who
are
whole
and
well
in
your
own
Opinion
,
and
swell'd
with
a
Conceit
of
your
own
Righteousness
,
I
have
no
Hopes
of
doing
any
Good
upon
you
;
for
such
as
think
themselves
whole
,
desire
no
Physician
's
Help
.
Learn
hence
,
1.
That
Sin
is
the
Soul's
Malady
,
its
Spiritual
Disease
and
Sickness
.
2.
That
Christ
is
the
Physician
appointed
by
God
,
for
the
Cure
and
Healing
of
this
Disease
and
Malady
.
3.
That
there
are
Multitudes
Spiritually
Sick
,
who
yet
think
themselves
sound
and
whole
.
4.
That
only
such
as
are
sensible
of
their
Spiritual
Sickness
,
are
Subjects
capable
of
Cure
,
and
the
Persons
whom
Christ
is
an
Healing
Physician
to
:
They
that
are
whole
need
not
the
Physician
,
but
they
that
are
sick
.
14
Then
came
to
him
the
disciples
of
John
,
saying
,
Why
do
we
and
the
Pharisees
fast
oft
,
but
thy
disciples
fast
not
?
15
And
Jesus
said
unto
them
,
Can
the
children
of
the
bride-chamber
mourn
,
as
long
as
the
bridegroom
is
with
them
?
but
the
days
will
come
,
when
the
bridegroom
shall
be
taken
from
them
,
and
then
shall
they
fast
.
16
No
man
putteth
a
piece
of
new
cloth
unto
an
old
garment
:
for
that
which
is
put
in
to
fill
it
up
,
taketh
from
the
garment
,
and
the
rent
is
made
worse
.
17
Neither
do
men
put
new
wine
into
old
bottles
:
else
the
bottles
break
,
and
the
wine
runneth
out
,
and
the
bottles
perish
:
but
they
put
new
wine
into
new
bottles
,
and
both
are
preserved
.
The
Pharisees
themselves
had
a
Contention
with
our
Saviour
in
the
foregoing
Verses
;
here
they
set
on
the
Disciples
of
John
,
to
contend
with
him
about
Fasting
;
alledging
,
that
the
Disciples
of
John
fasted
often
,
Christ's
Disciples
not
at
all
:
Our
Saviour
owns
it
,
that
his
Disciples
did
not
fast
at
present
,
for
two
Reasons
.
1.
Because
it
was
Vnsuitable
to
them
.
2.
Because
it
was
Intolerable
for
them
.
It
was
Vnsuitable
to
them
,
because
of
Christ's
Bodily
Presence
with
them
;
this
made
it
a
time
of
Joy
and
Feasting
,
not
of
Mourning
and
Fasting
:
While
Christ
the
Bridegroom
is
with
them
,
they
must
feast
and
rejoyce
;
when
removed
from
them
,
there
will
be
Cause
enough
to
fast
and
mourn
.
Christ
is
the
Bridegroom
,
and
his
Church
the
Bride
,
which
he
has
Espoused
and
Married
to
himself
;
and
whilest
his
Spouse
did
enjoy
his
Bodily
Presence
with
her
,
it
was
a
Day
of
Joy
and
Rejoycing
to
her
,
and
Mourning
and
Fasting
was
improper
for
her
.
Again
:
This
Discipline
of
Fasting
was
at
present
Intolerable
for
the
Disciples
,
for
they
were
raw
,
green
,
and
tender
,
and
could
no
more
bear
the
Severities
of
Religion
at
present
,
than
an
old
Garment
could
bear
a
piece
of
new
stiff
Cloth
to
be
set
into
it
,
which
will
make
the
Rent
worse
,
if
the
Garment
comes
to
a
stretch
;
or
no
more
than
old
Bottles
can
keep
new
Wine
.
Thus
says
Christ
,
My
Disciples
are
young
and
green
,
tender
and
weak
,
newly
converted
;
they
cannot
bear
the
Severer
Exercises
of
Religion
presently
;
but
when
I
am
ascended
into
Heaven
,
I
will
send
down
my
Holy
Spirit
,
which
shall
enable
them
to
all
the
Duties
which
the
Gospel
injoyns
.
Hence
we
may
Gather
,
That
Young
Converts
,
till
grown
up
to
some
Consistency
in
Grace
,
must
not
be
put
upon
the
Severer
Exercises
of
Religion
;
but
handled
with
that
Tenderness
and
Gentleness
,
which
becomes
the
mild
and
merciful
Dispensation
of
the
Gospel
.
Our
Saviour
here
commends
Prudence
to
his
Ministers
;
that
they
put
not
their
People
upon
Duties
beyond
their
Strength
,
but
consult
their
Progress
in
Christianity
,
and
the
Proficiency
they
have
made
in
Religion
,
and
treat
them
accordingly
.
18
While
he
spake
these
things
unto
them
,
behold
,
there
came
a
certain
ruler
,
and
worshipped
him
,
saying
,
My
daughter
is
even
now
dead
:
but
come
and
lay
thy
hand
upon
her
,
and
she
shall
live
.
19
And
Jesus
arose
,
and
followed
him
,
and
so
did
his
disciples
.
The
humble
Posture
in
which
this
Man
came
unto
Christ
,
namely
,
falling
at
his
Foot
and
worshipping
him
;
which
was
not
only
a
Sign
of
tender
Affection
towards
his
Daughter
,
but
an
Evidence
of
his
Faith
in
our
Blessed
Saviour
;
yet
his
confining
Christ's
Power
to
his
Bodily
Presence
,
and
to
the
Touch
of
his
Hand
,
was
a
Token
of
the
Weakness
of
his
Faith
:
Come
,
says
he
,
and
lay
thy
Hand
upon
her
,
and
she
shall
live
:
As
if
Christ
could
not
have
Cured
her
,
without
either
coming
to
her
,
or
laying
his
Hand
upon
her
.
Note
here
,
That
altho'
all
that
come
to
Christ
,
are
not
alike
strong
in
Faith
,
yet
our
Blessed
Redeemer
refuses
none
that
come
unto
him
with
a
sincere
Faith
,
tho'
in
much
weakness
of
Faith
.
Jesus
arose
,
and
followed
him
.
20
(
And
behold
,
a
woman
which
was
diseased
with
an
issue
of
blood
twelve
years
,
came
behind
him
,
and
touched
the
hem
of
his
garment
.
21
For
she
said
within
her self
,
If
I
may
but
touch
his
garment
,
I
shall
be
whole
.
22
But
Jesus
turned
him
about
,
and
when
he
saw
her
,
he
said
,
Daughter
;
be
of
good
comfort
,
thy
faith
hath
made
thee
whole
.
And
the
woman
was
made
whole
from
that
hour
.
)
Whilst
Christ
is
on
his
way
to
the
Ruler's
House
,
a
diseased
Woman
comes
behind
him
,
touches
his
Garment
,
and
is
instantly
Healed
:
The
Virtue
lay
not
in
her
Finger
,
but
in
her
Faith
;
or
rather
in
Christ
,
which
her
Faith
Instrumentally
drew
forth
.
Obs.
here
,
How
Faith
oft-times
meets
with
a
sweeter
Welcom
,
than
it
could
expect
.
This
poor
Woman
came
to
Christ
,
trembling
,
but
went
away
triumphing
;
Christ
bids
her
,
Be
of
good
Comfort
,
her
Faith
had
made
her
whole
.
23
And
when
Jesus
came
into
the
ruler's
house
,
and
saw
the
minstrels
and
the
people
making
a
noise
,
24
He
said
unto
them
,
Give
place
,
for
the
maid
is
not
dead
,
but
sleepeth
.
And
they
laughed
him
to
scorn
.
25
But
when
the
people
were
put
forth
,
he
went
in
,
and
took
her
by
the
hand
,
and
the
maid
arose
.
26
And
the
same
hereof
went
abroad
into
all
that
land
.
Our
Saviour
being
come
to
the
Ruler's
House
,
finds
the
People
very
busily
preparing
for
the
Interrment
of
the
dead
Corps
,
with
Musick
and
other
Solemnities
.
This
Custom
of
having
Musick
at
Funerals
,
came
from
the
Heathens
,
no
mention
is
made
thereof
in
the
Old
Testament
;
we
read
of
tearing
the
Flesh
,
shaving
the
Head
,
eating
the
Bread
of
Mourners
;
also
of
Funeral-Songs
,
but
these
were
only
sung
with
the
Voice
;
but
Instruments
of
Musick
at
Funerals
,
came
from
the
Pagans
.
Weeping
and
Lamentation
are
the
most
proper
Funeral-Musick
;
then
,
nothing
sounds
so
well
as
a
Sigh
,
nor
is
any
thing
so
much
in
season
,
as
a
Tear
:
Yet
are
all
Demonstrations
of
immoderate
and
excessive
Mourning
,
both
hurtful
to
the
Living
,
and
dishonourable
to
the
Dead
;
nor
is
it
an
Argument
of
more
Love
,
but
an
Evidence
of
less
Grace
.
Observe
next
,
In
what
sence
our
Saviour
affirms
that
the
Damsel
was
not
dead
.
Mortua
est
vobis
,
mihi
Dormit
,
says
St.
Jerom
;
She
is
Dead
to
you
,
but
Asleep
to
me
:
I
can
as
easily
raise
her
from
Death
,
as
you
can
awake
her
out
of
Sleep
.
Her
Soul
was
separated
from
her
Body
,
but
not
yet
fixt
in
its
Eternal
Mansion
.
Souls
departed
are
under
the
Conduct
of
Angels
,
good
or
bad
,
to
their
several
Places
of
Bliss
or
Misery
.
Probably
,
the
Soul
of
this
Damsel
was
under
the
Guard
of
Angels
near
her
dead
Body
,
waiting
the
Pleasure
of
Christ
in
reference
to
it
;
either
to
restore
it
again
to
the
Body
,
or
to
translate
it
to
its
Eternal
Mansion
.
27
And
when
Jesus
departed
thence
,
two
blind
men
followed
him
,
crying
,
and
saying
,
Thou
Son
of
David
,
have
mercy
on
us
.
28
And
when
he
was
come
into
the
house
,
the
blind
men
came
to
him
:
and
Jesus
saith
unto
them
,
Believe
ye
that
I
am
able
to
do
this
?
they
said
unto
him
,
Yea
,
Lord
.
29
Then
touched
he
their
eyes
,
saying
,
According
to
your
faith
,
be
it
unto
you
.
30
And
their
eyes
were
opened
,
and
Jesus
straitly
charged
them
,
saying
,
See
that
no
man
know
it
.
31
But
they
,
when
they
were
departed
,
spread
abroad
his
fame
in
all
that
country
.
The
Ruler
,
and
others
who
came
to
Christ
for
Cure
,
and
Healing
,
believed
him
to
be
a
Man
,
unto
whom
Almighty
God
had
Communicated
Divine
Power
.
But
it
is
observable
,
that
these
poor
Blind
Men
did
believe
him
to
be
the
Messias
,
by
their
calling
him
the
Son
of
David
;
and
according
to
their
Faith
,
so
was
their
Success
;
their
Faith
capacitated
them
for
a
Cure
.
But
why
did
our
Lord
enjoyn
the
Blind
Men
Silence
,
and
straitly
charge
them
to
tell
no
Man
of
the
Cure
?
Herein
the
great
Modesty
and
Humility
of
Christ
appeared
,
in
avoiding
all
Ostentation
and
Commendation
;
as
also
a
due
Care
of
his
own
Safety
,
lest
the
publishing
of
his
Miracles
should
create
him
untimely
Danger
from
the
Pharisees
.
32
As
they
went
out
,
behold
,
they
brought
to
him
a
dumb
man
possessed
with
a
devil
.
33
And
when
the
devil
was
cast
out
,
the
dumb
spake
:
and
the
multitudes
marvelled
,
saying
,
It
was
never
so
seen
in
Israel
.
Still
our
Lord
goes
about
doing
Good
;
before
he
Healed
the
Diseased
,
here
he
Helps
the
Possessed
.
Learn
,
1.
That
amongst
the
many
Calamities
which
Sin
has
rendred
Human
Nature
liable
and
obnoxious
to
,
this
is
one
,
to
be
Bodily
Possest
by
Satan
.
This
Man's
Dumbness
was
caused
by
the
Devil's
Possession
.
Learn
,
2.
That
one
Demonstration
of
Christ's
Divine
Power
,
and
a
convictive
Evidence
of
his
being
truly
and
really
God
,
was
his
Casting
our
Devils
by
the
Word
of
his
Power
.
34
But
the
Pharisees
said
,
He
casteth
out
the
devils
through
the
prince
of
the
devils
.
See
here
the
dreadful
and
sad
Effects
of
Blindness
,
Obstinacy
,
and
Malice
;
the
Pharisees
charge
Christ
with
making
a
Contract
with
the
Devil
,
affirming
,
that
he
derived
his
Power
from
him
:
But
how
unlikely
was
this
,
that
Satan
should
lend
our
Saviour
a
Power
against
himself
,
and
for
the
Destruction
of
his
own
Kingdom
?
Oh
how
dangerous
is
a
wilful
and
obstinate
Opposition
of
the
Truth
!
It
provokes
God
to
deliver
a
Person
up
to
final
Obduracy
.
35
And
Jesus
went
about
all
the
cities
and
villages
,
teaching
in
their
synagogues
,
and
preaching
the
gospel
of
the
kingdom
,
and
healing
every
sickness
,
and
every
disease
among
the
people
.
36
But
when
he
saw
the
multitudes
,
he
was
moved
with
compassion
on
them
,
because
they
fainted
,
and
were
scattered
abroad
,
as
sheep
having
no
shepherd
.
Observe
here
,
1.
Our
Saviour's
great
Work
and
Business
in
this
World
;
it
was
doing
Good
both
to
the
Bodies
and
Souls
of
Men
;
the
most
pleasant
and
delightful
,
the
most
happy
and
glorious
Work
,
that
a
Person
can
be
imployed
about
.
2.
His
unwearied
Diligence
and
Industry
,
in
this
great
and
good
Work
;
He
went
about
all
the
Cities
and
Villages
,
Preaching
the
Gospel
,
and
Healing
Diseases
;
he
travelled
from
Place
to
Place
,
to
seek
Occasions
,
and
to
lay
hold
upon
all
Opportunities
of
being
Useful
and
Beneficial
to
Mankind
.
Obs
3.
The
particular
Instance
of
our
Lord's
Goodness
and
Compassion
towards
the
People
in
those
Cities
and
Villages
where
he
Travelled
;
they
wanted
the
Preaching
of
the
Gospel
,
that
is
,
Faithful
Dispensers
of
it
.
For
tho'
they
had
the
Scribes
and
Pharisees
to
Teach
them
,
they
Instructing
them
rather
in
their
own
Traditions
,
than
in
the
Simplicity
of
the
Gospel
;
Christ
pities
the
People
,
as
Sheep
without
a
Shepherd
.
Thence
Learn
,
That
idle
and
lazy
,
unskilful
and
unfaithful
Labourers
in
Christ's
Harvest
,
are
no
Labourers
in
his
Account
.
They
were
as
Sheep
having
no
Shepherd
.
37
Then
saith
he
unto
his
disciples
,
The
harvest
truly
is
plenteous
,
but
the
labourers
are
few
.
38
Pray
ye
therefore
the
Lord
of
the
harvest
,
that
he
will
send
forth
labourers
into
his
harvest
.
Note
here
,
1.
That
God's
Church
is
an
Harvest-Field
.
2.
That
the
Ministers
of
God
are
Labourers
in
his
Harvest
,
under
GOD
,
the
Lord
of
the
Harvest
.
3.
That
to
God
alone
doth
it
belong
to
send
forth
Labourers
into
his
Harvest
;
and
none
must
thrust
themselves
in
,
till
God
sends
them
forth
.
4.
That
the
Number
of
Faithful
Labourers
in
God's
Harvest
,
is
always
comparatively
small
and
few
.
5.
That
it
is
the
Church's
Duty
,
to
pray
,
and
that
earnestly
and
incessantly
,
to
the
Lord
of
the
Harvest
,
to
increase
the
Number
of
Faithful
Labourers
,
and
to
send
forth
more
Labourers
into
his
Harvest
.
CHAP.
X.
This
Chapter
acquaints
us
with
the
First
Commission
which
our
Saviour
gave
his
Disciples
,
to
Preach
the
Gospel
:
He
directs
them
,
First
,
Whither
to
go
,
and
to
whom
to
Preach
;
namely
,
to
the
Jews
,
whom
he
calls
,
The
lost
Sheep
of
the
House
of
Israel
.
He
instructs
them
Secondly
,
As
to
the
Doctrine
he
would
have
them
Preach
;
namely
,
the
Doctrine
of
Repentance
.
And
Lastly
,
He
arms
them
against
all
the
Difficulties
they
might
meet
with
in
their
Ministry
;
and
particularly
,
fortifies
them
against
the
Fears
of
Poverty
and
Persecution
.
1
AND
when
he
had
called
unto
him
his
twelve
disciples
,
he
gave
them
power
against
unclean
spirits
,
to
cast
them
out
,
and
to
heal
all
manner
of
sickness
,
and
all
manner
of
disease
.
As
the
Jewish
Church
arose
from
Twelve
Patriarchs
,
so
did
the
Christian
Church
become
planted
by
Twelve
Apostles
;
the
Person
commissionating
them
,
was
Christ
.
None
are
to
undertake
the
Work
and
Calling
of
the
Ministry
,
but
those
whom
Christ
appoints
;
and
the
Persons
commissionated
,
were
Disciple●
,
before
they
were
Apostles
:
To
teach
us
,
that
Christ
will
have
such
as
Preach
the
Gospel
,
to
be
Disciples
before
they
are
Ministers
;
trained
up
in
the
Doctrine
of
the
Gospel
,
before
they
undertake
a
Publick
Charge
.
2
Now
the
names
of
the
twelve
apostles
are
these
;
The
first
,
Simon
,
who
is
called
Peter
,
and
Andrew
his
brother
,
James
the
son
of
Zebedee
,
and
John
his
brother
,
3
Philip
,
and
Bartholomew
,
Thomas
,
and
Matthew
the
Publican
,
James
the
son
of
Alpheus
,
and
Lebbeus
,
whose
sirname
was
Thaddeus
,
4
Simon
the
Canaanite
,
and
Judas
Iscariot
,
who
also
betrayed
him
.
Observe
here
,
Of
the
Twelve
Apostles
,
Peter
is
named
first
,
and
Judas
last
.
Peter
is
named
first
,
because
probably
elder
than
the
rest
:
or
because
for
Order-sake
,
he
might
Speak
before
the
rest
:
From
whence
may
be
inferr'd
a
Primacy
,
but
no
Supremacy
;
a
Priority
of
Order
,
but
no
Superiority
of
Degree
.
As
the
Fore-man
of
a
Grand-Inquest
has
a
Precedency
,
but
no
Preheminency
.
Judas
is
named
last
,
with
a
Brand
of
Infamy
set
upon
him
,
that
he
was
the
Traditor
,
the
Person
that
Betrayed
his
Lord
and
Master
.
Learn
thence
,
That
tho'
the
Truth
of
Grace
be
absolutely
necessary
to
a
Minister's
Salvation
,
yet
the
want
of
it
doth
not
disannul
his
Office
,
nor
hinder
the
Lawfulness
of
his
Ministry
:
Judas
,
though
a
Traytor
,
was
yet
a
Lawful
Minister
.
5
These
twelve
Jesus
sent
forth
,
and
commanded
them
,
saying
,
Go
not
into
the
way
of
the
Gentiles
,
and
into
any
city
of
the
Samaritans
enter
ye
not
.
6
But
go
rather
to
the
lost
sheep
of
the
house
of
Israel
.
This
was
only
a
Temporary
Prohibition
,
whilst
Christ
was
here
upon
Earth
,
the
Jews
being
Christ's
own
People
,
of
whom
he
came
,
and
to
whom
he
was
promised
,
the
Gospel
is
first
Preached
to
them
;
but
afterwards
the
Apostles
had
a
Command
to
Teach
all
Nations
,
and
after
Christ's
Ascension
,
Samaria
received
the
Gospel
by
the
Preaching
of
Philip.
From
the
Character
which
Christ
gives
of
the
Jews
,
calling
them
Lost
Sheep
,
we
Learn
,
1.
That
the
Condition
of
a
People
before
brought
home
to
Christ
by
the
Ministry
of
the
Gospel
,
is
a
Lost
Condition
:
Sinners
are
as
Lost
Sheep
,
wandring
and
going
astray
from
God
,
till
the
Ministry
of
the
Word
finds
them
.
2.
That
the
great
Work
and
Office
of
the
Ministers
of
the
Gospel
is
to
call
home
,
and
to
bring
in
,
lost
Sheep
unto
Jesus
Christ
the
Great
Shepherd
.
Go
,
says
Christ
,
to
the
lost
Sheep
,
&c.
7
And
as
ye
go
,
preach
,
saying
,
The
kingdom
of
heaven
is
at
hand
.
Observe
here
,
1.
The
Duty
injoined
the
Apostles
,
in
order
to
the
bringing
home
of
Lost
Souls
to
Christ
,
and
that
is
,
Preaching
;
As
ye
go
,
Preach
.
Note
thence
,
That
the
plain
and
perswasive
Preaching
of
the
Gospel
,
is
the
Special
Means
appointed
by
Christ
for
the
Salvation
of
Lost
Sinners
.
Obs.
2.
The
Doctrine
they
are
injoined
to
Preach
,
namely
,
that
The
Kingdom
of
Heaven
is
at
hand
;
that
is
,
that
the
promised
Messias
was
come
,
and
had
set
up
his
Kingdom
in
the
World
,
and
expected
their
Obedience
to
his
Laws
.
Where
note
,
How
that
the
Preaching
of
John
,
of
Christ
,
and
his
Apostles
,
was
one
and
the
same
;
namely
,
the
Doctrine
of
Repentance
:
Repent
,
say
they
all
,
for
the
Kingdom
of
Heaven
is
at
Hand
:
that
is
,
the
Time
of
the
Messiah's
Appearing
,
which
has
been
so
long
expected
,
is
now
come
.
8
Heal
the
sick
,
cleanse
the
lepers
,
raise
the
dead
,
cast
out
devils
:
freely
ye
have
received
,
freely
give
.
Here
our
Saviour
impowers
his
Apostles
to
work
Miracles
,
for
the
Confirmation
of
their
Doctrine
;
but
gives
them
a
Charge
to
work
them
freely
,
without
making
any
private
Advantage
to
themselves
.
Where
Obs.
1.
How
Beneficial
the
Miracles
were
,
(
which
Christ
and
his
Apostles
wrought
)
to
Mankind
.
Moses's
Miracles
,
were
as
great
Judgments
as
Wonders
;
but
these
were
Beneficent
;
they
delivered
Men
from
Miseries
,
from
Bodily
Diseases
,
from
the
Power
and
Malice
of
Evil
Spirits
:
They
healed
the
Sick
,
and
cast
out
Devils
.
Obs.
2.
That
Jesus
Christ
,
to
shew
himself
a
free
Saviour
,
and
that
whatever
came
from
him
,
was
the
Effect
of
Free-Grace
,
gave
his
Apostles
a
Charge
to
dispence
their
Power
in
working
Miracles
freely
,
without
Money
,
and
without
Price
.
9
Provide
neither
gold
,
nor
silver
,
nor
brass
in
your
purses
:
10
Nor
scrip
for
your
journey
,
neither
two
coats
,
neither
shoes
,
nor
yet
staves
:
(
for
the
workman
is
worthy
of
his
meat
)
This
Command
of
Christ
was
Temporary
,
and
extended
only
to
the
Apostles
first
Journey
,
which
they
were
soon
to
dispatch
:
Our
Saviour
encourages
them
to
trust
God
;
first
,
for
Protection
;
take
no
Staves
with
you
,
that
is
,
no
striking
or
smiting
Staves
for
your
own
defence
.
Preachers
must
be
no
Strikers
.
Tho'
a
Walking-Staff
they
might
take
with
them
:
Itinerant-Preachers
might
be
wearied
with
Travelling
,
as
well
as
with
Speaking
.
Next
for
Provision
;
he
would
not
have
them
over-solicitous
for
that
neither
;
saying
,
The
Workman
is
worthy
of
his
Meat
.
As
it
is
a
Minister's
great
Duty
,
to
trust
GOD
for
his
Maintenance
;
so
it
is
the
People's
Duty
,
to
take
care
for
their
Minister's
comfortable
Subsistence
.
The
Labourer
is
worthy
of
his
Hire
,
and
the
Work-man
is
worthy
of
his
Meat
.
11
And
into
whatsoever
city
or
town
ye
shall
enter
,
inquire
who
in
it
is
worthy
:
and
there
abide
till
ye
go
thence
.
12
And
when
ye
come
into
an
house
,
salute
it
.
13
And
if
the
house
be
worthy
,
let
your
peace
come
upon
it
:
but
if
it
be
not
worthy
,
let
your
peace
return
to
you
.
14
And
whosoever
shall
not
receive
you
,
nor
hear
your
words
,
when
ye
depart
out
of
that
house
or
city
,
shake
off
the
dust
of
your
feet
.
15
Verily
I
say
unto
you
,
It
shall
be
more
tolerable
for
the
land
of
Sodom
and
Gomorrha
in
the
day
of
judgment
,
than
for
that
city
.
Our
Saviour
proceeds
to
direct
his
Disciples
,
how
to
manage
this
their
first
Journey
in
Preaching
the
Gospel
;
he
injoins
them
,
1.
To
observe
the
Rules
of
Decency
,
in
their
going
from
one
Place
to
another
;
not
like
Beggars
,
wandring
from
House
to
House
;
but
having
entred
a
City
or
Village
,
to
make
enquiry
,
who
stood
best
affected
to
the
Gospel
,
and
there
turn
in
.
2.
Our
Saviour
injoins
them
Civil
and
Religious
Courtesie
towards
those
whom
they
applied
themselves
unto
.
When
ye
come
into
an
House
,
salute
it
;
give
it
a
Civil
Salutation
,
but
especially
a
Christian
and
Spiritual
Salute
,
wishing
them
Mercy
,
Grace
,
and
Peace
.
3.
He
encourages
his
Apostles
in
the
want
of
Success
;
if
they
hear
you
not
,
Shake
off
the
Dust
of
your
Feet
.
This
Action
was
Emblematical
,
and
signified
,
That
Almighty
God
would
in
like
manner
shake
off
them
,
and
esteem
them
no
better
than
the
vilest
Dust
.
Note
,
That
those
who
despise
the
Message
which
the
Ministers
of
the
Gospel
bring
,
shall
hereafter
find
the
Dust
of
their
Feet
,
and
the
Ashes
of
their
Grave
,
to
give
a
Judicial
Testimony
against
them
in
the
Day
of
CHRIST
.
Where-ever
the
Word
is
Preached
,
't
is
for
a
Testimony
against
them
;
for
if
the
Dust
of
a
Minister's
Feet
bear
Witness
against
the
Despisers
of
the
Gospel
,
their
Sermons
much
more
.
16
Behold
,
I
send
you
forth
as
sheep
in
the
midst
of
wolves
:
be
ye
therefore
wise
as
serpents
,
and
harmless
as
doves
.
Our
Saviour
,
in
this
and
the
following
Verses
,
arms
his
Apostles
against
all
the
Difficulties
,
Dangers
,
and
Discouragements
which
they
might
meet
with
in
the
Course
of
their
Ministry
:
He
tells
them
,
he
sent
them
forth
as
Sheep
amongst
Wolves
;
intimating
thereby
unto
them
,
that
the
Enemies
of
the
Gospel
have
as
great
an
Inclination
from
their
Malicious
Nature
,
to
devour
and
destroy
the
Ministers
of
Christ
,
as
Wolves
have
from
their
natural
temper
to
devour
Sheep
:
He
therefore
recommends
to
them
,
Prudence
and
Innocence
;
Be
wise
as
Serpents
,
to
avoid
the
World's
Injuries
;
and
Harmless
as
Doves
,
in
not
revenging
them
.
The
Ministers
of
Christ
must
not
be
altogether
Doves
,
lest
they
fall
into
Dangers
;
nor
altogether
as
Serpents
,
lest
they
endanger
others
.
For
as
Piety
without
Policy
is
too
simple
to
be
safe
,
so
Policy
without
Piety
is
too
subtil
to
be
good
.
Our
Saviour
in
this
Text
teaches
us
,
That
Wisdom
and
Innocency
should
dwell
together
.
17
But
beware
of
men
:
for
they
will
deliver
you
up
to
the
councils
,
and
they
will
scourge
you
in
their
synagogues
.
18
And
ye
shall
be
brought
before
governours
and
kings
for
my
sake
,
for
a
testimony
against
them
and
the
gentiles
.
19
But
when
they
deliver
you
up
,
take
no
thought
how
,
or
what
ye
shall
speak
:
for
it
shall
be
given
you
in
that
same
hour
what
ye
shall
speak
.
20
For
it
is
not
ye
that
speak
,
but
the
spirit
of
your
Father
which
speaketh
in
you
.
Here
our
Saviour
lets
his
Apostles
know
,
that
for
their
Owning
Him
,
and
Preaching
his
Gospel
,
they
should
be
brought
before
all
sorts
of
Magistrates
,
and
in
all
kinds
of
Courts
:
But
he
advises
them
,
when
they
are
brought
before
Kings
and
Princes
,
not
to
be
anxiously
thoughtful
what
they
should
say
;
for
it
should
be
given
in
that
Hour
,
what
they
should
,
Answer
.
Learn
hence
,
That
tho'
Truth
may
be
opposed
,
yet
Truth
's
Defenders
shall
never
be
ashamed
;
and
rather
than
they
shall
want
a
Tongue
to
plead
for
it
,
GOD
himself
will
prompt
them
by
his
Spirit
,
and
suggest
such
Truths
to
their
Minds
,
as
all
their
Opposers
shall
not
be
able
to
gainsay
.
21
And
the
brother
shall
deliver
up
the
brother
to
death
,
and
the
father
the
child
:
and
the
children
shall
rise
up
against
their
parents
,
and
cause
them
to
be
put
to
death
.
22
And
ye
shall
be
hated
of
all
men
for
my
Names
sake
:
but
he
that
indureth
to
the
end
,
shall
be
saved
.
Our
Saviour
goes
on
in
a
farther
Discovery
of
the
World's
Hatred
,
and
Enmity
against
the
Gospel
,
and
the
Preachers
of
it
;
and
gives
all
Christians
in
general
,
and
his
Ministers
in
particular
,
to
understand
,
That
such
is
the
Enmity
of
the
World
against
Holiness
,
and
the
Professors
of
it
,
that
it
will
overcome
and
extinguish
,
even
the
Natural
Affection
of
the
nearest
and
dearest
Relations
towards
each
other
.
Grace
teaches
us
,
To
lay
down
our
Lives
for
the
Brethren
;
but
Corruption
teaches
Brother
to
take
away
the
Life
of
Brother
;
The
Brother
shall
deliver
the
Brother
to
Death
.
Yet
Observe
,
Our
Saviour
comforts
his
Disciples
,
that
there
will
be
an
end
of
these
Sufferings
;
and
assures
them
,
That
if
their
Faith
and
Patience
did
hold
out
unto
the
end
,
they
should
be
saved
.
This
is
our
Comfort
,
that
if
our
Sufferings
for
Christ
end
not
in
our
Life-time
,
they
will
end
with
our
Lives
.
23
But
when
they
persecute
you
in
this
city
,
flee
ye
into
another
:
for
verily
I
say
unto
you
,
Ye
shall
not
have
gone
over
the
cities
of
Israel
,
till
the
Son
of
man
be
come
.
Our
Saviour
here
directs
his
Apostles
to
a
prudent
Care
of
their
own
Preservation
,
and
allows
them
to
flee
in
time
of
Persecution
;
assuring
them
,
That
before
they
had
gone
through
all
the
Cities
of
the
Jews
,
Preaching
the
Gospel
,
he
would
certainly
come
in
Judgment
against
Jerusalem
,
and
with
Severity
destroy
his
own
Murtherers
,
and
their
Persecutors
.
Learn
,
That
Christ
allows
his
Ministers
the
liberty
of
Flight
in
time
of
Persecution
,
that
they
may
preserve
their
Lives
for
future
Service
.
Surely
,
't
is
no
Shame
to
fly
,
when
our
Captain
commands
it
,
and
also
practises
it
,
Matth.
2.
Christ
by
his
own
Example
has
Sanctified
that
State
of
Life
unto
us
,
and
by
his
Command
made
it
Lawful
for
us
.
24
The
disciple
is
not
above
his
master
,
nor
the
servant
above
his
lord
.
25
It
is
enough
for
the
disciple
,
that
he
be
as
his
master
,
and
the
servant
as
his
lord
:
if
they
have
called
the
master
of
the
house
Beelzebub
,
how
much
more
shall
they
call
them
of
his
houshold
?
Our
Saviour
here
teaches
all
Christians
,
but
especially
Ministers
,
how
unreasonable
and
absurd
it
is
for
them
,
to
expect
kinder
Usage
from
an
unkind
World
,
than
he
Himself
met
with
:
Are
we
greater
,
holier
,
or
wiser
than
He
?
Why
then
should
we
expect
better
Usage
than
he
?
Was
he
hated
,
persecuted
,
reviled
,
murthered
,
for
the
Holiness
of
his
Doctrine
,
and
the
Vsefulness
of
his
Life
?
Why
then
should
any
of
us
Think
strange
of
the
Fiery
Tryal
,
as
if
some
strange
thing
had
befaln
us
?
1
Pet.
4.12
.
Is
it
not
enough
,
That
the
Disciple
be
as
his
Master
,
and
the
Servant
as
his
Lord
,
but
must
he
hope
to
be
above
him
?
26
Fear
them
not
therefore
:
for
there
is
nothing
covered
,
that
shall
not
be
revealed
;
and
hid
,
that
shall
not
be
known
.
27
What
I
tell
you
in
darkness
,
that
speak
ye
in
light
:
and
what
ye
hear
in
the
ear
,
that
preach
ye
on
the
house
tops
.
Christ
here
exhorts
his
Disciples
to
a
free
Profession
,
and
open
Publication
of
the
Doctrine
of
the
Gospel
,
from
this
Consideration
,
That
whatever
they
say
or
do
shall
be
brought
to
light
,
proclaimed
and
published
to
the
World
.
As
Wicked
Men
have
cause
to
fear
,
because
their
Evil
Deeds
shall
be
made
evident
;
so
Good
Men
have
cause
to
rejoice
,
because
their
Goodness
and
Good
Deeds
shall
be
made
manifest
.
Let
it
be
our
Care
to
do
Good
,
and
it
shall
be
CHRIST's
Care
to
discover
the
Goodness
which
we
do
,
to
vindicate
it
from
Misconstruction
,
and
set
it
in
its
clearest
Light
.
28
And
fear
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soul
:
but
rather
fear
him
which
is
able
to
destroy
both
soul
and
body
in
hell
.
Obs.
here
the
following
Particulars
.
1.
An
unwarrantable
Fear
condemned
;
and
that
is
,
the
sinful
,
servile
,
slavish
Fear
of
impotent
Man
.
Fear
not
him
that
can
kill
the
Body
.
2.
An
holy
,
awful
,
and
prudential
Fear
of
the
Omnipotent
God
commended
.
Fear
him
that
is
able
to
kill
both
Body
and
Soul
.
3.
The
Persons
that
this
Duty
of
Fear
is
recommended
to
,
and
bound
upon
;
Christ's
own
Disciples
,
yea
,
his
Ministers
and
Ambassadors
;
they
both
may
and
ought
to
fear
him
;
not
only
for
his
Greatness
and
Goodness
,
but
upon
the
account
of
his
Punitive
Justice
;
as
,
Being
able
to
cast
both
Soul
and
Body
into
Hell
:
Such
a
Fear
is
not
only
Lawful
but
Laudable
,
not
only
commendable
but
commanded
,
and
well
becomes
the
Servants
of
God
themselves
.
29
Are
not
two
sparrows
sold
for
a
farthing
?
and
one
of
them
shall
not
fall
to
the
ground
without
your
Father
.
30
But
the
very
hairs
of
your
head
are
all
numbred
.
31
Fear
ye
not
therefore
,
ye
are
of
more
value
than
many
sparrows
.
Obs.
here
,
1.
The
Doctrine
which
our
Saviour
Preaches
to
his
Disciples
;
and
that
is
,
the
Doctrine
of
Divine
Providence
;
which
concerns
it self
for
the
meanest
Creatures
,
even
the
Birds
of
the
Air
,
and
the
Hairs
of
our
Heads
,
do
fall
within
the
compass
of
God's
Protecting
Care
.
2.
Here
is
the
Use
which
our
Saviour
makes
of
this
Doctrine
;
namely
,
to
fortifie
the
Spirits
of
his
Disciples
against
all
distrustful
Fears
,
and
distracting
Cares
.
Learn
,
That
the
Consideration
of
the
Divine
Care
,
and
Gracious
Providence
of
GOD
over
us
and
ours
,
ought
to
antidote
our
Spirits
against
all
distrustful
Fears
whatsoever
.
If
an
Hair
from
the
Head
falls
not
to
the
Ground
without
a
Providence
,
much
less
shall
the
Head
it self
;
if
the
very
Excrements
of
the
Body
,
(
such
are
the
Hair
)
be
taken
Care
of
by
God
,
surely
the
more
noble
Parts
of
the
Body
,
and
especially
the
noblest
Part
of
our selves
,
our
Souls
,
shall
fall
under
his
particular
Regard
.
32
Whosoever
therefore
shall
confess
me
before
men
,
him
will
I
confess
also
before
my
Father
which
is
in
heaven
.
33
But
whosoever
shall
deny
me
before
men
,
him
will
I
also
deny
before
my
Father
which
is
in
heaven
.
Obs.
here
,
1.
That
not
to
confess
Christ
,
in
his
Account
is
to
deny
him
;
and
to
deny
him
,
is
to
be
ashamed
of
him
.
2.
That
whosoever
shall
deny
,
disown
,
or
be
ashamed
of
Christ
;
either
in
his
Person
,
in
his
Gospel
,
or
in
his
Members
,
for
any
Fear
or
Favour
of
Man
,
shall
with
Shame
be
disowned
,
and
eternally
rejected
by
Him
at
the
Dreadful
Judgment
of
the
Great
Day
.
CHRIST
may
be
Denied
three
ways
.
Doctrinally
,
by
an
Erroneous
and
Heretical
Judgment
.
Verbally
,
by
Oral
Expressions
.
Vitally
,
by
a
Wicked
and
Unholy
Life
.
But
Wo
to
that
Soul
that
denies
CHRIST
any
of
these
Ways
.
34
Think
not
that
I
am
come
to
send
peace
on
earth
:
I
came
not
to
send
peace
,
but
a
sword
.
35
For
I
am
come
to
set
a
man
at
variance
against
his
father
,
and
the
daughter
against
her
mother
,
and
the
daughter
in
law
against
her
mother
in
law
.
36
And
a
man's
foes
shall
be
they
of
his
own
houshold
.
We
must
distinguish
here
,
betwixt
the
Intentional
Aim
of
Christ's
Coming
,
and
the
Accidental
Event
of
it
.
His
Intentional
Aim
,
was
to
propagate
and
promote
Peace
in
the
World
;
but
thro'
the
Corruption
of
Man's
Nature
,
the
Accidental
Event
of
his
Coming
is
War
and
Division
:
Not
that
these
are
the
genuine
and
natural
Fruits
of
the
Gospel
,
but
Occasional
and
Accidental
only
.
Note
,
That
the
Preaching
of
the
Gospel
,
and
setting
up
the
Kingdom
of
Christ
in
the
World
,
tho'
it
be
not
the
Natural
Cause
,
yet
it
is
the
Accidental
Occasion
of
all
that
War
and
Tumult
,
of
all
that
Distraction
and
Confusion
,
which
the
World
abounds
with
.
37
He
that
loveth
father
or
mother
more
than
me
,
is
not
worthy
of
me
:
and
he
that
loveth
son
or
daughter
more
than
me
,
is
not
worthy
of
me
.
38
And
he
that
taketh
not
his
cross
,
and
followeth
after
me
,
is
not
worthy
of
me
.
39
He
that
findeth
his
life
shall
lose
it
:
and
he
that
loseth
his
life
for
my
sake
,
shall
find
it
.
Our
Saviour
by
these
Expressions
,
doth
not
condemn
Natural
Love
and
Affection
,
either
to
our
Relations
,
or
our
own
Lives
;
but
only
regulates
and
directs
it
;
and
shews
,
that
our
first
and
chief
Love
must
be
bestowed
upon
Himself
.
We
may
have
tender
and
relenting
Affections
,
towards
our
dear
Relations
;
but
then
the
Consideration
of
CHRIST's
Truth
and
Religion
,
must
take
Place
of
these
;
nay
,
of
Life
it self
;
nay
,
when
these
come
in
Competition
,
we
are
to
regard
them
no
more
,
than
if
they
were
the
Objects
of
our
Hatred
.
Luk.
14.26
.
If
a
Man
hate
not
his
Father
,
&c.
Learn
hence
,
That
all
the
Disciples
of
Christ
should
be
ready
and
willing
whenever
God
calls
them
to
it
,
to
quit
all
their
Temporal
Interests
and
Enjoyments
,
even
Life
it self
;
and
to
submit
to
any
Temporal
Inconvenience
,
even
Death
it self
:
And
all
this
willingly
,
chearfully
,
and
patiently
;
rather
than
disown
their
Relation
to
Christ
,
and
quit
the
Profession
of
his
Truth
and
Religion
.
2.
That
such
as
for
Secular
Interest
,
and
the
Preservation
of
Temporal
Life
,
do
renounce
their
Profession
of
Christ
and
his
Religion
;
they
do
not
only
greatly
hazard
their
Temporal
Life
,
but
expose
their
Eternal
Life
to
the
greatest
Danger
.
He
that
findeth
his
Life
,
shall
lose
it
,
&c.
40
He
that
receiveth
you
,
receiveth
me
;
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
.
41
He
that
receiveth
a
prophet
,
in
the
name
of
a
prophet
,
shall
receive
a
prophet's
reward
;
and
he
that
receiveth
a
righteous
man
,
in
the
name
of
a
righteous
man
,
shall
receive
a
righteous
man's
reward
.
42
And
whosoever
shall
give
to
drink
unto
one
of
these
little
ones
,
a
cup
of
cold
water
only
,
in
the
name
of
a
disciple
,
verily
I
say
unto
you
,
he
shall
in
no
wise
lose
his
reward
.
Here
in
the
close
of
the
Chapter
,
our
Blessed
Saviour
encourages
his
Apostles
to
Faithfulness
in
their
Office
;
by
assuring
them
,
that
he
should
reckon
and
esteem
all
the
Kindness
shewn
to
them
,
as
done
unto
himself
:
And
to
encourage
the
World
to
be
kind
to
his
Disciples
and
Ministers
,
he
assures
them
,
that
even
a
Cup
of
cold
Water
should
meet
with
a
liberal
Reward
:
How
cold
is
their
Charity
,
who
deny
a
Cup
of
cold
Water
to
the
Ministers
and
Disciples
of
Christ
!
Learn
,
1.
That
there
is
some
special
and
eminent
Reward
due
to
the
Faithful
Prophets
of
GOD
,
above
other
Men.
2.
That
he
that
shall
entertain
a
Prophet
,
and
do
any
good
Office
for
him
,
under
that
Name
;
that
is
,
for
his
Office-sake
,
shall
be
Partaker
of
that
Reward
.
3.
That
the
least
Office
of
Love
,
and
Respect
of
Kindness
and
Charity
,
which
we
shew
to
any
of
the
Ministers
or
Members
of
Jesus
Christ
,
for
his
sake
,
Christ
accounts
it
as
done
unto
himself
,
and
it
shall
be
rewarded
by
himself
.
CHAP.
XI
.
1
AND
it
came
to
pass
,
when
Jesus
had
made
an
end
of
commanding
his
twelve
disciples
,
he
departed
thence
to
teach
,
and
to
preach
in
their
cities
.
Our
Blessed
Saviour
having
sent
forth
his
Twelve
Apostles
in
the
foregoing
Chapter
,
to
Plant
and
Propagate
the
Gospel
,
we
find
him
in
this
Chapter
following
them
himself
,
in
that
great
and
necessary
Work
;
He
departed
to
Teach
and
to
Preach
in
their
Cities
.
CHRIST
,
the
Great
Bishop
and
Shepherd
of
Souls
,
sent
not
forth
the
Apostles
as
his
Curates
,
to
labour
and
sweat
in
the
Vineyard
,
whilst
he
took
his
Ease
at
Home
;
but
he
followed
them
himself
:
His
Word
of
Command
to
them
was
,
Praeite
Sequar
;
Go
ye
before
,
I
will
follow
after
.
Note
,
1.
That
Preaching
of
the
Gospel
is
a
great
and
necessary
Work
,
incumbent
upon
all
the
Ministers
of
Christ
,
let
their
Dignity
and
Preheminency
in
the
Church
be
what
it
will
:
None
of
the
Servants
are
above
their
Lord
.
2.
That
if
there
be
a
Distinction
betwixt
Teaching
and
Preaching
,
(
as
some
apprehend
)
they
are
both
the
Work
of
Christ's
Ministers
;
who
are
obliged
from
their
Master's
Example
to
perform
both
:
Teaching
is
in
order
to
the
Conversion
of
Sinners
,
and
Preaching
in
order
to
the
Edification
of
Saints
.
2
Now
when
John
had
heard
in
the
prison
the
works
of
Christ
,
he
sent
two
of
his
disciples
,
3
And
said
unto
him
,
Art
thou
he
that
should
come
,
or
do
we
look
for
another
?
It
was
not
for
John's
Information
,
that
he
sent
his
Disciples
to
Christ
,
but
for
their
Satisfaction
,
that
he
was
the
true
and
promised
Messias
;
John
was
assured
of
it
himself
by
a
Sign
from
Heaven
at
our
Saviour's
Baptism
,
Matth.
3.17
.
But
John's
Disciples
,
out
of
a
great
Zeal
to
him
their
Master
,
envied
Christ
himself
,
and
were
unwilling
to
believe
any
Person
greater
than
their
Master
:
Therefore
John
out
of
a
Pious
Design
,
to
confirm
his
Disciples
in
the
Belief
of
Christ's
being
the
true
Messias
,
sends
them
to
our
Saviour
,
to
hear
the
Doctrine
which
he
taught
,
and
to
see
the
Miracles
which
he
wrought
.
Learn
hence
,
What
a
Pious
Desire
there
is
in
such
as
know
Christ
experimentally
themselves
,
to
bring
all
that
belong
to
them
,
to
a
Saving
Acquaintance
with
him
.
4
Jesus
answered
and
said
unto
them
,
Go
,
and
shew
John
again
those
things
which
ye
do
hear
and
see
:
5
The
blind
receive
their
sight
,
and
the
lame
walk
,
the
lepers
are
cleansed
,
and
the
deaf
hear
,
the
dead
are
raised
up
,
and
the
poor
have
the
gospel
preached
to
them
.
Observe
here
,
1.
The
Way
and
Means
which
our
Saviour
takes
for
the
Conviction
and
Satisfaction
of
John's
Disciples
,
that
he
was
the
true
Messias
;
he
appeals
to
the
Miracles
wrought
by
himself
,
and
submits
the
Miracles
wrought
by
him
to
the
Judgment
of
their
Senses
;
Go
,
and
shew
John
the
Miracles
which
you
hear
and
see
.
Obs.
2.
The
Miracles
themselves
;
The
Blind
receive
their
sight
,
the
Lame
walk
,
the
Deaf
hear
,
&c.
Christ
was
all
this
in
a
Literal
Sence
,
and
in
a
Mystical
Sence
also
,
he
was
an
Eye
of
Understanding
to
the
Ignorant
,
a
Foot
of
Power
to
the
Weak
:
He
opened
an
Ear
in
deaf
Hearts
,
to
receive
the
Word
of
Life
:
And
the
Poor
are
Evangelized
;
that
is
,
turned
into
the
Spirit
and
Temper
of
the
Gospel
;
the
Rich
hear
the
Gospel
,
but
the
Poor
receive
it
;
that
is
,
they
feel
the
powerful
Impressions
of
it
:
As
we
say
,
such
a
one
is
Italianized
,
when
his
Carriage
is
such
,
as
if
he
were
a
Natural
Italian
.
The
Passive
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denotes
,
Non
Actum
Praedicationis
,
sed
Effectum
Evangelii
Praedicati
;
the
Good
Effect
which
the
Gospel
had
upon
the
Hearts
and
Lives
of
the
Poor
,
transforming
them
into
the
likeness
of
it self
.
Learn
,
It
is
a
Blessed
Thing
,
when
the
Preaching
of
the
Gospel
has
such
a
powerful
Influence
upon
the
Minds
of
Men
,
that
the
Temper
of
their
Minds
,
and
the
Actions
of
their
Lives
are
a
lively
Transcript
of
the
Spirit
and
Temper
of
the
Holy
JESUS
.
6
And
blessed
is
he
whosoever
shall
not
be
offended
in
me
.
Our
Saviour
here
,
by
pronouncing
them
Blessed
that
are
not
offended
in
him
,
doth
intimate
the
Misery
of
those
who
stumble
at
him
,
and
to
whom
he
is
a
Rock
of
Offence
.
Some
are
offended
at
the
Poverty
of
his
Person
,
others
are
offended
at
the
Sublimity
and
Sanctity
of
his
Doctrine
.
Some
are
offended
at
his
Cross
,
others
are
offended
at
his
Free
Grace
:
But
such
as
instead
of
being
Offended
at
CHRIST
,
Believe
in
him
,
and
bottom
their
Expectations
of
Heaven
and
Salvation
upon
him
,
are
in
a
Happy
and
Blessed
Condition
:
Blessed
is
he
,
that
shall
not
be
offended
in
me
.
7
And
as
they
departed
,
Jesus
began
to
say
unto
the
multitudes
concerning
John
,
What
went
ye
out
into
the
wilderness
to
see
?
A
reed
shaken
with
with
the
wind
?
8
But
what
went
ye
out
for
to
see
?
A
man
cloathed
in
soft
raiment
?
behold
,
they
that
wear
soft
cloathing
,
are
in
king's
houses
.
9
But
what
went
ye
out
for
to
see
?
A
prophet
?
yea
,
I
say
unto
you
,
and
more
than
a
prophet
.
10
For
this
is
he
of
whom
it
is
written
,
Behold
,
I
send
my
messenger
before
thy
face
,
which
shall
prepare
thy
way
before
thee
.
Our
Saviour
having
given
Satisfaction
to
John's
Disciples
,
next
enters
upon
a
large
Commendation
of
John
himself
:
Where
Observe
,
1.
The
Persons
whom
he
commended
him
before
;
not
John's
own
Disciples
,
for
they
had
too
high
an
Opinion
of
their
Master
already
,
and
were
so
much
addicted
to
John
,
that
they
envied
Christ
for
his
sake
:
See
Joh.
3.26
.
Behold
,
Christ
Baptizeth
,
and
all
Men
come
unto
him
.
It
was
a
great
Eye-sore
,
that
Christ
had
more
Hearers
and
Followers
than
John
;
therefore
not
before
John's
Disciples
,
but
before
the
Multitude
,
Christ
commends
John
:
For
as
John's
Disciples
had
too
high
,
so
the
Multitude
had
too
low
an
Opinion
of
him
;
possibly
because
of
his
Imprisonment
and
Sufferings
.
There
was
a
time
,
when
the
People
had
high
Thoughts
of
John
,
but
now
they
undervalued
him
.
Learn
thence
,
The
great
uncertainty
of
Popular
Applause
;
the
People
contemn
to
day
,
whom
they
admired
yesterday
;
he
who
to
day
is
cried
up
,
to
morrow
is
troden
down
.
The
Word
and
the
Ministers
are
the
same
,
but
this
proceeds
from
the
Fickleness
and
Inconstancy
of
the
People
;
nothing
is
so
mutable
as
the
Mind
of
Man
,
nothing
so
variable
as
the
Opinion
of
the
Multitude
.
Observe
,
2.
The
Time
when
our
Saviour
thus
commended
John
;
not
in
the
time
of
his
Prosperity
and
Greatness
,
when
the
People
flockt
after
him
,
and
Herod
got
him
to
Court
,
and
reverenced
him
;
but
when
the
giddy
Multitude
had
forsaken
him
,
and
he
was
faln
into
Disgrace
at
Court
,
and
had
Preacht
himself
into
a
Prison
:
Now
Christ
vindicates
his
Innocency
,
maintains
his
Honour
,
proclaims
his
Worth
;
and
tells
the
People
,
that
the
World
was
not
worthy
of
such
a
Preacher
as
John
was
.
Learn
thence
,
That
Christ
will
stand
by
,
and
stick
fast
to
his
Faithful
Ministers
,
when
all
the
World
forsakes
them
.
Let
the
World
slight
and
despise
them
at
their
pleasue
,
yet
Christ
will
maintain
their
Honour
,
and
support
their
Cause
;
as
they
bear
a
Faithful
Witness
to
Christ
,
so
Christ
will
bear
Witness
to
their
Faithfulness
for
him
.
Obs.
3.
The
Commendation
it self
.
Our
Saviour
commends
John
,
1.
For
his
Constancy
;
he
was
not
a
Reed
shaken
with
the
Wind
;
that
is
,
a
Man
of
an
unstable
and
unsetled
Judgment
,
but
fixt
and
stedfast
.
2.
For
his
Sobriety
and
high
Measures
of
Mortification
;
he
was
no
delicate
voluptuous
Person
,
but
grave
,
sober
,
and
severe
;
he
was
mortified
to
the
Glory
and
Honour
,
to
the
Ease
and
Pleasures
of
the
World
.
John
wrought
no
Miracles
,
but
his
Holy
Conversation
was
as
effectual
as
Miracles
,
to
prevail
with
the
People
.
3.
For
his
Humility
;
he
might
have
been
what
he
would
;
the
People
were
ready
to
cry
him
up
for
the
Messiah
,
the
Christ
of
God
,
but
John's
lowly
Spirit
refuses
all
;
He
confessed
,
and
denied
not
;
saying
,
I
am
not
the
Christ
,
but
a
poor
Minister
of
his
,
willing
,
but
not
worthy
to
do
him
Service
.
This
will
commend
our
Ministry
to
the
Consciences
of
our
People
;
when
we
seek
not
our
own
Glory
,
but
the
Glory
of
Christ
.
4.
Our
Saviour
commends
John
for
his
clear
Preaching
and
Revealing
of
CHRIST
to
the
People
:
He
was
more
than
a
Prophet
,
vers.
9.
because
he
pointed
out
Christ
more
clearly
and
fully
than
any
before
him
.
The
Ancient
Prophets
saw
Christ
afar
off
;
John
beheld
him
Face
to
Face
;
they
prophesied
of
him
,
he
pointed
at
him
,
saying
,
This
is
He.
Whence
Learn
,
That
the
Clearer
any
Ministry
is
in
discovering
of
CHRIST
,
the
more
Excellent
it
is
.
11
Verily
I
say
unto
you
,
Among
them
that
are
born
of
women
,
there
hath
not
risen
a
greater
than
John
the
Baptist
:
notwithstanding
,
he
that
is
least
in
the
kingdom
of
heaven
,
is
greater
than
he
.
Our
Saviour
having
highly
commended
John
in
the
soregoing
Verses
,
here
he
sets
Bounds
to
the
Honours
of
his
Ministry
;
adding
,
That
tho'
John
was
greater
than
all
the
Prophets
that
went
before
him
,
seeing
more
of
Christ
than
all
them
,
yet
he
saw
less
than
them
that
came
after
him
.
The
meanest
Evangelical
Minister
that
Preaches
Christ
come
,
is
to
be
preferr'd
before
all
the
Old
Prophets
,
who
Prophesied
of
Christ
to
come
.
That
Minister
who
sets
forth
the
Life
,
Death
,
Resurrection
,
and
Ascension
of
Jesus
Christ
,
Is
greater
in
the
Kingdom
of
Heaven
;
that
is
,
has
an
higher
Office
in
the
Church
,
and
a
more
excellent
Ministry
,
than
all
the
Prophets
,
yea
,
than
John
himself
.
The
Excellency
of
a
Ministry
,
consists
in
the
Light
and
Clearness
of
it
.
Now
tho'
John's
Light
did
exceed
all
that
went
before
him
,
yet
it
fell
short
of
them
that
came
after
him
:
And
thus
he
that
was
Least
in
the
Kingdom
of
Grace
on
Earth
;
much
more
,
he
that
is
least
in
the
Kingdom
of
Glory
in
Heaven
,
Was
greater
than
John
.
12
And
from
the
days
of
John
the
Baptist
,
until
now
,
the
kingdom
of
heaven
suffereth
violence
,
and
the
violent
take
it
by
force
.
Our
Saviour
goes
on
in
commending
John's
Ministry
,
from
the
great
Success
of
it
;
it
had
that
powerful
Influence
upon
the
Consciences
of
Men
,
that
no
Soldiers
were
ever
more
violent
and
eager
in
the
storming
and
taking
a
strong
Hold
,
than
John's
Hearers
were
in
pursuing
the
Kingdom
of
Heaven
.
Never
any
Minister
(
before
)
discovered
the
Messiah
and
his
Kingdom
so
clearly
as
John
did
;
and
therefore
never
was
there
such
Zeal
to
press
into
the
Kingdom
of
Heaven
amongst
any
,
as
the
Hearers
of
John
had
.
Learn
hence
,
1.
That
the
clearer
Knowledge
any
People
have
of
the
Worth
and
Excellency
of
Heaven
,
the
more
will
their
Zeal
be
inflamed
in
the
pursuit
of
Heaven
.
2.
That
all
that
do
intend
and
resolve
for
Heaven
,
must
offer
violence
in
the
taking
of
it
;
none
but
the
violent
are
victorious
:
They
take
it
by
Force
.
Which
Words
are
both
Restrictive
,
and
Promissive
.
They
are
the
violent
,
and
none
other
,
that
take
it
;
and
all
the
violent
shall
take
it
.
Tho'
careless
Endeavours
may
prove
abortive
,
vigorous
prosecution
shall
not
miscarry
.
13
For
all
the
prophets
,
and
the
law
prophesied
until
John
.
14
And
if
ye
will
receive
it
,
this
is
Elias
which
was
for
to
come
.
15
He
that
hath
ears
to
hear
,
let
him
hear
.
Here
is
still
a
farther
Commendation
of
John
.
The
Law
and
the
Prophets
,
till
the
coming
of
John
,
did
foretel
the
Messiah
;
but
not
so
determinately
,
not
so
nearly
,
not
so
clearly
,
as
John
did
:
And
accordingly
,
he
was
that
Elias
which
Isaiah
and
Malachy
foretold
should
be
the
Harbinger
and
Forerunner
of
Christ
.
But
why
has
John
the
Baptist
the
Name
of
Elias
?
Possibly
because
they
were
alike
zealous
in
the
Work
of
GOD
;
they
were
alike
successful
in
that
Work
,
and
they
were
alike
persecuted
for
their
Work
;
the
one
by
Jezebel
,
the
other
by
Herodias
.
16
But
whereunto
shall
I
liken
this
generation
?
It
is
like
unto
children
sitting
in
the
markets
,
and
calling
unto
their
fellows
,
17
And
saying
,
We
have
piped
unto
you
,
and
ye
have
not
danced
:
we
have
mourned
unto
you
,
and
ye
have
not
lamented
.
18
For
John
came
neither
eating
nor
drinking
,
and
they
say
,
He
hath
a
devil
.
19
The
Son
of
man
came
eating
and
drinking
,
and
they
say
,
Behold
,
a
man
gluttonous
,
and
a
wine-bibber
,
a
friend
of
publicans
and
sinners
:
but
wisdom
is
justified
of
her
children
.
Our
Saviour
in
these
Words
describes
the
perverse
Humour
of
the
Pharisees
,
whom
nothing
could
allure
to
the
Embracing
of
the
Gospel
,
neither
John's
Ministry
,
nor
CHRIST's
.
This
our
Saviour
sets
forth
two
Ways
.
1.
Allegorically
,
vers.
16
,
17.
2.
Properly
,
vers.
18
,
19.
By
way
of
Allegory
,
he
compares
them
to
sullen
Children
,
whom
nothing
would
please
,
neither
Mirth
,
nor
Mourning
:
If
their
Fellows
Piped
before
them
,
they
would
not
Dance
,
if
they
sang
Mournful
Songs
to
them
,
they
would
not
Lament.
That
is
,
the
Pharisees
were
of
such
a
Censorious
and
Capricious
Humour
,
that
GOD
himself
could
not
please
them
,
tho'
he
used
variety
of
Means
and
Methods
,
in
order
to
that
End
.
Next
,
our
Lord
plainly
interprets
this
Allegory
,
by
telling
them
,
That
John
came
to
them
neither
eating
nor
drinking
;
that
is
,
not
so
freely
and
plentifully
,
as
other
Men
,
being
a
very
austere
and
mortified
Man
,
both
in
his
Diet
and
in
his
Habit
:
And
all
this
was
designed
by
God
,
that
the
Austerity
of
his
Life
,
and
Severity
of
his
Doctrine
,
might
awaken
the
Pharisees
to
Repentance
:
But
instead
of
this
,
they
censure
him
for
having
a
Devil
;
because
he
delighted
in
Solitude
,
and
avoided
Converse
with
Men.
According
to
the
Ancient
Observation
,
that
every
Solitary
Person
is
either
an
Angel
,
or
a
Devil
.
John
being
thus
rejected
,
Christ
himself
comes
to
them
,
who
being
of
a
free
and
familiar
Converse
,
not
shunning
the
Society
of
the
worst
of
Men
,
even
of
the
Pharisees
themselves
,
but
complying
with
their
Customs
,
and
accompanying
with
them
at
their
Feasts
;
yet
without
the
least
Compilnace
with
them
in
their
Sins
.
But
the
Freedom
of
our
Saviour's
Conversation
displeased
them
,
as
much
as
John's
Reservedness
of
Temper
;
for
they
cry
,
Behold
a
Man
gluttonous
:
Christ's
Affability
towards
Sinners
,
they
call
Approbation
of
their
Sins
;
and
his
Sociable
Disposition
,
Loosness
and
Luxury
.
Learn
hence
,
1.
That
the
faithful
and
zealous
Ministers
of
GOD
,
let
their
Temper
and
Converse
be
what
it
will
,
cannot
please
the
Enemies
of
Religion
,
and
the
Haters
of
the
Power
of
Godliness
;
neither
John's
Austerity
,
nor
Christ's
Familiarity
,
would
gain
upon
the
Pharisees
.
It
is
our
Duty
in
the
Course
of
our
Ministry
,
to
seek
to
please
all
Men
for
their
Good
:
But
after
all
our
Endeavours
to
please
all
,
we
shall
please
but
very
few
;
but
if
God
and
Conscience
be
of
the
Number
of
those
Few
,
we
are
Safe
and
Happy
.
Obs.
2.
That
it
has
been
the
old
Policy
of
the
Devil
,
that
he
might
hinder
the
Success
of
the
Gospel
,
to
fill
the
Minds
of
Persons
with
an
Invincible
Prejudice
against
the
Ministers
and
Dispensers
of
the
Gospel
.
Obs
.
3.
That
after
all
the
Scandalous
Reproaches
cast
upon
Religion
,
and
the
Ministers
of
it
;
such
as
are
Wisdom's
Children
,
wise
and
good
Men
,
will
justifie
Religion
;
that
is
,
Approve
it
in
their
Judgments
,
Honour
it
in
their
Discourses
,
and
Adorn
it
in
their
Lives
.
Wisdom
is
justified
of
her
Children
.
20
Then
began
he
to
upbraid
the
cities
wherein
most
of
his
mighty
works
were
done
,
because
they
repented
not
.
21
Wo
unto
thee
Chorazin
,
wo
unto
thee
Bethsaida
:
for
if
the
mighty
works
which
were
done
in
you
,
had
been
done
in
Tyre
and
Sidon
,
they
would
have
repented
long
ago
in
sackcloth
and
ashes
.
22
But
I
say
unto
you
,
It
shall
be
more
tolerable
for
Tyre
and
Sidon
at
the
day
of
judgment
,
than
for
you
.
Our
Saviour
having
gone
thro'
the
Cities
of
Galilee
.
Preaching
the
Doctrine
of
Repentance
,
and
Confirming
his
Doctrine
with
Miracles
,
and
finding
multitudes
after
all
his
Endeavours
remaining
in
their
Impenitency
,
he
proceeds
to
upbraid
them
severely
for
that
their
Contempt
of
Gospel-Grace
:
Then
began
he
to
upbraid
the
Cities
,
&c.
Where
,
Observe
,
1.
The
Cities
upbraided
,
Chorazin
,
Bethsaida
,
and
Capernaum
;
in
their
Pulpits
he
daily
Preacht
,
and
those
Places
were
the
Theatres
upon
which
his
Miracles
were
wrought
;
other
Cities
only
heard
,
these
saw
;
but
where
he
Preached
most
,
he
Prevailed
least
.
Like
some
Fisher-men
,
he
catcht
least
in
his
own
Pond
.
Obs.
2.
What
he
upbraids
them
for
;
not
for
Disrespect
to
his
Person
,
but
for
Disobedience
to
his
Doctrine
;
Because
they
repented
not
.
The
great
Design
of
Christ
,
both
in
the
Doctrine
which
he
preached
,
and
in
the
Miracles
which
he
wrought
,
was
to
bring
Men
to
Repentance
;
that
is
,
to
forsake
their
Sins
,
and
Live
well
.
Obs.
3.
Whom
he
upbraids
them
with
;
Tyre
and
Sidon
,
Sodom
and
Gomorrah
,
Nations
rude
and
barbarous
,
out
of
the
Pale
of
the
Church
;
ignorant
of
a
Saviour
,
and
of
the
Way
of
Salvation
by
him
.
Therefore
instead
of
Wooing
them
,
he
denounces
Woes
against
them
.
Learn
,
That
the
higher
a
People
rise
under
the
Means
,
the
lower
they
fall
,
if
they
miscarry
.
They
that
have
been
nearest
to
Conversion
,
and
yet
not
converted
,
shall
have
the
greatest
Condemnation
when
they
are
judged
.
Capernaum's
Sentence
shall
exceed
Sodom's
for
Severity
,
because
she
exceeded
Sodom
in
the
Enjoyment
of
Means
and
Mercy
.
23
And
thou
Capernaum
,
which
art
exalted
unto
heaven
,
shalt
be
brought
down
to
hell
;
for
if
the
mighty
works
which
have
been
done
in
thee
,
had
been
done
in
Sodom
,
it
would
have
remained
until
this
day
.
This
City
lying
under
greater
Guilt
than
the
rest
,
Christ
names
it
by
it self
,
without
the
rest
;
nay
,
he
doth
not
only
name
it
,
but
notifie
it
,
as
being
lifted
up
to
Heaven
by
Signal
Favours
and
Priviledges
;
namely
,
Christ's
Presence
,
Chnst's
Preaching
,
and
Miracles
.
Obs
.
1.
Capernaum's
Priviledge
injoyed
;
tho'
a
poor
obsecure
Place
in
it self
,
yet
she
was
by
the
Person
,
Ministry
,
and
Miracles
of
Christ
,
lifted
up
to
Heaven
.
Learn
thence
,
That
Gospel-Ordinances
and
Church-Priviledges
enjoyed
,
are
a
mighty
Honour
and
Advancement
to
the
poorest
Persons
and
obscurest
Places
.
Obs.
2.
An
heavy
Doom
denounced
,
Thou
shalt
be
brought
down
to
Hell
;
that
is
,
thy
Condition
shall
be
as
sad
,
as
that
of
the
worst
of
Men
,
for
thy
Non-proficiency
under
the
Means
injoyed
.
Learn
thence
,
That
Gospel-Ordinances
and
Church-Priviledges
injoyed
,
but
not
improved
,
provoke
Almighty
God
to
inflict
the
sorest
of
Judgments
upon
a
People
.
Thou
Capernaum
,
exalted
to
Heaven
,
shalt
be
brought
down
to
Hell
.
24
But
I
say
unto
you
,
That
it
shall
be
more
tolerable
for
the
land
of
Sodom
,
in
the
day
of
judgment
,
than
for
thee
.
Observe
here
,
1.
That
there
shall
be
a
Day
of
Judgment
.
2.
That
in
the
Day
of
Judgment
,
some
Sinners
shall
fare
worse
than
others
;
there
are
Degrees
of
Punishment
among
the
Damned
.
3.
That
the
worst
of
Heathens
,
who
never
heard
of
a
Saviour
,
nor
ever
had
an
Offer
of
Salvation
by
him
,
shall
fare
better
in
the
Day
of
Judgment
,
than
those
that
continue
impenitent
under
the
Gospel
.
CHRIST
here
avouches
,
that
Capernaum's
Sentence
shall
exceed
Sodom's
,
for
Severity
.
25
At
that
time
Jesus
answered
and
said
,
I
thank
thee
,
O
Father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
babes
.
26
Even
so
Father
,
for
so
it
seemed
good
in
thy
sight
.
In
these
Verses
,
our
Saviour
glorifies
his
Father
,
for
the
wise
and
free
Dispensation
of
his
Gospel-Grace
,
to
the
meanest
and
most
ignorant
;
whilst
the
Great
and
Learned
Men
of
the
World
undervalued
and
despised
it
.
Learn
,
1.
That
till
GOD
reveals
himself
,
his
Nature
and
Will
;
no
Man
can
know
either
what
he
is
,
or
what
he
requires
.
Thou
hast
revealed
.
2.
That
the
Wise
Men
of
the
World
have
in
all
Ages
despised
the
Mysteries
of
the
Gospel
,
and
have
therefore
been
Judicially
given
up
by
GOD
to
their
own
wilful
Blindness
.
Thou
hast
hid
these
things
from
the
Wise
and
Prudent
.
3.
That
the
most
Ignorant
and
most
Humble
,
not
the
most
Learned
and
most
Proud
,
do
stand
ready
to
receive
and
embrace
the
Gospel-Revelation
.
Thou
hast
revealed
them
unto
Babes
.
4.
That
this
is
no
less
pleasing
to
Christ
,
than
it
is
the
Pleasure
of
the
Father
.
Even
so
Father
,
as
it
seemed
good
in
thy
sight
.
As
if
Christ
had
said
,
Father
,
thy
Election
and
Choice
pleases
me
,
as
being
the
Choice
and
Good
Pleasure
of
thy
Wisdom
.
27
All
things
are
delivered
unto
me
of
my
Father
:
and
no
man
knoweth
the
Son
but
the
Father
:
neither
knoweth
any
man
the
Father
,
save
the
Son
,
and
he
to
whomsoever
the
Son
will
reveal
him
.
In
this
Verse
,
our
Saviour
opens
his
Commission
,
and
declares
,
1.
His
Authority
;
that
all
Power
is
committed
to
Him
,
as
Mediator
,
from
God
the
Father
.
2.
His
Office
;
to
reveal
his
Father's
Mind
and
Will
to
a
Lost
World
.
No
Man
knoweth
the
Father
,
but
the
Son
:
That
is
,
the
Essence
and
Nature
of
the
Father
,
the
Will
and
Counsel
of
the
Father
;
only
as
the
Son
reveals
them
.
Learn
,
That
all
our
Saving
Knowledge
of
God
is
in
and
thro'
Jesus
Christ
;
he
,
as
the
Great
Prophet
of
his
Church
,
reveals
the
Mind
and
Will
of
GOD
unto
us
for
our
Salvation
,
and
no
Saving
Knowledge
without
him
.
28
Come
unto
me
all
ye
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
rest
.
Here
we
have
a
sweet
Invitation
,
backt
with
a
gracious
Incouragement
;
Christ
invites
such
as
are
weary
of
the
Burden
of
Sin
,
of
the
Slavery
of
Satan
,
of
the
Yoak
of
the
Ceremonial
Law
,
to
come
unto
him
for
Rest
and
Ease
;
and
as
an
Encouragement
,
assures
them
,
that
upon
their
coming
to
Him
,
they
shall
find
Rest.
Learn
,
1.
That
Sin
it
is
the
Soul
's
Laborious
Burden
.
Come
unto
me
ye
that
Labour
.
Labouring
supposes
a
Burden
to
be
labour'd
under
;
this
Burden
is
Sin
's
Guilt
.
2.
That
such
as
come
to
Christ
for
Rest
,
must
be
Laden
Sinners
.
3.
That
Laden
Sinners
not
only
may
,
but
ought
to
come
to
Christ
for
Rest
;
they
may
come
,
because
invited
;
they
ought
to
come
,
because
commanded
.
4.
That
the
Laden
Sinner
,
upon
his
coming
,
shall
find
Rest
.
Come
,
&c.
29
Take
my
yoak
upon
you
,
and
learn
of
me
,
for
I
am
meek
and
lowly
in
heart
:
and
ye
shall
find
rest
unto
your
souls
.
Obs.
1.
Christ's
Disciples
,
must
wear
Christ's
Yoak
.
This
Yoak
is
twofold
;
a
Yoak
of
Instruction
,
and
a
Yoak
of
Affliction
.
Christ's
Law
is
a
Yoak
of
Instruction
;
it
restrains
our
Natural
Inclinations
,
it
curbs
our
Sensual
Appetites
;
it
is
a
Yoak
to
corrupt
Nature
;
this
Yoak
Christ
calls
his
Yoak
,
Take
my
Yoak
upon
you
:
1.
Because
he
as
a
Lord
,
lays
it
upon
our
Necks
.
2.
Because
he
as
a
Servant
,
bore
it
upon
his
own
Neck
first
,
before
he
laid
it
upon
ours
.
Obs.
2.
That
the
Way
and
Manner
how
to
bear
Christ's
Yoak
,
must
be
learnt
of
Christ
himself
.
Take
my
Yoak
upon
you
,
and
learn
of
me
;
that
is
,
Learn
of
me
,
both
what
to
bear
,
and
how
to
bear
.
Obs.
3.
That
Christ's
Humility
and
Lowlimindedness
is
a
great
Encouragement
to
Christians
,
to
come
unto
him
,
and
learn
of
him
,
both
how
to
obey
his
Commands
,
and
how
to
suffer
his
Will
and
Pleasure
.
Learn
of
me
,
for
I
am
meek
.
30
For
my
yoak
is
easie
,
and
my
burden
is
light
.
Observe
here
,
1.
Christ's
Authority
and
Greatness
;
he
has
Power
to
impose
a
Yoak
,
and
inflict
a
Burden
.
My
Yoak
:
My
Burden
.
2.
His
Clemency
and
Goodness
,
in
imposing
an
easie
Yoak
,
and
a
light
Burden
.
My
Yoak
is
easie
,
my
Burden
is
light
;
that
is
,
my
Service
is
good
and
gainful
,
profitable
and
useful
;
not
only
tolerable
,
but
delightful
;
and
as
is
my
Yoak
,
such
is
my
Burden
:
the
Burden
of
my
Precepts
,
the
Burden
of
my
Cross
,
both
light
,
not
absolutely
,
but
comparatively
;
the
Weight
of
my
Cross
is
not
comparable
with
the
Glory
of
my
Crown
.
Learn
,
That
the
Service
of
Christ
,
tho'
hard
and
intolerable
to
Corrupt
Nature
,
yet
is
a
most
desireable
and
delightful
Service
to
Grace
,
or
Renewed
Nature
;
Christ's
Service
is
easie
to
a
Spiritual
Mind
.
1.
It
is
easie
as
it
is
a
Rational
Service
;
consonant
to
Right
Reason
,
tho'
contradictory
to
Depraved
Nature
.
2.
Easie
,
as
it
is
a
Spiritual
Service
;
delightful
to
a
Spiritual
Mind
.
3.
Easie
,
as
it
is
an
Assisted
Service
;
considering
that
we
work
not
in
our
own
Strength
,
but
in
God's
.
4.
Easie
,
when
once
it
is
an
Accustomed
Service
;
tho'
hard
to
Beginners
,
it
is
easie
to
Progressors
;
the
farther
we
walk
,
the
sweeter
is
our
Way
.
5.
Easie
,
as
it
is
the
most
Gainful
Service
;
having
the
Assurance
of
an
Eternal
Weight
of
Glory
,
as
the
Reward
of
our
Obedience
.
Well
therefore
might
our
Holy
LORD
say
to
his
Followers
,
My
Yoak
is
easie
,
and
my
Burden
is
light
.
CHAP.
XII
.
Our
Blessed
Saviour
in
this
Chapter
,
takes
occasion
to
Instruct
his
Disciples
in
the
Doctrine
of
the
Sabbath
;
shewing
,
that
Works
of
Necessity
and
Mercy
may
be
performed
upon
that
Day
,
without
any
Violation
of
the
Divine
Command
.
1
AT
that
time
Jesus
went
on
the
sabbath-day
through
the
corn
,
and
his
disciples
were
an
hungered
,
and
began
to
pluck
the
ears
of
corn
,
and
to
eat
.
Obs.
here
,
The
poor
Estate
,
and
low
Condition
of
Christ's
own
Disciples
in
this
World
;
they
wanted
Bread
,
and
are
forced
to
pluck
the
Ears
of
Corn
,
to
satisfie
their
Hunger
.
God
sometimes
su●●ers
his
dearest
Children
in
this
World
to
fall
into
Straits
,
and
to
taste
of
Want
,
for
the
Trial
of
their
Faith
,
and
dependance
upon
his
Power
and
Providence
.
2
But
when
the
Pharisees
saw
it
,
they
said
unto
him
,
Behold
,
thy
disciples
do
that
which
is
not
lawful
to
do
on
the
sabbath
day
.
Obs.
here
,
1.
The
Persons
finding
Fault
with
this
Action
of
the
Disciples
,
the
Pharisees
;
many
of
whom
accompanied
our
Saviour
,
not
out
of
any
good
Intention
,
but
only
with
a
Design
to
cavil
at
,
and
quarrel
with
every
thing
,
that
either
Christ
or
his
Disciples
said
or
did
.
Obs.
2.
The
Action
which
they
found
fault
with
;
The
Disciples
plucking
of
the
Ears
of
Corn
on
the
Sabbath-day
.
Where
Note
,
It
is
not
the
Theft
,
which
the
Disciples
are
accused
for
by
the
Pharisees
:
For
to
take
in
our
Necessity
so
much
of
our
Neighbour's
Goods
,
as
we
may
reasonably
suppose
,
that
if
he
were
present
,
and
knew
our
Circumstances
,
he
would
give
us
,
is
no
Theft
;
but
it
is
the
servile
Labour
on
the
Sabbath
,
in
gathering
the
Corn
,
that
the
Pharisees
scruple
.
Learn
thence
,
How
zealous
Hypocrites
are
for
the
lesser
Things
of
the
Law
,
whilst
they
neglect
the
weightier
;
and
how
superstitiously
addicted
to
Outward
Ceremonies
,
placing
all
Holiness
in
the
Observation
of
them
.
3
But
he
said
unto
them
,
Have
ye
not
read
what
David
did
when
he
was
an
hungred
,
and
they
that
were
with
him
,
4
How
he
entred
into
the
house
of
God
,
and
did
eat
the
shew-bread
,
which
was
not
lawful
for
him
to
eat
,
neither
for
them
which
were
with
him
,
but
only
for
the
priests
?
5
Or
have
ye
not
read
in
the
law
,
how
that
on
the
sabbath-days
the
priests
in
the
temple
profane
the
sabbath
,
and
are
blameless
?
6
But
I
say
unto
you
,
that
in
this
place
is
one
greater
than
the
temple
.
In
these
Words
,
our
Saviour
defends
the
Action
of
his
Disciples
in
plucking
the
Ears
of
Corn
in
their
Necessity
,
by
a
double
Argument
:
1.
From
David's
Example
;
Necessity
freed
him
from
Fault
in
eating
the
Consecrated
Bread
,
which
none
but
the
Priests
might
lawfully
eat
;
for
in
Cases
of
Necessity
,
a
Ceremonial
Precept
must
give
place
to
a
Moral
Duty
;
Works
of
Mercy
and
Necessity
,
for
preserving
our
Lives
,
and
the
better
fitting
us
for
Sabbath-Services
,
are
certainly
lawful
on
the
Sabbath-Day
.
2.
From
the
Example
of
the
Priests
in
the
Temple
,
who
upon
the
Sabbath
do
break
the
outward
Rest
of
the
Day
,
by
Killing
their
Sacrifices
,
and
many
other
Acts
of
Bodily
Labour
;
which
would
be
accounted
Sabbath-Prophanation
,
did
not
the
Service
of
the
Temple
require
and
justifie
it
.
Now
saith
our
Saviour
,
If
the
Temple-Service
can
justifie
Labour
on
the
Sabbath
,
I
am
greater
than
the
Temple
,
and
my
Authority
and
Service
can
justifie
what
my
Disciples
have
done
.
From
the
whole
we
Learn
,
That
Acts
of
Mercy
,
which
tend
to
fit
u●●●r
Works
of
Piety
,
not
only
may
,
but
ought
to
be
done
on
the
Sabbath-Day
.
7
But
if
ye
had
known
what
this
meaneth
,
I
will
have
mercy
and
not
sacrifice
,
ye
would
not
have
condemned
the
guiltless
.
Learn
hence
,
That
the
Law
of
Mercy
is
much
more
excellent
than
the
Law
of
Ceremonies
;
and
where
both
cannot
be
observed
,
the
less
must
give
place
to
the
greater
.
God
never
intended
,
that
the
Ceremonies
of
his
Service
in
the
First
Table
,
should
hinder
Works
of
Mercy
prescribed
in
the
Second
Table
.
All
GOD's
Commands
are
for
Man's
Good
.
Where
both
cannot
be
obeyed
,
he
will
have
the
Moral
Duty
performed
,
and
the
Ceremonial
Service
omitted
:
He
will
have
Mercy
,
and
not
Sacrifice
;
that
is
,
he
will
have
Mercy
rather
than
Sacrifice
,
where
both
cannot
be
had
.
8
For
the
Son
of
man
is
Lord
even
of
the
sabbath-day
.
As
if
Christ
had
said
,
I
,
who
am
Lord
of
the
Sabbath
,
declare
to
you
,
that
I
have
a
Power
to
dispence
with
the
Observation
of
it
;
and
it
is
my
Will
,
that
the
Sabbath
which
was
appointed
for
Man
,
should
yield
to
Man's
Safety
and
Welfare
.
Christ
the
Son
of
Man
,
was
really
the
Son
of
GOD
;
and
as
such
,
had
Power
over
the
Sabbath
,
to
dispence
with
it
,
yea
,
to
abrogate
and
change
it
at
his
pleasure
.
9
And
when
he
was
departed
thence
,
he
went
into
their
synagogue
.
10
And
behold
,
there
was
a
man
which
had
his
hand
withered
:
and
they
asked
him
,
saying
,
Is
it
lawful
to
heal
on
the
sabbath-days
?
that
they
might
accuse
him
.
11
And
he
said
unto
them
,
What
man
shall
there
be
among
you
,
that
shall
have
one
sheep
,
and
if
it
fall
into
a
pit
on
the
sabbath-day
,
will
he
not
lay
hold
on
it
,
and
lift
it
out
?
12
How
much
then
is
a
man
better
than
a
sheep
?
wherefore
it
is
lawful
to
do
well
on
the
sabbath-days
.
Here
we
have
another
Dispute
betwixt
our
Saviour
and
the
Pharisees
,
concerning
the
Sabbath
;
Whether
it
be
a
Breach
of
that
Day
,
mercifully
to
Heal
a
Person
having
a
withered
Hand
?
Christ
confutes
them
from
their
own
Practice
,
telling
the
Pharisees
that
they
themselves
judg'd
it
Lawful
to
help
out
a
Sheep
,
or
an
Ox
,
if
faln
into
a
Pit
on
that
Day
:
How
much
more
ought
the
Life
of
a
Man
to
be
preferr'd
?
Here
we
may
remark
,
how
Inveterate
a
Malice
the
Pharisees
had
against
our
Saviour
,
when
they
could
find
no
Crime
to
charge
him
with
,
they
blame
him
for
working
a
merciful
and
miraculous
Cure
upon
the
Sabbath-Day
.
When
Envy
and
Malice
(
which
are
evermore
quick-sighted
)
can
find
no
Occasion
of
Quarrel
,
it
will
invent
one
,
against
the
Innocent
.
13
Then
saith
he
to
the
man
,
Stretch
forth
thine
hand
:
and
he
stretched
it
forth
;
and
it
was
restored
whole
like
as
the
other
.
14
Then
the
pharisees
went
out
,
and
held
a
council
against
him
,
how
they
might
destroy
him
.
15
But
when
Jesus
knew
it
,
he
withdrew
himself
from
thence
:
and
great
multitudes
followed
him
,
and
he
healed
them
all
,
16
And
charged
them
that
they
should
not
make
him
known
:
Obs.
1.
The
merciful
and
miraculous
Cure
,
wrought
by
our
Saviour's
Power
,
upon
the
Impotent
Man
;
He
said
unto
him
,
Stretch
out
thine
Hand
;
and
his
Hand
was
restored
.
Obs.
2.
What
a
contrary
Effect
this
Cure
had
upon
the
Pharisees
;
instead
of
convincing
them
,
they
conspire
against
him
:
Christ's
Enemies
,
when
Arguments
fail
,
fall
to
Violence
.
Obs
.
3.
The
prudent
Means
which
our
Saviour
uses
for
his
own
Preservation
,
He
withdrew
himself
.
Christ's
Example
teaches
his
Ministers
their
Duty
;
to
avoid
the
Hands
of
Persecutors
,
and
prudently
to
preserve
their
Lives
,
unless
when
their
Sufferings
are
like
to
do
more
good
than
their
Lives
.
Obs.
4.
The
great
Humility
of
Christ
,
in
concealing
his
own
Praises
;
he
had
no
Ambition
that
the
Fame
of
his
Miracles
should
be
spread
abroad
,
for
he
sought
not
his
own
Glory
;
neither
would
he
by
the
Noise
of
his
Miracles
,
enrage
the
Pharisees
against
him
to
take
away
his
Life
;
knowing
that
his
Time
was
not
yet
come
,
and
he
had
much
Work
to
do
before
his
Death
.
17
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
prophet
,
saying
,
18
Behold
,
my
servant
whom
I
have
chosen
,
my
beloved
,
in
whom
my
soul
is
well
pleased
:
I
will
put
my
Spirit
upon
him
,
and
he
shall
shew
judgment
to
the
Gentiles
.
19
He
shall
not
strive
,
nor
cry
neither
shall
any
man
hear
his
voice
in
the
street
.
20
A
bruised
reed
shall
he
not
break
,
and
smoaking
flax
shall
he
not
quench
,
till
he
send
forth
judgment
unto
victory
.
21
And
in
his
Name
shall
the
Gentiles
trust
.
That
is
,
our
Blessed
Saviour
did
those
Good
Acts
before
spoken
of
,
that
it
might
appear
,
that
he
was
the
True
Messias
prophesied
of
by
Isaias
the
Prophet
,
Chap.
42.1
,
2.
Behold
my
Servant
,
whom
I
have
set
apart
for
Accomplishing
the
Work
of
Salvation
for
a
Lost
World
;
he
by
the
Fulness
of
my
Spirit
,
shall
Teach
the
Nations
the
Way
of
Truth
and
Righteousness
:
He
shall
not
subdue
Men
by
Force
and
Violence
,
but
as
the
Prince
of
Peace
,
shall
deal
gently
with
the
Weak
,
and
cherish
the
Least
Measures
of
Grace
,
and
Degrees
of
Goodness
.
Obs.
here
,
1.
A
Description
of
Christ
as
Mediator
;
he
is
God
the
Father's
Servant
,
imployed
in
the
most
Noble
Service
;
namely
,
that
of
the
Instructing
and
Saving
a
Lost
World
.
Obs.
2.
With
what
Meekness
and
Gentleness
Christ
sets
up
his
Spiritual
Kingdom
in
the
World
;
he
doth
not
with
Noise
and
Clamour
,
with
Force
and
Violence
,
Subdue
and
Conquer
;
but
with
Meekness
and
Gentleness
,
gains
Persons
Consent
to
his
Government
and
Authority
.
Observe
,
3.
The
Gentle
Carriage
of
Christ
,
in
Treating
those
of
Infirmer
Grace
;
he
doth
and
will
graciously
preserve
,
and
tenderly
cherish
the
smallest
Beginings
,
the
Weakest
Measures
,
and
the
Lowest
Degrees
of
Sincere
Grace
which
he
observes
in
any
of
his
Children
●nd
People
.
22
Then
was
brought
unto
him
one
possessed
with
a
devil
,
blind
and
dumb
:
and
he
healed
him
,
insomuch
that
the
blind
and
dumb
both
spake
and
saw
.
23
And
all
the
people
were
amazed
,
and
said
,
Is
not
this
the
son
of
David
?
24
But
when
the
Pharisees
heard
it
,
they
said
,
This
fellow
doth
not
cast
out
devils
,
but
by
Beelzebub
the
prince
of
the
devils
.
As
a
farther
Instance
of
Christ's
Miraculous
Power
,
he
Healeth
one
whom
the
Devil
had
cast
into
a
Disease
,
which
depriv'd
him
both
of
Speech
and
Sight
:
At
this
Miracle
the
Multitude
wonder
,
saying
,
Is
not
this
the
Son
of
David
?
That
is
,
the
promised
Messias
:
The
Pharisees
hearing
this
,
with
great
Bitterness
and
Contempt
said
,
This
Fellow
casteth
out
Devils
by
Beelzebub
the
Prince
of
Devils
.
Observe
from
hence
,
How
Obstinacy
and
Malice
will
make
Men
misconstrue
the
Actions
of
the
most
Holy
and
Innocent
;
CHRIST
Casteth
out
Devils
,
say
the
Pharisees
,
by
the
help
of
the
Devil
.
There
never
was
any
Person
so
Good
,
nor
any
Action
so
Gracious
,
but
they
have
been
subject
both
to
Censure
and
Misconstruction
.
The
best
Way
is
,
to
square
our
Actions
by
the
Right
Rule
of
Justice
and
Charity
,
and
then
let
the
World
pass
their
Censures
at
their
Pleasure
.
When
the
Holy
and
Innocent
JESUS
was
thus
assaulted
,
what
Wonder
is
it
,
if
we
his
Sinful
Servants
be
Branded
on
all
sides
by
Reviling
Tongues
?
Why
should
we
expect
better
Treatment
than
the
Son
of
GOD
?
25
And
Jesus
knew
their
thought
,
and
said
unto
them
,
Every
kingdom
divided
against
it self
,
is
brought
to
desolation
:
and
every
city
or
house
divided
against
it self
,
shall
not
stand
:
26
And
if
Satan
cast
out
Satan
,
he
is
divided
against
himself
;
how
shall
then
his
kingdom
stand
?
27
And
if
I
by
Beelzebub
cast
out
devils
,
by
whom
do
your
children
cast
them
out
?
therefore
they
shall
be
your
judges
.
28
But
if
I
cast
out
devils
by
the
Spirit
of
God
,
then
the
kingdom
of
God
is
come
unto
you
.
29
Or
else
,
how
can
one
enter
into
a
strong
man's
house
,
and
spoil
his
goods
,
except
he
first
bind
the
strong
man
,
and
then
he
will
spoil
his
house
?
30
He
that
is
not
with
me
:
is
against
me
,
and
he
that
gathereth
not
with
me
,
scattereth
abroad
.
Our
Blessed
Saviour
to
clear
his
Innocency
,
and
to
convince
the
Pharisees
of
the
Unreasonableness
of
this
their
Calumny
and
False
Accusations
;
offers
several
Arguments
to
their
Consideration
.
1.
That
it
was
very
unlikely
that
Satan
should
lend
him
this
Power
,
to
use
it
against
himself
.
As
Satan
has
a
Kingdom
,
so
he
has
Wit
enough
to
preserve
his
Kingdom
,
and
will
do
nothing
to
weaken
his
own
Interest
.
Now
if
I
have
received
my
Power
from
Satan
,
for
Destroying
him
and
his
Kingdom
,
then
is
Satan
divided
against
himself
.
2.
Our
Saviour
tells
them
,
they
might
with
as
much
Reason
attribute
all
Miracles
to
the
Devil
,
as
those
that
were
wrought
by
Him
.
There
were
certain
Jews
amongst
themselves
,
who
cast
out
Devils
in
the
Name
of
the
GOD
of
Abraham
,
Isaac
,
and
Jacob
;
Christ
asks
the
Pharisees
,
By
what
Power
these
their
Children
Cast
them
out
?
They
acknowledged
,
that
those
did
it
by
the
Power
of
GOD
;
and
there
was
no
Cause
,
but
their
Malice
,
why
they
should
not
acknowleledge
that
what
he
did
was
by
the
same
Power
.
If
I
cast
out
Devils
by
the
Spirit
of
God
,
then
the
Kingdom
of
God
is
come
unto
you
;
that
is
,
the
Messias
is
come
;
because
he
wrought
these
Miracles
,
to
prove
that
he
was
the
Messias
.
3.
Another
Argument
to
prove
,
That
the
Miracles
which
Christ
wrought
were
by
the
Power
of
God
,
and
not
by
the
Help
of
Satan
is
this
;
The
Devil
is
very
strong
and
powerful
;
and
there
is
no
Power
but
God's
only
,
that
is
stronger
than
his
.
Now
,
says
Christ
,
if
I
were
not
assisted
by
a
Divine
Power
,
I
could
never
cast
out
this
strong
Man
,
who
reigns
in
the
World
as
in
his
House
:
It
must
be
a
stronger
than
the
strong
Man
,
that
shall
bind
Satan
;
and
who
is
he
,
but
the
GOD
of
Strength
?
31
Wherefore
I
say
unto
you
,
All
manner
of
sin
and
blasphemy
shall
be
forgiven
unto
men
:
but
the
blasphemy
against
the
holy
Ghost
shall
not
be
forgiven
unto
men
.
32
And
whosoever
speaketh
a
word
against
the
Son
of
man
,
it
shall
be
forgiven
him
:
but
whosoever
speaketh
against
the
holy
Ghost
,
it
shall
not
be
forgiven
him
,
neither
in
this
world
,
neither
in
the
world
to
come
.
Obs.
1.
How
our
Saviour
makes
a
Difference
betwixt
speaking
against
the
Son
of
Man
,
and
speaking
against
the
Holy
Ghost
.
By
Speaking
against
the
Son
of
Man
,
is
meant
all
those
Reproaches
which
were
cast
upon
our
Saviour's
Person
as
Man
,
without
reflecting
upon
his
Divine
Power
as
GOD
,
which
he
testified
by
his
Miracles
.
Such
were
their
reproaching
him
with
the
Meaness
of
his
Birth
,
their
censuring
him
for
a
Winebibber
,
and
a
Glutton
,
and
the
like
.
But
by
Speaking
against
the
Holy
Ghost
,
is
meant
,
their
Blaspheming
and
Reproaching
that
Divine
Power
whereby
he
wrought
his
Miracles
;
which
was
an
immediate
Reflection
upon
the
Holy
Spirit
,
and
a
Blaspheming
of
him
.
Observe
,
2.
The
Nature
of
this
Sin
of
Speaking
against
the
Holy
Ghost
:
It
consisted
in
this
,
that
the
Pharisees
seeing
our
Saviour
work
Miracles
,
and
cast
out
Devils
by
the
Spirit
of
God
;
contrary
to
the
Conviction
of
their
own
Minds
,
they
maliciously
ascribe
his
Miracles
to
the
Power
of
the
Devil
;
charging
him
to
be
a
Sorcerer
and
Magician
,
and
to
have
a
Familiar
Spirit
,
by
whose
Help
he
did
those
Mighty
Works
;
when
in
truth
he
did
them
by
the
Spirit
of
God
.
Observe
,
3.
That
this
Sin
above
all
others
,
is
called
Unpardonable
,
and
upon
what
Account
it
is
so
:
The
Case
of
such
Blasphemers
of
the
Holy
Spirit
,
is
not
only
dangerous
,
but
desperate
;
because
they
resist
their
last
Remedy
,
and
oppose
the
best
Means
for
their
Conviction
.
What
can
God
do
more
,
to
convince
a
Man
that
Jesus
Christ
is
the
True
Messiah
,
than
to
work
●●●●cles
to
that
purpose
?
Now
if
when
Men
see
plain
Miracles
wrought
,
they
will
say
,
it
is
not
God
that
works
them
,
but
the
Devil
;
as
if
Satan
would
conspire
against
himself
,
and
seek
the
Ruin
of
his
own
Kingdom
.
There
is
no
way
left
to
convince
such
Persons
,
but
they
must
and
will
continue
in
their
Opposition
to
Truth
,
to
their
inevitable
Condemnation
.
33
Either
make
the
tree
good
,
and
his
fruit
good
;
or
else
make
the
tree
corrupt
,
and
his
fruit
corrupt
:
for
the
tree
is
known
by
his
fruit
.
These
Words
may
either
referr
to
the
Pharisees
,
or
to
Christ
himself
.
If
to
the
Pharisees
,
the
Sence
is
,
You
hypocritical
Pharisees
shew
your selves
what
you
are
,
by
your
Words
and
Actions
,
even
as
the
Fruit
sheweth
what
the
Tree
is
.
If
they
referr
to
Christ
,
then
they
are
an
Appeal
to
the
Pharisees
themselves
,
to
judge
of
our
Saviour
and
his
Doctrine
by
the
Miracles
which
he
wrought
:
If
he
wrought
by
the
Devil
,
his
Works
would
be
as
bad
as
the
Devil
's
;
but
if
his
Works
were
good
,
they
must
own
them
to
be
wrought
by
the
Power
of
God
.
The
Expression
implies
,
That
a
Man
may
be
known
by
his
Actions
,
as
a
Tree
may
be
judged
by
his
Fruit
;
yet
not
by
a
single
Action
,
but
by
a
Series
of
Actions
;
not
by
a
particular
Act
,
but
by
our
general
Course
.
34
O
generation
of
vipers
,
how
can
ye
,
being
evil
,
speak
good
things
?
for
out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
Note
here
,
1.
The
Fervency
and
Zeal
of
our
Saviour's
Spirit
,
in
the
Compellation
given
to
the
Pharisees
;
he
calls
them
,
a
Generation
of
Vipers
;
intimating
,
that
they
were
a
venemous
and
dangerous
sort
of
Men.
Learn
thence
,
That
it
is
not
always
Railing
and
Indiscreet
Zeal
,
to
call
Wicked
Men
by
such
Names
as
their
Sin
deserves
.
Obs.
farther
,
From
our
Saviour's
Saying
,
that
Out
of
the
Abundance
of
the
Heart
,
the
Mouth
speaketh
;
that
the
Heart
is
the
Fountain
both
of
Words
and
Actions
;
and
according
as
the
Heart
is
,
so
are
the
Current
of
Mens
Words
and
Actions
,
either
good
or
evil
.
35
A
good
man
out
of
the
good
treasure
of
the
heart
,
bringeth
forth
good
things
:
and
an
evil
man
out
of
the
evil
treasure
,
bringeth
forth
evil
things
.
Obs.
here
,
A
double
Treasure
discovered
in
the
Heart
of
Man
.
1.
An
Evil
Treasure
of
Sin
and
Corruption
,
both
Natural
and
Acquired
,
from
whence
proceeds
Evil
Things
.
Now
this
is
called
a
Treasure
,
not
for
the
Preciousness
of
it
,
but
for
the
Abundance
of
it
;
a
little
doth
not
make
a
Treasure
:
And
also
for
the
Continuance
of
it
;
tho'
it
be
perpetually
overflowing
in
the
Life
,
yet
doth
the
Heart
continue
full
;
this
Treasure
of
Original
Corruption
in
Man's
Nature
,
it
may
be
drawn
low
in
this
Life
by
Sanctifying
Grace
;
but
it
can
never
be
drawn
dry
.
2.
Here
is
a
Good
Treasure
of
Grace
discovered
,
in
a
Sanctified
and
Renewed
Man
;
which
is
the
Source
and
Spring
from
whence
all
Gracious
Actions
do
proceed
and
flow
:
For
as
the
Heart
of
Man
by
Nature
is
the
Fountain
,
from
whence
all
Sin
springs
,
so
the
Heart
renewed
by
Grace
,
is
the
Source
and
Spring
from
whence
all
Gracious
Actions
do
proceed
and
flow
.
36
But
I
say
unto
you
,
That
every
idle
word
that
men
shall
speak
,
they
shall
give
account
thereof
in
the
day
of
judgment
.
There
are
Two
Sorts
of
Words
,
for
which
we
must
be
Judged
;
Sinful
Words
,
and
Idle
Words
.
Sinful
Words
are
Blasphemous
Words
,
Censorious
Words
,
Lying
and
Slandering
Words
.
Idle
Words
,
are
such
as
favour
nothing
of
Wisdom
or
Piety
;
that
have
no
tendency
to
make
Men
either
Wiser
,
or
Better
:
How
light
soever
Men
make
of
their
Words
now
,
yet
in
GOD's
Balance
another
Day
they
will
be
found
to
weigh
very
heavy
.
37
For
by
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
.
Observe
here
,
The
Argument
which
our
Saviour
uses
,
to
move
us
to
Watchfulness
over
our
Words
;
By
our
Words
we
shall
be
justified
;
not
Meritoriously
,
but
Declaratively
:
Good
Words
declare
Goodness
in
our selves
,
and
we
shall
be
declared
Good
to
others
by
our
Words
;
if
our
Words
and
Actions
do
correspond
and
agree
with
one
another
.
Death
and
Life
are
in
the
Power
of
the
Tongue
:
That
is
,
according
to
the
right
or
wrong
Using
of
the
Tongue
,
we
may
judge
and
gather
whether
Men
are
Dead
or
Alive
,
as
to
God
;
and
bound
for
Heaven
,
or
Hell
.
38
Then
certain
of
the
scribes
and
of
the
Pharisees
answered
,
saying
,
Master
,
we
would
see
a
sign
from
thee
.
39
But
he
answered
and
said
to
them
,
An
evil
and
adulterous
generation
seeketh
after
a
sign
,
and
there
shall
no
sign
be
given
to
it
,
but
the
sign
of
the
prophet
Jonas
.
40
For
as
Jonas
was
three
days
and
three
nights
in
the
whale's
belly
:
so
shall
the
Son
of
man
be
three
days
and
three
nights
in
the
heart
of
the
earth
.
41
The
men
of
Niniveh
shall
rise
in
judgment
with
this
generation
,
and
shall
condemn
it
,
because
they
repented
at
the
preaching
of
Jonas
,
and
behold
,
a
greater
than
Jonas
is
here
.
42
The
queen
of
the
south
shall
rise
up
in
the
judgment
with
this
generation
,
and
shall
condemn
it
:
for
she
came
from
the
uttermost
parts
of
earth
to
hear
the
wisdom
of
Solomon
,
and
behold
,
a
greater
than
Solomon
is
here
.
Observe
here
,
1.
The
Request
which
the
Pharisees
make
to
Christ
;
Master
,
we
would
see
a
Sign
from
thee
.
But
had
not
Christ
shewed
them
signs
enough
already
?
What
,
were
all
the
Miracles
wrought
in
their
sight
,
but
convincing
Signs
that
he
was
the
true
Messias
;
but
Infidelity
mixt
with
Obstinacy
,
is
never
satisfied
.
Obs.
2.
Our
Saviour's
Answer
to
the
Pharisees
Request
;
he
tells
them
that
they
should
have
one
Sign
more
,
to
wit
,
that
of
his
Resurrection
from
the
Dead
:
For
as
Jonas
lay
buried
Three
Days
in
the
Whale's
Belly
,
and
was
then
wonderfully
restored
:
So
should
(
and
did
)
our
Saviour
continue
in
the
Grave
part
of
Three
Natural
Days
,
and
then
rise
again
.
Obs.
3.
How
CHRIST
declares
the
Inexcusableness
of
their
State
,
who
would
not
be
convinced
by
the
former
Miracles
he
had
wrought
,
that
he
was
the
true
Messiah
;
nor
yet
be
brought
to
Believe
in
him
by
this
last
Sign
or
Miracle
of
his
Resurrection
.
The
Ninivites
shall
condemn
the
Pharisees
,
They
repented
at
the
Preaching
of
Jonas
;
but
these
would
not
be
convinced
by
the
Preaching
and
Miracles
of
JESUS
:
The
Queen
of
Sheba
also
,
who
came
from
the
South
to
hear
and
admire
the
Wisdom
of
Solomon
,
shall
rise
up
in
Judgment
,
against
those
that
reject
CHRIST
,
who
is
the
Wisdom
of
the
Father
;
and
the
Doctrine
delivered
by
him
,
which
was
the
Power
of
God
,
and
the
Wisdom
of
God
.
Learn
,
That
the
Sins
of
Infidelity
and
Impenitency
are
exceedingly
heightned
,
and
their
Guilt
aggravated
,
from
the
Means
afforded
by
God
to
bring
a
People
to
Faith
and
Obedience
.
The
Sin
of
the
Pharisees
in
Rejecting
Christ's
Miracles
and
Ministry
,
was
by
far
greater
than
that
of
the
Ninevites
;
had
they
rejected
Jonas
his
Message
and
Ministry
,
sent
by
God
amongst
them
.
43
When
the
unclean
spirit
is
gone
out
of
a
man
,
he
walketh
through
dry
places
,
seeking
rest
,
and
findeth
none
.
44
Then
he
saith
,
I
will
return
into
my
house
from
whence
I
came
out
,
and
when
he
is
come
,
he
findeth
it
empty
,
swept
,
and
garnished
.
45
Then
goeth
he
,
and
taketh
with
himself
seven
other
spirits
more
wicked
than
himself
,
and
they
enter
in
and
dwell
there
:
and
the
last
state
of
that
man
is
worse
than
the
first
.
Even
so
shall
it
be
also
unto
this
wicked
generation
.
The
Design
and
Scope
of
this
Parable
,
is
to
shew
that
the
Pharisees
by
rejecting
the
Gospel
,
and
refusing
to
Believe
in
Christ
,
were
in
a
seven-fold
worse
Condition
,
than
if
the
Gospel
had
never
been
Preacht
to
them
,
and
a
Saviour
had
never
came
among
them
;
because
by
our
Saviour's
Ministry
Satan
was
in
some
sort
cast
out
:
But
for
rejecting
Christ
and
his
Grace
,
Satan
had
got
a
seven-fold
stronger
Possession
of
them
now
,
than
before
.
From
this
Parable
,
Learn
,
1.
That
Satan
is
an
Unclean
Spirit
;
he
has
lost
his
Original
Purity
,
his
Holy
Nature
,
in
which
he
was
created
;
and
is
become
universally
filthy
in
himself
;
no
Means
being
allowed
him
by
God
,
for
the
purging
of
his
filthy
and
unclean
Nature
.
Nay
he
is
a
perfect
Enemy
to
Purity
and
Holiness
,
maligning
all
that
love
it
,
and
would
promote
it
.
2.
That
Satan
is
a
restless
and
unquiet
Spirit
;
being
cast
out
of
Heaven
,
he
can
rest
no
where
;
when
he
is
either
gone
out
of
a
Man
thro'
Policy
,
or
cast
out
of
a
Man
by
Power
,
he
has
no
Content
or
Satisfaction
,
till
he
returns
into
a
filthy
Heart
,
where
he
delights
to
be
as
the
Swine
in
miry
places
.
3.
That
wicked
and
prophane
Sinners
have
this
unclean
Spirit
dwelling
in
them
;
their
Hearts
are
Satan's
House
and
Habitation
;
and
the
Lusts
of
Pride
and
Unbelief
,
Malice
and
Revenge
,
Envy
and
Hypocrisie
,
these
are
the
Garnishings
of
Satan's
House
.
Man's
Heart
was
God's
House
by
Creation
,
't
is
now
Satan's
by
Usurpation
,
and
Judiciary
Tradition
.
4.
That
Satan
by
the
Preaching
of
the
Gospel
may
seem
to
go
out
of
Persons
,
and
they
become
sober
and
civilized
;
yet
may
he
return
to
his
old
Habitation
,
And
the
last
end
of
that
Man
may
be
worse
than
the
beginning
.
46
While
he
yet
talked
to
the
people
,
behold
,
his
mother
and
his
brethren
stood
without
,
desiring
to
speak
with
him
.
47
Then
one
said
unto
him
,
Behold
,
thy
mother
and
thy
brethren
stand
without
,
desiring
to
speak
with
thee
.
48
But
he
answered
and
said
unto
him
that
told
him
,
Who
is
my
mother
?
and
who
are
my
brethren
?
49
And
he
stretched
forth
his
hand
towards
his
disciples
,
and
said
,
Behold
my
mother
,
and
my
brethren
.
50
For
whosoever
shall
do
the
will
of
my
Father
which
is
in
heaven
,
the
same
is
my
brother
,
and
sister
,
and
mother
.
Observe
here
,
1.
The
Verity
of
Christ's
Humane
Nature
;
he
had
Affinity
and
Consanguinity
with
Men
,
Persons
near
in
Blood
to
him
,
called
his
Brethren
,
that
is
,
his
Cosin-Germans
.
2.
That
the
Holy
Virgin
her self
was
not
wholly
free
from
Failings
and
Infirmities
;
for
here
she
does
untimely
and
unseasonably
interrupt
our
Saviour
,
when
Preaching
to
the
People
,
and
imployed
about
his
Father's
Business
.
3.
That
Christ
did
not
neglect
his
Holy
Mother
,
nor
disregard
his
near
Relations
;
but
shewed
,
that
he
preferr'd
his
Father's
Service
before
them
.
4.
Learn
,
How
dear
Believers
are
to
Jesus
Christ
;
he
preferrs
his
Spiritual
Kindred
,
before
his
Natural
.
Alliance
in
Faith
,
and
Spiritual
Relation
to
Christ
,
is
much
nearer
and
dearer
than
Alliance
by
Blood
:
To
bear
Christ
in
the
Heart
,
is
much
better
than
to
bear
him
in
the
Womb.
Blessed
be
God
,
this
greatest
Priviledge
is
not
denied
to
us
even
now
:
Tho'
,
see
Christ
we
cannot
,
yet
love
him
we
may
;
his
Bodily
Presence
cannot
be
enjoyed
by
us
,
but
his
Spiritual
Presence
is
not
denied
us
.
Tho'
Christ
be
not
ours
in
House
,
in
Arms
,
in
Affinity
,
in
Consanguinity
;
yet
in
Heart
,
in
Faith
,
in
Love
,
and
Service
,
he
is
,
or
may
be
,
Ours
.
Verily
,
Spiritual
Regeneration
brings
Men
into
a
more
Honourable
Relation
to
Christ
,
than
Natural
Generation
ever
did
.
Whosoever
shall
do
the
Will
of
my
Father
,
he
is
my
Brother
,
Sister
,
and
Mother
.
CHAP.
XIII
.
1
THE
same
day
went
Jesus
out
of
the
house
,
and
sat
by
the
sea-side
.
2
And
great
multitudes
were
gathered
together
unto
him
,
so
that
he
went
into
a
ship
,
and
sat
,
and
the
whole
multitude
stood
on
the
shoar
.
3
And
he
spake
many
things
unto
them
in
parables
,
saying
,
—
The
foregoing
Chapter
gave
us
an
Account
of
an
Awakening
Sermon
preached
by
our
Saviour
to
the
Pharisees
.
In
this
Chapter
we
are
acquainted
with
the
Continuance
of
his
Preaching
to
the
Multitude
:
Where
three
things
are
Observable
,
1.
Our
Lord's
Assiduity
and
unwearied
Diligence
in
Preaching
of
the
Gospel
;
for
this
Sermon
was
made
the
same
Day
with
that
in
the
former
Chapter
,
Vers
.
1.
The
same
Day
went
Jesus
out
,
and
sat
by
the
Sea-side
.
A
good
Pattern
for
the
Preachers
of
the
Gospel
to
follow
.
How
ashamed
may
we
be
to
Preach
Once
a
Week
,
when
our
Lord
Preacht
Twice
a
Day
.
Obs.
2.
The
Place
our
Lord
Preacht
in
,
a
Ship
;
not
that
he
declined
the
Temple
or
the
Synagogue
,
when
he
had
the
Opportunity
;
but
in
the
want
of
them
,
Christ
thought
an
House
,
a
Mountain
,
a
Ship
,
no
unmeet
Place
to
Preach
in
.
It
is
not
the
Place
that
Sanctifies
the
Ordinance
,
but
the
Ordinance
that
Sanctifies
the
Place
.
Obs.
3.
The
Manner
of
our
Lord
's
Preaching
;
it
was
by
Parables
and
Similitudes
:
Which
was
an
Ancient
Way
of
Instruction
among
the
Jews
,
and
a
very
Convincing
Way
;
working
upon
Mens
Minds
,
Memories
,
and
Affections
;
making
the
Mind
attentive
,
the
Memory
retentive
,
and
the
Auditors
inquisitive
after
the
Interpretation
of
the
Parable
.
Some
are
of
Opinion
,
that
our
Saviour's
Parables
were
suited
to
his
Hearers
Employments
;
some
of
whom
being
Husbandmen
,
he
resembles
his
Doctrine
to
Seed
sown
in
the
Field
:
For
thus
he
speaks
:
—
3
Behold
,
a
sower
went
forth
to
sow
.
4
And
when
he
sowed
,
some
seeds
fell
by
the
way-side
,
and
the
fowls
came
,
and
devoured
them
up
.
5
Some
fell
upon
stony
places
,
where
they
had
not
much
earth
:
and
forthwith
they
sprung
up
,
because
they
had
no
deepness
of
earth
:
6
And
when
the
sun
was
up
,
they
were
scorched
,
and
because
they
had
not
root
,
they
withered
away
.
7
And
some
fell
among
thorns
:
and
the
thorns
sprung
up
and
choaked
them
.
8
But
other
fell
into
good
ground
,
and
brought
forth
fruit
,
some
an
hundred
fold
,
some
sixty
fold
,
some
thirty
fold
.
9
Who
hath
ears
to
hear
,
let
him
hear
.
The
Scope
of
this
Parable
is
,
to
shew
that
there
are
Four
several
Sorts
of
Hearers
of
the
Word
,
but
One
Sort
only
that
Hear
to
a
Saving
Advantage
:
And
to
shew
us
the
Cause
of
the
different
Success
of
the
Word
Preacht
.
Here
Observe
,
1.
The
Sower
,
Christ
and
his
Apostles
;
he
,
the
prime
and
principal
Sower
;
they
,
the
secondary
and
subordinate
Seedsmen
.
Christ
sows
his
own
Field
,
his
Ministers
sow
his
Field
;
he
sows
his
own
Seed
,
they
sow
his
Seed
.
Wo
unto
us
,
if
we
sow
our
own
Seed
,
and
not
Christ's
.
Obs.
2.
The
Seed
sown
,
the
Word
of
God
.
Fabulous
Legends
,
and
Unwritten
Traditions
,
which
the
Seeds-Men
of
the
Church
of
Rome
sow
,
these
are
not
Seed
,
but
Chaff
;
or
,
their
own
Seed
,
not
Christ's
.
Our
Lord's
Field
must
be
sown
with
his
own
Seed
,
not
with
mixt
Grain
.
Learn
,
1.
That
the
Word
of
God
preacht
is
like
Seed
sown
in
the
Furrows
of
the
Field
.
As
Seed
has
a
Fructifying
Virtue
in
it
,
by
which
it
increases
,
and
brings
forth
more
of
it
's
own
kind
;
so
has
the
Word
of
God
a
Quickning
Power
,
to
regenerate
and
make
alive
dead
Souls
.
Learn
,
2.
That
the
Seed
of
the
Word
where
it
is
most
plentifully
sown
,
is
not
alike
Fruitful
.
As
Seed
doth
not
thrive
in
all
Ground
alike
,
so
neither
doth
the
Word
fructifie
alike
in
the
Hearts
of
Men
:
There
is
a
Difference
both
from
the
Nature
of
the
Soil
,
and
from
the
Influence
of
the
Spirit
.
Learn
,
3.
That
the
Cause
of
the
Word's
Unfruitfulness
,
is
very
different
,
and
not
the
same
in
all
:
In
some
,
't
is
the
Policy
of
Satan
,
that
Bird
of
Prey
,
which
follows
God's
Plough
,
steals
away
the
Precious
Seed
;
in
others
,
't
is
a
hard
Heart
of
Unbelief
;
in
others
,
the
Cares
of
the
World
,
like
Thorns
,
choak
the
Word
,
overgrow
the
Good
Seed
,
draw
away
the
Moisture
of
the
Earth
,
and
the
Heart
of
the
Soil
,
and
hinders
the
Influences
of
the
Sun
.
The
far
greater
part
of
Hearers
are
fruitless
and
unprofitable
Hearers
,
Learn
,
4.
That
the
best
Ground
doth
not
bring
forth
Fruit
alike
;
some
good
Ground
brings
forth
more
,
and
some
less
;
Some
thirty
,
some
sixty
,
and
some
an
hundred
fold
.
In
like
manner
,
a
Person
may
be
a
profitable
Hearer
of
the
Word
,
altho'
he
doth
not
bring
forth
so
great
a
Proportion
of
Fruit
as
others
,
provided
he
brings
forth
as
much
as
he
can
.
10
And
the
disciples
came
,
and
said
unto
him
,
Why
speakest
thou
unto
them
in
parables
?
11
He
answered
and
said
unto
them
,
Because
it
is
given
unto
you
to
know
the
mysteries
of
the
kingdom
of
heaven
,
but
to
them
it
is
not
given
.
Here
we
have
the
Disciples
Question
,
and
our
Saviour's
Answer
.
Their
Question
is
,
Why
speakest
thou
to
the
People
in
Parables
,
which
they
do
not
understand
?
They
cannot
see
the
Soul
of
thy
Meaning
,
thro'
the
Body
of
thy
Parables
.
Christ
answers
,
To
you
my
Disciples
,
and
such
as
you
are
,
who
love
the
Truth
,
and
desire
to
obey
it
,
the
Spirit
gives
you
an
Affective
,
Operative
,
and
Experimental
Knowledge
,
not
barely
to
know
these
things
,
but
to
believe
them
,
and
feel
the
Power
of
them
,
in
and
upon
your
own
Hearts
:
But
the
Generality
of
Hearers
do
satisfie
and
content
themselves
with
a
bare
Notional
Knowledge
of
what
they
hear
;
a
Parable
therefore
is
well
enough
for
them
.
Learn
,
1.
That
the
Doctrines
of
the
Gospel
are
Mysteries
.
2.
That
it
is
a
matchless
and
unvaluable
Priviledge
,
practically
and
savingly
to
understand
and
know
Gospel-Mysteries
.
3.
That
this
Priviledge
all
are
not
Sharers
in
,
nor
Partakers
of
,
but
only
those
to
whom
it
is
given
:
Vnto
you
it
is
given
to
know
the
Mysteries
of
the
Kingdom
,
but
to
them
it
is
not
given
.
12
For
whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
more
abundance
:
but
whosoever
hath
not
,
from
him
shall
be
taken
away
,
even
that
he
hath
.
That
is
,
whosoever
improves
the
Measures
of
Grace
received
,
shall
obtain
farther
Measures
and
Degrees
of
it
:
But
from
him
that
doth
not
improve
what
he
has
already
received
,
shall
be
taken
away
,
that
which
to
himself
or
others
,
he
seemeth
to
have
;
his
Common
Gifts
,
and
Moral
Endowments
.
Learn
,
That
where
there
are
Beginnings
of
True
Grace
,
and
a
right
and
wise
Improvement
of
it
,
God
will
make
rich
Additions
of
more
Grace
to
the
present
Stock
which
we
have
received
.
13
Therefore
speak
I
to
them
in
parables
:
because
they
seeing
,
see
not
:
and
hearing
,
they
hear
not
,
neither
do
they
understand
.
14
And
in
them
is
fulfilled
the
prophecy
of
Esaias
,
which
saith
,
by
hearing
,
ye
shall
hear
,
and
shall
not
understand
:
and
seeing
ye
shall
see
,
and
shall
not
perceive
.
15
For
this
peoples
heart
is
waxed
gross
,
and
their
ears
are
dull
of
hearing
,
and
their
eyes
they
have
closed
;
lest
at
any
time
they
should
see
with
their
eyes
,
and
hear
with
their
ears
,
and
should
understand
with
their
heart
,
and
should
be
converted
,
and
I
should
heal
them
.
These
Words
of
our
Blessed
Saviour
,
as
I
conceive
,
have
a
peculiar
Reference
and
Relation
to
the
Pharisees
;
who
attended
upon
Christ's
Ministry
,
not
with
an
honest
simplicity
of
Mind
,
to
be
instructed
by
it
,
but
to
carp
and
cavil
at
it
.
Our
Saviour
tells
them
,
he
had
formerly
spoken
things
very
plainly
and
clearly
to
them
,
and
also
wrought
Miracles
before
them
,
to
convince
them
of
the
Divinity
of
his
Person
,
and
of
the
Verity
of
his
Doctrine
:
But
they
would
not
believe
,
either
his
Person
or
his
Doctrine
to
be
from
God
;
and
therefore
he
would
now
speak
to
them
in
dark
Parables
,
that
they
may
be
Judicially
Blinded
;
they
shut
their
Eyes
against
the
clearest
Light
,
and
said
they
would
not
see
;
and
now
Christ
closes
their
Eyes
,
and
says
,
they
shall
not
see
.
Learn
hence
,
To
acknowledge
the
Divine
Justice
,
which
speaks
darkly
to
them
that
despise
the
Light
:
Such
who
see
,
and
yet
see
not
;
they
shall
see
the
Shell
,
but
not
the
Kernel
;
they
shall
hear
the
Parable
,
but
not
understand
the
Spiritual
Sence
and
Meaning
of
it
.
When
wilful
Blindness
of
Mind
is
added
to
Natural
Blindness
,
it
is
a
just
and
righteous
thing
with
God
,
to
superadd
Judicial
Blindness
,
and
to
give
them
Obstinacy
of
Heart
,
His
Curse
unto
them
.
16
But
blessed
are
your
eyes
,
for
they
see
;
and
your
ears
,
for
they
hear
.
17
For
verily
I
say
unto
you
,
that
many
prophets
and
righteous
men
have
desired
to
see
those
things
which
ye
see
,
and
have
not
seen
them
:
and
to
hear
those
things
which
ye
hear
,
and
have
not
heard
them
.
Here
our
Saviour
pronounces
such
of
his
Disciples
and
Followers
Blessed
,
who
received
the
Truths
of
the
Gospel
so
far
,
as
they
were
already
taught
them
;
he
assures
them
,
that
they
shall
receive
farther
Light
,
and
fuller
Measures
of
Spiritual
Illumination
:
Blessed
are
your
Eyes
,
for
they
see
.
Learn
,
That
such
as
have
received
the
least
Measures
of
Spiritual
Knowledge
and
Saving
Illumination
,
and
do
improve
it
,
they
are
in
an
happy
and
blessed
Condition
;
for
as
they
are
capable
of
farther
Measures
of
Divine
Knowledge
,
so
shall
they
be
Partakers
of
them
.
18
Hear
ye
therefore
the
parable
of
the
sower
.
19
When
any
one
heareth
the
word
of
the
kingdom
,
and
understandeth
it
not
,
then
cometh
the
wicked
one
,
and
catcheth
away
that
which
was
sown
in
his
heart
:
this
is
he
which
received
seed
by
the
way-side
.
20
But
he
that
received
the
seed
into
stony
places
,
the
same
is
he
that
heareth
it
,
and
anon
with
joy
receiveth
it
:
21
Yet
hath
he
not
root
in
himself
,
but
dureth
for
a
while
:
for
when
tribulation
or
persecution
ariseth
because
of
the
word
,
by
and
by
he
is
offended
.
22
He
also
that
received
seed
among
the
thorns
,
is
he
that
heareth
the
word
:
and
the
care
of
this
world
,
and
the
deceitfulness
of
riches
choak
the
word
,
and
he
becometh
unfruitful
.
23
But
he
that
received
seed
into
the
good
ground
,
is
he
that
heareth
the
word
,
and
understandeth
it
,
which
also
beareth
fruit
,
and
bringeth
forth
,
some
an
hundred
fold
,
some
sixty
,
some
thirty
.
As
if
our
Lord
had
said
,
You
my
Disciples
,
who
are
not
satisfied
with
a
Sound
of
Words
,
I
will
explain
to
you
the
Sence
and
Signification
of
this
Parable
:
The
Scope
of
which
is
,
to
shew
the
different
Effects
which
the
Word
of
God
has
upon
Mens
Hearts
,
and
the
Reason
of
that
Difference
.
The
Seed
is
the
Word
,
the
Sower
is
the
Preacher
,
the
Soil
is
the
Heart
and
Soul
of
Man
.
Now
our
Saviour
assures
us
,
that
the
Hearts
of
some
Hearers
are
like
Highway-Ground
,
in
which
the
Seed
is
not
covered
with
the
Harrow
of
Meditation
;
others
are
like
Stony-Ground
,
in
which
the
Word
has
no
Root
,
no
Root
in
their
Understandings
,
Memories
,
Conscience
,
Will
,
or
Affections
:
But
They
are
offended
,
either
at
the
Depth
and
Profoundness
of
the
Word
,
or
at
the
Sanctity
and
Strictness
of
it
,
or
at
the
Plainess
and
Simplicity
of
it
.
Again
,
some
Hearers
our
Lord
compares
to
Thorny-Ground
.
Thorns
are
Covetous
Desires
,
which
choak
the
good
Seed
,
shadow
the
Blade
when
sprung
up
,
keep
off
the
Influences
of
the
Sun
,
and
draw
away
the
Fatness
of
the
Soil
from
the
Seed
.
All
these
Effects
have
Thorns
in
and
among
the
Seed
:
And
the
like
Effects
have
Worldly
Affections
and
Covetous
Desires
in
the
Heart
of
Man
,
rendring
the
Word
unfruitful
and
unprofitable
.
But
the
good
Christian
hears
the
Word
attentively
,
keeps
it
retentively
,
believes
it
stedfastly
,
applies
it
particularly
,
practises
it
universally
,
and
brings
forth
Fruit
with
Patience
and
Perseverance
;
Fruit
that
will
redound
to
his
Account
,
in
the
Great
Day
of
Account
.
Learn
,
1.
That
no
Hearers
are
in
Christ's
Account
Good
Hearers
of
the
Word
,
but
such
as
bring
forth
the
Fruits
of
an
holy
,
humble
,
and
peaceable
Conversation
.
2.
That
a
Person
may
be
a
good
Hearer
of
the
Word
,
if
he
brings
forth
the
best
Fruit
he
can
,
tho'
it
be
not
in
so
great
a
Proportion
as
others
do
:
As
some
Ground
brings
forth
Thirty
,
some
Sixty
,
and
some
an
Hundred-fold
;
In
like
manner
do
all
the
sincere
Hearers
of
the
Word
;
they
all
bring
forth
Fruit
,
tho'
not
all
alike
;
all
in
Sincerity
and
Reality
,
tho'
not
all
to
the
same
Degree
,
and
none
to
Perfection
.
24
Another
parable
put
he
forth
unto
them
,
saying
,
The
kingdom
of
heaven
is
likened
unto
a
man
which
sowed
good
seed
in
his
field
:
25
But
while
men
slept
,
his
enemy
came
and
sowed
tares
among
the
wheat
,
and
went
his
way
.
26
But
when
the
blade
was
sprung
up
,
and
brought
forth
fruit
,
then
appeared
the
tares
also
.
27
So
the
servants
of
the
housholder
came
and
said
unto
him
,
Sir
,
didst
thou
not
sow
good
seed
in
thy
field
?
from
whence
then
hath
it
tares
?
28
He
said
unto
them
,
An
enemy
hath
done
this
.
The
servants
said
unto
him
,
Wilt
thou
then
that
we
go
and
gather
them
up
?
29
But
he
said
,
Nay
;
lest
while
ye
gather
up
the
tares
,
ye
root
up
also
the
wheat
with
them
.
30
Let
both
grow
together
until
the
harvest
:
and
in
the
time
of
harvest
I
will
say
to
the
reapers
,
Gather
ye
together
first
the
tares
,
and
bind
them
in
bundles
to
burn
them
:
but
gather
the
wheat
into
my
barn
.
The
Design
and
Scope
of
this
Parable
is
,
to
shew
that
there
is
no
Expectation
of
Universal
Purity
in
the
Church
of
God
in
this
Life
;
but
as
the
Tares
and
the
Wheat
grow
together
in
the
same
Field
,
so
Hypocrites
and
Sincere
Christians
are
,
and
will
be
intermixt
in
the
same
Church
,
and
can
hardly
be
discerued
one
from
the
other
.
St.
Jerom
observes
,
that
in
the
Eastern
Countries
,
the
Tares
and
the
Wheat
were
so
like
one
another
whilst
they
were
in
the
Blade
,
that
there
was
no
knowing
them
asunder
.
Learn
,
1.
That
in
the
Outward
and
Visible
Church
there
ever
has
been
,
and
will
be
a
Mixture
of
Good
and
Bad
,
of
Saints
and
Sinners
,
of
Hypocrites
and
Sincere
Christians
,
until
the
Day
of
Judgment
.
2.
That
in
that
Day
,
Christ
will
make
a
thoro
'
and
a
perfect
Separation
,
and
divide
the
Tares
from
the
Wheat
;
that
is
,
the
Righteous
from
the
Wicked
.
3.
That
in
the
mean
Time
none
ought
to
be
so
offended
at
this
Mixture
in
the
Church
,
as
to
separate
from
Church-Communion
on
that
Account
:
until
the
Harvest
it
is
not
to
be
expected
,
that
the
Tares
and
the
Wheat
should
be
perfectly
separated
.
Yet
Observe
,
4.
That
tho'
the
Tares
are
forbidden
to
be
pluckt
up
,
when
fown
,
yet
it
is
the
Churches
Duty
,
all
she
can
,
to
hinder
their
●owing
.
Tho'
we
must
not
roo●
the
Wicked
up
,
yet
we
must
prevent
the
rooting
of
Wickedness
all
we
can
.
Our
Saviour
that
forbad
to
pluck
up
the
Tares
,
did
not
forbid
to
hinder
their
Sowing
.
31
Another
parable
put
he
forth
unto
them
,
saying
,
The
kingdom
of
heaven
is
like
to
a
grain
of
mustard-seed
,
which
a
man
took
and
sowed
in
his
field
.
32
Which
indeed
is
the
least
of
all
seeds
,
but
when
it
is
grown
,
it
is
the
greatest
among
herbs
,
and
becometh
a
tree
:
so
that
the
birds
of
the
air
come
and
lodge
in
the
branches
thereof
.
33
Another
parable
spake
he
unto
them
,
the
kingdom
of
heaven
is
like
unto
leaven
,
which
a
woman
took
and
hid
in
three
measures
of
meal
,
till
the
whole
was
leavened
.
34
All
these
things
spake
Jesus
unto
the
multitude
in
parables
,
and
without
a
parable
spake
he
not
unto
them
:
35
That
it
might
be
fulfilled
which
was
spoken
by
the
prophet
,
saying
,
I
will
open
my
mouth
in
parables
,
I
will
utter
things
which
have
been
kept
secret
from
the
foundation
of
the
world
.
Our
Saviour's
Design
in
this
Parable
is
,
to
shew
,
how
the
Gospel
from
small
and
little
,
from
unlikely
and
contemptible
Beginnings
,
should
spread
and
increase
,
fructifie
and
grow
up
;
Like
as
Mustard-see
,
one
of
the
smallest
of
Grains
,
grows
up
to
a
considerable
tallness
;
and
as
a
little
Leaven
turns
a
great
Heap
of
Meal
into
its
own
Nature
;
so
the
Gospel
should
spread
and
increase
,
Nations
and
Countries
becoming
Christian
.
Learn
,
That
how
small
Beginnings
soever
the
Gospel
had
in
it's
first
Plantation
,
yet
by
the
Fructifying
Blessing
of
God
,
it
has
had
,
and
shall
have
a
wonderful
Increase
.
36
Then
Jesus
sent
the
multitude
away
,
and
went
into
the
house
:
and
his
disciples
came
unto
him
,
saying
,
Declare
unto
us
the
parable
of
the
tares
of
the
field
.
37
He
answered
and
said
unto
them
,
He
that
soweth
the
good
seed
,
is
the
Son
of
man
:
38
The
field
is
the
world
:
the
good
seed
are
the
children
of
the
kingdom
:
but
the
tares
are
the
children
of
the
wicked
one
:
39
The
enemy
that
sowed
them
,
is
the
devil
:
the
harvest
is
the
end
of
the
world
:
and
the
reapers
are
the
angels
.
40
As
therefore
the
tares
are
gathered
and
burnt
in
the
fire
;
so
shall
it
be
in
the
end
of
the
world
.
41
The
Son
of
man
shall
send
forth
his
angels
,
and
they
shall
gather
out
of
his
kingdom
all
things
that
offend
,
and
them
which
do
iniquity
;
42
And
shall
cast
them
into
a
furnace
of
fire
:
there
shall
be
wailing
and
gnashing
of
teeth
.
43
Then
shall
the
righteous
shine
forth
as
the
sun
,
in
the
king-of
their
Father
.
Who
hath
ears
to
hear
,
let
him
hear
.
The
Parable
of
the
Tares
of
the
Field
,
Christ
is
pleased
to
explain
to
his
Disciples
after
this
manner
.
The
Person
Sowing
Good
Seed
,
was
himself
,
the
Son
of
Man
;
who
first
Planted
the
Gospel
:
The
Field
in
which
the
Seed
was
sown
,
was
the
World
;
that
is
,
the
Church
in
the
World
:
The
Good
Seed
,
called
The
Children
of
the
Kingdom
,
are
sincere
Christians
:
The
Tares
,
called
The
Children
of
the
Wicked
One
;
are
prophane
Sinners
,
and
unsound
Hypocrites
:
The
Enemy
is
the
Devil
,
the
Harvest
is
the
End
of
the
World
,
and
the
Angels
are
the
Reapers
.
Learn
,
1.
That
the
Mixture
of
the
Tares
and
the
Wheat
,
of
the
Rghteous
and
the
Wicked
,
must
and
shall
remain
in
the
Church
unto
the
End
of
the
World
.
2.
That
in
the
End
of
the
World
,
the
Angels
shall
perform
the
Work
of
Separation
,
gathering
the
Righteous
from
among
the
Wicked
;
when
every
one's
Harvest
shall
be
according
to
his
Fruit
;
The
Righteous
shining
in
the
Kingdom
of
their
Father
,
the
Wicked
cast
into
a
Furnace
of
Fire
.
44
Again
,
the
kingdom
of
heaven
is
like
unto
treasure
hid
in
a
field
:
the
which
when
a
man
hath
found
,
he
hideth
,
and
for
joy
thereof
goeth
and
selleth
all
that
he
hath
,
and
buyeth
that
field
.
45
Again
,
the
kingdom
of
heaven
is
like
unto
a
merchant-man
,
seeking
goodly
pearls
:
46
Who
when
he
had
found
one
pearl
of
great
price
,
he
went
and
sold
all
that
he
had
,
and
bought
it
.
By
the
Treasure
hid
in
the
Field
,
and
the
Pearl
of
great
Price
,
are
understood
,
the
Grace
of
the
Gospel
,
and
the
Way
to
Life
and
Salvation
,
therein
discovered
:
He
that
is
throughly
convinced
of
the
Worth
and
Excellency
of
Grace
,
will
part
with
all
that
he
has
to
purchase
and
obtain
them
.
Learn
,
That
the
Sinner
who
will
have
Interest
in
Christ
,
and
a
Part
in
Gospel-Grace
,
must
part
with
all
that
he
has
to
purchase
and
obtain
them
:
Not
part
with
his
Goods
and
Lands
,
with
his
Wife
and
Children
;
for
these
are
none
of
his
own
,
but
lent
him
by
God
for
his
use
.
His
Sins
are
his
own
,
and
nothing
else
;
these
must
be
sold
,
not
pawn'd
:
He
that
will
have
part
in
Christ
,
must
part
with
all
his
Sins
,
and
that
for
ever
.
47
Again
,
the
kingdom
of
heaven
is
like
unto
a
net
that
was
cast
into
the
sea
,
and
gathered
of
every
kind
.
48
Which
,
when
it
was
full
,
they
drew
to
shore
,
and
sat
down
,
and
gathered
the
good
into
vessels
,
but
cast
the
bad
away
.
49
So
shall
it
be
at
the
end
of
the
world
:
the
angels
shall
come
forth
,
and
sever
the
wicked
from
among
the
just
;
50
And
shall
cast
them
into
the
furnace
of
fire
,
there
shall
be
wailing
and
gnashing
of
teeth
.
The
Design
and
Scope
of
this
Parable
also
,
is
to
set
forth
the
State
of
the
Gospel-Church
,
which
is
like
a
Floor
,
where
Chaff
is
mixed
with
Wheat
;
a
Field
,
where
Tares
are
mixt
with
good
Corn
;
a
Net
,
where
bad
Fishes
are
involved
with
the
good
.
As
the
Wheat
must
not
be
removed
out
of
the
Floor
,
before
the
time
of
Winnowing
;
nor
the
Tares
gathered
out
of
the
Field
,
before
the
time
of
Reaping
;
nor
the
good
Fishes
break
thro'
the
Net
to
get
from
the
bad
,
before
the
time
of
Separation
:
So
must
not
Christians
forsake
a
Churches
Communion
,
because
of
the
present
Mixture
of
Good
and
Bad
in
the
Church
.
For
a
mixt
Communion
in
the
Church
,
and
the
good
Christians
communicating
with
the
bad
,
doth
neither
defile
the
Ordinances
of
Christ
,
nor
pollute
those
that
sincerely
join
in
them
.
51
Jesus
saith
unto
them
,
Have
ye
understood
all
these
things
?
They
say
unto
him
,
Yea
,
Lord
.
52
Then
said
he
unto
them
,
Therefore
every
scribe
which
is
instructed
unto
the
kingdom
of
heaven
,
is
like
unto
a
man
that
is
an
housholder
,
which
bringeth
forth
out
of
his
treasure
things
new
and
old
.
Obs.
here
,
1.
The
Title
,
which
our
Saviour
puts
upon
Gospel-Ministers
,
they
are
Houshold-Stewards
.
2.
He
points
out
the
Office
of
those
Stewards
;
and
that
is
,
to
provide
for
the
Houshold
,
both
with
Plenty
and
Variety
.
He
must
bring
forth
out
of
his
Treasure
,
in
Plenty
;
and
Things
new
and
old
,
for
their
Variety
.
There
are
two
Essential
Qualifications
in
a
Steward
,
Faithfulness
and
Prudence
:
He
must
be
honest
and
faithful
,
in
bringing
out
of
his
own
Treasure
,
not
another's
;
and
he
must
be
prudent
,
in
bringing
things
new
,
as
well
as
old
;
not
new
Truths
,
but
old
Truths
in
a
new
Dress
;
lest
the
Houshold
by
always
feeding
upon
the
same
Dish
,
do
nauseate
it
,
instead
of
being
nourished
by
it
.
53
And
it
came
to
pass
,
that
when
Jesus
had
finished
these
parables
,
he
departed
thence
.
54
And
when
he
was
come
into
his
own
country
,
he
taught
them
in
their
synagogue
,
insomuch
that
they
were
astonished
,
and
said
,
Whence
hath
this
man
this
wisdom
,
and
these
mighty
works
?
55
Is
not
this
the
carpenter's
son
?
is
not
his
mother
called
Mary
?
and
his
brethren
,
James
,
and
Joses
,
and
Simon
,
and
Judas
?
56
And
his
sisters
,
are
they
not
all
with
us
?
whence
then
hath
this
man
all
these
things
?
57
And
they
were
offended
in
him
.
—
Obs.
here
,
1.
Christ's
tender
and
compassionate
Regard
to
his
own
Country-men
,
the
People
of
Galilee
and
Nazareth
;
he
Preached
to
them
,
in
their
Synagogues
.
2.
The
Effect
which
his
Doctrine
had
upon
them
;
They
were
Astonished
at
it
,
but
not
Converted
by
it
;
they
Admire
,
but
did
not
Believe
.
3.
The
Cause
of
their
rejecting
Christ's
Ministry
,
was
the
Meaness
of
his
Person
,
the
Contemptibleness
of
his
outward
Condition
,
the
Poverty
of
his
Relations
.
Is
not
this
the
Carpenter's
Son
?
Mark
6.3
.
He
is
called
the
Carpenter
:
Whence
the
Fathers
concluded
,
that
our
Saviour
during
the
time
of
his
obscure
Privacy
,
wrought
upon
Joseph's
,
his
reputed
Father's
Trade
;
and
Justin
Martyr
says
,
he
made
Ploughs
and
Yoaks
.
Sure
we
are
,
our
Lord
spent
no
Time
in
Idleness
,
tho'
we
are
not
certain
how
he
imployed
his
Time
before
he
entred
his
Publick
Ministry
.
Note
,
That
the
Poverty
and
Meaness
of
Christ's
Condition
,
was
that
which
multitudes
stumbled
at
;
and
which
kept
many
,
yea
,
most
,
from
believing
on
him
.
None
but
a
Spiritual
Eye
,
can
discern
Beauty
in
an
humbled
Saviour
.
Is
not
this
the
Son
of
the
Carpenter
?
2.
That
it
is
no
Impediment
to
,
nor
Hindrance
of
our
Faith
,
that
we
never
saw
Christ's
Person
in
the
Flesh
,
nor
knew
his
Parentage
and
Education
;
for
here
are
his
own
Country-men
,
who
daily
saw
his
Person
,
heard
his
Doctrine
,
and
were
Witnesses
of
his
Holy
Conversation
;
yet
instead
of
believing
in
him
,
were
offended
at
him
.
57
—
But
Jesus
said
unto
them
,
A
prophet
is
not
without
honour
,
save
in
his
own
country
,
and
in
his
own
house
.
Our
Saviour
tells
them
,
he
doth
not
wonder
that
so
few
of
his
own
Country-men
,
to
whom
he
had
been
so
familiarly
known
,
did
despise
his
Person
,
and
reject
his
Doctrine
;
for
a
Prophet
generally
has
least
Esteem
,
where
he
has
been
brought
up
;
because
perhaps
the
Follies
of
his
Childhood
,
and
Indecencies
of
his
Youth
,
are
remembred
and
reported
to
his
Disparagement
.
Learn
,
1.
That
there
is
a
real
Tribute
of
Honour
due
,
and
payable
to
every
Prophet
,
or
Faithful
Minister
of
Jesus
Christ
.
2.
That
the
Ministers
of
Christ
for
the
most
part
,
have
least
Honour
from
their
own
Country-men
,
to
whom
they
are
best
known
.
58
And
he
did
not
many
mighty
works
there
,
because
of
their
unbelief
.
Christ
was
unable
,
because
they
were
unwilling
;
his
Impotency
was
occasioned
by
their
Infidelity
;
he
did
not
,
because
he
would
not
:
And
that
he
would
not
,
proceeded
from
a
Defect
in
their
Faith
,
not
from
any
Deficiency
in
Christ's
Power
:
Their
Unbelief
bound
his
Hands
,
and
hindred
the
Execution
of
his
Power
.
CHAP.
XIV
.
The
former
part
of
this
Chapter
gives
us
an
Account
of
the
Death
of
John
the
Baptist
,
together
with
the
Occasion
of
it
;
which
was
his
plain
and
faithful
Reproving
of
Herod
for
the
Vncleaness
he
lived
in
.
1
AT
that
time
Herod
the
tetrarch
heard
of
the
fame
of
Jesus
;
2
And
said
unto
his
servants
,
This
is
John
the
Baptist
,
he
is
risen
from
the
dead
,
and
therefore
mighty
works
do
shew
forth
themselves
in
him
.
Obs.
here
,
1.
How
strange
it
was
,
that
Herod
should
not
hear
of
the
Fame
of
Jesus
till
now
;
all
the
Country
and
adjoining
Regions
had
rung
of
his
Fame
,
only
Herod's
Court
hears
nothing
.
Miserable
is
that
Greatness
,
which
keeps
Princes
from
the
Knowledge
of
Jesus
Christ
.
How
Plain
is
it
from
hence
,
that
our
Saviour
came
not
at
Court
,
he
once
sent
indeed
a
Message
to
that
Fox
(
Herod
,
)
whose
Den
he
would
not
approach
.
Teaching
us
by
his
Example
,
not
to
affect
,
but
to
avoid
outward
Pomp
and
Glory
.
The
Courts
of
Princes
are
too
often
a
very
bad
Air
for
Piety
and
Religion
to
thrive
in
.
Obs.
2.
The
Misconstruction
of
Herod
,
when
he
heard
of
our
Saviour's
Fame
:
This
(
says
he
)
is
John
the
Baptist
,
whom
I
Beheaded
.
His
Conscience
told
him
,
he
had
offered
an
unjust
Violence
to
an
Innocent
Man
;
and
now
he
is
afraid
that
he
is
come
again
to
be
revenged
on
him
for
his
Head
.
A
Wicked
Man
needs
no
worse
Tormenter
than
his
own
Mind
.
Oh
the
Terrours
and
Tortures
of
a
Guilty
Conscience
!
How
great
are
the
Anxiety
of
Guilt
,
and
the
Fears
of
Divine
Displeasure
,
than
which
nothing
is
more
stinging
,
and
perpetually
tormenting
!
3
For
Herod
had
laid
hold
on
John
,
and
bound
him
,
and
put
him
in
prison
for
Herodias
sake
,
his
brother
Philip's
wife
.
4
For
John
said
unto
him
,
It
is
not
lawful
for
thee
to
have
her
.
5
And
when
he
would
have
put
him
to
death
,
he
feared
the
multitude
,
because
they
counted
him
as
a
prophet
.
Observe
here
,
1.
The
Person
,
that
put
the
Holy
Baptist
to
Death
;
't
was
Herod
,
't
was
Herod
the
King
,
't
was
Herod
that
invited
John
to
Preach
at
Court
,
and
heard
him
gladly
.
1.
It
was
Herod
Antipas
,
Son
to
that
Herod
who
sought
Christ's
Life
,
Matth.
2.
Cruelty
runs
in
a
Blood
.
Herod
the
Murderer
of
John
who
was
the
Forerunner
of
Christ
,
descended
from
that
Herod
who
would
have
murdered
Christ
himself
.
2.
'T
was
Herod
the
King
.
Sad
!
That
Princes
who
should
always
be
Nursing-Fathers
to
,
should
at
any
time
be
the
Bloody
Butchers
of
the
Prophets
of
God
.
3.
'T
was
Herod
that
heard
John
gladly
:
John
took
the
Ear
and
the
Heart
of
Herod
,
and
Herod
binds
the
Hands
and
Feet
of
John
.
Oh
how
inconstant
is
a
Carnal
Heart
to
good
Resolutions
!
The
Word
has
oft-times
an
Awakening
Influence
,
where
it
doth
not
leave
an
Abiding
Impression
upon
the
Minds
of
Men.
Obs.
2.
The
Cause
of
the
Baptist's
Death
;
it
was
for
telling
a
King
of
his
Crime
.
Herod
cut
off
that
Head
,
whose
Tongue
was
so
bold
to
tell
him
of
his
Faults
.
The
Persecution
which
the
Prophets
of
God
fall
under
,
is
usually
for
telling
Great
Men
of
their
Sins
:
Men
in
Power
are
impatient
of
Reproof
,
and
imagine
that
their
Authority
gives
them
a
Licence
to
Transgress
.
Obs.
3.
The
plain
Dealing
of
the
Baptist
in
reproving
Herod
for
his
Crime
;
which
in
one
Act
,
was
Adultery
,
Incest
,
and
Violence
,
Adultery
,
that
that
he
took
another's
Wife
;
Incest
,
that
he
took
his
Brother's
Wife
;
Violence
,
that
he
took
her
in
spight
of
her
Husband
.
Therefore
John
doth
not
mince
the
Matter
,
and
say
,
It
is
not
Convenient
;
but
,
It
is
not
Lawful
for
thee
to
have
her
;
it
was
not
the
Crown
and
Scepter
of
Herod
that
could
daunt
the
Faithful
Messenger
of
God
.
There
ought
to
meet
in
God's
Ministers
,
both
Courage
and
Impartiality
.
Courage
,
in
fearing
no
Faces
;
Impartiality
,
in
sparing
no
Sins
.
For
none
are
so
great
,
but
they
are
under
the
Authority
and
Command
of
the
Law
of
God
.
6
But
when
Herod's
birth-day
was
kept
,
the
daughter
of
Herodias
danced
before
them
,
and
pleased
Herod
.
7
Whereupon
he
promised
with
an
oath
,
to
give
her
whatsoever
she
would
ask
.
8
And
she
,
being
before
instructed
of
her
mother
,
said
,
Give
me
here
John
Baptist's
head
in
a
charger
.
9
And
the
king
was
sorry
:
nevertheless
,
for
the
oath's
sake
,
and
them
which
sat
with
him
at
meat
,
he
commanded
it
to
be
given
her
.
10
And
he
sent
and
beheaded
John
in
the
prison
.
11
And
his
head
was
brought
in
a
charger
,
and
given
to
the
damsel
;
and
she
brought
it
to
her
mother
.
Several
Observables
are
here
to
be
taken
Notice
of
.
1.
The
Time
of
this
Execrable
Murther
,
it
was
upon
Herod's
Birth-Day
.
It
was
an
Antient
Custom
among
the
Eastern
Kings
,
to
Celebrate
their
Birth-Days
;
Pharaoh's
Birth-Day
was
kept
,
Gen.
40.
Herod's
here
;
both
with
Blood
:
Yet
these
Personal
Stains
do
not
make
the
Practice
unlawful
.
When
we
solemnize
our
Birth-Day
,
with
Thankfulness
to
our
Creator
and
Preserver
,
for
Life
and
Being
,
for
Protection
and
Preservation
to
that
Moment
;
and
recommend
our selves
to
the
Care
of
his
good
Providence
for
the
Remainder
of
our
Days
:
This
is
an
Act
of
Piety
and
Religion
.
But
Herod's
Birth-Day
was
kept
with
Revelling
and
Feasting
,
with
Musick
and
Dancing
:
Not
that
Dancing
,
which
in
it self
is
a
set
,
regular
,
harmonious
Motion
of
the
Body
,
can
be
unlawful
;
any
more
than
Walking
or
Running
:
Altho'
Circumstances
may
make
it
sinful
.
But
from
this
disorderly
Banquet
on
Herod's
Birth-Day
,
we
Learn
,
That
Great
Men's
Feasts
and
Frolicks
are
too
often
a
Season
of
much
Sin
.
Obs.
2.
The
Instigator
and
Promoter
of
the
Holy
Baptist's
Death
.
Herodias
and
her
Daughter
:
That
Good
Man
falls
a
Sacrifice
to
the
Fury
and
Malice
,
to
the
Pride
and
Scorn
of
a
Lustful
Woman
;
for
being
a
Rub
in
the
Way
of
her
Licentious
Adultery
.
Resolute
Sinners
,
who
are
mad
upon
their
Lusts
,
run
furiously
upon
their
Gainsayers
,
tho'
they
be
the
Prophets
of
God
themselves
;
and
resolve
to
bear
down
all
Opposition
they
meet
with
in
the
Gratification
of
their
Unlawful
Desires
.
Obs.
3.
With
what
Reluctancy
Herod
consented
to
this
Villany
;
The
King
was
sorry
.
Wicked
Men
oft-times
sin
with
a
troubled
and
disturbed
Conscience
;
they
have
a
mighty
Struggle
with
themselves
,
before
they
commit
their
Sins
;
But
at
last
,
their
Lusts
get
Mastery
over
their
Consciences
.
So
did
Herod's
here
:
For
,
4.
Notwithstanding
his
Sorrow
,
he
commands
the
Fact
:
He
sent
and
Beheaded
John
in
the
Prison
:
And
a
threefold
Cord
tied
him
to
this
Performance
.
1.
The
Conscience
of
his
Oath
.
See
his
Hypocrisie
;
he
made
Conscience
of
a
rash
Oath
,
that
made
no
Scruple
of
real
Murther
.
2.
Respect
to
his
Reputation
:
Them
that
sat
with
him
,
heard
him
promise
,
and
will
be
Witnesses
of
his
Levity
,
if
he
do
not
perform
.
Insisting
upon
Punctilio's
of
Honour
,
has
hazarded
the
Loss
of
Millions
of
Souls
.
3.
A
Loathness
to
discontent
Herodias
and
her
Daughter
.
Oh
vain
and
foolish
Hypocrite
,
who
dreaded
the
displeasing
of
a
wanton
Mistress
,
before
the
offending
of
God
and
Conscience
.
Obs.
5.
These
wicked
Women
not
only
require
the
Baptist
to
be
Beheaded
,
but
that
his
Head
be
brought
in
a
Charger
to
them
.
What
a
Dish
was
here
,
to
be
served
up
at
a
Prince's
Table
on
his
Birth-Day
?
A
dead
Man's
Head
swimming
in
Blood
!
How
prodigiously
insatiable
is
Cruelty
and
Revenge
!
Herodias
did
not
think
her self
safe
,
'till
John
was
dead
:
She
could
not
think
him
dead
,
till
his
Head
was
off
;
she
could
not
think
his
Head
off
,
till
she
had
it
in
her
Hand
.
Revenge
never
thinks
it
has
made
sure
enough
.
Oh
how
cruel
is
a
wicked
Heart
,
that
could
take
Pleasure
in
a
Spectacle
of
so
much
Horror
!
How
was
that
Holy
Head
tost
by
impure
and
filthy
Hands
:
That
true
and
faithful
Tongue
,
those
sacred
Lips
,
those
pure
Eyes
,
those
mortified
Cheeks
,
are
now
insultingly
handled
by
an
Incestuous
Harlot
,
and
made
a
Scorn
to
the
drunken
Eyes
of
Herod's
Guests
.
From
the
whole
,
Learn
,
1.
That
neither
the
Holiest
of
Prophets
,
nor
the
Best
of
Men
,
are
more
secure
from
Violence
,
than
from
Natural
Death
.
He
that
was
Sanctified
in
the
Womb
,
Conceived
and
Born
with
so
much
Miracle
,
Lived
with
so
much
Reverence
,
and
Observation
;
is
now
at
Midnight
obscurely
Murthered
in
a
close
Prison
.
Learn
,
2.
That
it
is
as
true
a
Martyrdom
,
to
Suffer
for
Duty
,
as
for
Faith
:
He
Dies
as
truly
a
Martyr
,
that
Dies
for
doing
his
Duty
,
as
he
that
Dies
for
professing
his
Faith
,
and
bearing
Witness
to
the
Truth
.
12
And
his
disciples
came
,
and
took
up
the
body
and
buried
it
,
and
went
and
told
Jesus
.
13
When
Jesus
heard
of
it
,
he
departed
thence
by
ship
into
a
desart
place
,
apart
:
and
when
the
people
had
heard
thereof
,
they
followed
him
on
foot
out
of
the
cities
.
The
Disciples
of
John
hearing
that
their
Holy
Master
was
thus
basely
and
barbarously
Murthered
,
took
up
his
dead
Body
and
buried
it
.
Whence
we
Learn
,
That
the
Faithful
Servants
of
God
are
not
ashamed
of
the
Sufferings
of
the
Saints
,
but
will
testifie
their
respect
unto
them
both
living
and
dead
.
Observe
farther
,
How
our
Blessed
Saviour
upon
the
notice
of
John's
Death
,
flies
into
the
Desart
for
the
Preservation
of
his
own
Life
.
Jesus
knew
that
his
Hour
was
not
yet
come
,
and
therefore
he
keeps
out
of
Herod's
way
.
It
is
no
Cowardice
to
fly
from
Persecutors
,
when
Christ
our
Captain
both
practises
it
himself
,
and
directs
us
to
it
,
saying
,
When
they
persecute
you
in
one
City
,
flee
,
&c.
14
And
Jesus
went
forth
,
and
saw
a
great
multitude
,
and
was
moved
with
compassion
toward
them
,
and
he
healed
their
sick
.
Observe
here
,
With
what
Condolency
and
tender
Sympathy
the
compassionate
Jesus
exercised
Acts
of
Mercy
and
Compassion
,
towards
the
Miserable
and
Distressed
.
He
was
moved
with
Compassion
;
that
is
,
toucht
with
an
inward
Sense
and
Feeling
of
their
Sorrow
;
And
healed
their
Sick
.
Those
that
came
to
Christ
for
Healing
,
found
Three
Advantages
of
Cure
,
above
the
Power
and
Performance
of
any
Earthly
Physician
;
to
wit
,
Certainty
,
Bounty
,
and
Ease
.
Certainty
,
in
that
all
Comers
were
infallibly
cured
:
Bounty
,
in
that
they
were
freely
cured
,
without
Charge
:
And
Ease
,
in
that
they
were
cured
without
Pain
.
15
And
when
it
was
evening
his
disciples
came
to
him
,
saying
,
This
is
a
desart
place
,
and
the
time
is
now
past
;
send
the
multitude
away
,
that
they
may
go
into
the
villages
,
and
buy
themselves
victuals
.
Note
here
,
1.
The
Disciples
Pity
towards
the
Multitude
,
that
had
long
attended
upon
Christ's
Ministry
in
the
Desart
;
they
presuming
the
People
hungry
,
having
fasted
all
the
Day
,
request
our
Saviour
to
dismiss
them
,
that
they
may
procure
some
Bodily
Refreshment
.
Learn
thence
,
That
it
well
becomes
the
Ministers
of
Christ
to
respect
the
Bodily
Necessities
,
as
well
as
to
regard
the
Spiritual
Wants
of
their
People
.
As
the
Bodily
Father
must
take
Care
of
the
Soul
of
his
Child
,
so
must
the
Spiritual
Father
have
respect
to
the
Bodily
Necessities
of
his
Children
.
Obs.
2.
The
Motion
which
the
Disciples
make
on
the
behalf
of
the
Multitude
:
Send
them
away
,
that
they
may
buy
Victuals
.
Here
was
a
strong
Charity
,
but
a
weak
Faith
.
A
strong
Charity
,
in
that
they
desire
the
People's
Relief
;
but
a
weak
Faith
,
in
that
they
suppose
they
could
not
otherwise
be
relieved
,
but
by
sending
them
away
to
buy
Victuals
:
Forgetting
that
Christ
who
had
Healed
the
Multitude
miraculously
,
could
as
easily
Feed
them
miraculously
,
if
he
pleased
:
All
things
being
equally
easie
to
Omnipotency
.
16
But
Jesus
said
unto
them
,
They
need
not
depart
,
give
ye
them
to
eat
.
Obs.
here
,
1.
Our
Saviour's
strange
Answer
to
the
Disciples
Motion
;
They
need
not
depart
,
says
Christ
.
Need
not
?
Why
,
the
People
must
either
feed
or
famish
?
Victuals
they
must
have
,
and
this
being
a
desart
Place
,
there
was
none
to
be
had
.
Surely
then
there
was
need
enough
.
But
,
2.
Christ's
Command
was
more
strange
than
his
Assertion
;
Give
ye
them
to
eat
.
Alas
!
Poor
Disciples
!
They
had
nothing
for
themselves
to
eat
,
how
then
should
they
give
the
Multitude
to
eat
?
When
Christ
requires
of
us
,
what
of
our selves
we
are
unable
to
perform
,
it
is
to
shew
us
our
Impotency
and
Weakness
,
and
to
provoke
us
to
look
up
to
him
,
That
worketh
all
our
Works
,
in
us
and
for
us
.
17
And
they
say
unto
him
,
We
have
here
but
five
loaves
,
and
two
fishes
.
Note
here
,
What
a
poor
and
slender
Provision
the
Lord
of
the
whole
Earth
has
for
his
Houshold
and
Family
;
Five
Loaves
,
and
those
Barley
;
two
Fishes
,
and
they
small
:
Teaching
us
,
That
these
Bodies
of
ours
must
be
fed
,
but
not
pampered
.
Our
Belly
must
not
be
our
Master
,
much
less
our
God
.
We
Read
but
twice
that
Christ
made
any
Entertainments
,
and
both
times
his
Guests
were
fed
with
Loaves
and
Fishes
,
plain
Fare
and
homely
Diet.
The
end
of
Food
is
to
sustain
Nature
,
we
stifle
it
with
a
Gluttonous
variety
:
Meat
was
ordained
for
the
Belly
,
the
Belly
for
the
Body
,
the
Body
for
the
Soul
,
and
the
Soul
for
God
.
Obs.
farther
,
As
the
quality
of
this
Victuals
was
plain
and
course
,
so
the
quantity
of
it
was
small
and
little
;
Five
Loaves
and
two
Fishes
.
Well
might
the
Disciples
say
,
what
are
these
among
so
many
?
The
Eye
of
Sense
and
Reason
sees
an
impossibility
of
those
Effects
which
Faith
can
easily
apprehend
,
and
Divine
Power
more
easily
produce
.
18
He
said
,
Bring
them
hither
to
me
.
19
And
he
commanded
the
multitude
to
sit
down
on
the
grass
,
and
took
the
five
loaves
,
and
the
two
fishes
,
and
looking
up
to
heaven
,
he
blessed
and
brake
,
and
gave
the
loaves
to
his
disciples
,
and
the
disciples
to
the
multitude
.
Obs.
1.
How
the
Master
of
the
Feast
Marshals
his
Guests
,
he
commands
them
all
to
sit
down
:
None
of
them
Reply
,
sit
down
,
but
to
what
?
Here
are
the
Mouths
,
but
where
is
the
Meat
?
We
can
soon
be
set
,
but
whence
shall
we
be
served
?
Nothing
of
this
;
but
they
obey
and
expect
.
Oh
how
easie
is
it
to
trust
God
,
and
rely
upon
Providence
,
when
there
is
Corn
in
the
Barn
,
and
Bread
in
the
Cupboard
;
but
when
our
Stores
are
all
empty
,
and
nothing
is
before
us
,
then
to
depend
upon
an
invisible
Bounty
,
is
a
true
and
noble
Act
of
Faith
.
Obs.
2.
The
Actions
performed
by
our
Blessed
Saviour
.
He
Blessed
,
and
Brake
,
and
gave
the
Loaves
to
his
Disciples
,
and
they
to
the
multitude
.
1.
He
Blessed
,
Teaching
us
by
his
Example
in
all
our
Wants
to
look
up
to
Heaven
for
a
Supply
;
to
wait
upon
God
for
his
Blessing
,
and
not
to
sit
down
to
our
Food
as
a
Beast
to
his
Forage
.
2.
He
brake
the
Loaves
.
He
could
have
multiplied
them
whole
,
why
would
he
rather
do
it
in
the
breaking
?
Perhaps
to
teach
us
that
we
are
to
expect
his
Blessing
in
the
Distribution
,
rather
than
in
the
Reservation
of
what
he
gives
us
.
Scattering
is
the
way
to
Increasing
:
Not
Grain
hoarded
up
in
the
Granary
,
but
scattered
in
the
Furrows
of
the
Field
,
yields
increase
.
Liberality
is
the
way
to
Riches
,
and
Penuriousness
the
Road
to
Poverty
.
3.
Christ
gave
the
Bread
thus
broken
to
his
Disciple
,
that
they
might
distribute
it
to
the
Multitude
.
But
why
did
not
our
Lord
distribute
it
with
his
own
Hand
,
but
by
the
Hands
of
his
Disciples
?
Doubtless
to
win
respect
to
his
Disciples
from
the
People
.
The
same
course
doth
our
Lord
take
in
spiritual
distributions
.
He
that
could
feed
the
World
by
his
immediate
H●nd
,
chooses
rather
by
the
Hands
of
his
Ministers
to
the
divide
the
Bread
of
Life
to
all
Hearers
.
20
And
they
did
all
eat
,
and
were
filled
:
and
they
took
up
of
the
fragments
that
remained
,
twelve
baskets
full
.
21.
And
they
that
had
eaten
were
about
five
thousand
men
,
besides
Women
and
children
.
They
did
all
Eat
,
not
a
Crumb
or
a
Bit
,
but
to
Satiety
and
Fulness
;
They
did
Eat
and
were
filled
,
yet
twelve
Baskets
remained
:
More
is
left
than
was
at
first
set
on
.
So
many
Bellies
,
and
yet
so
many
Baskets
filled
.
The
Miracle
was
doubled
by
an
Act
of
boundless
Omnipotency
.
It
is
hard
to
say
which
was
the
greater
Miracle
,
the
miraculous
Eating
,
or
the
miraculous
Leaving
.
If
we
consider
what
they
Eat
,
we
may
justly
wonder
that
they
left
any
thing
;
if
what
they
Left
,
that
they
Eat
any
thing
.
Observe
farther
,
These
Fragments
,
though
of
Barley-Bread
and
Fish-bones
,
must
not
be
lost
;
but
by
our
Saviour's
Command
gathered
up
.
The
Liberal
House-keeper
of
the
World
will
not
allow
the
loss
of
his
Orts.
Oh
how
fearful
then
will
the
account
of
those
be
,
who
have
large
and
plentiful
Estates
to
answer
for
as
lost
,
being
spent
upon
their
Lusts
in
Riot
and
Excess
!
22
And
straightway
Jesus
constrained
his
disciples
to
get
into
a
ship
,
and
to
go
before
him
unto
the
other
side
,
while
he
sent
the
multitudes
away
.
Jesus
constrained
them
,
that
is
,
he
commanded
them
to
go
away
before
him
:
No
doubt
they
were
very
loth
to
leave
him
,
and
to
go
without
him
;
both
out
of
the
Love
which
they
bear
to
him
,
and
themselves
.
Such
as
have
once
tasted
the
sweetness
of
Christ
,
are
hardly
drawn
away
from
him
;
however
,
as
desirous
as
the
Disciples
were
to
stay
with
Christ
,
yet
at
his
word
of
command
,
they
depart
from
him
:
Where
Christ
has
a
Will
to
command
,
his
Disciples
and
Followers
must
have
a
Will
to
obey
.
23
And
when
he
had
sent
the
multitudes
away
,
he
went
up
into
a
mountain
apart
to
pray
:
and
when
the
evening
was
come
,
he
was
there
alone
.
Observe
here
,
1.
Christ
dismisses
the
Multitude
,
and
then
retires
to
pray
;
Teaching
us
by
his
Example
,
when
we
have
to
do
with
God
,
to
dismiss
the
multitude
of
our
Affairs
and
Imployments
,
of
our
Cares
and
Thoughts
.
O
how
unseemly
is
it
to
have
our
Tongues
talking
to
God
,
and
our
Thoughts
taken
up
with
the
World
.
Obs.
2.
The
place
Christ
retires
to
for
Prayer
;
a
Solitary
Mountain
;
not
so
much
for
his
own
need
,
for
he
could
be
alone
when
he
was
in
Company
;
but
to
teach
us
,
that
when
we
Address
our selves
to
God
in
Duty
,
we
are
to
take
all
the
Helps
,
Furtherances
and
Advantages
we
can
for
the
doing
of
it
.
When
we
converse
with
God
in
Duty
,
O
how
good
is
it
,
to
get
upon
a
Mountain
,
to
get
our
Hearts
up
above
the
World
,
above
worldly
Imployments
,
and
worldly
Cogitations
.
Obs.
3.
The
occasion
of
Christ's
Prayer
:
He
had
sent
the
Disciples
to
Sea
,
he
foresaw
the
Storm
arising
,
and
now
he
gets
into
a
Mountain
to
Pray
for
them
,
that
their
Faith
might
not
fail
them
when
their
Troubles
were
upon
them
.
Learn
hence
,
That
it
is
the
singular
Comfort
of
the
Church
of
God
,
that
in
all
her
Difficulties
and
Distresses
,
Christ
is
interceeding
for
her
;
when
she
is
on
the
Sea
conflicting
with
the
Waves
,
Christ
is
upon
the
Mountain
praying
for
her
Preservation
.
24
But
the
ship
was
now
in
the
midst
of
the
sea
,
tossed
with
waves
:
for
the
wind
was
contrary
.
Note
here
,
The
great
danger
the
Disciples
were
in
,
and
the
great
difficulties
they
had
to
encounter
with
;
they
were
in
the
midst
of
the
Sea
,
they
were
tossed
with
the
Waves
,
the
Wind
was
contrary
,
and
Christ
was
absent
.
The
Wisdom
of
God
often
suffers
his
Church
to
be
tossed
upon
the
Waves
of
Affliction
and
Persecution
,
but
it
shall
not
be
swallowed
up
by
them
:
Often
is
this
Ark
of
the
Church
upon
the
Waters
;
seldom
off
them
;
but
never
drowned
.
25
And
in
the
fourth
watch
of
the
night
,
Jesus
went
unto
them
walking
on
the
sea
.
Christ
having
seen
the
distress
of
his
Disciples
on
the
Shore
,
he
hastens
to
them
on
the
Sea
.
It
was
not
a
Stormy
and
Tempestuous
Sea
that
could
separate
betwixt
him
and
them
:
He
that
waded
through
a
Sea
of
Blood
,
and
through
a
Sea
of
Wrath
to
Save
his
People
,
will
walk
upon
a
Sea
of
Water
to
Succour
and
Relieve
them
.
But
,
Observe
,
The
time
when
Christ
came
to
help
them
,
not
till
the
fourth
Watch
,
a
little
before
the
Morning
.
They
had
been
many
Hours
upon
the
Waters
conflicting
with
the
Waves
,
with
their
Fears
and
Dangers
.
God
oft
times
lengthens
out
the
Troubles
of
his
Children
before
he
delivers
them
,
but
when
they
are
come
to
an
Extremity
,
that
is
the
season
of
his
Succours
.
As
God
suffers
his
Church
to
be
brought
into
extremities
before
he
help
her
.
So
he
will
help
her
in
extremity
.
In
the
Fourth
Watch
Jesus
came
,
&c.
26
And
when
the
disciples
saw
him
walking
on
the
sea
,
they
were
troubled
,
saying
,
It
is
a
spirit
;
and
they
cryed
out
for
fear
.
See
how
the
Disciples
take
their
Deliverer
to
be
a
Destroyer
:
Their
Fears
were
highest
when
their
Deliverer
and
Deliverance
were
nearest
.
God
may
be
coming
with
Salvation
and
Deliverance
for
his
Church
,
when
she
for
the
present
cannot
discern
him
.
27
But
straightway
Jesus
spake
unto
them
,
saying
,
Be
of
good
cheer
:
It
is
I
,
be
not
afraid
.
Observe
,
When
the
Disciples
were
in
the
saddest
Condition
,
how
one
word
from
Christ
revives
them
;
it
is
a
sufficient
support
in
all
our
Afflictions
,
to
hear
Christ's
Voice
speaking
to
us
,
and
to
enjoy
his
favourable
Presence
with
us
.
Say
but
,
Oh
Saviour
,
(
it
is
I
)
and
then
let
Evils
do
their
worst
:
That
one
word
(
it
is
I
)
is
enough
to
lay
all
Storms
,
and
to
calm
all
Tempests
.
28
And
Peter
answered
him
,
and
said
,
Lord
,
if
it
be
thou
,
bid
me
come
unto
thee
on
the
water
.
29
And
he
said
,
Come
.
And
when
Peter
was
come
down
out
of
the
ship
,
he
walked
on
the
water
to
go
to
Jesus
.
30
But
when
he
saw
the
wind
boisterous
,
he
was
afraid
:
and
beginning
to
sink
,
he
cried
,
saying
,
Lord
,
save
me
.
Observe
here
,
1.
The
mixture
of
Peter's
Faith
and
Distrust
:
It
was
Faith
that
said
,
Master
;
it
was
Distrust
that
said
,
If
it
be
thou
:
It
was
Faith
that
said
,
Bid
me
come
to
thee
:
It
was
Faith
that
enabled
him
to
step
down
on
the
Watery
Pavement
:
It
was
Faith
that
said
,
Lord
,
save
me
:
But
it
was
Distrust
that
upon
the
sight
of
a
mighty
Wind
,
Feared
:
It
was
Distrust
that
made
him
Sink
.
Oh
the
imperfect
composition
of
Faith
and
Fear
in
the
best
of
Saints
here
on
Earth
!
Sincerity
of
Grace
is
found
with
the
Saints
on
Earth
:
Perfection
of
Grace
with
the
Saints
in
Heaven
:
Here
the
Saints
look
forth
Fair
as
the
Moon
;
which
has
some
Spots
in
her
greatest
Beauty
:
Hereafter
they
shall
be
Clear
as
the
Sun
,
whose
Face
is
all
Bright
and
Glorious
.
Obs.
2.
That
whilst
Peter
Believes
,
the
Sea
is
as
firm
as
Brass
under
him
;
when
he
begins
to
Fear
,
then
he
begins
to
Sink
.
Two
Hands
upheld
Peter
,
the
Hand
of
Christ's
Power
,
and
the
Hand
of
his
own
Faith
.
The
Hand
of
Christ's
Power
laid
hold
on
Peter
,
and
the
Hand
of
Peter's
Faith
laid
hold
on
the
Power
of
Christ
.
If
we
let
go
our
hold
on
Christ
,
we
Sink
;
if
he
le
ts
go
his
hold
on
us
,
we
drown
.
Now
Peter
Answered
his
Name
Cephas
,
and
Sunk
like
a
Stone
.
31
And
immediately
Jesus
stretched
forth
his
hand
,
and
caught
him
,
and
said
unto
him
,
O
thou
of
little
faith
,
wherefore
didst
thou
doubt
?
32
And
when
they
were
come
into
the
ship
,
the
wind
ceased
.
33
Then
they
that
were
in
the
ship
,
came
and
worshipped
him
,
saying
,
Of
a
truth
,
thou
art
the
Son
of
God
.
Obs.
here
,
1.
The
Mercy
of
Christ
is
no
sooner
sought
but
found
:
Immediately
Jesus
put
forth
his
Hand
and
caught
him
.
Oh
with
what
speed
,
and
with
what
Assurance
should
we
flee
to
that
Soveraign
Bounty
,
from
whence
never
any
Suitor
was
sent
away
empty
.
Obs.
2.
Though
Christ
gave
Peter
his
Hand
,
yet
with
his
Hand
he
gave
him
a
Check
:
O
thou
of
little
Faith
,
why
didst
thou
doubt
?
Though
Christ
likes
Believing
,
yet
he
dislikes
Doubting
.
A
Person
may
be
truly
Believing
,
who
nevertheless
is
sometimes
Doubting
;
but
his
Doubting
eclipses
the
Beauty
of
his
Believing
.
34
And
when
they
were
gone
over
,
they
came
into
the
land
of
Genesaret
.
35
And
when
the
men
of
that
place
had
knowledge
of
him
,
they
sent
out
into
all
that
country
round
about
,
and
brought
unto
him
all
that
were
diseased
.
36
And
besought
him
that
they
might
only
touch
the
hem
of
his
garment
:
and
as
many
as
touched
,
were
made
perfectly
whole
.
Obs.
1.
Our
Saviour's
unwearied
Diligence
,
in
going
about
to
do
good
:
He
no
sooner
landeth
,
but
goeth
to
Genesaret
and
healeth
their
Sick
.
2.
The
Peoples
Charity
to
their
Sick
Neighbours
in
sending
abroad
to
let
all
the
Country
know
that
Christ
the
great
Physician
was
come
amongst
them
.
3.
Obs.
Where
lay
the
Healing
Vertue
:
Not
in
their
Finger
,
but
in
their
Faith
;
or
rather
in
Christ
,
whom
their
Faith
apprehended
.
CHAP.
XV.
1
THen
came
to
Jesus
Scribes
and
Pharisees
,
which
were
of
Jerusalem
,
saying
,
2
Why
do
thy
disciples
transgress
the
tradition
of
the
elders
?
for
they
wash
not
their
hands
when
they
eat
bread
.
The
former
part
of
this
Chapter
acquaints
us
with
a
great
Contest
between
our
Saviour
and
the
Pharisees
about
their
Traditions
and
old
Customs
,
which
they
valued
more
than
the
Commandments
of
God
:
They
accused
the
Disciples
for
Eating
Bread
with
unwasht
Hands
,
which
though
it
were
in
it self
but
a
Decent
Custom
,
the
Pharisees
made
it
a
Religious
Rite
;
for
which
reason
,
our
Saviour
and
his
Disciples
would
not
observe
it
.
Whence
we
learn
,
That
what
is
in
it self
,
and
may
without
offence
be
done
as
a
Civil
Custom
,
ought
to
be
discountenanced
and
opposed
when
Men
require
it
of
us
as
a
Religious
Act.
3
But
he
answered
and
said
unto
them
,
Why
do
you
also
transgress
the
Commandment
of
God
by
your
tradition
?
4
For
God
commanded
,
saying
,
Honour
thy
father
and
mother
:
and
,
he
that
curseth
father
or
mother
,
let
him
die
the
death
.
5
But
ye
say
,
Whosoever
shall
say
to
his
father
or
his
mother
,
It
is
a
gift
by
whatsoever
thou
mightest
be
profited
by
me
,
6
And
honour
not
his
father
,
or
his
mother
,
he
shall
be
free
.
Thus
have
ye
made
the
commandment
of
God
of
none
effect
by
your
tradition
.
Observe
here
,
1.
The
heavy
Charge
which
our
Saviour
brings
in
against
the
Pharisees
;
namely
,
For
violating
an
Express
Command
of
God
,
and
preferring
their
own
Traditions
before
it
:
You
make
void
the
Comandments
of
God
by
your
Traditions
.
Obs.
2.
The
Command
which
our
Saviour
instances
in
,
as
violated
by
them
,
it
is
the
Fifth
Commandment
,
which
requires
Children
to
Relieve
their
Parents
in
their
Necessity
.
Now
though
the
Pharisees
did
not
deny
this
in
plain
Terms
,
yet
they
made
an
Exception
from
it
,
which
if
Children
had
a
mind
,
rendered
it
void
and
useless
.
For
the
Pharisees
taught
,
that
in
case
any
would
give
a
Gift
to
the
Temple
,
which
Gift
they
called
Corban
,
and
of
which
they
themselves
had
a
great
share
;
that
then
Children
were
discharged
from
making
any
fu●●er
Provision
for
their
Poor
,
Aged
or
Impotent
Parents
:
And
might
say
unto
them
after
this
manner
,
That
which
thou
askest
for
thy
Supply
,
is
given
to
God
,
and
therefore
I
cannot
Relieve
thee
.
So
that
Covetous
and
Graceless
Children
lookt
upon
it
as
the
most
frugal
way
,
once
for
all
,
to
Fine
to
the
Temple
,
rather
than
pay
the
constant
Rent
of
daily
Relief
to
their
poor
Parents
.
Learn
,
That
no
Duty
,
Gift
or
Offering
to
God
is
accepted
,
where
the
Duty
of
Charity
is
neglected
.
It
is
more
acceptable
to
God
to
refresh
the
Bowels
of
his
Saints
,
who
are
the
Living
Temples
of
the
Holy
Ghost
,
than
to
adorn
material
Temples
with
Gold
and
Silver
.
7
Ye
hypocrites
,
well
did
Esaias
prophesie
of
you
,
saying
,
8
This
people
draweth
nigh
unto
me
with
their
mouth
,
and
honoureth
me
me
with
their
lips
:
but
their
heart
is
far
from
me
.
9
But
in
vain
they
do
worship
me
,
teaching
for
doctrine
the
commandments
of
Men.
Our
Saviour
reproves
the
Hypocritical
Pharisees
for
these
things
,
1.
That
they
preferred
Humane
Traditions
before
the
Divine
Precepts
.
2.
That
by
their
Humane
Traditions
,
they
made
void
the
Worship
of
God
.
It
is
God's
undoubted
Prerogative
to
prescribe
all
the
parts
of
his
own
Worship
;
and
whoever
presumes
to
add
thereunto
,
they
worship
him
in
vain
.
Our
Saviour
farther
shews
,
that
all
this
proceeded
from
the
Insincerity
of
their
Hearts
:
This
People
honoureth
me
with
their
Lips
,
but
their
Heart
is
far
from
me
.
Whence
Learn
,
1.
That
the
removing
of
the
Heart
far
from
God
in
Worship
,
is
a
great
Sin
,
and
an
high
Degree
of
Hypocrisie
.
2.
That
whatever
Outward
Shew
and
Profession
of
Religion
Men
make
,
if
their
Hearts
be
not
right
with
God
;
and
what
they
do
,
proceeds
not
from
an
Inward
Principle
of
Love
and
Obedience
to
God
,
they
are
under
the
Reign
and
Power
of
Hypocrisie
.
Ye
Hypocrites
,
in
vain
do
ye
worship
me
.
10
And
he
called
the
multitude
,
and
said
unto
them
,
hear
and
understand
.
11
Not
that
which
goeth
into
the
mouth
defileth
a
man
:
but
that
which
cometh
out
of
the
mouth
,
this
defileth
a
man
.
Our
Blessed
Saviour
leaving
the
Pharisees
with
some
dislike
,
applies
himself
to
the
Multitude
,
and
shews
them
the
true
Spring
,
and
Original
Fountain
of
all
Spiritual
Pollution
and
Vncleaness
:
Namely
,
the
Filthiness
and
Impurity
of
Man's
Heart
and
Nature
;
which
boiling
in
the
Heart
,
the
Scum
runs
out
at
the
Mouth
:
Thereby
informing
the
Multitude
,
That
not
that
which
is
Eaten
,
but
that
which
is
Spoken
,
defiles
a
Man
:
Not
the
Meat
eaten
with
the
Mouth
,
but
the
Wickedness
of
the
Heart
vented
by
the
Mouth
,
Pollutes
a
Person
in
God's
Account
.
12
Then
came
his
disciples
,
and
said
unto
him
,
Knowest
thou
that
the
Pharisees
were
offended
,
after
they
heard
this
saying
?
13
But
he
answered
and
said
,
Every
plant
which
my
heavenly
Father
hath
not
planted
,
shall
be
rooted
up
.
14
Let
them
alone
:
they
be
blind
leaders
of
the
blind
.
And
if
the
blind
lead
the
blind
,
both
shall
fall
into
the
ditch
.
Obs.
here
,
1.
How
the
Disciples
wonder
,
that
our
Saviour
did
so
little
regard
the
Displeasure
of
the
Pharisees
;
Knowest
thou
not
,
that
the
Pharisees
were
offended
?
Altho'
nothing
vext
the
Pharisees
more
,
than
the
Discovery
of
their
False
Doctrine
before
the
Multitude
,
yet
our
Saviour
did
not
stick
to
detect
their
Errours
,
and
to
declare
the
Truth
;
let
the
Effects
of
their
Displeasure
be
what
they
would
.
Sinful
Man-pleasing
is
fruitless
and
endless
.
Obs.
2.
Our
Lord's
Answer
;
which
shews
a
double
Reason
why
he
thus
slighted
the
Offence
taken
by
the
Pharisees
.
1.
He
compares
the
Pharisees
Doctrine
and
Tradition
to
noisom
Weeds
in
the
Church
;
planted
there
,
not
by
God
,
but
themselves
;
and
consequently
shall
certainly
be
rooted
up
.
In
Matters
of
Religion
,
if
Men
will
act
according
to
the
Dictates
of
their
own
Fancies
,
and
not
walk
by
the
Rule
of
God's
Word
,
they
may
please
themselves
perhaps
,
but
they
can
never
please
their
Maker
.
Divine
Institution
is
the
only
sure
Rule
of
Religious
Worship
.
2.
Christ
compares
the
Pharisees
themselves
to
blind
Guides
.
They
are
blind
Leaders
of
the
Blind
:
Leaders
and
Followers
,
both
blind
,
who
will
certainly
and
suddenly
fall
into
the
Ditch
of
Temporal
and
Eternal
Destruction
.
Learn
,
1.
That
Ignorant
,
Erroneous
,
and
Unfaithful
Ministers
,
are
the
heaviest
Judgments
that
can
befal
a
People
.
2.
That
the
following
of
such
Teachers
and
blind
Guides
,
will
be
no
Excuse
to
a
People
another
Day
;
much
less
free
them
from
the
Danger
of
Eternal
Destruction
.
15
Then
answered
Peter
,
and
said
unto
him
,
Declare
unto
us
this
parable
.
16
And
Jesus
said
,
Are
ye
also
yet
without
understanding
?
17
Do
not
ye
yet
understand
,
that
whatsoever
entreth
in
at
the
mouth
,
goeth
into
the
belly
,
and
is
cast
out
into
the
draught
?
18
But
those
things
which
proceed
out
of
the
mouth
,
come
forth
from
the
heart
,
and
they
defile
the
man
.
19
For
out
of
the
heart
proceed
evil
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witness
,
blasphemies
.
20
These
are
the
things
which
defile
a
man
:
but
to
eat
with
unwashen
hands
,
defileth
not
a
man
.
The
Disciples
desiring
the
Interpretation
of
the
foregoing
Parable
,
our
Saviour
gives
it
them
;
but
withal
expostulates
with
them
,
that
they
did
not
understand
a
thing
so
obvious
and
plain
;
Are
ye
yet
without
Vnderstanding
?
As
if
he
had
said
,
Have
you
sat
thus
long
under
my
Ministerial
Teaching
,
and
enjoyed
the
Benefit
of
my
Company
and
Conversation
,
And
yet
are
no
farther
Proficients
in
Knowledge
?
Whence
Learn
,
That
our
Lord
expects
a
Proficiency
in
Knowledge
from
us
,
answerable
to
the
Opportunities
and
Means
of
Knowledge
enjoyed
by
us
.
Next
,
he
gives
them
the
Sence
and
Signification
of
the
Parable
;
telling
them
,
that
it
is
out
of
a
Sinful
Heart
,
that
all
Sin
proceeds
:
The
Heart
is
the
Cage
of
Nest
which
is
full
of
these
unclean
Birds
,
and
from
whence
they
take
their
flight
.
Tho'
the
Occasions
of
Sin
are
from
without
,
yet
the
Source
and
Original
of
Sin
is
from
within
.
Learn
,
That
the
Heart
of
Man
is
the
Sink
and
Seed-Plot
of
all
Sin
,
and
the
Fountain
of
all
Pollution
;
the
Life
could
not
be
so
bad
,
if
the
Heart
were
not
worse
:
All
the
Irregularity
of
our
Lives
,
flows
from
the
Impurity
of
our
Hearts
and
Natures
.
21
And
Jesus
went
thence
,
and
departed
into
the
coasts
of
Tyre
and
Sidon
.
22
And
behold
a
woman
of
Canaan
came
out
of
the
same
coasts
,
and
cried
unto
him
,
saying
,
Have
mercy
on
me
,
O
Lord
,
thou
Son
of
David
,
my
daughter
is
grievously
vexed
with
a
devil
.
Observe
here
,
The
constant
Employment
of
our
Saviour
,
He
went
about
doing
Good
,
from
Place
to
Place
;
in
the
Borders
of
Tyre
and
Sidon
he
finds
a
Faithful
Woman
of
the
Race
of
the
Canaanites
,
who
becomes
an
humble
Supplicant
to
Christ
,
while
the
Jews
neglected
so
great
Salvation
.
Yea
,
she
not
only
speaks
,
but
cries
unto
him
.
Were
we
duly
affected
with
our
Spiritual
Wants
,
we
could
speak
to
God
in
no
other
Language
,
than
that
of
Cries
and
Tears
;
nothing
but
Cries
can
pierce
Heaven
.
Obs.
2.
Tho'
all
Israel
could
not
Example
the
Faith
of
this
Canaanite
,
yet
was
her
Daughter
tormented
with
a
Devil
.
Learn
,
That
neither
Truth
,
nor
Strength
of
Faith
,
can
secure
us
either
against
Satan's
inward
Temptations
,
or
outward
Vexations
;
and
consequently
,
the
worst
of
Bodily
Afflictions
are
no
sufficient
Proof
of
Divine
Displeasure
.
Obs.
3.
The
Daughter
did
not
come
to
Christ
for
her self
,
but
the
Mother
for
her
.
Perhaps
the
Child
was
not
so
sensible
of
its
own
Misery
,
but
the
good
Mother
feels
both
the
Child's
Sorrow
and
her
own
.
True
Goodness
teaches
us
to
appropriate
the
Afflictions
of
others
to
our selves
;
it
causes
us
to
bear
their
Griefs
,
and
to
sympathize
with
them
in
their
Sorrows
.
23
But
he
answered
her
not
a
word
.
And
his
disciples
came
and
besought
him
,
saying
,
Send
her
away
,
for
she
crieth
after
us
.
Strange
!
That
a
miserable
Supplicant
should
cry
and
sue
,
whilst
the
God
of
Mercy
is
speechless
.
What
?
Is
the
Fountain
of
Mercy
dried
up
?
Oh
Saviour
!
We
have
oft
sound
Cause
to
wonder
at
thy
Words
,
but
never
till
now
at
thy
Silence
.
Learn
hence
,
That
Christ
doth
sometimes
delay
to
return
an
Answer
to
a
well-qualified
Prayer
.
Sometimes
his
People
do
not
Pray
enough
earnestly
;
sometimes
they
Pray
too
earnestly
,
for
some
Outward
and
Temporal
Mercy
;
sometimes
the
Mercy
they
Pray
for
is
not
good
for
them
;
or
it
may
be
,
it
is
not
yet
good
for
them
.
Let
us
not
then
judge
of
God's
Hearing
Prayer
,
by
his
present
Answer
.
24
But
he
answered
and
said
,
I
am
not
sent
,
but
unto
the
lost
sheep
of
the
house
of
Israel
.
Obs.
When
our
Saviour
doth
Answer
,
he
gives
not
one
Word
of
Comfort
,
but
rather
a
Repulse
.
Christ
has
oft-times
Love
in
his
Heart
to
his
People
,
when
they
can
read
none
in
his
Countenance
,
nor
gather
it
from
his
Discourse
.
Obs.
The
Answer
it self
.
Christ
says
not
,
I
am
sent
to
the
lost
Sheep
of
the
House
of
Adam
;
but
,
To
the
lost
Sheep
of
the
House
of
Israel
.
The
Jews
are
compared
unto
Sheep
,
the
Gentiles
unto
Dogs
.
Christ
insinuates
,
that
tho'
she
were
a
lost
Sheep
of
Adam
,
yet
not
being
one
of
the
lost
Sheep
of
Israel
,
he
could
do
nothing
for
her
.
25
Then
came
she
and
worshipped
him
,
saying
,
Lord
,
help
me
.
Yet
hath
not
this
poor
Woman
done
;
Christ's
former
Silence
,
and
his
present
Denial
,
cannot
silence
her
:
She
Comes
,
she
Worships
,
she
Cries
,
Lord
,
help
me
.
Oh
what
an
undaunted
Grace
is
the
Grace
of
Faith
!
It
has
a
strong
Heart
,
and
a
bold
Forehead
,
peremptory
Denials
cannot
dismay
it
.
This
Woman
will
not
despond
,
though
her
Prayer
of
Faith
,
from
the
Knees
of
Humility
,
succeed
not
.
26
But
he
answered
and
said
,
It
is
not
meet
to
take
the
childrens
bread
,
and
to
cast
it
to
dogs
.
Obs.
here
,
The
seeming
Severity
of
Christ
to
this
poor
Woman
;
he
calls
her
not
a
Woman
,
but
a
Dog
;
and
as
it
were
spurns
her
from
his
Feet
,
with
an
harsh
Repulse
.
Did
ever
so
severe
a
Word
drop
from
those
mild
Lips
?
What
shall
we
say
?
Is
the
Lamb
of
God
turn'd
Lion
?
That
a
Woman
in
Distress
imploring
Pity
,
yea
,
a
good
Woman
,
and
an
humble
Suppliant
,
should
be
thus
rated
out
of
Christ's
Presence
for
a
Dog
.
Learn
hence
,
That
Christ
puts
the
strongest
Faith
of
his
own
Children
upon
the
severest
Trials
:
The
Trial
had
never
been
so
sharp
,
if
her
Faith
had
not
been
so
strong
.
Usually
,
where
God
gives
much
Grace
,
he
tries
Grace
much
.
27
And
she
saith
,
Truth
,
Lord
;
yet
the
dogs
eat
of
the
crumbs
which
fall
from
their
master's
table
.
Observe
how
her
Humility
grants
all
,
her
Patience
overcomes
all
,
she
meekly
desires
to
possess
the
Dog's
place
;
not
to
crowd
to
the
Table
,
but
to
creep
under
it
,
and
to
partake
of
the
Crumbs
of
Mercy
that
fall
from
thence
.
Indeed
she
shewed
one
of
the
best
Qualities
of
a
Dog
,
in
keeping
her
Hold
where
she
had
once
fastned
;
not
letting
go
,
or
giving
over
,
until
she
had
gotten
what
she
desired
.
Learn
hence
,
That
nothing
is
so
pleasing
unto
Christ
,
as
to
see
his
People
following
him
with
Faith
and
Importunity
,
when
he
seems
to
withdraw
from
them
.
28
Then
Jesus
answered
and
said
unto
her
,
O
woman
,
great
is
thy
faith
:
be
it
unto
thee
,
even
as
thou
wilt
.
And
her
daughter
was
made
whole
from
that
very
hour
.
The
Disciples
observing
her
Behaviour
,
might
have
been
ready
to
say
;
O
Woman
,
great
is
thy
Patience
,
great
is
thy
Humility
:
But
says
Christ
,
Great
is
thy
FAITH
;
he
sees
the
Root
,
we
the
Branches
.
Nothing
but
Faith
could
thus
temper
the
Heart
,
thus
strengthen
the
Soul
,
thus
charm
the
Tongue
.
Oh
powerful
Grace
of
Faith
,
which
Christ
himself
could
no
longer
withstand
,
but
cries
out
as
a
Person
overcome
by
the
prevalency
of
it
;
Oh
Woman
,
great
is
thy
Faith
.
Note
,
That
no
Grace
ever
goes
away
from
Christ
uncrowned
:
Tho'
we
may
wait
long
for
a
Mercy
,
yet
the
Hand
of
Faith
never
knockt
in
vain
at
the
Door
of
Heaven
.
Mercy
is
as
surely
ours
,
as
if
we
had
it
,
if
we
have
but
Faith
and
Patience
to
wait
for
it
.
This
good
Woman
found
it
so
,
to
her
unspeakable
Comfort
:
And
the
same
shall
we
find
,
in
the
Exercise
of
the
same
Grace
.
29
And
Jesus
departed
from
thence
,
and
came
nigh
unto
the
sea
of
Galilee
,
and
went
up
into
a
mountain
,
and
sat
down
there
.
30
And
great
multitudes
came
unto
him
,
having
with
them
those
that
were
lame
,
blind
,
dumb
,
maimed
,
and
many
others
,
and
cast
them
down
at
Jesus
feet
,
and
he
healed
them
:
31
Insomuch
that
the
multitude
wondred
,
when
they
saw
the
dumb
to
speak
,
the
maimed
to
be
whole
,
the
lame
to
walk
,
and
the
blind
to
see
:
and
they
glorified
the
God
of
Israel
.
Obs.
here
,
1.
The
Charity
.
2.
The
Faith
of
the
Multitude
;
in
bringing
the
Blind
,
the
Deaf
,
and
the
Dumb
to
Christ
:
Their
Charity
,
in
lending
Eyes
to
the
Blind
,
and
a
Tongue
to
the
Dumb
;
who
could
neither
come
to
Christ
themselves
,
nor
speak
for
themselves
.
Every
Man
has
a
Tongue
to
Speak
for
himself
,
happy
is
he
that
has
a
Tongue
to
Pray
and
Intercede
for
others
:
This
Charity
did
the
People
exercise
here
.
Observe
also
,
Their
Faith
;
they
laid
the
Lame
and
the
Blind
down
at
Jesus
Feet
,
relying
upon
his
Power
,
and
believing
his
Willingness
to
Help
and
Heal
them
.
Observe
farther
,
The
Effect
of
this
Miracle
upon
the
Multitude
,
it
was
Twofold
.
1.
They
were
struck
with
Admiration
and
Wonder
,
to
see
such
Cures
wrought
as
exceeded
the
Course
of
Nature
,
and
the
Power
of
Art.
2.
They
glorified
the
God
of
Israel
.
That
is
,
they
acknowledged
it
to
be
a
wonderful
Work
of
Power
and
Mercy
wrought
by
that
God
whom
Israel
worshipt
.
Whence
we
Learn
,
That
the
Miraculous
Works
of
Christ
which
he
wrought
before
the
Multitude
,
were
obvious
to
their
Senses
;
and
did
constrain
the
Beholders
(
if
not
blinded
with
Pharisaical
Obstinacy
)
to
acknowledge
the
Power
of
God
communicated
to
Christ
,
and
to
praise
him
for
it
:
The
Multitude
marvelled
,
and
glorified
God
.
32
Then
Jesus
called
his
disciples
unto
him
,
and
said
,
I
have
compassion
on
the
multitude
,
because
they
continue
with
me
now
three
days
,
and
have
nothing
to
eat
:
and
I
will
not
send
them
away
fasting
,
lest
they
faint
in
the
way
.
33
And
his
disciples
say
unto
him
,
Whence
should
we
have
so
much
bread
in
the
wilderness
,
as
to
fill
so
great
a
multitude
?
34
And
Jesus
saith
unto
them
,
How
many
loaves
have
ye
?
and
they
said
,
Seven
,
and
a
few
little
fishes
.
35
And
he
commanded
the
multitude
to
sit
down
on
the
ground
.
36
And
he
took
the
seven
loaves
,
and
the
fishes
,
and
gave
thanks
,
and
brake
them
,
and
gave
to
his
disciples
,
and
the
disciples
to
the
multitude
.
Here
we
have
the
Second
Miracle
of
Christ's
compassionate
Feeding
the
Hungry
Multitude
.
Chap.
XIV
.
we
read
of
5000
fed
with
five
Loaves
and
two
Fishes
;
here
Christ
feeds
4000
with
seven
Loaves
,
and
a
few
small
Fishes
.
Where
Observe
,
That
Christ
fed
fewest
,
when
he
had
most
Provision
;
when
he
had
Seven
Loaves
,
he
fed
but
4000
;
when
he
had
but
five
Loaves
,
he
fed
5000.
Thus
the
Wisdom
and
Power
of
Christ
is
glorified
by
him
,
as
he
pleases
.
The
feeding
of
one
Thousand
with
one
Loaf
,
was
as
true
a
Miracle
as
the
feeding
seven
Thousand
.
Our
Saviour
did
put
forth
the
Power
of
his
Godhead
in
working
Miracles
,
after
what
manner
seemed
best
to
his
own
Wisdom
.
Observe
farther
,
A
double
Action
performed
by
our
Saviour
.
1.
He
gave
Thanks
;
that
is
,
he
prayd
for
a
Blessing
upon
the
Food
:
Teaching
us
our
Duty
,
That
if
the
Son
of
God
did
look
up
to
Heaven
,
and
Bless
his
Food
,
we
should
not
sit
down
to
our
Food
,
as
a
Beast
to
his
Fodder
,
without
craving
a
Blessing
upon
it
.
The
next
Action
was
,
He
gave
to
his
Disciples
.
But
why
did
he
distribute
the
Loaves
by
the
Hand
of
his
Disciples
?
Answ
.
Because
the
Disciples
questioned
thro'
the
weakness
of
their
Faith
,
Whether
such
a
Multitude
as
4000
could
be
fed
with
so
small
a
Provision
as
seven
Loaves
.
Now
our
Saviour
to
convince
them
how
easily
he
could
do
that
thing
which
they
adjudged
impossible
,
he
distributes
the
Bread
by
them
;
making
use
of
their
own
Eyes
and
Hands
,
for
their
Conviction
and
Satisfaction
.
Thus
Christ
to
shame
the
Unbelief
of
his
Disciples
,
makes
them
not
only
Spectators
,
but
Actors
in
that
Work
which
they
judged
impossible
to
be
effected
.
37
And
they
did
all
eat
,
and
were
filled
:
and
they
took
up
of
the
broken
meat
that
was
left
,
seven
baskets
full
.
38
And
they
that
did
eat
were
four
thousand
men
,
beside
women
and
children
.
39
And
he
sent
away
the
multitude
,
and
took
ship
,
and
came
into
the
coasts
of
Magdala
.
They
did
all
eat
,
not
a
Crumb
or
a
Bit
,
but
to
Fulness
and
Satisfaction
;
yet
Seven
Baskets
remain
;
answering
the
Number
of
the
Loaves
,
as
the
Twelve
Baskets
in
the
former
Miracle
answered
the
Twelve
Apostles
:
In
both
,
more
is
left
than
was
at
first
set
on
:
It
is
hard
to
say
,
which
was
the
greater
Miracle
,
the
Miraculous
Eating
,
or
Miraculous
Leaving
.
If
we
consider
what
they
eat
,
we
may
justly
wonder
that
they
left
any
thing
:
If
what
they
left
,
that
they
eat
any
thing
.
Observe
lastly
,
Christ
would
not
have
these
Fragments
lost
,
but
gathered
up
;
the
Great
House-keeper
of
the
World
will
not
allow
the
Loss
of
his
Orts.
Oh
how
dreadful
will
the
Account
of
those
be
,
who
have
large
and
plentiful
Estates
to
Answer
for
,
as
Lost
,
being
spent
upon
their
Lusts
,
in
Riot
and
Excess
!
CHAP.
XVI
.
1
THE
Pharisees
also
with
the
Sadduces
came
,
and
tempting
,
desired
him
that
he
would
shew
them
a
sign
from
heaven
.
2
He
answered
and
said
unto
them
,
When
it
is
evening
,
ye
say
,
It
will
be
fair
weather
:
for
the
sky
is
red
.
3
And
in
the
morning
,
It
will
be
foul
weather
to
day
,
for
the
sky
is
red
and
lowring
.
O
ye
hypocrites
,
ye
can
discern
the
face
of
the
sky
,
but
can
ye
not
discern
the
signs
of
the
times
?
4
A
wicked
and
adulterous
generation
seeketh
after
a
sign
,
and
there
shall
no
sign
be
given
unto
it
,
but
the
sign
of
the
prophet
Jonas
.
And
he
left
them
,
and
departed
.
Obs.
here
,
1.
The
Persons
demanding
of
our
Saviour
a
Sign
,
the
Pharisees
and
Sadduces
,
Persons
of
contrary
Opinions
and
Interests
;
yet
both
agree
in
Tempting
and
Opposing
Christ
.
Learn
thence
,
That
Wicked
Men
,
how
opposite
soever
they
are
one
to
another
,
yet
can
agree
together
in
Opposing
Christ
,
and
Undermining
his
Truth
.
Obs.
2.
The
Sign
demanded
,
Shew
us
a
Sign
from
Heaven
:
As
if
they
had
said
,
Put
us
not
off
with
such
Earthly
Signs
as
we
have
seen
,
in
multiplying
Loaves
;
but
let
us
see
a
Miracle
from
Heaven
;
such
as
Moses
and
Elias
wrought
.
This
they
desired
,
not
so
much
for
their
Satisfaction
,
as
out
of
Curiosity
,
nay
,
Wicked
Treachery
.
Learn
thence
,
That
to
demand
a
Sign
,
not
to
confirm
our
Faith
,
but
to
harden
our selves
in
our
Unbelief
,
is
a
dangerous
Tempting
of
Christ
.
Obs.
3.
Our
Saviour's
Rejection
of
this
Demand
of
the
Pharisees
to
give
them
a
Sign
;
Oh
ye
Hypocrites
,
says
he
,
ye
can
discern
the
Face
of
the
Sky
,
but
ye
cannot
discern
the
Signs
of
the
Times
.
As
if
he
had
said
,
Did
not
Malice
and
Obstinacy
blind
your
Eyes
,
ye
might
as
easily
see
and
discern
,
that
these
are
the
Times
of
the
Messias
,
and
that
I
am
he
,
by
the
Miracles
wrought
by
me
;
as
you
can
make
a
Judgment
of
the
Weather
,
by
looking
upon
the
Sky
.
Learn
,
That
to
pretend
more
Ignorance
or
Uncertainty
in
discerning
the
Signs
of
Gospel-Times
,
than
the
Signs
of
the
Weather
,
is
great
Hypocrisie
:
Ye
Hypocrites
,
ye
can
discern
the
Face
of
the
Sky
,
but
can
ye
not
discern
the
Signs
of
the
Times
?
Observe
lastly
,
That
our
Saviour
doth
not
condemn
the
Study
of
Nature
,
or
making
Observation
of
the
State
of
the
Weather
,
from
the
Face
of
the
Sky
.
All
that
our
Saviour
blames
was
,
that
they
were
better
skill'd
in
the
Signs
of
the
Weather
,
than
in
the
Signs
of
the
Times
.
As
God
by
Natural
Signs
gives
us
Warning
of
a
Change
in
Natural
Things
;
so
by
his
Providential
Dispensations
he
gives
us
Warning
of
a
Change
in
Civil
Things
:
He
that
is
Wise
,
will
Observe
these
Things
;
and
by
their
Observation
,
Will
come
to
Vnderstand
the
Pleasure
of
the
Lord
.
5
And
when
his
disciples
were
come
to
the
other
side
,
they
had
forgotten
to
take
bread
.
6
Then
said
Jesus
unto
them
,
Take
heed
,
and
be
ware
of
the
leaven
of
the
Pharisees
,
and
of
the
Sadduces
.
7
And
they
reasoned
among
themselves
,
saying
,
It
is
because
we
have
taken
no
bread
.
8
Which
when
Jesus
perceived
,
he
said
unto
them
;
O
ye
of
little
faith
,
why
reason
ye
among
your selves
,
because
ye
have
brought
no
bread
?
9
Do
ye
not
yet
understand
,
neither
remember
the
five
loaves
of
the
five
thousand
,
and
how
many
baskets
ye
took
up
?
10
Neither
the
seven
loaves
of
the
four
thousand
,
and
how
many
baskets
ye
took
up
?
11
How
is
it
that
ye
do
not
understand
,
that
I
spake
it
not
to
you
concerning
bread
,
that
ye
should
beware
of
the
leaven
of
the
Pharisees
,
and
of
the
Sadduces
?
12
Then
understood
they
how
that
he
bade
them
not
beware
of
the
leaven
of
bread
;
but
of
the
doctrine
of
the
Pharisees
,
and
of
the
Sadduces
.
Observe
here
,
1.
How
dull
the
Disciples
of
Christ
were
under
Christ's
own
Teaching
,
and
how
apt
to
put
a
Carnal
Sence
upon
his
Words
;
they
apprehended
he
had
spoken
to
them
of
the
Leaven
of
Bread
,
what
he
intended
of
the
Leaven
of
the
Pharisees
Doctrine
.
Obs.
2.
The
smart
and
sharp
Reproof
which
Christ
gave
his
Disciples
,
for
not
understanding
the
Sense
and
Signification
of
what
he
spake
.
The
Lord
Jesus
Christ
is
much
displeased
with
his
own
People
,
when
he
discerns
Blindness
and
Ignorance
in
them
,
after
more
than
ordinary
Means
of
Knowledge
enjoyed
by
them
.
How
is
it
,
that
ye
do
not
yet
understand
?
Obs.
3.
The
Metaphor
which
Christ
sets
forth
the
corrupt
Doctrine
of
the
Pharisees
by
;
he
compares
it
to
Leaven
,
partly
for
its
Sowrness
,
and
partly
for
its
Diffusiveness
.
Leaven
is
a
piece
of
sower
Dough
,
that
diffuses
it self
into
the
whole
Mass
or
Lump
of
Bread
with
which
it
is
mixed
.
From
whence
our
Saviour
intimates
,
that
the
Pharisees
were
a
sower
and
proud
sort
of
People
;
and
their
Doctrines
,
like
themselves
,
poisonable
and
pernicious
in
their
Consequences
;
the
Contagion
of
which
our
Lord
warns
his
Disciples
to
avoid
and
shun
.
Whence
Learn
,
That
Error
is
as
damnable
as
Vice
;
Persons
Erroneous
in
their
Judgments
are
to
be
avoided
,
as
well
as
those
that
are
Lewd
and
Wicked
in
their
Conversations
.
He
that
has
a
due
Care
of
his
Soul's
Salvation
,
must
as
well
beware
of
Erroneous
Principles
,
as
of
Debauched
Practices
.
Obs
.
4.
Our
Saviour
does
not
command
his
Disciples
to
separate
from
Commmunion
with
the
Pharisees
,
and
oblige
them
not
hear
their
Doctrine
;
but
only
to
beware
of
the
Errors
that
they
mix
with
their
Doctrine
.
We
may
,
and
ought
to
hold
Communion
with
a
Church
,
tho'
Erroneous
in
Doctrine
,
if
not
Fundamentally
Erroneous
.
Separation
from
a
Church
,
is
not
justifiable
upon
any
other
Ground
,
than
that
which
makes
a
Separation
betwixt
God
and
that
Church
:
Which
is
either
the
Apostacy
of
that
Church
into
gross
Idolatry
;
or
in
Point
of
Doctrine
,
into
damnable
Heresie
.
13
When
Jesus
came
into
the
coasts
of
Cesarea
Philippi
,
he
asked
his
disciples
,
saying
,
Whom
do
men
say
that
I
the
Son
of
man
am
?
14
And
they
said
,
Some
say
that
thou
art
John
the
Baptist
,
some
Elias
,
and
others
Jeremias
,
or
one
of
the
prophets
.
15
He
saith
unto
them
,
But
whom
say
ye
that
I
am
?
16
And
Simon
Peter
answered
and
said
,
Thou
art
Christ
the
Son
of
the
living
God
.
17
And
Jesus
answered
and
said
unto
him
,
Blessed
art
thou
,
Simon
Bar-Jona
:
for
flesh
and
blood
hath
not
revealed
it
unto
thee
,
but
my
Father
which
is
in
heaven
.
Observe
here
,
Our
Saviour's
Question
,
and
the
Disciples
Answer
.
Our
Saviour's
Question
is
twofold
:
1.
Whom
do
Men
say
that
I
am
?
Not
that
the
Son
of
God
was
ignorant
what
Men
said
of
him
;
but
he
had
an
Intention
more
firmly
to
settle
and
establish
his
Disciples
in
the
Belief
of
his
being
the
promised
Messias
.
And
therefore
,
2.
He
puts
the
Question
to
them
,
Whom
do
you
my
Disciples
say
that
I
am
?
You
,
that
have
heard
the
Holiness
of
my
Doctrine
,
and
seen
the
Divinity
of
my
Miracles
.
What
say
you
to
me
?
And
what
Confession
do
you
make
of
me
?
Christ
expects
greater
Measures
of
Grace
and
Knowledge
,
and
higher
Degrees
of
Affiance
and
Faith
,
from
those
that
have
enjoyed
the
greatest
Means
of
Grace
and
Knowledge
.
The
Disciples
were
Eye
and
Ear-Witnesses
of
his
Doctrine
and
Miracles
,
and
accordingly
he
expects
from
them
a
full
Confession
of
his
Divinity
.
Obs
.
2.
The
Answer
return'd
,
1.
By
the
Apostles
in
general
;
And
they
said
,
Some
say
that
thou
art
John
the
Baptist
,
some
Elias
,
some
Jeremias
.
'T
is
no
new
thing
(
it
seems
)
to
find
Diversity
of
Judgments
and
Opinions
,
concerning
Christ
,
and
the
Affairs
of
his
Kingdom
.
We
find
,
that
when
our
Saviour
was
amongst
Men
,
who
daily
both
saw
and
heard
him
,
yet
there
was
then
a
Diversity
of
Opinions
concerning
him
.
2.
Peter
in
the
Name
of
the
rest
,
and
as
the
Mouth
of
all
the
Apostles
,
makes
a
full
and
open
Confession
of
his
Deity
;
Thou
art
Christ
,
the
Son
of
the
living
God
.
Whence
Note
,
That
the
Vail
of
Christ's
Humane
Nature
did
not
keep
the
Eye
of
his
Disciples
Faith
from
seeing
him
to
be
One
in
Substance
with
the
Father
:
Thou
art
Christ
,
the
Son
of
the
living
God
.
Observe
,
3.
How
highly
pleased
our
Saviour
was
with
this
Confession
;
he
pronounces
Peter
,
and
the
rest
in
him
,
Blessed
,
who
had
by
him
made
this
Christian
Confession
;
Blessed
art
thou
,
Simon
;
and
tells
him
,
1.
What
did
not
enable
him
to
make
that
Confession
,
Not
Flesh
and
Blood
;
that
is
,
not
Man
,
nor
the
Wisdom
and
Reason
of
Man
.
2.
But
positively
,
God
the
Father
,
by
the
Operation
of
his
Spirit
,
and
the
Dispensation
of
the
Gospel
,
has
wrought
this
Divine
Faith
in
you
,
and
drawn
forth
this
Glorious
Confession
from
you
,
that
I
am
indeed
the
Son
of
God
.
Thence
Learn
,
That
no
Man
can
savingly
believe
that
Jesus
Christ
is
the
Eternal
Son
of
God
,
and
Saviour
of
the
World
;
but
he
,
in
whom
God
himself
by
his
Holy
Spirit
has
wrought
such
a
Perswasion
by
the
Ministry
of
the
Gospel
.
18
And
I
say
also
unto
thee
,
that
thou
art
Peter
,
and
upon
this
rock
I
will
build
my
church
:
and
the
gates
of
hell
shall
not
prevail
against
it
.
Observe
here
,
1.
As
Peter
confess'd
Christ
,
so
Christ
confesses
him
;
Peter
said
,
Thou
art
Christ
;
Christ
says
,
Thou
art
Peter
;
alluding
to
his
Name
,
which
signifies
a
Rock
:
He
having
made
good
that
Title
,
by
the
Strength
,
Stability
,
and
Firmness
of
his
Faith
.
Obs.
2.
A
double
Promise
made
by
Christ
to
Peter
:
1.
For
the
Building
:
2.
For
the
Upholding
of
his
Church
.
For
the
Building
of
his
Church
:
1.
Vpon
this
Rock
will
I
build
my
Church
.
Upon
what
Rock
?
Upon
Peter
,
The
Rock
Confessing
,
say
the
Papists
:
But
if
so
,
no
more
is
said
of
Peter
here
,
than
of
all
the
Apostles
elsewhere
;
Galat.
2.9
.
James
and
John
are
called
Pillars
,
as
well
as
Peter
.
So
that
Peter's
Superiority
over
the
rest
of
the
Apostles
can
with
no
shew
of
Reason
be
from
hence
inferr'd
.
Upon
Christ
the
Rock
Confessed
,
say
the
Protestants
;
for
Christ
is
the
Foundation-Stone
upon
which
his
Church
is
built
:
Ephes.
2.20
.
Ye
are
built
upon
the
Foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
chief
Corner-Stone
.
So
then
,
not
upon
Peter
the
Rock
Confessing
,
but
upon
Christ
the
Rock
Confessed
,
and
upon
the
Rock
of
Peter's
Confession
;
that
Fundamental
Truth
,
that
Christ
is
the
Son
of
the
Living
God
,
is
the
Church
built
.
Vpon
this
Rock
will
I
build
my
Church
.
Super
hanc
Confessionis
tuae
Petram
aedificabo
Ecclesiam
meam
.
2.
Here
is
our
Saviour's
Promise
,
for
the
Vpholding
,
as
well
as
the
Building
of
his
Church
;
The
Gates
of
Hell
shall
not
prevail
against
it
:
That
is
,
All
the
Policy
and
Power
of
the
Devil
and
his
Instruments
,
shall
neither
destroy
my
Church
,
nor
extinguish
the
Light
of
this
Divine
Truth
,
which
thou
hast
now
made
Confession
of
;
namely
,
That
I
am
the
true
Messias
,
the
Son
of
the
living
God
.
Note
,
1.
That
Jesus
Christ
is
the
Builder
,
and
will
be
the
Upholder
of
his
Church
.
2.
That
the
Church
upheld
by
Christ's
Power
and
Promise
,
shall
never
be
vanquisht
by
the
Devil's
Policy
or
Strength
.
Vpon
this
Rock
will
I
build
,
&c.
and
the
Gates
,
&c.
19
And
I
will
give
unto
thee
the
keys
of
the
kingdom
of
heaven
:
and
whatsoever
thou
shalt
bind
on
earth
,
shall
be
bound
in
heaven
:
and
whatsoever
thou
shalt
loose
on
earth
,
shall
be
loosed
in
heaven
.
Observe
here
,
1.
The
Person
to
whom
this
Promise
is
made
;
namely
,
to
Peter
with
the
rest
of
the
Apostles
;
the
Confession
being
made
by
him
,
in
the
Name
of
the
rest
.
Elsewhere
we
find
the
same
Authority
and
Power
given
to
them
all
,
which
is
here
committed
unto
Peter
.
Joh.
20.23
.
Whose
Sins
soever
ye
remit
,
they
are
remitted
.
Altho'
there
might
be
a
Priority
of
Order
amongst
the
Apostles
,
yet
no
Superiority
of
Power
was
founded
in
any
one
of
them
,
over
and
above
the
rest
.
Obs.
2.
the
Power
promised
;
I
will
give
thee
the
Keys
of
the
Kingdom
of
Heaven
;
that
is
,
the
Key
of
Doctrine
,
and
the
Key
of
Discipline
,
or
full
Power
and
Authority
to
Preach
the
Gospel
,
to
Administer
Sacraments
,
and
Execute
Church-Censures
.
The
Speech
is
Metaphorical
,
and
alludes
to
Stewards
and
Officers
in
great
Houses
,
to
whose
Trust
the
Keys
of
the
Houshold
are
committed
.
Christ's
Ministers
are
the
Stewards
of
his
House
,
into
whose
Hands
the
Keys
of
his
Church
are
committed
by
Christ
.
The
Pope
would
snatch
them
out
of
all
Hands
,
and
keep
them
in
his
own
;
he
snatches
at
Peter's
Keys
,
but
makes
shipwrack
of
Peter's
Faith
;
arrogating
Peter's
Power
,
but
abrogating
his
Holy
Profession
.
Learn
,
1.
That
the
Authority
and
Power
which
the
Ministers
of
the
Gospel
do
exercise
and
execute
,
is
from
Christ
.
I
will
give
thee
the
Keys
of
the
Kingdom
.
2.
That
this
Power
of
the
Keys
,
Christ
dispensed
promiscuously
to
all
his
Apostles
,
and
never
designed
it
as
a
Peculiar
for
St.
Peter
:
As
they
all
made
the
same
Profession
of
Faith
by
Peter
,
so
they
all
received
the
same
Authority
and
Power
with
Peter
.
20
Then
charged
he
his
disciples
,
that
they
should
tell
no
man
,
that
he
was
Jesus
the
Christ
.
It
may
seem
strange
,
that
our
Saviour
should
charge
his
Disciples
,
to
tell
no
Man
that
he
was
Jesus
the
Christ
,
seeing
the
Knowledge
of
it
was
so
necessary
.
The
Reason
is
conceived
to
be
,
1.
Because
the
Glory
of
his
Godhead
was
not
to
be
fully
manifested
till
after
his
Resurrection
,
and
then
to
be
published
by
himself
,
and
confirmed
by
his
own
Miracles
.
2.
Lest
the
Knowledge
of
it
should
have
hindred
his
Death
:
For
,
Had
the
Rulers
known
,
they
would
not
have
Crucified
the
Lord
of
Glory
.
Learn
,
That
Christ
has
his
own
fit
Times
,
and
proper
Seasons
,
in
which
he
reveals
his
own
Mysteries
to
the
World
.
2.
That
Christ
was
so
intent
upon
laying
down
his
Life
for
Sinners
,
that
he
would
not
have
his
Death
hindred
by
an
untimely
Declaration
of
his
being
truly
and
really
God
:
After
his
Death
it
was
,
that
He
declared
himself
to
be
the
Son
of
God
with
Power
,
by
the
Resurrection
from
●he
Dead
.
21
From
that
time
forth
began
Jesus
to
shew
unto
his
disciples
,
how
that
he
must
go
unto
Jerusalem
,
and
suffer
many
things
of
the
elders
,
and
chief
priests
,
and
scribes
,
and
be
killed
,
and
be
raised
again
the
third
day
.
Obs.
1.
The
Wisdom
of
our
Saviour
,
in
acquainting
his
Disciples
with
the
near
Approach
of
his
Death
and
Sufferings
.
This
he
did
for
several
Reasons
:
1.
To
let
them
understand
that
he
was
really
God
,
(
as
they
had
just
before
confess'd
him
to
be
)
by
his
foreknowing
and
foretelling
things
to
come
.
2.
To
convince
them
of
their
Error
,
in
apprehending
that
his
Kingdom
was
of
this
World
,
and
that
he
was
to
Reign
here
as
a
Temporal
Prince
.
3.
To
prevent
their
being
offended
at
his
Sufferings
,
and
to
prepare
them
for
their
own
;
that
they
might
neither
shrink
at
them
,
nor
sink
under
them
.
Obs.
2.
The
Persons
foretold
by
Christ
,
that
should
be
the
bloody
Actors
in
the
Tragedy
of
his
Death
;
namely
,
the
Rulers
and
Chief
Priests
:
It
was
the
Poor
that
received
Christ
,
and
embraced
the
Gospel
;
it
was
the
Great
Ones
of
the
World
that
rejected
him
,
and
set
him
at
nought
;
and
the
Rulers
both
in
Church
and
State
,
condemn'd
and
crucifi'd
him
.
22
Then
Peter
took
him
,
and
began
to
rebuke
him
,
saying
,
Be
it
far
from
thee
,
Lord
:
this
shall
not
be
unto
thee
.
No
doubt
Peter
spake
all
this
out
of
a
sincere
intention
,
and
with
a
singular
Affection
towards
our
Saviour
;
but
Pious
Intentions
,
and
Good
Affections
,
will
not
justifie
unwarrantable
Actions
.
From
this
Counsel
of
St.
Peter
to
Christ
we
Learn
,
1.
How
ready
Flesh
and
Blood
is
to
oppose
all
that
tends
to
Suffering
:
Master
,
spare
thy self
.
2.
What
need
we
have
to
be
fortified
against
the
Temptations
of
Friends
as
well
as
of
Enemies
;
for
Satan
can
make
good
Men
his
instruments
to
do
his
Work
,
when
they
little
think
of
it
.
Peter
little
suspected
that
Satan
set
him
on
work
to
hinder
the
Redemption
of
Mankind
by
disswading
Christ
from
Dying
.
But
observe
in
the
next
Verse
with
what
indignation
Christ
rejects
Peter's
Advice
.
23
But
he
turned
,
and
said
unto
Peter
,
Get
thee
behind
me
,
Satan
,
thou
art
an
offence
unto
me
:
for
thou
savourest
not
the
things
that
be
of
God
,
but
those
that
be
of
Men.
Christ
lookt
upon
Peter
with
Anger
and
Displeasure
;
Christ
heard
Satan
speaking
in
Peter
.
'T
was
Peter's
Tongue
,
but
Satan
tuned
it
;
therefore
Christ
calls
Peter
by
Satan's
Name
:
They
that
will
do
the
Devil's
Work
,
shall
have
the
Devil's
Name
too
.
He
that
would
hinder
the
Redemption
of
Mankind
,
is
Satan
,
an
Adversary
to
Mankind
.
From
our
Saviour's
smart
Reproof
given
to
Peter
,
Learn
,
That
no
Love
or
Respect
to
Mens
Persons
or
Piety
,
must
draw
us
to
flatter
them
in
their
Sins
,
or
cause
us
to
speak
lightly
of
their
Sins
.
From
our
Saviour's
Resolution
not
to
favour
himself
,
notwithstanding
Peter's
Advice
,
Learn
,
That
so
intent
was
the
Heart
of
Christ
,
upon
the
great
Work
of
Man's
Redemption
,
that
he
could
not
bear
the
least
word
that
should
obstruct
him
in
it
,
or
divert
him
from
it
.
24
Then
said
Jesus
unto
his
disciples
,
If
any
M●n
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
cross
,
and
follow
me
.
Observe
here
,
1.
How
our
Saviour
recommends
his
Religion
to
every
Man's
Choice
;
not
attempting
by
force
and
violence
to
compel
any
to
the
Profession
of
it
.
If
any
Man
will
come
after
me
,
that
is
,
If
any
Man
choose
and
resolve
to
be
a
Christian
.
2.
Our
Saviour's
Terms
propounded
.
1.
Self-denial
,
Let
him
deny
himself
.
By
which
we
are
not
to
understand
the
Denying
and
Renouncing
of
our
Senses
in
matters
of
Faith
,
nor
yet
the
Renouncing
of
our
Reason
in
matters
of
Religion
;
but
by
Self-denial
is
meant
,
that
we
should
be
willing
to
part
with
all
our
Earthly
Comforts
,
and
quit
all
our
Temporal
Enjoyments
for
the
sake
of
Christ
and
his
Holy
Religion
.
2.
Gospel-Suffering
,
He
must
take
up
his
Cross
:
An
Allusion
to
a
Roman
Custom
,
that
the
Malefactor
who
was
to
be
Crucified
,
took
his
Cross
upon
his
Shoulder
,
and
carried
it
to
the
place
of
Execution
.
Where
Note
,
Not
the
making
of
the
Cross
for
our selves
,
but
the
patient
bearing
of
it
when
God
lays
it
upon
our
Shoulder
,
is
the
Duty
injoyned
:
Let
him
take
up
his
Cross
.
3.
Gospel-Service
,
He
must
follow
me
,
that
is
,
Obey
my
Commands
,
and
follow
my
Example
:
He
must
set
my
Life
and
Doctrine
continually
before
him
,
and
must
be
daily
Correcting
and
Reforming
of
his
Life
by
that
Rule
and
Pattern
.
25
For
whosoever
will
save
his
life
,
shall
lose
it
;
and
whosoever
will
lose
his
life
for
my
sake
,
shall
find
it
.
Observe
here
,
1.
That
the
Love
of
this
Temporal
Life
,
is
a
great
Temptation
to
Men
to
deny
Christ
,
and
to
Renounce
his
Holy
Religion
.
2.
That
the
surest
way
to
attain
Eternal
Life
is
Chearfully
to
lay
down
a
Mortal
Life
,
when
the
Glory
of
Christ
and
his
Service
calleth
us
thereunto
.
26
For
what
is
a
man
profited
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
.
Learn
,
1.
That
God
has
intrusted
every
one
of
us
with
a
Soul
of
inestimable
worth
and
preciousness
,
capable
of
being
saved
or
lost
,
and
that
to
all
Eternity
.
2.
That
the
Gain
of
the
whole
World
is
not
comparable
with
the
Loss
of
one
precious
Soul
.
The
Soul's
Loss
is
an
incompensable
and
irrecoverable
Loss
.
27
For
the
Son
of
Man
shall
come
in
the
glo●y
of
his
Father
,
with
his
angels
:
and
then
he
shall
reward
every
man
according
to
his
works
.
There
is
a
twofold
Judgment
spoken
of
by
this
Evangelist
St.
Matthew
,
namely
,
a
particular
coming
of
Christ
to
execute
Vengeance
on
the
Jews
at
the
Destruction
of
Jerusalem
;
and
a
general
coming
at
the
Day
of
Judgment
.
If
we
understand
this
place
of
the
latter
,
we
have
then
,
1.
The
Judge
Described
,
The
Son
of
Man
,
he
who
was
,
and
is
,
both
God
and
Man
,
shall
Judge
both
Angels
and
Men.
2.
The
Splendour
of
that
Day
declared
,
He
shall
come
in
Glory
with
his
Holy
Angels
.
The
Attendance
of
Angels
shall
be
requir●d
by
Christ
,
not
for
Necessity
,
but
for
Majesty
.
3.
●he
Work
and
Business
of
that
Day
demonstrated
,
and
that
is
,
To
Render
to
every
Man
according
to
his
Works
.
Learn
,
That
the
Judgment
of
the
great
Day
will
be
both
Glorious
and
Righteous
:
Christ
will
be
Glorious
in
his
Person
,
and
Glorious
in
his
Attendance
;
and
the
Judgment
will
be
according
to
Righteousness
;
Without
respect
of
Persons
,
according
to
what
has
been
done
in
the
Body
.
28
Verily
I
say
unto
you
,
There
be
some
standing
here
,
which
shall
not
taste
of
death
,
till
they
see
the
Son
of
man
coming
in
his
kingdom
.
A
threefold
Sense
and
Interpretation
is
given
of
these
words
,
1.
Some
will
have
them
referr
to
our
Saviour's
Transfiguration
,
mentioned
in
the
next
Chapter
:
As
if
he
had
said
,
Some
of
you
,
as
Peter
,
James
and
John
,
shall
shortly
see
me
upon
Mount
Tabor
in
such
Glory
as
I
will
come
in
to
Judgment
.
2.
Others
understand
the
words
of
Christ's
exercising
his
Kingly
Power
in
the
Destruction
of
Jerusalem
and
the
Jewish
Nation
;
which
St.
John
did
Live
to
see
.
3.
Others
referr
the
Words
to
the
Times
of
the
Gospel
after
Christ's
Resurrection
and
Ascension
,
when
the
Gospel
was
propagated
and
spread
far
and
near
,
according
to
St.
Mark
9.1
.
There
are
some
standing
here
that
shall
not
taste
of
Death
,
till
th●y
see
the
Kingdom
of
God
come
with
Power
;
that
is
,
till
they
see
the
Encrease
and
Enlargement
of
the
Church
by
the
Gospel
.
Thence
Note
,
That
where
the
Gospel
is
powerfully
Preached
,
and
chearfully
Obeyed
,
there
Christ
cometh
most
Gloriously
in
his
Kingdom
.
CHAP.
XVII
.
1
AND
after
six
days
,
Jesus
taketh
Peter
,
James
,
and
John
his
Brother
,
and
bringeth
them
up
into
an
high
mountain
apart
,
2.
And
was
transfigured
before
them
,
and
his
face
did
shine
as
the
sun
,
and
his
raiment
was
white
as
the
light
.
The
former
part
of
this
Chapter
gives
us
an
Account
of
our
Saviour's
Glorious
Transfiguration
:
He
laid
as
it
were
the
Garments
of
frail
Humanity
and
Mortality
aside
for
a
little
time
,
and
assuming
to
himself
the
Robes
of
Majesty
and
Glory
,
the
Rays
of
his
Divinity
darted
forth
,
his
Face
shined
with
a
pleasing
Brightness
,
and
his
Raiment
with
such
a
Glorious
Lustre
,
as
did
at
once
both
Dazle
and
Delight
the
Eyes
of
the
Beholders
.
Here
Observe
,
1.
The
Reasons
of
our
Lord's
Transfiguration
,
1.
To
Demonstrate
and
Testifie
the
Truth
of
his
Divinity
,
That
he
was
Christ
the
Son
of
the
Living
God
.
According
to
St.
Peter's
Confession
just
before
.
This
Divine
Glory
was
an
Evidence
of
his
Divine
Nature
.
2.
Christ
was
thus
transfigured
to
prefigure
the
Glory
of
his
Second
Coming
to
Judgment
,
when
he
shall
be
admired
of
his
Saints
,
as
here
he
was
admired
by
his
Disciples
.
Obs.
2.
The
Choice
which
our
Saviour
makes
of
the
Witnesses
of
his
Transfiguration
,
his
Three
Disciples
,
Peter
,
James
,
and
John
.
But
why
Disciples
?
Why
Three
Disciples
?
Why
these
Three
?
1.
This
Transfiguration
was
a
Type
and
Shadow
of
the
Glory
of
Heaven
:
Christ
therefore
vouchsafes
the
Earnest
and
first
Fruits
of
that
Glory
only
to
Saints
;
upon
whom
he
intended
to
bestow
the
full
Harvest
,
2.
Three
Disciples
were
Witnesses
sufficient
to
Testifie
this
Miracle
:
Judas
was
unworthy
of
this
Favour
;
yet
lest
he
should
murmur
,
or
be
discontented
at
his
being
left
out
,
others
are
also
left
out
besides
him
.
3.
These
Three
,
rather
than
others
;
because
,
1.
These
Disciples
were
more
eminent
for
Grace
,
Zeal
and
Love
to
Christ
;
and
consequently
,
are
most
highly
dignified
and
honoured
by
him
.
The
most
eminent
Manifestations
of
Glory
are
made
by
God
to
those
that
are
most
eminent
in
Grace
.
2.
These
Three
were
Witnesses
of
Christ's
Agony
and
Passion
;
to
prepare
them
for
which
,
they
are
here
made
Witnesses
of
his
Transfiguration
.
This
glorious
Vision
upon
Mount
Tabor
,
fitted
them
to
abide
the
Terrors
of
Mount
Calvary
.
Learn
,
That
those
whom
God
singles
out
,
for
the
greatest
Trials
,
he
will
fit
beforehand
with
the
best
Enablements
.
3
And
behold
,
there
appeared
unto
them
Moses
and
Elias
talking
with
him
.
Observe
here
,
The
Glorious
Attendants
upon
our
Saviour
at
his
Glorious
Transfiguration
;
they
were
two
;
two
Men
,
and
those
two
Men
,
Moses
and
Elias
.
This
being
but
a
Glimpse
of
Christ's
Glory
,
not
a
full
Manifestation
of
it
,
only
Two
of
the
Glorified
Saints
attend
upon
Christ
at
it
:
When
he
shall
come
in
his
full
Glory
,
then
Thousands
o●
Thousands
shall
attend
him
.
These
two
Attendants
were
two
Men
,
not
two
Angels
;
because
Men
were
more
nearly
concerned
in
what
was
done
,
they
were
not
only
Spectators
,
but
Partners
.
Man's
Restauration
was
Christ's
principal
Aim
,
the
Angels
Confirmation
his
less
principal
Design
.
But
why
Moses
and
Elias
?
1.
Moses
the
Giver
of
the
Law
,
and
Elias
the
Chief
of
the
Prophets
,
attending
both
upon
Christ
,
did
shew
the
Consent
of
the
Law
and
the
Prophets
with
Christ
,
and
their
Fulfilling
and
Accomplishment
in
him
.
2.
Because
these
two
were
the
most
laborious
Servants
of
Christ
.
Both
adventured
their
Lives
in
God's
Cause
,
and
therefore
are
highly
honoured
by
Christ
.
Such
as
honour
him
,
he
will
honour
.
4
Then
answered
Peter
and
said
unto
Jesus
,
Lord
,
it
is
good
for
us
to
be
here
:
if
thou
wilt
,
let
us
make
here
three
tabernacles
;
one
for
thee
,
and
one
for
Moses
,
and
one
for
Elias
.
Observe
here
,
1.
The
Person
supplicating
,
Peter
.
No
doubt
the
other
two
,
James
and
John
,
were
much
affected
,
but
Peter
is
most
servent
and
forward
,
yet
there
is
no
arguing
with
the
Papists
from
his
Fervency
,
to
his
Superiority
,
his
Personal
Prerogatives
were
not
hereditary
.
Obs.
2.
The
Person
supplicated
.
Jesus
,
not
Moses
or
Elias
;
the
Disciples
make
no
Prayer
,
no
Suit
to
them
,
but
to
Christ
only
.
Prayers
to
Saints
departed
are
both
vain
and
unlawful
.
Obs.
3.
The
Supplication
it self
,
and
that
was
for
their
Continuance
where
they
were
.
It
is
good
for
us
to
be
here
.
Oh
what
a
ravishing
Comfort
is
the
Fellowship
of
the
Saints
,
but
the
Presence
of
Christ
among
them
,
renders
their
Joys
transporting
.
Obs.
4.
Their
Proffer
of
Service
to
farther
this
Continuance
;
Let
us
make
Three
Tabernacles
.
This
Motion
was
well
meant
and
devout
.
St.
Peter
will
stick
at
no
Cost
or
Pains
for
the
Enjoyment
of
Christ's
Presence
,
and
his
Saints
Company
,
yet
was
the
Motion
unadvised
and
rash
.
St.
Peter
errs
,
in
desiring
a
Perpetuity
of
that
Condition
,
which
was
but
transient
and
momentary
.
This
Vision
was
only
a
Taste
of
Glory
,
not
a
full
Repast
.
He
errs
,
in
that
he
would
bring
down
Heaven
to
Earth
,
and
take
up
with
Tabor
,
instead
of
Heaven
.
He
errs
,
in
that
he
would
enter
upon
the
Possession
of
Heavens
Glory
,
without
suffering
,
and
without
dying
.
Peter
would
be
clothed
upon
,
but
was
not
willing
to
be
uncloathed
.
Learn
,
1.
That
a
Glimpse
of
Glory
is
enough
to
wrap
a
Soul
into
Extasie
,
and
to
make
it
out
of
Love
with
Worldly
Company
.
2.
That
we
are
apt
to
desire
more
of
Heaven
upon
Earth
,
than
God
will
allow
:
We
would
fain
have
the
Heavenly
Glory
come
down
to
us
,
but
we
are
unwilling
to
go
by
Death
to
that
;
we
know
not
what
we
say
when
we
talk
of
Felicity
,
in
Tabernacles
upon
Earth
.
5
While
he
yet
spake
,
behold
,
a
bright
cloud
overshadowed
them
:
and
behold
,
a
voice
out
of
the
cloud
,
which
said
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
:
hear
ye
him
.
Observe
here
,
1.
A
Cloud
was
put
before
the
Disciples
Eyes
,
for
two
Reasons
.
1.
To
allay
the
Lustre
and
Resplendency
of
that
Glory
which
they
were
swallowed
up
with
.
As
we
cannot
look
upon
the
Sun
in
its
full
Brightness
,
but
under
a
Cloud
by
Reflexion
:
So
the
Glory
of
Heaven
is
insupportable
,
till
God
vails
it
,
and
shelters
us
from
the
Surcharge
of
it
.
2.
A
Cloud
overshadows
them
,
to
hinder
their
farther
prying
and
looking
into
the
Glory
.
We
must
be
content
to
behold
God
here
through
a
Cloud
darkly
,
e'er
long
we
shall
see
him
Face
to
Face
.
Obs.
2.
The
Testimony
given
by
God
the
Father
out
of
the
Cloud
concerning
Jesus
Christ
his
Son
:
This
is
my
Beloved
Son
,
in
whom
I
am
well
pleased
.
Here
Note
,
1.
The
Dignity
of
his
Person
,
he
is
a
Son
,
therefore
,
for
Nature
coessential
,
for
Dignity
coequal
,
for
Time
coeternal
with
the
Father
;
and
a
Beloved
Son
,
because
of
his
Likeness
and
Conformity
to
him
.
Father's
Likeness
is
the
cause
of
Love
,
and
a
Union
of
Wills
causes
a
mutual
endearing
of
Affections
.
Note
,
2.
The
Excellency
of
his
Mediation
.
In
whom
I
am
well
pleased
.
Christ
in
himself
was
most
pleasing
to
God
the
Father
,
and
in
and
through
him
he
is
well
pleased
with
all
Believers
.
Christ's
Mediation
for
us
makes
God
appeaseable
to
us
.
Note
3.
The
Authority
of
his
Doctrine
.
Hear
him
,
Not
Moses
and
Elias
,
who
were
Servants
,
but
Christ
my
Son
,
whom
I
have
commissioned
to
be
the
great
Prophet
and
Teacher
of
my
Church
:
Therefore
adore
him
,
as
my
Son
,
believe
in
him
,
as
your
Saviour
,
and
hear
him
as
your
Lawgiver
.
He
honours
Christ
most
that
obeys
him
best
.
The
obedient
Ear
honours
Christ
more
than
either
the
gazing
Eye
,
the
adoring
Knee
,
or
the
applauding
Tongue
.
This
is
my
beloved
Son
,
hear
him
.
6
And
when
the
disciples
heard
it
,
they
fell
on
their
face
,
and
were
sore
afraid
.
7
And
Jesus
came
,
and
touched
them
,
and
said
,
Arise
,
and
be
not
afraid
.
8
And
when
they
had
lift
up
their
eyes
,
they
saw
no
man
,
save
Jesus
only
.
9
And
as
they
came
down
from
the
mountain
Jesus
charged
them
,
saying
,
Tell
the
vision
to
no
man
,
until
the
Son
of
man
be
risen
again
from
the
dead
.
Observe
here
,
1.
The
Effect
which
this
Voice
from
Heaven
had
upon
the
Apostles
,
it
cast
them
into
a
Passion
of
Horror
and
Amazement
.
They
were
sore
afraid
,
and
fell
on
their
Face
.
Learn
thence
,
That
such
is
the
Majesty
and
Glory
of
God
,
that
Man
in
his
sinful
State
cannot
bear
so
much
as
a
Glimpse
of
it
,
without
great
Consternation
and
Fear
.
How
unable
is
Man
to
hear
the
Voice
of
God
?
And
yet
how
ready
to
despise
the
Voice
of
Man
?
If
God
speaks
by
himself
,
his
Voice
is
too
terrible
;
if
he
speaks
by
his
Ministers
,
ir
is
too
contemptible
.
Obs.
2.
The
Person
by
whom
the
Disciples
were
recovered
out
of
these
amazing
Fears
,
into
which
they
were
cast
,
namely
,
by
Christ
.
Jesus
came
,
and
said
,
be
not
afraid
.
Learn
,
That
it
is
Christ
alone
,
who
can
raise
and
comfort
those
whom
the
Terrors
of
the
Almighty
have
dejected
and
cast
down
.
Obs.
3.
The
manner
how
Christ
recovered
them
out
of
this
passionate
Amazement
,
it
was
threefold
;
1.
By
his
Gracious
Approach
,
he
came
unto
them
.
Christ
will
come
with
Comfort
unto
his
Children
,
when
they
are
disabled
from
coming
to
him
for
Comfort
.
2.
By
his
comfortable
Touch
;
He
came
and
touched
them
.
Christ
comforts
Believers
by
a
real
and
close
Application
of
himself
unto
them
.
An
unapplied
Christ
saves
none
,
comforts
none
.
3.
By
his
comforting
Voice
,
He
said
,
be
not
afraid
.
'T
is
a
Word
of
Assurance
,
that
there
is
no
Ground
nor
Cause
of
Fear
,
and
't
is
a
Word
of
Assistance
.
'T
is
Verbum
Operatorium
,
he
that
said
unto
them
,
Arise
,
be
not
afraid
,
did
by
his
Spirit
breath
Life
,
and
conveigh
Strength
into
their
Souls
to
enable
them
to
arise
.
Obs.
4.
The
strict
Injunction
given
by
Christ
to
his
Disciples
,
not
to
publish
or
proclaim
this
Vision
till
after
his
Resurrection
,
for
two
Reasons
;
1.
Lest
it
should
hinder
his
Passion
:
For
had
the
Rulers
of
the
World
known
him
to
be
the
Lord
of
Life
and
Glory
,
they
would
not
have
crucified
him
:
Therefore
Christ
purposely
concealed
his
Deity
,
to
give
way
to
his
Passion
.
2.
Christ
being
now
in
a
State
of
Humiliation
would
have
his
Majesty
veiled
,
his
Glory
concealed
,
and
consequently
forbids
that
the
Glorious
Vision
of
his
Transfiguration
should
be
published
,
and
accordingly
charges
his
Disciples
,
That
they
tell
the
Vision
to
no
Man
till
he
was
risen
.
10
And
his
disciples
asked
him
,
saying
,
Why
then
say
the
scribes
,
that
Elias
must
first
come
?
11
And
Jesus
answered
and
said
unto
them
,
Elias
truly
shall
first
come
,
and
restore
all
things
:
12
But
I
say
unto
you
,
that
Elias
is
come
already
,
and
they
knew
him
not
,
but
have
done
unto
him
whatsoever
they
listed
:
likewise
shall
also
the
Son
of
man
suffer
of
them
.
13
Then
the
disciples
understood
that
he
spake
unto
them
of
John
the
Baptist
.
Here
we
have
the
Disciples
Question
,
and
our
Saviour's
Answer
.
They
ask
our
Saviour
how
the
Observation
of
the
Jewish
Doctors
holds
good
,
that
Elias
must
come
before
the
Messias
come
?
We
see
the
Messias
,
but
we
see
no
Elias
;
our
Saviour
answers
,
that
Elias
was
come
already
.
Not
Elijah
in
Person
,
but
one
in
the
Spirit
and
Power
of
Elias
.
One
of
his
Spirit
and
Temper
,
to
wit
,
John
the
Baptist
,
who
was
prophesied
of
under
the
Name
of
Elias
.
And
indeed
great
was
the
Resemblance
between
the
Elias
of
the
Old
Testament
,
and
of
the
New
;
viz.
John
the
Baptist
.
They
were
both
born
in
bad
Times
,
they
were
both
Zealous
for
God
and
Religion
;
they
were
both
undaunted
Reprovers
of
the
Faults
of
Princes
,
and
they
were
both
hated
,
and
implacably
persecuted
for
the
same
.
Learn
,
That
Hatred
and
Persecution
,
even
unto
Death
,
has
often
been
the
Lot
and
Portion
of
such
as
have
had
the
Courage
and
Zeal
to
improve
the
Faults
of
Princes
.
Elias
is
come
,
and
they
did
unto
him
whatsoever
they
would
.
14
And
when
they
were
come
to
the
multitude
,
there
came
to
him
a
certain
man
,
kneeling
down
to
him
,
and
saying
,
15
Lord
,
have
mercy
on
my
son
,
for
he
is
lunatick
,
and
sore
vexed
:
for
oft
times
he
falleth
into
the
fire
,
and
oft
into
the
water
.
16
And
I
brought
him
to
thy
disciples
,
and
they
could
not
cure
him
.
Observe
here
,
1.
A
sick
Patient
brought
to
Christ
the
great
Physician
for
Cure
and
Healing
.
A
Lunatick
,
that
is
,
a
Person
at
certain
times
of
the
Moon
,
afflicted
with
the
Falling
Sickness
.
2.
This
Sickness
of
his
was
aggravated
by
Satan
,
who
bodily
possess'd
him
,
and
cruelly
cast
him
into
the
Fire
,
and
into
the
Water
,
but
rather
for
Torture
than
Dispatch
:
Oh
how
does
Satan
,
that
malicious
Tyrant
,
rejoice
in
doing
Hurt
to
Mankind
.
Lord
,
abate
his
Power
,
since
his
Malice
will
not
be
abated
.
Obs.
3.
The
Person
that
brought
him
forth
for
Cure
;
his
compassionate
Father
,
who
kneeled
down
,
and
cried
out
.
Need
will
make
a
Person
both
humble
and
eloquent
.
Every
one
has
a
Tongue
to
speak
for
himself
;
happy
is
he
that
keeps
a
Tongue
for
others
.
4.
The
Physicians
that
he
was
brought
unto
.
First
,
To
the
Disciples
;
and
when
they
could
not
cure
him
,
then
to
Jesus
.
We
never
apply
our selves
importunately
to
the
God
of
Power
,
till
we
totally
despair
of
the
Creatures
help
.
17
Then
Jesus
answered
and
said
,
O
faithless
and
perverse
generation
,
how
long
shall
I
be
with
you
?
how
long
shall
I
suffer
you
?
bring
him
hither
to
me
.
These
Words
are
a
severe
Rebuke
,
given
by
Christ
to
his
own
Disciples
.
Where
,
Observe
,
the
Persons
upbraided
;
his
Disciples
and
the
Sin
upbraided
with
Unbelief
.
Oh
faithless
Generation
!
Yet
was
it
not
the
total
Want
of
Faith
,
but
the
Weakness
and
Imperfection
of
Faith
,
that
they
were
upbraided
with
,
and
reproved
for
.
Hence
learn
,
1.
That
secret
Unbelief
may
lye
hid
and
undiscerned
in
a
Person
's
Heart
,
which
neither
others
nor
himself
may
take
any
Notice
of
,
until
some
Tryal
doth
discover
it
.
The
Disciples
were
not
sensible
of
that
Unbelief
,
which
lay
hid
in
them
,
till
this
Occasion
did
discover
it
.
Learn
,
2.
That
the
great
Obstacle
and
Obstruction
of
all
Blessings
,
both
Spiritual
and
Temporal
coming
to
us
,
is
our
Unbelief
.
Oh
faithless
Generation
.
18
And
Jesus
rebuked
the
devil
,
and
he
departed
out
of
him
:
and
the
child
was
cured
from
that
very
hour
.
Observe
here
,
With
what
Facility
and
Ease
our
Saviour
cured
this
poor
Man
,
who
was
bodily
possess'd
by
Satan
:
With
one
Word
speaking
,
he
deliver'd
the
distressed
Person
from
the
Malice
and
Power
of
Satan
.
Thence
Learn
,
That
how
long
soever
,
and
how
strong
soever
Satan's
Possession
has
been
in
a
Soul
,
Christ
can
eject
and
cast
him
out
both
easily
and
speedily
.
19
Then
came
the
disciples
to
Jesus
apart
,
and
said
,
Why
could
not
we
cast
him
out
?
20
And
Jesus
said
unto
them
,
Because
of
your
unbelief
:
for
verily
I
say
unto
you
,
If
ye
have
faith
as
a
grain
of
mustard-seed
,
ye
shall
say
unto
this
mountain
,
Remove
hence
to
yonder
place
,
and
it
shall
remove
;
and
nothing
shall
be
unpossible
unto
you
.
21
Howbeit
,
this
kind
goeth
not
out
,
but
by
prayer
and
fasting
.
Observe
here
,
How
ashamed
the
Disciples
were
of
this
open
Rebuke
given
them
by
their
Master
;
they
privately
ask
him
the
Cause
of
their
ill
Success
,
Why
they
could
not
cast
out
Satan
according
to
the
Power
promised
them
to
work
Miracles
.
Our
Saviour
tells
them
,
that
their
Power
to
work
this
Miracle
now
failed
them
,
for
a
double
Reason
:
1.
For
their
Vnbelief
,
by
which
we
are
to
understand
the
Weakness
of
their
Faith
,
not
their
total
Want
of
Faith
.
2.
Because
they
neglected
the
special
Means
appointed
by
God
,
in
order
to
that
end
;
to
wit
,
Fasting
and
Prayer
.
That
is
,
a
Fervour
of
Devotion
,
joyned
with
Faith
and
Fasting
.
Thence
Learn
,
That
Fasting
and
Prayer
are
two
special
Means
of
Christ's
Appointment
,
for
the
enabling
of
us
victoriously
to
overcome
Satan
,
and
to
cast
him
out
of
our selves
or
others
.
We
must
set
an
edge
upon
our
Faith
by
Prayer
,
and
upon
our
Prayer
by
fasting
.
22
And
while
they
abode
in
Galilee
,
Jesus
said
unto
them
,
The
son
of
man
shall
be
betrayed
into
the
hands
of
men
?
23
And
they
shall
kill
him
,
and
the
third
day
he
shall
be
raised
again
.
And
they
were
exceeding
sorry
.
Observable
it
is
,
how
frequently
our
Saviour
forewarn'd
his
Disciples
of
his
Approaching
Sufferings
.
All
was
little
enough
to
arm
them
against
the
Scand●l
of
the
Cross
,
and
to
reconcile
them
to
the
Thoughts
of
what
he
was
to
suffer
for
them
,
and
they
were
to
suffer
with
him
.
Learn
,
That
we
can
never
hear
too
much
of
the
Doctrine
of
the
Cross
.
Nor
can
we
be
too
often
instructed
in
our
Duty
to
prepare
for
a
suffering
Condition
.
As
Christ
went
by
his
Cross
to
his
Crown
,
from
a
State
of
Abasement
to
a
State
of
Exaltation
,
so
must
all
his
Disciples
and
Followers
likewise
.
24
And
when
they
were
come
to
Capernaum
,
they
that
received
tribute
money
,
came
to
Peter
,
and
said
,
Doth
not
your
master
pay
tribute
?
25
He
saith
,
Yes
.
And
when
he
was
come
into
the
house
,
Jesus
prevented
him
,
saying
,
What
thinkest
thou
,
Simon
?
of
whom
do
the
kings
of
the
earth
take
custom
or
tribute
?
of
their
own
children
,
or
of
strangers
?
26
Peter
saith
unto
him
,
Of
strangers
.
Jesus
saith
unto
him
,
Then
are
the
children
free
.
27
Notwithstanding
,
lest
we
should
offend
them
,
go
thou
to
the
sea
,
and
cast
an
hook
,
and
take
up
the
fish
that
first
cometh
up
:
and
when
thou
hast
opened
his
mouth
,
thou
shalt
find
a
piece
of
money
:
that
take
,
and
give
unto
them
for
me
and
thee
.
Observe
here
,
1.
The
question
put
to
St.
Peter
;
Doth
your
Master
pay
Tribute
?
This
Tribute-money
originally
was
a
Tax
paid
Yearly
by
every
Jew
to
the
Service
of
the
Temple
,
to
the
value
of
15
Pence
an
Head
:
But
when
the
Jews
were
brought
under
the
Power
of
the
Romans
,
this
Tribute-money
was
paid
to
the
Emperor
,
and
was
changed
from
an
Homage-penny
to
God
,
to
a
Tribute-penny
to
the
Conqueror
.
The
Collectors
of
this
Tribute-money
ask
Peter
,
whether
his
Master
would
pay
it
or
not
?
Observe
2.
the
Answer
returned
,
positively
and
suddenly
,
He
does
pay
.
Peter
consults
not
first
with
our
Saviour
,
whether
he
would
pay
it
;
but
knowing
his
Readiness
to
render
to
all
their
Due
,
he
says
,
Yes
.
There
was
no
truer
Paymaster
of
the
King
's
Dues
,
than
he
that
was
King
of
Kings
.
He
preach'd
it
,
and
he
practiced
it
.
Give
unto
Caesar
the
things
that
are
Caesar's
.
Yet
Observe
,
3.
Our
Saviour
insinuates
his
own
Exemption
,
Priviledge
,
and
Freedom
from
paying
this
Tribute-money
,
as
he
was
the
Son
of
God
,
the
Universal
King
:
Subjects
pay
Tribute
,
but
King's
Children
are
free
.
Tho'
Christ
was
free
from
paying
Tribute
by
a
natural
Right
,
yet
he
would
not
be
free
by
voluntary
Dispensation
.
Therefore
Obs.
4.
to
prevent
all
Scandal
and
Offence
,
he
works
a
Miracle
rather
than
the
Tribute-money
should
go
unpaid
.
Whether
Christ
by
his
Almighty
Word
created
this
Piece
of
Money
in
the
Mouth
of
the
Fish
,
(
which
was
Half
a
Crown
,
for
himself
and
St.
Peter
,
who
had
an
House
in
Capernaum
,
and
was
there
to
pay
his
Poll
)
or
whether
Christ
caused
the
Fish
to
take
up
this
piece
of
Money
at
the
bottom
of
the
Sea
,
is
not
necessary
to
inquire
,
nor
possible
to
determine
.
Our
Duty
is
,
1.
Reverentially
to
adore
that
Omnipotent
Power
,
which
could
command
the
Fish
to
be
both
his
Treasurer
,
to
keep
his
Silver
;
and
his
Purveyor
,
to
bring
it
to
him
.
2.
Industriously
to
imitate
his
Example
,
in
shunning
all
Occasions
of
Offence
,
especially
towards
those
whom
God
has
placed
in
Sovereign
Authority
over
us
.
Obs.
Lastly
,
The
Poverty
of
our
Holy
Lord
,
and
his
Contempt
of
Worldly
Wealth
and
Riches
.
He
had
not
so
much
as
15
Pence
by
him
to
pay
his
Poll.
Christ
would
not
honour
the
World
so
far
as
to
have
any
part
of
it
in
his
own
Possession
.
The
best
Man
that
ever
lived
in
the
World
had
not
a
Penny
in
his
Purse
,
nor
an
House
to
hide
his
Head
in
.
CHAP.
XVIII
.
1
AT
the
same
time
came
the
disciples
unto
Jesus
,
saying
,
Who
is
the
greatest
in
the
kingdom
of
heaven
?
Notwithstanding
our
Blessed
Saviour
had
so
often
told
his
Disciples
that
his
Kingdom
was
not
of
this
World
,
yet
they
still
dreamt
of
a
Temporal
and
Earthly
Kingdom
,
which
he
,
as
the
Messias
,
should
shew
forth
the
Glory
of
,
after
his
Resurrection
,
in
which
there
should
be
distinct
Places
of
Honour
,
and
Offices
one
above
another
;
and
accordingly
at
this
time
the
Ambition
of
the
Disciples
led
them
to
enquire
of
our
Saviour
who
should
have
the
chief
Place
of
Honour
and
Dignity
under
him
in
that
his
Kingdom
.
Learn
hence
,
That
the
best
and
holiest
of
Men
are
too
subject
to
Pride
and
Ambition
,
to
court
Worldly
Dignity
and
Greatness
,
to
affect
a
Precedency
before
,
and
a
Superiority
above
others
:
The
Disciples
themselves
were
tainted
with
this
Itch
of
Ambition
,
which
prompted
them
to
enquire
of
their
Master
,
Who
should
be
greatest
in
the
Kingdom
of
his
Church
?
2
And
Jesus
called
a
little
child
unto
him
,
and
set
him
in
the
midst
of
them
,
3
And
said
,
Verily
I
say
unto
you
,
Except
ye
be
converted
,
and
become
as
little
children
,
ye
shall
not
enter
into
the
kingdom
of
heaven
.
Our
Saviour
intending
to
cure
this
Pride
and
Ambition
in
his
Disciples
,
first
preaches
to
them
the
Doctrine
of
Humility
,
and
to
inforce
his
Doctrine
,
he
sets
before
them
a
little
Child
,
the
proper
Emblem
of
Humility
;
assuring
them
,
that
unless
they
be
converted
,
or
turned
from
this
Sin
of
Pride
and
Ambition
,
and
become
as
a
little
Child
in
Lowliness
of
Mind
,
and
Contempt
of
Worldly
Greatness
,
they
cannot
be
saved
.
Learn
hence
,
1.
That
no
Sins
are
more
odious
and
abominable
in
the
Sight
of
God
,
than
Pride
and
Ambition
,
especially
amongst
the
Ministers
of
the
Gospel
.
Learn
2.
That
Persons
already
converted
do
stand
in
need
of
farther
Conversion
:
They
that
are
converted
from
a
State
of
Sin
,
may
want
to
be
converted
from
a
particular
Act
of
Sin
:
This
was
the
Disciples
Case
here
;
they
were
turned
from
a
Course
of
Sin
,
but
they
wanted
a
Conversion
from
a
particular
Act
of
Sin
;
to
wit
,
from
Ambition
.
4
Whosoever
therefore
shall
humble
himself
as
this
little
child
,
the
same
is
greatest
in
the
kingdom
of
heaven
.
As
if
our
Lord
had
said
,
That
Apostle
,
or
that
Minister
,
who
thinks
as
meanly
of
himself
as
a
little
Child
,
and
is
humble
and
lowly
in
his
own
Esteem
,
he
deserves
the
highest
Place
of
Dignity
and
Honour
in
my
Church
.
Note
,
That
the
truly
humble
Person
,
who
is
freest
from
affecting
Preheminency
,
is
most
worthy
of
the
highest
Dignity
and
Eminency
in
the
Church
of
God
,
and
in
the
Account
of
Christ
:
The
way
to
be
Honourable
is
to
be
Humble
.
Before
Honour
is
Humility
.
5
And
whoso
shall
receive
one
such
little
child
in
my
Name
,
receiveth
me
.
6
But
who
so
shall
offend
one
of
these
little
ones
which
believe
in
me
,
it
were
better
for
him
that
a
milstone
were
hanged
about
his
neck
,
and
that
he
were
drowned
in
the
depth
of
the
sea
.
Our
Saviour
having
declared
,
that
the
humblest
Persons
should
be
always
highest
in
his
Esteem
;
he
next
declares
,
how
exceeding
dear
and
precious
such
Christians
are
to
him
,
who
resemble
little
Children
in
Humility
of
Heart
,
and
Innocency
of
Life
:
Assuring
the
World
,
that
whatever
Kindness
and
Respect
is
shewed
to
such
for
his
sake
,
he
reckons
shewn
to
himself
;
and
all
that
Disrespect
and
Unkindness
which
is
offered
to
them
,
he
accounts
as
done
unto
himself
:
So
near
is
the
Union
,
and
so
dear
the
Relation
betwixt
Christ
and
his
Members
,
that
whatever
Good
or
Evil
is
done
to
them
,
he
reckons
as
done
unto
himself
.
7
Wo
unto
the
world
because
of
offences
:
for
it
must
needs
be
that
offences
come
:
but
wo
to
that
man
by
whom
the
offence
cometh
.
Two
things
are
here
Observable
:
1.
The
Necessity
of
Scandalous
Offences
:
It
must
needs
be
,
that
Offences
come
.
2.
The
Misery
and
Mischief
that
comes
by
them
:
Wo
unto
the
World
because
of
Offences
.
Wo
to
such
as
give
Offence
;
this
is
Va
Indignantis
,
the
Wo
of
one
Denouncing
;
and
,
Wo
to
such
as
Stumble
at
Offences
given
,
this
is
Vae
Dolentis
,
the
Wo
of
one
Lamenting
.
From
the
whole
,
Note
,
1.
That
Scandals
or
Offensive
Actions
in
the
Church
of
Christ
,
will
certainly
fall
out
amongst
those
that
profess
Religion
,
and
the
Name
of
Christ
;
Offences
will
come
.
Their
necessity
is
partly
from
the
Permission
of
God
,
partly
from
the
Malice
of
Satan
,
partly
from
the
Wickedness
and
Deceitfulness
of
Mens
own
Hearts
and
Natures
.
2.
That
Scandalous
and
Offensive
Actions
from
such
as
profess
Religion
and
the
Name
of
Christ
,
are
Baneful
and
Fatal
Stumbling-Blocks
to
wicked
and
worldly
Men.
3.
That
the
Offence
which
wicked
Men
take
at
the
Falls
of
the
Professors
of
Religion
,
to
the
hardning
of
themselves
in
their
wicked
Practices
,
is
Matter
of
just
and
great
Lamentation
:
Wo
unto
the
World
,
because
of
Offences
.
8
Wherefore
if
thy
hand
or
thy
foot
offend
thee
,
cut
them
off
,
and
cast
them
from
thee
:
it
is
better
for
thee
to
enter
into
life
halt
or
maimed
,
rather
than
having
two
hands
,
or
two
feet
,
to
be
cast
into
everlasting
fire
.
9
And
if
thine
eye
offend
thee
,
pluck
it
out
,
and
cast
it
from
thee
:
it
is
better
for
thee
to
enter
into
life
with
one
eye
,
rather
than
having
two
eyes
,
to
be
cast
into
hell
fire
.
This
Command
of
Christ
is
not
to
be
understood
Literally
,
as
if
it
were
our
Duty
to
Maim
our
Bodily
Members
;
but
the
Exhortation
is
,
to
cut
off
all
Occasions
that
may
betray
us
unto
Sin
;
and
to
mortifie
our
darling
and
beloved
Lusts
,
tho'
as
dear
to
us
as
our
right
Eye
.
Learn
,
1.
That
Sin
may
be
avoided
;
it
is
our
Duty
to
avoid
whatever
leads
unto
it
,
or
may
be
the
Instrument
or
Occasion
of
it
.
2.
That
the
best
way
to
be
kept
from
the
Outward
Acts
of
Sin
,
is
to
mortifie
our
Inward
Affection
and
Love
to
Sin
.
If
our
Love
and
Affection
to
Sin
be
mortified
,
our
Bodily
Members
may
be
preserved
,
for
they
will
no
longer
be
Weapons
of
Sin
,
but
Instruments
of
Holiness
.
10
Take
heed
that
ye
despise
not
one
of
these
little
ones
;
for
I
say
unto
you
,
that
in
heaven
their
angels
do
always
behold
the
Face
of
my
Father
which
is
in
heaven
.
Obs.
here
,
1.
A
cautionary
Direction
given
by
Christ
to
the
Men
of
the
World
,
concerning
his
Members
:
Take
heed
that
ye
offend
not
one
of
my
little
ones
;
that
is
,
that
ye
do
not
undervalue
and
neglect
,
much
less
injure
and
afflict
them
.
2.
A
Reason
assigned
,
Because
their
Angels
being
constantly
and
immediately
in
the
presence
of
God
,
are
perpetually
ready
to
execute
his
Will
,
by
revenging
any
Wrongs
and
Injuries
done
unto
his
Friends
and
Children
.
Learn
,
1.
What
is
the
Office
and
Employment
of
the
Glorious
Angels
;
namely
,
to
be
the
immediate
Attendants
upon
the
Royal
Person
of
the
Supreme
King
and
Sovereign
of
the
World
.
Learn
hence
,
2.
In
what
Esteem
good
Men
are
with
God
,
and
what
a
mighty
Regard
he
has
for
the
meanest
of
his
Children
,
in
that
he
commits
the
Care
and
Preservation
of
them
to
the
Holy
Angels
,
who
are
nearest
to
him
,
and
in
highest
Favour
and
Honour
with
him
.
11
For
the
Son
of
man
is
come
to
save
that
which
was
lost
.
12
How
think
ye
?
If
a
man
have
an
hundred
sheep
,
and
one
of
them
be
gone
astray
,
doth
he
not
leave
the
ninety
and
nine
,
and
goeth
into
the
mountains
,
and
seeketh
that
which
is
gone
astray
?
13
And
if
so
be
that
he
find
it
,
verily
I
say
unto
you
,
he
rejoyceth
more
of
that
sheep
,
then
of
the
ninety
and
nine
which
went
not
astray
.
14
Even
so
it
is
not
the
will
of
your
Father
which
is
in
heaven
,
that
one
of
these
little
ones
should
perish
.
Here
our
Saviour
continues
his
Argument
,
against
giving
Offence
to
his
Children
and
Members
;
he
came
into
the
World
to
redeem
and
save
them
;
therefore
none
ought
to
scandalize
and
offend
them
.
And
to
illustrate
this
,
he
comparts
himself
to
a
good
Shepherd
,
who
regards
every
one
of
his
Sheep
;
and
if
any
wander
or
go
astray
,
he
seeks
to
recover
it
with
Desire
and
Joy
.
Learn
,
1.
That
the
natural
Condition
of
Mankind
is
like
that
of
wandring
Sheep
;
they
err
and
go
astray
from
God
,
their
chief
Good
,
and
the
Object
of
their
compleat
Happiness
.
2.
That
it
was
the
Work
and
Business
,
the
Care
and
Concern
of
Jesus
Christ
to
seek
and
recover
lost
Souls
,
as
the
Shepherd
doth
his
lost
Sheep
.
3.
That
the
Love
and
Care
of
Christ
towards
his
●heep
,
in
seeking
to
save
,
and
to
preserve
them
,
is
a
forcible
Argument
unto
all
not
to
scandalize
and
offend
,
much
less
to
persecute
and
destroy
them
.
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
unto
the
church
:
but
if
he
neglect
to
hear
the
church
,
let
him
be
unto
thee
as
an
heathen
man
,
and
a
publican
.
In
these
Words
our
Saviour
gives
us
an
excellent
Rule
for
the
Duty
of
Fraternal
Correption
,
or
Brotherly
Admonition
.
Where
Note
,
1.
That
Brotherly
Reproof
and
Admonition
is
a
Duty
incumbent
upon
Church-Members
.
2.
That
it
may
be
administred
successfully
,
it
must
be
administred
privately
and
prudently
.
3.
When
private
Admonition
prevails
not
,
Christ
has
appointed
Church-Governours
,
to
execute
Church-Censures
on
the
obstinate
and
irreclaimable
.
4.
Persons
justly
falling
under
the
Censures
of
the
Church
,
and
rightly
excommunicate
,
are
to
be
look'd
upon
as
Contumacious
and
Stubborn
Offenders
,
and
the
Members
of
the
Church
to
shun
Society
and
Conversation
with
them
:
If
he
neglect
to
hear
the
Church
let
him
be
unto
thee
as
an
Heathen
Man
,
and
a
Publican
.
18
Verily
I
say
unto
you
,
Whatsoever
ye
shall
bind
on
earth
,
shall
be
bound
in
heaven
:
and
whatsoever
ye
shall
loose
on
earth
,
shall
be
loosed
in
heaven
.
That
is
,
whomsoever
the
Officers
of
my
Church
shall
justly
excommunicate
upon
Earth
,
shall
without
Repentance
be
shut
out
of
Heaven
;
and
whosoever
upon
their
true
Repentance
shall
be
absolved
on
Earth
,
shall
be
absolved
in
Heaven
.
Learn
,
That
Christ
will
ratifie
in
Heaven
whatsoever
the
Church
assembled
doth
in
his
Name
upon
Earth
;
whether
to
the
censuring
of
the
Guilty
,
or
absolving
of
the
Penitent
.
this
Power
of
binding
and
loosing
is
by
Christ
committed
to
his
Church
.
19
Again
,
I
say
unto
you
,
that
if
two
of
you
shall
agree
on
earth
,
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
of
my
Father
which
is
in
heaven
.
20
For
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
Here
we
have
a
Gracious
Promise
made
by
Christ
,
of
his
Presence
,
with
all
his
Members
in
general
,
and
with
his
Ministers
in
special
:
Whenever
they
meet
together
in
his
Name
,
that
is
,
by
his
Authority
,
in
Obedience
to
his
Command
,
and
with
an
Eye
at
his
Glory
.
Whenever
they
celebrate
any
sacred
Institution
of
his
,
or
execute
any
Church-Censures
,
he
will
be
i●
the
midst
of
them
,
to
quicken
their
Prayers
,
to
guide
their
Counsels
,
to
ratifie
their
Sentence
,
to
accept
their
Endeavours
.
Learn
,
1.
That
Christ
will
be
graciously
present
with
,
and
amongst
his
People
,
whenever
they
assemble
and
meet
together
in
his
Name
,
be
it
in
never
so
small
a
number
.
2.
That
Christ
will
in
a
special
manner
be
present
with
the
Guides
and
Officers
of
his
Church
,
to
direct
their
Censures
,
and
to
confirm
the
Sentence
pa●●ed
in
his
Name
,
and
pronounced
by
his
Authority
upon
obstinate
Offenders
.
21
Then
came
Peter
to
him
,
and
said
,
Lord
,
how
oft
shall
my
brother
sin
against
me
,
and
I
forgive
him
?
till
seven
times
?
22
Jesus
saith
unto
him
,
I
say
not
unto
thee
,
Until
seven
times
,
but
until
seventy
times
seven
.
Here
St.
Peter
puts
a
Question
to
our
Saviour
,
how
often
Christians
should
forgive
Offences
to
their
Brethren
,
professing
Repentance
.
Christ
answers
,
That
there
should
be
no
end
of
our
mutual
forgiving
one
another
;
but
we
are
to
multiply
our
Pardon
as
our
Brother
manifests
his
Repentance
.
Not
that
we
are
hereby
obliged
to
take
the
frequent
Offender
into
our
Bosom
,
and
to
make
him
our
Intimate
,
but
to
lay
aside
all
Malice
,
and
all
Thoughts
and
Desires
of
Revenge
,
and
to
stand
ready
to
do
him
any
Office
of
Love
and
Friendship
.
Learn
,
1.
That
to
fall
often
into
the
same
Offence
against
our
Brother
,
is
a
great
Aggravation
of
our
Offence
.
2.
That
as
the
Multiplication
of
Sin
is
a
great
Aggravation
of
Sin
,
so
the
Multiplication
of
Forgiveness
is
a
great
Demonstration
of
a
Godlike
Temper
in
us
.
He
that
multiplies
Sin
,
doth
,
like
Satan
,
Sin
abundantly
;
and
he
that
multiplies
Pardon
,
doth
,
like
God
,
pardon
abundantly
.
23
Therefore
is
the
kingdom
of
heaven
likened
unto
a
certain
king
which
would
take
account
of
his
servants
.
24
And
when
he
had
begun
to
reckon
,
one
was
brought
unto
him
which
ought
him
ten
thousand
talents
.
25
But
forasmuch
as
he
had
not
to
pay
,
his
lord
commanded
him
to
be
sold
,
and
his
wife
and
children
,
and
all
that
he
had
,
and
payment
to
be
made
.
26
The
servant
therefore
fell
down
,
and
worshipped
him
,
saying
,
Lord
,
have
patience
with
me
,
and
I
will
pay
thee
all
.
27
Then
the
lord
of
that
servant
was
moved
with
compassion
,
and
loosed
him
,
and
forgave
him
the
debt
.
28
But
the
same
se
vant
we
t
out
,
and
found
one
of
his
fellow-servants
,
which
ought
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
f●et
,
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
.
31
So
when
his
fellow-servants
saw
what
was
done
,
they
were
very
sorry
,
and
came
and
told
unto
their
lord
all
that
was
done
.
32
Then
his
lord
,
after
that
he
had
called
him
,
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
?
34
And
his
lord
was
wroth
,
and
delivered
him
unto
the
tormentors
,
till
he
should
pay
all
that
was
due
unto
him
.
35
So
likewise
shall
my
heavenly
Father
do
also
unto
you
,
if
ye
from
your
hearts
forgive
not
every
one
his
brother
their
trespasses
.
Our
Blessed
Saviour
,
to
enforce
the
foregoing
Doctrine
of
mutual
Forgiveness
,
propounds
a
Parable
;
the
main
Scope
of
which
is
to
shew
,
that
unless
we
do
actually
forgive
,
and
pass
by
Injuries
done
to
us
,
we
cut
our selves
off
from
all
Interest
in
God's
pardoning
Mercy
,
and
must
expect
no
Forgiveness
at
the
Hands
of
God
.
From
the
whole
,
Note
1.
That
as
we
all
stand
in
need
of
Forgiveness
from
God
,
so
likewise
of
Forgiveness
from
one
another
.
2.
That
we
all
stand
bound
by
the
Laws
of
our
Holy
Religion
,
to
forbear
and
forgive
one
another
.
3.
That
Almighty
God
has
made
the
forgiving
one
another
,
the
certain
and
necessary
Condition
of
his
forgiving
us
.
4.
That
such
as
are
inexorable
towards
their
Brethren
,
shall
find
Almighty
God
hard
to
be
entreated
towards
themselves
.
We
may
expect
the
same
Rigour
and
Severity
from
God
,
which
we
shew
to
Men.
5.
That
the
Freeness
of
God's
Love
in
forgiving
us
ought
to
be
both
an
Argument
to
excite
us
to
forgive
one
another
,
and
also
a
Rule
to
direct
us
in
the
manner
of
forgiving
each
other
.
Doth
God
forgive
us
when
he
has
Power
in
his
Hand
to
punish
us
?
So
must
we
,
when
we
have
Ability
and
Opportunity
for
Revenge
.
Doth
God
forgive
universally
all
Persons
?
So
must
we
all
Provocations
.
Doth
he
forgive
freely
,
and
willingly
,
heartily
,
and
sincerely
?
We
must
be
as
forward
in
forgiving
,
as
they
in
provoking
.
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
,
and
he
healed
them
there
.
The
Country
of
the
Jews
was
divided
into
Three
Provinces
,
namely
,
Galilee
,
Samaria
,
and
Judea
.
In
Galilee
were
the
Cities
of
Nazareth
,
Corazin
,
Bethsaida
,
and
Capernaum
;
here
Christ
dwelt
and
spent
a
considerable
part
of
his
time
,
preaching
to
them
,
and
working
Miracles
among
them
.
But
now
comes
the
Time
in
which
our
Holy
Lord
takes
his
Leave
of
this
Province
of
Galilee
,
and
return'd
no
more
to
it
:
Woe
to
that
People
,
whose
Unthankfulness
for
Christ's
Presence
and
Ministry
amongst
them
,
causes
him
finally
to
forsake
them
.
Having
left
Galilee
,
our
Holy
Lord
passes
through
Samaria
,
(
the
Samaritans
being
prejudiced
against
him
,
and
refusing
to
receive
him
)
and
comes
into
the
Coasts
of
Judea
,
where
Multitudes
of
People
flock'd
after
him
.
But
Observe
the
Quality
of
his
Followers
,
not
the
great
Ones
of
the
World
,
not
many
Mighty
,
not
many
Noble
;
but
the
Poor
and
Despised
Multitude
,
the
Sick
and
Weak
,
the
Deaf
and
Blind
,
the
Diseased
and
Distressed
.
Thence
Observe
,
That
none
but
such
as
find
their
Need
of
Christ
,
will
seek
after
him
,
and
come
unto
him
.
None
will
apply
to
him
for
Help
till
they
feel
themselves
helpless
.
Great
Multitudes
of
the
Sick
and
Diseased
came
unto
him
,
and
he
healed
them
all
.
3
The
Pharisees
also
that
came
unto
him
,
tempting
him
,
and
saying
unto
him
,
Is
it
lawful
for
a
man
to
put
away
his
wife
for
every
cause
?
Observe
here
,
1.
That
wheresoever
our
blessed
Saviour
went
,
the
Pharisees
followed
him
:
Not
out
of
a
sincere
Intention
,
but
with
Design
to
ensnare
him
;
and
accordingly
they
propound
a
Question
to
him
concerning
Divorce
;
whether
a
Man
might
put
away
his
Wife
upon
any
Occasion
,
as
the
manner
of
the
Jews
was
?
Concluding
,
that
they
should
entrap
him
in
his
Answer
,
whatever
it
was
.
If
he
denied
the
Lawfulness
of
Divorce
,
then
they
would
charge
him
with
contradicting
Moses
,
who
allowed
it
.
If
he
affirmed
it
,
then
they
would
condemn
him
for
contradicting
his
own
Doctrine
,
Chap.
5.32
.
for
favouring
Men's
Lusts
,
and
for
complying
with
the
wicked
Custom
of
the
Jews
,
who
upon
every
slight
and
frivolous
Occasions
,
put
away
their
Wives
from
them
.
Learn
hence
,
1.
That
wheresoever
our
Lord
went
,
as
he
had
Disciples
and
Sincere
Followers
,
so
the
Devil
stirr'd
him
up
bitter
and
malicious
Enemies
,
who
sought
to
render
his
Person
unacceptable
,
and
his
Doctrine
unsuccessful
.
2.
That
of
all
Christ's
Enemies
none
had
such
a
bitter
Hatred
and
Enmity
against
his
Person
,
Ministry
,
and
Miracles
,
as
the
Pharisees
.
Men
of
great
Knowledge
,
who
rebelled
against
the
Light
of
their
own
Consciences
,
and
the
clear
Convictions
of
their
own
Mind
.
3.
That
such
wa●
the
Wisdom
of
our
Saviour
in
all
his
Answers
to
his
Enemies
,
that
neither
their
Wit
nor
Malice
could
lay
hold
upon
any
thing
to
ensnare
him
:
For
observe
the
Piety
and
Prudence
of
his
Answer
to
the
Pharisees
in
the
next
Words
.
4
And
he
answered
and
said
unto
them
,
Have
ye
not
read
,
that
he
which
made
them
at
the
beginning
,
made
them
male
and
female
?
5
And
said
,
for
this
cause
shall
a
man
leave
father
and
mother
,
and
shall
cleave
to
his
wife
:
and
they
twain
shall
be
one
flesh
.
6
Wherefore
they
are
no
more
twain
,
but
one
flesh
.
What
therefore
God
hath
joyned
together
,
let
not
man
put
asunder
.
Observe
here
,
Christ
gives
no
direct
Answer
to
the
Pharisees
ensnaring
Question
,
but
referrs
them
to
the
first
Institution
of
Marriage
.
When
God
made
them
one
,
to
the
Intent
that
Matrimonial
Love
might
be
both
incommunicable
and
indissoluble
.
Whence
Learn
,
1.
The
Sacred
Institution
of
Marriage
.
It
is
an
Ordinance
of
God's
own
Appointment
,
as
the
Ground
and
Foundation
of
all
Sacred
and
Civil
Society
.
What
God
has
joyned
together
.
Learn
,
2.
The
Antiquity
of
this
Institution
it
was
from
the
Beginning
.
He
which
made
them
at
the
Beginning
,
made
them
Male
and
Female
.
Marriage
is
almost
as
old
as
the
World
,
as
old
as
Nature
;
there
was
no
sooner
One
Person
,
but
God
divided
him
into
Two
;
and
no
sooner
was
there
Two
,
but
he
united
them
into
One.
Learn
hence
,
3.
The
Intimacy
and
Nearness
of
this
endeared
and
endearing
Relation
;
the
Conjugal
Knot
is
tied
so
close
,
that
the
Bonds
of
Matrimonial
Love
are
stronger
than
those
of
Nature
.
Stricter
is
the
Tye
betwixt
Husband
and
Wife
,
than
that
betwixt
Parent
and
Child
,
according
to
God's
own
Institution
.
For
this
Cause
shall
a
Man
leave
Father
and
Mother
,
and
cleave
to
his
Wife
.
7
They
say
unto
him
,
Why
did
Moses
then
command
to
give
a
writing
of
divorcement
,
and
to
put
her
away
?
8
He
saith
unto
them
,
Moses
,
because
of
the
hardness
of
your
hearts
,
suffered
you
to
put
away
your
wives
:
but
from
the
beginning
it
was
not
so
.
9
And
I
say
unto
you
,
Whosoever
shall
put
away
his
wife
,
except
it
be
for
fornication
,
and
shall
marry
another
,
committeth
adultery
:
and
whoso
marrieth
her
which
is
put
away
,
doth
commit
adultery
.
Observe
here
,
the
Pharisees
Demand
,
and
our
Saviour's
Reply
.
They
demand
,
Why
Moses
commanded
to
put
away
the
Wife
by
a
Bill
of
Divorce
?
Where
Note
,
the
wicked
Abuse
which
the
Pharisees
put
upon
Moses
,
as
if
he
had
commanded
them
,
whereas
he
only
permitted
to
put
them
away
.
Moses
suffered
it
for
the
Hardness
of
their
Hearts
.
That
is
,
he
did
not
punish
it
;
not
allowing
it
as
good
,
but
winking
at
it
as
a
lesser
Evil
,
because
the
Jews
were
so
barbarously
cruel
to
their
Wives
,
as
to
turn
them
away
upon
every
Disgust
.
Now
our
Saviour
in
his
Reply
referrs
them
again
to
the
Primitive
Institution
of
Marriage
,
bidding
them
compare
the
Precept
and
their
Practise
together
;
for
in
the
Beginning
it
was
not
so
.
Learn
,
That
according
to
the
Word
and
Will
of
God
,
nothing
can
violate
the
Bonds
of
Marriage
,
and
justifie
a
Divorce
between
Man
and
Wife
,
but
the
defiling
of
the
Marriage-Bed
by
Adultery
and
Uncleanness
.
This
is
the
only
Case
in
which
Man
and
Wife
may
lawfully
part
.
Whosoever
shall
put
away
his
Wife
,
except
for
Fornication
,
committeth
Adultery
.
10
His
disciples
say
unto
him
,
If
the
case
of
the
man
be
so
with
his
wife
,
it
is
not
good
to
marry
.
That
is
,
if
a
Man
be
so
strictly
tied
by
Marriage
,
it
is
best
for
him
not
to
marry
.
A
very
rash
Saying
of
the
Disciples
,
discovering
both
their
great
Carnality
,
and
also
the
Tyranny
of
a
sinful
Practice
grown
up
into
Custom
.
Learn
,
1.
That
the
best
of
Men
have
their
Weaknesses
and
Infirmities
;
and
the
Flesh
takes
its
Turn
to
speak
as
well
as
the
Spirit
in
them
.
All
that
the
Saints
say
is
not
Gospel
.
Learn
,
2.
How
impatient
Nature
is
of
Restraint
,
and
how
desirous
of
sinful
Liberty
,
and
to
be
freed
from
the
Ties
and
Bonds
which
the
Holy
and
Wise
Laws
of
God
put
upon
it
.
11
But
he
said
unto
them
,
All
men
cannot
receive
this
saying
,
save
they
to
whom
it
is
given
.
12
For
there
are
some
eunuchs
,
which
were
so
born
from
their
mother's
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
.
As
if
our
Lord
had
said
,
You
my
Disciples
do
not
consider
what
you
say
.
All
Men
without
sinning
against
God
cannot
abstain
from
Marriage
.
But
those
only
to
whom
God
has
given
the
Gift
of
Continency
,
and
Grace
of
Chastity
.
Some
indeed
by
Nature
or
natural
Impotency
are
unfit
for
Marriage
.
Others
wickedly
are
made
unfit
by
Castration
,
others
by
Religious
Mortification
bring
under
their
Bodies
.
That
being
freed
from
the
Incumbrances
that
attend
a
Marriage
State
,
they
may
give
up
themselves
the
better
to
the
Exercises
of
a
Holy
Life
.
Learn
,
1.
That
Almighty
God
has
given
to
divers
Persons
different
Tempers
and
Constitutions
:
Some
can
subdue
their
impure
Desires
and
Affections
without
the
Remedy
of
Marriage
,
others
cannot
.
2.
That
Continency
,
or
an
Ability
to
live
chastely
,
without
the
use
of
Marriage
,
is
the
special
Gift
of
God
,
not
common
to
all
,
but
bestowed
only
upon
some
.
A
Gift
it
is
worthy
of
our
fervent
Prayers
,
worthy
of
our
best
Endeavours
.
3.
That
a
Vow
of
Chastity
is
not
in
our
Power
;
to
quench
a
natural
Affection
requires
a
Supernatural
Gift
.
All
have
not
received
it
,
but
he
that
is
able
to
receive
it
,
let
him
receive
it
.
13
Then
were
brought
unto
him
little
children
,
that
he
should
put
his
hands
on
them
,
and
pray
:
and
the
disciples
rebuked
them
.
14
But
Jesus
said
,
Suffer
little
children
,
and
forbid
them
not
to
come
unto
me
:
for
of
such
is
the
kingdom
of
heaven
.
15
And
he
laid
his
hands
on
them
,
and
departed
thence
.
Observe
here
,
A
solemn
Action
performed
.
Children
are
brought
to
Christ
to
be
blest
by
him
.
Where
Note
,
1.
The
Persons
brought
,
Children
,
young
Children
,
sucking
Children
,
as
the
Word
imports
;
St.
Luke
18.15
.
They
brought
them
in
their
Arms
,
not
led
them
by
the
Hands
.
2.
The
Person
they
are
brought
unto
,
Jesus
Christ
;
but
for
what
End
?
Not
to
Baptize
them
,
but
to
Bless
them
:
The
Parents
looking
upon
Christ
as
a
Prophet
,
a
great
Prophet
,
the
great
Prophet
,
do
bring
their
Infants
to
him
,
that
they
may
receive
the
Benefit
of
his
Blessing
and
Prayers
.
Whence
Learn
,
1.
That
Infants
are
Subjects
,
capable
of
Benefit
by
Jesus
Christ
.
2.
That
it
is
the
best
Office
that
Parents
can
perform
unto
their
Children
,
to
bring
them
unto
Christ
,
that
they
may
be
made
Partakers
of
that
Benefit
.
3.
If
Infants
be
capable
of
Benefit
by
Christ
,
if
capable
of
his
Blessing
on
Earth
,
and
Presence
in
Heaven
;
if
they
be
Subjects
of
his
Kingdom
of
Grace
,
and
Heirs
of
his
Kingdom
of
Glory
,
then
they
may
be
baptized
.
For
they
that
are
in
Covenant
,
have
a
Right
to
the
Seal
of
the
Covenant
.
If
Christ
denies
not
Infants
the
Kingdom
of
Heaven
,
which
is
the
greater
,
what
Reason
have
his
Ministers
to
deny
them
Baptism
,
which
is
the
less
?
16
And
behold
,
one
came
and
said
unto
him
,
Good
master
,
what
good
thing
shall
I
do
that
I
may
have
eternal
life
?
Observe
here
,
A
Person
addressing
himself
to
Christ
,
and
propounding
an
important
question
to
him
;
namely
,
What
he
should
do
to
gain
Eternal
Life
.
Where
Note
,
1.
He
believes
the
Certainty
of
a
future
State
.
2.
He
professes
his
Desire
of
an
Eternal
Happiness
in
that
State
.
And
,
3.
He
declares
his
Readiness
to
do
some
good
thing
,
that
he
may
obtain
that
Happiness
.
Learn
,
That
the
Light
of
Nature
,
or
natural
Religion
,
directs
and
teaches
Men
,
that
good
Works
are
necessary
to
Salvation
,
or
that
some
good
thing
must
be
done
by
Men
,
that
at
Death
expect
Eternal
Life
.
What
good
thing
shall
I
do
,
that
I
may
have
Eternal
Life
?
It
is
not
talking
well
,
and
professing
well
,
but
doing
well
,
and
living
well
,
that
entitles
us
to
Eternal
Life
.
17
And
he
said
unto
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
.
The
Person
thus
addressing
himself
unto
Christ
,
was
either
a
Pharisee
,
or
a
Disciple
of
the
Pharisees
,
who
did
not
own
Christ
to
be
God
,
or
to
come
from
God
,
but
taught
that
Eternal
Life
was
attainable
,
by
fulfilling
of
the
Law
in
that
imperfect
Sense
,
which
the
Pharisees
gave
of
it
.
And
accordingly
,
1.
Christ
reproves
him
for
calling
him
Good
,
Why
callest
thou
me
Good
?
When
thou
wilt
neither
own
me
to
be
God
,
nor
to
come
from
God
.
For
there
is
none
Good
;
that
is
,
Essentially
and
Originally
Good
,
but
God
only
:
Nor
any
derivatively
Good
,
but
he
that
receiveth
his
Goodness
from
God
also
.
Obs.
2.
That
our
Saviour
might
convince
him
of
the
Error
of
the
Pharisees
,
who
believed
that
they
might
,
without
the
Knowledge
of
him
,
the
true
Messias
,
enter
into
Life
,
by
keeping
the
Law
of
God
according
to
that
lax
and
loose
Interpretation
,
which
they
,
the
Pharisees
,
had
given
of
it
;
he
bids
him
,
Keep
the
Commandments
.
Where
Note
,
Christ
calls
him
off
from
outward
Ceremonies
,
which
the
Pharisees
abounded
in
,
to
the
Practise
of
Moral
Duties
;
yet
withal
lets
him
understand
,
that
if
he
expected
Salvation
by
the
Moral
Law
,
he
must
keep
it
perfectly
and
exactly
without
the
least
Deficiency
,
which
is
an
Impossibility
to
Man
in
his
laps'd
Estate
.
Learn
,
1.
That
such
as
seek
Justification
and
Salvation
by
the
Works
of
the
Law
only
,
must
keep
the
whole
Law
,
or
Covenant
of
Works
,
perfectly
and
exactly
.
Learn
,
2.
That
the
best
way
to
pr●pare
Men
for
Jesus
Christ
,
is
to
let
them
see
their
own
Impotency
,
to
keep
and
fulfil
the
Covenant
of
Works
.
18
He
saith
unto
him
,
Which
?
Jesus
said
,
Thou
shalt
do
no
murder
,
Thou
shalt
not
commit
adultery
,
Thou
shalt
not
steal
,
Thou
shalt
not
bear
false
witness
,
19
Honour
thy
father
and
thy
mother
:
and
,
Thou
shalt
love
thy
neighbour
as
thy self
.
20
The
young
man
saith
unto
him
,
All
these
things
have
I
kept
from
my
youth
up
:
what
lack
I
yet
?
Observe
here
,
That
the
Duties
our
Saviour
instances
in
are
the
Duties
of
the
second
Table
,
which
Hypocrites
are
most
failing
in
;
but
the
sincere
Practice
of
our
Duty
to
our
Neighbour
,
is
a
singular
Evidence
of
our
Love
to
God
.
These
Duties
of
the
second
Table
the
young
Man
says
he
had
kept
from
his
Youth
,
and
perhaps
might
say
it
truly
according
to
the
Pharisees
Interpretation
,
which
condemned
only
the
gross
outward
Act
,
not
the
inward
Lust
and
Motion
of
the
Heart
.
Learn
hence
,
How
apt
Men
are
to
think
well
of
themselves
,
and
to
have
too
high
an
Opinion
of
their
own
Goodness
,
and
Righteousness
before
God
.
All
these
have
I
kept
from
my
Youth
.
21
Jesus
said
unto
him
,
If
thou
wilt
be
perfect
,
go
and
sell
that
thou
hast
,
and
give
to
the
poor
,
and
thou
shalt
have
treasure
in
heaven
:
and
come
and
follow
me
.
That
is
,
Thou
that
hast
been
all
thy
Days
a
Pharisee
,
if
now
thou
wilt
be
a
Christian
,
thou
must
maintain
a
Readiness
and
Disposition
of
Mind
,
to
part
with
all
that
thou
hast
in
this
World
,
at
my
Call
,
and
at
my
Command
,
and
follow
after
me
.
Learn
,
That
such
as
enter
themselves
Disciples
of
Christ
,
must
be
ready
at
Christ's
Call
to
part
with
all
for
Christ's
sake
that
they
have
in
this
World
.
2.
All
that
profess
themselves
to
be
Christ's
Disciples
must
be
his
Followers
;
that
is
,
They
must
obey
his
Doctrine
,
and
imitate
his
Example
,
his
Holiness
,
his
Humility
,
his
Heavenly
mindedness
,
his
Patience
and
Meekness
,
his
Readiness
to
forgive
Injuries
;
and
the
same
Mind
must
be
in
us
,
which
was
in
Christ
Jesus
.
22
But
when
the
young
man
heard
that
saying
,
he
went
away
sorrowful
:
for
he
had
great
possessions
.
This
parting
with
all
for
Christ
seemed
so
hard
a
Condition
to
the
young
Man
,
that
he
went
away
sorrowful
from
Christ
.
Whence
Learn
,
1.
That
a
Man
wedded
to
the
World
will
renounce
Christ
,
rather
than
the
World
,
when
both
stand
in
Competition
.
2.
That
Unregenerate
and
Carnal
Men
are
exceeding
sorrowful
,
and
sadly
concern'd
,
when
they
cannot
have
Heaven
upon
their
own
Terms
,
and
win
it
in
their
own
way
.
The
young
Man
went
away
sorrowful
.
23
Then
said
Jesus
unto
his
disciples
,
Verily
I
say
unto
you
,
that
a
rich
man
shall
hardly
enter
into
the
kingdom
of
heaven
.
Our
Blessed
Saviour
takes
occasion
from
what
had
past
to
discourse
with
his
Disciples
concerning
the
Danger
of
Riches
,
and
the
Difficulty
that
attends
rich
Men
in
their
way
to
Salvation
.
A
rich
Man
shall
hardly
enter
into
the
Kingdom
of
God
.
Whence
Note
,
1.
That
rich
Men
do
certainly
meet
with
more
Difficulties
in
their
Way
to
Heaven
,
than
other
Men
?
'T
is
difficult
to
withdraw
their
Affections
from
Riches
,
to
place
their
Supreme
Love
upon
God
in
the
midst
of
their
Abundance
.
'T
is
difficult
to
depend
upon
God
in
a
rich
Condition
.
The
Poor
committeth
himself
to
God
,
but
a
Rich
Man's
Wealth
is
his
strong
Tower
.
2.
That
yet
the
Fault
lyes
not
in
Riches
,
but
in
Rich
Men
,
who
by
placing
their
Trust
,
and
putting
their
Confidence
in
Riches
,
do
render
themselves
uncapable
of
the
Kingdom
of
God
.
24
And
again
I
say
unto
you
,
It
is
easier
for
a
camel
to
go
through
the
eye
of
a
needle
,
than
for
a
rich
man
to
enter
into
the
kingdom
of
God
.
These
Words
were
a
Proverbial
Speech
among
the
Jews
,
to
signifie
a
thing
of
great
Difficulty
,
next
to
an
Impossibility
.
And
they
import
thus
much
,
that
it
is
not
only
a
very
great
Difficulty
,
but
an
Impossibility
for
such
as
abound
in
Worldly
Wealth
,
to
be
saved
,
without
an
extraordinary
Grace
and
Assistance
from
God
.
'T
is
hard
for
God
to
make
a
Rich
Man
happy
,
because
he
thinks
himself
happy
without
God
.
25
When
his
disciples
heard
it
,
they
were
exceedingly
amazed
,
saying
,
Who
then
can
be
saved
.
The
Disciples
understanding
how
naturally
and
strongly
Men
love
the
World
,
and
how
Idolatrously
and
Inordinately
their
Hearts
run
out
upon
it
;
they
say
unto
Christ
,
Lord
,
who
can
be
saved
?
Learn
,
1.
That
when
the
general
Difficulties
,
which
lye
in
the
Way
of
Salvation
,
are
laid
forth
,
and
sufficiently
understood
,
we
may
justly
wonder
that
any
are
,
or
shall
be
saved
.
2.
That
such
are
the
special
and
peculiar
Difficulties
in
the
rich
Man's
Way
to
Heaven
,
that
his
Salvation
is
Matter
of
Wonder
and
great
Admiration
to
the
Disciples
of
Christ
.
When
the
Disciples
heard
this
,
they
were
exceedingly
amazed
,
saying
,
Who
then
can
be
saved
?
26
But
Jesus
beheld
them
,
and
said
unto
them
,
With
men
this
is
unpossible
,
but
with
God
all
things
are
possible
.
As
if
Christ
had
said
,
Were
all
Men
left
to
themselves
,
no
Man
,
either
Poor
or
Rich
,
would
be
saved
;
but
God
can
bring
Men
to
Heaven
by
the
mighty
Power
of
his
Grace
,
he
can
make
the
Rich
in
Estate
,
Poor
in
Spirit
;
and
them
that
are
Poor
in
this
World
,
Rich
in
Grace
.
Learn
,
1.
That
it
is
impossible
for
any
Man
,
Rich
or
Poor
,
by
his
own
natural
Strength
,
to
get
to
Heaven
.
2.
That
when
we
are
discouraged
with
the
Sense
of
our
own
Impotency
,
we
should
consider
the
Power
of
God
,
and
act
our
Faith
upon
it
.
With
God
all
things
are
possible
.
27
Then
answered
Peter
,
and
said
unto
him
,
Behold
,
we
have
forsaken
all
,
and
followed
thee
;
what
shall
we
have
therefore
?
28
And
Jesus
said
unto
them
,
Verily
I
say
unto
you
,
that
ye
which
have
followed
me
in
the
regeneration
,
when
the
Son
of
man
shall
sit
in
the
throne
of
his
glory
,
ye
also
shall
sit
upon
twelve
thrones
,
judging
the
twelve
tribes
of
Israel
.
The
Apostles
having
heard
our
Saviour's
Command
to
the
young
Man
,
to
sell
all
,
and
give
to
the
Poor
,
St.
Peter
in
the
Name
of
the
rest
tells
Christ
that
they
had
left
all
,
and
followed
him
;
Behold
we
have
forsaken
all
.
Where
Note
,
how
Peter
magnifies
that
little
which
he
had
left
for
Christ
,
and
ushers
it
in
with
a
Note
of
Observation
and
Admiration
also
,
Behold
,
we
have
forsaken
all
,
what
shall
we
have
then
?
Learn
thence
,
That
altho'
it
be
very
little
that
we
suffer
for
Christ
,
and
less
that
we
have
to
forsake
upon
his
Account
,
yet
we
are
apt
to
magnifie
and
extol
it
,
as
if
it
were
some
great
matter
.
Lord
,
we
have
left
all
?
What
all
?
His
tatter'd
Fisher-Boat
,
and
his
ragged
Nets
;
a
great
all
,
next
to
nothing
at
all
,
scarce
worthy
to
be
mentioned
:
Yet
how
is
it
magnified
!
Behold
,
Lord
,
we
have
left
all
:
But
observe
our
Lord
's
kind
and
gracious
Answer
;
You
that
have
left
all
to
follow
me
,
shall
be
no
Losers
by
me
.
For
in
the
Regeneration
;
that
is
,
at
the
Resurrection
,
when
Believers
shall
be
perfectly
renewed
,
both
in
Soul
and
Body
,
and
shall
enjoy
my
Kingdom
then
as
I
sit
upon
the
Throne
of
my
Glory
,
so
shall
you
sit
with
me
in
an
higher
Degree
of
Dignity
and
Honour
,
Judging
the
Twelve
Tribes
of
Israel
;
that
is
,
the
Jews
first
for
their
Unbelief
,
and
then
all
other
Despisers
of
Gospel-Grace
and
Mercy
.
Learn
,
1.
That
such
Ministers
as
do
most
Service
for
Christ
,
and
forsake
most
to
follow
him
,
shall
in
his
Kingdom
partake
of
most
Honour
and
Dignity
with
him
,
and
from
him
.
2.
That
as
the
Ministers
of
Christ
in
general
,
so
his
Twelve
Apostles
in
particular
shall
set
nearer
the
Throne
of
Christ
,
and
have
an
higher
place
in
Glory
at
the
great
Day
,
than
ordinary
Believers
.
29
And
every
one
that
hath
forsaken
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
for
my
Names
sake
,
shall
receive
an
hundred
fold
,
and
shall
inherit
everlasting
life
.
The
foregoing
Promise
,
v.
28.
respected
the
Apostles
;
this
all
Christians
,
who
forsake
their
dearest
Enjoyments
for
Christ
.
He
assures
them
,
they
shall
be
recompensed
in
this
Life
an
Hundred
fold
:
How
?
Non
formaliter
,
sed
eminenter
:
Not
in
Specie
,
but
in
Valore
;
not
in
Kind
,
but
in
Equivalency
:
Not
an
Hundred
Brethren
,
or
Sisters
,
or
Lands
,
but
first
,
he
shall
have
that
in
God
,
which
all
Creatures
would
be
to
him
,
if
they
were
multiplied
an
Hundred
times
;
2dly
,
The
Gifts
and
Graces
,
the
Comforts
and
Consolations
of
the
Holy
Spirit
,
shall
be
an
Hundred-fold
better
Portion
,
than
any
thing
we
can
part
with
for
the
sake
of
Christ
,
and
his
Gospel
here
.
Learn
hence
,
That
tho'
we
may
be
Losers
for
Christ
,
yet
shall
we
never
be
Loosers
by
him
.
30
But
many
that
are
first
,
shall
be
last
;
and
the
last
shall
be
first
.
A
twofold
Sense
and
Interpretation
is
given
of
these
Words
.
The
First
respects
the
Jews
and
Gentiles
in
general
,
the
Second
,
all
Professors
of
Christianity
in
particular
.
The
Jews
,
as
if
Christ
had
said
,
Look
upon
themselves
as
first
,
and
nearest
to
the
Kingdom
of
Heaven
,
but
for
their
Infidelity
they
shall
be
last
in
it
:
That
is
,
shall
never
come
there
.
And
the
Gentiles
,
who
are
look'd
upon
as
Dogs
,
and
farthest
from
Heaven
,
shall
be
first
there
,
upon
their
Conversion
to
me
,
and
Faith
in
me
.
As
the
Words
respect
all
Professors
,
the
Sense
is
,
Many
that
are
first
in
their
own
Esteem
,
and
in
the
Opinion
of
others
,
and
forward
in
a
Profession
of
Religion
,
yet
at
the
Day
of
Judgment
they
will
be
last
and
least
in
mine
and
my
Father's
Estimation
and
Account
.
And
many
that
were
little
in
their
own
,
and
less
in
the
Esteem
of
others
,
who
had
a
less
Name
and
Vogue
in
the
World
,
shall
yet
be
first
and
highest
in
my
Favour
.
Learn
hence
,
That
the
Day
of
Judgment
will
frustrate
a
great
many
Persons
Expectations
,
both
as
touching
others
,
and
concerning
themselves
.
Many
will
miss
of
Heaven
,
and
be
last
,
which
look'd
upon
themselves
to
be
first
.
And
many
will
find
others
in
Heaven
,
whom
they
least
expected
there
.
The
Lord
judgeth
not
as
Man
judgeth
.
We
judge
of
Men
by
outward
Appearances
,
but
we
are
sure
that
the
Judgment
of
God
is
according
to
Truth
.
He
can
neither
be
deceived
,
nor
yet
deceive
.
CHAP.
XX.
1
FOR
the
kingdom
of
heaven
is
like
unto
a
man
that
is
an
housholder
,
which
went
out
early
in
the
morning
to
hire
labourers
into
his
vineyard
.
2
And
when
he
had
agreed
with
the
labourers
for
a
penny
a
day
,
he
sent
them
into
his
vineyard
.
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
whatsoever
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
unto
them
,
Why
stand
ye
here
all
the
day
idle
?
7
They
say
unto
him
,
Because
no
man
hath
hired
us
.
He
saith
unto
them
,
Go
ye
also
into
the
vineyard
,
and
whatsoever
is
right
,
that
shall
ye
receive
.
A
twofold
Sence
and
Interpretation
is
given
of
this
Parable
.
The
one
Literal
,
the
other
Analogical
.
The
Historical
and
Literal
Sence
relates
to
the
calling
of
the
Gentiles
.
The
Jews
were
the
first
People
that
God
had
in
the
World
,
they
were
hired
into
the
Vineyard
betimes
in
the
Morning
,
the
Gentiles
not
till
the
Day
was
far
spent
;
yet
shall
the
Gentiles
,
by
the
Favour
and
Bounty
of
God
,
receive
the
same
Reward
of
Eternal
Life
which
was
promised
to
the
Jews
,
who
bare
the
Heat
of
the
Day
,
while
the
Gentiles
stood
idle
.
In
the
Analogical
Sence
we
may
understand
all
Persons
indefinitely
,
called
by
the
Gospel
into
the
visible
Church
,
those
that
are
called
last
,
shall
be
rewarded
together
with
the
first
;
and
accordingly
the
Design
and
Scope
of
this
Parable
is
to
shew
the
Freeness
of
Divine
Grace
in
the
Distribution
of
those
Rewards
which
the
Hand
of
Mercy
conferrs
upon
God's
faithful
Servants
.
The
Vineyard
is
the
Church
of
God
,
the
Husbandman
is
God
himself
,
the
Labourers
are
particular
Persons
.
God's
going
at
divers
times
into
his
Vineyard
imports
the
several
Ages
of
Man's
Life
;
some
are
called
early
in
the
Morning
,
some
at
Noon
,
others
at
Night
.
Now
when
God
comes
to
dispence
his
Rewards
,
those
that
entered
first
into
the
Vineyard
,
and
did
most
Service
for
God
,
shall
be
plentifully
rewarded
by
him
,
and
such
as
came
in
later
,
but
did
faithful
Service
,
shall
not
miss
of
a
merciful
Reward
.
Learn
,
1.
That
so
long
as
a
Person
keeps
out
of
Christ's
Vineyard
and
Service
,
he
is
Idle
.
Every
unregenerate
Man
is
an
idle
Man
.
2.
That
Persons
are
called
by
the
preaching
of
the
Gospel
at
several
Ages
and
Periods
of
Life
into
God's
Vineyard
;
that
is
,
into
the
Communion
of
the
visible
Church
.
3.
That
such
as
do
come
in
,
tho'
late
,
into
God's
Vineyard
,
and
work
diligently
,
and
faithfully
,
shall
not
miss
of
a
Reward
of
Grace
at
the
Hand
of
free
Mercy
.
8
So
when
even
was
come
,
the
lord
of
the
vineyard
saith
unto
his
steward
,
Call
the
labourers
,
and
give
them
their
hire
,
beginning
from
the
last
unto
the
first
.
9
And
when
they
came
that
were
hired
about
the
eleventh
hour
,
they
received
every
man
a
penny
.
10
But
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
unto
us
,
which
have
born
the
burden
and
heat
of
the
day
.
13
But
he
answered
one
of
them
,
and
said
,
Friend
,
I
do
thee
no
wrong
;
didst
thou
not
agree
with
me
for
a
penny
?
14
Take
that
thine
is
,
and
go
thy
way
:
I
will
give
unto
this
last
,
even
as
unto
thee
.
15
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
is
thine
eye
evil
,
because
I
am
good
?
16
So
the
last
shall
be
first
,
and
the
first
last
▪
for
many
be
called
,
but
few
chosen
.
Here
observe
,
1.
That
the
time
of
God's
full
rewarding
of
his
Labourers
is
the
Evening
of
their
Days
;
that
is
,
when
their
Work
is
done
.
When
the
Evening
was
come
,
the
Lord
of
the
Vineyard
called
his
Labourers
,
and
gave
them
their
Hire
;
not
but
that
they
have
part
of
their
Reward
in
Hand
,
but
it
is
chiefly
laid
up
in
Hope
.
Obs.
2.
That
tho'
God
makes
no
difference
in
his
Servants
Wages
for
the
time
of
their
Work
,
yet
he
will
make
a
difference
for
the
degrees
of
their
Service
.
Undoubtedly
they
that
have
done
most
Work
,
shall
receive
most
Wages
.
He
that
soweth
bountifully
,
shall
reap
bountifully
;
God
will
reward
every
Man
according
to
his
Works
;
that
is
,
not
only
according
to
the
Nature
and
Quality
,
but
the
Measure
and
Degree
of
his
Works
.
All
shall
have
Equity
,
but
all
shall
not
have
equal
Bounty
.
Obs.
3.
That
all
Inequality
in
the
Distribution
of
Rewards
doth
not
make
God
an
unjust
Accepter
of
Persons
;
he
may
dispence
both
Grace
and
Glory
,
in
what
Measure
and
Degree
he
pleases
,
without
the
least
Shadow
of
Unrighteousness
.
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
Obs.
4.
That
when
we
have
done
much
Service
for
God
,
by
labouring
longer
than
others
in
his
Vineyard
,
it
is
our
Duty
to
have
a
low
Esteem
both
of
our
Services
and
our selves
,
for
the
first
shall
be
last
,
and
the
last
first
:
That
is
,
they
that
are
first
and
highest
in
their
own
Esteem
,
shall
be
last
and
least
in
God's
Account
.
17
And
Jesus
going
up
to
Jerusalem
,
took
the
twelve
disciples
apart
in
the
way
,
and
said
unto
them
,
18
Behold
,
we
go
up
to
Jerusalem
,
and
the
Son
of
man
shall
be
betrayed
unto
the
chief
priests
,
and
unto
the
scribes
,
and
they
shall
condemn
him
to
death
,
19
And
shall
deliver
him
to
the
Gentiles
to
mock
,
and
to
scourge
,
and
to
crucifie
him
:
and
the
third
day
he
shall
rise
again
.
This
is
now
the
third
time
that
Christ
had
acquainted
his
Disciples
very
lately
with
his
approaching
Sufferings
and
bloody
Passion
.
He
did
it
twice
before
,
Chap.
16
,
and
Chap.
17.
yet
now
he
mentions
it
again
,
that
they
might
not
be
dismayed
,
and
their
Faith
might
not
be
shaken
to
see
him
dye
,
who
called
himself
the
true
Messias
,
and
the
Son
of
God
.
The
first
time
he
told
his
Disciples
of
his
Death
in
general
,
the
second
time
he
declares
the
means
by
Treason
;
now
he
tells
them
the
manner
by
crucifying
,
that
he
should
be
Scourged
,
Mocked
,
Spit
upon
,
and
Crucified
:
All
this
he
did
to
prevent
his
Disciples
Dejection
at
his
Sufferings
.
Learn
thence
,
That
it
is
highly
necessary
that
the
Doctrine
of
the
Cross
be
often
preach'd
to
us
;
that
so
being
armed
with
Expectation
of
Sufferings
before
they
come
,
we
may
be
the
less
dismayed
and
disheartned
when
they
come
.
Our
Lord
's
frequent
forewarning
his
Disciples
of
his
Death
and
Sufferings
was
to
forearm
them
with
Expectation
of
his
Sufferings
,
and
with
Preparation
for
their
own
.
20
Then
came
to
him
the
mother
of
Zebedee's
children
,
with
her
sons
,
worshipping
him
,
and
desiring
a
certain
thing
of
him
.
21
And
he
said
unto
her
,
What
wilt
thou
?
she
saith
unto
him
,
Grant
that
these
my
two
sons
may
sit
,
the
one
on
thy
right
hand
,
and
the
other
on
the
left
in
thy
kingdom
.
Observe
here
,
1.
The
Persons
making
this
Request
to
Christ
.
Zebedee's
Children
;
that
is
,
James
and
John
,
by
the
Mouth
of
their
Mother
.
They
spake
by
her
Lips
,
and
made
use
of
her
Tongue
to
usher
in
a
Request
which
they
were
asham'd
to
make
themselves
.
Obs.
2.
The
Request
it self
,
Grant
that
these
Two
may
sit
,
the
one
on
thy
Right
,
the
other
on
thy
Left
Hand
.
Where
,
Note
,
How
these
Disciples
did
still
dream
of
Christ's
Temporal
Kingdom
,
(
altho'
he
had
so
often
told
them
,
that
his
Kingdom
was
not
of
this
World
,
)
and
ambitiously
seek
to
have
the
Preference
and
Preheminence
in
that
Kingdom
.
See
here
,
how
these
poor
Fishermen
had
already
learnt
craftily
to
fish
for
Preferment
.
Who
can
wonder
to
see
some
Sparks
of
Ambition
and
Worldly
Desires
in
the
holiest
Ministers
of
Christ
,
when
the
Apostles
themselves
were
not
free
from
aspiring
Thoughts
,
even
when
they
lay
in
the
Bosom
of
their
Saviour
?
Ambition
has
all
along
infected
Churchmen
,
and
troubled
the
Church
even
from
the
very
first
Original
and
Foundation
of
it
.
Obs.
3.
Both
the
Unseasonableness
and
Unreasonableness
of
this
Request
made
by
the
Disciples
.
Christ
speaks
of
his
Sufferings
to
them
,
and
they
sue
for
Dignity
and
great
Places
from
him
,
in
optimis
non
nihil
est
pessimi
.
The
holiest
,
the
wisest
,
and
best
of
Men
in
this
their
imperfect
State
are
not
wholly
free
from
passionate
Infirmities
.
Who
would
have
expected
that
when
our
Saviour
had
been
preaching
the
Doctrine
of
the
Cross
to
his
Disciples
,
telling
them
that
he
must
be
Mocked
,
Scourged
,
Spit
upon
,
and
Crucified
for
them
;
that
they
should
be
seeking
and
suing
to
him
for
Secular
Dignity
and
Honour
,
Preheminence
and
Power
?
But
we
plainly
see
the
best
of
Men
are
but
Men
at
the
best
;
none
are
in
a
State
of
Perfection
on
this
side
Heaven
.
22
But
Jesus
answered
and
said
,
Ye
know
not
what
ye
ask
.
Are
ye
able
to
drink
of
the
cup
that
I
shall
drink
of
,
and
to
be
baptized
with
the
baptism
that
I
am
baptized
with
?
they
say
unto
him
,
We
are
able
.
Our
Saviour
in
his
Answer
tells
these
Disciples
,
1.
That
they
were
greatly
ignorant
of
the
Nature
and
Quality
of
his
Kingdom
,
which
was
not
Secular
,
but
Heavenly
;
but
the
Carnal
Notion
of
a
Glorious
Earthly
Kingdom
upon
Earth
,
in
which
they
should
be
delivered
from
the
Roman
Power
,
was
so
deeply
imprinted
in
their
Minds
,
that
they
frequently
declared
their
Expectation
of
it
,
notwithstanding
all
the
Assurances
which
Christ
had
given
them
of
the
contrary
.
Obs.
2.
The
Course
which
our
Saviour
takes
to
cool
the
Ambition
of
his
Disciples
;
he
tells
them
,
they
must
expect
here
not
Crowns
on
their
Heads
,
but
a
Cross
on
their
Backs
;
they
must
first
taste
of
his
Sufferings
,
before
they
talk
of
his
Glory
,
and
patiently
suffer
for
him
,
before
they
expect
to
reign
with
him
;
plainly
intimating
,
that
the
Cross
is
the
way
to
the
Crown
,
Suffering
the
way
to
Reigning
,
and
that
those
that
suffer
most
for
Christ
shall
partake
of
highest
Dignity
and
Glory
from
him
.
Obs.
3.
The
presumptuous
Confidence
which
the
Disciples
had
of
their
own
Strength
and
Ability
for
Sufferings
.
Are
ye
able
,
says
Christ
,
to
drink
of
my
Cup
?
They
reply
,
We
are
able
.
Alas
,
poor
Disciples
!
when
it
came
to
the
Tryal
,
they
all
cowardly
forsook
him
,
and
fled
.
A
bold
Presumption
makes
us
vaunt
of
our
own
Ability
;
holy
Jealousie
makes
us
distrustful
of
our
own
Strength
.
Those
that
are
least
acquainted
with
the
Cross
,
are
usually
the
most
confident
Undertakers
.
23
And
he
saith
unto
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
.
Observe
here
,
Our
Blessed
Saviour's
wonderful
Mildness
and
Gentleness
towards
his
Disciples
;
he
doth
not
with
Passion
,
much
less
with
Indignation
,
reprehend
them
,
either
for
their
Ambition
or
Presumption
,
but
makes
the
best
of
their
Answer
,
and
encourages
their
good
Intentions
:
He
tells
them
,
they
should
have
the
Honour
to
share
with
him
in
his
Sufferings
,
to
pledge
him
in
his
own
Cup
,
and
after
a
Conformity
to
him
in
his
Sufferings
,
they
might
expect
to
be
Sharers
with
him
in
his
Glory
.
Yet
observe
,
that
when
Christ
says
,
That
to
sit
at
his
Right
Hand
was
not
his
to
give
,
He
means
,
as
he
was
Man
;
or
as
he
was
Mediator
,
for
elsewhere
,
as
God
,
we
find
him
asserting
his
Power
to
dispose
of
the
Kingdom
of
Heaven
.
John
10.28
.
I
give
unto
them
Eternal
Life
.
24
And
when
the
ten
heard
it
,
they
were
moved
with
indignation
against
the
two
brethren
.
25
But
Jesus
called
them
unto
him
,
and
said
,
Ye
know
that
the
princes
of
the
Gentiles
exercise
dominion
over
them
,
and
they
that
are
great
,
exercise
authority
upon
them
.
26
But
it
shall
not
be
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
.
That
Christ
might
effectually
quench
those
unhappy
Sparks
of
Ambition
which
were
kindled
in
his
Apostles
Minds
,
he
tells
them
,
that
Supremacy
and
Dominion
belong
to
Secular
Princes
,
not
to
Evangelical
Pastors
,
who
ought
to
carry
themselves
with
Humility
towards
one
another
;
not
that
Christ
directs
to
a
Parity
and
Equality
amongst
all
his
Ministers
,
and
forbids
the
Preheminency
of
some
over
others
,
but
the
Affectation
of
Superiority
,
and
the
Love
of
Preheminency
,
is
that
which
our
Saviour
disallows
.
Learn
,
1.
That
so
far
ought
the
Ministers
of
Christ
to
be
from
affecting
a
Domination
and
Superiority
of
Power
over
their
Fellow-Brethren
,
that
in
Imitation
of
Christ
their
Lord
and
Master
,
they
ought
to
account
themselves
Fellow-Servants
.
I
am
amongst
you
,
saith
Christ
,
as
one
that
serveth
.
2.
That
such
Ministers
as
do
love
and
affect
Preheminence
and
Superiority
,
are
most
unfit
for
it
.
and
they
deserve
it
best
,
who
seek
it
least
.
3.
That
the
Dignity
and
Honour
which
the
Ministers
of
Christ
should
chiefly
and
only
affect
,
is
in
another
World
;
and
the
way
to
be
greatest
and
highest
there
,
is
to
be
low
and
humble
here
,
mean
in
our
own
Eyes
,
and
little
in
our
own
Esteem
.
Whosoever
will
be
chief
,
(
says
Christ
)
let
him
be
your
Servant
.
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
.
To
encourage
his
Disciples
to
this
condescending
Humility
one
towards
another
,
our
Saviour
propounds
to
them
his
own
instructive
Example
;
I
came
not
to
be
ministred
unto
,
(
says
Christ
)
but
to
minister
to
the
Wants
and
Necessities
of
others
,
both
for
Soul
and
Body
.
Oh
what
a
Sight
will
it
be
,
as
if
our
Lord
had
said
,
to
behold
an
humble
God
,
and
a
proud
Creature
;
an
humble
Saviour
,
and
an
haughty
Sinner
.
Yea
,
our
Lord
urges
his
Example
farther
,
that
as
he
laid
down
his
Life
for
us
,
so
should
we
be
ready
to
lay
down
our
Lives
for
one
another
.
Did
Christ
lay
down
his
Life
for
us
,
and
shall
not
we
lay
down
a
Lust
for
him
?
Our
Pride
,
our
Ambition
,
our
Affectation
of
Dignity
and
Superiority
over
others
.
29
And
as
they
departed
from
Jericho
,
a
great
multitude
followed
him
.
30
And
behold
,
two
blind
men
sitting
by
the
way
side
,
when
they
heard
that
Jesus
passed
by
,
cried
out
,
saying
,
Have
mercy
on
us
,
O
Lord
,
thou
Son
of
David
.
31
And
the
multitude
rebuked
them
,
because
they
should
hold
their
peace
:
but
they
cried
the
more
,
saying
,
Have
mercy
on
us
,
O
Lord
,
thou
son
of
David
.
32
And
Jesus
stood
still
,
and
called
them
,
and
said
,
What
will
ye
that
I
shall
do
unto
you
?
33
They
say
unto
him
,
Lord
,
that
our
eyes
may
be
opened
.
34
So
Jesus
had
compassion
on
them
,
and
touched
their
eyes
:
and
immediately
their
eyes
received
sight
,
and
they
followed
him
.
This
Chapter
concludes
with
a
famous
Miracle
,
wrought
by
Christ
upon
two
blind
Men
in
the
Sight
of
a
great
Multitude
which
followed
him
.
Where
obs.
1.
The
blind
Men's
Faith
,
in
acknowledging
Christ
to
be
the
true
Messias
,
for
so
much
the
Title
of
the
Son
of
David
signifies
.
2.
Their
Fervency
,
in
crying
so
earnestly
to
Christ
for
Mercy
,
and
Healing
.
Have
mercy
upon
us
,
thou
Son
of
David
.
A
true
Sence
of
Want
will
make
us
cry
unto
Christ
for
Help
earnestly
,
and
with
undeniable
Importunity
.
Obs.
3.
The
great
Condescension
of
Christ
towards
these
poor
blind
Men
:
He
stood
still
,
he
called
them
,
he
had
Compassion
on
them
,
he
touched
their
Eyes
,
and
healed
them
.
A
mighty
Instance
of
Christ's
Divine
Power
.
He
that
can
open
blind
Eyes
with
a
touch
of
his
Finger
,
is
really
God
.
His
Touch
is
an
Omnipotent
Touch.
Obs.
4.
Altho'
Christ
well
knew
the
Condition
of
these
blind
Men
,
yet
before
he
will
restore
them
to
sight
,
they
must
sensibly
complain
of
the
want
of
Sight
,
and
cry
unto
him
for
Mercy
and
Healing
.
Learn
thence
,
That
altho'
Christ
perfectly
knows
all
our
Wants
,
yet
he
takes
no
notice
of
them
,
till
we
make
them
known
to
him
by
Prayer
.
Obs.
5.
The
best
Way
and
Course
which
the
blind
Men
took
to
express
their
Thankfulness
to
Christ
for
recovered
Sight
,
they
followed
him
.
Learn
thence
,
That
Mercy
from
Christ
is
then
rightly
improved
,
when
it
engages
us
to
follow
Christ
.
This
should
be
the
effect
of
all
Salvations
wrought
for
us
.
He
praiseth
God
best
,
that
serveth
and
obeyeth
him
most
;
the
Life
of
Thankfulness
consists
in
the
Thankfulness
of
the
Life
.
CHAP.
XXI
.
1
AND
when
they
drew
nigh
unto
Jerusalem
,
and
were
come
to
Bethphage
,
unto
the
mount
of
Olives
,
then
sent
Jesus
two
disciples
,
2
Saying
unto
them
,
Go
into
the
village
over
against
you
,
and
straightway
ye
shall
find
an
ass
tied
,
and
a
colt
with
her
:
loose
them
,
and
bring
them
unto
me
.
3
And
if
any
man
say
ought
unto
you
,
ye
shall
say
,
The
Lord
hath
need
of
them
;
and
straightway
he
will
send
them
.
The
former
part
of
this
Chapter
gives
us
an
Account
of
our
Saviour's
Solemn
and
Triumphant
Riding
into
the
City
of
Jerusalem
.
Where
Observe
,
That
in
all
our
Saviour's
Journeys
and
Travails
from
Place
to
Place
,
he
constantly
went
like
a
poor
Man
on
foot
,
without
Noise
,
and
without
Train
;
now
he
goes
up
to
Jerusalem
to
die
for
Sinners
he
rides
,
to
shew
his
great
Chearfulness
in
that
Service
,
and
his
Forwardness
to
lay
down
his
Life
for
us
.
But
what
doth
he
ride
upon
?
An
Ass
,
according
to
the
manner
of
great
Persons
amongst
the
Jews
;
but
especially
to
fulfill
the
Prophecy
,
Zach.
9.9
.
that
the
Messias
,
a
King
of
the
Jews
,
should
come
riding
upon
an
Ass
.
But
this
Ass
was
a
Colt
,
the
Foal
of
an
Ass
,
on
which
never
Man
had
rode
before
,
says
St.
Mark
Ch.
11.
12.
signifying
thereby
,
that
the
most
unruly
and
untamed
Creatures
become
obedient
and
obsequious
to
him
;
and
upon
a
borrowed
Ass
,
the
use
of
which
he
demands
;
thereby
manifesting
his
Soveraign
Right
to
all
the
Creatures
;
and
accordingly
he
bids
his
Disciples
tell
the
Owner
of
the
Ass
,
that
the
Lord
had
need
of
him
;
not
our
Lord
,
but
the
Lord
;
that
is
,
he
that
is
the
Lord
of
all
,
whose
are
the
Cattel
upon
a
Thousand
Hills
;
he
that
is
Lord
of
all
the
Beasts
,
and
the
Owners
too
.
Observe
farther
,
That
notwithstanding
Christ's
supream
Right
to
the
Ass
and
the
Colt
,
he
will
have
neither
of
them
taken
without
the
Owner's
Knowledge
,
or
against
his
Will
;
but
the
Disciples
must
acquaint
him
with
it
,
and
by
a
double
Argument
move
him
to
it
.
1.
Christ's
Right
of
Dominion
and
Soveraignty
over
them
;
he
is
the
Lord
that
sends
for
them
.
2.
His
present
Occasion
for
them
;
the
Lord
has
need
of
them
.
Obs.
lastly
,
What
a
clear
and
full
Demonstration
Christ
here
gave
of
his
Divine
Nature
,
by
his
Omnisciency
in
foreseeing
and
foretelling
the
Event
;
by
his
Omnipotency
,
in
inclining
the
Heart
,
and
over-ruling
the
Will
of
the
Owner
to
let
the
Colt
go
,
and
by
an
Act
of
Soveraignty
as
he
was
Lord
of
the
Creatures
to
command
,
and
call
for
their
Service
when
he
needed
them
.
4
All
this
was
done
,
that
it
might
be
fulfilled
which
was
spoken
by
the
prophet
,
saying
,
5
Tell
ye
the
daughter
of
Sion
,
Behold
,
thy
king
cometh
unto
thee
,
meek
,
and
sitting
upon
an
ass
,
and
a
colt
the
foal
of
an
ass
.
Here
the
Reason
is
assigned
why
Christ
rode
upon
the
Ass
into
Jerusalem
,
it
was
to
fulfil
an
ancient
Prophecy
,
that
the
Messias
or
King
of
the
Jews
should
come
riding
upon
that
Beast
into
Jerusalem
.
There
was
not
any
Prophecy
of
Christ
more
plainly
fulfilled
than
this
.
The
Prophecy
alluded
to
,
is
Zach.
9.9
.
Rejoice
greatly
,
oh
Daughter
of
Zion
,
shout
,
oh
Daughter
of
Jerusalem
,
behold
thy
King
cometh
unto
thee
;
he
is
just
,
and
having
Salvation
,
lowly
and
riding
upon
an
Ass
,
and
upon
a
Colt
,
the
Foal
of
an
Ass
.
Where
Note
,
the
Character
given
of
the
Messias
,
he
is
the
Supream
King
and
Governour
of
his
Church
;
thy
King
cometh
.
The
Errand
that
he
comes
upon
,
Bringing
Salvation
,
and
the
Entertainment
which
his
Church
was
to
give
him
:
Namely
,
To
receive
him
with
Triumphs
of
Joy
,
and
Universal
Acclamations
.
Rejoice
,
oh
Daughter
of
Zion
,
and
shout
,
oh
Jerusalem
,
for
Joy
.
6
And
the
disciples
went
,
and
did
as
Jesus
commanded
them
,
7
And
brought
the
ass
,
and
the
colt
,
and
put
on
them
their
cloaths
,
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
strawed
them
in
the
way
.
9
And
the
multitudes
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
.
Observe
here
,
1.
The
Obedience
of
the
Disciples
,
and
the
Motions
of
the
Multitude
;
the
Disciples
never
dispute
their
Lord's
Commands
,
nor
raise
Objections
,
nor
are
afraid
of
Dangers
,
but
speedily
execute
their
Lord's
Pleasure
,
and
find
every
thing
according
to
their
Lord's
Prediction
.
When
our
Call
is
clear
,
our
Obedience
must
be
speedy
.
What
God
commands
,
we
are
not
to
dispute
,
but
to
obey
.
The
Disciples
did
as
Jesus
commanded
them
.
Obs.
2.
The
Actions
of
the
Multitude
,
in
acknowledging
Christ
to
be
their
King
.
They
cast
their
Garments
on
the
Ground
for
him
to
ride
upon
,
according
to
the
Custom
of
Princes
when
they
ride
in
State
;
and
they
do
not
only
disrobe
their
Backs
,
but
expend
their
Breath
in
joyful
Acclamations
,
and
loud
Hosanna's
;
wishing
all
manner
of
Prosperity
to
this
meek
,
but
mighty
King
.
In
this
princely
,
yet
poor
and
despicable
Pomp
,
doth
our
Saviour
enter
into
the
famous
City
of
Jerusalem
:
Oh
how
far
was
our
Holy
Lord
from
affecting
Worldly
Greatness
and
Grandeur
!
He
despised
that
Glory
which
Worldly
Hearts
fondly
admire
;
yet
because
he
was
a
King
,
he
would
be
proclaimed
such
,
and
have
his
Kingdom
confest
,
applauded
,
and
blest
:
But
that
it
might
appear
,
his
Kingdom
was
not
of
this
World
,
he
abandons
all
Worldly
Magnificence
.
Oh
glorious
,
yet
homely
Pomp
!
Oh
meek
,
but
mighty
Prince
!
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
.
This
is
not
the
first
or
only
time
that
Jerusalem
was
moved
and
troubled
at
the
Appearance
of
Christ
;
at
his
Birth
,
Matth.
2.
we
read
all
Jerusalem
was
troubled
,
together
with
Herod
;
and
now
he
that
rides
into
Jerusalem
,
tho'
in
so
mean
a
Port
,
yet
there
is
a
new
Commotion
.
Jerusalem
,
instead
of
being
thankful
for
his
Company
,
is
troubled
at
his
Presence
.
Thence
Learn
,
That
such
Persons
and
Places
a●
have
the
greatest
Helps
and
Priviledges
afforded
to
them
,
are
not
always
the
most
answerable
in
their
Returns
of
Thankfulness
.
'T
is
not
Christ's
Presence
with
us
,
but
his
Welcome
to
us
,
that
makes
us
happy
.
Christ
is
daily
taught
in
our
Synagogues
,
and
preached
in
our
Streets
,
yet
alas
!
Multitudes
are
ignorant
of
him
,
and
say
with
the
Men
of
Jerusalem
,
when
Christ
was
before
their
Eyes
,
Who
is
this
?
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
unto
them
,
It
is
written
,
my
house
shall
be
called
the
house
of
Prayer
,
but
ye
have
made
it
a
den
of
thieves
.
Our
Blessed
Saviour
having
entered
Jerusalem
,
Observe
his
first
Walk
was
not
to
the
Palace
,
but
to
the
Temple
,
and
his
Work
there
was
to
purge
and
reform
:
All
Reformation
of
Manners
must
begin
first
at
the
House
of
God
.
Our
Lords
Business
was
to
reform
the
Temple
,
not
to
ruin
it
.
Places
dedicated
to
publick
Worship
,
if
prophaned
and
polluted
,
ought
to
be
purged
from
their
Abuses
,
not
pull'd
down
and
destroy'd
,
because
they
have
been
abused
.
But
what
was
the
Prophanation
of
the
Temple
,
which
so
offended
our
Saviour
?
Answ.
Within
the
third
or
outward
Court
of
the
Temple
,
there
was
a
publick
Mart
,
or
Market
held
,
where
were
sold
Oxen
,
Sheep
,
and
Doves
,
and
such
things
as
were
needful
for
Sacrifice
;
many
of
the
Jews
coming
an
Hundred
Miles
to
the
Temple
,
it
was
burthensome
to
bring
their
Sacrifices
so
far
with
them
:
Wherefore
order
was
taken
by
the
Priests
,
that
Sheep
and
Oxen
,
Meal
and
Oil
,
and
all
other
Requisites
for
Sacrifice
,
should
be
had
for
Money
close
by
the
Altar
,
to
the
great
ease
of
the
Offerer
.
Nothing
could
be
more
plausible
than
this
Plea
.
But
the
fairest
Pretences
cannot
bear
out
a
Sin
with
God
;
therefore
our
Blessed
Saviour
in
Indignation
at
so
foul
an
Abuse
,
whips
out
these
Chapmen
,
casts
down
their
Tables
,
and
vindicates
the
Honour
and
Reputation
of
his
Father's
House
.
Learn
hence
,
That
there
is
a
Reverence
due
to
God's
House
for
the
Owner's
sake
,
and
for
the
Service
sake
.
Nothing
but
Holiness
can
become
that
Place
,
where
God
is
worshipped
in
the
Beauty
of
Holiness
.
Observe
,
Lastly
,
The
Reason
which
our
Saviour
gives
for
this
Act
of
his
;
for
(
says
he
)
It
is
written
,
my
House
shall
be
called
an
House
of
Prayer
:
Whereby
Prayer
is
to
be
understood
the
whole
Worship
and
Service
of
Almighty
God
,
of
which
Prayer
is
an
eminent
and
principal
Part
:
That
which
gives
Denomination
to
an
House
,
is
certainly
the
chief
Work
to
be
done
in
that
House
.
Now
God's
House
being
called
an
House
of
Prayer
,
certainly
implies
,
that
Prayer
is
the
chief
and
principal
Work
to
be
performed
in
his
House
;
yet
must
we
take
heed
that
we
set
not
the
Ordinances
of
God
at
Variance
one
with
another
;
we
must
not
idolize
one
Ordinance
,
and
villifie
another
,
but
pay
an
awful
Respect
and
Regard
to
all
the
Institutions
of
our
Maker
.
14
And
the
blind
and
the
lame
came
to
him
in
the
temple
,
and
he
healed
them
.
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
unto
him
,
Hearest
thou
what
these
say
?
And
Jesus
saith
unto
them
,
Yea
;
have
ye
never
read
,
Out
of
the
mouth
of
babes
and
sucklings
thou
hast
perfected
praise
?
Observe
here
,
1.
That
our
Blessed
Saviour
works
his
Miracles
not
secretly
in
a
Corner
,
but
openly
in
the
Temple
,
and
submits
them
to
the
Examination
of
all
Persons
Senses
.
A
Miracle
is
a
supernatural
Action
,
which
is
obvious
to
Sense
.
Popish
Miracles
are
talk'd
of
by
many
,
but
seen
by
none
.
Obs.
2.
That
Christ's
Enemies
are
never
more
incensed
,
than
when
his
Divine
Power
is
most
exerted
,
and
his
Divine
Nature
owned
and
acknowledged
.
When
the
chief
Priests
saw
the
Miracles
which
Jesus
did
,
and
heard
the
Children
,
crying
,
Hosanna
to
the
Son
of
David
,
they
were
displeased
.
Obs
.
3.
That
Christ
can
glorifie
himself
by
the
Mouth
of
Babes
and
Sucklings
;
he
can
form
and
fit
up
what
Instruments
he
pleases
,
to
shew
forth
his
Excellencies
,
and
celebrate
his
Praises
.
Out
of
the
Mouths
of
Babes
and
Sucklings
thou
hast
perfected
Praise
.
17
And
he
left
them
,
and
went
out
of
the
city
into
Bethany
,
and
he
lodged
there
.
18
Now
in
the
morning
as
he
returned
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
unto
it
,
Let
no
fruit
grow
on
thee
henceforward
for
ever
.
And
presently
the
fig-tree
withered
away
.
Our
Blessed
Saviour
having
driven
the
Buyers
and
Sellers
out
of
the
temple
,
lodges
not
that
Night
in
Jerusalem
,
but
withdraws
to
Bethany
,
a
Place
of
Retirement
from
the
Noise
and
Tumult
of
the
City
.
Where
Note
,
Our
Lord's
Love
of
Solitude
and
Retiredness
.
How
delightful
is
it
to
a
good
Man
,
to
dwell
sometimes
within
himself
,
to
take
the
Wings
of
a
Dove
,
and
fly
away
,
and
be
at
rest
:
Yet
the
next
Morning
our
Lord
returns
to
the
City
;
he
knew
when
to
be
solitary
,
and
when
to
be
sociable
;
when
to
be
alone
,
and
when
to
converse
in
Company
.
In
his
Passage
to
the
City
he
espies
a
Fig-tree
;
and
being
an
hungry
,
(
to
shew
the
Truth
of
his
Humanity
)
he
goes
to
the
Fig-tree
,
and
finds
it
full
of
Leaves
,
but
without
any
Fruit.
Displeased
with
this
Disappointment
,
he
curses
the
Tree
which
had
deceived
his
Expectation
.
This
Action
of
our
Saviour
,
in
cursing
the
barren
Fig-tree
,
was
Typical
;
an
Emblem
of
the
Destruction
of
Jerusalem
in
general
,
and
of
every
Person
in
particular
,
that
satisfies
himself
with
a
withered
Profession
,
bearing
Leaves
only
,
but
no
Fruit.
As
this
Fig-tree
was
,
so
are
they
;
nigh
unto
cursing
.
Learn
thence
,
That
such
as
content
themselves
with
a
Fruitless
Profession
of
Religion
,
are
in
great
danger
of
having
God's
Blasting
added
to
their
Barrenness
.
20
And
when
the
disciples
saw
it
,
they
marvelled
,
saying
,
how
soon
is
the
fig-tree
withered
away
?
21
Jesus
answered
and
said
unto
them
,
Verily
I
say
unto
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
unto
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
,
beliewing
,
ye
shall
receive
.
The
Disciples
being
filled
with
Admiration
at
the
sudden
withering
of
the
Fig-tree
,
thereupon
our
Saviour
exhorts
them
to
have
Faith
in
God
:
That
is
,
firmly
to
rely
upon
the
Power
of
God
,
whereby
he
is
able
;
upon
the
Goodness
of
God
,
whereby
he
is
willing
to
fulfil
his
Promises
to
us
.
Learn
,
1.
That
Faith
is
a
necessary
Ingredient
in
Prayer
.
Praying
without
Faith
is
like
shooting
without
Bullet
;
it
makes
a
noise
,
but
doth
no
Execution
.
2.
That
whatsoever
good
thing
God
has
made
the
Matter
of
a
Promise
,
shall
be
given
to
good
Men
,
praying
in
Faith
.
Whatsoever
ye
ask
in
Prayer
,
believing
,
ye
shall
receive
.
23
And
when
he
was
come
into
the
temple
,
the
chief
priests
and
the
elders
of
the
people
came
unto
him
as
he
was
teaching
,
and
said
,
By
what
authority
dost
thou
these
things
?
and
who
gave
thee
this
authority
?
24
And
Jesus
answered
and
said
unto
them
,
I
also
will
ask
you
one
thing
;
which
if
ye
tell
me
,
likewise
will
tell
you
by
what
authority
I
do
these
things
.
25
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
unto
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
.
27
And
they
answered
Jesus
,
and
said
,
We
cannot
tell
.
And
he
said
unto
them
,
Neither
tell
I
you
by
what
authority
I
do
these
things
.
The
Pharisees
having
often
question'd
our
Saviour's
Doctrine
before
,
they
call
in
question
his
Mission
and
Authority
now
.
Altho'
they
might
easily
have
understood
his
Divine
Mission
by
his
Divine
Miracles
.
Almighty
God
never
impowered
any
to
work
Miracles
that
were
not
sent
by
him
;
when
the
Adversaries
of
Christ
can
object
nothing
against
his
Doctrine
,
they
then
quarrel
with
him
about
his
Commission
and
Calling
,
and
demand
by
what
Authority
he
doth
teach
and
work
Miracles
.
Our
Blessed
Saviour
well
understanding
their
Drift
and
Design
,
answers
them
one
Question
,
by
asking
them
another
.
The
Baptism
of
John
,
was
it
from
Heaven
,
or
of
Men
?
Was
it
of
Divine
Institution
,
or
of
Humane
Invention
?
Implying
,
that
the
calling
of
such
as
call
themselves
the
Ministers
of
God
,
ought
to
be
from
God
.
No
Man
ought
to
take
this
Honour
upon
himself
,
but
he
that
is
called
of
God
,
as
was
Aaron
,
Heb.
5.4
.
The
Pharisees
reply
,
they
could
not
tell
whence
John
had
his
Mission
and
Authority
,
this
was
a
manifest
Untruth
;
by
refusing
to
tell
the
Truth
,
they
fall
into
a
Lie
.
One
Sin
ensnares
,
and
draws
Men
into
the
Commission
of
more
.
Such
as
will
not
speak
exact
Truth
,
according
to
their
Knowledge
,
they
fall
into
the
Sin
of
Lying
against
their
Consciences
.
Our
Saviour
answers
them
,
Neither
tell
I
you
by
what
Authority
I
do
these
things
.
He
doth
not
say
,
I
cannot
,
or
I
will
not
tell
you
;
but
I
do
not
,
I
need
not
tell
you
,
because
the
Miracles
which
I
work
before
you
are
a
sufficient
Demonstration
of
my
Divine
Commission
,
that
I
am
sent
of
God
amongst
you
;
for
God
never
set
the
Seal
of
his
Omnipotence
to
a
Lie
,
nor
impower'd
an
Impostor
to
work
real
Miracles
.
28
But
what
think
you
?
A
certain
man
had
two
sons
,
and
he
came
to
the
first
,
and
said
,
Son
,
go
work
to
day
in
my
vineyard
.
29
He
answered
and
said
,
I
will
not
:
but
afterward
he
repented
,
and
went
.
30
And
he
came
to
the
second
,
and
said
likewise
:
And
he
answered
and
said
,
I
go
,
sir
;
and
went
not
.
31
Whether
of
them
twain
did
the
will
of
his
Father
?
They
say
unto
him
,
The
first
.
Jesus
saith
unto
them
,
Verily
I
say
unto
you
,
that
the
publicans
and
the
harlots
go
into
the
kingdom
of
God
before
you
.
32
For
John
came
unto
you
in
the
way
of
righteousness
,
and
ye
believed
him
not
:
but
the
publicans
and
the
harlots
believed
him
.
And
ye
,
when
ye
had
seen
it
,
repented
not
afterward
,
that
ye
might
believe
him
.
The
Design
and
Scope
of
this
Parable
is
to
shew
,
That
Publicans
and
Harlots
;
that
is
,
the
vilest
,
the
prophanest
and
worst
of
Sinners
,
who
upon
the
hearing
of
Christ's
Doctrine
and
Miracles
,
did
repent
and
believe
,
were
in
a
much
better
Condition
than
the
proud
Pharisees
;
who
,
tho'
they
pretended
to
great
Measures
of
Knowledge
and
high
Degrees
of
Holiness
,
yet
did
obstinately
oppose
Christ
,
disobey
his
Doctrine
,
deny
his
Miracles
,
and
set
at
nought
his
Person
.
Learn
hence
,
That
the
greatest
,
the
vilest
,
and
the
worst
of
Sinners
,
upon
their
Repentance
and
Faith
in
Christ
,
shall
much
sooner
find
Acceptance
with
God
,
than
proud
Pharisaical
Justiciaries
,
who
confidently
rely
upon
their
own
Righteousness
.
Publicans
and
Harlots
(
says
Christ
here
to
the
Pharisees
)
shall
go
into
the
Kingdom
of
God
before
you
.
Publicans
were
the
worst
sort
of
Men
,
and
Harlots
the
worst
kind
of
Women
;
yet
did
these
repent
sooner
,
and
believed
in
Christ
before
the
proud
Pharisees
.
33
Hear
another
parable
:
There
was
a
certain
housholder
which
planted
a
vineyard
,
and
hedged
it
round
about
,
and
digged
a
wine-press
in
it
,
and
built
a
tower
,
and
let
it
out
to
husbandmen
,
and
went
into
a
far
country
.
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
.
35
And
the
husbandmen
took
his
servants
,
and
beat
one
,
and
killed
another
,
and
stoned
another
.
36
Again
he
sent
other
servants
,
mo
than
the
first
:
and
they
did
unto
them
likewise
.
37
But
last
of
all
he
sent
unto
them
his
Son
,
saying
,
They
will
reverence
my
Son
.
38
But
when
the
husbandmen
saw
the
Son
,
they
said
among
themselves
,
This
is
the
heir
,
come
,
let
us
kill
him
,
and
let
us
seize
on
his
inheritance
.
39
And
they
caught
him
,
and
cast
him
out
of
the
vineyard
,
and
slew
him
.
In
this
Parable
God
compares
the
Jewish
Church
to
a
Vineyard
,
himself
to
an
Housholder
;
his
Planting
,
Pruning
,
and
Fencing
his
Vineyard
,
denotes
his
Care
to
furnish
his
Church
with
all
needful
Helps
and
Means
to
make
it
spiritually
;
fruitful
;
his
letting
it
out
to
Husbandmen
signifies
his
committing
the
Care
of
his
Church
to
the
Priests
and
Levites
,
the
publick
Pastors
and
Governours
of
the
Church
;
his
Servants
are
the
Prophets
and
Apostles
,
whom
he
sent
from
time
to
time
,
to
admonish
them
to
bring
forth
Fruit
answerable
to
the
Cost
which
God
had
expended
on
them
.
His
Son
is
Jesus
Christ
,
whom
the
Rulers
of
the
Jewish
Church
slew
and
murthered
.
The
Scope
of
the
Parable
is
to
discover
to
the
Jews
,
particularly
,
to
the
Pharisees
,
their
obstinate
Impenitency
under
all
Means
,
their
bloody
Cruelty
to
the
Prophets
of
God
;
their
Tremendous
Guilt
,
in
crucifying
the
Son
of
God
.
For
all
which
,
God
would
unchurch
them
finally
,
and
ruin
their
Nation
,
and
set
up
a
Church
among
the
Gentiles
,
that
should
bring
forth
better
Fruit
than
the
Jewish
Church
ever
did
.
From
the
whole
,
Note
,
1.
That
the
Church
is
God's
Vineyard
,
exceeding
dear
and
precious
to
the
Planter
and
the
Owner
of
it
.
2.
As
dear
as
God's
Vineyard
is
unto
him
,
in
case
of
Barrenness
and
Unfruitfulness
,
it
is
in
great
Danger
of
being
destroyed
,
and
laid
waste
by
him
.
3.
That
the
only
Way
and
Course
to
engage
God's
Care
over
his
Vineyard
,
and
to
prevent
his
giving
it
to
other
Husbandmen
,
is
to
give
him
the
Fruits
of
it
.
It
is
but
a
Vineyard
that
God
lets
out
,
it
is
no
Inheritance
;
no
People
ever
had
so
many
Promises
of
God's
Favour
as
the
Jews
had
,
nor
ever
enjoyed
so
many
Priviledges
,
whilst
they
stood
in
his
Favour
,
as
the
Jews
did
.
Yet
tho'
they
were
the
first
,
and
the
natural
Branches
,
they
are
broken
off
,
and
we
Gentiles
stand
by
Faith
,
let
us
not
be
highminded
,
but
fear
,
Rom.
11.
v.
20.
40
When
the
Lord
therefore
of
the
vineyard
cometh
,
what
will
he
do
unto
those
husbandmen
?
41
They
say
unto
him
,
He
will
miserably
destroy
those
wicked
men
,
and
will
let
out
his
vineyard
unto
other
husbandmen
,
which
shall
render
him
the
fruits
in
their
seasons
.
Observe
here
,
At
the
first
mentioning
of
the
Parable
,
the
Pharisees
express
a
bitter
Indignation
against
such
wicked
Servants
,
not
considering
what
a
dreadful
Sentence
they
passed
upon
themselves
,
and
their
own
Nation
.
Little
did
they
think
that
hereby
they
condemned
their
Temple
to
be
burnt
,
their
City
to
be
destroyed
,
their
Country
to
be
ruined
;
but
in
these
Words
they
vindicate
God
,
they
condemn
themselves
,
and
own
the
Justice
of
God
,
in
inflicting
the
severest
Punishments
on
them
.
42
Therefore
say
I
unto
you
,
The
kingdom
of
God
shall
be
taken
from
you
,
and
given
to
a
nation
bringing
forth
the
fruits
thereof
.
Which
Words
are
the
Application
that
our
Saviour
makes
of
the
foregoing
Parable
concerning
the
Vineyard
;
which
the
chief
Priests
and
Pharisees
did
not
apprehend
themselves
to
be
concerned
in
,
till
he
brought
the
Application
of
it
home
unto
them
.
Therefore
say
I
unto
you
,
the
Kingdom
of
God
shall
be
taken
from
you
,
&c.
Note
,
1.
The
greatest
Mercy
that
God
can
bestow
upon
any
People
,
is
,
his
giving
his
Kingdom
to
them
;
that
is
,
all
Gospel-Ordinances
,
and
Church-Priviledges
leading
to
the
Kingdom
of
Heaven
.
2.
Observe
the
Terms
,
upon
which
God
either
gives
or
continues
his
Kingdom
to
a
Church
and
Nation
.
And
that
is
,
upon
bringing
forth
the
Fruits
thereof
.
Learn
,
3.
That
the
greatest
Judgment
which
can
befal
a
People
,
is
the
taking
away
the
Kingdom
of
God
from
them
.
The
Kingdom
of
God
shall
be
taken
from
you
,
and
given
,
&c.
43
Jesus
saith
unto
them
,
Did
ye
never
read
in
the
scriptures
,
The
stone
which
the
builders
rejected
,
the
same
is
become
the
head
of
the
corner
:
this
is
the
Lord
's
doing
,
and
it
is
marvellous
in
our
eyes
?
44
And
whosoever
shall
fall
on
this
stone
,
shall
be
broken
:
but
on
whomsoever
it
shall
fall
,
it
will
grind
him
to
powder
.
These
Words
are
taken
out
of
the
118th
Psalm
,
which
the
Jews
understood
to
be
a
Prophecy
of
the
Messiah
,
and
accordingly
Christ
applies
them
to
himself
.
The
Church
is
the
Building
intended
,
Christ
himself
the
Stone
rejected
.
The
Rejecters
,
or
the
Builders
Rejecting
,
were
the
Heads
of
the
Jewish
Church
;
that
is
,
the
chief
Priests
and
Pharisees
.
God
,
the
great
Master-Builder
of
his
Church
,
takes
this
precious
Foundation
.
Stone
out
of
the
Rubbish
,
and
sets
it
in
the
Head
of
the
Corner
.
Nevertheless
there
are
some
who
stumble
at
this
Stone
.
Some
thro'
Ignorance
,
others
thro'
Malice
stumble
at
his
Person
,
at
his
Doctrine
,
at
his
Institutions
.
These
shall
be
broken
in
pieces
.
But
on
whomsoever
this
Stone
shall
fall
,
it
will
grinde
them
to
Powder
.
That
is
,
Christ
himself
will
fall
as
a
burthensome
Stone
upon
all
those
that
knowingly
and
maliciously
oppose
him
;
and
particularly
upon
the
Jews
,
who
not
only
rejected
him
,
but
persecuted
and
destroyed
him
.
Thus
Christ
tells
the
chief
Priests
and
Pharisees
their
own
particular
Doom
,
and
also
declares
what
will
be
the
fatal
Issue
of
all
that
Opposition
which
is
made
against
himself
and
his
Church
.
It
will
terminate
in
their
inevitable
and
irreparable
Destruction
.
Whosoever
shall
fall
on
this
Stone
,
shall
be
broken
;
and
on
whomsoever
it
shall
fall
,
it
will
grinde
them
to
Powder
.
45
And
when
the
chief
priests
and
Pharisees
had
heard
his
parables
,
they
perceived
that
he
spake
of
them
.
46
But
when
they
sought
to
lay
hands
on
him
,
they
feared
the
multitude
,
because
they
took
him
for
a
prophet
.
When
the
chief
Priests
came
to
understand
that
these
Parables
were
all
applied
to
them
,
that
they
were
the
Murtherers
of
the
King's
Son
.
That
they
were
the
Builders
that
rejected
the
chief
Corner-stone
,
they
are
enraged
at
the
close
Application
made
to
themselves
;
and
had
not
Fear
restrain'd
them
,
would
have
laid
violent
Hands
upon
him
.
Learn
thence
,
That
nothing
doth
more
provoke
and
exasperate
unsound
Hypocrites
,
than
the
particular
Application
,
and
close
coming
home
of
the
Word
of
God
unto
their
Hearts
and
Consciences
.
So
long
as
the
Truths
of
God
are
generally
delivered
,
Sinners
are
easie
,
looking
upon
themselves
as
unconcern'd
;
but
when
the
Word
of
God
comes
close
to
them
,
and
says
,
Thou
art
the
Man
.
This
is
thy
Wickedness
.
They
are
angry
at
the
Message
,
and
rage
at
the
Messenger
.
CHAP.
XXII
.
1
AND
Jesus
answered
,
and
spake
unto
them
again
by
parables
,
and
said
,
2
The
kingdom
of
heaven
is
like
unto
a
certain
king
,
which
made
a
marriage
for
his
Son
,
3
And
sent
forth
his
servants
to
call
them
that
were
bidden
to
the
wedding
:
and
they
would
not
come
.
4
Again
he
sent
forth
other
servants
,
saying
,
Tell
them
which
are
bidden
,
Behold
,
I
have
prepared
my
dinner
:
my
oxen
and
my
fatlings
are
killed
,
and
all
things
are
ready
:
come
unto
the
marriage
:
5
But
they
made
light
of
it
,
and
went
their
ways
,
one
to
his
farm
,
another
to
his
merchandise
.
6
And
the
remnant
took
his
servants
,
and
entreated
them
spitefully
,
and
slew
them
.
7
But
when
the
king
heard
thereof
,
he
was
wroth
:
and
he
sent
forth
his
armies
,
and
destroyed
those
murderers
,
and
burnt
up
their
city
.
8
Then
saith
he
to
his
servants
,
The
wedding
is
ready
,
but
they
which
were
bidden
were
not
worthy
.
9
Go
ye
therefore
into
the
high
ways
,
and
as
many
as
ye
shall
find
,
bid
to
the
marriage
.
10
So
those
servants
went
out
into
the
high
ways
,
and
gathered
together
all
as
many
as
they
found
,
both
bad
and
good
:
and
the
wedding
was
furnished
with
guests
.
11
And
when
the
king
came
in
to
see
the
guests
,
he
saw
there
a
man
which
had
not
a
wedding
garment
:
12
And
he
saith
unto
him
,
Friend
,
how
camest
thou
in
hither
,
not
having
a
wedding
garment
?
and
he
was
speechless
.
13
Then
said
the
king
to
the
servants
,
Bind
him
hand
and
foot
,
and
take
him
away
,
and
cast
him
into
utter
darkness
:
there
shall
be
weeping
and
gnashing
of
teeth
.
The
Design
and
Scope
of
this
Parable
of
the
Marriage-Supper
,
is
to
set
forth
that
Gracious
Offer
of
Mercy
and
Salvation
,
which
was
made
by
God
in
and
thro'
the
preaching
of
the
Gospel
to
the
Church
of
the
Jews
.
The
Gospel
is
here
compared
to
a
Feast
,
because
in
a
Feast
there
is
Plenty
,
Variety
,
and
Dainties
.
Also
to
a
Marriage-Feast
,
being
full
of
Joy
,
Delight
and
Pleasure
.
And
to
a
Marriage
Feast
made
by
a
King
,
as
being
full
of
State
,
Magnificence
and
Grandeur
.
To
this
Marriage-Feast
or
Gospel-Supper
,
Almighty
God
invited
the
Church
of
the
Jews
,
and
the
Servants
sent
forth
to
invite
them
,
were
the
Prophets
and
Apostles
in
general
;
and
John
the
Baptist
in
particular
,
whom
they
entreated
spitefully
,
and
slew
.
The
making
light
of
the
Invitation
signifies
the
Generality
of
the
Jews
Refusal
and
careless
Contempt
of
the
Offers
of
Grace
in
the
Gospel
.
By
the
Armies
which
God
sent
forth
to
destroy
those
Murderers
,
are
meant
the
Roman
Soldiers
,
who
spoiled
and
laid
waste
the
City
of
Jerusalem
,
and
were
the
severe
Executioners
of
God's
Wrath
and
Judgment
upon
the
wicked
Jews
.
The
High
Ways
signifie
the
despised
Gentiles
,
who
upon
the
Jews
Refusal
,
were
invited
to
this
Supper
,
and
prevailed
with
to
come
in
.
The
King
's
coming
in
to
see
his
Guests
,
denotes
,
that
Inspection
which
Christ
makes
into
his
Church
in
the
times
of
the
Gospel
.
By
that
Man
without
the
Wedding-Garment
,
understand
such
as
are
destitute
of
true
Grace
and
real
Holiness
,
both
in
Heart
and
Life
in
the
Examination
of
him
.
Christ
says
,
Friend
,
how
camest
thou
in
hither
?
Not
Friends
,
why
came
you
along
with
him
.
Teaching
us
,
That
if
unholy
Persons
will
press
in
to
the
Lord's
Supper
,
the
Sin
is
theirs
;
but
if
we
come
not
,
because
they
will
come
,
the
Sin
is
ours
.
The
Presence
of
an
unholy
Person
at
the
Lord's
Table
ought
not
to
discourage
us
from
our
Duty
,
or
cause
us
to
turn
our
Back
upon
that
Ordinance
.
The
Command
to
bind
the
unqualified
Person
Hand
and
Foot
,
and
to
cast
him
into
utter
Darkness
,
plainly
intimates
,
that
the
Condition
of
such
Persons
as
live
under
the
Light
,
and
enjoy
the
Liberty
of
the
Gospel
,
but
walk
not
answerably
to
their
Profession
,
is
deplorably
sad
and
doleful
.
They
do
not
only
incur
Damnation
,
but
no
Damnation
like
it
.
Bind
him
Hand
and
Foot
,
and
cast
him
into
utter
Darkness
.
From
the
whole
,
Note
,
1.
That
the
Gospel
for
its
Freeness
and
Fulness
,
for
its
Varieties
and
Delicacies
,
is
like
a
Marriage-Supper
.
2.
That
Gospel
Invitations
are
mightily
disesteem'd
.
3.
That
the
Preference
which
the
World
has
in
Men's
Esteem
is
the
great
cause
of
the
Gospel's
Contempt
.
They
went
,
one
to
his
Farm
,
and
the
other
to
his
Merchandise
.
4.
That
such
as
are
Careless
in
the
Day
of
Grace
,
shall
undoubtedly
be
Speechless
in
the
Day
of
Judgment
.
5.
That
Christ
takes
a
more
particular
Notice
of
every
Guest
that
cometh
to
his
Royal
Supper
,
than
any
of
his
Ministers
do
take
,
or
can
take
.
There
was
but
one
Person
without
the
Wedding-Garment
,
and
he
falls
under
the
Eye
and
View
of
Christ
.
6.
That
't
is
not
sufficient
that
we
come
,
but
cloathed
we
must
be
,
before
we
come
,
if
ever
we
expect
a
Gracious
Welcome
to
Christ's
Supper
;
cloathed
with
Sincerity
,
cloathed
with
Humility
,
cloathed
with
Love
and
Charity
;
if
we
be
not
thus
cloathed
,
we
shall
appear
naked
to
our
Shame
,
and
hear
that
dreadful
Charge
,
Bind
him
Hand
and
Foot
,
and
cast
him
into
utter
Darkness
;
where
is
weeping
,
and
gnashing
of
Teeth
.
14
For
many
are
called
,
but
few
are
chosen
.
This
is
our
Blessed
Saviour's
Application
of
the
foregoing
Parable
to
the
Jews
;
he
tells
them
,
that
many
of
them
,
indeed
all
of
them
were
called
;
that
is
,
invited
to
the
Gospel-Supper
,
but
with
few
,
very
few
of
them
was
found
that
sincere
Faith
,
and
that
sound
Repentance
,
which
doth
accompany
Salvation
.
Learn
thence
,
That
amongst
the
Multitude
of
those
that
are
called
by
the
Gospel
unto
Holiness
and
Obedience
,
few
,
very
few
comparatively
,
do
obey
that
Call
,
and
shall
be
Eternally
saved
.
15
Then
went
the
Pharisees
,
and
took
counsel
how
they
might
entangle
him
in
his
talk
.
16
And
they
sent
out
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
unto
Cesar
,
or
not
?
18
But
Jesus
perceived
their
wickedness
,
and
said
,
Why
tempt
ye
me
,
ye
hypocrites
?
19
Shew
me
the
tribute-money
.
And
they
brought
unto
him
a
penny
.
20
And
he
saith
unto
them
,
Whose
is
this
image
and
superscription
?
21
They
say
unto
him
,
Cesar's
.
Then
saith
he
unto
them
,
Render
therefore
unto
Cesar
the
things
which
are
Cesar's
:
and
unto
God
,
the
things
that
are
God's
.
22
When
they
had
heard
these
words
,
they
marvelled
,
and
left
him
,
and
went
their
way
.
Here
we
have
another
new
Design
,
to
entangle
our
Blessed
Saviour
in
his
Discourse
.
Where
observe
,
1.
The
Persons
imployed
to
put
the
insnaring
Question
to
our
Saviour
;
namely
,
the
Pharisees
and
the
Herodians
.
The
Pharisees
were
against
paying
Tribute
to
Cesar
,
looking
upon
themselves
as
a
free
People
,
and
the
Emperor
as
an
Usurper
.
But
the
Herodians
were
for
it
.
Herod
being
made
by
the
Roman
Emperor
,
King
of
the
Jews
,
was
zealous
for
having
the
Jews
pay
Tribute
to
Caesar
,
and
such
of
the
Jews
as
sided
with
him
,
and
particularly
his
Courtiers
and
Favourites
were
called
Herodians
.
Obs
.
2.
The
Policy
and
wicked
Craft
here
used
,
in
imploying
these
two
contrary
Sects
,
to
put
the
Question
to
our
Saviour
concerning
Tribute
.
Thereby
laying
him
under
a
Necessity
(
as
they
hoped
)
to
offend
one
side
,
let
him
answer
how
he
would
.
If
to
please
the
Pharisees
he
denied
paying
Tribute
to
Caesar
,
then
he
is
accused
of
Sedition
;
if
to
gratifie
the
Herodians
he
voted
for
paying
Tribute
,
then
he
is
look'd
upon
as
an
Enemy
to
the
Liberty
of
his
Country
,
and
exposed
to
a
popular
Odium
:
It
has
been
the
old
Policy
of
Satan
and
his
Instruments
,
to
draw
the
Ministers
of
God
into
Dislike
,
either
with
the
Magistrates
,
or
with
the
People
;
that
they
may
either
fall
under
the
Censure
of
the
one
,
or
the
Displeasure
of
the
other
.
Obs.
3.
With
what
Wisdom
and
Caution
our
Lord
answers
them
,
he
first
calls
for
the
Tribute-Money
,
which
was
the
Roman
Penny
,
answering
to
Seven
Pence
Halfpenny
of
our
Money
,
Two
of
which
they
paid
by
way
of
Tribute
or
Poll-Money
for
every
Head
to
the
Emperor
.
Christ
asks
them
,
whose
Image
or
Superscription
their
Coin
bore
?
They
answer
,
Caesar's
:
Render
then
,
says
Christ
,
to
Caesar
the
things
that
are
Caesar
'
s.
As
if
he
had
said
,
The
admitting
of
the
Roman
Coin
amongst
you
,
is
a
Testimony
that
you
are
under
Subjection
to
the
Roman
Emperor
,
because
the
coining
and
imposing
of
Money
is
an
Act
of
Soveraign
Authority
.
Now
you
having
owned
Caesar's
Authority
over
you
,
by
accepting
of
his
Coin
as
current
amongst
you
,
give
unto
him
his
just
Dues
,
and
render
unto
Caesar
the
things
that
are
Caesar
'
s.
Learn
thence
,
That
there
was
no
truer
Paymaster
of
the
King
's
Dues
,
than
he
that
was
King
of
Kings
;
he
preach'd
it
,
and
he
practised
it
.
Matth.
17.27
.
And
as
Christ
is
no
Enemy
to
the
Civil
Rights
of
Princes
,
and
his
Religion
exempts
none
from
paying
their
Civil
Duties
:
So
Princes
should
be
as
careful
not
to
rob
him
of
his
Divine
Honour
,
as
he
is
not
to
wrong
them
of
their
Civil
Rights
.
As
Christ
requires
all
his
Followers
to
render
unto
Caesar
the
things
that
are
Caesar's
,
so
should
Princes
oblige
all
their
Subjects
to
Render
unto
God
the
things
that
are
God's
.
23
The
same
day
came
to
him
the
Sadduces
,
which
say
that
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
unto
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
,
unto
the
seventh
.
27
And
last
of
all
the
woman
died
also
.
28
Therefore
in
the
resurrection
,
whose
wife
shall
she
be
of
the
seven
?
for
they
all
had
her
.
29
Jesus
answered
and
said
unto
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
.
31
But
as
touching
the
resurrection
of
the
dead
,
have
ye
not
read
that
which
was
spoken
unto
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
.
33
And
when
the
multitude
heard
this
,
they
were
astonished
at
his
doctrine
.
Our
Blessed
Saviour
having
put
the
Pharisees
and
Herodians
to
silence
,
next
the
Sadducees
encounter
him
.
This
Sect
denied
the
Imm
rtality
of
the
Soul
,
and
the
Resurrection
of
the
Body
,
and
as
an
Objection
against
both
,
they
propound
a
Case
to
our
Saviour
,
of
a
Woman
that
had
had
Seven
Brethren
successively
to
her
Husbands
:
They
demand
,
Whose
Wife
of
the
Seven
this
Woman
shall
be
at
the
Resurrection
?
As
if
they
had
said
,
If
there
be
a
Resurrection
of
Bodies
,
surely
there
will
be
a
Resurrection
of
Relations
too
,
and
the
other
World
will
be
like
this
,
in
which
Men
will
marry
as
they
do
here
.
And
if
so
,
whose
Wife
of
the
Seven
shall
this
Woman
be
,
they
all
having
an
equal
Claim
to
her
?
Now
our
Saviour
for
resolving
of
this
Question
,
1.
Shews
the
different
State
of
Men
in
this
World
,
and
in
the
other
World
.
The
Children
of
this
World
,
says
Christ
,
Marry
,
and
are
given
in
Marriage
,
but
in
the
Resurrection
they
do
neither
.
As
if
our
Lord
had
said
,
After
Men
have
lived
awhile
in
this
World
,
they
die
,
and
therefore
Marriage
is
necessary
to
maintain
a
Succession
of
Mankind
;
but
in
the
other
World
Men
shall
become
Immortal
,
and
live
for
ever
;
and
then
the
Reason
of
Marriage
will
wholly
cease
.
For
when
Men
can
die
no
more
,
there
will
be
no
need
of
any
new
Supplies
of
Mankind
.
2.
Our
Saviour
having
got
clear
of
the
Sadducees
Objection
,
by
taking
away
the
Ground
and
Foundation
of
it
,
he
produceth
an
Argument
for
the
Proof
of
the
Soul's
Immortality
,
and
the
Body's
Resurrection
.
Thus
,
Those
to
whom
Almighty
God
pronounces
himself
a
God
,
are
alive
;
but
God
pronounced
himself
a
God
to
Abraham
,
Isaac
,
and
Jacob
,
many
Hundred
Years
after
their
Bodies
were
Dead
;
therefore
their
Souls
are
yet
alive
,
otherwise
God
could
not
be
their
God
;
for
he
is
not
the
God
of
the
Dead
,
but
of
the
Living
.
From
the
whole
,
Note
,
1.
That
there
is
no
Opinion
so
absurd
,
no
Error
so
monstrous
,
that
having
had
a
Mother
,
will
die
for
lack
of
a
Nurse
.
The
beastly
Opinion
of
the
Mortality
of
the
Soul
,
and
the
Annihilation
of
the
Body
,
finds
Sadducees
to
profess
and
propagate
it
.
Note
,
2.
The
Certainty
of
another
Life
after
this
,
in
which
Men
shall
be
eternally
happy
,
or
intollerably
miserable
,
according
as
they
behave
themselves
here
;
tho'
some
Men
live
like
Beasts
,
they
shall
not
die
like
them
,
nor
shall
their
last
end
be
like
theirs
.
Note
,
3.
That
glorified
Saints
in
the
Morning
of
the
Resurrection
shall
be
like
unto
the
Glorious
Angels
;
not
like
them
in
Essence
and
Nature
,
but
like
them
in
their
Properties
and
Qualities
,
in
Holiness
and
Purity
,
in
Immortality
and
Incorruptibility
,
and
in
their
manner
of
Living
;
they
shall
no
more
stand
in
need
of
Meat
or
Drink
,
than
the
Angels
do
,
but
shall
live
the
same
Heavenly
,
Immortal
and
Incorruptible
Life
,
that
the
Angels
live
.
Note
,
4.
That
all
those
that
are
in
Covenant
with
God
,
whose
God
the
Lord
is
,
their
Souls
do
immediately
pass
into
Glory
,
and
their
Bodies
at
the
Resurrection
shall
be
Sharers
in
the
same
Happiness
with
their
Souls
.
If
God
be
just
,
the
Soul
must
live
,
and
the
Body
must
rise
:
For
good
Men
must
be
rewarded
,
and
wicked
Men
punished
;
God
will
most
certainly
some
time
or
other
plentifully
reward
the
Righteous
,
and
punish
the
evil
Doers
;
but
this
being
not
always
done
in
this
Life
,
the
Justice
of
God
requires
it
to
be
done
in
the
next
.
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
?
37
Jesus
said
unto
him
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
my
mind
.
38
This
is
the
first
and
great
commandment
.
39
And
the
second
is
like
unto
it
,
Thou
shalt
love
thy
neighbour
as
thy
self
.
40
On
these
two
commandments
hang
all
the
law
and
the
prophets
.
The
Sadducees
being
put
by
Christ
to
silence
,
the
Pharisees
again
encounter
him
;
they
send
to
him
a
Lawyer
,
that
is
,
one
of
their
Interpreters
and
Expounders
of
the
Law
of
Moses
,
who
propounds
this
Question
to
him
,
Which
is
the
great
Commandment
in
the
Law
?
Our
Saviour
tells
them
,
It
is
to
love
the
Lord
with
all
the
Heart
,
with
all
the
Soul
,
and
with
all
the
Mind
.
That
is
,
which
all
the
Powers
,
Faculties
,
and
Abilities
of
the
Soul
,
with
the
greatest
Measure
,
and
highest
Degrees
of
Love
.
This
is
the
Sum
and
Substance
of
the
Duties
of
the
first
Table
.
And
the
second
is
like
unto
it
,
not
equal
with
it
,
but
like
unto
it
.
The
Duties
of
the
second
Table
are
of
the
same
Authority
,
and
of
the
same
Necessity
with
the
first
.
As
a
Man
cannot
be
saved
without
the
Love
of
God
,
so
neither
without
the
Love
of
his
Neighbour
.
On
these
two
Commandments
hang
all
the
Law
and
the
Prophets
.
That
is
,
the
whole
Duty
of
Man
required
by
Moses
and
the
Prophets
,
is
comprehended
in
,
and
may
be
reduced
to
these
Two
Heads
;
namely
,
The
Love
of
God
,
and
our
Neighbour
.
From
the
whole
,
Note
,
1.
That
the
Fervency
of
all
our
Affections
,
and
particularly
the
Supremacy
of
our
Love
,
is
required
by
God
as
his
Right
and
Due
.
Love
must
pass
thro'
,
and
possess
all
the
Powers
and
Faculties
of
the
Soul
;
the
Mind
must
meditate
upon
God
,
the
Will
must
chuse
and
embrace
him
,
and
the
Affections
must
take
Complacency
and
Delight
in
him
;
the
measure
of
loving
God
is
to
love
him
without
measure
.
God
reckons
that
we
love
him
not
at
all
,
if
we
love
him
not
above
all
.
Note
,
2.
That
thus
to
love
God
is
the
first
and
great
Commandment
.
Great
,
in
regard
of
the
Object
,
which
is
God
,
the
first
Cause
,
and
the
chief
Good
.
Great
,
in
regard
of
the
Obligation
of
it
.
To
love
God
is
so
indispensible
a
Command
,
that
God
himself
cannot
free
us
from
the
Obligation
of
it
;
for
so
long
as
he
is
God
,
and
we
his
Creatures
,
we
shall
lye
under
a
natural
and
necessary
Obligation
to
Love
and
serve
him
.
Great
,
in
regard
of
the
Duration
of
it
,
when
Faith
shall
be
swallowed
up
in
Vision
,
and
Hope
in
Fruition
;
Love
will
then
be
perfected
in
a
full
Enjoyment
.
Note
,
3.
That
every
Man
may
,
yea
,
ought
to
love
himself
,
not
his
sinful
self
,
but
his
natural
self
,
and
especially
his
Spiritual
self
,
the
new
Nature
in
him
.
This
,
it
ought
to
be
his
particular
Care
to
encrease
and
strengthen
.
Indeed
there
is
no
express
Command
in
Scripture
for
a
Man
to
love
himself
,
because
the
Light
of
Nature
directs
,
and
the
Law
of
Nature
binds
and
moves
every
Man
so
to
do
.
God
has
put
a
Principle
of
Self-love
,
and
of
Self-preservation
,
into
all
his
Creatures
,
but
especially
into
Man
.
Note
,
4.
As
every
Man
ought
to
love
himself
,
so
't
is
every
Man's
Duty
to
love
his
Neighbour
as
himself
.
1.
Not
as
he
does
love
himself
,
but
as
he
ought
to
love
himself
.
2.
Not
in
the
same
Degree
and
Measure
that
he
loves
himself
,
but
after
the
same
manner
,
and
with
the
same
kind
of
Love
,
that
he
loves
himself
.
As
we
love
our selves
freely
and
readily
,
sincerely
and
unfeignedly
,
tenderly
and
compassionately
,
constantly
and
perseveringly
;
so
should
we
love
our
Neighbour
.
Tho'
we
are
not
commanded
to
love
our
Neighbour
as
much
as
we
love
our selves
,
yet
we
are
to
love
him
like
as
we
love
our selves
.
Note
,
Lastly
,
That
the
Duties
of
the
first
and
second
Table
are
inseparable
.
The
Love
of
God
and
our
Neighbour
must
not
be
parted
.
He
that
loveth
not
his
Neighbour
,
whom
he
hath
seen
,
never
loved
God
,
whom
he
hath
not
seen
.
A
conscientious
Regard
to
the
Duties
of
both
Tables
will
be
an
Argument
of
our
Sincerity
,
and
an
Ornament
to
our
Profession
.
Let
it
then
be
our
Prayer
,
and
daily
endeavour
,
that
we
may
love
the
Lord
our
God
with
all
our
Heart
,
and
our
Neighbour
as
our selves
.
For
this
is
the
Sum
of
the
Law
,
and
the
Substance
of
the
Gospel
.
41
While
the
Pharisees
were
gathered
together
,
Jesus
asked
them
,
42
Saying
,
What
think
ye
of
Christ
?
whose
Son
is
he
?
They
say
unto
him
,
The
Son
of
David
.
43
He
saith
unto
them
,
How
then
doth
David
in
spirit
call
him
Lord
saying
,
44
The
Lord
said
unto
my
Lord
,
Sit
thou
on
my
right
hand
,
till
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
any
mo
questions
.
The
Pharisees
had
often
put
forth
several
Questions
maliciously
unto
Christ
,
and
now
Christ
puts
forth
one
Question
innocently
unto
them
.
Namely
,
What
they
thought
of
the
Messiah
whom
they
expected
.
They
reply
,
that
he
was
to
be
the
Son
of
David
,
a
Secular
Prince
descending
from
David
,
that
should
deliver
them
from
the
Power
of
the
Romans
,
and
restore
them
to
their
Civil
Rights
.
This
was
the
Notion
they
had
of
the
Messiah
,
that
he
should
be
a
Man
,
the
Son
of
David
,
and
nothing
more
.
Our
Saviour
replies
,
Whence
is
it
then
that
David
calls
the
Messiah
Lord
?
Psal.
110.
v.
1.
The
Lord
said
unto
my
Lord
:
How
could
he
be
both
David's
Lord
,
and
David's
Son
?
No
Son
is
Lord
to
his
Father
;
therefore
if
Christ
were
David's
Soveraign
,
he
must
be
more
than
Man
,
more
than
David's
Son
.
As
Man
,
so
he
was
David's
Son
;
as
God-man
,
so
he
was
David's
Lord.
Note
hence
,
1.
That
altho'
Christ
was
truly
and
really
Man
,
yet
he
was
more
than
a
bare
Man
.
He
was
Lord
unto
,
and
was
the
Salvation
of
his
own
Forefathers
.
Note
,
2.
That
the
only
way
to
reconcile
the
Scriptures
which
speak
concerning
Christ
,
is
to
believe
and
acknowledge
him
to
be
God
and
Man
in
one
Person
.
The
Messiah
as
Man
was
to
come
forth
out
of
David's
Loins
,
but
as
God-Man
he
was
David's
Soveraign
and
Saviour
.
As
Man
,
he
was
his
Father's
Son
;
as
God
,
he
was
Lord
to
his
own
Father
.
CHAP.
XXIII
.
1
THen
spake
Jesus
to
the
multitude
,
and
to
his
disciples
,
2
Saying
,
The
Scribes
and
the
Pharisees
sit
in
Moses
seat
:
3
All
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
do
;
but
do
not
ye
after
their
works
:
for
they
say
,
and
do
not
.
The
Scribes
and
Pharisees
so
often
mentioned
in
the
Gospels
were
the
great
Doctors
,
and
Spiritual
Guides
amongst
the
Jews
.
Scribe
is
the
Name
of
an
Office
,
Pharisee
the
Name
of
a
Sect.
They
were
both
Learned
in
the
Law
,
and
Teachers
of
the
Law
of
Moses
.
Our
Blessed
Saviour
in
the
former
part
of
this
Gospel
held
many
Conferences
with
these
Men
,
and
used
the
most
perswasive
Arguments
to
convince
them
,
both
of
their
Errors
and
Wickedness
.
But
their
Obstinacy
and
Malice
being
such
,
that
neither
our
Saviour's
Ministry
nor
Miracles
would
convince
them
,
hereupon
our
Lord
denounces
in
this
Chapter
Eight
several
Woes
against
them
.
But
first
he
charitably
warns
his
Disciples
and
the
Multitude
against
the
Pernicious
Practices
of
this
sort
of
Men
,
saying
,
The
Scribes
and
Pharisees
sit
in
Moses
Seat
;
that
is
,
they
teach
and
expound
the
Law
of
Moses
,
which
they
were
wont
to
do
sitting
.
Whatsoever
they
bid
you
observe
,
that
observe
and
do
.
That
is
,
what
they
teach
you
consonant
to
the
Word
of
God
,
and
agreeable
to
the
Writings
of
Moses
and
the
Prophets
:
If
they
go
not
out
of
Moses
Chair
into
their
own
unwritten
Traditions
,
follow
their
Doctrine
,
and
obey
their
Precepts
.
But
do
not
after
their
Works
,
follow
not
their
Example
,
take
heed
of
their
Pride
and
Hypocrisie
,
of
their
Ambition
and
Vain-Glory
.
Obey
their
Doctrine
,
wherein
it
is
sound
;
but
follow
not
their
Example
,
wherein
it
is
corrupt
.
Learn
,
1.
That
the
Personal
Miscarriages
of
Ministers
must
by
no
Means
beget
a
Disesteem
of
their
Office
and
Ministry
.
Charity
must
teach
us
to
distinguish
betwixt
the
Calling
and
the
Crime
.
2.
That
the
infallible
Truths
of
God
recommended
to
us
by
a
vicious
Teacher
,
ought
to
be
entertained
and
obeyed
by
us
without
either
Scruple
or
Prejudice
.
What
the
Pharisees
themselves
(
says
Christ
)
bid
you
observe
,
that
observe
and
do
.
3.
That
no
People
are
obliged
to
follow
their
Teacher's
Pattern
and
Example
any
farther
,
than
it
is
agreeable
to
Scripture-Rule
,
and
conformable
to
Christ's
Example
.
Do
not
after
their
Works
,
who
say
,
and
do
not
.
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
.
These
heavy
Burthens
which
the
Pharisees
laid
upon
the
Peoples
Shoulders
,
were
Counsels
and
Directions
,
Rules
and
Canons
,
Austerities
and
Severities
,
which
the
Pharisees
introduced
and
imposed
upon
their
Hearers
,
but
would
not
undergo
the
least
part
of
those
Severities
themselves
.
If
we
do
not
follow
our
own
Counsels
,
we
must
not
think
to
oblige
our
People
to
follow
them
.
No
Man
ought
to
press
upon
others
what
he
is
unwilling
to
perform
himself
.
It
is
very
sinful
to
give
that
Counsel
to
others
which
we
refuse
to
take
our selves
.
5
But
all
their
works
they
do
,
for
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
.
In
these
Words
our
Blessed
Saviour
admonishes
his
Disciples
and
the
Multitude
to
take
heed
of
imitating
the
Pharisees
in
their
Ostentation
and
Hypocrisie
,
in
their
Ambition
and
Vain-Glory
,
and
he
instances
in
Three
Particulars
,
wherein
they
express'd
it
.
1.
All
their
Works
,
says
Christ
,
they
do
to
be
seen
of
Men.
To
do
good
Works
,
that
Men
may
see
them
,
is
a
Duty
;
but
to
do
all
or
any
of
our
Works
to
be
seen
of
Men
,
is
Hypocrisie
.
2.
They
make
broad
their
Phylacteries
,
and
enlarge
the
Borders
of
their
Garments
.
These
Phylacteries
were
certain
Scrowls
and
Labels
of
Parchment
,
in
which
were
written
the
Ten
Commandments
,
and
some
Sections
of
the
Law
;
these
they
tied
to
their
Foreheads
,
and
pinn'd
upon
their
left
Sleeve
,
that
the
Law
of
God
might
be
continually
before
their
Eyes
,
and
perpetually
in
their
Remembrance
.
This
Ceremony
they
judged
God
prescribed
them
.
Deut.
6.8
.
Thou
shalt
bind
them
for
a
Sign
upon
thine
Hand
,
and
they
shall
be
as
frontlets
between
thine
Eyes
.
By
enlarging
the
Borders
of
their
Garments
,
our
Saviour
points
at
the
Fringes
and
blue
Ribbonds
which
the
Jews
did
wear
upon
their
Garments
,
in
Obedience
to
the
Command
,
Numb.
15.37
,
38.
As
the
Threads
in
those
Fringes
and
Ribbonds
close
woven
together
,
did
represent
the
Connexion
,
Complication
,
and
inseparable
Conjunction
of
God's
Commandments
among
themselves
;
so
the
wearing
of
these
Fringes
was
to
put
them
in
Mind
of
the
Laws
of
God
,
that
which
way
soever
they
turn'd
their
Eyes
,
they
might
meet
with
some
pious
Admonition
to
keep
the
Law
of
God
.
Now
the
vain-glorious
Pharisees
,
that
they
might
be
thought
more
mindful
of
the
Law
of
God
than
other
Men
,
did
make
their
Phylacteries
broader
,
and
their
Fringes
thicker
and
longer
than
other
Men.
3.
They
fondly
affected
,
and
ambitiously
contended
for
the
first
and
uppermost
Seats
in
all
Conventions
,
as
at
Feasts
,
and
in
the
Synagogues
,
and
loved
to
be
respectfully
saluted
in
open
and
publick
Places
,
and
to
have
Titles
of
Honour
,
such
as
Rabbi
,
Master
,
Father
,
and
Doctor
,
put
upon
them
.
Now
that
which
our
Saviour
condemns
is
the
Pharisees
fond
Affectation
of
these
little
things
,
and
unduly
seeking
their
own
Honour
and
Glory
.
It
was
not
their
taking
,
but
their
loving
the
uppermost
Rooms
at
Feasts
,
that
Christ
condemns
.
From
the
whole
,
Note
,
1.
That
Hypocrites
are
most
in
affecting
Ceremonial
Observations
,
and
outward
Parts
of
commanded
Duties
,
neglecting
the
Substance
of
Religion
it self
.
These
Pharisees
were
for
carrying
a
Library
of
God's
Law
on
their
Cloaths
,
scarce
a
Letter
of
it
in
their
Hearts
.
They
wore
the
Law
of
God
,
as
frontlets
before
their
Eyes
,
but
not
engraven
on
the
Tables
of
their
Hearts
.
Observe
,
2.
That
the
Nature
of
Hypocrisie
is
to
study
more
to
seem
Religious
in
the
Sight
of
Men
,
than
to
be
Religious
indeed
before
God
.
The
Hypocrite
is
the
World's
Saint
,
and
not
God's
.
He
courts
the
World's
Acceptation
more
than
the
Divine
Favour
and
Approbation
.
8
But
be
not
ye
called
Rabbi
:
for
one
is
your
master
,
even
Christ
,
and
all
ye
are
brethren
.
9
And
call
no
man
your
father
upon
the
earth
:
for
one
is
your
Father
,
which
is
in
heaven
.
10
Neither
be
ye
called
masters
:
for
one
is
your
master
,
even
Christ
.
11
But
he
that
is
greatest
among
you
,
shall
be
your
servant
.
12
And
whosoever
shall
exalt
himself
,
shall
be
abased
;
and
he
that
shall
humble
himself
,
shall
be
exalted
.
The
Word
Rabbi
signifies
a
Doctor
or
Teacher
,
eminently
endowed
with
Variety
of
Knowledge
,
whose
Place
it
was
to
sit
in
an
exalted
Chair
,
or
chief
Seat
in
the
Synagogue
;
their
Disciples
and
Scholars
sat
upon
lower
Forms
at
the
Feet
of
their
Teachers
.
Our
Saviour
doth
not
simply
condemn
the
giving
or
receiving
of
these
Titles
of
Rabbi
,
Master
,
and
Father
:
But
the
things
forbidden
,
are
1.
A
vain-glorious
Affectation
of
such
Titles
as
these
,
the
ambitious
seeking
of
them
,
and
glorying
in
them
.
2.
He
condemns
that
Authority
,
and
Dominion
over
the
Consciences
of
Men
,
which
the
Pharisaical
Doctors
had
usurped
,
telling
the
People
that
they
ought
to
believe
all
their
Doctrines
,
and
practice
all
their
Injunctions
as
the
Commands
of
the
Living
God
.
They
did
in
effect
assume
Infallibility
to
themselves
.
Learn
hence
,
1.
That
there
have
been
in
all
Ages
of
the
Church
,
a
sort
of
Teachers
,
who
have
usurped
Authority
and
Dominion
over
the
Faith
and
Consciences
of
Men.
2.
That
Christians
ought
not
to
submit
their
Faith
and
Conscience
in
Matters
of
Religion
to
any
Humane
Authority
whatsoever
,
nor
to
give
up
themselves
absolutely
to
the
Conduct
of
any
Man's
Judgment
or
Opinion
in
Matters
of
Faith
.
3.
That
Christ
alone
,
the
great
Prophet
and
infallible
Teacher
of
his
Church
,
is
the
only
Person
to
whose
Doctrine
and
Precepts
we
owe
absolute
Faith
and
Obedience
.
One
is
your
Master
,
even
Christ
.
4.
As
God
will
abase
,
and
Men
will
despise
the
Proud
,
especially
Ministers
,
who
are
such
;
so
shall
God
exalt
,
and
Men
will
honour
them
that
stoop
to
the
meanest
Services
for
the
Good
of
Souls
.
Whosoever
exalteth
himself
,
shall
be
abased
.
This
was
a
Sentence
often
used
by
our
Saviour
,
and
was
a
frequent
Saying
among
the
Jews
.
13
But
wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
:
for
ye
shut
up
the
kingdom
of
heaven
against
men
:
for
ye
neither
go
in
your selves
,
neither
suffer
ye
them
that
are
entering
,
to
go
in
.
From
this
Thirteenth
Verse
to
the
Thirtieth
,
the
Pharisees
have
Eight
several
Woes
denounced
against
them
by
our
Saviour
:
The
first
is
for
perverting
the
Scriptures
,
and
keeping
the
true
Sense
and
Knowledge
of
them
from
the
People
.
This
St.
Matthew
calls
the
shutting
up
of
the
Kingdom
of
Heaven
against
Men.
St.
Luke
calls
it
,
A
taking
away
the
Key
of
Knowledge
from
Men
,
which
is
an
Allusion
to
a
known
Custom
among
the
Jews
in
Admission
of
their
Doctors
;
for
those
that
had
Authority
given
them
to
interpret
the
Law
and
the
Prophets
,
were
solemnly
admitted
into
that
Office
,
by
delivering
to
them
a
Key
and
a
Table-Book
.
So
that
by
the
Key
of
Knowledge
is
meant
the
Interpretation
and
Understanding
of
the
Scriptures
;
and
by
taking
away
the
Key
of
Knowledge
,
is
signified
first
,
that
they
arrogated
to
themselves
alone
the
Understanding
of
the
Scriptures
;
secondly
,
that
they
kept
the
true
Knowledge
of
the
Scriptures
from
the
People
,
especially
the
Prophecies
which
concerned
the
Messias
,
and
so
they
hindered
Men
from
embracing
our
Saviour's
Doctrine
,
who
were
otherwise
well
enough
disposed
for
it
.
Learn
hence
,
1.
That
the
Knowledge
of
the
Holy
Scriptures
is
absolutely
and
indispensibly
necessary
,
in
order
to
Salvation
.
This
our
Saviour
calls
the
Key
,
which
lets
Men
into
the
Kingdom
of
Heaven
.
Learn
,
2.
That
great
is
the
Guilt
,
and
inexcusable
the
Fault
of
those
who
deprive
the
People
of
the
Knowledge
of
the
Scriptures
.
They
shut
the
Kingdom
of
Heaven
against
Men
,
and
do
what
in
them
lyes
to
hinder
their
Eternal
Salvation
.
Men
may
miscarry
with
their
Knowledge
,
but
they
are
sure
to
perish
for
want
of
Knowledge
.
14
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
:
for
ye
devour
widows
houses
,
and
for
a
pretence
make
long
prayers
;
therefore
ye
shall
receive
the
greater
damnation
.
The
second
Wo
denounced
against
the
Pharisees
,
is
for
their
gross
Hypocrisie
,
in
colouring
over
their
Covetousness
,
with
a
Pretence
of
Religion
;
making
long
Prayers
in
the
Temple
and
Synagogues
for
Widows
,
and
thereupon
perswading
them
to
give
bountifully
to
the
Corban
,
or
the
common
Treasure
of
the
Temple
.
Some
part
of
which
was
imployed
for
their
Maintenance
.
Learn
,
1.
It
is
no
new
thing
for
designing
Hypocrites
to
cover
the
foulest
Transgression
with
the
Cloak
of
Religion
.
The
Pharisees
make
long
Prayers
a
Cover
for
their
Covetousness
.
2.
That
to
make
use
of
Religion
in
Policy
for
Worldly
Advantage-sake
,
is
the
way
to
be
damn'd
with
a
Vengeance
for
Religion-sake
.
Wo
unto
you
Scribes
,
&c.
15
Wo
unto
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
your selves
.
The
next
Wo
denounced
is
for
their
false-ended
Zeal
and
Earnestness
,
in
proselyting
Heathens
to
the
Jewish
Religion
;
not
with
a
pious
Intention
to
save
them
,
but
to
serve
themselves
upon
them
,
to
have
their
Consciences
and
Purses
under
their
Power
;
and
when
you
have
poyson'd
them
,
says
our
Saviour
,
by
your
corrupt
Doctrine
,
and
hardned
them
in
a
course
of
Sin
by
your
wicked
Example
,
they
are
more
the
Children
of
Hell
than
before
you
practiced
upon
them
.
Learn
,
1.
Great
is
the
Diligence
,
and
indefatigable
the
Industry
which
false
Teachers
use
,
in
gaining
Proselytes
to
their
Opinion
and
Party
.
They
compass
Sea
and
Land
to
make
one
Proselyte
.
2.
That
such
as
are
proselyted
to
Error
,
are
oft-times
faster
rivetted
in
their
false
Opinions
,
than
their
Teachers
themselves
.
They
are
made
twofold
more
the
Children
of
Hell
than
your selves
.
16
Wo
unto
you
,
ye
blind
guides
,
which
say
,
Whosoever
shall
swear
by
the
temple
,
it
is
nothing
:
but
whosoever
shall
swear
by
the
gold
of
the
temple
,
he
is
a
debtor
.
17
Ye
fools
and
blind
:
for
whether
is
greater
,
the
gold
,
or
the
temple
that
sanctifieth
the
gold
?
18
And
whosoever
shall
swear
by
the
altar
,
it
is
nothing
:
but
whosoever
sweareth
by
the
gift
that
is
upon
it
,
he
is
guilty
.
19
Ye
fools
and
blind
:
for
whether
is
greater
,
the
gift
,
or
the
the
altar
that
sanctifieth
the
gift
?
20
Whoso
therefore
shall
swear
by
the
altar
,
sweareth
by
it
,
and
by
all
things
thereon
.
21
And
whoso
shall
swear
by
the
temple
,
sweareth
by
it
,
and
by
him
that
dwelleth
therein
.
22
And
he
that
shall
swear
by
heaven
,
sweareth
by
the
throne
of
God
,
and
by
him
that
sitteth
thereon
.
The
fourth
Wo
,
which
our
Saviour
denounces
against
the
Pharisees
,
is
for
their
false
and
erroneous
Doctrine
concerning
Oaths
.
1.
They
taught
Men
to
swear
by
the
Creatures
.
2.
They
taught
that
some
Oaths
made
by
the
Creatures
were
obligatory
and
binding
,
others
not
.
Particularly
they
affirm'd
,
that
if
a
Man
swear
by
the
Temple
,
or
the
Altar
,
it
was
nothing
;
that
is
,
he
was
not
bound
by
such
an
Oath
.
But
if
a
Man
swear
by
the
Gold
of
the
Temple
,
and
the
Altar
;
that
is
,
by
the
Gifts
offered
to
the
Corban
,
or
Treasury
of
the
Temple
,
and
by
the
Sacrifices
and
Oblations
on
the
Altar
:
Such
an
Oath
they
affirm'd
was
binding
,
because
it
was
for
their
Profit
,
that
the
Gifts
on
the
Altar
,
and
the
Gold
brought
into
the
Treasury
should
be
accounted
most
holy
,
seeing
that
would
encourage
the
People
to
be
the
more
ready
to
contribute
and
offer
.
This
horrid
Hypocrisie
and
Covetousness
our
Blessed
Saviour
here
sharply
reproves
,
and
shews
,
that
Oaths
made
by
the
Creatures
,
tho'
unlawful
,
yet
being
once
made
,
did
oblige
,
as
if
the
Parties
had
sworn
by
God
himself
;
for
he
that
swears
by
the
Temple
,
swears
by
it
,
and
him
that
dwelleth
therein
.
Learn
,
1.
That
swearing
by
the
Creatures
is
no
new
Sin
,
but
as
old
as
the
Pharisees
.
2.
That
swearing
by
the
Creatures
is
a
great
Prophanation
of
the
Name
of
God
,
and
a
mighty
Provocation
to
him
.
3.
That
this
notwithstanding
,
if
the
Matter
of
such
Oaths
be
not
sinful
,
they
are
obligatory
and
binding
.
He
that
sweareth
by
the
Creatures
,
sweareth
indeed
by
the
God
of
the
Creatures
:
For
,
says
our
Saviour
,
he
that
sweareth
by
the
Heavens
,
sweareth
by
the
Throne
of
God
,
and
him
that
sitteth
thereon
.
23
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
:
for
ye
pay
tythe
of
mint
,
and
anise
,
and
cummin
,
and
have
omitted
the
weightier
matters
of
the
law
,
judgment
,
mercy
,
and
faith
:
these
ought
ye
to
have
done
,
and
not
to
leave
the
other
undone
.
24
Ye
blind
guides
,
which
strain
at
a
gnat
,
and
swallow
a
camel
.
The
next
Wo
denounced
is
for
the
Pharisees
Ostentation
of
a
precise
keeping
of
the
Law
in
smaller
Matters
,
and
neglecting
weightier
Duties
.
They
paid
Tythe
of
Mint
,
Anise
and
Cummin
,
but
at
the
same
time
omitted
Judgment
,
Mercy
and
Faith
;
that
is
,
just
dealing
with
Men
,
Charity
towards
the
Poor
,
and
Faithfulness
in
their
Promises
and
Covenants
one
with
another
.
This
,
says
our
Saviour
,
is
to
strain
at
a
Gnat
,
and
swallow
a
Camel
.
A
Proverbial
Expression
,
intimating
,
that
some
Persons
pretend
great
Niceness
and
Scrupulosity
about
small
Matters
,
and
none
,
or
but
little
about
Duties
of
the
greatest
moment
.
Hence
Note
,
1.
That
Hypocrites
lay
the
greatest
Stress
upon
the
least
Matters
in
Religion
,
and
place
Holiness
most
in
those
things
where
God
places
it
least
.
Ye
tythe
Mint
,
&c.
but
neglect
the
weightier
Matters
of
the
Law
.
Observe
,
2.
That
altho'
some
Duties
are
of
greater
moment
than
others
,
yet
a
good
Man
will
omit
none
,
but
perform
every
Duty
,
the
least
as
well
as
the
greatest
,
in
Obedience
to
the
Command
of
God
.
These
things
ought
you
to
have
done
,
and
not
to
leave
the
other
undone
.
25
Wo
unto
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
.
26
Thou
blind
Pharisee
,
cleanse
first
that
which
is
within
the
cup
and
platter
,
that
the
outside
of
them
may
be
clean
also
.
Our
Saviour
doth
not
here
condemn
their
Legal
,
or
Traditional
washing
of
Pots
and
Cups
,
or
any
External
Decency
and
Cleanliness
in
Conversation
:
But
his
Design
is
to
shew
them
the
Vanity
of
outward
Purity
,
without
inward
Sanctity
,
and
to
convince
them
of
the
necessity
of
cleansing
the
heart
,
in
order
to
the
purifying
and
reforming
the
Life
.
Plainly
intimating
,
1.
That
Men's
Lives
could
not
be
so
bad
,
if
their
Hearts
were
not
worse
,
all
the
Obliquity
of
their
Lives
proceeding
from
the
Impurity
of
their
Hearts
and
Natures
.
2.
That
an
holy
Heart
will
be
accompanied
with
an
Holy
Life
.
A
Man
may
be
outwardly
pure
,
and
yet
inwardly
filthy
;
but
he
that
has
a
pure
Heart
,
will
live
a
Pure
and
an
Holy
Life
.
Cleanse
that
which
is
within
the
Cup
,
that
the
outside
may
be
clean
also
.
27
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
;
for
ye
are
like
unto
whited
sepulchres
,
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
unto
men
,
but
within
ye
are
full
of
hypocrisie
and
iniquity
.
Here
we
have
a
Wo
denounced
against
the
Pharisees
for
cheating
and
deceiving
the
People
with
an
outward
Shew
,
and
external
Appearance
of
Piety
and
Religion
:
Their
Lives
were
seemingly
very
Religious
,
but
their
Hearts
were
full
of
Hypocrisie
,
and
all
Impurity
,
like
Sepulchres
painted
without
,
and
full
of
Rottenness
within
.
Whence
Learn
,
That
the
great
Design
of
Hypocrisie
is
to
cheat
the
World
with
a
vain
and
empty
Shew
of
Piety
.
The
Ambition
of
the
Hypocrite
is
to
be
thought
good
,
not
to
be
so
;
he
is
the
World's
Saint
,
not
God's
.
29
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
:
because
ye
build
the
tombs
of
the
prophets
,
and
garnish
the
sepulchres
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
your selves
,
that
ye
are
the
children
of
them
which
killed
the
prophets
.
32
Fill
ye
up
then
the
measure
of
your
fathers
.
33
Ye
serpents
,
ye
generation
of
vipers
,
how
can
ye
escape
the
damnation
of
hell
?
This
is
the
eighth
Wo
denounced
by
our
Blessed
Saviour
against
the
Pharisees
for
their
grand
Hypocrisie
,
in
pretending
great
Honour
to
the
Saints
departed
,
building
their
Tombs
,
and
garnishing
their
Sepulchres
,
and
declaring
against
their
Father's
Impiety
.
That
had
they
lived
in
their
Days
,
they
would
not
have
been
Partakers
with
them
in
the
Blood
of
the
Prophets
.
Now
their
Hypocrisie
appeared
in
three
Particulars
:
1.
In
that
they
continued
in
their
own
Wickedness
,
and
yet
commended
the
Saints
departed
;
they
magnifie
the
Saints
,
but
multiply
their
Sins
;
and
instead
of
imitating
their
Virtues
,
they
content
themselves
with
garnishing
their
Sepulchers
.
2.
In
professing
great
Respect
to
the
dead
Saints
,
and
at
the
same
time
persecuting
the
living
.
Palpable
Hypocrisie
!
And
yet
as
gross
as
it
is
,
it
prevails
to
this
Day
.
The
Church
of
Rome
,
who
magnifie
Martyrs
,
and
canonize
Saints
departed
,
have
yet
added
to
their
numbers
,
by
shedding
of
their
Blood
.
3.
In
taking
false
measures
of
their
Love
to
the
Saints
departed
,
from
their
building
their
Tombs
,
and
garnishing
their
Sepulchers
;
whereas
the
best
Evidence
of
our
Love
unto
them
is
the
imitating
their
Vertues
,
and
cherishing
their
Followers
.
'T
is
gross
Hypocrisie
to
pay
Respect
to
the
Relicks
of
Saints
,
and
Veneration
to
their
Images
,
and
at
the
same
time
,
to
persecute
and
afflict
their
Followers
.
Learn
hence
,
1.
That
the
World
has
all
along
loved
dead
Saints
better
than
the
living
.
Mortui
non
mordent
,
the
dead
Saint's
Example
how
bright
soever
,
is
not
so
scorching
and
troublesome
at
a
distance
;
and
he
himself
no
longer
stands
in
other
Men's
Light
;
whereas
the
living
Saint's
Example
is
a
cutting
Reproof
to
Sin
and
Vice
.
Obs.
2.
That
there
is
a
certain
Civility
in
Humane
Nature
,
which
leads
Men
to
a
just
Commendation
of
the
Dead
,
and
to
a
due
Estimation
of
their
Worth
.
The
Pharisees
here
,
tho'
they
persecuted
the
Prophets
,
whilst
alive
,
yet
had
they
a
mighty
Veneration
for
their
Piety
and
Vertue
after
they
were
dead
,
and
thought
no
Honour
too
great
to
be
done
unto
them
.
Note
,
3.
That
it
is
the
grossest
Hypocrisie
to
pretend
to
love
Goodness
,
and
yet
hate
and
persecute
good
Men.
These
Hypocritical
Pharisees
pretended
high
to
Piety
and
Religion
,
and
at
the
same
time
killed
the
Prophets
,
and
stoned
them
that
were
sent
unto
them
.
4.
That
the
highest
Honour
we
can
pay
to
the
Saints
departed
,
is
not
by
raising
Monuments
,
and
building
Tombs
to
their
Memory
;
but
by
a
careful
Imitation
of
their
Piety
and
Virtue
,
following
the
Holiness
of
their
Lives
,
and
their
Patience
and
Constancy
at
their
Deaths
.
34
Wherefore
behold
,
I
send
unto
you
prophets
,
and
wise
men
,
and
scribes
,
and
some
of
them
ye
shall
kill
and
crucifie
,
and
some
of
them
ye
shall
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
,
unto
the
blood
of
Zacharias
,
son
of
Barachias
,
whom
ye
slew
between
the
temple
and
the
altar
.
36
Verily
I
say
unto
you
,
All
these
things
shall
come
upon
this
generation
.
Observe
here
,
A
Prophetical
Prediction
,
and
a
severe
Denunciation
.
1.
A
Prediction
,
foretelling
what
cruel
Usage
the
Apostles
should
meet
with
from
the
Jews
,
Killing
and
Crucifying
some
,
Scourging
and
Stoning
others
;
which
accordingly
was
fulfilled
in
the
Crucifying
of
St.
Peter
,
the
Scourging
of
St.
Paul
,
in
the
Stoning
of
St.
Stephen
,
and
Killing
of
St.
James
.
The
first
Planters
and
Propagators
of
the
Gospel
sealed
their
Doctrine
with
their
Blood
,
and
the
Blood
of
the
Martyrs
has
all
along
been
the
Seed
of
the
Church
.
Obs.
2.
A
severe
Denunciation
,
That
upon
you
may
come
all
the
Righteous
Blood
shed
upon
the
Earth
,
from
Abel
to
Zacharias
,
the
Son
of
Jehoiada
,
(
2
Chron.
24.20
.
)
who
was
the
last
Prophet
,
whose
Murder
is
related
by
Name
in
the
Old
Testament
.
These
Words
are
not
to
be
understood
as
if
the
End
and
Intent
of
Christ's
sending
the
Prophets
were
,
that
the
Jews
might
put
them
to
Death
,
and
bring
their
righteous
Blood
upon
themselves
.
This
was
the
Consequent
and
Event
indeed
of
their
sending
,
but
by
no
means
the
Design
and
Intent
of
it
.
Learn
,
1.
That
raging
Persecutors
have
no
Regard
either
to
the
extraordinary
Mission
,
or
eminent
Sanctity
of
Persons
,
who
reprove
them
for
their
Sins
.
I
send
unto
you
Prophets
(
says
our
Saviour
)
wise
Men
and
Scribes
,
and
some
of
them
ye
shall
Kill
and
Crucifie
.
2.
That
as
the
Piety
of
the
Persons
,
so
neither
can
the
Sanctity
of
the
Place
discourage
and
deterr
bloody
Persecutors
from
their
Rage
and
Fury
against
the
Prophets
of
God
.
In
the
Temple
it self
,
in
the
Court
of
the
House
of
the
Lord
,
even
betwixt
the
Porch
and
the
Altar
was
Zacharias
slain
.
3.
That
it
is
a
righteous
Thing
with
God
to
punish
the
Children
for
the
Impieties
of
their
Parents
.
This
is
to
be
understood
,
1.
where
the
Children
tread
in
their
Father's
Steps
,
and
continue
in
their
Parents
Sins
;
which
they
do
,
if
they
do
not
confess
them
,
abhor
them
,
and
be
humbled
for
them
.
2.
This
is
to
be
understood
of
Temporal
Evils
,
not
of
Eternal
Punishments
.
No
Man
shall
for
his
Father's
Sins
lye
down
in
Everlasting
Burnings
.
As
our
Fathers
Faith
will
not
let
us
into
Heaven
,
so
neither
will
their
Impiety
shut
us
into
Hell
.
At
the
Day
of
Judgment
every
Man
shall
be
separately
considered
according
to
his
Deeds
.
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
!
38
Behold
,
your
house
is
left
unto
you
desolate
.
39
For
I
say
unto
you
,
Ye
shall
not
see
me
henceforth
,
till
ye
shall
say
,
Blessed
is
he
that
cometh
in
the
Name
of
the
Lord
.
Our
Lord
concludes
this
Chapter
with
a
Pathetical
Lamentation
over
Jerusalem
.
His
Ingemination
,
or
doubling
of
the
Word
,
Oh
Jerusalem
,
Jerusalem
,
shews
the
Vehemency
of
Christ's
Affection
towards
them
,
and
the
Sincerity
of
his
Desires
for
their
Salvation
.
Obs.
1.
The
great
Kindness
and
Compassion
of
Christ
to
the
Jews
in
general
,
and
Jerusalem
in
particular
,
set
forth
by
a
lively
Metaphor
and
Similitude
;
that
of
an
Hen
gathering
her
Chickens
under
her
Wings
.
As
the
Hen
doth
tenderly
cherish
,
and
carefully
hide
,
and
cover
her
Young
from
the
Eye
of
the
Destroyer
;
so
would
Christ
have
shrouded
and
sheltered
this
People
from
all
those
Birds
of
Prey
,
and
particularly
from
the
Roman
Eagle
,
by
which
they
were
at
last
devoured
.
Again
,
As
the
Hen
continueth
her
Call
to
her
young
ones
from
Morning
to
Night
,
and
holds
out
her
Wings
for
shelter
to
them
all
the
Day
long
;
so
did
Christ
wait
for
this
Peoples
Repentance
and
Conversion
for
more
than
Forty
Years
after
they
had
killed
his
Prophets
,
and
murthered
himself
,
before
they
met
with
a
final
Overthrow
.
Obs.
2.
The
amazing
Obstinacy
and
Wilfulness
of
this
People
,
in
rejecting
this
Grace
and
Favour
,
this
Kindness
and
Condescension
of
the
Lord
Jesus
Christ
.
I
would
have
gathered
you
,
but
ye
would
not
.
Obs.
3.
The
Fatal
Issue
of
this
Obstinacy
.
Behold
your
House
is
left
unto
you
desolate
.
Is
left
;
that
is
,
certainly
and
suddenly
will
be
so
.
The
Present-Tense
put
for
the
Paulo
post
futurum
,
it
denotes
both
the
Certainty
and
Proximity
of
this
People's
Ruin
.
Learn
,
1.
That
the
Ruin
and
Destruction
of
Sinners
is
wholly
chargeable
upon
themselves
;
that
is
,
on
their
own
Wilfulness
and
Obstinacy
.
I
would
have
gathered
you
,
says
Christ
,
but
ye
would
not
.
Learn
,
2.
How
deplorably
and
inexcusably
they
will
perish
,
who
perish
by
their
own
Wilfulness
under
the
Gospel
.
3.
That
there
is
no
Desire
like
unto
God's
Desire
of
a
People's
Repentance
;
no
Longing
like
unto
God's
Longing
for
a
People's
Salvation
.
Oh
Jerusalem
,
Jerusalem
!
how
often
would
I
have
gathered
thee
?
When
shall
it
once
be
?
CHAP.
XXIV
.
1
AND
Jesus
went
out
,
and
departed
from
the
temple
;
and
his
disciples
came
to
him
for
to
shew
him
the
buildings
of
the
temple
.
2
And
Jesus
said
unto
them
,
See
ye
not
all
these
things
?
Verily
I
say
unto
you
,
There
shall
not
be
left
here
one
stone
upon
another
,
that
shall
not
be
thrown
down
.
Our
Blessed
Saviour
had
often
acquainted
his
Disciples
with
his
approaching
Death
at
Jerusalem
:
The
Son
of
Man
must
go
up
to
Jerusalem
to
be
Crucified
.
Now
in
this
Chapter
he
acquaints
them
with
the
Destruction
that
should
come
upon
Jerusalem
in
general
,
and
upon
the
Temple
in
particular
,
for
their
putting
him
the
Son
of
God
to
Death
.
The
Disciples
looking
upon
the
Temple
with
Wonder
and
Admiration
,
were
apt
to
think
that
the
Temple
,
in
regard
of
its
invincible
Strength
,
could
not
be
destroyed
;
or
that
at
least
,
in
regard
of
its
incredible
Magnificence
,
't
was
great
pity
it
should
be
destroyed
;
and
accordingly
they
say
to
Christ
,
See
what
goodly
Buildings
are
here
;
as
if
they
had
said
,
Master
,
what
great
Pity
is
it
,
that
such
a
magnificent
Structure
should
become
a
ruinous
Heap
?
But
hence
we
Learn
,
1.
That
Sin
brings
Cities
and
Kingdoms
,
as
well
as
particular
and
private
Persons
,
to
their
end
.
There
are
no
places
so
strong
,
but
an
Almighty
God
is
able
to
destroy
them
;
and
Sin
is
sufficient
to
lay
them
waste
.
Observe
,
2.
That
the
Threatnings
of
God
are
to
be
feared
,
and
shall
be
fulfilled
,
whatever
appearing
Improbabilities
there
may
be
to
the
contrary
.
God
had
threatned
Jerusalem
with
Destruction
for
her
Sin
,
and
now
it
is
not
all
her
Strength
that
can
oppose
his
Power
.
Learn
,
3.
That
notwithstanding
Magnificence
and
Worldly
Glory
doth
mightily
dazle
our
Eye
,
yet
how
little
doth
it
affect
Christ's
Heart
.
Even
the
Temple
it self
,
that
most
magnificent
Structure
,
Christ
values
no
more
than
an
Heap
of
Rubbish
,
when
the
Impiety
of
the
Worshippers
had
devoted
it
to
Destruction
.
Not
one
Stone
,
says
Christ
,
shall
be
left
upon
another
unthrown
down
.
This
threatning
was
fulfill'd
Forty
Years
after
Christ's
Death
,
when
Titus
the
Roman
Emperor
destroyed
the
City
,
and
burnt
the
Temple
,
and
Turnus
Rufus
,
the
General
of
his
Army
,
ploughed
up
the
very
Foundation
,
upon
which
the
Temple
stood
.
Thus
was
the
Threatning
of
God
fulfilled
;
Jer.
26.18
.
Zion
shall
be
ploughed
as
a
Field
,
and
Jerusalem
shall
become
Heaps
.
The
Truth
and
Veracity
,
the
Faithfulness
and
Fidelity
of
God
is
as
much
concerned
in
the
Execution
of
his
Threatnings
,
as
in
the
Performance
of
his
Promises
.
3
And
as
he
sat
upon
the
mount
of
olives
,
the
disciples
came
unto
him
privately
,
saying
,
Tell
us
,
when
shall
these
things
be
?
and
what
shall
be
the
sign
of
thy
coming
,
and
of
the
end
of
the
World
?
4
And
Jesus
answered
,
and
said
unto
them
,
Take
heed
that
no
man
deceive
you
.
5
For
many
shall
come
in
my
Name
,
saying
,
I
am
Christ
,
and
shall
deceive
many
.
A
double
Question
is
here
propounded
by
the
Disciples
to
our
Saviour
.
First
,
As
to
the
time
of
the
Temple's
Destruction
.
Secondly
,
As
to
the
Signs
of
that
Destruction
.
As
to
the
former
,
the
time
when
the
Temple
should
be
destroyed
.
See
the
Curiosity
of
Humane
Nature
,
both
in
desiring
to
know
what
should
be
hereafter
,
and
also
when
that
hereafter
should
be
.
Thence
Learn
,
That
there
is
found
with
all
of
us
an
itching
Curiosity
and
Desire
,
rather
to
inquire
and
pry
into
the
hidden
Counsels
of
God's
secret
Will
,
than
to
obey
the
manifest
Declarations
of
God's
revealed
Will.
Tell
us
when
these
things
shall
be
?
As
to
their
second
Question
,
What
should
be
the
Sign
of
his
coming
?
Our
Saviour
acquaints
them
with
this
amongst
many
others
,
That
there
should
arise
false
Christs
,
false
Prophets
,
and
Seducers
,
a
multitude
of
Impostors
,
that
should
draw
many
after
them
;
therefore
he
bids
them
,
Take
heed
and
beware
.
Where
Observe
,
That
Christ
doth
not
gratifie
his
Disciples
Curiosity
,
but
acquaints
them
with
their
present
Duty
,
to
watch
against
Deceivers
and
Seducers
,
who
should
have
the
Impudence
to
affirm
themselves
to
be
Christ
.
Some
,
Christ
Personal
,
or
the
Messiah
;
others
,
Christ
Doctrinal
,
affirming
their
erroneous
Opinions
to
be
Christ's
Mind
and
Doctrine
.
From
the
whole
,
Note
,
1.
That
there
will
be
many
Seducers
,
many
erroneous
Persons
,
and
false
Opinions
before
the
end
of
the
World
.
For
Jerusalem's
Destruction
was
a
Type
and
Emblem
of
the
World's
Destruction
.
2.
That
such
Seducers
will
come
in
Christ's
Name
,
and
their
Errors
and
false
Opinions
shall
be
given
out
to
be
the
Mind
of
Christ
.
3.
That
many
will
be
seduced
,
and
carried
away
with
their
fair
Pretences
,
and
plausible
Deceits
.
4.
That
Christ's
own
Disciples
had
need
to
take
heed
,
lest
they
themselves
being
led
away
by
the
Error
of
the
Wicked
,
do
fall
from
their
own
Stedfastness
.
Take
heed
that
no
Man
deceive
you
,
for
many
will
come
in
my
Name
,
saying
,
I
am
Christ
,
and
shall
deceive
many
.
6
And
ye
shall
hear
of
wars
,
and
rumours
of
wars
:
see
that
ye
be
not
troubled
:
for
all
these
things
must
come
to
pass
,
but
the
end
is
not
yet
.
7
For
nation
shall
rise
against
nation
,
and
kingdom
against
kingdom
,
and
there
shall
be
famines
,
and
pestilences
,
and
earthquakes
in
divers
places
.
8
All
these
are
the
beginning
of
sorrows
.
The
next
Sign
which
our
Saviour
gives
his
Disciples
of
Jerusalem's
Destruction
,
is
the
many
Broyls
and
Commotions
,
civil
Discords
and
Dissentions
,
that
should
be
found
amongst
the
Jews
.
Famines
,
Pestilence
,
and
Earthquakes
,
fearful
Sights
,
and
Signs
in
the
Air.
And
Josephus
declares
,
that
there
appeared
in
the
Air
,
Chariots
and
Horses
,
Men
skirmishing
in
the
Clouds
,
and
encompassing
the
City
;
and
that
a
Blazing
Star
,
in
fashion
of
a
Sword
,
hung
over
the
City
for
a
Year
together
.
Learn
,
1.
That
War
,
Pestilence
and
Famine
,
are
Judgments
and
Calamities
,
inflicted
by
God
upon
a
sinful
People
for
their
Contempt
of
Christ
and
Gospel
Grace
.
Ye
shall
hear
of
Wars
,
Famine
and
Pestilence
.
2.
That
altho'
these
be
mighty
and
terrible
Judgments
,
yet
are
they
the
Forerunners
of
worser
Judgments
.
All
these
are
the
Beginnings
of
Sorrow
.
9
Then
shall
they
deliver
you
up
to
be
afflicted
,
and
shall
kill
you
:
and
ye
shall
be
hated
of
all
nations
for
my
Names
sake
.
10
And
then
shall
many
be
offended
,
and
shall
betray
one
another
,
and
shall
hate
on
another
.
11
And
many
false
prophets
shall
arise
,
and
shall
deceive
many
.
12
And
because
iniquity
shall
abound
,
the
love
of
many
shall
wax
cold
.
13
But
he
that
shall
endure
unto
the
end
,
the
same
shall
be
saved
.
Our
Saviour
here
goes
on
,
in
giving
farther
Signs
of
the
Destruction
of
Jerusalem
.
1.
He
declares
the
sharp
Persecutions
which
should
fall
upon
the
Apostles
themselves
;
they
shall
kill
you
.
Thence
Learn
,
That
the
keenest
and
sharpest
edge
of
Persecution
is
usually
turn'd
against
the
Ambassadors
of
Christ
,
and
falls
heaviest
on
the
Ministers
of
God
.
You
shall
be
hated
and
killed
.
The
next
Sign
is
the
Apostacy
of
Professors
upon
the
Account
of
those
Persecutions
.
Then
shall
many
be
offended
.
Shall
betray
one
another
,
and
hate
one
another
.
Learn
hence
,
That
Times
of
Persecution
for
Christianity
are
constantly
Times
of
Apostacy
from
the
Christian
Profession
.
2.
That
Apostates
are
usually
the
bitterest
Persecutors
.
Omnis
Apostata
est
osor
sui
ordinis
.
They
shall
betray
one
another
,
and
hate
one
another
.
A
third
Sign
is
the
abounding
of
false
Teachers
.
Many
false
Prophets
shall
arise
,
and
shall
deceive
many
.
Where
Note
,
That
the
fair
Pretences
,
and
subtil
Practices
of
Heretical
Teachers
,
have
drawn
off
many
from
the
Truth
,
whom
open
Persecution
could
not
drive
from
it
.
A
fourth
Sign
is
the
Decay
and
Abatement
of
Zeal
for
God
,
and
Love
one
to
another
.
The
Love
of
many
shall
wax
cold
.
That
is
,
both
towards
God
,
and
towards
Man
.
When
Iniquity
abounds
Trouble
waxes
hot
;
and
when
Trouble
waxes
hot
,
false
Love
waxes
cold
,
and
true
Love
waxes
colder
than
it
was
before
:
The
cold
Blasts
of
Persecution
blow
up
the
Love
of
a
few
,
but
blow
out
the
Love
of
many
more
.
These
are
the
Signs
laid
down
by
our
Saviour
,
foretelling
the
Destruction
of
Jerusalem
;
and
forasmuch
as
Jerusalem's
Destruction
was
not
only
a
Forerunner
,
but
a
Figure
of
Christ's
coming
to
Judgment
,
these
are
also
the
Signs
,
foretelling
the
Approach
of
that
dreadful
Day
.
Verse
13.
He
that
endureth
to
the
end
,
the
same
shall
be
saved
.
Our
Saviour
closes
his
Discourse
with
an
Exhortation
to
Constancy
and
Perseverance
.
Teaching
us
,
That
there
is
no
such
way
to
overcome
Temptation
and
Persecution
,
as
by
keeping
our
Integrity
,
and
persevering
in
our
Fidelity
to
Christ
.
2.
That
Constancy
and
Perseverance
in
our
Integrity
and
Fidelity
towards
Christ
,
is
sometimes
attended
with
Temporal
Salvation
and
Deliverance
in
this
Life
,
but
shall
certainly
be
rewarded
with
Eternal
Salvation
in
the
next
.
He
that
endureth
to
the
end
,
the
same
shall
be
saved
.
14
And
this
gospel
of
the
kingdom
shall
be
preached
in
all
the
world
for
a
witness
unto
all
nations
,
and
then
shall
the
end
come
.
Here
our
Blessed
Saviour
comforts
his
Disciples
with
a
threefold
Consideration
.
1.
That
his
Gospel
how
hated
and
persecuted
soever
,
should
be
plainly
and
persuasively
preached
.
This
Gospel
of
the
Kingdom
shall
be
preached
.
Therefore
called
the
Gospel
of
the
Kingdom
,
because
it
discovers
the
Way
to
the
Kingdom
of
Heaven
.
Observe
,
2.
The
Extent
of
the
Gospel's
Publication
,
it
shall
be
preached
unto
all
Nations
;
that
is
,
to
the
Gentile
World
,
not
only
amongst
the
Jews
,
but
amongst
the
chief
and
principal
Nations
of
the
Gentiles
also
.
Observe
,
3.
The
Design
and
End
of
the
Gospel's
Publication
,
and
that
is
for
a
Witness
or
Testimony
;
namely
,
for
a
Witness
of
God's
Mercy
and
Grace
offered
to
Sinners
,
and
of
their
Obstinacy
who
reject
it
.
Learn
thence
,
That
the
preaching
of
the
Gospel
where-ever
it
comes
proves
a
Testimony
to
them
to
whom
it
comes
.
To
the
Humble
and
Teachable
it
is
a
Testimony
for
,
to
the
Scorners
and
Despisers
it
is
a
Testimony
against
;
or
in
the
Words
of
the
Apostle
,
2
Cor.
2.16
.
To
some
it
is
the
Savour
of
Death
unto
Death
,
to
others
the
Savour
of
Life
unto
Life
.
15
When
ye
therefore
shall
see
the
abomination
of
desolation
,
spoken
of
by
Daniel
the
prophet
,
stand
in
the
holy
place
,
(
whoso
readeth
,
let
him
understand
.
)
The
Sense
is
,
when
ye
shall
see
the
Armies
of
the
Romans
,
who
are
an
Abomination
to
you
,
and
an
Occasion
of
great
Desolation
where
they
go
;
when
you
shall
see
that
abominable
desolating
Army
begirting
the
Holy
City
of
Jerusalem
,
then
call
to
mind
the
Prophecy
of
Daniel
,
which
primarily
belonged
to
Antiochus
,
but
secondarily
to
Titus
,
and
shall
now
be
fully
compleated
.
For
the
Siege
shall
not
be
raised
,
till
both
City
and
Temple
be
razed
to
the
Ground
.
Learn
thence
,
That
God
has
Instruments
ready
at
his
Call
to
lay
waste
the
strongest
Cities
,
and
to
ruin
the
most
flourishing
Kingdoms
which
do
oppose
the
Tenders
of
his
Grace
,
and
can
make
those
whom
Men
most
abhor
,
to
be
the
Occasions
of
their
Destruction
.
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
any
thing
out
of
his
house
:
18
Neither
let
him
which
is
in
the
field
,
return
back
to
take
his
cloaths
.
The
meaning
is
,
As
soon
as
you
shall
see
the
Roman
Army
appear
before
the
City
of
Jerusalem
,
let
every
one
that
values
his
own
Safety
fly
as
far
,
and
as
fast
as
he
can
,
even
as
Lot
fled
out
of
Sodom
;
and
let
such
as
fly
be
glad
if
by
flight
they
can
save
their
Lives
,
tho'
they
lose
their
Goods
,
their
Cloaths
,
and
all
things
beside
.
From
hence
,
Learn
,
1.
That
when
Almighty
God
is
pouring
forth
his
Fury
upon
a
sinful
People
,
it
is
lawful
,
yea
,
a
necessary
Duty
,
by
flight
,
to
endeavour
the
hiding
and
sheltring
of
themselves
from
the
approaching
Calamity
and
Desolation
.
When
ye
shall
see
Jerusalem
encompassed
with
Armies
,
then
flee
to
the
Mountains
.
2.
That
in
the
Case
of
flight
before
a
bloody
Enemy
and
Army
,
if
we
lose
all
that
we
have
,
and
our
Lives
be
given
us
for
a
Prey
,
we
fare
well
,
and
the
Lord
deals
very
mercifully
with
us
.
19
And
wo
unto
them
that
are
with
child
,
and
to
them
that
give
suck
in
those
days
.
20
But
pray
ye
that
your
flight
be
not
in
the
winter
,
neither
on
the
sabbath
day
:
Here
our
Saviour
declares
the
doleful
Distress
of
those
that
could
not
flee
from
the
Siege
of
Jerusalem
;
as
Women
big
with
Child
,
and
such
as
give
Suck
,
who
by
that
Means
are
like
to
lose
their
Lives
.
And
he
farther
adds
,
that
it
would
encrease
the
Calamity
,
if
their
Flight
should
happen
to
be
in
the
Winter
,
when
none
can
fly
either
fast
,
or
far
;
or
if
they
should
be
forced
to
flee
on
the
Sabbath-Day
,
when
the
Jews
scrupled
travelling
,
farther
than
a
Sabbath-Day's
Journey
,
which
was
about
Two
Miles
.
From
hence
Learn
,
That
it
is
a
great
Addition
to
the
Trouble
and
Disquiet
of
a
good
Man's
Spirit
,
when
the
Day
of
his
Spiritual
Rest
is
interrupted
;
and
instead
of
enjoying
Communion
with
God
in
his
House
,
he
is
driven
from
House
and
Home
,
and
flies
before
the
Face
of
an
enraged
Enemy
.
Pray
ye
,
says
our
Saviour
,
that
your
Flight
be
not
on
the
Sabbath-Day
.
That
being
a
Day
of
Holy
Rest
.
21
For
then
shall
be
great
tribulation
,
such
as
was
not
since
the
beginning
of
the
world
to
this
time
,
no
,
nor
ever
shall
be
.
22
And
except
those
days
should
be
shortened
,
there
should
no
flesh
be
saved
:
but
for
the
elects
sake
those
days
shall
be
shortened
.
The
doleful
Miseries
and
dreadful
Calamities
which
were
coming
upon
the
Jews
in
general
,
and
upon
Jerusalem
in
particular
,
are
here
foretold
by
our
Saviour
,
partly
from
the
Roman
Army
without
,
and
partly
from
the
Seditions
and
Factions
of
the
Zealots
within
,
who
committed
such
Outrages
and
Slaughters
,
that
there
were
no
less
than
an
Hundred
Thousand
slain
,
and
Ninety-seven
Thousand
carried
away
Captive
,
and
made
Prisoners
.
They
that
bought
our
Saviour
for
Thirty
Pence
,
were
now
themselves
sold
Thirty
for
a
Penny
.
Now
did
the
Temple
it self
become
a
Sacrifice
,
a
whole
Burnt-Offering
,
and
was
consum'd
to
Ashes
.
Yet
Observe
,
Christ
promises
that
these
Calamitous
Days
should
be
shortned
,
for
the
Elects
sake
.
God
had
a
Remnant
which
he
determined
should
survive
this
Destruction
,
to
be
an
holy
Seed
;
and
accordingly
the
Providence
of
God
so
order'd
,
that
the
City
was
taken
in
Six
Months
,
and
the
whole
Country
depopulated
in
Eighteen
.
Whence
Observe
,
How
the
Lord
intermixes
some
Mercy
with
the
extremest
Misery
,
that
doth
befal
a
People
for
their
Sin
.
On
this
side
Hell
no
Sinners
can
say
that
they
feel
the
Strokes
of
Justice
to
the
utmost
,
or
that
they
have
Judgment
without
Mercy
.
23
Then
if
any
man
shall
say
unto
you
,
Lo
,
here
is
Christ
,
or
there
:
believe
it
not
.
24
For
there
shall
arise
false
Christs
,
and
false
prophets
,
and
shall
shew
great
signs
and
wonders
,
insomuch
that
(
if
it
were
possible
)
they
shall
deceive
the
very
elect
.
25
Behold
,
I
have
told
you
before
.
26
Wherefore
,
if
they
shall
say
unto
you
,
Behold
,
he
is
in
the
desert
,
go
not
forth
:
behold
,
he
is
in
the
secret
chambers
,
believe
it
not
.
The
Jews
had
all
along
cherished
in
themselves
a
vain
Expectation
,
that
the
promised
Messias
should
be
a
Temporal
Deliverer
that
should
set
them
at
Liberty
from
the
Power
and
Slavery
of
the
Romans
;
and
accordingly
Christ
declares
to
his
Disciples
here
,
that
immediately
before
Jerusalem's
Destruction
,
several
Persons
taking
the
Advantage
of
this
Expectation
,
would
make
themselves
Heads
of
Parties
,
and
pretend
that
they
were
the
true
Messiah
,
who
would
save
and
deliver
them
from
their
Enemies
,
if
they
would
repair
to
them
,
and
follow
after
them
.
Hereupon
our
Lord
cautions
his
Disciples
against
such
false
Christs
and
false
Prophets
,
and
bids
them
believe
them
not
,
tho'
they
did
never
so
many
great
Signs
and
Wonders
,
and
promised
them
never
such
Glorious
Deliverances
.
Learn
hence
,
That
the
Church's
great
Danger
is
from
Seducers
that
come
in
Christ's
Name
,
and
pretending
to
work
Signs
and
Wonders
by
his
Authority
.
2.
That
such
is
the
Power
of
Seduction
and
Delusion
,
that
many
are
carried
away
with
Seducers
and
false
Teachers
.
3.
That
the
Elect
themselves
,
if
left
unto
themselves
,
might
be
seduced
;
but
Divine
Power
guards
them
against
Seduction
and
Delusion
.
They
shall
deceive
,
if
it
were
possible
,
the
very
Elect.
27
For
as
the
lightning
cometh
out
of
the
east
,
and
shineth
even
unto
the
west
:
so
shall
also
the
coming
of
the
Son
of
man
be
.
There
is
a
threefold
coming
of
Christ
spoken
of
in
the
New
Testament
.
1.
His
coming
in
his
Spiritual
Kingdom
by
the
preaching
of
the
Gospel
among
the
Gentiles
.
2.
His
coming
to
destroy
Jerusalem
Forty
Years
after
his
Ascension
.
3.
His
final
Coming
to
Judgment
at
the
great
Day
.
All
these
Comings
of
the
Son
of
Man
for
their
Suddenness
and
Unexpectedness
are
compared
unto
Lightning
,
which
in
a
moment
breaketh
out
of
the
East
,
and
shineth
unto
the
West
.
Learn
hence
,
That
the
Coming
and
Appearance
of
the
Lord
Jesus
Christ
to
the
judging
of
wicked
and
impenitent
Sinners
,
it
will
be
a
very
certain
,
sudden
,
and
unexpected
Appearance
.
28
For
wheresoever
the
carcass
is
,
there
will
the
eagles
be
gathered
together
.
If
the
coming
of
Christ
be
understood
in
the
former
Verse
of
his
coming
to
destroy
Jerusalem
,
then
by
the
Carcass
in
this
Verse
are
to
be
understood
the
People
of
Jerusalem
,
and
the
Body
of
the
Jewish
Nation
:
And
by
the
Eagles
are
to
be
understood
the
Roman
Armies
,
who
carried
an
Eagle
in
their
Standard
.
These
were
the
Instruments
which
Almighty
God
made
use
of
,
as
his
Rod
and
Scourge
to
chastise
and
punish
the
People
of
Jerusalem
.
Learn
thence
,
That
the
appointed
Messengers
of
God's
Wrath
,
and
the
Instruments
of
his
Vengeance
will
suddenly
gather
together
,
certainly
find
out
,
and
severely
punish
and
plague
an
impenitent
People
devoted
to
Destruction
.
Where
the
Carcass
is
,
(
the
Body
of
the
Jewish
Nation
,
)
there
will
the
Eagles
(
the
Roman
Soldiers
)
be
gathered
together
.
29
Immediately
after
the
tribulation
of
those
days
,
shall
the
sun
be
darkened
,
and
the
moon
shall
not
give
her
light
,
and
the
stars
shall
fall
from
heaven
,
and
the
powers
of
the
heavens
shall
be
shaken
.
30
And
then
shall
appear
the
sign
of
the
son
of
man
in
heaven
.
Our
Saviour
goes
on
in
figurative
Expressions
,
to
set
forth
the
Calamities
that
should
befal
the
Jewish
Nation
,
immediately
after
the
Destruction
of
Jerusalem
.
The
Sun
shall
be
darkened
;
that
is
,
all
their
Glory
and
Excellency
shall
be
eclipsed
,
all
their
Wealth
and
Prosperity
shall
be
laid
waste
,
their
whole
Government
Civil
and
Ecclesiastical
destroy'd
;
and
such
Marks
of
Misery
found
upon
them
,
as
never
were
seen
upon
a
People
.
By
the
Sign
of
the
Son
of
Man
,
the
Papists
,
will
have
understood
,
the
Sign
of
the
Cross
.
Others
understand
it
of
those
Prodigies
,
which
were
seen
a
little
before
the
Destruction
of
Jerusalem
,
which
Josephus
mentions
,
as
namely
,
A
Comet
in
the
form
of
a
Sword
hanging
over
the
City
for
a
Year
together
:
A
Light
in
the
Temple
,
and
about
the
Altar
seen
at
Midnight
for
half
an
Hour
.
A
Cow
led
by
the
Priest
to
be
sacrificed
,
calved
a
Lamb.
A
Voice
heard
in
the
Temple
,
saying
,
Abeamus
hinc
,
Let
us
go
hence
.
Learn
hence
,
God
doth
premonish
before
he
punish
;
he
warns
a
People
of
Destruction
often
,
before
he
destroys
them
once
.
30
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
.
31
And
he
shall
send
his
angels
with
a
great
sound
of
a
trumpet
,
and
they
shall
gather
together
his
elect
from
the
four
winds
,
from
one
end
of
heaven
to
the
other
.
Then
shall
the
Tribes
mourn
;
that
is
,
then
shall
the
Jews
be
convinced
that
their
Destruction
was
the
Punishment
of
their
Sin
,
in
rejecting
and
crucifying
Christ
;
and
accordingly
they
that
pierced
him
,
shall
behold
him
,
and
mourn
over
him
.
Thus
it
was
before
the
Destruction
of
Jerusalem
,
and
thus
will
it
be
before
the
final
Judgment
.
They
that
pierced
him
shall
be
brought
before
him
.
Lord
,
how
will
the
Sight
of
a
pierced
Christ
pierce
their
Souls
with
Horror
;
they
who
have
not
seen
a
pierced
Christ
in
the
Sorrows
of
Repentance
,
shall
hereafter
see
him
in
the
Sorrows
of
Despair
.
To
behold
Christ
with
the
Eye
of
Sense
hereafter
,
will
be
very
dreadful
and
terrible
to
all
those
that
have
not
beheld
him
with
the
Eye
of
Faith
here
.
And
he
shall
send
his
Angels
with
the
Sound
of
a
Trumpet
.
Those
that
apply
this
to
the
Destruction
of
Jerusalem
,
by
the
Angels
understand
the
Ministers
of
the
Gospel
,
who
by
the
Trumpet
of
the
Word
did
bring
in
Believers
throughout
all
Judea
,
who
were
saved
from
that
Destruction
.
Those
that
understand
it
of
the
general
Judgment
,
take
it
literally
,
that
Christ
at
the
great
Day
will
send
forth
his
Holy
Angels
,
and
gather
all
his
Elect
to
himself
with
the
sound
of
a
Trumpet
.
Probably
,
as
there
was
an
audible
Sound
of
a
Trumpet
at
the
giving
of
the
Law
,
so
there
shall
be
the
like
Sound
of
a
Trumpet
,
when
Christ
shall
summon
the
World
to
Judgment
,
for
transgressing
of
that
Law
.
A
joyful
Sound
,
will
this
be
to
the
Friends
of
Christ
.
A
doleful
dreadful
Sound
in
the
Ears
of
his
Enemies
.
32
Now
learn
a
parable
of
the
fig-tree
,
When
his
branch
is
yet
tender
,
and
putteth
forth
leaves
,
ye
know
that
summer
is
nigh
:
33
So
likewise
ye
,
when
ye
shall
see
all
these
things
,
know
that
it
is
near
,
even
at
the
doors
.
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
.
36
But
of
that
day
and
hour
knoweth
no
man
,
no
not
the
angels
of
heaven
,
but
my
Father
only
.
Here
our
Blessed
Saviour
declares
Two
Things
with
reference
to
his
coming
.
1.
The
Certainty
of
the
Thing
it self
.
2.
The
Uncertainty
of
the
Time
.
The
Certainty
of
his
coming
he
sets
forth
by
the
Similitude
of
the
Fig-tree
,
whose
beginning
to
bud
declares
the
Summer
at
Hand
.
Thus
when
they
should
see
the
foremention'd
Signs
,
they
might
conclude
the
Destruction
of
their
City
and
Temple
to
be
nigh
at
Hand
,
and
that
some
then
living
should
see
all
these
Predictions
certainly
fulfilled
:
Whatever
Christ
foretells
shall
certainly
be
fulfilled
,
his
Word
being
more
firm
than
the
Fabrick
of
Heaven
and
Earth
.
Obs.
2.
The
Vncertainty
,
as
to
the
precise
Time
,
when
this
Judgment
should
come
.
No
Angel
in
Heaven
,
nor
Creature
on
Earth
could
determine
the
Time
,
only
the
glorious
Persons
in
the
Godhead
;
the
Father
,
Son
,
and
Holy
Ghost
.
Learn
,
1.
That
all
things
are
not
revealed
to
the
Angels
themselves
,
but
such
things
only
as
it
concerns
them
to
know
,
and
the
Wisdom
of
God
thinks
fit
to
reveal
.
2.
That
the
precise
Time
of
the
Day
of
Judgment
is
kept
by
God
as
a
Secret
to
himself
,
he
will
not
have
us
know
that
Hour
,
to
the
Intent
that
we
may
be
upon
our
watch
every
Hour
.
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
.
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
.
In
these
Verses
our
Saviour
declares
that
Jerusalem's
Destruction
,
and
the
World
's
final
Desolation
at
the
great
Day
,
would
be
much
like
the
Destruction
of
the
old
World
,
and
that
in
two
Respects
;
1.
In
regard
of
Unexpectedness
.
2.
In
regard
of
Security
,
and
Sensuality
.
How
sensual
and
secure
was
the
old
World
before
the
Flood
.
They
were
eating
and
drinking
,
marrying
and
giving
in
Marriage
.
That
is
,
wholly
given
up
to
Sensuality
and
Debauchery
,
and
did
not
know
of
the
Floods
coming
;
that
is
,
did
not
consider
it
,
till
it
swept
them
away
.
Thus
was
it
in
the
Destruction
of
Jerusalem
,
and
so
will
it
be
in
the
end
of
the
World
.
Learn
hence
,
1.
That
as
the
old
World
perished
by
Infidelity
,
Security
and
Sensuality
,
so
will
the
same
Sins
be
prevailing
before
the
Destruction
of
this
present
World
.
As
it
was
in
the
Days
of
Noah
,
so
shall
it
be
when
the
Son
of
Man
cometh
.
2.
That
the
true
Reason
why
Sinners
are
drowned
in
Sensuality
,
and
given
over
to
Security
,
is
this
,
because
they
do
not
believe
the
Certainty
,
or
consider
the
Proximity
and
Nearness
of
an
approaching
Judgment
.
The
old
World
knew
not
of
the
Floods
coming
.
Strange
!
when
Noah
had
told
them
of
it
an
Hundred
and
Twenty
Years
together
.
The
meaning
is
,
They
did
not
consider
it
,
and
prepare
for
it
.
To
such
as
are
unprepared
for
,
and
unapprehensive
of
Death
and
Judgment
,
those
Evils
are
always
sudden
altho'
Men
be
never
so
often
warn'd
of
them
.
But
to
such
as
are
prepared
,
Death
is
never
sudden
,
let
them
die
never
so
suddenly
.
42
Watch
therefore
,
for
ye
know
not
what
hour
your
Lord
doth
come
.
43
But
know
this
,
that
if
the
good
man
of
the
house
had
known
in
what
watch
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
ye
think
not
,
the
Son
of
man
cometh
.
Here
we
have
the
Application
made
by
our
Saviour
of
the
foregoing
Doctrine
concerning
the
Certainty
and
Suddenness
of
a
future
Judgment
.
Watch
therefore
always
;
not
without
Intermission
,
but
without
giving
over
,
that
ye
may
be
not
only
in
an
habitual
,
but
actual
Readiness
for
my
Appearance
.
Learn
thence
,
That
it
is
the
indispensible
Duty
,
and
ought
to
be
the
indefatigable
Endeavour
of
every
Christian
,
to
stand
upon
his
Watch
in
a
prepared
Readiness
,
for
Christ's
Appearance
,
both
for
his
coming
to
us
,
and
for
our
going
to
him
.
Watch
always
,
for
ye
know
not
the
Hour
when
your
Lord
cometh
.
45
Who
then
is
a
faithful
and
wise
servant
,
whom
his
lord
hath
made
ruler
over
his
houshold
,
to
give
them
meat
in
due
season
?
46
Blessed
is
that
servant
,
whom
his
lord
when
he
cometh
shall
find
so
doing
.
47
Verily
I
say
unto
you
,
that
he
shall
make
him
ruler
over
all
his
goods
.
These
Words
may
be
applied
two
ways
.
1.
To
all
the
faithful
Servants
of
Christ
in
general
.
Thence
Learn
,
That
for
a
Person
to
spend
and
end
his
Days
in
the
Service
of
Christ
,
and
doing
his
Will
,
gives
good
Assurance
of
a
blessed
Condition
.
Blessed
is
that
Servant
.
2.
To
the
Ministers
of
the
Gospel
in
special
,
may
these
Words
be
applied
.
And
here
Obs
.
1.
The
Character
and
Duty
of
a
Gospel-Minister
.
He
is
the
Steward
of
Christ's
Houshold
,
to
give
them
their
Meat
in
due
Season
.
Obs.
2.
The
Qualifications
requisite
in
such
Stewards
,
Faithfulness
and
Prudence
.
Who
then
is
that
faithful
and
wise
Steward
?
Obs.
3.
The
Reward
insured
to
such
Stewards
as
answer
these
Qualifications
.
Blessed
is
that
Servant
.
Learn
hence
,
1.
That
the
Ministers
of
the
Gospel
are
in
a
special
Sense
the
Stewards
of
Christ's
Houshold
.
2.
That
Faithfulness
and
Prudence
are
the
necessary
and
indispensible
Qualifications
of
Christ's
Stewards
.
3.
That
where-ever
these
Qualifications
are
found
,
Christ
will
graciously
and
abundantly
reward
them
.
Our
Faithfulness
must
respect
God
,
our Selves
,
and
our
Flock
,
and
includes
Integrity
of
Heart
,
Purity
of
Intention
,
Industry
of
Endeavour
,
Impartiality
in
our
Administrations
.
Prudence
appears
in
the
choice
of
suitable
Subjects
,
in
the
choice
of
fit
Language
,
in
exciting
our
own
Affections
,
in
order
to
the
moving
of
our
People
.
Ministerial
Prudence
will
teach
us
by
the
Strictness
and
Gravity
of
our
Deportment
,
to
maintain
our
Esteem
in
the
Consciences
of
our
People
.
It
will
assist
us
to
bear
Reproach
,
and
direct
us
to
give
Reproof
;
he
that
is
silent
,
cannot
be
innocent
:
Reprove
we
must
,
or
we
cannot
be
faithful
;
but
prudently
,
or
we
cannot
be
successful
.
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
:
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
aware
of
;
51
And
shall
cut
him
asunder
,
and
appoint
him
his
portion
with
the
hypocries
:
there
shall
be
weeping
and
gnashing
of
teeth
.
Our
Lord
in
these
Verses
describes
an
unfaithful
and
negligent
Steward
,
and
denounces
the
dreadful
Sentence
of
Wrath
hanging
over
him
;
he
is
described
,
1.
By
the
Character
of
Infidelity
,
he
believeth
not
Christ's
coming
to
Judgment
,
tho'
he
preaches
it
to
others
;
he
saith
in
his
Heart
,
My
Lord
delayeth
his
coming
.
2.
He
is
described
by
his
Hatred
,
Envy
,
and
Malignity
against
his
Fellow-servants
,
that
were
more
painful
and
faithful
than
himself
.
He
begins
to
smite
,
at
least
with
the
Virulence
of
his
Tongue
,
if
not
with
the
Violence
of
his
Hand
.
3.
By
his
associating
with
the
wicked
,
and
strengthening
their
Hands
by
his
ill
Example
.
He
eateth
and
drinketh
with
the
Drunken
.
That
is
,
as
their
Associate
and
Fellow-Companion
.
Thus
the
unfaithful
Servant
is
described
;
next
his
Judgment
and
Sentence
is
declared
.
Obs.
2.
The
tremendous
Judgment
that
shall
come
upon
unfaithful
Stewards
.
1.
Christ
will
surprize
them
in
their
Sin
and
Security
,
by
coming
in
an
Hour
when
they
look'd
not
for
him
.
2.
He
will
execute
Temporal
Vengeance
upon
them
.
He
will
cut
them
asunder
,
or
hew
them
in
pieces
,
as
the
Jews
did
their
Sacrifices
.
That
is
,
separate
his
Soul
from
his
Body
by
untimely
Death
.
Hence
some
Observe
,
That
God
seldom
suffers
slothful
,
sensual
,
wicked
and
debauch'd
Ministers
to
live
out
half
their
Days
.
3.
Christ
will
punish
them
with
Eternal
Destruction
also
.
Appointing
them
their
Portion
with
Hypocrites
.
That
is
,
with
the
worst
of
Sinners
,
they
shall
have
a
double
Damnation
.
As
the
Hypocrite
has
a
double
Heart
,
a
double
Tongue
,
and
is
a
double
Sinner
,
so
shall
he
undergo
a
double
Damnation
.
Learn
hence
,
That
such
Ministers
as
neglect
the
Service
of
God
,
and
the
Souls
of
their
People
;
as
they
are
ranked
amongst
the
worst
sort
of
Sinners
in
this
Life
,
so
shall
they
be
punished
with
them
in
the
severest
manner
in
the
next
.
When
Satan
destroys
the
Souls
of
Men
,
he
shall
answer
for
it
as
a
Murtherer
only
,
not
as
an
Officer
that
was
intrusted
with
the
Care
of
Souls
.
But
if
the
Steward
doth
not
provide
,
if
the
Shepherd
doth
not
feed
,
if
the
Watchman
doth
not
warn
,
they
shall
answer
not
only
for
the
Souls
that
have
miscarried
,
but
for
an
Office
neglected
,
for
a
Talent
hidden
,
and
for
a
Stewardship
unfaithfully
administred
.
Wo
unto
us
,
if
at
the
great
Day
we
hear
distressed
Souls
roaring
out
their
Complaints
,
and
howling
forth
that
doleful
Accusation
against
us
:
Lord
!
Our
Stewards
have
defrauded
us
,
our
Watchmen
have
betrayed
us
,
our
Guides
have
misled
us
.
CHAP.
XXV
.
Our
blessed
Saviour
in
the
Close
of
the
foregoing
Chapter
had
exhorted
all
Christians
to
the
great
Duty
of
Watchfulness
,
and
to
be
in
a
Posture
of
Readiness
against
his
coming
.
Which
Duty
he
is
pleased
to
inculcate
again
in
this
Chapter
,
and
accordingly
he
urges
the
Necessity
of
it
from
two
eminent
Parables
;
the
former
,
Of
the
Ten
Virgins
,
v.
1.
and
the
latter
,
Of
a
Man
travelling
into
a
far
Country
,
v.
14.
1
THen
shall
the
kingdom
of
heaven
be
likened
unto
ten
virgins
,
which
took
their
lamps
,
and
went
forth
to
meet
the
bridegroom
.
2
And
five
of
them
were
wise
,
and
five
were
foolish
.
By
the
Kingdom
of
Heaven
here
is
meant
the
State
of
the
visible
Church
here
on
Earth
;
it
cannot
be
understood
of
the
Kingdom
of
Glory
,
for
there
are
no
foolish
Virgins
in
that
Kingdom
,
nor
yet
of
the
invisible
Kingdom
of
Grace
;
for
therein
are
no
foolish
Virgins
neither
.
But
in
the
visible
Church
here
on
Earth
there
ever
has
been
a
Mixture
of
wise
and
unwise
,
of
Saints
and
Hypocrites
.
Five
of
these
Virgins
were
wise
,
and
five
were
foolish
.
Where
Observe
,
our
Lord
's
great
Charity
,
in
supposing
and
hoping
that
amongst
the
Professors
of
the
Gospel
,
the
number
of
sincere
Christians
is
equal
with
Hypocritical
Professors
.
Five
were
wise
,
and
Five
foolish
.
Teaching
us
,
that
we
should
not
confine
the
Church
of
Christ
within
a
narrow
Compass
,
nor
confine
our
Charity
to
a
few
,
and
think
none
shall
go
to
Heaven
but
those
of
our
own
Party
and
Perswasion
,
but
to
extend
our
Charity
to
all
Christians
that
hold
the
Foundation
with
us
,
and
to
hope
well
of
them
.
Lord
!
let
me
rather
err
on
the
charitable
Hand
,
than
be
found
on
the
censorious
and
damning
side
;
this
is
to
imitate
my
Saviour
,
whose
Charity
supposed
as
many
wise
as
foolish
Virgins
,
as
many
Saints
as
Hypocrites
in
the
Church
.
All
these
Virgins
are
said
to
take
their
Lamps
,
and
go
forth
to
meet
the
Bridegroom
.
For
understanding
which
,
we
must
know
,
that
our
Saviour
alludes
to
the
ancient
Custom
of
Marriages
,
which
were
celebrated
in
the
Night
;
when
usually
Ten
young
Men
attended
the
Bridegroom
,
and
as
many
Virgins
attended
the
Bride
,
with
Lamps
in
their
Hands
,
the
Bridegroom
leading
home
his
Bride
by
the
Light
of
those
Lamps
.
By
these
Virgins
are
shadowed
forth
the
Professors
of
Christianity
.
The
foolish
Virgins
are
such
as
satisfie
themselves
with
a
bare
Profession
,
without
bringing
forth
Fruits
answerable
thereunto
.
The
wise
Virgins
are
such
as
walk'd
answerable
to
their
Profession
,
persevered
and
continued
stedfast
therein
,
and
abounded
in
the
Graces
and
Virtues
of
a
good
Life
.
They
are
called
Virgins
for
the
Purity
of
their
Faith
,
for
the
Purity
of
their
Worship
,
and
for
the
Purity
of
their
Conversations
.
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
.
By
the
Lamps
are
meant
an
outward
Profession
of
Faith
and
Holiness
.
By
Oil
in
their
Lamps
is
to
be
understood
that
solemn
Profession
of
Repentance
,
and
Faith
,
which
all
Christians
make
in
Baptism
.
By
Oil
in
the
Vessels
is
meant
the
Sanctifying
and
Saving
Graces
of
the
Holy
Spirit
;
the
Growth
and
Improvement
of
them
,
with
Constancy
and
Perseverance
in
them
.
Observe
here
,
wherein
the
wise
and
foolish
Virgins
agreed
,
and
wherein
they
differed
.
They
agreed
thus
far
,
that
both
took
their
Lamps
,
both
lighted
them
,
they
both
had
Oil
in
their
Lamps
;
the
difference
was
not
that
the
wise
had
Oil
,
and
the
foolish
had
none
,
but
in
this
,
that
the
wise
took
care
for
a
future
Supply
of
Oil
to
feed
their
Lamp
.
When
the
first
Oil
was
spent
,
some
Professors
,
like
foolish
Virgins
,
content
themselves
with
a
blazing
Lamp
of
an
outward
Profession
,
without
concerning
themselves
to
secure
an
inward
Principle
of
Grace
and
Love
,
which
should
maintain
that
Profession
,
as
the
Oil
maintains
the
Lamp
.
As
the
Lamp
will
not
long
hold
burning
without
a
Stock
of
Oil
to
feed
it
;
so
a
Profession
of
Religion
,
tho'
never
so
glorious
,
will
not
be
lasting
nor
persevering
without
a
Principle
of
Faith
and
Love
in
the
Heart
to
support
and
maintain
it
.
Learn
hence
,
That
the
true
Wisdom
of
a
Christian
consists
in
this
,
to
take
care
,
that
not
only
the
Lamp
of
his
Life
may
shine
by
outward
Profession
,
but
that
the
Vessel
of
his
Heart
may
be
furnished
with
the
Graces
of
the
Holy
Spirit
,
as
a
prevailing
and
abiding
Principle
.
5
While
the
bridegroom
tarried
,
they
all
slumbered
and
slept
.
That
is
,
while
Christ
delays
his
coming
to
Persons
by
Death
and
Judgment
,
they
are
not
so
diligent
as
they
ought
,
to
prepare
themselves
for
Death
and
Judgment
.
Instead
of
being
upon
their
Watch
and
Guard
,
they
slumbered
and
slept
.
Note
,
That
not
only
visible
Professors
,
but
the
holiest
and
best
of
Christians
are
very
prone
to
Spiritual
Slumber
.
Whilst
the
Bridegroom
tarried
,
they
all
slumbered
and
slept
.
Spiritual
Slumber
consists
in
this
.
When
Graces
are
not
lively
,
and
kept
in
exercise
,
particularly
Faith
,
Hope
,
and
Love
;
when
there
is
an
Abatement
of
our
Love
and
Zeal
,
an
Intermission
of
our
Care
and
Watchfulness
;
this
is
a
degree
of
Spiritual
Slumber
,
yet
the
Saints
Slumber
is
not
a
prevailing
Slumber
,
't
is
nor
an
Universal
Slumber
,
't
is
not
in
all
the
Faculties
of
the
Soul
;
if
there
be
Deadness
in
the
Affections
,
yet
is
there
not
Searedness
in
the
Conscience
.
I
sleep
,
says
the
Church
,
but
my
Heart
awaketh
,
Cant.
5.2
.
Still
there
is
a
Principle
in
the
Soul
which
takes
God's
part
,
and
the
Christian
groans
under
the
Burthen
of
his
dull
and
drowsie
State
.
But
the
greatest
Wisdom
is
,
to
maintain
a
constant
Watch
;
that
we
may
at
no
time
be
surprized
by
the
Bridegroom
's
coming
,
or
be
in
a
Confusion
when
Death
and
Judgment
shall
overtake
us
.
Blessed
are
those
Virgins
,
whose
Lamps
always
burn
bright
.
6
And
at
midnight
there
was
a
cry
made
,
Behold
,
the
bridegroom
cometh
,
go
ye
out
to
meet
him
.
At
Midnight
,
that
is
,
at
the
most
dismal
and
unseasonable
time
,
when
all
the
Virgins
were
fast
asleep
;
and
when
awaked
in
great
Affrightment
,
could
not
on
a
sudden
consider
what
to
do
.
Such
is
the
Case
of
those
who
put
off
their
Repentance
,
and
Preparation
for
another
World
,
till
they
are
surprized
by
Death
and
Judgment
.
Lord
,
how
will
the
Midnight
Cry
of
the
Bridegroom
's
coming
terrifie
and
amaze
the
unprepared
Soul
!
What
a
surprizing
Word
will
this
be
,
Behold
,
the
Bridegroom
cometh
?
Learn
hence
,
That
the
Bridegroom
will
certainly
come
,
tho'
at
his
own
time
;
and
then
all
shall
be
called
upon
,
both
prepared
and
unprepared
,
to
go
forth
to
meet
him
.
Reason
says
he
may
come
,
because
there
is
a
just
God
that
will
render
to
every
one
according
to
his
Deeds
,
and
reward
both
Body
and
Soul
for
all
the
Services
they
have
done
for
God
.
The
Body
shall
not
always
remain
like
a
solitary
Widow
in
the
Dust
,
but
shall
meet
its
old
Companion
the
Soul
again
.
And
as
Reason
says
he
may
come
,
Faith
says
he
will
come
,
and
argues
from
the
Promise
of
Christ
,
John
14.3
.
and
from
the
Purchase
of
Christ
;
from
Christ's
Affection
to
us
,
and
from
our
Affection
to
him
:
Faith
has
seen
him
upon
the
Cross
,
and
determines
she
shall
see
him
in
the
Clouds
.
The
Bridegroom
will
certainly
come
at
his
own
time
,
happy
they
that
are
ready
to
go
forth
to
meet
him
.
7
Then
all
those
virgins
arose
,
and
trimmed
their
lamps
.
8
And
the
foolish
said
unto
the
wise
,
Give
us
of
your
oil
,
for
our
lamps
are
gone
out
.
The
Virgins
arising
,
and
trimming
their
Lamps
,
doth
denote
their
actual
Preparation
for
Christ's
Coming
and
Appearance
,
and
their
putting
themselves
into
a
Posture
of
Readiness
to
receive
him
.
Thence
Learn
,
That
a
believing
Apprehension
of
the
Certainty
and
Suddenness
of
our
Lord
's
Coming
and
Approach
will
rouze
us
out
of
our
Spiritual
Slumber
,
and
prepare
us
to
meet
him
with
Joy
and
Assurance
.
Then
they
arose
and
trimmed
their
Lamps
.
And
the
foolish
said
to
the
wise
,
give
us
of
your
Oil
,
for
our
Lamps
are
gone
out
.
Observe
here
,
1.
A
Request
made
,
Give
us
of
your
Oil.
There
is
a
time
when
the
Neglecters
of
Grace
will
be
made
sensible
of
the
Worth
of
Grace
by
the
want
of
it
.
Such
as
now
undervalue
,
yea
,
villifie
the
Grace
of
God
,
will
be
heard
to
say
,
Oh
give
us
of
your
Oil.
Obs
.
2.
The
Reason
of
the
Request
,
For
our
Lamps
are
gone
out
.
Thence
Learn
,
That
the
Lamp
of
Profession
will
certainly
go
out
,
which
has
not
a
Stock
of
Grace
to
feed
and
maintain
it
.
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
your selves
.
Observe
here
,
1.
The
wise
Virgins
Denial
,
Not
so
.
They
will
part
with
no
Oil.
Learn
thence
,
That
it
must
be
the
Care
of
every
one
to
get
Grace
of
his
own
,
otherwise
the
Grace
of
others
will
do
him
no
Good
.
'T
is
not
what
others
have
done
,
nay
,
not
what
Christ
himself
has
done
,
that
will
save
us
,
without
our
own
Endeavours
.
Obs.
2.
The
Reason
of
their
Denial
,
Lest
there
be
not
enough
for
us
and
you
.
Thence
Note
,
That
such
Christians
as
have
most
Grace
,
or
the
largest
Stock
of
Grace
,
have
none
to
spare
;
none
to
spare
,
in
regard
of
their
Occasions
for
Grace
on
Earth
,
and
in
regard
of
their
Expectations
of
Glory
in
Heaven
.
Obs.
3.
The
Advice
and
Counsel
given
;
Go
to
them
that
sell
,
and
buy
for
your selves
.
Some
take
this
for
an
Exhortation
,
others
for
a
mocking
Derision
.
Go
to
them
that
sell
.
That
is
,
say
some
,
to
the
Shops
of
the
Ordinances
,
where
it
may
be
had
.
Thence
Note
,
That
such
as
would
have
Grace
,
must
have
timely
Recourse
to
the
Ordinances
and
Means
of
Grace
.
Go
to
them
that
sell
.
Others
understand
the
Words
ironically
,
and
as
spoken
by
way
of
Derision
.
Go
to
them
that
sell
.
If
you
know
where
to
find
them
,
and
either
buy
or
borrow
for
your selves
.
Learn
thence
,
That
it
is
the
greatest
Folly
in
the
World
to
have
Oil
to
buy
,
when
we
should
have
Oil
to
burn
:
To
have
our
Grace
to
seek
,
when
we
should
have
it
to
exert
and
exercise
.
It
is
no
time
to
get
Grace
when
the
Bridegroom
is
come
,
and
the
Day
of
Grace
is
past
and
over
.
10
And
while
they
went
to
buy
,
the
bridegroom
came
,
and
they
that
were
ready
,
went
in
with
him
to
the
marriage
,
and
the
door
was
shut
.
Observe
here
,
1.
Christ
will
come
at
the
great
Day
to
his
People
as
a
Bridegroom
,
and
to
the
wicked
as
a
Judge
.
The
Relation
now
begun
betwixt
Christ
and
his
Church
shall
then
be
publickly
solemniz'd
.
Obs.
2.
The
Qualification
of
the
Persons
,
who
shall
enter
with
the
Bridegroom
into
Heaven
.
Such
as
are
ready
,
went
in
with
him
.
This
Readiness
is
twofold
,
Habitual
and
Actual
;
Habitual
Readiness
consists
in
the
State
of
the
Person
(
justified
and
pardoned
)
in
the
Frame
of
the
Heart
(
sanctified
and
renewed
)
and
in
the
Course
of
the
Life
,
universally
and
perceivingly
Holy
and
Righteous
,
consists
our
Actual
Preparation
.
Obs.
3.
The
doleful
Condition
of
such
as
were
unready
.
The
Door
is
shut
against
them
,
the
Door
of
Repentance
,
the
Door
of
Hope
,
the
Door
of
Salvation
,
all
shut
,
eternally
shut
,
and
by
him
that
shutteth
,
and
none
can
open
.
Learn
hence
,
The
utter
Impossibility
of
ever
getting
our
Condition
altered
by
us
,
when
the
Day
of
Grace
and
Salvation
is
once
over
with
us
.
Wo
to
such
Souls
,
who
by
the
Folly
of
their
own
Delays
have
caused
the
Door
of
Conversion
and
Remission
to
be
everlastingly
shut
against
their
own
Souls
.
11
Afterward
came
also
the
other
virgins
,
saying
,
Lord
,
Lord
,
open
to
us
.
12
But
he
answered
and
said
,
Verily
I
say
unto
you
,
I
know
you
not
.
Observe
here
,
The
Virgin
's
Petition
,
and
the
Bridegroom's
Reply
.
The
Petition
,
Lord
,
Lord
,
open
to
us
.
Learn
thence
,
That
how
negligent
soever
Men
are
of
Heaven
and
Salvation
here
,
there
are
none
but
will
desire
it
earnestly
,
and
importunately
hereafter
,
Afterwards
;
that
is
,
when
too
late
.
Observe
farther
the
Bridegroom's
Reply
,
I
know
you
not
;
that
is
,
I
own
and
approve
you
not
.
There
is
a
twofold
Knowledge
that
Christ
has
,
a
Knowledge
of
simple
Intuition
,
and
a
Knowledge
of
special
Approbation
;
the
former
Knowledge
Christ
has
of
all
Men
,
the
latter
only
of
good
Men.
Learn
hence
,
That
it
will
be
a
dreadful
Misery
for
any
Persons
,
but
especially
for
such
as
have
been
eminent
Professors
,
to
be
disowned
by
Christ
at
his
coming
,
to
hear
that
dreadful
Word
from
the
Mouth
of
Christ
,
Verily
,
I
know
you
not
.
13
Watch
therefore
,
for
ye
know
neither
the
day
,
nor
the
hour
wherein
the
Son
of
man
cometh
.
Here
we
have
our
Lord's
Application
of
the
foregoing
Parable
,
to
be
always
upon
our
Watch
,
continually
upon
our
Guard
to
meet
the
Bridegroom
in
Death
and
Judgment
,
because
we
know
not
the
time
of
his
Coming
and
Approach
.
Learn
hence
,
That
Watchfulness
and
a
prepared
Readiness
is
a
great
Duty
that
lyes
upon
all
those
who
believe
and
look
for
Christ's
Coming
and
Appearance
.
Happy
Souls
,
who
are
found
in
a
Posture
of
Readiness
at
the
Bridegroom's
Approach
,
standing
with
Lamps
trimmed
,
Loins
girded
,
Lights
burning
;
that
is
,
improving
and
exercising
their
Graces
,
abounding
in
all
the
Fruits
of
the
Spirit
,
and
in
all
the
substantial
Virtues
of
a
good
Life
.
Such
and
only
such
shall
have
an
Entrance
abundantly
administered
unto
them
into
the
everlasting
Kingdom
.
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
straightway
took
his
journey
.
Observe
here
,
The
Person
intrusting
,
Christ
;
the
Persons
intrusted
,
all
Christians
:
The
Talents
they
are
intrusted
with
,
Goods
;
that
is
,
Goods
of
Providence
,
Riches
and
Honours
;
Gifts
of
Mind
,
Wisdom
,
Parts
,
and
Learning
;
Gifts
of
Grace
,
all
these
Goods
,
Christ
dispenses
variously
;
more
to
some
,
fewer
to
others
,
but
with
Expectation
of
Improvement
from
all
.
Learn
,
1.
That
Christ
is
the
great
Lord
of
the
Universe
,
and
Owner
of
all
his
Servant's
Goods
and
Talents
.
2.
That
every
Talent
is
given
us
by
our
Lord
to
improve
and
imploy
for
our
Master's
Use
and
Service
.
3.
That
it
pleases
the
Lord
to
dispence
his
Gifts
variously
amongst
his
Servants
,
to
some
he
commits
more
,
to
others
fewer
Talents
.
4.
That
to
this
Lord
of
ours
every
one
of
us
must
be
accountable
and
responsible
for
every
Talent
committed
to
us
,
and
intrusted
with
us
.
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
.
18
But
he
that
had
received
one
,
went
and
digged
in
the
earth
,
and
hid
his
lord's
money
.
The
former
Verses
gave
an
Account
of
the
Lord
's
Distribution
;
these
acquaint
us
with
the
Servants
Negotiation
.
Some
traded
with
,
and
made
Improvement
of
their
Talents
,
others
traded
not
at
all
;
yet
is
it
not
said
,
that
they
did
imbezzle
the
Talent
,
but
not
improve
it
.
Learn
,
It
is
not
sufficient
to
justifie
us
,
that
we
do
not
abuse
our
Talents
;
't
is
Fault
enough
to
hide
them
,
and
not
improve
them
;
the
slothful
Servant
shall
no
more
escape
Punishment
,
than
the
wasteful
Servant
.
19
After
a
long
time
,
the
lord
of
those
servants
cometh
,
and
reckoneth
with
them
.
20
And
so
he
that
had
received
five
talents
,
came
and
brought
other
five
talents
,
saying
,
Lord
,
thou
delivered'st
unto
me
five
talents
:
behold
,
I
have
gained
besides
them
five
talents
mo.
21
His
Lord
said
unto
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
.
22
He
also
that
had
received
two
talents
,
came
and
said
,
Lord
,
thou
delivered'st
unto
me
two
talents
:
behold
,
I
have
gained
two
other
talents
besides
them
.
23
His
lord
said
unto
him
,
Well
done
,
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
.
Note
here
,
1.
That
the
Wisdom
of
God
dispences
his
Gifts
and
Graces
variously
,
as
so
many
Talents
to
his
Servants
,
to
be
imployed
and
improved
for
his
own
Glory
,
and
his
Churches
Good
.
2.
That
all
such
Servants
as
have
received
any
Talents
,
must
look
to
reckon
and
account
for
them
;
and
this
Account
must
be
particular
,
personal
,
exact
and
impartial
.
3.
That
all
such
Servants
as
have
been
faithful
in
improving
their
Talents
,
at
Christ's
coming
shall
be
both
commended
and
rewarded
also
.
Well
done
good
and
faithful
Servant
:
enter
into
the
Joy
of
thy
Lord
.
Where
Obs.
1.
That
the
State
of
the
Blessed
is
a
State
of
Joy
.
2.
That
the
Joy
which
the
Blessed
partake
of
,
is
the
Joy
of
their
Lord
;
that
is
,
the
Joy
which
he
provides
,
and
which
he
possesses
.
3.
That
the
way
after
which
the
Saints
partake
of
this
Joy
,
is
by
entring
into
it
,
which
denotes
the
highest
,
and
the
fullest
Participation
of
it
.
The
Joy
is
too
great
to
enter
into
them
,
they
must
enter
into
that
;
Enter
thou
into
the
Joy
of
thy
Lord
.
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
sowen
,
and
gathering
where
thou
hast
not
strawed
:
25
And
I
was
afraid
,
and
went
and
hid
thy
talent
in
the
earth
:
lo
,
there
thou
hast
that
is
thine
.
26
His
lord
answered
and
said
unto
him
,
Thou
wicked
and
slothful
servant
,
thou
knewest
that
I
reap
where
I
sowed
not
,
and
gather
where
I
have
not
strawed
:
27
Thou
oughtest
therefore
to
have
put
my
money
to
the
exchangers
,
and
then
at
my
coming
I
should
have
received
mine
own
with
usury
.
Observe
here
,
1.
That
he
that
received
but
One
Talent
,
is
called
to
an
Account
as
well
as
he
that
received
Five
.
Heathens
that
have
but
One
Talent
,
namely
,
the
Light
of
Nature
,
must
give
an
Account
for
that
One
Talent
,
as
well
as
Christians
that
have
Five
,
must
account
for
Five
.
Obs.
2.
The
slothful
Servant's
Allegation
;
I
knew
thee
to
be
an
hard
man
,
and
I
was
afraid
.
Where
Note
,
His
Prejudice
against
his
Master
,
and
the
effect
of
that
Prejudice
,
he
was
afraid
;
and
the
Fruit
of
his
Fear
,
He
hid
his
Talent
in
the
Earth
.
Learn
hence
,
That
Sinners
entertain
in
their
Minds
very
hard
and
unkind
Thoughts
of
God
;
they
look
upon
him
as
an
hard
Master
,
rigorous
in
his
Commands
,
and
difficult
to
be
pleased
.
Learn
2.
That
such
hard
Thoughts
of
God
do
naturally
occasion
slavish
Fear
,
which
is
a
great
Hinderance
to
the
faithful
Discharge
of
our
Duty
to
God
.
Obs.
3.
The
Master's
Reply
to
the
slothful
Servant's
Allegation
,
which
contains
an
Exprobation
,
or
upbraiding
of
him
for
his
Sloth
and
Negligence
;
Thou
wicked
and
slothful
Servant
.
Where
Note
,
1.
That
the
slothful
Servant
is
a
wicked
Servant
,
as
well
as
the
unfaithful
Servant
.
2.
That
wicked
and
slothful
Servants
,
to
excuse
themselves
,
will
not
stick
to
charge
their
Miscarriages
upon
God
himself
.
Thou
wert
an
hard
Man
.
3.
That
no
Excuses
whatsoever
shall
serve
either
the
slothful
or
unfaithful
Servant
at
the
Bar
of
Christ
.
28
Take
therefore
the
talent
from
him
,
and
give
it
unto
him
which
hath
ten
talents
.
29
For
unto
every
one
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
.
30
And
cast
ye
the
unprofitable
servant
into
outer
darkness
:
there
shall
be
weeping
and
gnashing
of
teeth
.
These
Words
contain
the
Sentence
denounced
by
Christ
upon
the
slothful
Servant
;
his
Punishment
is
first
a
Punishment
of
Loss
.
Take
the
Talent
from
him
.
Learn
thence
,
That
not
improving
the
Gifts
of
God
given
as
Talents
to
us
,
provokes
God
to
take
them
from
us
,
as
well
as
mis-improving
.
From
him
that
hath
not
;
that
is
,
from
him
that
improveth
not
,
shall
be
taken
from
him
that
which
he
hath
.
2.
Follows
the
Punishment
of
Sense
,
Cast
him
into
utter
Darkness
,
where
is
weeping
and
gnashing
of
Teeth
.
Learn
thence
,
That
Hell
is
a
Place
and
State
of
inexpressible
Misery
and
Torment
.
A
dismal
Place
,
as
being
deprived
of
the
Sight
and
Enjoyment
of
God
,
of
Christ
,
of
Saints
and
Angels
.
A
doleful
Place
,
full
of
overwhelming
Sorrow
and
despairing
Grief
.
The
gnashing
of
their
Teeth
signifies
their
being
full
of
Rage
and
Indignation
against
God
,
against
the
Saints
,
and
against
themselves
.
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
,
but
the
goats
on
the
left
.
From
hence
,
to
the
end
of
the
Chapter
,
we
have
a
Draught
and
Scheme
of
the
general
Judgment
.
Where
Observe
the
Person
judging
,
the
Son
of
Man
;
the
Persons
judged
,
Good
and
Bad
;
the
one
called
Sheep
,
for
their
Innocency
and
Meekness
;
the
other
Goats
,
for
their
Unruliness
and
Uncleanness
.
Observe
also
the
manner
of
his
coming
to
Judgment
,
most
August
and
Glorious
.
Glorious
in
his
Person
,
glorious
in
his
Attendants
.
Learn
,
That
Christ's
Appearance
at
the
great
Day
to
the
judging
of
the
World
,
it
will
be
a
splendid
and
a
glorious
Appearance
.
He
will
come
with
Power
,
and
in
great
Glory
,
in
regard
of
the
Dignity
of
his
Person
,
and
the
Quality
of
his
Office
,
and
the
Greatness
of
his
Work
.
He
will
appear
as
a
King
in
the
midst
of
his
Nobles
,
to
take
off
the
Scandal
and
Ignominy
of
the
Cross
,
and
as
a
Recompence
for
his
Abasement
and
Humiliation
.
To
strike
the
Hearts
of
his
Enemies
with
Dread
and
Fear
,
and
to
fill
the
Souls
of
his
People
with
Joy
and
Confidence
.
Let
us
therefore
propound
it
to
our
Faith
;
to
believe
,
it
to
our
Fear
,
to
tremble
at
the
Thoughts
of
it
;
to
our
Hope
and
Love
,
that
we
may
expect
and
wait
,
look
and
long
for
it
.
Observe
farther
the
Work
of
this
Judge
,
first
,
to
congregate
;
secondly
,
to
segregate
.
He
shall
first
gather
all
Nations
.
Learn
,
That
at
the
general
Judgment
all
that
have
lived
shall
be
summoned
to
the
Bar
of
Christ
;
Persons
of
all
Sexes
,
of
all
Ages
,
of
all
Nations
,
of
all
Conditions
;
having
gathered
them
together
,
he
shall
next
segregate
and
separate
them
,
as
a
Shepherd
his
Sheep
.
Thence
Learn
,
That
tho'
there
be
a
Mixture
and
Confusion
of
the
Godly
,
and
the
Wicked
here
,
yet
at
the
Day
of
Judgment
there
will
be
a
Separation
made
betwixt
them
,
and
they
shall
never
come
together
more
.
34
Then
shall
the
king
say
unto
them
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
kingdom
prepared
for
you
from
the
foundation
of
the
world
.
Here
follows
the
Sentence
which
Christ
will
pronounce
upon
the
Righteous
and
the
Wicked
at
the
great
Day
;
first
the
Sentence
of
Absolution
upon
the
Righteous
,
then
the
Sentence
of
Condemnation
upon
the
Wicked
.
Learn
thence
,
That
at
the
Day
of
Judgment
the
Godly
shall
be
absolved
before
the
Wicked
are
condemned
.
The
Reasons
are
,
because
't
is
more
delightful
to
God
to
reward
,
than
to
punish
;
to
save
,
than
to
destroy
;
because
't
is
suitable
to
Christ's
Love
to
begin
with
his
Saints
,
and
to
be
admired
by
them
.
Also
to
put
his
Saints
out
of
Fear
,
as
to
their
Eternal
Condition
,
and
to
bring
them
near
to
himself
,
and
to
set
them
upon
the
Throne
with
himself
,
as
Assessors
and
Judges
of
the
wicked
World
.
1
Cor.
6.3
.
Know
ye
not
that
the
Saints
shall
judge
the
World
?
Lastly
,
With
respect
to
the
Wicked
,
that
they
may
be
the
more
affected
with
their
Loss
,
and
have
a
vexatious
and
tormenting
Sense
of
that
Happiness
which
they
have
refused
.
Observe
next
,
the
joyful
Sentence
pronounced
,
Come
ye
Blessed
of
my
Father
.
Where
Note
,
1.
The
joyful
Compellation
,
Ye
Blessed
.
Which
Term
is
opposed
to
these
Two
Things
.
1.
To
the
Worlds
Judgment
of
them
,
which
accounts
them
vile
and
accursed
.
Here
is
an
Absolution
from
their
unjust
Censures
.
2.
To
the
Sentence
of
the
Law
,
which
pronounces
all
its
Transgressors
accursed
,
Gal.
3.10
.
but
says
Christ
,
I
that
have
redeemed
you
from
the
Curse
of
the
Law
,
pronounce
you
Blessed
.
But
why
,
Blessed
of
my
Father
!
1.
To
point
out
the
Fontal
Cause
of
all
our
Happiness
,
the
Love
of
the
Father
.
This
prepared
the
Kingdom
.
2.
This
Expression
shews
how
the
Divine
Persons
glorifie
one
another
.
As
the
Spirit
glorifies
the
Son
,
so
the
Son
glorifies
the
Father
,
and
referrs
all
to
him
.
Therefore
Christ
says
not
,
Come
my
redeemed
ones
,
but
,
Come
ye
blesled
ones
;
not
,
Come
you
that
were
redeemed
by
me
,
but
,
Come
ye
blessed
of
my
Fathee
;
't
is
his
good
Pleasure
to
give
you
the
Kingdom
.
Learn
hence
,
That
the
Lord
Jesus
Christ
at
his
second
Coming
will
adjudge
all
his
People
unto
a
State
of
glorious
and
everlasting
Happiness
,
which
his
Father
has
prepared
,
and
himself
has
purchased
for
them
.
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
.
35
For
I
was
an
hungered
,
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
unto
me
.
Here
our
Saviour
sets
forth
,
not
the
meritorious
Cause
of
his
Saint's
Happiness
,
but
the
infallible
Signs
of
such
as
should
inherit
that
Happiness
;
the
Character
of
the
Persons
that
might
expect
it
.
Such
as
fed
him
,
clothed
and
visited
him
in
his
Members
.
Where
Note
,
1.
That
the
Godly
having
their
Sins
forgiven
in
this
World
,
probably
there
shall
be
no
mention
made
of
them
in
the
Day
of
Judgment
.
Christ
here
only
mentions
the
good
Works
of
his
Saints
;
Ye
fed
me
,
ye
clothed
,
not
a
Word
of
their
Failings
.
Obs.
2.
That
they
are
not
the
Duties
of
the
first
,
but
of
the
second
Table
,
which
here
Christ
mentions
,
because
Works
of
Charity
are
more
visible
to
the
World
than
Works
of
Piety
.
Learn
hence
,
1.
That
at
the
great
Day
every
Man's
Sentence
shall
be
pronounced
according
to
his
Works
.
2.
That
Works
of
Charity
done
out
of
Love
to
Christ
,
shall
be
particularly
observed
,
and
bountifully
rewarded
by
Christ
at
the
great
Day
.
The
Question
then
will
be
,
not
how
have
you
Heard
,
Pray'd
,
or
Preach'd
,
but
whom
have
you
Fed
,
Cloathed
,
and
Visited
.
3.
That
whatever
Good
or
Evil
is
done
to
the
poor
Members
of
Christ
,
Christ
reckons
it
as
done
unto
himself
.
I
was
an
hungry
,
and
ye
gave
me
Meat
.
37
Then
shall
the
righteous
answer
him
,
saying
,
when
saw
we
thee
an
hungered
,
and
fed
thee
?
or
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
?
40
And
the
King
shall
answer
,
and
say
unto
them
,
Verily
I
say
unto
you
,
inasmuch
as
ye
have
done
it
unto
one
of
the
least
of
these
my
brethren
,
ye
have
done
it
unto
me
.
Here
we
have
a
Dialogue
or
interchangeable
Discourse
betwixt
Christ
and
his
faithful
Servants
at
the
great
Day
;
where
Observe
their
Question
,
and
his
Reply
.
Their
Question
,
Lord
,
when
did
we
feed
thee
,
cloath
,
or
visit
thee
?
We
have
forgot
the
Time
,
tho'
such
is
thy
Goodness
to
remember
it
.
Learn
thence
,
That
Christ
keeps
a
faithful
Record
of
all
our
Acts
of
pious
Charity
,
when
we
have
forgotten
them
.
If
we
remember
to
do
Good
,
Christ
will
be
sure
to
remember
the
Good
we
have
done
.
Ay
,
and
reward
it
as
well
as
remember
it
:
Again
,
this
Question
of
theirs
may
proceed
from
Admiration
and
Wonder
,
and
from
an
humble
Sense
of
their
own
Nothingness
,
and
from
the
Greatness
of
Christ's
Condescension
,
in
taking
notice
of
such
mean
Services
,
and
requiting
them
with
such
a
Transcendent
Reward
.
Learn
hence
,
That
when
Christ
comes
to
reward
his
Children
and
People
,
they
will
wonder
and
be
astonished
at
the
Poverty
and
Meanness
of
their
own
Services
,
and
at
the
Transcendency
and
Greatness
of
his
Rewards
.
Observe
next
,
Our
Lord's
Reply
,
Inasmuch
as
ye
did
it
to
the
least
of
these
of
my
Brethren
,
ye
did
it
unto
me
.
Where
Obs.
1.
The
Title
put
by
Jesus
Christ
upon
his
poorest
and
meanest
Members
,
My
Brethren
,
2.
The
Resentment
of
the
Kindness
shewed
to
his
Brethren
,
as
shewn
unto
himself
;
Inasmuch
as
ye
did
it
to
them
,
ye
have
done
it
to
me
.
Learn
thence
,
That
such
is
the
indearing
Intimacy
betwixt
Christ
and
his
Members
,
that
whatever
is
done
to
any
of
them
,
is
esteem'd
by
him
as
done
unto
himself
.
41
Their
shall
he
say
also
unto
them
on
the
left
hand
,
Depart
from
me
,
ye
cursed
,
into
everlasting
fire
,
prepared
for
the
devil
and
his
angels
:
Here
we
have
the
Sentence
of
Condemnation
denounced
against
the
Wicked
.
Where
Obs.
1.
The
Posture
in
which
they
are
found
at
Christ's
Left
Hand
.
This
doth
not
so
much
denote
the
Ignominy
of
the
Place
,
(
tho'
placing
at
the
Left
Hand
is
less
honourable
)
as
the
Impiety
of
their
Choice
they
took
up
with
left-hand
Mercies
,
the
Mercies
of
the
Footstool
,
Wealth
and
Riches
,
Dignity
and
Honour
.
As
for
the
good
Things
,
which
are
at
God's
Right
Hand
for
evermore
,
they
never
sought
after
these
.
Verily
,
a
Man
may
know
his
future
State
by
his
present
Choice
.
Obs.
2.
The
Title
given
to
wicked
Men
,
Ye
cursed
.
Not
cursed
of
my
Father
,
because
cursing
is
God's
strange
Work
.
We
force
him
to
it
,
he
delights
not
in
it
.
Obs.
3.
The
Sentence
it self
.
Where
Note
,
1.
The
Punishment
of
Loss
,
Depart
from
me
.
Learn
thence
,
That
it
is
the
Hell
of
Hell
to
the
damned
,
that
they
must
everlastingly
depart
from
,
and
lose
the
comfortable
Fruition
and
Enjoyment
of
God
in
Christ
.
'T
is
to
be
deprived
of
an
infinite
Good
.
Hell
is
a
deep
Dungeon
,
where
the
Sunshine
of
God's
Presence
never
cometh
.
2.
The
Punishment
of
Sense
,
Depart
into
everlasting
Fire
.
Where
Note
,
Its
Severity
,
't
is
Fire
,
its
Eternity
,
it
is
everlasting
Fire
.
Learn
thence
,
That
there
are
everlasting
Torments
in
Hell
prepared
for
the
Wicked
;
there
is
a
State
of
Torment
,
and
a
Place
of
Torment
,
provided
by
God
.
All
Princes
have
not
only
their
Palace
,
but
their
Prison
.
God
has
the
Palace
of
Heaven
,
for
Enjoyment
of
himself
,
and
his
Friends
;
and
the
Prison
of
Hell
for
the
punishing
his
Enemies
.
The
Nature
of
the
damned's
Misery
is
set
out
by
Fire
,
and
the
whole
Man
,
Body
and
Soul
,
shall
be
tormented
in
it
.
1.
The
Body
,
in
all
its
Members
;
their
Eyes
with
affrighting
Spectacles
,
the
Devil
and
his
Angels
,
and
their
old
Companions
in
Sin
,
every
time
they
behold
these
,
it
revives
their
Guilt
,
and
enrages
their
Despair
.
Their
Ears
are
filled
with
Yellings
and
Howlings
,
and
hideous
Outcries
.
2.
The
Soul
shall
suffer
in
Hell
,
by
reflecting
upon
its
own
Choice
,
by
remembring
Time
sinfully
wasted
,
Seasons
of
Grace
sadly
s●ighted
,
the
Mercies
of
God
unworthily
abused
.
Lord
,
how
will
the
Remembrance
of
past
Mercies
aggravate
present
Miseries
.
42
For
I
was
an
hungred
,
and
ye
gave
me
no
meat
:
I
was
thirsty
,
and
ye
gave
no
drink
:
43
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
.
44
Then
shall
they
also
answer
him
,
saying
,
Lord
,
when
saw
we
thee
an
hungred
,
or
a
thirst
,
or
a
stranger
,
or
naked
,
or
sick
,
or
in
prison
,
and
did
not
minister
unto
thee
?
45
Then
shall
he
answer
them
,
saying
,
Verily
I
say
unto
you
,
inasmuch
as
ye
did
it
not
to
one
of
the
least
of
these
,
ye
did
it
not
to
me
.
Observe
here
,
1.
How
Christ
lays
the
Charge
of
the
Wicked's
Damnation
upon
themselves
alone
.
You
gave
me
no
Meat
,
you
took
me
not
in
.
Man
,
and
Man
alone
is
the
Cause
of
his
own
Destruction
and
Damnation
.
Obs.
2.
The
Kind
of
Sin
charged
on
the
Wicked
at
the
great
Day
.
Consider
it
1.
In
its
generical
Nature
;
't
is
a
Sin
of
Omission
.
Whence
Learn
,
That
Sins
of
Omission
are
certainly
damning
,
as
well
as
Sins
of
Commission
.
Consider
it
,
2.
In
its
specifical
Nature
;
't
is
a
Sin
of
Unmercifulness
,
or
Want
of
Love
to
Christ
and
his
Members
.
Learn
thence
,
That
one
reigning
Sin
,
one
prevailing
Corruption
,
is
enough
to
damn
a
Person
,
because
it
deprives
a
Man
of
the
Grace
of
the
Gospel
,
and
excludes
him
from
all
the
Benefit
of
the
Promises
.
Note
,
Lastly
,
If
such
as
do
not
give
to
Christ
in
his
Members
shall
be
miserable
at
the
great
Day
,
what
will
the
Condition
of
them
be
that
take
from
them
,
who
strip
and
starve
them
,
who
persecute
and
hate
them
?
Who
imprison
or
banish
them
?
If
the
Uncharitable
shall
scarcely
be
saved
,
yea
,
shall
certainly
be
damned
,
where
shall
the
Unmerciful
and
Cruel
appear
?
46
And
these
shall
go
away
into
everlasting
punishment
:
but
the
righteous
into
life
eternal
.
Observe
here
,
1.
That
tho'
the
Righteous
are
first
judged
,
yet
the
Sentence
is
first
executed
on
the
Wicked
.
These
shall
go
into
everlasting
Punishment
.
Obs.
2.
That
Men's
States
and
Conditions
in
another
World
will
be
different
,
as
their
Ways
and
Doings
have
been
in
this
World
.
3.
That
everlasting
Life
shall
be
the
Portion
of
the
Godly
,
and
everlasting
Punishment
the
Portion
of
the
Wicked
.
God
grant
that
the
Horrors
of
eternal
Darkness
,
and
the
dismal
Thoughts
of
a
miserable
Eternity
,
may
effectually
discourage
every
one
of
us
from
a
wicked
and
impenitent
Course
of
Life
;
for
who
can
dwell
with
the
devouring
Fire
?
Who
can
dwell
with
everlasting
Burnings
?
CHAP.
XXVI
.
1
AND
it
came
to
pass
,
when
Jesus
had
finished
all
these
sayings
,
he
said
unto
his
disciples
,
2
Ye
know
that
after
two
days
is
the
feast
of
the
passeover
,
and
the
Son
of
man
is
betrayed
to
be
crucified
.
3
Then
assembled
together
the
chief
priests
,
and
the
scribes
,
and
the
elders
of
the
people
,
unto
the
palace
of
the
high
priest
,
who
was
called
Caiaphas
,
4
And
consulted
that
they
might
take
Jesus
by
subtilty
,
and
kill
him
.
5
But
they
said
,
Not
on
the
feast
day
,
lest
there
be
an
uproar
among
the
people
.
Several
things
are
here
Observeable
;
as
1.
The
Persons
conspiring
against
our
blessed
Redeemer's
Life
,
namely
,
the
chief
Priests
,
Scribes
,
and
Elders
,
that
is
,
the
whole
Sanhedrim
,
or
general
Council
:
These
lay
their
malicious
Heads
together
,
to
contrive
the
Destruction
of
the
innocent
Jesus
.
Learn
thence
,
That
general
Councils
have
erred
,
and
may
err
.
Here
was
a
general
Council
,
consisting
of
Priests
,
Doctors
,
and
Elders
,
with
the
High
Priest
their
President
,
yet
erring
in
a
Point
of
Doctrine
concerning
the
Messiah
,
not
believing
Jesus
to
be
the
Son
of
God
,
notwithstanding
all
the
convincing
Miracles
which
he
had
wrought
before
them
.
Obs.
2.
The
manner
of
this
Conspiracy
against
our
Saviour's
Life
;
it
was
clandestine
,
secret
,
and
subtil
,
they
consulted
how
they
might
take
him
by
Subtilty
,
and
kill
him
.
Learn
thence
,
That
Satan
makes
use
of
the
Subtilty
of
crafty
Men
,
and
abuseth
their
Parts
as
well
as
their
Power
,
for
his
own
Purposes
.
Satan
never
sends
a
Fool
of
his
Errand
.
Obs.
3.
The
Time
when
this
Conspiracy
was
managed
,
at
the
Time
of
the
Passover
.
Indeed
at
first
the
chief
Priests
did
not
incline
to
that
time
,
fearing
a
Tumult
and
Vproar
among
the
People
;
but
Judas
presenting
them
with
a
fair
Opportunity
to
apprehend
him
,
they
changed
their
Purpose
,
and
accordingly
at
the
Feast
of
the
Passover
our
Saviour
suffered
.
This
was
not
without
a
Mystery
,
that
Christ
the
true
Lamb
of
God
,
whom
the
Paschal
Lamb
typified
and
represented
,
should
be
offered
up
at
the
Feast
of
the
Passover
.
Signifying
thereby
,
that
he
was
the
true
Paschal
Lamb
,
and
that
the
Legal
Shadow
ought
to
cease
in
the
Exhibition
of
him
.
Learn
hence
,
That
not
only
the
Death
of
Christ
in
general
,
but
all
the
Circumstances
relating
to
it
,
were
fore-ordained
by
God
himself
,
as
the
Place
where
,
at
Jerusalem
;
the
Time
when
,
at
the
Feast
of
the
Passover
;
that
Time
did
God
devise
best
for
this
Lamb
to
be
a
Sacrifice
.
6
Now
when
Jesus
was
in
Bethany
in
the
house
of
Simon
the
leper
,
7
There
came
unto
him
a
woman
having
an
alabaster
box
of
very
precious
ointment
,
and
poured
it
on
his
head
,
as
he
sat
at
meat
.
This
Woman
St.
John
says
was
Mary
,
the
Sister
of
Lazarus
,
who
,
to
shew
her
Love
to
Christ
,
and
put
Honour
upon
him
,
took
a
precious
Box
of
Ointment
,
and
poured
it
upon
our
Saviour's
Head
,
according
to
the
Custom
of
the
Eastern
Countries
,
who
used
so
to
do
at
their
Feasts
and
Banquets
,
to
which
David
alludes
,
Psal.
23.5
.
Learn
hence
,
1.
That
where
true
Love
to
Christ
prevails
in
the
Heart
,
nothing
is
adjudged
too
dear
for
Christ
.
This
Box
of
Ointment
murmuring
Judas
valued
at
300
Pence
;
which
reckoning
the
Roman
Penny
at
Seven
Pence
Halfpenny
,
makes
of
our
Money
Nine
Pounds
Seven
Shillings
and
Six
Pence
.
Love
(
we
see
)
spares
for
no
Cost
,
but
where
the
Esteem
of
Christ
is
high
,
the
Affection
will
be
strong
.
Note
,
2.
That
where
strong
Love
prevails
towards
Jesus
Christ
,
it
suffers
not
it self
to
be
outshined
by
any
Examples
.
The
weakest
Woman
that
strongly
loves
Jesus
Christ
,
will
piously
strive
with
the
greatest
Apostle
to
express
the
Fervour
of
her
Love
unto
him
.
I
do
not
find
any
of
the
Apostles
at
thus
much
Cost
to
put
Honour
upon
Christ
,
that
this
poor
Woman
was
at
.
Love
knows
no
Bounds
,
no
Measures
.
8
But
when
his
disciples
saw
it
,
they
had
indignation
,
saying
,
To
what
purpose
is
this
waste
?
9
For
this
ointment
might
have
been
sold
for
much
,
and
given
to
the
poor
.
That
is
,
when
Judas
,
and
some
other
Disciples
,
whom
he
had
influenced
,
saw
this
Action
,
they
murmured
;
particularly
Judas
blamed
this
holy
Woman
for
needless
Prodigality
,
and
did
tacitly
reflect
upon
Christ
himself
,
for
suffering
that
wasteful
Expence
.
Oh
how
doth
a
covetous
Heart
think
every
thing
too
good
for
Christ
!
He
that
sees
a
pious
Action
well
done
,
and
seeks
to
undervalue
it
,
shews
himself
possess'd
with
a
Spirit
of
Envy
.
Judas
his
invidious
Spirit
makes
him
censure
an
Action
,
which
Christ
highly
approved
.
Learn
thence
,
That
Men
who
know
not
our
Hearts
,
may
,
thro'
Ignorance
or
Prejudice
,
censure
and
condemn
those
Actions
,
which
God
doth
commend
,
and
will
graciously
reward
.
Happy
for
this
poor
Woman
,
that
she
had
a
more
righteous
Judge
to
pass
Sentence
upon
her
Action
than
wicked
Judas
.
10
When
Jesus
understood
it
,
he
said
unto
them
,
Why
trouble
ye
the
woman
?
for
she
hath
wrought
a
good
work
upon
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
for
my
burial
.
Observe
here
,
How
readily
our
Lord
vindicates
this
good
Woman
:
She
says
nothing
for
her self
,
nor
need
she
,
having
such
an
Advocate
.
1.
Christ
rebukes
Judas
;
why
trouble
ye
the
Woman
?
Plainly
intimating
that
it
is
no
small
Trouble
to
a
Gracious
Spirit
to
find
their
good
Works
misinterpreted
and
misrepresented
;
next
,
he
defends
the
Action
,
calling
it
a
good
Work
;
because
done
out
of
a
Principle
of
Love
to
Christ
,
she
hath
wrought
a
good
Work
upon
me
.
And
Lastly
,
He
gives
the
Reason
of
her
Action
,
she
did
it
for
my
Burial
.
As
Kings
and
great
Persons
were
wont
in
those
Eastern
Countries
at
their
Funerals
to
be
embalm'd
with
Odours
and
sweet
Perfumes
:
So
,
says
our
Saviour
,
this
Woman
,
to
declare
her
Faith
in
me
,
as
her
King
and
Lord
,
doth
with
this
Box
of
Ointment
,
as
it
were
beforehand
,
embalm
my
Body
for
its
Burial
.
True
Faith
puts
Honour
upon
a
crucified
,
as
well
as
a
glorified
Saviour
.
This
holy
Woman
accounts
Christ
worthy
of
all
honour
in
his
Death
,
believing
it
would
be
a
sweet
smelling
Sacrifice
unto
God
,
and
the
savour
of
Life
unto
his
People
.
13
Verily
I
say
unto
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
.
Our
Saviour
having
defended
this
holy
Woman
from
the
Calumny
of
Judas
in
the
foregoing
Verses
,
in
this
he
declares
that
she
should
be
rewarded
with
an
honourable
Memorial
in
all
Ages
of
the
Church
.
Where
ever
the
Gospel
is
preached
,
this
shall
be
spoken
of
her
.
Oh
what
Care
doth
Christ
take
to
have
the
good
Deeds
of
his
Children
not
buried
in
the
Dust
with
them
,
but
be
had
in
everlasting
Remembrance
.
Tho'
Sin
causes
Men
to
rot
above
Ground
,
to
stink
alive
;
and
when
they
are
dead
leaves
an
inglorious
Memory
upon
their
Graves
,
yet
will
the
Actions
of
the
Just
smell
sweet
,
and
blossom
in
the
Dust
.
14
Then
one
of
the
twelve
,
called
Judas
Iscariot
,
went
unto
the
chief
priests
,
15
And
said
unto
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
.
Observe
here
,
1.
The
Person
betraying
our
Blessed
Redeemer
,
Judas
:
Judas
,
a
Professor
;
Judas
,
a
Preacher
;
Judas
,
an
Apostle
,
and
one
of
the
Twelve
,
whom
Christ
had
chosen
out
of
all
the
World
,
to
be
his
dearest
Friends
,
and
his
own
Family
and
Houshold
.
Shall
we
wonder
to
find
Friends
unfriendly
or
unfaithful
towards
us
,
when
our
Saviour
had
a
Traitor
in
his
own
House
?
Obs.
2.
The
Heinousness
of
his
Sin
,
in
betraying
Christ
:
He
betrayed
Christ
Jesus
,
a
Man
;
Christ
Jesus
,
his
Master
;
Christ
Jesus
,
his
Maker
;
the
first
was
Murther
,
the
second
Treason
.
Learn
thence
,
That
it
is
no
strange
or
uncommon
thing
,
for
the
vilest
of
Sins
,
and
most
horrid
Impieties
,
to
be
acted
by
such
Persons
,
as
make
the
most
eminent
Pro●ession
of
Holiness
and
Religion
.
Obs.
3.
What
was
the
Sin
occasioning
and
leading
Judas
to
the
committing
of
this
horrid
Sin
.
It
was
Covetousness
.
I
do
not
find
that
Judas
had
any
particular
Malice
against
Christ's
Person
,
but
a
base
and
unworthy
Spirit
of
Covetousness
possess'd
him
;
this
made
him
sell
his
Master
.
Covetousness
is
the
Root-Sin
,
an
inordinate
Desire
and
Love
of
Riches
,
an
eager
and
unsatiable
Thirst
after
the
World
,
is
the
Parent
of
the
most
monstrous
and
unnatural
Sins
:
Therefore
remember
we
our
Saviour's
Caution
,
Luke
12.15
.
Take
heed
,
and
beware
of
Covetousness
;
he
doubles
the
Caution
,
to
shew
us
both
the
great
Danger
of
the
Sin
,
and
the
great
Care
we
ought
to
take
to
preserve
our selves
from
it
.
Obs.
4.
How
small
a
Sum
tempted
the
covetous
Mind
of
Judas
to
betray
his
Master
,
Thirty
Pieces
of
Silver
;
which
amounted
but
to
Three
Pounds
and
Fifteen
Shillings
of
our
Money
.
This
was
the
Price
of
a
Slave
or
common
Servant
,
Exod.
21.
as
Christ
took
upon
him
the
Form
of
a
Servant
,
so
his
Life
was
valued
at
the
rate
of
an
ordinary
Servant's
Life
.
It
may
seem
a
wonder
,
that
the
High
Priests
should
offer
no
more
for
the
Life
of
our
Saviour
,
and
that
Judas
should
accept
so
little
.
But
the
Wisdom
of
God
over-ruled
this
Matter
,
for
fulfilling
that
Prophecy
,
Zach.
11.12
.
They
weighed
for
my
Price
Thirty
Pieces
of
Silver
.
Let
not
any
Christian
be
concerned
,
that
he
is
despised
and
undervalued
;
he
can
never
meet
with
so
great
a
Reproach
,
so
low
an
Abasement
for
Christ
,
as
Christ
underwent
for
him
.
Observe
Lastly
,
Judas
his
Folly
,
as
well
as
his
Treachery
;
he
that
might
have
demanded
what
he
pleased
for
this
Purchase
,
he
says
unto
the
chief
Priests
,
What
will
ye
give
me
?
As
if
he
had
said
,
I
am
resolved
to
sell
him
at
any
rate
,
give
me
what
you
will
for
him
.
Nay
,
farther
,
Judas
covenanted
,
and
they
promised
,
but
whether
it
was
now
paid
,
appeareth
not
.
Learn
,
That
such
a
Person
as
has
a
vile
and
base
Esteem
of
Jesus
Christ
,
will
part
with
him
upon
any
Terms
.
The
bare
Expectation
of
a
few
Sheckles
of
Silver
will
make
such
a
one
willing
to
part
with
the
Pearl
of
great
Price
.
17
Now
the
first
day
of
the
feast
of
unleavened
bread
the
disciples
came
to
Jesus
,
saying
unto
him
,
Where
wilt
thou
that
we
prepare
for
thee
to
eat
the
passover
?
18
And
he
said
,
Go
into
the
city
to
such
a
man
,
and
say
unto
him
,
The
master
saith
,
My
time
is
at
hand
,
I
will
keep
the
passover
at
thy
house
with
my
disciples
.
19
And
the
disciples
did
as
Jesus
had
appointed
them
,
and
they
made
ready
the
passover
.
The
Time
for
the
Celebration
of
the
Passover
being
now
at
Hand
,
Christ
sends
Two
of
his
Disciples
to
Jerusalem
,
to
prepare
things
necessary
,
in
order
thereunto
:
Accordingly
they
enter
the
City
,
and
find
the
Master
of
an
House
,
whose
Heart
Christ
,
by
his
Divine
Power
,
had
so
inclined
,
that
he
willingly
accommodated
them
upon
this
Occasion
.
Our
Blessed
Saviour
had
not
a
Lamb
of
his
own
,
and
possibly
no
Money
in
his
Purse
to
buy
one
,
but
he
finds
as
excellent
Accommodations
in
this
poor
Man's
House
,
as
if
he
had
dwelt
in
Ahab's
Ivory
Palace
,
and
had
had
the
Provisions
of
Solomon's
Table
.
Learn
hence
,
That
Christ
has
such
an
Influence
upon
,
and
Command
over
the
Spirits
of
Men
,
that
he
can
incline
them
to
do
what
Service
soever
he
pleaseth
for
him
.
When
Christ
has
a
Passover
to
celebrate
,
he
will
prepare
an
House
,
and
dispose
the
Heart
to
a
free
Reception
of
himself
.
Learn
,
2.
That
Christ
being
under
the
Law
,
observes
and
keeps
the
Law
of
the
Passover
.
Thus
he
fulfilled
all
Righteousness
;
and
altho'
the
Ceremonial
Law
was
to
receive
its
Abolishment
in
the
Death
of
Christ
,
yet
all
the
time
of
his
Life
he
punctually
observed
it
.
20
Now
when
the
even
was
come
,
he
sat
down
with
the
twelve
.
Observe
here
,
The
Impudent
Forehead
of
this
bold
Traytor
Judas
,
who
presumed
as
soon
as
he
had
sold
his
Master
,
to
sit
down
at
the
Table
with
him
,
and
partake
with
the
other
Disciples
of
the
solemn
Ordinance
of
the
Passover
;
had
the
Presence
of
Judas
polluted
the
Ordinance
to
any
besides
himself
,
doubtless
our
Saviour
would
never
have
permitted
his
bold
Intrusion
.
Learn
hence
,
1.
That
nothing
is
more
ordinary
than
for
unholy
Persons
presumptuously
to
rush
in
upon
the
solemn
Ordinances
of
God
,
which
they
have
no
Right
,
whilst
such
,
to
partake
of
.
2.
That
the
Presence
of
such
Persons
pollutes
the
Ordinances
only
to
themselves
,
holy
Persons
are
not
polluted
by
the
Sins
of
such
.
For
to
the
Pure
all
things
are
Pure
.
21
And
as
they
did
eat
,
he
said
,
Verily
I
say
unto
you
,
that
one
of
you
shall
betray
me
.
What
an
astonishing
Word
was
this
?
One
of
you
my
Disciples
shall
betray
me
.
Can
any
Church
on
Earth
expect
Purity
in
all
its
Members
,
when
Christ's
own
Family
of
Twelve
had
a
Traitor
and
a
Devil
in
it
.
Yet
tho'
it
was
very
sad
to
hear
that
one
should
betray
him
,
it
was
Matter
of
Joy
that
it
was
but
One
;
One
Hypocrite
in
a
Congregation
is
too
much
,
but
there
is
cause
of
rejoicing
if
there
be
no
more
.
But
why
did
not
Christ
name
Judas
,
and
say
,
Thou
art
he
that
shalt
betray
me
?
Doubtless
to
draw
him
to
Repentance
,
and
to
prevent
giving
Judas
any
Provocation
.
Lord
,
how
sad
is
it
for
such
as
pretend
Friendship
to
Christ
,
and
call
themselves
of
his
Family
and
Acquaintance
,
who
eat
of
his
Bread
,
and
yet
lift
up
the
Heel
against
him
.
22
And
they
were
exceeding
sorrowful
,
and
began
every
one
of
them
to
say
unto
him
,
Lord
,
is
it
I
?
Observe
here
,
1.
The
Disciples
Sorrow
,
and
next
the
Effect
of
that
Sorrow
.
Their
Sorrow
was
(
as
well
it
might
)
exceeding
great
.
Well
might
innocent
Disciples
be
overwhelm'd
with
Sorrow
,
to
hear
that
their
Master
should
dye
;
that
he
should
dye
by
Treason
,
that
the
Traitor
should
be
one
of
themselves
.
But
tho'
their
Sorrow
was
great
,
yet
was
the
Effect
of
their
Sorrow
very
good
;
it
wrought
in
them
an
holy
Suspicion
of
themselves
,
and
caused
every
one
to
search
himself
,
and
say
,
Master
,
is
it
I
?
Thence
Learn
,
That
it
is
possible
for
such
secret
Wickedness
to
lurk
in
our
Hearts
as
we
never
suspected
,
which
Time
and
Temptation
may
draw
forth
in
such
a
manner
,
as
we
could
not
believe
;
and
therefore
it
is
both
wise
and
holy
to
suspect
our selves
,
and
be
often
saying
,
Lord
,
is
it
I
?
There
is
no
better
Preservative
from
Sin
,
than
to
be
jealous
over
our selves
with
a
godly
Jealousie
.
Observe
farther
,
That
tho'
the
Disciples
Fear
and
Sorrow
made
them
jealous
and
suspicious
,
yet
was
it
of
themselves
,
not
of
one
another
;
nay
,
not
of
Judas
himself
.
Every
one
said
,
Master
,
is
it
I
?
Not
Master
,
is
it
Judas
?
Learn
hence
,
That
true
Sincerity
and
Christian
Charity
will
make
us
more
suspicious
of
our selves
than
of
any
other
Person
whatsoever
.
It
always
hopes
the
best
of
others
,
and
fears
the
worst
concerning
our selves
.
23
And
he
answered
and
said
,
He
that
dippeth
his
hand
with
me
in
the
dish
,
the
same
shall
betray
me
.
24
The
Son
of
man
goeth
as
it
is
written
of
him
:
but
wo
unto
that
man
by
whom
the
Son
of
man
is
betrayed
:
it
had
been
good
for
that
man
if
he
had
not
been
born
.
25
Then
Judas
which
betrayed
him
,
answered
,
and
said
,
Master
,
is
it
I
?
He
said
unto
him
,
Thou
hast
said
.
Here
our
Saviour
acquaints
his
Disciples
who
it
was
that
had
designed
his
Death
,
even
he
that
dipped
with
him
in
the
Dish
,
or
he
to
whom
he
gave
the
Sop.
Observe
,
The
Traitor
whom
Christ
less
loved
,
he
has
the
Sop
given
to
him
;
the
other
Disciples
,
whom
Christ
lov'd
better
,
had
no
such
particular
Boon
.
Outward
good
Things
are
not
always
given
to
the
Children
of
Men
in
Love
,
but
are
sometimes
bestowed
in
Displeasure
;
there
is
no
measuring
Christ's
Affection
by
Temporal
Blessings
,
no
concluding
either
Love
or
Hatred
by
these
things
.
Observe
farther
,
how
Judas
could
sit
still
,
and
hear
the
Threats
of
Judgment
denounced
against
himself
without
Concern
;
he
hears
Christ
say
,
Wo
to
the
Man
by
whom
the
Son
of
Man
is
betrayed
,
and
is
no
more
blank'd
than
Innocence
it self
:
Resolved
Sinners
run
on
desperately
in
their
wicked
Courses
,
and
with
open
Eyes
,
see
and
meet
their
own
Destruction
,
and
are
neither
dismayed
at
it
,
nor
concerned
about
it
.
Observe
farther
,
That
this
shameless
Man
had
the
Impudence
to
say
to
Christ
,
Master
,
is
it
I
?
Our
Saviour
gives
him
a
direct
Affirmation
,
Thou
hast
said
.
Did
not
Judas
(
think
we
)
blush
,
and
cast
down
his
guilty
Eyes
,
and
let
fall
his
dro●ping
dead
at
so
gauling
an
Intimation
?
Nothing
less
,
Lord
,
how
does
Ob●ur●cy
in
Sin
steel
the
Brow
,
and
make
it
uncapable
of
all
relenting
Impressions
?
Observe
Lastly
,
How
Christ
preferrs
Non-Entity
before
Damnation
.
It
had
been
better
for
that
Man
he
had
never
been
born
.
A
Temporal
miserable
Being
is
not
worse
than
no
Being
,
but
an
Eternal
miserable
Being
is
worse
than
no
Being
at
all
.
Eternal
Misery
is
much
worse
than
Non-Entity
.
It
had
been
better
for
Judas
he
had
not
been
born
,
than
to
commit
such
a
Sin
,
and
lye
under
such
Wrath
,
and
that
everlasting
.
Oh
better
to
have
no
Being
,
than
not
to
have
a
Being
in
Christ
!
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
.
27
And
he
took
the
cup
,
and
gave
thanks
,
and
gave
it
to
them
,
saying
,
Drink
ye
all
of
it
:
28
For
this
is
my
blood
of
the
new
testament
,
which
is
shed
for
many
for
the
remission
of
sins
.
29
But
I
say
unto
you
,
I
will
not
drink
henceforth
of
the
fruit
of
the
vine
,
until
that
day
when
I
drink
it
new
with
you
in
my
Father's
kingdom
.
30
And
,
when
they
had
sung
an
hymn
,
they
went
out
into
the
mount
of
Olives
.
Immediately
after
the
Celebration
of
the
Passover
follows
the
Institution
of
the
Lord's
Supper
.
In
which
Observe
,
1.
The
Author
of
this
new
Sacrament
.
Jesus
took
Bread
.
Note
thence
,
That
to
institute
a
Sacrament
is
Christ's
sole
Prerogative
;
it
is
the
Churches
Duty
to
celebrate
the
Sacraments
,
but
she
has
Power
to
make
none
.
This
belongs
only
to
Christ
.
Observe
2.
The
Time
of
the
Institution
,
the
Night
before
his
Passion
.
The
Night
before
he
was
betrayed
,
Jesus
took
Bread
.
Learn
thence
,
That
it
is
very
necessary
when
Sufferings
are
approaching
to
have
Recourse
to
the
Table
of
the
Lord
,
which
affords
both
an
Antidote
against
Fear
,
and
is
Restorative
to
Faith
.
Observe
here
,
3.
The
Sacramental
Elements
,
Bread
and
Wine
.
Bread
,
representing
his
Body
;
and
Wine
,
his
Blood
.
Observe
4.
The
Ministerial
Actions
,
the
Breaking
of
the
Bread
,
and
the
Blessing
of
the
Cup.
As
to
the
Bread
,
Jesus
took
it
;
that
is
,
set
it
apart
from
common
Use
,
and
separated
it
for
Holy
Ends
and
Purposes
.
He
blessed
it
;
that
is
,
prayed
for
a
Blessing
upon
it
;
and
brake
it
,
thereby
shadowing
forth
his
Body
broken
upon
the
Cross
.
And
he
gave
it
to
his
Disciples
,
saving
,
This
broken
Bread
signifies
my
Body
suddenly
to
be
broken
upon
the
Cross
for
your
Redemption
and
Salvation
.
Do
this
in
Remembrance
of
me
,
and
of
my
Death
.
As
to
the
Cup
,
Christ
having
set
it
apart
by
Prayer
and
Thanksgiving
,
he
commands
his
Disciples
to
drink
all
of
it
,
and
subjoins
a
Reason
for
it
;
For
This
is
my
Blood
of
the
New
Testament
,
which
is
shed
for
Remission
of
Sins
.
That
is
,
The
Wine
in
this
Cup
represents
the
shedding
of
my
Blood
,
by
which
the
new
Covenant
betwixt
God
and
Man
was
ratified
and
confirmed
.
Whence
we
Learn
,
That
every
Communicant
has
an
undoubted
Right
to
the
Cup
,
as
to
the
Bread
in
the
Lord's
Supper
.
Drink
ye
all
of
it
,
says
Christ
;
therefore
to
deny
the
Cup
to
the
Laity
is
contrary
to
the
Institution
of
Christ
.
After
the
Celebration
was
over
,
our
Saviour
and
his
Disciples
sang
an
Hymn
,
as
the
Jews
were
wont
to
do
at
the
Passover
,
the
Six
Eucharistical
Psalms
,
from
113th
to
the
119th
Psalm
.
Learn
hence
,
How
fit
it
is
that
God
be
glorified
in
his
Church
,
by
singing
of
Psalms
,
and
in
particular
,
when
the
Sacrament
of
the
Lord's
Supper
is
celebrated
.
When
they
had
sung
an
Hymn
,
they
went
unto
the
Mount
of
Olives
.
31
Then
saith
Jesus
unto
them
,
All
ye
shall
be
offended
because
of
me
this
night
:
for
it
is
written
,
I
will
smite
the
shepherd
,
and
the
sheep
of
the
flock
shall
be
scattered
abroad
.
Here
our
Saviour
acquaints
his
Disciples
,
that
by
reason
of
his
approaching
Sufferings
,
they
should
all
of
them
be
so
exceedingly
offended
with
him
,
that
they
would
certainly
forsake
and
leave
him
;
which
accordingly
came
to
pass
.
Learn
thence
,
That
Christ's
dearest
Freinds
forsook
him
,
and
left
him
alone
in
the
midst
of
his
greatest
Distress
and
Danger
.
Obs.
2.
What
was
the
Cause
of
this
their
Flight
,
it
was
the
Prevalency
of
their
Fear
.
Thence
Note
,
How
sad
it
is
for
the
holiest
and
best
of
Men
to
be
left
under
the
Power
of
their
own
Fears
in
a
Day
of
Temptation
.
32
But
after
I
am
risen
again
,
I
will
go
before
you
into
Galilee
.
Observe
here
,
The
wonderful
Lenity
of
Christ
towards
his
timerous
and
fearful
Disciples
;
notwithstanding
their
cowardly
Flight
from
him
,
he
tells
them
he
would
not
forsake
them
,
but
love
them
still
;
and
as
an
Evidence
of
it
,
would
meet
them
in
Galilee
:
I
will
go
before
you
into
Galilee
,
there
shall
you
see
me
.
And
when
they
did
see
him
,
he
never
upbraided
them
with
their
Timerousness
,
but
was
Friends
with
them
,
notwithstanding
their
late
Cowardice
.
Christ's
Love
to
his
Disciples
is
like
himself
,
unchangeable
and
everlasting
.
Having
loved
his
own
,
he
loved
them
unto
the
end
.
33
Peter
answered
and
said
unto
him
,
Though
all
men
shall
be
offended
because
of
thee
,
yet
will
I
never
be
offended
.
34
Jesus
said
unto
him
,
Verily
I
say
unto
thee
,
That
this
night
before
the
cock
crow
,
thou
shalt
deny
me
thrice
.
35
Peter
said
unto
him
,
Though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
.
Likewise
also
said
all
the
disciples
.
See
here
what
strong
Purposes
and
settled
Resolutions
,
both
Peter
and
all
the
Apostles
had
to
keep
close
to
Christ
;
but
how
did
their
Self-confidence
fail
them
?
Learn
thence
,
That
Self-confidence
is
a
Sin
,
too
too
incident
to
the
holiest
and
best
of
Men.
Tho'
all
Men
forsake
thee
,
yet
will
not
I.
Good
Man
,
he
resolved
honestly
,
but
too
too
much
in
his
own
Strength
.
Little
,
little
did
he
think
what
a
Feather
he
should
be
in
the
Wind
of
Temptation
,
if
once
God
left
him
to
the
Power
and
Prevalency
of
his
own
Fears
.
Observe
farther
,
That
the
Rest
of
the
Apostles
had
the
like
Confident
Opinion
of
their
own
Strength
with
St.
Peter
.
Likewise
also
said
they
all
.
Note
thence
,
That
the
holiest
of
Men
know
not
their
own
Strength
till
it
comes
to
the
Trial.
Little
did
these
good
Men
imagine
what
a
cowardly
Spirit
they
had
in
them
,
till
Temptation
put
it
to
the
Proof
.
36
Then
cometh
Jesus
with
them
unto
a
place
called
Gethsemane
,
and
saith
unto
the
disciples
,
Sit
ye
here
,
while
I
go
and
pray
yonder
.
37
And
he
took
with
him
,
Peter
,
and
the
two
sons
of
Zebedee
,
and
began
to
be
sorrowful
,
and
very
heavy
.
38
Then
saith
he
unto
them
,
My
soul
is
exceeding
sorrowful
,
even
unto
death
:
tarry
ye
here
,
and
watch
with
me
.
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
.
40
And
he
cometh
unto
the
disciples
,
and
findeth
them
asleep
,
and
saith
unto
Peter
,
What
,
could
ye
not
watch
with
me
one
hour
?
41
Watch
and
pray
,
that
ye
enter
not
into
temptation
:
the
spirit
indeed
is
willing
,
but
the
flesh
is
weak
.
42
He
went
away
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
.
43
And
he
came
,
and
found
them
asleep
again
:
for
their
eyes
were
heavy
.
44
And
he
left
them
,
and
went
away
again
,
and
prayed
the
third
time
,
saying
the
same
words
.
Our
Blessed
Saviour
being
now
come
with
his
Disciples
into
the
Garden
,
he
falls
there
into
a
bitter
and
bloody
Agony
,
in
which
he
prayed
with
wonderful
Fervency
and
Importunity
to
his
Heavenly
Father
.
His
Sufferings
were
now
coming
on
a
great
pace
,
and
he
meets
them
upon
his
Knees
,
and
would
be
found
in
a
praying
Posture
.
Learn
thence
,
That
Prayer
is
the
best
Preparative
for
,
as
well
as
the
most
powerful
Support
under
the
heaviest
Sufferings
that
can
befal
us
.
As
to
this
Prayer
of
our
Saviour's
in
the
Garden
,
many
things
are
very
Observable
.
As
1.
The
Place
where
he
prayed
,
In
the
Garden
;
but
why
went
Christ
thither
?
Was
it
to
hide
or
shelter
himself
from
his
Enemies
?
Nothing
less
;
for
if
so
,
it
had
been
the
most
improper
Place
,
because
he
was
wont
to
retire
thither
to
pray
.
John
18.2
.
Judas
knew
the
Place
,
for
Jesus
oft-times
resorted
thither
;
so
that
Christ
went
thither
,
not
to
shun
,
but
to
prepare
himself
by
Prayer
to
meet
his
Enemies
.
Obs.
2.
The
time
when
he
enter'd
the
Garden
for
Prayer
,
it
was
in
the
Evening
;
here
he
spent
some
Hours
in
pouring
out
his
Soul
to
God
;
for
about
Midnight
Judas
and
the
Soldiers
came
,
and
apprehended
him
in
a
praying
Posture
.
Teaching
us
by
his
Example
,
that
when
eminent
Dangers
are
before
us
,
especially
,
when
Death
is
apprehended
by
us
,
to
be
very
much
in
Prayer
to
God
,
and
very
fervent
in
our
Wrestlings
with
him
.
Obs.
3.
The
Matter
of
our
Lord's
Prayer
,
that
if
possible
the
Cup
might
pass
from
him
.
That
is
,
those
bitter
Sufferings
which
were
then
before
him
;
particularly
the
insupportable
Burthen
of
his
Father
's
Wrath.
He
prays
,
if
possible
that
his
Father
would
excuse
him
from
this
dreadful
Wrath
,
his
Soul
being
amaz'd
at
it
.
But
what
!
Did
Christ
then
begin
to
repent
of
his
Undertaking
for
Sinners
?
Did
he
shrink
and
give
back
when
it
came
to
the
Pinch
?
No
,
no
,
as
Christ
had
Two
Natures
,
being
God
and
Man
,
so
he
had
Two
distinct
Wills
;
as
Man
he
feared
and
shunned
Death
,
as
God-man
he
willingly
submitted
to
it
;
the
Divine
Spirit
,
and
the
Humane
Nature
of
Christ
did
now
assault
each
other
with
disagreeing
Interests
,
till
at
last
Victory
was
got
on
the
Spirit
's
side
.
Again
,
This
Prayer
was
not
absolute
,
but
conditional
,
If
it
be
possible
.
Father
,
it
may
be
,
if
thou
art
willing
,
if
it
please
thee
,
let
it
pass
;
if
not
,
I
will
drink
it
.
Learn
hence
,
1.
That
the
Cup
of
Sufferings
is
in
it self
considered
a
very
bitter
and
distasteful
Cup
,
which
Humane
Nature
abhorrs
,
and
cannot
but
desire
and
pray
may
pass
from
it
.
2.
That
yet
oft-times
the
Wisdom
of
God
is
pleased
to
put
this
bitter
Cup
of
Affliction
into
the
Hands
of
those
whom
he
doth
most
sincerely
love
.
3.
That
when
God
doth
so
,
it
is
their
Duty
to
drink
it
with
humble
Submission
,
and
chearful
Resignation
.
Not
my
Will
,
but
thine
be
done
.
Obs.
4.
The
manner
how
our
Lord
prayed
;
and
here
we
shall
find
it
,
1.
A
solitary
Prayer
,
he
went
by
himself
alone
,
out
of
the
hearing
of
his
Disciples
;
he
said
to
them
,
Tarry
ye
here
,
while
I
go
and
pray
yonder
.
Mark
,
Christ
did
neither
desire
his
Disciples
to
pray
with
him
,
or
to
pray
for
him
.
No
,
he
must
tread
the
Wine-press
alone
;
not
but
that
Christ
loved
and
delighted
in
his
Disciples
Company
,
but
there
were
Occasions
when
he
thought
fit
to
leave
them
,
and
to
go
alone
to
God
in
Prayer
.
Thence
Learn
,
That
the
Company
of
our
best
Friends
is
not
always
seasonable
.
Peter
,
James
and
John
,
were
Three
good
Men
,
but
Christ
bids
them
tarry
,
while
he
went
aside
for
private
Prayer
.
There
are
Times
and
Cases
when
a
Christian
would
not
be
willing
that
the
dearest
Friend
he
has
in
the
World
should
be
with
him
,
or
understand
and
hear
what
passes
betwixt
him
and
his
God
.
2.
This
Prayer
of
Christ
was
an
humble
Prayer
;
that
's
evident
by
the
Postures
into
which
he
cast
himself
;
sometimes
Kneeling
,
sometimes
Lying
prostrate
upon
his
Face
.
He
lyes
in
the
very
Dust
;
lower
he
cannot
fall
;
and
his
Heart
was
as
low
as
his
Body
.
And
such
was
the
Fervour
of
his
Spirit
,
that
he
prayed
himself
into
an
Agony
.
Oh
let
us
blush
to
think
how
unlike
we
are
to
Christ
in
Prayer
,
as
to
our
praying
Frame
of
Spirit
!
Lord
,
what
Drowsiness
and
Deadness
?
What
Laziness
and
Dulness
?
What
Stupidity
and
Formality
is
found
in
our
Prayers
?
How
often
do
our
Lips
move
,
and
our
Hearts
stand
still
?
3.
It
was
a
repeated
and
reiterated
Prayer
.
He
prayed
the
first
,
second
,
and
third
time
.
He
returns
upon
God
over
and
over
,
plies
him
again
and
again
,
resolving
to
take
no
Denial
.
Learn
thence
,
That
Christians
ought
not
to
be
discouraged
,
tho'
they
have
sought
God
again
and
again
for
a
particular
Mercy
,
and
no
Answer
of
Prayer
has
come
unto
them
.
Observe
also
,
How
our
Lord
used
the
same
Prayer
three
times
over
,
saying
the
same
Words
.
A
Person
then
may
pray
with
,
and
by
a
Form
of
Prayer
,
and
yet
not
pray
formally
,
but
in
a
very
acceptable
manner
unto
God
.
Christ
both
gave
a
Form
of
Prayer
to
his
Disciples
,
and
also
used
one
himself
.
Observe
next
,
The
Posture
in
which
our
holy
Lord
found
his
own
Disciples
,
when
he
was
in
his
Agony
,
they
were
sleeping
,
when
he
was
praying
.
Oh
wonderful
!
that
they
could
sleep
at
such
a
time
.
Hence
we
gather
,
That
the
best
of
Christ's
Disciples
may
be
sometimes
overtaken
with
Infirmities
,
with
great
Infirmities
,
when
the
most
important
Duties
are
performing
.
He
cometh
to
his
Disciples
,
and
finds
them
sleeping
.
Observe
next
,
The
gentle
Reproof
he
gave
the
Disciples
for
sleeping
;
What
,
could
you
not
watch
with
me
one
Hour
?
Could
you
not
watch
,
when
your
Master
is
in
such
Danger
?
Could
you
not
watch
with
me
,
when
I
am
going
to
deliver
up
my
Life
for
you
?
What
,
not
one
Hour
,
and
that
the
parting
Hour
too
!
After
his
Reprehension
he
subjoins
an
Exhortation
;
Watch
and
pray
,
that
ye
enter
not
into
Temptation
;
and
superadds
a
forcible
Reason
,
For
tho'
the
Spirit
be
willing
,
yet
the
Flesh
is
weak
.
Thence
Learn
,
That
the
holiest
and
best
resolved
Christians
,
who
have
willing
Spirits
for
Christ
and
his
Service
,
yet
in
regard
of
the
Weakness
of
the
Flesh
,
or
the
Frailty
of
Humane
Nature
,
it
is
their
Duty
to
watch
and
pray
,
and
thereby
guard
themselves
against
Temptations
.
Watch
and
pray
,
—
for
tho'
the
Spirit
is
willing
,
yet
—
45
Then
cometh
he
to
his
disciples
,
and
saith
unto
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
.
46
Rise
,
let
us
be
going
:
behold
,
he
is
at
hand
that
doth
betray
me
.
47
And
while
he
yet
spake
,
lo
,
Judas
one
of
the
twelve
came
,
and
with
him
a
great
multitude
with
swords
and
staves
from
the
chief
priests
,
and
elders
of
the
people
.
48
Now
he
that
betrayed
him
,
gave
them
a
sign
,
saying
,
Whomsoever
I
shall
kiss
,
that
same
is
he
,
hold
him
fast
.
49
And
forthwith
he
came
to
Jesus
,
and
said
Hail
Master
;
and
kissed
him
.
50
And
Jesus
said
unto
him
,
Friend
,
wherefore
art
thou
come
?
Then
came
they
and
laid
hands
on
Jesus
,
and
took
him
.
Our
Saviour
having
pour'd
out
his
Soul
in
Prayer
to
God
in
the
Garden
,
he
is
now
ready
,
and
waits
for
the
coming
of
his
Enemies
,
being
first
in
the
Field
:
Accordingly
,
While
he
yet
spake
,
came
Judas
,
one
of
the
Twelve
,
and
under
his
Conduct
a
Band
of
Soldiers
to
apprehend
him
.
It
was
the
Lot
and
Portion
of
our
Blessed
Redeemer
to
be
betrayed
into
the
Hands
of
his
mortal
Enemies
by
the
Treachery
of
a
false
and
dissembling
Friend
.
Observe
here
,
The
Traytor
,
the
Treason
,
the
Manner
how
,
and
the
Time
when
this
treasonable
Design
was
executed
.
Obs.
1.
The
Betrayer
,
Judas
,
all
the
Evangelists
carefully
describe
him
by
his
Name
,
Judas
,
by
his
Sirname
,
Iscariot
,
lest
he
should
be
mistaken
for
Jude
the
Brother
of
James
.
God
is
tender
of
the
Names
and
Reputations
of
his
upright-hearted
Servants
.
He
is
also
described
by
his
Office
,
One
of
the
Twelve
.
The
Eminence
of
his
Place
and
Station
was
an
high
Aggravation
of
his
Transgression
.
Nay
,
in
some
respect
he
was
preferred
above
the
rest
,
having
a
peculiar
Trust
reposed
in
him
,
he
bare
the
Bag
:
That
is
,
he
was
Almoner
,
and
Steward
of
Christ's
Family
,
to
take
Care
for
the
necessary
Accommodations
of
Christ
and
his
Apostles
;
and
yet
this
Man
,
thus
called
,
thus
honoured
,
thus
respectfully
treated
by
Christ
,
for
the
Lucre
of
a
little
Money
,
perfidiously
betrays
him
.
Oh
,
whither
will
not
a
bad
Heart
,
and
a
busie
Devil
carry
a
Man
?
Learn
hence
,
1.
That
the
greatest
Professors
had
need
be
jealous
of
their
own
Hearts
,
and
look
well
to
the
Grounds
and
Principles
of
their
Profession
.
A
Profession
begun
in
Hypocrisie
will
certainly
end
in
Apostacy
.
Learn
2.
That
Persons
are
never
in
such
eminent
Danger
,
as
when
they
meet
with
Temptations
exactly
suited
to
their
Master-Lusts
.
Covetousness
was
Judas's
Master-Sin
;
the
Love
of
the
World
made
him
a
Slave
to
Satan
,
and
the
Devil
lays
a
Temptation
before
him
,
which
suits
his
Temper
,
hits
his
Humour
,
and
it
prevails
immediately
.
Oh
pray
,
pray
that
ye
may
be
kept
from
a
strong
and
suitable
Temptation
,
a
Temptation
suited
to
your
predominant
Lust
and
Inclination
.
Obs.
2.
As
the
Betrayer
Judas
,
so
the
Treason
it self
with
its
aggravating
Circumstances
;
he
led
an
armed
Multitude
to
the
Place
where
Christ
was
,
gave
them
a
Signal
to
discover
him
,
and
encouraged
them
to
lay
Hands
upon
him
,
and
hold
him
fast
.
This
was
the
hellish
Design
Satan
put
into
his
Heart
,
and
it
has
these
aggravating
Circumstances
attending
it
.
He
had
seen
the
Miracles
which
Christ
wrought
by
the
Power
of
God
,
and
could
not
but
know
him
to
be
a
Divine
Person
.
He
could
not
sin
out
of
Ignorance
or
blind
Zeal
,
but
the
Love
of
Money
made
him
do
what
he
did
.
Farther
,
what
he
did
was
not
done
by
the
Perswasions
of
any
,
but
he
was
a
Voluntier
in
this
Service
.
The
High
Priests
neither
sent
to
him
,
nor
sent
for
him
,
but
he
offers
his
Service
,
and
no
doubt
they
were
very
much
surprized
to
find
one
of
Christ's
own
Disciples
at
the
Head
of
a
Conspiracy
against
him
.
Learn
hence
,
That
no
Man
knows
where
he
shall
stop
or
stand
when
he
first
enters
the
Ways
of
Sin
;
should
any
one
have
told
Judas
that
his
Love
of
Money
would
at
last
so
far
prevail
upon
him
,
as
to
make
him
sell
the
Blood
of
Jesus
Christ
,
he
would
have
answered
as
Hasael
did
Elisha
.
Is
thy
Servant
a
Dog
,
that
I
should
do
this
thing
?
Wickedness
like
Holiness
doth
not
presently
come
to
its
full
Strength
in
the
Soul
,
but
grows
up
by
insensible
degrees
.
Obs.
3.
The
manner
how
this
hellish
Plot
was
executed
;
partly
by
Force
,
and
partly
by
Fraud
;
by
Force
,
in
that
he
came
with
a
Multitude
,
armed
with
Swords
and
Staves
;
and
by
Fraud
he
gives
him
a
Kiss
,
and
says
,
Hail
,
Master
.
Here
was
Honey
in
the
Tongue
,
and
Poyson
in
the
Heart
.
Learn
we
hence
,
To
beware
of
Men
;
when
we
see
too
too
glittering
Appearances
,
we
may
suspect
the
inside
.
Charity
for
others
is
our
Duty
,
but
too
great
Confidence
may
be
our
Snare
.
There
is
so
much
Hypocrisie
in
many
,
and
so
much
Corruption
in
all
,
that
we
must
not
be
too
confident
.
Obs.
4.
The
time
when
this
treasonable
Design
was
executed
upon
Christ
;
when
he
was
in
the
Garden
with
his
Disciples
,
exhorting
them
to
Prayer
and
Watchfulness
,
dropping
Heavenly
and
most
seasonable
Counsels
upon
them
.
While
he
yet
spake
,
lo
,
Judas
came
,
and
the
Multitude
with
him
.
Judas
found
Christ
in
the
most
heavenly
and
excellent
Employment
,
when
he
came
to
apprehend
him
.
Oh
how
happy
is
it
,
when
our
Sufferings
find
us
in
God's
Way
,
engaged
in
his
Service
,
and
engaging
his
Assistance
by
fervent
Supplication
.
Thus
did
our
Lord's
Sufferings
meet
him
,
may
they
so
meet
us
.
51
And
behold
,
one
of
them
which
were
with
Jesus
,
stretched
out
his
hand
,
and
drew
his
sword
,
and
stroke
a
servant
of
the
high
priests
,
and
smote
off
his
ear
.
52
Then
said
Jesus
unto
him
,
Put
up
again
thy
sword
into
his
Place
:
for
all
they
that
take
the
sword
,
shall
perish
with
the
sword
.
53
Thinkest
thou
that
I
cannot
now
pray
to
my
Father
,
and
he
shall
presently
give
me
more
than
twelve
legions
of
angels
?
54
But
how
then
shall
the
scriptures
be
fulfilled
,
that
thus
it
must
be
?
The
rude
Multitude
laying
Hands
upon
Christ
,
the
Disciples
who
had
remitted
their
Watch
,
do
resume
their
Courage
,
and
are
willing
to
rescue
their
Master
if
they
can
;
particularly
,
Peter
draws
his
Sword
,
and
cuts
off
the
Ear
of
Malchus
,
one
of
the
forwardest
to
lay
hold
on
Jesus
.
Observe
here
St.
Peter's
Zeal
and
sincere
Love
for
his
Lord
and
Master
;
it
was
in
great
Sincerity
spoken
,
Tho'
I
dye
with
thee
,
I
will
not
deny
thee
.
But
why
did
not
St.
Peter
draw
his
Sword
upon
Judas
,
rather
than
Malchus
?
Perhaps
because
tho'
Judas
was
more
faulty
,
yet
Malchus
was
more
forward
to
arrest
and
carry
off
our
Saviour
.
How
doth
a
pious
Breast
swell
with
Indignation
at
the
Sight
of
any
open
Affront
offered
unto
Christ
.
Observe
further
,
That
tho'
St.
Peter's
Heart
was
sincere
,
yet
his
Hand
was
rash
:
Good
Intentions
are
no
Warrant
for
irregular
Actions
,
and
accordingly
Christ
,
who
accepted
his
Affection
,
reproves
him
for
the
Action
:
Put
up
thy
Sword
,
for
they
that
take
the
Sword
shall
perish
by
the
Sword
.
Learn
hence
,
That
Christ
will
thank
no
Man
to
fight
for
him
without
a
Warrant
and
Commission
from
him
.
To
resist
a
lawful
Magistrate
,
even
in
Christ's
own
Defence
,
is
rash
Zeal
,
and
discountenanced
by
the
Gospel
.
Observe
Lastly
,
Our
Lord
's
absolute
Refusal
to
be
rescued
out
of
his
Enemies
Hands
,
with
the
Reason
of
it
;
did
I
encline
to
be
rescued
by
Force
?
As
if
our
Lord
had
said
,
I
could
command
all
the
Troops
of
Angels
in
Heaven
,
to
shew
themselves
upon
that
Occasion
;
but
how
can
this
stand
with
the
Decree
of
my
Father
,
with
the
Declarations
of
the
Scripture
,
with
the
Demonstration
of
my
Mercy
,
and
with
the
Salvation
of
miserable
Mankind
?
Learn
hence
,
That
Christ
was
infinitely
more
concern'd
for
the
Salvation
of
lost
Sinners
,
than
for
his
own
Death
and
Sufferings
;
more
concerned
for
our
Eternal
Salvation
,
than
for
his
own
Temporal
Preservation
.
Had
he
been
rescued
by
the
Power
of
Angels
,
we
had
faln
a
Prey
into
the
Paw
of
Devils
.
55
In
that
same
hour
said
Jesus
to
the
multitudes
,
Are
ye
come
out
as
against
a
thief
with
swords
and
staves
for
to
take
me
?
I
sat
daily
with
you
teaching
in
the
temple
,
and
ye
laid
no
hold
on
me
.
56
But
all
this
was
done
,
that
the
scriptures
of
the
prophets
might
be
fulfilled
.
Then
all
the
disciples
forsook
him
,
and
fled
.
We
had
an
Account
of
our
Lord's
Apprehension
in
the
former
Verses
,
here
the
sad
Effect
of
it
upon
his
Disciples
;
They
all
forsake
him
and
fled
.
They
that
said
all
to
Christ
,
v.
25.
Tho'
we
should
dye
with
thee
,
yet
will
we
not
deny
thee
,
do
here
all
of
them
desert
and
forsake
him
;
when
it
came
to
the
push
,
not
a
Man
of
them
stands
by
him
.
Learn
hence
,
That
the
holiest
Men
know
not
their
own
Hearts
,
when
great
Temptations
and
Trials
are
before
them
,
till
they
come
to
grapple
with
them
,
and
to
be
engaged
in
them
.
We
know
not
our
own
Strength
till
Temptation
puts
us
to
the
Proof
.
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
off
unto
the
high
priests
palace
,
and
went
in
,
and
sat
with
the
servants
to
see
the
end
.
59
Now
the
chief
priests
and
elders
,
and
all
the
counsel
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
.
62
And
the
high
priest
arose
,
and
said
unto
him
,
Answerest
thou
nothing
?
what
is
it
which
these
witness
against
thee
?
63
But
Jesus
held
his
peace
.
Judas
having
made
good
his
Promise
to
the
High
Priest
,
and
delivered
Jesus
a
Prisoner
into
their
Hand
,
these
Wolves
of
the
Evening
no
sooner
seize
the
Lamb
of
God
,
but
they
thirst
,
and
long
to
suck
his
innocent
Blood
.
Yet
lest
it
should
look
like
a
down-right
Murther
,
they
will
allow
him
a
Mock-Trial
,
and
abuse
the
Law
,
by
perverting
it
to
Injustice
and
Bloodshed
.
Accordingly
they
industriously
suborn
false-witnesses
to
take
away
his
Life
,
not
sticking
at
the
grossest
Perjury
,
so
they
might
destroy
him
.
The
Chief
Priests
and
Elders
,
and
all
the
Council
,
sought
false
Witness
against
Jesus
to
put
him
to
Death
.
Abominable
Wickedness
!
Innocency
it self
cannot
protect
from
Slander
and
false
Accusation
.
No
Man
is
so
innocent
or
good
,
whom
false
Witness
may
not
condemn
.
Yet
Observe
farther
,
Our
Lord's
Meekness
and
Patience
,
his
submissive
Silence
under
all
these
wicked
Suggestions
and
false
Accusations
.
Jesus
held
his
Peace
,
v.
63.
Guilt
is
clamorous
and
impatient
,
Innocency
is
silent
,
and
careless
of
mis-reports
.
Learn
hence
,
That
to
bear
the
Revilings
,
Contradictions
,
and
false
Accusations
of
Men
,
with
a
silent
and
submissive
Spirit
,
is
an
excellent
and
Christ-like
Temper
.
Our
Lord
stood
before
his
unjust
Judges
and
false
Accusers
,
as
a
Sheep
before
the
Shearer
,
dumb
,
and
not
opening
his
Mouth
.
Altho'
a
Trial
for
his
Life
was
managed
most
maliciously
and
illegally
against
him
;
when
he
was
reviled
,
he
reviled
not
again
;
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
.
Oh
let
the
same
humble
Mind
be
in
us
which
was
also
in
Christ
Jesus
!
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
.
64
Jesus
saith
unto
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
.
65
Then
the
high
priest
rent
his
cloaths
,
saying
,
He
hath
spoken
blasphemy
:
what
further
need
have
we
of
witnesses
?
behold
,
now
ye
have
heard
his
blasphemy
.
66
What
think
ye
?
They
answered
and
said
,
He
is
guilty
of
death
.
67
Then
did
they
spit
in
his
face
,
and
buffetted
him
,
and
others
smote
him
with
the
palms
of
their
hands
,
68
Saying
,
Prophesie
unto
us
,
thou
Christ
,
who
is
he
that
smote
thee
?
We
observed
even
now
that
our
Saviour
was
silent
,
and
did
make
no
Reply
to
the
false
Witnesses
that
evidenced
against
him
at
his
Trial
,
because
being
so
manifestly
contradicting
,
they
did
fall
to
the
Ground
of
themselves
.
But
now
when
the
Question
was
solemnly
put
by
the
High
Priest
,
Art
thou
the
Christ
?
He
said
,
I
am
.
Thence
Learn
,
That
altho'
we
are
not
obliged
to
answer
every
cavilling
or
ensnaring
Question
,
yet
we
are
bound
faithfully
to
own
,
and
freely
to
confess
the
Truth
,
when
we
are
solemnly
called
thereunto
.
Christ
,
who
in
the
former
Verses
was
silent
,
and
as
a
deaf
Man
that
heard
not
,
now
witnesses
a
good
Confession
:
Teaching
us
,
both
by
his
Example
and
Command
,
to
confess
and
own
both
him
and
his
Truth
,
when
lawfully
required
;
when
our
Silence
will
be
a
denying
of
the
Truth
,
a
Dishonour
to
God
,
and
a
Scandal
to
our
Brethren
:
Christ
knew
that
his
Answer
would
cost
him
his
Life
,
and
yet
he
durst
not
but
give
it
.
Art
thou
the
Son
of
the
Blessed
,
Jesus
said
I
am
.
Yea
,
farther
Observe
,
That
as
Christ
answer'd
directly
and
plainly
at
his
Trial
,
so
he
did
not
refuse
to
answer
upon
Oath
.
I
adjure
thee
by
the
living
God
,
says
the
Judge
of
the
Court
,
that
thou
tell
us
whether
thou
art
the
Christ
.
That
is
,
I
require
thee
to
answer
this
Question
upon
Oath
;
for
adjuring
a
Person
,
or
requiring
them
to
answer
upon
Oath
,
was
the
manner
of
swearing
among
the
Jews
.
Now
to
this
Adjuration
our
Saviour
answer'd
plainly
and
directly
,
I
am
,
Mark
14.61
.
Hence
Learn
,
That
swearing
before
a
Magistrate
upon
a
just
and
great
Occasion
is
lawful
:
If
Christ
in
the
Fifth
of
St.
Matthew
forbids
all
Oaths
,
then
here
his
Practice
was
contrary
to
his
own
Doctrine
;
but
it
is
evident
that
Christ
answered
the
Magistrate
upon
Oath
,
and
so
may
we
.
Observe
Lastly
,
The
Sentence
of
Condemnation
,
which
the
Council
passed
upon
him
for
owning
himself
to
be
the
Son
of
God
.
He
hath
spoken
Blasphemy
,
and
is
worthy
to
die
.
Hereupon
the
unruly
Rabble
affront
him
with
the
vilest
Abuses
,
and
most
horrid
Indignities
:
They
Spit
in
his
Face
,
they
Blind-fold
him
,
they
Smote
him
with
their
Fists
and
Palms
of
their
Hands
,
and
in
a
way
of
Contempt
and
Mockery
they
bid
him
Divine
or
Prophesie
,
who
it
was
that
smote
him
.
Learn
hence
,
That
there
is
no
Degree
of
Contempt
,
no
Mark
of
Shame
,
no
Kind
of
Suffering
,
which
we
ought
to
decline
or
stick
at
,
for
Christ's
sake
,
who
hid
not
his
Face
from
Shame
and
Spitting
upon
our
Account
.
69
Now
Peter
sat
without
in
the
palace
:
and
a
damsel
came
unto
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
unto
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
.
73
And
after
a
while
came
unto
him
they
that
stood
by
,
and
said
unto
Peter
,
surely
thou
also
art
one
of
them
,
for
thy
speech
bewrayeth
thee
.
74
Then
he
began
to
curse
and
to
swear
,
saying
,
I
know
not
the
man
.
And
immediately
the
cock
crew
.
75
And
Peter
remembred
the
words
of
Jesus
,
which
said
unto
him
,
Before
the
cock
crow
thou
shalt
deny
me
thrice
.
And
he
went
out
,
and
wept
bitterly
.
This
last
Paragraph
of
the
Chapter
gives
us
an
Account
of
the
Fall
and
Rising
of
Peter
;
of
his
Sin
,
in
denying
Christ
,
and
of
his
Recovery
by
a
speedy
and
severe
Repentance
.
Both
must
be
consider'd
distinctly
.
First
,
As
touching
his
Sin
and
Fall
,
there
are
Four
Particulars
Observable
;
namely
,
the
Sin
it self
,
the
Occasion
of
that
Sin
;
the
Reiteration
and
Repetition
of
it
,
and
the
aggravating
Circumstances
attending
it
.
Obs.
1.
The
Sin
it self
,
the
Denial
of
Christ
,
I
know
not
the
Man
,
a
manifest
Untruth
.
Next
,
he
adds
an
Oath
to
confirm
that
Untruth
;
he
swore
that
he
knew
not
the
Man
.
And
last
of
all
,
he
wish'd
an
horrid
Curse
and
Imprecation
upon
himself
.
That
is
,
he
wish'd
himself
excommunicated
and
cast
out
of
the
Church
.
Say
some
,
he
wish'd
himself
eternally
separated
from
the
Presence
of
God
:
Say
others
,
he
wish'd
in
effect
that
the
Devil
might
take
him
if
he
were
acquainted
with
Jesus
.
The
inordinate
Love
of
Life
,
and
slavish
Fear
of
Sufferings
and
Death
,
may
draw
the
best
Men
to
commit
the
worst
of
Sins
.
Obs.
2.
The
Occasions
of
this
Sin
,
and
they
were
Three
;
his
following
Christ
afar
off
;
his
being
in
bad
Company
amongst
Christ's
Enemies
;
and
his
presumptuous
Confidence
of
his
own
Strength
and
Standing
.
1.
His
following
of
Christ
afar
off
.
To
follow
Christ
is
the
Work
of
Faith
,
and
Fruit
of
Love
;
but
to
follow
him
afar
off
,
was
the
Effect
of
Fear
and
Frailty
.
Wo
unto
us
when
a
Temptation
comes
if
we
be
far
off
from
Christ's
Presence
and
Assistance
.
2.
His
being
in
wicked
Company
amongst
Christ's
Enemies
.
Oh
Peter
,
thou
hadst
better
have
been
a
cold
by
thy self
alone
,
than
sitting
by
a
Fire
,
compassed
in
with
the
Blasphemies
of
the
wicked
;
where
thy
Conscience
,
tho'
not
seared
,
was
yet
made
hard
.
The
way
to
escape
prevailling
Temptations
to
Sin
,
is
to
shun
such
Places
,
and
avoid
such
Companions
,
as
in
all
Probability
will
invite
and
draw
us
into
Sin
.
3.
Confidence
of
his
own
Strength
and
Standing
was
another
Occasion
of
Peter's
Falling
.
Pride
and
presumptuous
Confidence
have
been
ever
the
Forerunners
and
Occasions
of
a
Fall
.
Oh
Lord
!
to
presume
upon
our selves
is
the
ready
way
to
provoke
thee
to
leave
us
to
our selves
,
if
ever
we
stand
in
the
Day
of
Trial.
'T
is
the
fear
of
falling
must
enable
us
to
stand
,
Obs
.
3.
The
Reiteration
and
Repetition
of
this
Sin
.
He
denies
him
a
First
,
Second
,
and
Third
Time
.
He
denies
him
first
with
a
Lie
,
then
with
an
Oath
,
and
after
all
,
with
an
Anathema
,
and
a
Curse
.
Oh
how
dangerous
is
it
,
not
to
resist
the
first
Beginnings
of
Sin
.
!
If
we
yield
to
one
Temptation
,
Satan
will
assault
us
with
more
,
and
stronger
.
Peter
proceeded
from
a
bare
Denial
,
first
to
Perjury
,
then
to
Cursing
and
Imprecation
.
Obs.
4.
The
aggravating
Circumstances
attending
this
Sin
of
Peter's
,
and
they
are
these
;
1.
The
Character
of
the
Person
thus
falling
;
a
Disciple
,
an
Apostle
,
a
chief
Apostle
,
a
special
Favourite
;
who
with
James
and
John
had
the
special
Honour
to
be
with
Christ
upon
Mount
Tabor
.
Peter
,
who
had
preached
and
prophesied
in
Christ's
Name
,
cast
out
Devils
,
and
wrought
Miracles
by
Christ's
Power
,
yet
he
denies
him
.
2.
Consider
the
Person
whom
he
denies
;
his
Master
,
his
Saviour
and
Redeemer
;
he
that
had
washed
Peter's
Feet
but
a
little
before
;
that
eat
the
Passover
with
Peter
,
and
gave
the
Sacrament
to
Peter
,
yet
this
kind
and
condescending
Saviour
was
denied
by
Peter
.
3.
Consider
before
whom
he
denies
him
,
in
the
Company
and
Presence
of
the
chief
Priests
,
Scribes
and
Elders
,
and
their
Servants
,
who
rejoiced
at
it
,
and
were
hardned
by
it
.
That
one
Disciple
should
sell
him
for
Money
,
and
another
Disciple
deny
him
thro'
Fear
.
4.
Consider
the
Time
when
he
denied
him
;
verily
it
was
but
a
few
Hours
after
he
had
received
the
Sacrament
of
the
Lord's
Supper
from
Christ's
own
Hand
.
How
unreasonrble
then
is
their
Objection
against
coming
to
the
Lord's
Table
,
because
some
that
go
to
it
dishonour
Christ
as
soon
as
they
come
from
it
.
Such
Examples
must
not
discourage
us
from
coming
to
the
Ordinance
,
but
excite
and
encrease
our
Watchfulness
after
we
have
been
there
,
to
take
heed
that
the
future
Conduct
of
our
Lives
be
suitable
to
the
Solemnity
of
a
Sacramental
Table
.
5.
Consider
the
smallness
of
his
Temptation
to
deny
Christ
;
a
Damsel
only
put
the
Question
to
him
,
Art
thou
not
one
of
his
Disciples
?
If
a
Band
of
armed
Soldiers
had
appeared
to
him
,
and
affrighted
him
;
had
he
been
terrified
by
the
high
Priest's
Threatnings
,
bound
and
led
away
to
Judgment
,
sentenced
to
an
ignominious
painful
Death
,
some
Excuse
might
have
been
made
for
him
:
But
to
disown
his
Relation
to
Christ
at
the
Question
of
a
Maid-Servant
that
kept
the
Door
only
;
the
smalness
of
the
Temptation
was
an
Aggravation
of
the
Crime
.
Ah
,
Peter
,
how
unlike
thy self
art
thou
at
this
time
?
Not
a
Rock
,
but
a
Reed
,
a
Pillar
blown
down
by
a
Woman's
Breath
.
Oh
frail
Humanity
,
whose
Strength
is
Weakness
and
Infirmity
!
Observe
here
,
That
in
most
of
the
Saint's
Falls
,
recorded
in
Scripture
,
either
the
first
Inticers
,
or
the
accidental
Occasion
;
were
Women
.
Thus
in
Adam's
,
Lot's
,
Sampson's
,
David's
,
Solomon's
and
Peter's
.
A
weak
Creature
may
be
a
strong
Tempter
;
nothing
is
too
impotent
or
useless
for
the
Devil's
Service
.
It
was
a
great
Aggravation
of
Peter's
Sin
,
that
the
Voice
of
a
Maid
,
a
Door-keeper
only
,
should
be
stronger
to
overcome
him
,
than
his
Faith
in
Jesus
to
sustain
him
.
But
what
shall
we
say
?
Small
things
are
sufficient
to
cast
us
down
,
if
God
doth
not
hold
us
up
.
We
sink
under
any
Burden
,
if
he
sustains
us
not
,
and
yeild
to
every
Temptation
,
if
he
leaves
us
to
our selves
.
A
Damsel
shall
then
make
a
Disciple
shrink
,
and
a
Door-keeper
is
enough
to
drive
an
Apostle
before
her
.
And
immediately
the
Cock
crew
.
And
Peter
remembred
the
Words
of
Jesus
,
which
said
unto
him
,
Before
the
Cock
crow
,
thou
shalt
deny
me
thrice
,
and
he
went
out
,
and
wept
bitterly
.
Here
we
have
an
Account
of
St.
Peter's
Rising
and
Recovery
after
his
shameful
Fall
,
by
a
renewed
Act
and
Exercise
of
Repentance
.
Where
Observe
,
The
Suddenness
of
his
Repentance
,
the
Means
of
his
Repentance
,
and
the
Manner
of
it
.
Obs.
1.
The
Suddenness
of
his
Repentance
.
Altho'
his
Sin
was
great
,
yet
was
his
Repentance
speedy
,
and
without
Delay
.
From
whence
,
Note
,
That
Sins
committed
by
the
surprizal
of
a
sudden
Temptation
,
are
much
sooner
repented
of
,
than
where
the
Sin
is
presumptuous
and
deliberate
.
David's
Sins
of
Murther
and
Adultery
were
presumptuous
and
deliberate
Sins
;
he
continued
a
long
time
in
them
,
and
lived
almost
a
Twelvemonth
without
any
solemn
Repentance
of
them
.
St.
Peter's
Sin
was
hasty
and
sudden
under
a
violent
Passion
of
Fear
,
contrary
to
his
settled
Purpose
and
Resolution
of
Constancy
,
and
he
takes
the
warning
of
the
second
crowing
of
the
Cock
,
and
goes
forth
to
express
his
Repentance
.
Obs.
2.
The
Means
of
his
Repentance
,
which
was
twofold
.
Less
Principal
,
the
crowing
of
the
Cock
;
more
principal
,
Christ's
looking
upon
Peter
,
and
Peter
's
remembring
the
Words
of
Christ
.
1.
The
less
principal
Means
of
St.
Peter's
Repentance
was
the
crowing
of
the
Cock
.
As
the
Voice
of
the
Maid
occasioned
him
to
sin
,
so
the
Voice
of
the
Cock
occasion'd
him
to
repent
.
That
God
who
can
work
without
Means
,
does
sometimes
work
by
weak
and
contemptible
Means
,
and
when
he
pleases
can
open
the
Mouth
of
a
Bird
or
a
Beast
for
the
Conversion
of
a
Man
.
But
why
should
our
Saviour
chuse
the
crowing
of
the
Cock
as
a
Means
to
bring
St.
Peter
to
Repentance
?
There
is
ever
some
Mystery
in
Christ's
Instrument
;
the
Cock
was
a
Preacher
to
call
Peter
to
Repentance
,
there
being
something
of
Emblem
between
the
Cock
and
a
Preacher
.
A
true
Minister
must
have
the
Wings
of
a
Cock
to
rouze
up
himself
from
Security
,
and
to
awaken
others
to
a
Sense
of
their
Duty
.
He
must
have
the
Watchfulness
of
a
Cock
to
be
ever
ready
to
discover
and
forewarn
Danger
;
he
must
have
the
Voice
of
the
Cock
,
to
cry
aloud
,
and
tell
Israel
of
their
Sins
,
and
terrifie
the
roaring
Lion
,
and
make
him
tremble
.
In
a
word
,
he
must
observe
the
Hours
of
the
Cock
to
crow
at
all
Seasons
of
the
Night
,
to
preach
in
Season
,
and
out
of
Season
,
the
glad
Tydings
of
Salvation
.
But
,
2.
The
more
principal
Means
of
St.
Peter's
Recovery
was
,
1.
Christ's
looking
upon
Peter
.
Christ
first
looks
upon
Peter
with
an
Eye
of
Mercy
,
Grace
and
Pity
,
before
Peter
looks
upon
his
Sin
in
order
to
Repentance
.
Here
take
notice
of
the
Greatness
of
Christ's
Grace
,
of
his
wonderful
Love
and
Mercy
to
this
poor
Disciple
.
When
our
Saviour
was
upon
his
Trial
for
his
Life
,
a
time
when
our
Thoughts
are
wholly
taken
up
about
our selves
,
even
then
did
Christ
find
Leisure
to
think
upon
Peter
,
remember
to
turn
about
,
and
give
him
a
pittiful
,
but
piercing
Look
;
a
Look
,
that
melted
his
Heart
,
and
dissolved
it
into
Tears
.
We
never
begin
to
lament
for
Sin
,
till
we
are
first
lamented
by
our
Saviour
.
Jesus
looked
upon
Peter
.
That
is
the
first
more
principal
Means
of
Peter's
Repentance
;
the
second
is
,
Peter
's
remembring
the
Words
of
Christ
before
the
Cock
crow
twice
,
thou
shalt
deny
me
thrice
.
This
Remembrance
of
Christ's
Words
was
an
applicative
and
feeling
Remembrance
of
them
.
He
remembred
the
Prediction
of
Christ
,
and
applies
it
sensibly
to
himself
.
Teaching
us
,
That
the
Efficacy
of
Christs
Word
in
order
to
the
bringing
of
a
Soul
unto
Repentance
,
depends
not
upon
the
Historical
Remembrance
of
it
,
but
upon
the
close
Application
of
it
to
every
Man's
Conscience
.
A
sanctified
Remembrance
of
Christ's
Words
,
and
our
own
Sins
,
is
an
excellent
Preparative
to
Repentance
.
Observe
Lastly
,
The
Manner
of
St.
Peter's
Repentance
.
It
was
secret
,
he
went
out
;
it
was
sincere
,
he
wept
bitterly
;
it
was
lasting
and
abiding
,
all
the
Days
of
his
Life
,
and
attended
with
an
extraordinary
Zeal
and
Forwardness
for
the
Service
of
Christ
to
the
end
of
his
Life
.
1.
It
was
secret
,
he
went
out
,
Vere
dolet
,
qui
sine
Teste
dolet
.
He
sought
a
Place
of
Retirement
where
he
might
mourn
in
secret
;
he
cannot
well
be
thought
to
dissemble
his
Grief
,
who
chuses
no
other
Witness
but
the
Omnipresent
God
.
Solitariness
is
most
agreeable
to
an
afflicted
Spirit
;
and
as
St.
Peter's
Sorrow
caused
him
to
go
forth
,
so
might
also
Shame
:
Christ
looked
upon
Peter
,
but
how
ashamed
must
Peter
be
to
look
upon
Christ
,
considering
that
he
so
lately
denied
to
have
ever
seen
him
?
2.
His
Repentance
was
sincere
,
he
wept
bitterly
;
his
Grief
was
extraordinary
,
and
his
Tears
abundant
.
There
is
ever
a
weeping
that
follows
Sin
;
Sin
must
cost
the
Soul
Sorrow
,
either
here
,
or
in
Hell
;
we
must
mourn
awhile
,
or
lament
for
ever
.
Doubtless
with
Peter's
Tears
there
was
join'd
hearty
Confession
of
Sin
to
God
,
and
smart
Reflexions
upon
himself
after
this
manner
:
Lord
,
what
have
I
done
?
I
,
that
did
once
acknowledge
my
Master
to
be
Christ
,
the
Son
of
the
living
God
,
have
since
denied
him
with
Oaths
,
Curses
and
Imprecations
:
I
,
that
promised
to
lay
down
my
Life
for
his
sake
,
have
yet
disown'd
and
denied
him
at
the
Voice
of
a
Damsel
.
Oh
what
Unfaithfulness
,
what
Weakness
,
what
Wickedness
!
Oh
that
my
Head
were
Waters
,
and
mine
Eyes
a
Fountain
of
Tears
,
that
I
might
weep
all
my
Days
for
the
Fault
of
this
one
Night
.
Blessed
indeed
are
the
Tears
of
a
converted
Revolter
,
and
happy
is
the
very
Misery
of
a
mourning
Offender
.
3.
This
holy
Man's
Repentance
was
lasting
and
abiding
,
he
had
a
lively
Sense
and
Remembrance
of
this
Sin
upon
his
Soul
all
his
Life
.
Ecclesiastical
History
reports
,
that
ever
after
,
when
St.
Peter
heard
the
crowing
of
a
Cock
,
he
fell
upon
his
Knees
,
and
mourn'd
;
others
say
,
that
he
was
wont
to
rise
at
Midnight
,
and
spend
the
time
in
penitent
Devotion
between
Cock-crowing
and
Day-light
;
and
the
Papists
,
who
love
to
turn
every
thing
into
Superstition
,
began
that
Practice
of
setting
a
Cock
upon
the
top
of
Towers
,
and
Steeples
,
and
Chimneys
,
to
put
People
in
mind
of
this
Sin
of
Peter
,
and
h●s
Repentance
by
that
Signal
.
Lastly
,
St.
Peter's
Repentance
was
attended
with
an
extraordinary
Zeal
and
Forwardness
for
the
Service
of
Christ
to
the
end
of
his
Life
.
He
had
a
burning
Love
towards
Christ
.
Thou
that
knowest
all
things
,
knowest
that
I
love
thee
:
And
as
an
Evidence
of
it
,
he
fed
Christ's
Sheep
;
for
in
the
Acts
of
the
Apostles
we
read
of
his
extraordinary
Diligence
to
spread
the
Gospel
,
and
his
Travels
in
order
thereunto
are
computed
to
be
Nine
Hundred
and
Fifty
Miles
:
And
the
Wisdom
of
God
thought
fit
that
this
Apostle
should
preach
the
Gospel
to
the
Jews
,
as
St.
Paul
did
to
the
Gentiles
;
that
as
he
had
joined
with
the
Jews
in
denying
and
disowning
Christ
,
so
he
should
endeavour
to
perswade
them
to
join
with
him
in
Repentance
,
as
he
had
joined
with
them
in
their
Sin
.
His
Sin
was
in
some
Respect
like
theirs
,
therefore
is
he
sent
to
preach
the
Gospel
to
them
,
and
his
Diligence
therein
is
an
undoubted
Proof
and
Evidence
of
his
Repentance
.
Have
any
of
us
fallen
with
Peter
,
tho'
not
with
a
formal
abjuring
,
yet
by
a
practical
denying
of
him
,
let
us
go
forth
and
weep
with
him
,
let
us
be
more
vigilant
and
watchful
over
our selves
for
time
to
come
,
let
us
express
more
extraordinary
Love
unto
,
and
Zeal
for
Christ
,
more
Diligence
in
his
Service
,
and
more
Concernedness
for
his
Honour
and
Glory
.
This
would
be
an
happy
Improvement
of
this
Example
.
The
Lord
grant
it
may
have
that
blessed
Effect
.
Amen
.
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
.
2
And
when
they
had
bound
him
,
they
led
him
away
,
and
delivered
him
to
Pontius
Pilate
the
governour
.
The
foregoing
Chapter
gave
us
an
Account
of
Judas
his
Treason
,
in
delivering
our
Saviour
into
the
Hands
of
the
chief
Priests
.
In
this
Chapter
we
find
our
holy
Lord
brought
by
the
chief
Priests
unto
Pontius
Pilate
the
Roman
Governour
,
in
order
to
his
Arraignment
and
Condemnation
.
Whence
Observe
,
that
it
has
been
the
old
Policy
of
corrupt
Church-Governors
,
to
abuse
the
Power
of
the
civil
Magistrate
,
in
executing
their
cruel
and
unjust
Censures
upon
holy
and
innocent
Persons
.
The
chief
Priests
and
Elders
do
not
kill
our
Saviour
themselves
,
but
they
deliver
him
over
to
the
secular
Power
,
and
desire
Pilate
the
civil
Magistrate
to
sentence
and
condemn
him
,
which
soon
after
we
shall
find
he
did
.
3
Then
Judas
which
had
betrayed
him
,
when
he
saw
that
he
was
condemned
,
repented
himself
,
and
brought
again
the
thirty
pieces
of
silver
to
the
chief
priests
and
elders
,
4
Saying
,
I
have
sinned
,
in
that
I
have
betrayed
the
innocent
blood
.
And
they
said
,
What
is
that
to
us
?
see
thou
to
that
.
5
And
he
cast
down
the
pieces
of
silver
in
the
temple
,
and
departed
,
and
went
and
hanged
himself
.
Here
we
have
a
sad
Relation
of
Judas
his
desperate
Death
,
after
an
Hypocritial
Li●e
;
as
also
of
the
Horror
of
his
Mind
and
Conscience
before
his
Death
.
Observe
here
,
1.
The
time
when
Judas
repented
,
after
it
was
too
late
.
When
he
saw
that
he
was
condemned
,
he
repented
.
Learn
thence
,
That
they
that
will
not
see
their
Sins
timely
to
their
Conversion
,
shall
see
them
sooner
or
later
to
their
Confusion
.
Obs.
2.
The
Repentance
it self
,
in
the
several
Parts
and
Branches
of
it
.
He
was
sorrowful
for
the
Fact
,
he
made
Confession
of
his
Sin
,
and
made
Restitution
for
the
Wrong
done
.
He
repented
,
saying
,
I
have
sinned
,
and
cast
down
the
Thirty
Pieces
of
Silver
.
Learn
thence
,
That
a
wicked
Man
,
when
Conscience
is
thoroughly
awaked
,
may
make
Confession
of
his
Sin
,
express
some
Sorrow
for
it
,
and
endeavour
also
the
making
some
Satisfaction
and
Restitution
for
the
Wrong
and
Injury
done
by
it
.
They
that
mourn
for
Sin
,
as
Sin
:
They
that
mourn
more
for
the
intrinsical
Evil
that
is
in
Sin
,
than
for
the
Penal
and
Consequential
Evils
that
follow
Sin
:
They
that
confess
Sin
voluntarily
and
freely
,
particularly
,
penitently
,
believingly
,
with
an
Eye
of
Sorrow
upon
their
Sin
,
and
an
Eye
of
Faith
fixt
upon
their
Saviour
:
They
that
make
Restitution
as
an
Act
of
Obedience
to
the
Command
of
God
,
and
as
an
Act
of
Justice
and
Righteousness
to
their
Neighbour
,
such
Persons
Repentance
shall
find
Acceptance
with
God
.
Obs.
3.
The
Answer
and
Reply
which
the
wicked
high
Priests
and
Elders
make
to
despairing
Judas
.
1.
They
excuse
themselves
,
What
is
that
to
us
?
'T
is
natural
to
all
Sinners
to
shift
Sin
from
themselves
,
and
to
lay
it
at
any
Door
,
rather
than
their
own
.
Those
that
have
had
a
Share
in
the
Pleasure
and
Profit
of
Sin
,
are
yet
very
desirous
to
throw
the
Odium
and
Guilt
of
it
upon
others
.
What
is
that
to
us
?
say
these
Monsters
in
Sin
.
2.
As
they
excuse
and
acquit
themselves
,
so
they
load
and
burthen
him
;
Look
thou
to
that
.
Lord
,
what
miserable
Comforters
are
Companions
in
Sin
to
one
another
,
when
Distress
and
Sorrow
comes
upon
them
?
When
Sin
comes
to
be
question'd
,
in
order
to
its
being
punish'd
;
every
Sinner
is
for
shifting
for
himself
,
and
leaves
his
Fellow
in
the
Suds
.
Let
us
then
remember
the
Words
of
the
Holy
Ghost
,
He
that
walketh
with
wise
Men
shall
be
wiser
,
but
a
Companion
of
Fools
shall
be
destroyed
.
Obs.
4.
The
sad
and
fatal
End
of
Judas
,
he
went
forth
and
hang'd
himself
.
Horror
and
Despair
took
hold
upon
him
,
and
seized
his
Consc●ence
,
which
was
so
intolerable
,
that
he
ran
to
the
Halter
for
a
Remedy
.
Learn
hence
,
1.
That
Conscience
is
a
powerful
,
tho'
invisible
Executioner
;
the
Wrath
of
Man
may
be
endured
,
but
the
Wrath
of
God
is
insupportable
,
and
the
Eruptions
of
Conscience
are
irresistible
.
Oh
how
intolerable
are
those
Scourges
that
lash
us
in
this
tender
and
vital
Part
!
Judas
awakened
with
the
Horror
of
his
Fact
,
Conscience
begins
to
rouze
,
and
the
Man
is
unable
to
bear
up
under
the
furious
Revenges
of
his
own
Mind
.
Learn
,
2.
That
there
is
an
active
Principle
in
Mens
Breasts
and
Bosoms
,
which
seldom
suffers
daring
Sinners
to
pass
in
quiet
to
their
Graves
.
Guilt
is
naturally
troublesome
and
uneasie
,
it
disturbs
the
Peace
and
Serenity
of
the
Mind
,
and
fills
the
Soul
with
Storms
and
Thunder
,
both
in
Life
and
Death
:
How
vainly
did
Judas
hope
to
take
Sanctuary
in
a
Grave
,
and
to
meet
with
that
Ease
in
another
World
which
he
could
not
find
in
this
.
Thus
ended
this
miserable
Man
,
Judas
.
Lord
,
how
earnest
ought
we
to
be
for
thy
persevering
Grace
,
when
neither
the
Presence
,
the
Miracles
,
the
Sermons
,
the
Sacraments
of
Christ
could
preserve
and
secure
a
Professor
,
a
Disciple
,
an
Apostle
,
from
the
fatal
Mischief
of
a
ruinous
Apostacy
?
6
And
the
chief
priests
took
the
silver
pieces
,
and
said
,
It
is
not
lawful
for
to
put
them
into
the
treasury
,
because
it
is
the
price
of
blood
.
7
And
they
took
counsel
,
and
bought
with
them
the
potters
field
,
to
bury
strangers
in
.
8
Wherefore
that
field
was
called
,
The
field
of
blood
,
unto
this
day
.
9
(
Then
was
fulfilled
that
which
was
spoken
by
Jeremy
the
prophet
,
saying
.
And
they
took
the
thirty
pieces
of
silver
,
the
price
of
him
that
was
valued
,
whom
they
of
the
children
of
Israel
did
value
:
10
And
gave
them
for
the
potter's
field
,
as
the
Lord
appointed
me
.
)
Observe
here
,
1.
The
Niceness
and
Scrupulosity
of
these
Hypocrites
;
they
made
no
Scruple
to
give
Money
to
shed
Blood
,
but
they
scruple
the
putting
that
Money
into
the
Treasury
,
which
was
the
Price
of
Blood
.
They
are
afraid
to
defile
their
●reasury
,
but
are
not
afraid
to
polute
their
Souls
.
Thus
Hypocrites
strain
at
a
Gnat
,
and
swallow
a
Camel
;
scruple
a
Ceremony
,
but
make
no
Conscience
of
Murther
and
Perjury
.
Observe
,
2.
The
use
which
they
put
this
Money
to
,
which
Judas
brought
them
;
they
bought
with
it
a
Field
to
bury
Strangers
in
.
Thus
Christ
,
who
was
himself
a
Stranger
in
a
borrow'd
Grave
,
by
the
Price
of
his
Blood
(
being
Thirty
Pieces
of
Silver
)
conferred
Graves
on
many
Strangers
.
Observe
Lastly
,
How
the
Wisdom
of
God
order'd
it
,
that
hereby
a
Scripture-Prophecy
was
fulfilled
,
Zach.
11.13
.
They
weighed
for
my
Price
Thirty
Pieces
of
Silver
,
and
I
took
and
cast
them
unto
the
Potter
.
Whence
Learn
,
That
all
the
Indignities
and
debasing
Sufferings
,
which
the
Lord
Jesus
underwent
,
were
not
only
fore-ordain'd
by
God
,
but
also
foretold
by
the
holy
Prophets
:
His
being
Scourged
,
Buffetted
,
Spit
upon
,
and
here
his
being
sold
for
Thirty
Pieces
of
Silver
.
11
And
Jesus
stood
before
the
governour
,
and
the
governour
asked
him
,
saying
,
Art
thou
the
king
of
the
Jews
?
And
Jesus
said
unto
him
,
Thou
sayest
.
12
And
when
he
was
accused
of
the
chief
priests
and
elders
,
he
answered
nothing
.
13
Then
saith
Pilate
unto
him
,
Hearest
thou
not
how
many
things
they
witness
against
thee
?
14
And
he
answered
him
to
never
a
word
,
insomuch
that
the
governour
marvelled
greatly
.
Observe
here
,
1.
That
our
Saviour
readily
answers
Pilate
,
but
refuses
to
answer
the
chief
Priests
before
Pilate
.
Pilate
asks
him
,
Art
thou
the
King
of
the
Jews
?
Jesus
readily
answers
,
Thou
sayest
;
or
it
is
as
thou
sayest
?
But
to
all
the
Accusations
of
the
chief
Priests
,
and
to
all
that
they
laid
to
his
Charge
before
Pilate
,
our
Saviour
answers
never
a
Word
,
probably
for
these
Reasons
.
Because
his
Innocency
was
such
as
needed
no
Apology
;
because
their
Calumnies
and
Accusations
were
so
notoriously
false
,
that
they
needed
no
Confutation
.
To
shew
his
Contempt
of
Death
,
and
to
teach
us
by
his
own
Example
Patience
and
Silence
,
when
for
his
sake
we
are
slandered
and
traduced
.
Learn
hence
,
That
altho'
we
are
not
obliged
to
answer
every
captious
and
ensnaring
Question
,
nor
to
refute
every
Slander
and
false
Accusation
,
yet
are
we
bound
faithfully
to
own
and
confess
the
Truth
,
when
we
are
solemnly
called
thereunto
.
Our
Saviour
as
a
deaf
Man
hears
not
,
answers
not
the
Calumnies
of
the
chief
Priests
;
but
when
Pilate
asks
him
,
Art
thou
the
King
of
the
Jews
?
Or
as
St.
Mark
has
it
,
Art
thou
the
Son
of
the
Blessed
?
Jesus
said
,
I
am
,
tho'
he
knew
that
Answer
would
cost
him
his
Life
.
Hence
the
Apostle
,
1
Tim.
6.13
.
says
,
That
Christ
before
Pontius
Pilate
witnessed
a
good
Confession
.
Teaching
us
,
Sometimes
to
hold
our
Peace
,
when
our
own
Reputation
is
concerned
;
but
never
to
be
silent
,
when
the
Honour
of
God
,
the
Glory
of
his
Truth
,
the
Edification
and
Confirmation
of
others
,
may
effectually
be
promoted
by
our
open
Confession
.
Then
must
we
with
Christ
give
a
direct
,
plain
,
and
sincere
Answer
.
For
whoever
denies
him
,
or
any
Truth
of
his
,
knowingly
and
wilfully
,
him
will
Christ
deny
in
the
Presence
of
his
Father
,
and
before
all
his
Holy
Angels
.
15
Now
at
that
feast
the
governour
was
wont
to
release
unto
the
people
a
prisoner
,
whom
they
would
.
16
And
they
had
then
a
notable
prisoner
,
called
Barabbas
.
17
Therefore
when
they
were
gathered
together
,
Pilate
said
unto
them
,
Whom
will
ye
that
I
release
unto
you
?
Barabbas
,
or
Jesus
,
which
is
called
Christ
?
18
For
he
knew
that
for
envy
they
had
delivered
him
.
Now
at
the
Feast
;
that
is
,
at
the
Feast
of
the
Passover
,
which
by
way
of
Eminency
is
called
the
Feast
,
the
Governour
used
to
release
a
Prisoner
,
(
possibly
by
way
of
Memorial
of
their
Deliverance
out
of
Egypt
,
)
accordingly
Pilate
makes
a
Motion
to
them
,
that
Christ
may
be
the
Prisoner
set
at
Liberty
in
Honour
of
their
Feast
;
for
he
was
sensible
that
what
they
did
was
out
of
Envy
and
Malice
.
As
Covetousness
sold
Christ
,
so
Envy
deliver'd
him
.
Envy
is
a
killing
and
murthering
Passion
;
Envy
slayeth
the
silly
one
,
Job
5.2
.
That
is
,
it
slays
the
silly
Person
,
who
harbours
this
pestilent
Lust
in
his
Bosom
,
and
is
like
a
Fire
in
his
Bones
continually
preying
upon
him
,
causing
him
to
pine
away
,
and
dye
miserably
,
because
another
lives
happily
.
To
envy
another
Man's
Prosperity
is
an
Argument
of
the
worst
Simplicity
:
Yea
,
farther
,
as
Envy
slayeth
the
silly
one
,
so
it
prompts
and
provokes
the
Sinner
to
seek
the
slaying
of
simple
and
innocent
ones
.
Envy
wishes
the
envied
Person
out
of
the
way
,
yea
,
out
of
the
World
;
and
if
need
be
,
will
not
only
wish
it
,
but
lend
a
lift
towards
it
too
:
Witness
the
Chief
Priests
here
,
whose
Envy
was
so
conspicuous
,
that
Pilate
himself
takes
notice
of
it
,
and
says
,
He
knew
that
for
Envy
they
had
delivered
him
.
19
When
he
was
set
down
on
the
judgment-seat
,
his
wife
sent
unto
him
,
saying
,
Have
thou
nothing
to
do
with
that
just
man
;
for
I
have
suffered
many
things
this
day
in
a
dream
,
because
of
him
.
There
are
several
sorts
or
kinds
of
Dreams
,
Natural
,
Moral
,
Diabolical
and
Divine
.
The
Question
is
,
what
kind
of
Dream
this
was
?
Not
Natural
,
all
agree
;
some
think
it
was
Diabolical
,
and
that
Satan
hoped
thereby
to
prevent
the
Work
of
Man's
Redemption
by
the
Death
of
Christ
.
But
if
so
,
why
had
not
Pilate
the
Dream
rather
than
his
Wife
?
Probably
this
Dream
was
from
God
;
for
even
our
very
Dreams
are
order'd
by
God
,
our
sleeping
as
well
as
our
waking
times
are
in
God's
Hand
.
Learn
hence
,
How
wonderfully
the
Wisdom
and
Power
of
God
is
seen
in
this
Woman's
Testimony
,
which
she
gave
to
the
Innocency
of
our
Saviour
.
When
all
his
Disciples
were
fled
from
him
,
when
none
of
his
Friends
durst
speak
a
Word
for
him
,
God
raises
up
a
Woman
,
a
Stranger
,
a
Pagan
,
to
give
Evidence
of
his
Innocency
.
And
it
is
Observable
,
That
at
our
Saviour's
Trial
,
not
one
Mouth
was
opened
to
plead
or
speak
a
Word
for
him
,
in
Defence
of
Innocency
it self
,
but
only
Pilate's
and
his
Wife
's
;
they
both
pronounce
him
Righteous
,
tho'
they
were
Gentiles
and
Pagans
,
whilst
his
own
Kindred
and
Countrymen
,
the
Jews
,
thirst
after
his
Righteous
and
Innocent
Blood
.
20
But
the
chief
priests
and
elders
perswaded
the
multitude
that
they
should
ask
Barabbas
,
and
destroy
Jesus
.
21
The
governour
answered
and
said
unto
them
,
Whether
of
the
twain
will
ye
that
I
release
unto
you
?
They
said
,
Barabbas
.
22
Pilate
said
unto
them
,
What
shall
I
do
then
with
Jesus
,
which
is
called
Christ
?
They
all
say
unto
him
,
Let
him
be
crucified
.
23
And
the
governour
said
,
Why
,
what
evil
hath
he
done
?
but
they
cried
out
the
more
,
saying
,
Let
him
be
crucified
.
Observe
here
,
1.
How
exceedingly
unwilling
and
averse
Pilate
was
to
be
the
Instrument
of
our
Saviour's
Death
;
one
while
he
bids
the
Jews
take
him
themselves
,
and
judge
him
according
to
their
Law
.
Another
while
he
offers
to
save
Christ
in
Honour
of
their
Feast
,
when
by
Custom
he
was
to
release
a
Prisoner
,
and
this
Prisoner
he
desired
might
be
Jesus
.
When
this
would
not
satisfie
,
he
expostulates
with
them
about
our
Saviour's
Innocency
,
what
Evil
has
he
done
?
Nay
,
St.
Luke
says
,
Ch.
23.
That
Pilate
came
forth
three
times
,
and
professed
that
he
found
no
Fault
in
him
.
Yet
tho'
Pilate
was
satisfied
,
the
Jews
would
not
be
deny'd
.
Thence
Learn
,
That
wicked
Men
and
Hypocrites
within
the
visible
Church
may
be
guilty
of
such
Tremendous
Acts
of
Wickedness
,
as
the
Conscience
of
Infidels
and
Pagans
without
the
Church
may
boggle
at
,
and
protest
against
.
Pilate
a
Pagan
absolves
Christ
,
whilst
hypocritical
Jews
,
which
had
heard
his
Doctrine
,
and
seen
his
Miracles
,
do
condemn
him
.
But
Obs.
2.
Who
influenced
the
main
Body
of
the
Jews
to
desire
Barabbas
,
and
to
destroy
Jesus
.
It
was
the
chief
Priests
and
Elders
,
they
perswaded
the
Multitude
.
Wo
to
the
People
when
their
Guides
and
Leaders
are
corrupt
;
for
then
they
shall
be
tempted
by
wicked
Counsel
:
And
wo
unto
them
,
much
more
,
if
they
follow
their
wicked
and
pernicious
Counsels
.
Thus
did
the
Jews
follow
their
Guides
the
chief
Priests
,
till
they
had
preserv'd
Barabbas
,
and
destroy'd
Jesus
.
24
When
Pilate
saw
that
he
could
prevail
nothing
,
but
that
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
.
Two
Things
are
here
Observable
in
Pilate's
washing
of
his
Hands
.
1.
By
this
Action
he
pronounces
our
Saviour's
Innocency
,
and
was
willing
thereby
to
testifie
his
own
;
that
he
did
not
consent
to
our
Saviour's
Death
,
washing
the
Hands
being
an
usual
Ceremony
in
Protestation
of
a
Person
's
Innocency
.
But
,
2.
It
was
great
Folly
and
Fondness
in
Pilate
,
to
think
that
washing
of
his
Hands
did
or
could
free
him
from
the
Guilt
of
innocent
Blood
.
Oh
Pilate
!
thou
hadst
need
rub
hard
if
thou
meanest
to
scoure
from
thy
Soul
the
Guilt
of
that
Crimson
Sin
which
thou
hast
committed
;
thy
Guilt
cleaves
so
close
unto
thee
,
that
nothing
can
expiate
it
but
the
Blood
which
thou
hast
spilt
;
neither
was
it
any
Excuse
of
Pilate's
Sin
,
that
what
he
did
was
to
please
the
People
,
and
to
gratifie
their
Importunity
.
It
is
a
fond
Apology
for
Sins
,
when
Persons
pretend
that
they
were
not
committed
with
their
own
Consent
,
but
at
others
Instigation
and
Importunity
.
25
Then
answered
all
the
people
,
and
said
,
His
blood
be
on
us
,
and
on
our
children
.
That
is
,
Let
the
Guilt
and
Punishment
of
this
Blood
rest
upon
us
and
our
Posterity
.
A
most
horrid
and
impious
Imprecation
;
the
dreadful
Effects
of
it
began
to
come
upon
them
Forty
Years
after
in
the
Destruction
of
Jerusalem
,
and
has
rested
and
remained
upon
their
Posterity
to
this
Day
,
near
Seventeen
Hundred
Years
,
the
Jews
being
Vagabonds
over
the
Earth
,
abhorred
by
all
Nations
wheresoever
they
come
.
This
ought
to
be
a
Terror
,
and
〈◊〉
Warning
to
all
Persons
that
they
avoid
all
cursed
Imprecations
,
and
wicked
Wishes
upon
themselves
or
others
.
Wo
to
such
as
wish
Damnation
to
themselves
,
Pox
and
Plague
upon
others
;
how
if
God
says
Amen
,
and
ratifie
in
Heaven
thy
cursed
Imprecations
made
on
Earth
,
as
he
did
this
of
the
wicked
Jews
,
His
Blood
be
on
us
,
and
on
our
Children
.
Yet
what
they
with
a
wicked
Mind
put
up
as
a
direful
Imprecation
,
we
may
with
a
pious
Mind
offer
up
to
God
as
an
humble
Petition
.
Lord
,
let
thy
Son's
Blood
,
not
in
the
Guilt
and
Punishment
,
but
in
the
Efficacy
and
Merit
of
it
,
be
upon
us
,
and
upon
our
Posterity
after
us
,
for
evermore
.
26
Then
released
he
Barabbas
unto
them
:
and
when
he
had
scourged
Jesus
,
he
delivered
him
to
be
crucified
.
As
the
Death
of
the
Cross
was
a
Roman
Punishment
,
so
it
was
the
manner
of
the
Romans
first
to
scourge
and
whip
their
Malefactors
,
and
then
deliver
them
to
be
crucified
.
Now
the
manner
of
the
Roman
scourging
is
said
to
be
thus
:
They
stript
the
condemned
Person
,
and
bound
him
to
a
Post
;
Two
strong
Men
first
scourged
him
with
Rods
of
Thorns
:
Then
Two
others
scourged
him
with
Whips
of
Cords
full
of
Knots
;
and
lastly
,
Two
more
with
Whips
of
Wyre
,
and
therewith
tore
off
the
very
Flesh
and
Skin
from
the
Persons
Back
and
Sides
.
That
our
Saviour
was
thus
cruelly
scourged
seems
to
some
not
improbable
from
that
of
the
Psalmist
,
Psal.
129.3
.
The
Ploughers
ploughed
upon
my
Back
,
and
made
long
Furrows
.
Which
,
if
spoken
Prophetically
of
Christ
,
was
Literally
fulfilled
in
the
Day
of
his
Scourging
.
But
why
was
the
precious
Body
of
our
Blessed
Lord
thus
galled
and
torn
with
Scourgings
?
Doubtless
to
fulfil
that
Prophecy
.
I
gave
my
Back
to
the
Smiters
,
and
my
Cheeks
to
them
that
plucked
off
the
Hair
.
That
by
his
Stripes
we
might
be
healed
.
And
to
Learn
us
Patience
from
his
Example
,
why
should
we
think
it
strange
to
be
scourged
,
either
with
the
Tongue
,
or
the
Hand
,
or
with
both
,
when
we
see
our
dear
Redeemer
bleeding
by
Stripes
and
Scourges
before
our
Eyes
?
27
Then
the
soldiers
of
the
governour
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
upon
his
head
,
and
a
reed
in
his
right
hand
:
and
they
bowed
the
knee
before
him
,
and
mocked
him
,
saying
,
Hail
king
of
the
Jews
.
30
And
they
spit
upon
him
,
and
took
the
reed
,
and
smote
him
on
the
head
.
31
And
after
that
they
had
mocked
him
,
they
took
the
robe
off
from
him
,
and
put
his
own
raiment
on
him
,
and
led
him
away
to
crucifie
him
.
The
next
part
of
our
Lord's
Sufferings
consisted
of
cruel
Mockings
;
our
blessed
S●viour
had
said
that
he
was
the
King
of
the
Jews
,
not
a
Temporal
King
to
rule
over
them
with
Pomp
and
Power
,
but
a
Spiritual
King
to
rule
in
the
Hearts
of
his
People
;
but
the
Jews
missing
of
their
Expectation
of
a
Temporal
King
in
Christ
,
look
upon
him
as
an
Impostor
,
and
accordingly
they
treat
him
as
a
mock
King
,
putting
a
Crown
upon
his
Head
,
but
a
very
ignominious
and
painful
one
.
A
Crown
of
Thorns
,
a
Scepter
in
his
Hand
;
but
it
was
of
a
Reed
,
and
a
Robe
of
Purple
or
Scarlet
,
both
which
were
used
by
Princes
,
and
bowed
the
Knee
before
him
,
as
they
were
wont
to
do
to
Princes
.
Thus
all
the
Marks
of
Scorn
imaginable
are
put
upon
our
Blessed
Redeemer
,
yet
that
which
they
did
in
jest
,
God
did
in
earnest
;
for
all
these
things
were
Ensigns
and
Marks
of
Soveraignty
,
and
Almighty
God
caused
the
Regal
Dignity
of
his
Son
to
appear
and
shine
forth
even
in
the
midst
of
his
greatest
Abasement
.
Whence
was
all
this
Jearing
and
Sport
,
but
to
flout
Majesty
?
And
why
did
Christ
undergo
all
this
Ignominy
,
Disgrace
and
Shame
,
but
to
shew
us
what
was
due
unto
us
for
our
Sins
,
and
to
give
us
an
Example
to
bear
all
the
Scorn
,
Reproach
and
Shame
imaginable
for
his
sake
,
Who
for
the
Joy
that
was
set
before
him
,
endured
the
Cross
,
and
despised
the
Shame
.
32
And
as
they
came
out
,
they
found
a
man
of
Cyrene
,
Simon
by
name
:
him
they
compelled
to
bear
his
cross
.
33
And
when
they
were
come
unto
a
place
called
Golgotha
,
that
is
to
say
,
a
place
of
a
scull
,
34
They
gave
him
vineg●r
to
drink
mingled
with
gall
:
and
when
he
had
tasted
thereof
,
he
would
not
drink
.
35
And
they
crucified
him
,
and
parted
his
garments
,
casting
lots
:
that
it
might
be
fulfilled
which
was
spoken
by
the
prophet
,
They
parted
my
garments
among
them
,
and
upon
my
vesture
did
they
cast
lots
.
36
And
sitting
down
,
they
watched
him
there
:
The
Sentence
of
Death
being
past
by
Pilate
,
who
can
with
dry
Eyes
behold
the
sad
Pomp
of
our
Saviour's
bloody
Execution
?
Forth
comes
the
Blessed
Jesus
out
of
Pilate's
Gates
,
bearing
that
Cross
,
which
soon
after
was
to
bear
him
.
With
his
Cross
on
his
Shoulder
he
marches
towards
Golgotha
;
and
when
they
see
he
can
go
no
faster
,
they
force
Simon
the
Cyrenian
,
not
out
of
Compassion
,
but
from
Indignation
,
to
be
the
Porter
of
his
Cross
.
This
Cyrenian
being
a
Gentile
,
not
a
Jew
,
who
bare
our
Saviour's
Cross
,
might
signif●e
and
shew
that
the
Gentiles
should
have
a
part
in
Christ
,
and
be
Sharers
with
the
Jews
in
the
Benefits
of
his
Cross
.
At
length
Christ
comes
to
the
Place
of
Execution
,
Golgotha
,
or
Mount
Calvary
.
Here
in
a
publick
Place
,
with
infamous
Company
,
betwixt
Two
Thieves
,
he
is
Crucified
;
that
is
,
fastned
to
a
great
Cross
of
Wood
,
his
Hands
stretched
forth
abroad
,
and
his
Feet
closed
together
,
and
both
Hands
and
Feet
fastned
with
Nails
;
his
naked
Body
was
lifted
up
in
the
open
Air
,
hanging
betwixt
Heaven
and
Earth
,
thereby
intimating
that
the
crucified
Person
was
fit
to
live
in
neither
.
This
shameful
,
painful
and
accursed
Death
,
did
the
holy
and
innocent
Jesus
undergo
for
Sinners
.
Some
observe
all
the
Dimensions
of
Length
,
Breadth
,
Depth
,
and
Height
in
our
Saviour's
Sufferings
;
for
Length
his
Passion
was
several
Hours
long
,
from
Twelve
to
Three
,
exposed
all
that
time
both
to
Hunger
and
Cold
;
the
Thieves
crucified
with
him
were
not
dead
so
soon
;
they
enduring
but
personal
Pain
,
he
undergoing
the
Miseries
of
all
Mankind
.
But
what
his
Passion
wanted
in
Length
,
it
had
in
Breadth
,
extending
over
all
the
Parts
and
Powers
of
his
Soul
and
Body
,
no
part
free
but
his
Tongue
,
which
was
at
Liberty
to
pray
for
his
Enemies
.
His
Sight
was
tormented
with
the
scornful
Gestures
of
such
as
passed
by
,
wagging
their
Heads
.
His
Hearing
grieved
with
the
Taunts
and
Jears
of
Priests
and
People
;
his
Smelling
offended
with
noisome
Savours
in
the
Place
of
Skulls
;
his
Taste
with
the
Gall
and
Vinegar
given
him
to
drink
;
his
Feeling
was
wonderfully
affected
by
the
Nails
,
which
pierced
his
Hand
and
Feet
,
and
the
Crown
of
Thorns
which
pierced
his
tender
Temples
with
a
Multiplicity
of
Wounds
.
And
for
the
Depth
of
his
Passion
it
was
as
deep
as
Hell
it self
;
enduring
Tortures
in
his
Soul
,
as
well
as
Torments
in
his
Body
;
groaning
under
the
Burthen
of
Desertion
,
and
crying
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Lastly
,
For
the
Height
of
his
Sufferings
,
they
were
as
high
as
Heaven
,
his
Person
being
innocent
and
infinite
,
no
less
than
the
Son
of
God
,
which
adds
infinite
Worth
and
Value
to
his
Sufferings
.
Lord
,
let
us
be
able
to
comprehend
with
all
Saints
what
is
the
Breadth
and
Length
,
Depth
and
Heighth
,
and
let
us
know
the
Love
of
Christ
,
which
in
suffering
for
us
,
passeth
Knowledge
.
So
infinite
every
way
were
the
Dimensions
of
it
.
37
And
set
up
over
his
head
,
his
accusation
written
,
THIS
IS
JESUS
THE
KING
OF
THE
JEWS
.
It
was
the
manner
of
the
Romans
when
they
crucified
any
Man
,
to
publish
the
Cause
of
his
Death
in
Capital
Letters
,
placed
over
the
Head
of
the
Person
.
Now
see
how
the
Wisdom
and
Providence
of
God
powerfully
over-ruled
the
Heart
and
Pen
of
Pilate
to
draw
this
Title
,
which
was
truly
honourable
,
and
fix
it
to
his
Cross
:
Pilate
is
Christ's
Herald
,
and
proclaims
him
,
King
of
the
Jews
.
Learn
hence
,
That
the
Regal
Dignity
of
Christ
was
proclaimed
by
an
Enemy
,
and
that
in
a
time
of
his
greatest
Sufferings
and
Reproaches
.
Pilate
did
Christ
a
special
Honour
,
and
an
eminent
piece
of
Service
;
he
did
that
for
Christ
which
none
of
his
own
Disciples
durst
do
;
but
he
did
it
not
designedly
for
his
Glory
,
but
from
the
special
over-ruling
Power
of
Divine
Providence
:
But
the
highest
Services
performed
to
Christ
undesignedly
,
shall
never
be
accepted
nor
rewarded
by
God
.
38
Then
were
there
two
thieves
crucified
with
him
:
one
on
the
right
hand
,
and
another
on
the
left
.
39
And
they
that
passed
by
,
reviled
him
,
wagging
their
heads
,
40
And
saying
,
Thou
that
destroyest
the
temple
,
and
buildest
it
in
three
days
,
save
thy self
:
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
now
,
if
he
will
have
him
:
for
he
said
,
I
am
the
Son
of
God
.
44
The
thieves
also
which
were
crucified
with
him
,
cast
the
same
in
his
teeth
.
Here
we
have
several
Aggravations
of
our
Lord's
Sufferings
upon
the
Ctoss
.
1.
From
the
Company
he
suffer'd
with
,
Two
Thieves
.
It
had
been
Disparagement
enough
to
our
Blessed
Saviour
to
have
been
sorted
with
the
Best
of
Men
;
but
to
be
numbered
with
the
Scum
of
Mankind
is
such
an
Indignity
as
confounds
our
Thoughts
.
This
was
intended
by
the
Jews
to
dishonour
him
the
more
,
and
to
perswade
the
World
that
he
was
the
greatest
of
Offenders
;
but
God
over-ruled
this
,
that
the
Scripture
might
be
fulfilled
.
He
was
numbered
with
the
Transgressors
.
2.
Another
Aggravation
of
our
Lord's
Sufferings
on
the
Cross
,
was
the
Scorn
and
mocking
Derision
,
which
he
met
with
in
his
dying
Moments
,
from
the
common
People
,
from
the
chief
Priests
,
and
from
the
Thieves
that
suffer'd
with
him
.
The
common
People
,
both
in
Words
and
Actions
expressed
Scorn
and
Detestation
against
him
.
They
reviled
him
,
wagging
their
Heads
.
The
chief
Priests
,
tho'
Men
of
Age
and
Gravity
,
not
only
barbarously
mock
him
in
his
extreamest
Misery
,
whom
Humanity
obliged
them
to
Pity
;
but
they
scoff
Atheistically
and
Prophanely
,
jeering
at
his
Faith
and
Affiance
in
God
,
tauntingly
saying
,
He
trusted
in
God
,
that
he
would
deliver
him
;
now
let
him
deliver
him
,
if
he
will
have
him
.
Where
Observe
,
That
Persecutors
are
generally
Atheists
,
tho'
they
make
a
Profession
of
Religion
.
The
chief
Priests
and
Elders
here
,
tho'
learned
and
knowing
Men
,
yet
they
blaspheme
God
,
and
mock
at
his
Power
,
deride
his
Providence
,
which
was
as
bad
as
to
deny
his
Being
.
Hence
we
may
gather
,
that
those
who
administer
to
God
in
Holy
Things
by
way
of
Office
,
if
they
be
not
the
best
,
they
are
the
worst
of
Men.
No
such
bitter
Enemies
to
the
Power
of
Godliness
,
as
the
Ministers
of
Religion
,
who
were
never
acquainted
with
the
Efficacy
and
Power
of
it
in
their
own
Hearts
and
Lives
.
A
Third
Aggravation
of
our
Lord's
Sufferings
on
the
Cross
was
,
That
the
Thief
's
that
suffered
with
him
,
reviled
him
with
the
rest
.
That
is
,
one
of
them
,
as
St.
Luke
has
it
,
or
perhaps
both
of
them
might
do
it
at
first
.
Which
if
so
,
encreases
the
Wonder
of
the
penitent
Thieves
Conversion
.
From
the
Thief
's
Impenitency
we
Learn
,
That
neither
Shame
nor
Pain
will
change
the
Mind
of
a
resolute
Sinner
,
but
even
then
when
he
is
in
the
very
Suburbs
of
Hell
will
he
blaspheme
.
45
Now
from
the
sixth
hour
there
was
darkness
over
all
the
land
unto
the
ninth
hour
,
46
And
about
the
ninth
hour
Jesus
cried
with
a
loud
voice
,
saying
,
Eli
,
Eli
,
Lamasabachthani
?
that
is
to
say
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
47
Some
of
them
that
stood
there
,
when
they
heard
that
,
said
,
This
man
calleth
for
Elias
.
48
And
straightway
one
of
them
run
,
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
.
50
Jesus
when
he
had
cried
again
with
a
loud
voice
,
yeilded
up
the
ghost
.
Observe
here
,
1.
How
the
Rays
of
Christ's
Divinity
,
and
the
Glory
of
his
Godhead
,
breaks
out
and
shines
forth
in
the
midst
of
that
Infirmity
,
which
his
Humane
Nature
laboured
under
.
He
shews
himself
to
be
the
God
of
Nature
,
by
altering
the
Course
of
Nature
.
The
Sun
is
eclipsed
,
and
Darkness
overspreads
the
Earth
for
Three
Hours
;
namely
,
from
Twelve
a
Clock
to
Three
.
Thus
the
Sun
in
the
Firmament
becomes
close
Mourner
at
our
Lord's
Death
,
and
the
whole
Frame
of
Nature
puts
it self
into
a
Funeral
Habit.
Obs.
2.
That
the
Soul
of
Christ's
Sufferings
consisted
in
the
Sufferings
of
his
Soul
;
the
Distress
of
his
Spirit
was
more
intolerable
than
the
Torments
of
his
Body
,
as
appears
by
his
mournful
Complaint
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Being
the
first
Words
of
the
22d
.
Psalm
;
and
some
conceive
that
he
repeated
that
whole
Psalm
,
it
being
an
admirable
Narrative
of
the
Dolours
of
his
Passion
.
Learn
hence
,
That
the
Lord
Jesus
Christ
,
when
suffering
for
our
Sins
,
was
really
deserted
for
a
Time
,
and
left
destitute
of
all
sensible
Consolation
.
Why
hast
thou
forsaken
me
?
Learn
farther
,
That
under
this
Desertion
Christ
despaired
not
,
but
still
retain'd
a
firm
Perswasion
of
God's
Love
unto
him
,
and
experienced
necessary
Supports
from
him
.
My
God
,
my
God
,
These
are
Words
of
Faith
and
Affiance
,
striving
under
Temptation
.
Christ
was
thus
forsaken
for
us
,
that
we
might
never
be
forsaken
by
God
;
yet
by
God's
forsaking
of
Christ
,
is
not
to
be
understood
any
Abatement
of
Divine
Love
,
but
only
a
Withdrawing
from
the
Humane
Nature
,
the
Sense
of
hi●
Love
,
and
a
letting
out
upon
his
Soul
a
deep
afflicting
Sense
of
his
Displeasure
against
Sin
.
There
is
a
total
and
eternal
Desertion
,
by
which
God
utterly
forsakes
a
Man
,
both
as
to
Grace
and
Glory
,
being
wholly
cast
out
of
God's
Presence
,
and
adjudged
to
Eternal
Torments
,
this
was
not
compatible
to
Christ
,
nor
agreeable
to
the
Dignity
of
his
Person
.
But
these
is
a
Partial
and
Temporary
Desertion
,
when
God
for
a
little
Moment
hides
his
Face
from
his
Children
;
now
this
was
both
agreeable
to
the
Dignity
of
Christ's
Nature
,
and
also
suitable
to
his
Office
,
who
was
to
satisfie
the
Justice
of
God
for
our
forsaking
of
him
,
and
to
bring
us
near
to
him
,
that
we
might
●e
received
for
ever
.
Observe
Lastly
,
What
a
miraculous
Evidence
Christ
gave
of
his
Divinity
instantly
before
he
gave
up
the
Ghost
.
He
cried
with
a
loud
Voice
.
This
shew'd
that
he
did
not
dye
according
to
the
ordinary
Course
of
Nature
,
gradually
departing
and
drawing
on
,
as
we
express
it
.
No
,
his
Life
was
whole
in
him
,
and
Nature
as
strong
at
last
as
at
first
.
Other
Men
dye
gradually
,
and
towards
their
End
their
Sense
of
Pain
is
much
blunted
;
they
faulter
,
fumble
,
and
dye
by
degrees
;
but
Christ
stood
under
the
Pains
of
Death
in
his
full
Strength
;
his
Life
was
whole
in
him
.
This
was
evident
by
the
mighty
Outcry
he
made
when
he
gave
up
the
Ghost
,
contrary
to
the
Sense
and
Experience
of
all
other
Persons
;
this
argued
him
to
be
full
of
Strength
.
And
he
that
could
cry
with
such
a
loud
Voice
,
(
in
articulo
mortis
)
as
he
did
,
could
have
kept
himself
from
dying
if
he
would
.
Hence
we
Learn
,
That
when
Christ
died
,
he
rather
conquered
Death
,
than
was
conquer'd
by
Death
.
He
must
voluntarily
and
freely
lay
down
Life
before
Death
could
come
at
him
.
51
And
behold
,
the
vail
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
unto
many
.
54
Now
when
the
centurion
,
and
they
that
were
with
him
,
watching
Jesus
,
saw
the
earthquake
,
and
those
things
that
were
done
,
they
feared
greatly
,
saying
,
Truly
this
was
the
Son
of
God
.
55
And
many
women
were
there
(
beholding
afar
off
)
which
followed
Jesus
from
Galilee
,
ministering
unto
him
.
56
Among
which
was
Mary
Magdalene
,
and
Mary
the
mother
of
James
,
and
Joses
,
and
the
mother
of
Zebedee's
children
.
Here
we
have
an
Account
of
several
extraordinary
and
wonderful
Things
,
which
occurr'd
and
fell
out
about
the
time
that
our
Saviour
died
.
1.
The
Vail
of
the
Temple
rent
asunder
.
That
is
,
the
Partition
Wall
of
Stone
between
the
Sanctuary
and
the
outer
Court
was
now
broken
down
.
Signifying
,
That
the
ceremonial
Law
was
now
abolished
by
the
Death
of
Christ
,
and
that
by
the
Blood
of
Jesus
we
have
Access
unto
God
,
and
may
enter
into
the
Holy
of
Holies
.
2.
The
Earth
quak'd
.
As
there
was
an
Universal
Eclipse
,
so
likewise
an
Universal
Earthquake
at
our
Lord's
Crucifixion
,
which
did
awaken
many
of
the
Saints
,
(
that
died
before
our
Saviour's
Incarnation
)
out
of
their
dead
Sleep
.
These
arose
both
as
Witnesses
of
Christ's
Resurrection
,
and
also
as
Sharers
in
it
.
But
none
of
them
arose
till
Christ
was
risen
,
he
being
the
first
Fruits
of
them
that
slept
.
And
these
holy
Persons
that
arose
with
him
,
possibly
attended
him
to
Heaven
at
his
Ascension
.
From
hence
we
Learn
,
That
Christ
was
the
Saviour
of
those
that
believed
in
him
before
his
Incarnation
,
as
well
as
those
that
believed
in
him
since
his
Incarnation
;
and
that
the
former
are
Partakers
of
the
Fruit
and
Benefit
of
his
Death
and
Resurrection
,
no
less
than
the
latter
.
Observe
next
,
What
Influence
and
Effect
the
sight
of
these
prodigious
Things
had
upon
the
Centurion
and
the
Soldiers
:
It
convinced
them
,
that
verily
this
was
the
Son
of
God
.
Here
we
see
the
Heathen
Soldiers
are
sooner
convinced
of
the
Divinity
of
Christ
,
than
the
unbelieving
Jewish
Doctors
.
Obstinacy
and
Unbelief
fill'd
their
Minds
with
an
invincible
Prejudice
against
Christ
;
so
that
neither
the
Miracles
done
by
him
in
his
Life
,
nor
wrought
at
his
Death
,
could
convince
the
high
Priests
,
that
Christ
was
any
other
than
an
Impostor
and
Deceiver
.
Observe
Lastly
,
Who
of
Christ's
Friends
were
Witnesses
of
his
Death
;
They
are
Women
who
followed
him
from
Galilee
,
and
ministred
unto
him
;
not
one
of
his
dear
Disciples
,
except
St.
John
,
who
stood
by
the
Cross
with
the
Virgin
Mary
.
What
a
Shame
was
this
for
the
Apostles
to
be
absent
from
a
Spectacle
upon
which
the
Salvation
of
the
whole
World
did
depend
;
and
what
an
Honour
was
this
to
the
Female
Sex
in
general
,
and
to
these
Women
in
particular
,
that
they
had
the
Courage
to
follow
Christ
to
his
Cross
,
when
all
his
Disciples
forsook
him
and
fled
.
God
can
make
Women
Glorious
Confessors
of
his
Truth
,
and
arm
them
against
the
Fears
of
Sufferings
,
contrary
to
the
natural
Timor●●sness
of
their
Tempers
.
These
Women
wait
upon
Christ's
Cross
,
when
Apostles
fly
,
and
durst
not
come
near
it
.
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
.
59
And
when
Joseph
had
taken
the
body
,
he
wrapped
it
in
a
clean
linnen
cloth
,
60
And
laid
it
in
his
own
new
tomb
,
which
he
had
hewn
out
in
the
rock
:
and
he
rolled
a
great
stone
to
the
door
of
the
sepulchre
,
and
departed
.
61
And
there
was
Mary
Magdalene
,
and
the
other
Mary
sitting
over
against
the
sepulchre
.
Here
we
have
an
Account
given
of
our
Lord's
Funeral
and
Interment
in
the
Grave
;
such
a
Funeral
as
never
was
since
Graves
were
first
digged
.
Concerning
which
we
have
these
Particulars
Observable
:
1.
The
Preparatives
that
were
made
for
our
Lord's
Funeral
;
namely
,
the
begging
and
perfuming
of
his
dead
Body
;
his
Body
could
not
be
buried
,
till
by
begging
it
was
obtain'd
of
Pilate
,
the
dead
Bodies
of
Malefactors
being
in
the
Power
of
the
Disposal
of
the
Judge
.
Pilate
grants
it
;
and
to
manifest
their
dear
Affection
to
their
dead
Lord
,
they
wrap
the
Body
in
fine
Linnen
,
with
Spices
to
perfume
it
.
But
what
need
of
Odours
for
that
Body
which
could
not
see
Corruption
:
Tho'
his
holy
Body
did
not
want
them
,
yet
the
Affections
of
his
Friends
could
not
withhold
them
.
Obs.
2.
The
Bearers
that
carried
his
Body
to
the
Grave
,
or
the
Persons
concern'd
in
solemnizing
his
Funeral
.
Joseph
of
Arimathea
,
and
Nicodemus
.
Two
rich
Men
,
and
Two
secret
Disciples
.
1.
They
were
rich
Men
,
Senators
,
honourable
Counsellors
;
and
so
that
Prophecy
was
fulfilled
,
Isa.
53.
last
.
He
made
his
Grave
with
the
wicked
,
and
with
the
rich
in
his
Death
.
2.
They
were
good
Men
as
well
as
rich
Men
;
Disciples
,
tho'
secretly
,
for
fear
of
the
Jews
.
Grace
doth
not
always
make
a
publick
and
open
show
where
it
is
.
As
there
is
much
secret
Riches
in
the
Bowels
of
the
Earth
,
which
no
Eye
ever
saw
,
so
there
may
be
Grace
in
the
Heart
of
a
Christian
,
which
the
World
takes
no
notice
of
.
We
never
heard
any
News
of
Joseph
of
Arimathea
till
now
,
yet
was
he
eminently
rich
,
wise
and
good
;
a
Worthy
,
tho'
a
close
Disciple
.
Much
Grace
may
be
where
little
is
seen
.
Some
Gracious
Persons
cannot
put
forward
,
and
discover
themselves
like
others
;
and
yet
such
weak
Christians
perhaps
,
when
a
Trial
comes
,
shall
stand
their
Ground
,
when
stronger
run
away
.
We
read
of
none
of
the
Apostles
at
Christ's
Funeral
;
Fear
had
chased
them
away
,
tho'
they
profess'd
a
Readiness
to
die
with
Christ
:
But
Joseph
and
Nicodemus
appear
boldly
for
him
.
Let
it
be
a
Caution
to
strong
Christians
neither
to
glory
in
themselves
,
nor
to
glory
over
the
weak
.
If
God
desert
the
strong
,
and
assist
the
weak
,
the
feeble
shall
be
as
David
,
and
the
strong
as
Tow.
Obs.
3.
The
Mourners
that
followed
the
Hearse
;
namely
,
the
Women
that
follow'd
him
out
of
Galilee
,
and
particularly
the
Two
Maries
;
a
very
poor
Train
of
Mourners
,
a
few
sorrowful
Women
.
Others
are
attended
to
their
Graves
by
their
Relations
and
Friends
,
but
Christ's
Disciples
were
all
scattered
,
and
afraid
to
own
him
either
dying
or
dead
.
Our
Blessed
Lord
affected
no
Pomp
or
Gallantry
in
his
Life
,
and
it
was
no
ways
suitable
either
to
the
End
or
Manner
of
his
Death
.
Humiliation
was
designed
in
his
Death
,
and
his
Burial
was
the
lowest
degree
of
his
Humiliation
.
Obs.
4.
The
Grave
or
Sepulchre
in
which
they
buried
him
;
it
was
in
a
Garden
.
As
by
the
Sin
of
the
first
Adam
we
were
driven
out
of
the
Garden
of
Pleasure
,
the
Earthly
Paradice
;
so
by
the
Sufferings
of
the
second
Adam
,
who
lay
buried
in
a
Garden
,
we
may
hope
for
an
Entrance
into
the
Heavenly
Paradice
.
It
was
in
a
Sepulchre
hew'd
out
of
a
Rock
;
that
so
his
Enemies
might
have
no
Occasion
to
cavil
,
and
say
that
his
Disciples
stole
him
away
by
secret
Holes
,
or
unseen
Passages
under
Ground
.
And
it
was
in
a
new
Sepulchre
,
in
which
never
any
Man
was
laid
,
lest
his
Adversaries
should
say
it
was
some
other
that
was
risen
,
or
that
he
rose
from
the
Dead
by
touching
some
other
Corps
.
Obs.
5.
The
Manner
of
our
Lord's
Funeral
,
hastily
,
openly
,
decently
.
It
was
done
in
haste
,
by
reason
of
the
Streights
of
Time
,
the
Preparation
for
the
Passover
caused
them
to
be
very
expeditious
;
the
Sabbath
was
approaching
,
and
they
lay
all
Business
aside
to
prepare
for
that
.
Learn
thence
,
How
much
it
is
our
Duty
to
dispatch
our
Worldly
Business
as
early
as
we
can
towards
the
end
of
the
Week
,
that
we
may
be
the
better
prepared
to
sanctifie
the
Lord's
Day
,
if
we
live
to
enjoy
it
.
We
ought
to
remember
that
Day
before
it
come
,
and
to
sanctifie
it
when
it
is
come
.
Again
,
our
Lord
was
buried
openly
,
as
well
as
hastily
;
all
Persons
had
Liberty
to
be
Spectators
,
that
none
might
object
there
was
any
Fraud
or
Deceit
used
in
or
about
his
Burial
.
He
was
also
interr'd
decently
,
his
Body
wrapt
in
fine
Linnen
,
and
perfum'd
with
Odours
,
according
to
the
Jewish
Custom
,
which
used
not
to
unbowel
,
but
embalm
their
Dead
.
Obs.
6.
The
Reason
why
our
Lord
was
buried
,
seeing
he
was
to
rise
again
in
as
short
a
time
as
other
Men
lye
by
the
Walls
;
and
had
his
dead
Body
remain'd
a
Thousand
Years
unburied
,
it
could
have
seen
no
Corruption
,
having
never
been
tainted
with
Sin
.
Sin
is
the
Cause
of
the
Body's
Corruption
;
't
is
Sin
that
makes
our
Body
stink
worse
than
Carrion
when
they
are
dead
.
A
Funeral
then
was
not
necessary
for
Christ's
Body
upon
the
same
Accounts
that
it
is
necessary
for
ours
.
But
,
1.
He
was
buried
to
declare
the
Certainty
of
his
Death
,
and
the
Reality
of
his
Resurrection
,
and
for
this
Reason
did
God's
Providence
order
it
,
that
he
should
be
embalm'd
,
to
cut
off
all
Pretensions
.
For
in
this
kind
of
embalming
,
his
Mouth
,
his
Ears
,
and
his
Nostrils
,
were
all
fill'd
with
Spices
and
Odours
,
so
that
there
could
be
no
Latent
Principle
of
Life
in
him
;
being
thus
buried
then
,
declares
him
to
be
certainly
dead
.
2.
He
was
buried
to
fulfill
the
Types
and
Prophecies
that
went
before
concerning
him
.
Jonas
being
Three
Days
and
Three
Nights
in
the
Belly
of
the
Whale
was
a
Type
of
Christ's
being
Three
Days
and
Three
Nights
in
the
Heart
of
the
Earth
,
and
the
Prophet
,
Esay
53.9
.
had
declar'd
the
manner
of
his
Funeral
long
before
he
was
born
.
He
made
his
Grave
with
the
Wicked
,
and
with
the
Rich
in
his
Death
.
Pointing
by
that
Expression
at
this
Tomb
of
Joseph's
,
who
was
a
rich
Man
;
and
the
Scriptures
cannot
be
broken
.
3.
He
was
buried
to
compleat
his
Humiliation
;
They
have
brought
me
to
the
Dust
of
Death
,
says
David
,
a
Type
of
Christ
.
This
was
the
lowest
Step
he
could
possibly
descend
in
his
abased
state
;
lower
he
could
not
be
laid
,
and
so
low
his
blessed
Head
must
be
laid
,
else
he
had
not
been
humbled
to
the
lowest
.
4.
He
went
into
the
Grave
,
that
he
might
conquer
Death
in
its
own
Territories
and
Dominions
.
Christ's
Victory
over
the
Grave
causes
his
Saints
to
triumph
and
sing
,
Oh
Grave
,
where
is
thy
Destruction
?
Our
blessed
Lord
has
perfum'd
the
Bed
of
the
Grave
by
his
own
lying
in
it
;
so
that
a
Pillow
of
Down
is
not
so
soft
to
a
Believer's
Head
as
a
Pillow
of
Dust
.
Observe
Lastly
,
what
Use
the
Doctrine
of
our
Lord's
Burial
may
be
unto
us
.
1.
For
Instruction
here
we
see
the
amazing
Depths
of
our
Lord's
Humiliation
.
From
what
,
to
what
his
Love
brought
him
;
even
from
the
Bosom
of
his
Father
,
to
the
Bosom
of
the
Grave
.
Now
the
Depth
of
his
Humiliation
shews
us
the
Fulness
and
Sufficiency
of
his
Satisfaction
,
as
well
as
the
Heinousness
of
our
Transgression
.
2.
For
Consolation
against
the
Fears
of
Death
and
the
Grave
.
The
Grave
received
Christ
,
but
could
not
retain
him
.
Death
swallow'd
him
up
as
the
Fish
did
Jonas
,
but
quickly
vomitted
him
up
again
;
so
shall
it
fare
with
Christ
mystical
,
as
it
did
with
Christ
Personal
;
the
Grave
could
not
long
keep
him
,
it
shall
not
for
ever
keep
us
;
as
his
Body
rested
in
Hope
,
so
shall
ours
also
;
and
tho'
they
see
Corruption
,
which
he
did
not
,
yet
shall
they
not
always
lye
under
the
Power
of
Corruption
.
In
a
Word
.
Christ's
lying
in
the
Grave
has
chang'd
and
alter'd
the
Nature
of
the
Grave
;
it
was
a
Prison
before
,
a
Bed
of
Rest
now
;
a
loathsome
Grave
before
,
a
perfumed
Bed
now
.
He
whose
Head
is
in
Heaven
,
need
not
fear
to
put
his
Foot
into
the
Grave
.
Awake
and
sing
thou
that
dwellest
in
the
Dust
,
for
the
Enmity
of
the
Grave
is
slain
by
Christ
.
3.
For
Imitation
,
let
us
study
and
endeavour
to
be
buried
with
Christ
,
in
respect
of
our
Sins
.
I
mean
,
Rom.
6.4
.
Buried
with
him
into
Death
.
Our
Sins
should
be
as
a
dead
Body
,
in
several
Respects
.
Are
dead
Bodies
removed
out
of
the
Society
of
Men
,
so
should
our
Sins
be
removed
far
from
us
?
Do
dead
Bodies
in
the
Grave
spend
and
consume
away
by
little
and
little
?
So
should
our
Sins
daily
.
Will
dead
Bodies
grow
every
Day
more
and
more
loathsome
to
others
?
So
should
our
Sins
be
to
our selves
.
Do
dead
Bodies
wax
out
of
Memory
,
and
are
quite
forgotten
?
So
should
our
Sins
,
in
respect
of
any
Delight
that
we
take
in
remembring
of
them
.
We
should
always
remember
our
Sins
to
our
Humiliation
;
but
never
think
or
speak
of
them
with
the
least
Delight
or
Satisfaction
;
for
this
in
God's
Account
is
a
new
Commission
of
them
,
and
lays
under
an
Additional
Guilt
.
62
Now
the
next
day
that
followed
the
day
of
the
preparation
,
the
chief
Priests
and
Pharisees
came
together
unto
Pilate
,
63
Saying
,
Sir
,
we
remember
that
that
deceiver
said
,
while
he
was
yet
alive
,
After
three
days
I
will
rise
again
.
64
Command
therefore
that
the
sepulchre
be
made
sure
,
until
the
third
day
,
lest
his
disciples
come
by
night
,
and
steal
him
away
,
and
say
unto
the
people
,
he
is
risen
from
the
dead
:
so
the
last
errour
shall
be
worse
than
the
first
.
65
Pilate
said
unto
them
,
Ye
have
a
watch
,
go
your
way
,
make
it
as
sure
as
you
can.
66
So
they
went
,
and
made
the
sepulchre
sure
,
sealing
the
stone
,
and
setting
a
watch
.
This
last
Paragraph
of
the
Chapter
acquaints
us
with
the
Endeavours
that
the
Murtherers
of
Christ
used
to
prevent
his
foretold
Resurrection
:
They
ask
and
obtain
of
Pilate
,
that
his
Sepulchre
may
be
strongly
guarded
till
the
Third
Day
was
past
and
over
,
when
probably
they
intended
to
have
exposed
his
dead
Body
to
the
view
of
the
People
;
and
accordingly
a
threefold
Guard
is
set
about
the
Grave
,
the
Stone
,
the
Seal
,
and
the
Watch
,
concluding
that
Christ
was
safe
enough
,
either
for
rising
or
stealing
:
The
Stone
making
the
Grave
sure
,
the
Seal
making
the
Stone
sure
,
and
the
Watch
or
Band
of
Soldiers
making
all
sure
.
The
Stone
being
sealed
with
the
publick
Seal
,
no
Person
might
meddle
with
it
upon
pain
of
Death
.
Where
Note
,
1.
The
wonderful
Wisdom
,
the
over-ruling
Power
and
Providence
of
God
;
by
this
excessive
Care
and
extraordinary
Diligence
the
High
Priests
hoped
to
prevent
our
Saviour's
Resurrection
,
but
the
Truth
and
Belief
of
it
was
hereby
confirmed
to
all
the
World
.
How
much
Evidence
had
Christ's
Resurrection
wanted
,
if
the
High
Priests
and
Elders
had
not
been
thus
maliciously
industrious
to
prevent
his
rising
.
Learn
,
2.
That
the
Endeavours
used
to
obstruct
our
Lord's
Resurrection
have
render'd
it
more
certain
and
undoubted
;
had
not
all
this
Care
and
Caution
been
used
by
his
Enemies
,
the
Grounds
of
our
Faith
had
not
been
so
strong
,
so
evident
,
and
so
clear
.
It
was
very
happy
,
that
the
Jews
were
thus
jealous
and
suspicious
,
thus
careful
and
distrustful
;
for
otherwise
the
World
had
never
received
so
full
and
perfect
an
Evidence
of
Christ's
Resurrection
as
now
,
whereon
all
our
Comfort
and
Salvation
doth
depend
.
Verily
their
solicitous
Care
to
suppress
our
Redeemer's
Resurrection
has
render'd
it
more
conspicuous
,
and
freed
it
from
all
Suspicion
of
Forgery
.
CHAP.
XXVIII
.
This
last
Chapter
of
St.
Matthew
contains
the
History
of
our
Saviour's
Resurrection
,
and
gives
us
an
Account
of
what
he
did
on
Earth
between
the
time
of
his
Triumphant
Resurrection
,
and
his
Glorious
Ascension
.
1
IN
the
end
of
the
sabbath
,
as
it
began
to
dawn
,
towards
the
first
day
of
the
week
,
came
Mary
Magdalene
,
and
the
other
Mary
,
to
see
the
sepulchre
.
The
Lord
of
Life
was
buried
upon
the
Friday
in
the
Evening
of
that
Day
on
which
he
was
crucified
;
and
his
holy
Body
rested
in
the
silent
Grave
,
the
next
Day
,
and
a
part
of
the
Morning
the
Day
following
.
Thus
he
arose
again
the
Third
Day
,
neither
sooner
nor
later
;
not
sooner
,
lest
the
Truth
of
his
Death
should
have
been
question'd
that
he
did
not
die
at
all
;
and
not
later
,
lest
the
Faith
of
his
Disciples
should
have
fail'd
.
And
accordingly
,
when
the
Sabbath
was
past
,
and
it
dawned
towards
the
first
Day
of
the
Week
,
in
the
Morning
very
early
,
before
Day
,
Mary
Magdalen
,
and
other
devout
Women
,
go
to
visit
the
holy
Sepulchre
,
intending
,
with
their
Spices
and
Odours
,
farther
to
imbalm
our
Lord's
Body
.
But
Observe
,
Altho'
the
Hearts
of
these
good
Women
did
burn
with
an
Ardent
Love
and
Zeal
to
their
Crucified
Lord
,
yet
the
commanded
Duties
of
the
Sabbath
are
not
omitted
by
them
;
they
stay
till
the
Sabbath
is
ended
,
and
then
early
in
the
Morning
they
go
with
Odours
in
their
Hands
to
perfume
his
Sacred
Corps
;
fearing
neither
the
Darkness
of
the
Night
,
nor
the
Presence
of
the
Watchmen
:
How
great
a
Tribute
of
Respect
and
Honour
is
due
and
payable
to
these
Women
for
their
Magnanimity
and
Courage
.
They
follow'd
Christ
when
his
Disciples
left
him
;
they
accompanied
him
to
his
Cross
,
and
follow'd
his
Hearse
to
the
Grave
,
when
none
of
his
Disciples
durst
appear
.
Learn
hence
,
That
Courage
is
the
special
and
peculiar
Gift
of
God
;
and
where
God
gives
Courage
,
it
is
not
in
Man
to
make
afraid
.
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
lightning
,
and
his
raiment
white
as
snow
.
4
And
for
fear
of
him
the
keepers
did
shake
,
and
became
as
dead
men
.
Observe
here
,
1.
With
what
Pomp
and
Triumph
doth
our
Lord
arise
.
The
Earth
that
quaked
before
at
his
Crucifixion
,
quakes
now
again
at
his
Resurrection
;
it
quak'd
then
at
the
Dissolution
,
now
at
the
Reunion
of
his
Humane
Nature
,
to
tell
the
World
that
the
God
of
Nature
then
suffer'd
,
and
now
conquer'd
.
Observe
,
2.
How
an
Angel
is
imploy'd
in
Christ's
Resurrection
;
He
rolls
away
the
Stone
.
But
could
not
Christ
have
risen
then
without
the
Angel's
Help
?
Yes
sure
,
he
that
raised
himself
,
surely
could
have
removed
the
Stone
:
But
God
thinks
fit
to
send
an
Officer
from
Heaven
to
open
the
Prison
Door
of
the
Grave
,
and
by
setting
our
Surety
at
Liberty
,
proclaims
our
Debt
to
the
Divine
Justice
fully
satisfied
.
Besides
,
it
was
fit
that
the
Angels
who
had
been
Witnesses
of
our
Saviour's
Passion
,
should
also
be
Witnesses
of
his
Resurrection
.
Observe
,
3.
How
unable
the
Keepers
of
the
Grave
were
to
bear
the
Sight
and
Presence
of
the
Angel
;
they
shake
for
Fear
,
and
became
as
dead
Men.
Angels
being
pure
and
perfect
Spirits
,
Man
is
not
able
to
bear
the
Sight
of
an
Angel
,
no
,
not
in
Humane
Shape
,
without
Terror
and
Affrightment
;
and
if
the
Sight
of
an
Angel
be
so
dreadful
,
what
is
the
Sight
of
God
himself
?
5
And
the
angel
answered
and
said
unto
the
women
,
Fear
not
ye
:
for
I
know
that
ye
seek
Jesus
which
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
Galilee
,
there
shall
ye
see
him
,
lo
,
I
have
told
you
.
Observe
here
,
1.
Our
Lord's
Resurrection
asserted
and
declar'd
,
He
is
risen
.
God
never
intended
that
the
darling
of
his
Soul
should
be
lost
in
an
obscure
Sepulchre
;
he
is
not
here
,
says
the
Angel
;
that
is
,
in
the
Grave
,
where
you
laid
him
,
where
you
left
him
.
Death
has
lost
its
Prey
,
and
the
Grave
has
lost
her
Guest
.
Observe
,
2.
It
is
not
said
,
He
is
not
here
,
for
he
is
raised
,
but
he
is
risen
.
The
Word
imports
the
active
Power
of
Christ
,
or
the
self-quickning
Principle
by
which
Christ
raised
himself
from
the
Dead
.
Acts
1.3
.
He
shewed
himself
active
after
his
Passion
,
Learn
,
That
it
was
the
Divine
Nature
or
Godhead
of
Christ
which
raised
his
Humane
Nature
from
Death
to
Life
.
Others
were
raised
from
the
Grave
by
Christ's
Power
,
he
raised
himself
by
his
own
Power
.
Observe
3.
The
Testimony
or
Witness
given
to
our
Lord's
Resurrection
;
that
of
an
Angel
,
The
Angel
said
he
is
not
here
,
but
risen
.
But
why
is
an
Angel
the
first
Publisher
of
our
Lord's
Resurrection
?
Surely
the
Dignity
of
our
Lord's
Person
,
and
the
Excellency
of
his
Resurrection
required
that
it
should
be
first
published
by
an
Angel
;
and
accordingly
it
is
worthy
our
Observation
,
how
very
serviceable
and
officious
the
holy
Angels
were
in
attending
upon
our
Saviour
in
the
Days
of
his
Flesh
;
an
Angel
foretells
his
Conception
to
the
Blessed
Virgin
;
an
Angel
proclaims
his
Birth
to
the
Shepherds
;
an
Angel
succours
him
in
his
Temptations
in
the
Wilderness
;
an
Angel
comforts
him
in
his
Agony
in
the
Garden
;
and
at
his
Resurrection
the
Angel
rolls
away
the
Stone
from
the
Sepulchre
,
and
brings
the
first
Tydings
of
it
to
the
Women
.
In
his
Ascension
the
Angels
bore
him
Company
to
Heaven
;
and
when
he
comes
again
to
Judgment
,
he
shall
be
revealed
from
Heaven
with
his
mighty
Angels
.
Observe
,
4.
The
Persons
to
whom
our
Lord's
Resurrection
was
first
made
known
,
to
Women
,
to
the
Two
Maries
:
But
why
to
the
Women
?
God
will
make
Choice
of
weak
Means
for
producing
great
Effects
,
knowing
that
the
Weakness
of
the
Instrument
redounds
to
the
greater
Honour
of
the
Agent
.
In
the
whole
Dispensation
of
the
Gospel
Almighty
God
intermixes
Divine
Power
with
Humane
Weakness
.
Thus
the
Conception
of
Christ
was
by
the
Power
of
the
Holy
Ghost
;
but
his
Mother
,
a
poor
Woman
,
a
Carpenter's
Spouse
:
So
the
Crucifixion
of
Christ
was
in
much
Meanness
and
outward
Baseness
,
being
crucified
between
Two
Thieves
:
But
the
Powers
of
Heaven
and
Earth
trembling
,
the
Rocks
rending
,
and
the
Graves
opening
,
shew'd
a
mixture
of
Divine
Power
.
God
will
honour
what
Instruments
he
pleases
,
for
the
Accomplishment
of
his
own
Purposes
.
But
why
to
these
Women
,
the
Two
Maries
,
is
this
Discovery
of
Christ's
Resurrection
first
made
?
Possibly
it
was
a
Reward
for
their
Magnanimity
and
Masculine
Courage
.
These
Women
clave
to
Christ
when
the
Apostles
fled
from
him
,
and
forsook
him
;
they
assisted
at
his
Cross
,
they
attended
at
his
Funeral
,
they
watched
his
Sepulchre
.
These
Women
had
more
Courage
than
the
Apostles
,
therefore
God
makes
the
Women
Apostles
to
the
Apostles
;
he
sends
them
to
tell
the
Apostles
of
the
Resurrection
,
and
they
must
have
the
News
at
the
second
Hand
.
Oh
what
a
tacit
Rebuke
was
hereby
given
to
the
Apostles
!
A
secret
Check
,
that
they
should
be
thus
outdone
by
poor
Women
.
These
holy
Women
went
before
the
Apostles
in
the
last
Services
that
were
done
for
Christ
,
and
therefore
the
Apostles
here
come
after
them
in
their
Rewards
and
Comforts
.
Observe
5.
The
Evidence
which
the
Angel
offers
to
the
Women
,
to
evince
and
prove
the
Verity
and
Certainty
of
our
Saviour's
Resurrection
;
namely
,
by
an
Appeal
to
their
Senses
.
Come
see
the
Place
where
the
Lord
lay
.
The
Senses
,
when
rightly
disposed
,
are
the
proper
Judges
of
all
sensible
Objects
;
therefore
Christ
himself
did
appeal
to
his
Disciples
Senses
concerning
the
Truth
of
his
own
Resurrection
.
Behold
my
Hands
and
my
Feet
,
that
it
is
I
my self
;
and
indeed
,
if
we
must
not
believe
our
Senses
,
we
shall
want
the
best
External
Evidence
for
the
Proof
of
the
Truth
of
the
Christian
Religion
;
namely
,
the
Miracles
wrought
by
Christ
and
his
Apostles
:
For
what
Assurance
can
we
have
of
the
Reality
of
those
Miracles
,
but
from
our
Senses
?
Therefore
says
our
Saviour
,
If
ye
believe
not
me
,
yet
believe
the
Works
that
I
do
.
That
is
,
the
Miracles
which
I
have
wrought
before
your
Eyes
.
Now
as
my
Senses
tell
me
that
Christ's
Miracles
were
true
,
so
they
assure
me
that
the
Doctrine
of
Transubstantiation
is
false
.
From
the
whole
Note
,
That
the
Lord
Jesus
Christ
,
by
the
Omnipotent
Power
of
his
Godhead
,
revived
and
rose
again
from
the
Dead
,
to
the
Terror
and
Consternation
of
his
Enemies
,
and
the
unspeakable
Joy
and
Consolation
of
Believers
.
8
And
they
departed
quickly
from
the
sepulchre
,
with
fear
and
great
joy
,
and
did
run
to
bring
his
disciples
word
.
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
.
10
Then
said
Jesus
unto
them
,
Be
not
afraid
:
go
tell
my
brethren
that
they
go
into
Galilee
,
and
there
shall
they
see
me
.
Observe
here
,
1.
What
Haste
and
Speed
these
holy
Women
make
to
carry
the
News
of
Christ's
Resurrection
to
the
Apostles
;
such
as
find
and
feel
their
Hearts
grieved
for
the
Absence
and
Want
of
Christ
,
will
be
very
ready
to
comfort
such
as
are
in
the
same
Condition
.
Oh
how
glad
are
these
holy
Women
to
carry
the
good
News
of
their
Lord's
Resurrection
to
the
Heart-broken
Disciples
.
Observe
,
2.
How
these
holy
Women
hasting
in
Obedience
to
the
Angel's
Command
to
tell
the
Disciples
,
do
meet
with
Christ
in
the
way
.
Such
as
obey
the
Directions
of
God's
Ministers
,
seeking
Christ
in
his
own
Way
and
Means
,
shall
find
him
to
their
Comfort
sooner
than
they
expected
.
These
holy
Women
find
Christ
before
they
look'd
for
him
;
as
they
went
to
tell
his
Disciples
,
Jesus
met
them
.
Observe
,
3.
The
affectionate
and
loving
Title
which
Christ
puts
upon
his
Disciples
.
Tell
my
Brethren
.
He
might
have
said
,
Go
tell
those
Apostate
Apostles
,
that
cowardly
left
me
in
my
Danger
,
that
durst
not
own
me
in
the
High
Priest's
Hall
,
that
durst
not
come
within
the
Shadow
of
my
Cross
,
nor
within
the
Sight
of
my
Sepulchre
.
Not
a
word
of
this
by
way
of
upbraiding
them
for
their
late
shameful
Cowardice
,
but
all
Words
of
Kindness
,
Go
tell
my
Brethren
.
Where
Note
,
That
Christ
calls
his
Disciples
Brethren
after
his
Resurrection
and
Exaltation
,
as
he
had
done
before
in
his
State
of
Humiliation
,
to
shew
the
Continuance
of
his
former
Affection
to
them
,
and
that
the
Change
of
his
Condition
had
wrought
no
Change
in
his
Affection
towards
his
despised
Members
:
But
those
that
were
his
Brethren
before
in
the
time
of
his
Abasement
are
so
still
after
his
Exaltation
and
Advancement
.
Observe
Lastly
,
The
Place
where
Christ
chuses
to
meet
with
and
speak
to
his
Disciples
,
not
in
Jerusalem
,
but
in
Galilee
.
I
go
before
them
into
Galilee
,
there
shall
they
see
me
.
Jerusalem
was
now
a
forsaken
Place
,
a
People
abandoned
to
Destruction
;
Christ
would
not
shew
himself
openly
to
them
,
but
Galilee
was
a
Place
where
Christ's
Ministry
was
more
acceptable
.
Such
Places
wherein
Christ
is
most
welcome
to
preach
,
shall
be
most
honoured
with
his
Presence
.
In
Galilee
shall
they
see
me
.
11
Now
when
they
were
going
,
behold
,
some
of
the
watch
came
into
the
city
,
and
shewed
unto
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
unto
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
governours
ears
,
we
will
perswade
him
,
and
secure
you
.
15
So
they
took
the
money
,
and
did
as
they
were
taught
:
and
this
saying
is
commonly
reported
among
the
Jews
until
this
day
.
Observe
here
,
1.
How
the
Priests
and
Elders
endeavour
by
a
notorious
Lie
to
hinder
the
Belief
of
our
Lord's
Resurrection
;
they
suborn
and
bribe
the
Soldiers
to
say
that
his
Corps
were
stoln
out
of
the
Grave
.
Lies
have
been
an
old
Refuge
,
which
the
Enemies
of
Christ
have
all
along
had
Recourse
unto
●●lying
is
an
ancient
Device
of
Satan
.
But
Observe
,
2.
What
an
improbable
and
unlikely
Lie
this
was
,
which
they
put
into
the
Soldiers
Mouths
to
vouch
;
Say
,
his
Disciples
came
and
stole
him
away
while
we
slept
.
If
the
Soldiers
were
asleep
,
how
could
they
discover
the
Disciples
stealing
away
the
Body
?
If
awake
,
why
did
they
not
prevent
their
stealing
it
?
Besides
,
how
improbable
was
it
that
Christ's
few
and
fearful
Disciples
should
attempt
to
open
the
Sepulchre
,
guarded
by
Soldiers
?
And
as
unlikely
was
it
that
the
Soldiers
should
be
all
asleep
together
,
and
so
fast
asleep
too
,
that
the
great
Stone
at
the
Mouth
of
the
Sepulchre
should
be
rolled
away
,
and
not
one
of
the
Soldiers
awaked
with
the
Noise
.
Yet
Observe
farther
,
That
this
incredible
Falshood
finds
a
fast
and
firm
rooting
in
the
Belief
of
the
Jews
to
this
Day
.
Note
thence
,
That
it
is
a
Righteous
Thing
with
God
to
deliver
up
to
those
strong
Delusions
,
even
to
the
believing
of
notorious
Lies
,
who
will
not
yield
their
Assent
to
Divine
Truths
upon
the
clearest
Evidence
,
and
most
convincing
Demonstration
.
How
strange
is
it
,
that
such
a
Falshood
as
this
should
find
Belief
amongst
the
Jews
to
this
Day
?
But
where
Truth
is
obstinately
rejected
,
a
Lie
,
tho'
never
so
improbable
,
is
received
.
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
.
This
Meeting
of
our
Saviour
and
his
Apostles
upon
a
Mountain
in
Galilee
was
an
appointed
and
general
Meeting
.
The
Mountain
is
supposed
to
be
that
near
Capernaum
,
where
he
made
that
famous
Sermon
,
called
the
Sermon
on
the
Mount
;
and
the
Meeting
is
supposed
to
be
appointed
as
a
general
Rendezvous
for
confirming
the
Faith
of
all
his
Disciples
in
the
Certainty
of
his
Resurrection
.
Possibly
our
Lord
appointed
this
Place
in
Galilee
so
far
from
Jerusalem
,
that
his
Disciples
might
without
Danger
come
thither
to
see
their
Saviour
alive
again
after
his
Crucifixion
.
This
is
judged
to
be
that
famous
Appearance
,
of
which
St.
Paul
speaks
,
1
Cor.
15.6
.
When
he
was
seen
of
above
Five
Hundred
Brethren
at
once
.
And
those
that
saw
him
worshipped
him
who
before
had
doubted
.
Learn
hence
,
That
when
Faith
is
once
satisfied
,
and
sees
Christ
to
be
God
,
it
engages
the
Soul
to
worship
him
.
Divine
Worship
is
due
to
Christ
upon
the
Account
of
his
Divine
Nature
.
No
Creature
can
be
the
Object
of
Divine
Worship
,
therefore
they
that
worship
Christ
by
praying
to
him
,
and
yet
deny
him
to
be
God
,
are
certainly
Idolaters
.
If
Christ
had
had
an
Angelick
Nature
,
that
had
not
made
him
capable
of
Divine
Worship
;
for
Adoration
is
founded
only
in
Divinity
,
and
what
is
but
Humane
or
Angelical
,
is
not
Adorable
.
18
And
Jesus
came
,
and
spake
unto
them
,
saying
,
All
power
is
given
unto
me
in
heaven
and
in
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
:
20
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
:
and
lo
,
I
am
with
you
alway
even
unto
the
end
of
the
world
:
Amen
.
Observe
here
,
1.
A
Power
asserted
.
2.
An
Authority
delegated
.
3.
A
Command
injoined
.
4.
A
Promise
subjoined
.
Observe
,
1.
A
Power
and
Authority
asserted
by
our
Saviour
as
belonging
to
himself
;
All
Power
is
given
to
me
both
in
Heaven
,
and
in
Earth
.
1.
In
Heaven
;
which
comprehends
a
Power
of
sending
the
Holy
Ghost
;
a
Power
over
the
Angels
,
and
all
the
Host
of
Heaven
;
and
a
Power
to
dispose
of
Heaven
to
all
that
shall
believe
in
him
.
2.
In
Earth
;
which
comprehends
a
Power
to
gather
a
Church
out
of
all
Nations
,
and
Authority
to
rule
,
govern
and
defend
the
same
against
all
its
Enemies
.
Learn
hence
,
That
all
Power
and
Authority
concerning
the
Church
of
God
;
was
given
unto
Christ
,
and
conferr'd
upon
him
,
upon
the
Account
of
his
Meritorious
Death
and
Triumphant
Resurrection
.
All
Power
is
given
to
me
.
That
is
,
as
Mediator
;
but
this
Power
was
inherent
in
him
as
God
from
all
Eternity
.
Observe
,
2.
This
Power
delegated
by
Christ
to
his
Apostles
;
Go
ye
therefore
,
and
teach
,
and
baptize
all
Nations
,
instructing
them
to
observe
all
things
whatsoever
I
command
you
.
Here
is
a
threefold
Power
delegated
by
Christ
to
his
Apostles
.
1.
To
congregate
and
gather
a
Church
,
a
Christian
Church
,
out
of
all
the
Heathen
Nations
throughout
the
World
.
Before
he
had
confined
them
only
to
Israel
,
now
they
must
travel
from
Country
to
Country
,
and
proselyte
the
Heathen
Nations
,
which
before
had
been
taught
of
the
Devil
,
and
were
led
away
by
his
Oracles
and
Delusions
.
Go
and
disciple
all
Nations
,
without
any
Distinction
of
Country
,
Sex
or
Age
whatsoever
,
and
make
the
Gospel
Church
as
large
as
you
can
.
Thence
Note
,
That
the
Apostles
and
first
Planters
of
the
Gospel
had
a
Commission
from
Christ
to
go
amongst
the
Pagan-Gentiles
,
without
Limitation
;
and
were
not
to
take
up
their
settled
Residence
in
any
one
Nation
,
but
to
travel
from
Country
to
Country
,
instructing
them
in
the
saving
Mysteries
of
the
Gospel
.
The
second
Branch
of
their
Power
was
to
baptize
in
the
Name
of
the
whole
Trinity
,
Baptizing
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Where
Observe
,
That
all
adult
and
grown
Persons
are
to
be
first
taught
and
instructed
before
they
be
baptized
.
But
it
follows
not
from
hence
,
that
the
Children
of
such
Parents
may
not
be
baptized
before
they
are
taught
;
for
the
Apostles
were
to
baptize
all
Nations
,
of
which
Children
are
a
chief
,
if
not
the
chiefest
part
.
Besides
those
that
were
proselyted
to
the
Jewish
Religion
,
tho'
before
they
were
circumcised
themselves
,
they
were
instructed
in
the
Law
of
God
;
yet
when
they
were
circumcised
themselves
,
their
Children
were
not
denied
Circumcision
at
Eight
Days
old
.
In
like
manner
have
we
no
Reason
to
deny
the
Children
of
baptized
Parents
,
who
are
in
Covenant
themselves
,
the
Sign
and
Seal
of
the
Covenant
,
which
is
Baptism
,
God
having
assured
his
People
,
that
he
will
be
the
God
of
them
,
and
of
their
Seed
.
If
this
Priviledge
be
denied
,
the
Children
of
Christian
Parents
are
in
a
worse
Condition
than
the
Children
of
the
Jews
,
and
consequently
Infants
are
in
a
worse
Condition
since
Christ's
coming
,
than
they
were
before
,
and
the
Priviledges
of
those
that
live
under
the
Gospel
are
streighter
and
narrower
than
those
that
lived
under
the
Law
.
Observe
farther
,
In
whose
Name
Persons
are
to
be
baptized
;
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
.
Where
we
have
a
Profession
of
our
Belief
in
the
holy
Trinity
,
a
Dedication
of
the
Person
to
the
Worship
and
Service
of
the
holy
Trinity
,
and
a
Stipulation
or
Covenant
Promise
that
we
will
continue
faithful
in
the
Service
of
Father
,
Son
,
and
holy
Spirit
to
our
Lives
end
.
The
third
Branch
of
the
Power
which
Christ
delegated
to
his
Apostles
was
by
their
Ministry
to
press
upon
all
their
Converts
an
Universal
Observance
of
,
and
Obedience
to
all
his
Commands
.
Teaching
them
to
observe
all
things
whatsoever
I
command
you
.
Where
Note
,
1.
That
preaching
is
the
ordinary
and
instituted
Means
to
convert
Nations
unto
God
.
2.
That
preaching
must
not
only
go
before
Baptism
,
but
follow
after
it
.
Obedience
must
be
prest
upon
,
and
practised
by
all
those
that
enter
into
Covenant
with
God
;
otherwise
they
lye
under
a
greater
Condemnation
.
3.
That
preaching
the
Gospel
is
a
chief
part
of
the
Ministers
Work
,
and
no
Apostle
thought
himself
above
that
Duty
.
4.
As
the
Apostles
did
not
,
so
the
Ministers
of
Christ
ought
not
to
teach
any
thing
but
what
Christ
commands
them
.
5.
As
they
are
to
teach
what
Christ
commands
them
,
so
are
they
to
teach
all
things
whatsoever
Christ
commands
them
;
Teaching
them
to
observe
all
things
whatsoever
I
command
you
.
Lastly
,
Observe
,
The
Promise
subjoined
;
Lo
I
am
with
you
always
to
the
end
of
the
World
.
That
is
,
I
am
and
will
be
with
you
and
your
Successors
lawfully
called
by
my
Power
and
Authority
,
by
the
Blessing
and
Assistance
of
my
holy
Spirit
:
I
will
be
with
you
,
to
uphold
my
own
Ordinance
,
to
protect
,
encourage
,
and
reward
you
and
all
your
Successors
in
the
faithful
Discharge
of
your
Trust
;
and
this
not
for
a
Day
,
a
Year
,
or
an
Age
,
but
to
the
End
and
Consummation
of
all
Ages
.
Learn
hence
,
That
the
Ministry
of
the
Word
,
and
Administration
of
the
Sacraments
,
are
a
standing
and
perpetual
Ordinance
,
to
continue
in
the
Christian
Church
throughout
all
Ages
.
Learn
,
2.
That
all
the
faithful
Ministers
of
Christ
,
in
what
part
of
the
World
soever
God
shall
cast
their
Lot
,
and
in
what
time
soever
they
shall
happen
to
live
,
may
comfortably
expect
Christ's
Gracious
Presence
with
their
Persons
,
and
his
Blessing
upon
their
Endeavours
.
Lo
,
I
am
with
you
,
I
am
always
with
you
,
and
to
the
end
of
the
World
I
will
be
with
you
.
Thanks
be
to
Christ
for
the
Gracious
Promise
of
his
Spiritual
and
Perpetual
Presence
with
his
Ministers
to
the
end
of
the
World
.
May
this
Promise
cause
us
to
gird
up
the
Loins
of
our
Minds
,
encrease
our
Diligence
,
Zeal
and
Fervour
,
accounting
no
Labour
too
great
,
no
Service
too
much
,
no
Sufferings
too
severe
,
so
that
we
may
but
finish
our
Course
with
Joy
,
and
fulfil
the
Ministry
we
are
engaged
in
.
Amen
,
Amen
.
The
End
of
St.
MATTHEW
.
EXPOSITORY
NOTES
,
WITH
PRACTICAL
OBSERVATIONS
UPON
The
Holy
Gospel
ACCORDING
TO
S
T.
MARK
.
St.
Mark
,
the
Writer
of
this
Compendious
History
of
our
Blessed
Saviour's
Life
and
Death
,
was
the
Disciple
and
Companion
of
St.
Peter
;
and
some
affirm
that
he
wrote
his
Gospel
from
St.
Peter's
Mouth
,
it
being
Dictated
by
St.
Peter
,
and
Indited
by
the
Holy
Ghost
:
But
since
we
are
assured
that
the
Spirit
of
God
Indited
the
Book
,
we
need
not
trouble
our selves
to
find
out
whose
Hand
it
was
that
held
the
Pen.
CHAP.
I.
1
THE
beginning
of
the
Gospel
of
Jesus
Christ
the
son
of
God
.
The
Word
Gospel
signifies
a
Message
of
glad
Tydings
,
and
intimates
to
us
,
that
the
Doctrine
of
the
Gospel
contains
the
most
gladsome
Tydings
,
the
most
joyful
Message
that
ever
was
sent
from
God
to
Mankind
:
Happy
Tydings
concerning
our
Reconciliation
with
God
,
and
Salvation
by
Jesus
Christ
.
Oh
how
highly
should
we
prize
,
how
stedfastly
believe
,
how
cordially
embrace
these
good
Tydings
of
great
Joy
!
Observe
,
2.
This
Gospel
is
called
the
Gospel
of
Jesus
Christ
,
because
Christ
,
as
God
,
is
the
Author
of
this
Gospel
,
and
also
the
principal
Subject
and
Matter
of
it
:
Indeed
St.
John
the
Baptist
was
the
first
Publisher
and
Preacher
of
the
Gospel
Doctrine
,
but
Christ
himself
was
the
first
and
principal
Author
,
and
likewise
the
chief
Subject-matter
of
it
;
for
whatever
is
taught
in
the
Gospel
,
relates
either
to
the
Person
and
Offices
of
Christ
,
or
to
the
Benefits
received
by
him
,
or
the
Means
of
enjoying
those
Benefits
from
him
.
Observe
,
3.
How
St.
Mark
stiles
Christ
the
Son
of
God
,
as
St.
Matthew
had
stiled
him
before
the
Son
of
David
;
the
one
sets
forth
the
Verity
of
his
Humane
Nature
,
the
other
the
Reality
of
his
Divine
Nature
.
Signifying
to
us
,
that
the
true
and
promised
Messias
was
both
God
and
Man
in
two
distinct
Natures
,
and
one
Person
for
ever
.
He
is
true
and
real
God
,
as
well
as
the
Father
and
the
Holy
Ghost
;
not
a
meer
Man
,
but
God
as
well
as
Man
.
2
As
it
is
written
in
the
Prophets
,
Behold
,
I
send
my
messenger
before
thy
face
,
which
shall
prepare
thy
way
before
thee
.
St.
Mark
begins
his
Gospel
with
an
Account
of
St.
John
the
Baptist's
Preaching
and
Ministry
;
and
declares
,
1.
That
the
Prophets
of
old
,
particularly
Isaiah
and
Malachy
,
did
long
before
foretel
the
Baptist's
Message
and
Ministry
;
that
he
should
go
before
Christ
as
his
Harbinger
,
to
prepare
the
Way
for
him
:
Behold
,
I
send
my
Messenger
to
prepare
thy
Way
.
Where
Note
,
1.
The
Dignity
and
Authority
of
the
Ministers
of
Christ
;
they
are
his
Messengers
,
sent
by
him
to
deliver
his
Mind
and
Will
unto
his
People
.
This
Ministerial
Mission
is
twofold
;
Extraordinary
,
and
Ordinary
;
the
former
,
when
God
immediately
by
himself
calls
Men
to
the
Holy
Function
;
the
latter
,
when
he
uses
the
Ministry
of
Man
in
order
thereunto
.
Observe
,
2.
The
Work
and
Office
of
the
Ministers
of
Christ
declared
,
and
that
is
,
to
prepare
People
to
receive
Jesus
Christ
offered
and
tendered
to
them
in
the
Gospel
.
Behold
,
I
send
my
Messenger
to
prepare
thy
Way
before
thee
.
Learn
thence
,
That
the
great
Design
and
End
of
the
Ministry
of
the
Word
,
is
to
prepare
and
fit
Men
for
entertaining
the
Holy
Religion
of
Christ
in
their
Hearts
,
and
to
oblige
them
to
walk
according
to
the
Rules
and
Directions
of
it
in
their
Lives
.
3
The
voice
of
one
crying
in
the
wilderness
,
prepare
ye
the
way
of
the
Lord
,
make
his
paths
straight
.
Here
Note
,
1.
The
Title
given
to
John
the
Baptist
:
He
is
called
a
Voice
,
in
respect
of
his
Ministerial
Office
,
which
was
to
speak
forth
,
to
promulge
and
publish
the
Doctrine
of
Salvation
.
2.
The
Quality
or
Kind
of
this
Voice
,
a
crying
Voice
,
the
Voice
of
one
crying
.
This
implies
,
1.
His
Earnestness
and
Vehemency
;
his
Zeal
and
Fervency
in
Preaching
.
When
we
lift
up
our
Voice
,
and
cry
aloud
,
we
speak
with
Earnestness
and
Fervour
.
When
our
own
Hearts
are
warmly
affected
with
what
we
preach
,
we
may
hope
to
affect
the
Hearts
of
our
Hearers
.
Why
has
God
commissioned
Men
,
rather
than
Angels
,
to
be
the
Preachers
and
Dispensers
of
his
Word
?
But
because
we
can
speak
to
,
and
treat
with
Sinners
more
feelingly
,
and
more
affectionately
than
the
Angels
can
.
2.
This
crying
of
the
Holy
Baptist
in
his
Preaching
implies
his
Liberty
and
Boldness
,
as
well
as
his
Vehemency
and
Earnestness
in
delivering
of
his
Message
.
The
lifting
up
of
the
Voice
in
speaking
,
argues
Boldness
and
Courage
in
the
Speaker
,
as
on
the
contrary
,
the
depressing
of
the
Voice
sheweth
Timerousness
.
Learn
hence
,
That
the
Ministers
of
the
Word
are
to
use
both
Zeal
and
Earnestness
,
and
also
Courage
and
Boldness
of
Spirit
,
in
delivering
the
Word
and
Message
of
God
.
Not
forbearing
to
reprove
Sin
,
nor
concealing
any
part
of
God's
Truth
,
for
fear
of
M●n's
Displeasure
.
Observe
,
3.
The
Sum
and
Substance
of
what
he
cried
,
Prepare
ye
the
Way
of
the
Lord
,
make
his
Paths
straight
.
That
is
,
Make
ready
your selves
,
prepare
your
own
Hearts
to
entertain
the
Doctrine
and
glad
Tydings
of
the
Gospel
.
It
is
a
Metaphorical
Speech
,
taken
from
the
Custom
of
Loyal
and
Dutiful
Subjects
;
who
,
when
●heir
Princ●
is
coming
to
lodge
in
their
●ity
,
they
prep●re
●nd
make
ready
the
way
for
his
coming
by
removing
every
thing
that
may
obstruct
or
hinder
his
Progress
.
Learn
hence
,
That
Man's
Heart
by
Nature
is
very
unfit
to
embrace
and
entertain
the
Lord
Jesus
Christ
.
We
have
naturally
no
Fitness
,
no
Disposition
,
no
Inclination
,
to
believe
in
him
,
or
to
submit
unto
him
.
2.
If
ever
we
desire
to
entertain
Christ
in
our
Hearts
,
we
must
first
prepare
and
make
fit
our
Hearts
for
the
receiving
and
embracing
of
him
.
For
tho'
the
Preparation
of
the
Heart
be
from
the
Lord
,
yet
he
requires
the
Exercise
of
our
Faculties
,
and
the
Use
of
our
Endeavours
.
He
prepares
our
Hearts
,
by
enabling
us
to
the
Preparation
of
our
own
Hearts
.
This
is
done
,
by
getting
a
sight
of
the
Evil
of
Sin
,
a
sense
of
our
Misery
without
Christ
,
an
hungring
and
thirsting
Desire
after
him
,
a
true
Faith
in
him
.
Christ
will
lodge
in
no
Heart
that
is
not
thus
made
ready
to
receive
him
.
4
John
did
baptize
in
the
wilderness
,
and
preach
the
baptism
of
repentance
,
for
the
remission
of
sins
.
A
twofold
Account
is
here
given
of
St.
John's
Execution
of
his
Ministry
and
Office
;
first
,
his
Baptizing
;
secondly
,
his
Preaching
.
John
did
Baptize
:
That
is
,
admit
Persons
into
the
Church
,
by
washing
them
with
Water
.
John
baptized
into
the
Name
of
Christ
,
who
was
to
come
;
the
Apostles
baptized
into
the
Name
of
Christ
,
already
come
.
The
second
Part
of
his
Office
was
Preaching
;
where
Note
,
That
Preaching
of
the
Word
,
and
Administration
of
the
Sacraments
,
are
to
go
together
,
and
belong
only
to
the
Ministers
of
the
Word
,
lawfully
called
.
John
did
Baptize
and
Preach
;
but
where
and
what
did
he
preach
?
The
place
where
,
was
the
Wilderness
;
a
place
not
much
frequented
,
tho'
not
altogether
uninhabited
;
a
solitary
,
mean
,
and
obscure
place
.
Thither
God
had
called
him
,
and
there
he
contents
himself
.
Learn
hence
,
That
the
Ministers
of
God
must
be
content
to
execute
their
Ministry
where
God
calls
them
,
be
the
Place
never
so
mean
and
obscure
,
and
the
People
never
so
rude
and
barbarous
:
John
was
a
Preacher
of
great
Note
and
Fame
,
Jerusalem
the
chief
City
might
seem
more
fit
for
him
,
but
God
had
called
him
to
Preach
in
the
Wilderness
,
and
he
would
not
leave
it
.
We
must
not
leave
our
Place
because
it
is
mean
and
obscure
,
nor
desert
our
People
,
thinking
them
too
base
to
instruct
;
but
where
God
has
called
us
,
we
must
there
abide
,
till
he
that
call'd
us
thither
remove
us
thence
.
Observe
farther
,
as
the
Place
where
the
Baptist
preach'd
,
in
the
Wilderness
;
so
the
Doctrine
which
he
preach'd
,
namely
,
the
Baptism
of
Repentance
for
the
Remission
of
Sin
:
That
is
,
the
Doctrine
of
Baptism
,
which
sealeth
Remission
of
Sins
to
the
Party
baptized
.
Learn
hence
,
That
the
Preaching
of
the
Doctrine
of
Repentance
is
absolutely
necessary
,
and
the
Indispensible
Duty
of
every
Gospel-Minister
.
John
Baptist
preach'd
it
,
our
Saviour
preach'd
it
,
his
Apostles
preach'd
it
.
They
went
out
Preaching
every
where
,
that
Men
should
repent
.
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
.
Here
we
have
an
Account
of
the
Success
of
John's
Ministry
;
1.
In
the
general
Concourse
and
Resort
of
the
People
to
it
.
All
Judea
and
Jerusalem
;
that
is
,
a
great
many
of
all
Degrees
and
Ranks
,
of
Ages
and
Sexes
.
John
was
famed
for
a
Prophet
,
and
a
Prophet
was
now
a
great
Rarity
.
Malachy
was
the
last
Prophet
before
John
,
and
he
lived
about
Five
Hundred
Years
before
John
.
Now
the
Excellency
of
his
Person
,
the
Earnestness
of
his
Preaching
,
the
Acceptableness
of
his
Doctrine
,
that
the
Messias
was
come
,
and
the
Austerity
of
his
Life
and
Conversation
;
all
these
caused
the
People
to
flock
unto
him
.
Learn
hence
,
That
it
is
a
great
Encouragement
to
the
Ministers
of
Christ
,
when
People
shew
themselves
ready
and
forward
to
repair
unto
the
Places
where
the
Word
and
Sacraments
are
dispensed
to
them
:
All
Judea
and
Jerusalem
attended
upon
John's
Ministry
.
The
second
Fruit
of
John's
Ministry
was
,
that
the
People
were
ready
to
receive
at
his
Hand
the
Sacrament
of
Baptism
;
They
were
all
baptized
of
him
in
Jordan
.
Learn
hence
,
That
the
Ministers
of
Christ
ought
not
only
to
preach
the
Word
,
but
also
to
dispense
the
Sacraments
to
their
People
,
even
to
all
that
do
desire
them
,
and
are
fit
to
be
Partakers
of
them
.
A
third
Fruit
of
John's
Ministry
was
his
Hearers
Profession
of
their
true
Repentance
by
the
Confession
of
their
Sins
:
As
the
Profession
of
Repentance
is
requisite
in
all
that
are
Baptized
,
so
a
free
and
voluntary
,
ingenious
and
impartial
Confession
of
Sin
,
is
a
good
Evidence
and
Testimony
of
the
Truth
and
Sincerity
of
our
Repentance
.
6
And
John
was
cloathed
with
camels
hair
,
and
with
a
girdle
of
a
skin
about
his
loins
:
and
he
did
eat
locusts
,
and
wild
honey
.
This
Verse
acquaints
us
with
the
Strictness
and
Austerity
of
St.
John's
Life
in
the
Wilderness
,
which
is
laid
down
in
two
Things
,
in
his
mean
and
frugal
Apparel
,
and
in
his
sober
and
temperate
Diet.
His
Apparel
was
rough
and
hairy
,
and
his
Girdle
of
Leather
;
as
Elijah
his
Forerunner
was
clad
before
him
,
2
Kings
1.8
.
His
Diet
was
course
and
ordinary
,
Locusts
and
wild
Honey
;
that
is
,
such
plain
and
ordinary
Food
as
the
Wilderness
afforded
.
His
Example
teaches
us
,
That
the
Ministers
of
the
Gospel
are
not
to
affect
either
Bravery
in
Apparel
,
or
Delicacy
in
Diet
,
but
both
by
their
Habit
and
Diet
set
an
Example
of
Gravity
and
Sobriety
before
their
People
;
being
in
these
as
well
as
in
other
things
an
Example
unto
their
Flocks
.
7
And
preached
,
saying
,
There
cometh
one
mightier
then
I
after
me
,
the
latchet
of
whose
shoes
I
am
not
worthy
to
stoop
down
and
unloose
.
Observe
here
,
1.
The
high
Opinion
that
the
Baptist
had
of
Christ
;
he
is
mightier
than
I
:
That
is
,
a
Person
of
greater
Dignity
and
Excellency
by
far
than
my self
;
whence
may
be
gathered
,
that
tho'
Christ
was
Man
,
he
was
not
meer
Man
,
but
more
than
Man
;
even
very
God
,
equal
with
the
Father
;
for
John
Baptist
was
the
greatest
of
them
that
were
born
of
Women
,
Matth.
11.11
.
yet
says
he
,
Christ
is
mightier
,
or
greater
than
I.
How
so
?
but
in
regard
of
the
Dignity
of
his
Person
,
being
both
God
and
Man
in
two
distinct
Natures
,
and
one
Person
.
Observe
2.
The
humble
and
low
Estimation
that
the
Baptist
had
of
himself
;
His
Shoe-latchet
I
am
not
worthy
to
unloose
:
A
proverbial
Speech
,
implying
,
that
he
was
unworthy
to
do
the
basest
and
meanest
Service
for
Christ
.
Oh
how
well
doth
Humility
of
Mind
,
an
humble
Apprehension
,
a
low
Esteem
and
Opinion
of
themselves
,
and
their
own
Gifts
and
Abilities
,
become
the
Messengers
and
Ministers
of
Christ
John
was
a
Man
of
eminent
Abilities
,
yet
of
Exemplary
Humility
;
he
thought
himself
unworthy
to
unloose
Christ's
Shoe
,
or
do
the
meanest
Office
for
him
.
8
I
indeed
have
baptized
you
with
water
:
but
he
shall
baptize
you
with
the
holy
Ghost
.
John
shewed
the
Dignity
of
Christ's
Person
above
his
own
in
the
former
Verse
;
in
this
he
declares
the
Excellency
of
Christ's
Office
,
and
the
meanness
of
his
own
;
I
wash
the
Body
with
Water
,
but
Christ
cleanses
the
Soul
by
the
Operation
of
his
Holy
Spirit
.
Thence
Learn
,
That
tho'
the
Ministers
of
Christ
do
by
Christ's
Command
dispence
the
Outward
Ordinance
of
Baptism
,
yet
it
is
Christ
himself
,
that
by
the
Inward
Work
of
his
Spirit
doth
make
it
effectual
to
such
as
receive
it
.
I
Baptize
with
Water
,
but
he
with
the
Holy
Ghost
.
9
And
it
came
to
pass
in
those
days
,
that
Jesus
came
from
Nazareth
of
Galilee
,
and
was
baptized
of
John
in
Jordan
.
10
And
straightway
coming
up
out
of
the
water
,
he
saw
the
heavens
opened
,
and
the
Spirit
like
a
dove
descending
upon
him
.
11
And
there
came
a
voice
from
heaven
,
saying
,
Thou
art
my
beloved
Son
,
in
whom
I
am
well
pleased
.
See
the
Note
on
Matth.
3.13
.
Observe
,
here
1.
The
great
Condescention
of
Christ
,
in
seeking
and
submitting
to
the
Baptism
of
John
:
Christ
,
tho'
he
was
John's
Lord
and
Master
,
yea
,
Lord
of
Heaven
and
Earth
,
yet
cometh
to
hear
John
Preach
,
and
will
be
Baptized
of
his
Messenger
.
Thence
Learn
,
That
the
greatest
Persons
should
neither
think
themselves
too
great
,
nor
too
good
to
come
unto
the
Ministers
of
God
,
to
hear
the
Word
from
his
Mouth
,
or
to
receive
the
Sacrament
at
his
Hand
.
Christ
,
the
Son
of
God
,
was
content
to
be
Baptized
of
John
,
a
mean
Person
in
Comparison
of
himself
.
How
dare
then
the
greatest
upon
Earth
despise
the
Ministry
of
Man
,
being
appointed
by
God
?
Observe
,
2.
The
solemn
investing
of
Christ
into
the
Office
of
a
Mediator
,
by
a
threefold
Miracle
;
namely
,
the
opening
of
the
Heavens
,
the
Descent
of
the
Holy
Ghost
,
and
God
the
Father's
Voice
or
Testimony
concerning
his
Son
:
The
Heavens
were
opened
,
to
shew
that
Heaven
which
was
closed
and
shut
against
us
for
our
Sins
,
is
now
opened
to
us
by
Christ's
undertaking
for
us
.
As
Christ
opened
Heaven
by
his
meritorious
Passion
,
so
he
keeps
it
open
by
his
prevailing
Intercession
.
Next
,
The
Holy
Ghost
descends
like
a
Dove
upon
our
Saviour
.
Here
we
have
a
Proof
and
Evidence
of
the
Blessed
Trinity
.
The
Father
speaks
from
Heaven
,
the
Son
comes
out
of
the
Water
,
and
the
Holy
Ghost
descends
in
the
Likeness
of
a
Dove
.
But
why
did
the
Holy
Ghost
now
descend
upon
Christ
?
First
,
For
the
Designation
of
his
Person
,
to
shew
that
he
was
the
Person
set
apart
for
the
Work
and
Office
of
a
Mediator
.
Secondly
,
For
the
Sanctification
of
his
Person
for
the
Performance
of
that
Office
.
This
was
Christ's
Unction
,
the
Day
in
which
he
was
Anointed
above
his
Fellows
to
be
the
King
,
Priest
,
and
Prophet
of
his
Church
,
Isa.
61.
v.
1.
The
Spirit
of
the
Lord
is
upon
me
,
he
hath
anointed
me
,
&c.
Observe
,
3.
The
Voice
of
God
the
Father
pronouncing
,
1.
The
Nearness
of
Christ's
Relation
to
himself
;
This
is
my
Son
.
2.
The
Endearedness
of
his
Person
;
This
is
my
Beloved
Son
.
3.
The
Fruit
and
Benefit
of
this
near
and
dear
Relation
unto
us
;
In
him
I
am
well
pleased
.
Hence
Learn
,
1.
That
there
is
no
Possibility
for
any
Person
to
please
God
out
of
Christ
,
neither
our
Persons
nor
our
Performances
can
find
Acceptance
,
but
thro'
him
,
and
for
his
sake
.
2.
That
the
Lord
Jesus
Christ
is
the
Ground
and
Cause
of
all
that
Love
which
God
the
Father
sheweth
to
the
Sons
of
Men
:
In
Christ
God
is
well
pleased
with
us
as
a
reconciled
Father
;
out
of
him
a
consuming
Fire
.
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
ministred
unto
him
.
Immediately
.
That
is
,
1.
After
his
Baptism
.
Christ
is
no
sooner
out
of
the
Water
of
Baptism
,
but
he
is
in
the
Fire
of
Temptation
:
Such
as
are
Baptized
with
Christ
,
and
entered
into
the
Profession
of
Christianity
,
they
must
look
to
be
assaulted
with
Satan's
Temptations
.
Again
,
Immediately
,
that
is
,
2.
After
the
Father
had
declared
his
Complacency
in
him
,
and
being
well
pleased
with
him
.
Learn
thence
,
That
great
Manifestations
of
Love
from
God
,
are
usually
followed
with
great
Temptations
from
Satan
.
The
Spirit
driveth
him
;
That
is
,
the
Holy
Spirit
of
God
.
For
the
Devil
is
seldom
,
if
ever
,
called
the
Spirit
,
but
usually
some
Brand
of
Reproach
is
annexed
,
as
the
evil
Spirit
,
or
the
unclean
Spirit
,
and
the
like
.
Christ
was
led
by
the
Spirit
,
says
St.
Matthew
,
4.1
.
He
was
driven
by
the
Spirit
,
says
St.
Mark
;
that
is
,
He
was
carried
by
a
strong
Impulse
of
the
Spirit
of
God
,
to
be
tempted
by
Satan
,
and
did
not
go
of
his
own
private
Motion
to
enter
the
Lists
with
Satan
.
Teaching
us
our
Duty
,
not
to
run
into
,
or
rush
upon
Temptations
without
a
Warrant
and
Call
from
God
.
Observe
next
,
the
Place
where
Satan
assaulted
Christ
with
his
Temptations
;
it
was
a
solitary
Wilderness
.
No
Place
can
priviledge
us
from
Temptations
,
or
be
a
Sanctuary
from
Satan's
Assaults
.
The
solitary
Wilderness
has
a
Tempter
in
it
,
yea
,
Satan
oft-times
makes
use
of
Men's
Solitariness
,
to
farther
his
Temptations
;
and
such
as
separate
themselves
from
Humane
Society
,
and
give
themselves
up
to
Solitude
and
Retirement
,
they
give
great
Advantage
to
the
Tempter
to
tempt
them
.
Observe
next
,
the
Time
and
Continuance
of
our
Holy
Lord's
Temptations
;
not
for
an
Hour
,
a
Day
,
a
Week
,
or
a
Month
,
but
for
Forty
Days
,
and
Forty
Nights
;
not
all
the
Time
,
but
very
often
in
that
Time
.
Teaching
us
what
we
are
to
expect
from
Satan
;
Temptations
,
not
a
few
;
he
will
not
solicite
us
once
,
but
often
,
and
follow
us
with
fresh
Assaults
;
but
the
only
way
to
overcome
him
,
is
as
often
to
resist
him
.
Observe
farther
,
a
special
Aggravation
of
our
Lord's
Temptations
in
the
Wilderness
,
He
was
with
the
wild
Beasts
,
having
no
Comfort
from
Man
,
but
only
wild
Beasts
for
his
Companions
,
which
were
more
likely
to
annoy
and
hurt
him
,
than
any
way
to
help
and
comfort
him
.
Here
we
have
an
Evidence
of
the
Divine
Power
of
Christ
;
who
,
as
Lord
of
the
Creatures
,
can
alter
and
change
the
Nature
of
the
Creatures
at
his
Pleasure
,
restraining
the
most
Savage
and
Hurtful
Beasts
from
hurting
,
either
himself
,
or
any
of
his
People
.
Observe
,
lastly
,
The
Supply
sent
in
to
Christ
in
the
Hour
of
Temptation
.
The
Angels
came
and
ministred
unto
him
,
Food
to
his
hungry
Body
,
and
Comfort
to
his
tempted
Soul
.
Learn
thence
,
that
those
who
in
the
Hour
of
Temptation
do
hold
out
in
resisting
Satan
,
shall
find
,
that
the
Power
and
Faithfulness
of
God
will
not
be
wanting
to
them
,
to
send
in
Succour
and
Relief
at
last
.
Then
the
Devil
leaveth
him
,
and
behold
Angels
came
and
ministred
unto
him
.
14
Now
after
that
John
was
put
in
prison
,
Jesus
came
into
Galilee
,
preaching
the
gospel
of
the
kingdom
of
God
,
15
And
saying
,
the
time
is
fulfilled
,
and
the
kingdom
of
God
is
at
hand
:
repent
ye
,
and
believe
the
gospel
.
In
this
our
Saviour's
first
beginning
to
preach
the
Gospel
,
we
have
an
Account
of
the
Time
when
,
the
Place
where
,
and
the
Sum
of
what
he
preached
.
Observe
1.
The
Time
when
our
Lord
began
to
preach
,
and
that
was
after
John
the
Baptist
was
cast
into
Prison
:
Where
Note
,
1.
The
undue
Reward
which
the
Ministers
of
God
do
sometimes
meet
with
from
a
wicked
World
:
They
are
hated
,
persecuted
,
and
imprison'd
,
for
their
Courage
in
reproving
Sin
:
John
for
reproving
Herod's
Incest
,
was
put
in
Prison
.
Note
,
2.
John
was
no
sooner
in
Prison
,
and
stopt
,
and
hindered
from
preaching
,
but
Christ
began
to
preach
.
See
the
Care
and
Kindness
of
God
towards
his
Church
,
in
that
he
never
leaves
it
wholly
destitute
of
the
Means
of
Instruction
:
When
some
of
his
faithful
Ministers
are
restrained
from
preaching
,
he
stirreth
up
others
in
their
Rooms
,
not
suffering
all
their
Mouths
to
be
stopt
at
once
.
Observe
,
2.
The
Place
where
our
Lord
first
preached
in
Galilee
.
The
Land
of
Canaan
in
our
Saviour's
time
was
divided
into
three
principal
Provinces
.
On
the
South
,
Judea
;
on
the
North
,
Galilee
;
in
the
midst
,
Samaria
.
Galilee
was
divided
into
the
upper
and
lower
Galilee
;
the
higher
was
called
Galilee
of
the
Gentiles
,
because
it
was
the
outmost
part
of
the
Land
,
and
so
next
unto
the
Gentiles
.
In
this
upper
Galilee
,
Capernaum
was
the
Metropolis
,
or
Chief
,
and
Corazin
,
a
lesser
City
.
Now
much
of
our
Saviour's
time
was
spent
in
Galilee
;
he
was
conceived
and
brought
up
at
Nazareth
,
a
City
in
Galilee
;
he
first
preached
at
Capernaum
in
Galilee
;
he
wrought
the
first
Miracle
at
Cana
in
Galilee
.
His
Transfiguration
was
upon
Mount
Tabor
in
Galilee
,
and
our
Saviour's
ordinary
Residence
was
in
Galilee
;
he
came
into
Judea
,
and
up
to
Jerusalem
only
at
the
Feasts
,
and
after
his
Resurrection
he
appoints
his
Disciples
to
meet
him
in
Galilee
.
Only
his
Nativity
,
his
Passion
,
and
Ascension
,
were
proper
to
Judea
:
His
Nativity
at
Bethlehem
,
his
Passion
at
Jerusalem
,
and
his
Ascension
upon
Mount
Olivet
,
hard
by
Jerusalem
.
Now
all
this
demonstrates
Christ
to
be
the
true
and
promised
Messias
;
for
according
to
Prophecy
the
Messiah
was
to
have
his
Presence
and
principal
Abode
in
the
Province
of
Galilee
,
Isa.
9.
v.
1
,
2
,
3
,
&c.
yet
because
he
was
of
Galilee
,
the
Jews
would
not
believe
him
to
be
the
Messiah
,
saying
in
Scorn
,
Can
any
good
thing
come
out
of
Galilee
?
Whereas
our
Saviour's
Habitation
and
free
Conversation
there
was
a
Proof
unto
them
,
and
ought
to
have
perswaded
them
,
that
according
to
Prophecy
he
was
the
very
Christ
.
Observe
,
3.
The
Sum
of
what
our
Lord
preached
,
namely
,
a
Doctrine
,
and
an
Exhortation
.
His
Doctrine
is
,
That
the
Time
is
fulfilled
,
and
the
Kingdom
of
God
is
at
Hand
.
That
is
,
that
the
Time
foretold
by
the
Prophets
when
the
Kingdom
of
the
Messiah
should
begin
,
was
now
come
.
The
Exhortation
is
,
Therefore
Repent
,
and
Believe
the
Gospel
.
From
the
former
,
Note
,
That
the
Messiah's
coming
,
or
our
Saviour's
appearing
in
the
Flesh
,
was
exactly
at
the
time
foretold
by
the
Holy
Prophets
.
The
time
is
fulfilled
,
the
Kingdom
of
the
Messiah
is
at
Hand
.
Note
,
2.
That
the
great
Doctrines
of
Repentance
and
Faith
are
taught
only
in
and
by
the
Gospel
,
and
accordingly
ought
in
a
special
Manner
to
be
preach'd
,
and
insisted
upon
by
the
Ministers
of
the
Gospel
.
The
Doctrine
of
Christ
and
his
Ambassador
is
and
ought
to
be
the
same
;
they
both
teach
the
great
Doctrines
of
Faith
and
Repentance
to
a
lost
World
.
Repent
,
and
Believe
the
Gospel
.
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
unto
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
.
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
.
In
this
History
of
our
Saviour's
calling
the
four
Disciples
,
Peter
and
Andrew
,
James
and
John
,
Observe
these
Particulars
.
Obs.
1.
The
Meanness
of
the
Persons
whom
he
calls
,
Illiterate
Fishermen
:
Christ
took
hereby
effectual
Care
,
that
his
Gospel
should
be
known
to
be
the
Power
of
God
,
and
not
the
Wisdom
and
Device
of
Man
;
and
that
the
Instruments
should
not
carry
away
the
Glory
of
the
Work
.
Obs.
2.
Christ
called
his
Apostles
by
Couples
,
Two
and
Two
;
first
Peter
and
Andrew
,
then
James
and
John
;
thereby
signifying
to
us
,
that
the
Work
of
the
Ministry
requires
the
Concurrence
of
all
Hands
that
are
called
to
it
.
All
the
Ministers
of
God
should
join
their
Hearts
and
Hands
,
and
set
their
Shoulders
as
one
Man
to
this
great
Work
,
and
all
little
enough
(
God
knows
)
to
carry
it
on
with
Advantage
and
Success
.
Obs.
3.
The
Work
which
they
are
called
from
,
and
called
to
,
from
being
Fishermen
,
to
be
Fishers
of
Men
;
from
catching
Fish
with
the
Labour
of
their
Hands
,
to
catch
Men
with
the
Labour
of
their
Tongues
.
Obs.
4.
Our
Saviour's
Command
,
first
to
follow
him
before
they
be
sent
out
by
him
:
Follow
me
,
and
I
will
make
you
Fishers
of
Men.
We
must
be
Christ's
Disciples
before
we
are
his
Ministers
;
his
Followers
,
before
we
are
his
Ambassadors
:
We
must
learn
Christ
,
before
we
preach
him
;
otherwise
we
may
fish
for
a
Livelihood
,
but
not
for
Souls
.
Obs.
5.
The
Gracious
Promise
which
Christ
gives
his
Apostles
for
their
Encouragement
,
namely
,
to
qualifie
them
for
,
and
to
succeed
them
in
their
Office
.
I
will
make
you
Fishers
of
Men.
Faithfulness
and
Care
,
Diligence
and
Endeavour
is
our
part
,
but
the
Blessing
and
Success
is
Christ's
;
our
Labour
is
only
in
the
Cast
,
Christ's
Power
is
wholly
in
the
Draught
.
Some
Fish
cleave
to
the
Rocks
,
others
play
upon
the
Sands
,
more
wallow
in
the
Mud
;
and
verily
we
shall
labour
all
our
Days
,
and
catch
nothing
,
if
Christ
doth
not
bring
our
Fish
to
Net
,
and
inclose
them
in
it
,
as
well
as
assist
us
in
the
throwing
and
casting
of
it
.
Obs.
6.
The
Apostles
ready
Compliance
with
our
Saviour's
Call
.
Straightway
they
forsook
Father
and
Friends
,
Ship
and
Nets
,
and
followed
Jesus
.
Whom
Christ
calls
,
he
calls
effectually
;
he
draws
whom
he
calls
,
and
works
their
Hearts
to
a
ready
Compliance
with
their
Duty
.
Obs.
7.
That
upon
their
Call
to
the
Ministry
,
they
leave
off
their
Trade
,
they
forsake
their
Ship
and
their
Nets
,
and
lye
close
to
their
Ministerial
Imployment
.
Teaching
us
,
That
the
Ministers
of
the
Gospel
should
wholly
give
themselves
up
to
their
great
Work
,
and
not
incumber
themselves
with
secular
Affairs
,
and
worldly
Business
.
Nothing
but
an
indispensible
Necessity
,
in
providing
for
a
Family
,
can
excuse
a
Minister's
encumbring
himself
with
Worldly
Concerns
and
Business
.
21
And
they
went
into
Capernaum
,
and
straightway
on
the
sabbath-day
he
entred
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
.
Our
Saviour
having
called
his
Disciples
,
Peter
and
Andrew
,
James
and
John
,
to
follow
him
in
order
to
their
preaching
of
the
Gospel
;
here
we
may
observe
how
he
went
himself
along
with
them
;
teaching
personally
in
the
Synagogues
where-ever
he
came
:
He
did
not
send
his
Apostles
forth
as
his
Curates
,
and
lye
at
home
himself
upon
his
Couch
of
Ease
.
What
shall
we
say
to
those
lazy
Fishermen
that
set
others
to
the
Drag
,
but
care
only
to
feed
themselves
with
the
Fish
?
Not
willing
to
wet
their
Hand
with
the
Net
,
or
take
any
Pains
themselves
.
Our
Saviour
did
not
thus
,
but
when
he
sent
forth
his
Apostles
,
he
still
preached
himself
,
he
went
into
their
Synagogues
,
and
taught
.
Observe
farther
,
The
Success
of
his
preaching
;
the
People
were
astonished
at
his
Doctrine
,
struck
with
Admiration
,
apprehending
and
believing
him
to
be
an
extraordinary
Prophet
,
sent
from
God
.
Learn
thence
,
That
such
is
the
Efficacy
of
Christ's
Doctrine
,
especially
when
accompanied
with
the
Energy
and
Operation
of
his
Holy
Spirit
,
that
it
makes
all
his
Auditors
Admirers
;
causing
Astonishment
in
their
Minds
,
and
Reformation
in
their
Manners
.
Observe
lastly
,
The
Reason
of
our
Lord's
Success
in
preaching
;
He
taught
as
one
having
Authority
.
He
taught
in
his
own
Name
,
as
being
Lord
of
his
Doctrine
;
not
saying
with
the
Prophets
,
Thus
saith
the
Lord
,
but
I
say
unto
you
.
And
he
wrought
powerful
Miracles
,
which
accompanied
his
Doctrine
.
As
Christ
was
careful
to
preserve
the
Authority
of
his
Person
and
Doctrine
with
the
People
,
so
is
it
the
Duty
of
his
Ministers
to
demean
themselves
amongst
their
People
,
that
neither
their
Authority
may
be
contemned
,
nor
their
Persons
despised
,
but
their
Doctrine
and
themselves
reverenced
and
obeyed
.
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
cried
with
aloud
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
.
St.
Mark
having
given
an
Account
of
our
Saviour's
Doctrine
which
he
preach'd
,
v.
15.
namely
,
the
Doctrine
of
Faith
and
Repentance
,
he
now
acquaints
us
in
the
remaining
part
of
this
Chapter
,
with
the
Miracles
which
he
wrought
for
the
confirming
of
his
Doctrine
,
and
they
are
Three
.
First
,
The
casting
of
a
Devil
out
of
one
possessed
,
v.
23.
Secondly
,
The
curing
of
Peter
's
Wife's
Mother
of
a
Fever
,
v.
29.
Thirdly
,
The
cleansing
of
a
Leper
,
from
v.
40.
to
the
end
of
the
Chapter
.
His
first
Miracle
was
the
casting
out
of
a
Devil
out
of
one
possessed
.
There
was
a
Man
with
an
unclean
Spirit
:
That
is
,
an
unclean
Spirit
did
enter
into
him
,
and
bodily
possess
him
.
Amongst
the
many
Calamities
which
Sin
has
brought
upon
our
Bodies
,
this
is
one
,
that
we
are
liable
to
be
bodily
possess'd
by
Satan
.
The
Devil
has
an
inveterate
Malice
against
Mankind
,
seeking
to
ruin
our
Souls
by
his
Suggestions
and
Temptations
;
and
to
destroy
our
Bodies
by
some
Means
or
other
;
but
blessed
be
God
,
tho'
his
Malice
be
infinite
,
yet
his
Power
is
limited
and
bounded
;
as
he
cannot
do
all
the
Mischief
he
would
,
so
he
shall
not
do
all
he
can
.
Oh
how
much
is
it
our
Interest
,
as
well
as
our
Duty
,
by
Prayer
,
to
put
our selves
Morning
and
Evening
under
the
Divine
Protection
,
that
we
may
be
preserved
from
the
Power
and
Malice
of
evil
Spirits
!
Obs.
2.
The
Attribute
or
Title
given
to
the
Devil
;
he
is
called
an
unclean
Spirit
.
The
Devils
,
those
wicked
Spirits
of
Hell
,
are
most
impure
and
filthy
Creatures
;
impure
by
Means
of
their
original
Apostacy
;
impure
by
Means
of
their
actual
and
daily
Sins
,
such
are
Murder
,
Malice
,
Lying
,
and
the
like
,
by
which
they
continually
pollute
themselves
;
impure
,
by
Means
of
their
continual
Desire
and
Endeavour
to
pollute
Mankind
with
the
Contagion
of
their
own
Sin
.
Lord
,
how
foul
is
the
Nature
of
Sin
,
which
makes
the
Devil
such
a
foul
and
unclean
Creature
!
Obs.
3.
This
unclean
Spirit
no
sooner
saw
Christ
,
but
he
cried
out
.
Whence
Note
,
That
the
Greatness
of
Christ's
Power
(
being
the
Son
of
God
)
over
Devils
and
wicked
Spirits
is
such
,
that
it
is
very
terrible
and
tormenting
to
them
;
it
was
terrible
to
them
in
his
State
of
Humiliation
on
Earth
,
and
made
them
then
cry
out
;
but
Oh
how
terrible
will
his
Power
be
to
them
at
the
great
Day
,
when
Christ
shall
come
in
flaming
Fire
,
to
render
Vengeance
both
to
Men
and
Devils
!
Obs.
4.
The
Substance
of
the
Devil's
Outcry
:
Let
us
alone
,
what
have
we
to
do
with
thee
?
Art
thou
come
to
destroy
us
?
Where
Note
,
1.
That
tho'
the
Devils
are
now
as
full
of
Sin
and
Discontent
as
they
can
be
,
yet
they
are
not
so
full
of
Misery
and
Torment
as
they
shall
be
.
Art
thou
come
to
torment
us
before
the
time
?
Says
St.
Matth.
8.29
.
Art
thou
come
to
destroy
us
?
Says
St.
Mark
:
That
is
,
to
bring
upon
us
our
full
and
final
Destruction
.
Implying
,
that
the
Devil
has
not
yet
his
full
Judgment
and
compleat
Damnation
.
Therefore
there
is
certainly
a
Day
of
Judgment
to
come
,
and
the
Devils
are
in
Chains
of
Darkness
,
reserved
to
the
Judgment
of
that
great
Day
.
But
some
by
these
Words
,
Art
thou
come
to
destroy
us
?
understand
as
much
,
as
are
thou
come
to
restrain
us
from
the
Exercise
of
our
Power
?
Learn
we
thence
,
That
the
Devil
thinks
himself
destroyed
when
he
is
restrained
from
doing
Mischief
.
Obs.
5.
The
Title
which
the
Devil
puts
upon
our
Saviour
:
Jesus
of
Nazareth
,
the
Holy
One
of
God
.
Altho'
there
was
Ground
for
the
common
People's
calling
Christ
,
Jesus
of
Nazareth
,
because
he
was
bred
and
brought
up
there
,
and
lived
there
during
his
private
Life
,
till
about
30
Years
of
Age
;
Tho'
he
was
not
born
there
,
but
at
Bethlehem
,
yet
it
is
conceived
,
that
the
Devil
gave
this
Title
to
our
Saviour
in
Policy
,
to
disguise
the
place
of
Christ's
Nativity
,
that
so
the
Jews
might
not
believe
him
to
be
the
true
Messiah
,
because
he
was
of
Nazareth
,
whereas
the
Messiah
was
to
come
out
of
Bethlehem
.
Therefore
to
the
Intent
that
the
Jews
might
be
at
the
greater
Loss
concerning
Christ
,
and
in
Doubt
of
his
being
the
true
Messiah
,
the
Devil
here
calls
him
,
not
Jesus
of
Bethlehem
,
but
Jesus
of
Nazareth
.
But
how
comes
the
next
Title
out
of
the
Devil's
Mouth
,
The
Holy
One
of
God
?
Could
an
Apostle
?
Could
Peter
himself
make
a
Profession
beyond
this
?
But
how
comes
the
Devil
to
make
it
?
For
no
good
End
or
Purpose
we
may
be
sure
:
For
he
never
speaks
Truth
for
Truths
sake
,
but
for
Advantage
.
Probably
,
1.
He
made
this
Profession
,
that
so
he
might
bring
the
Truth
profess'd
into
Suspicion
,
hoping
that
a
Truth
which
received
Testimony
from
the
Father
of
Lies
would
be
suspected
.
2.
It
might
perhaps
be
done
,
that
the
People
might
believe
that
our
Saviour
had
some
Familiarity
with
Satan
,
and
did
work
Miracles
by
his
Help
,
because
he
did
confess
him
,
and
seem
so
much
to
honour
him
.
From
this
Instance
and
Example
Learn
,
That
it
is
possible
for
a
Person
to
own
and
acknowledge
Christ
to
be
the
true
and
only
Saviour
,
and
yet
to
miss
of
Salvation
by
him
.
If
a
speculative
Knowledge
and
a
verbal
Profession
of
Christ
were
sufficient
to
Salvation
,
the
Devil
himself
would
not
miss
of
Happiness
.
Obs.
6.
How
our
Saviour
rebukes
the
Devil
for
this
Confession
,
and
commands
him
Silence
:
And
Jesus
rebuked
him
,
saying
,
Hold
thy
Peace
.
But
why
was
this
Rebuke
given
the
Devil
,
when
he
spake
the
Truth
?
Ans.
1.
Because
Christ
knew
that
the
Devil
confess'd
this
Truth
on
purpose
to
disgrace
the
Truth
.
2.
Because
the
Devil
was
no
fit
Person
to
make
this
Profession
.
A
Testimony
of
Truth
from
the
Father
of
Lies
is
enough
to
render
Truth
it self
suspected
.
Yet
the
Devil's
Evidence
,
that
Christ
was
the
Holy
One
of
God
,
will
rise
up
in
Judgment
against
the
wicked
Pharisees
,
who
shut
their
Eyes
against
the
Miracles
,
and
stopt
their
Ears
against
the
Doctrine
of
the
Holy
One
of
God
.
Obs.
lastly
,
How
the
unclean
Spirit
obeys
the
Voice
of
Christ
,
tho'
with
great
Reluctancy
and
Regret
,
When
the
unclean
Spirit
had
torn
him
,
and
cried
with
a
loud
Voice
,
he
came
out
.
Christ
is
Lord
over
the
wicked
Angels
,
and
has
an
absolute
Power
and
Authority
to
over-rule
them
,
and
command
them
at
his
Pleasure
:
If
Christ
says
to
the
evil
Spirit
,
Come
out
,
out
he
must
come
.
Yet
observe
the
Devil's
Spight
at
parting
,
he
tears
the
Man
,
tortures
his
Body
,
throws
him
violently
from
Place
to
Place
,
shewing
how
loth
he
was
to
be
dispossessed
.
Where
Satan
has
once
gotten
an
hold
,
and
setled
himself
for
a
time
,
how
unwilling
is
he
to
be
cast
out
of
Possession
;
yea
,
it
is
a
Torture
and
Vexation
to
him
to
be
cast
out
;
it
is
much
easier
to
keep
him
our
,
than
to
cast
him
out
.
Satan
may
possess
the
Body
by
God's
Permission
,
but
he
cannot
possess
our
Hearts
,
without
our
own
Consent
and
Approbation
;
it
will
be
our
Wisdom
to
deny
him
Entrance
into
our
Souls
at
first
,
by
rejecting
his
wicked
Motions
and
Suggestions
;
for
when
once
entered
,
he
will
,
like
the
strong
Man
armed
,
keep
the
House
,
till
a
stronger
than
he
casts
him
out
.
28
And
immediately
his
fame
spread
abroad
throughout
all
the
region
round
about
Galilee
.
29
And
forthwith
,
when
they
were
come
out
of
the
synagogue
,
they
entered
into
the
house
of
Simon
,
and
Andrew
,
with
James
and
John
.
30
But
Simons
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
ministred
unto
them
.
The
second
Miracle
which
our
Saviour
wrought
in
this
Chapter
to
confirm
the
Truth
and
Authority
of
his
Doctrine
was
his
raising
up
of
Peter's
Wives
Mother
from
her
Bed
of
Sickness
.
Where
Note
,
1.
That
St.
Peter
,
now
a
Disciple
,
and
afterwards
an
Apostle
,
was
a
married
Person
.
Neither
the
Prophets
of
the
Old
Testament
,
nor
the
Ministers
of
the
New
,
did
abhor
the
Marriage
Bed
,
nor
think
themselves
too
pure
for
an
Institution
of
their
Maker
.
The
Church
of
Rome
,
by
denying
the
Lawfulness
of
Priests
Marriage
,
makes
her self
wiser
than
God
,
who
says
,
Heb.
13.4
.
Marriage
is
honourable
amongst
all
Men.
Obs.
2.
Peter
,
tho'
a
good
Man
,
and
his
Wives
Mother
probably
a
gracious
Woman
,
yet
is
his
Family
visited
with
Sickness
.
Strength
of
Grace
,
and
Dearness
of
Respect
,
even
from
Christ
himself
,
cannot
prevail
against
Diseases
.
God's
own
Children
are
visited
with
Bodily
Sicknesses
as
well
as
others
.
Obs.
3.
The
charitable
Care
of
St.
Peter
and
the
other
Disciples
,
forthwith
to
acquaint
Christ
with
the
Condition
of
this
Sick
Person
:
Anon
they
tell
him
of
her
.
The
Care
of
our
fellow-Christians
,
especially
when
of
the
number
of
our
near
and
dear
Relations
in
a
time
of
Sickness
,
is
not
to
be
deferred
or
delayed
.
Outward
Help
for
their
Bodies
,
and
the
Spiritual
Help
of
our
Prayers
for
their
Souls
,
are
both
straightway
to
be
afforded
them
.
Obs.
4.
Christ's
Divine
Power
manifested
in
this
miraculous
Cure
:
He
no
sooner
took
her
by
the
Hand
,
but
the
Fever
left
her
.
The
Miracle
was
not
in
curing
an
incurable
Distemper
,
but
in
curing
an
ordinary
Distemper
after
a
miraculous
manner
:
namely
,
1.
By
a
Touch
of
the
Hand
;
2.
The
Recovery
was
instantaneous
and
sudden
:
Immediately
the
Fever
left
her
.
3.
The
visible
Effects
of
her
Recovery
instantly
appeared
,
She
arose
and
ministred
unto
Christ
and
his
Disciples
.
That
she
could
arise
,
argued
her
Cure
miraculous
;
that
she
did
arise
,
and
did
administer
to
Christ
,
argued
her
Thankfulness
.
Learn
thence
,
That
after
Christ
has
graciously
healed
any
of
us
,
it
ought
to
be
our
first
Work
and
Care
to
administer
unto
Christ
.
That
is
,
to
employ
our
recovered
Health
in
the
Service
of
Christ
,
and
to
improve
our
renewed
Strength
to
the
Honour
and
Glory
of
Christ
.
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
.
The
Evangelist
here
declares
sundry
other
Miracles
wrought
by
our
Saviour
before
the
Door
of
Peter's
House
,
where
he
now
was
:
He
healed
all
the
Diseased
that
were
brought
unto
him
,
and
cast
out
Devils
out
of
them
that
were
possessed
with
them
.
But
how
comes
it
to
pass
that
we
read
of
so
many
possessed
with
Devils
in
our
Saviour's
time
,
and
so
few
either
before
or
since
?
Answ.
1.
Probably
Satan
perceiving
that
the
Messiah
was
come
in
the
Flesh
to
destroy
his
Kingdom
,
did
rage
the
more
,
and
discover
greater
Malice
and
Enmity
against
Mankind
.
2.
Perhaps
Almighty
God
permitted
Satan
at
that
time
to
possess
so
many
,
that
Christ
might
have
Occasion
to
manifest
his
Divine
Power
,
by
casting
Satan
out
:
And
accordingly
we
find
our
Saviour
dispossessing
all
that
were
possess'd
by
Satan
.
It
is
added
,
That
he
suffered
not
the
Devils
to
speak
,
because
they
knew
him
.
That
is
,
Christ
would
not
be
made
known
to
be
the
Son
of
God
by
the
preaching
of
the
Devil
,
to
whom
it
belonged
not
to
publish
the
Gospel
,
lest
the
World
should
take
from
thence
an
Occasion
to
think
that
our
Saviour
held
a
Correspondency
with
those
wicked
Spirits
,
and
that
the
Miracles
he
wrought
were
performed
by
the
Devil's
Assistance
,
as
being
one
in
Combination
with
him
;
possibly
from
the
Devil
's
owning
Christ
to
be
the
Holy
One
of
God
,
the
Pharisees
concluded
,
that
there
was
a
Compact
and
Agreement
betwixt
them
,
and
thereupon
their
Affirmation
was
grounded
,
he
casteth
out
Devils
by
Beelzebub
,
&c.
35
And
in
the
morning
,
rising
up
a
great
while
before
day
,
he
went
out
and
departed
into
a
solitary
place
,
and
there
prayed
.
Observe
here
,
1.
The
Duty
performed
by
our
Saviour
;
namely
,
Prayer
,
solitary
and
private
Prayer
.
He
went
by
himself
alone
out
of
the
hearing
of
his
Disciples
.
The
Company
of
our
best
Friends
is
not
always
seasonable
,
nor
acceptable
;
there
are
Times
and
Cases
when
a
Christian
would
not
be
willing
that
his
dearest
Relations
upon
Earth
should
hear
that
Intercourse
which
passes
betwixt
him
and
his
.
God
.
Obs.
2.
Christ
chuses
the
Opportunity
of
the
Morning
for
Prayer
,
He
rises
a
great
while
before
Day
,
to
set
about
this
Work
.
Teaching
us
,
that
the
Morning
is
a
fit
Season
,
yea
,
the
best
Season
for
private
Duties
.
Now
our
Spirits
are
freshest
,
and
our
Minds
freest
,
before
the
Distractions
of
the
Day
break
in
upon
us
;
it
is
better
to
go
from
Prayer
to
Business
,
than
from
Business
to
Prayer
.
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
.
39
And
he
preached
in
their
synagogues
throughout
all
Galilee
,
and
cast
out
devils
.
Observe
here
Two
Things
,
First
,
The
great
End
of
Christ
in
his
Incarnation
,
and
coming
into
the
World
,
namely
,
as
a
Prophet
sent
from
God
to
reveal
his
Will
,
and
to
publish
the
Doctrine
of
the
Gospel
.
Therefore
came
I
forth
;
that
is
,
to
preach
and
plant
the
Gospel
.
Secondly
,
It
being
Christ's
Design
,
not
only
to
plant
,
but
propagate
the
Gospel
,
he
would
not
confine
his
Ministry
to
any
particular
Place
,
no
,
not
to
the
great
City
of
Capernaum
,
but
resolves
to
preach
the
Word
in
the
smallest
Towns
and
Villages
.
Leaving
his
Ministers
herein
an
instructive
Example
to
be
as
willing
to
preach
the
Gospel
in
the
smallest
Villages
,
as
in
the
largest
Cities
,
if
God
calls
them
thereunto
.
Let
the
Place
be
never
so
obscure
and
mean
,
and
the
Congregation
never
so
small
and
little
,
if
God
sends
us
thither
,
the
greatest
of
us
must
not
think
it
beneath
us
,
to
go
and
instruct
an
handful
of
People
.
40
And
there
came
a
leper
to
him
,
beseeching
him
,
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
leprosie
departed
from
him
,
and
he
was
cleansed
.
43
And
he
straightly
charged
him
,
and
forthwith
sent
him
away
.
44
And
saith
unto
him
,
See
thou
say
nothing
to
any
man
:
but
go
thy
way
,
shew
thy self
to
the
Priest
,
and
offer
for
thy
cleansing
those
things
which
Moses
commanded
for
a
testimony
unto
them
.
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
.
The
last
Miracle
of
our
Saviour's
,
recorded
in
this
Chapter
,
is
his
healing
of
a
leper
;
he
came
,
beseeching
Christ
to
heal
him
:
Saying
,
If
thou
wilt
thou
canst
make
me
clean
.
Where
Obs.
1.
He
doth
not
question
Christ's
Power
,
but
distrusts
Christ's
Willingness
to
heal
him
:
Lord
,
if
thou
wilt
thou
canst
.
Christ's
Divine
Power
must
be
fully
assented
to
,
and
firmly
believed
by
all
those
that
expect
Benefit
by
him
,
and
healing
from
him
.
Obs.
2.
The
great
Readiness
of
Christ
to
help
and
heal
this
distressed
Person
.
Jesus
touched
him
,
saying
,
I
will
,
be
thou
clean
.
By
the
Ceremonial
Law
the
Leper
was
forbidden
to
be
touch'd
,
therefore
Christ's
touching
this
Leper
shewed
him
to
be
above
the
Law
,
and
that
he
was
the
Lord
of
it
,
and
might
dispence
with
it
;
and
his
healing
the
Leper
by
the
Word
of
his
Mouth
,
and
Touch
of
his
Hand
,
shew'd
him
to
be
truly
and
really
God
.
Leprosie
amongst
the
Jews
was
an
incurable
Distemper
,
called
the
Finger
of
God
,
a
Disease
of
his
sending
,
and
of
his
removing
.
Our
Saviour
therefore
,
as
a
Proof
of
his
being
the
true
Messiah
,
tells
John's
Disciples
,
Matth.
11.5
.
That
the
Lepers
were
cleansed
,
and
the
Dead
raised
by
him
;
which
two
being
joined
together
,
do
imply
,
that
the
cleansing
of
Lepers
is
as
much
an
Act
of
Divine
Power
,
as
the
raising
of
the
Dead
.
And
accordingly
,
2
Kin.
5.8
.
't
is
said
,
Am
I
a
God
,
that
this
Man
sends
to
me
to
cure
a
Man
of
his
Leprosie
.
Obs.
3.
The
Certainty
and
Suddenness
of
the
Cure
was
a
Proof
of
Christ's
Divine
Power
:
immediately
his
Leprosie
was
cleansed
.
Christ
not
only
cured
him
without
Means
,
but
without
the
ordinary
Time
required
for
such
a
Cure
.
Thus
Christ
shew'd
both
Power
and
Will
to
cure
him
miraculously
,
who
believed
his
Power
,
but
questioned
his
Willingness
.
Obs.
4.
The
Cause
moving
our
Saviour
to
cure
this
Leper
,
his
Bowels
were
moved
with
tender
Pity
and
Compassion
towards
him
.
Christ's
exercising
Acts
of
Mercy
and
Compassion
,
with
such
Condolency
and
Sympathizing
Pity
,
should
by
way
of
Example
teach
us
to
be
inwardly
moved
with
tender
Compassion
and
Mercy
towards
such
as
are
in
Misery
.
We
are
not
only
to
draw
out
our
Bread
,
but
to
draw
out
our
Soul
to
the
Hungry
.
Obs.
5.
A
twofold
Charge
and
Command
given
by
Christ
to
the
Leper
after
his
Cure
,
1.
To
conceal
,
and
Tell
it
to
no
Man
.
Where
the
great
Modesty
,
Humility
and
Piety
of
Christ
is
discovered
,
together
with
the
Care
of
his
own
Safety
.
His
Modesty
,
in
not
desiring
his
good
Deeds
should
be
published
and
proclaimed
.
His
Humility
,
in
shunning
vain-glorious
Applause
and
Commendation
.
His
Piety
,
in
desiring
all
Honour
and
Glory
should
redound
entirely
to
God
.
And
the
Care
of
his
own
Safety
appeared
,
lest
the
publishing
of
his
Miracles
should
create
him
untimely
Danger
from
the
Pharisees
.
The
second
part
of
the
Charge
given
to
the
recovered
Leper
,
was
,
To
shew
himself
to
the
Priest
,
and
offer
the
Gift
which
Moses
commanded
:
for
a
Testimony
unto
them
:
That
is
,
to
testifie
to
the
Jews
,
that
he
did
not
oppose
the
Ceremonial
Law
,
which
required
a
Thank-Offering
at
his
Hand
,
and
that
he
was
the
true
and
promised
Messiah
.
Learn
thence
,
That
our
Saviour
would
have
the
Ceremonial
Law
punctually
observ'd
,
so
long
as
the
time
for
its
Continuance
did
endure
;
tho'
he
came
to
destroy
that
Law
,
yet
whilst
it
stood
,
he
would
have
it
punctually
observ'd
.
Observe
6.
Notwithstanding
our
Saviour's
strict
Prohibition
,
the
Leper
publishes
the
Fame
of
this
Miracle
.
'T
is
like
his
Intention
might
be
good
,
in
extolling
his
great
Benefactor
,
but
his
acting
contrary
to
Christ's
Command
,
was
a
Fault
,
and
shews
the
Corruption
of
Humane
Nature
,
in
being
most
forward
to
that
which
is
most
forbidden
.
'T
is
a
Sin
to
do
any
thing
against
the
Command
of
Christ
,
tho'
with
never
so
good
a
Meaning
,
Purpose
and
Intention
,
to
Exalt
and
Honour
Christ
.
Obs.
Lastly
,
The
Inconveniences
which
attended
our
Saviour
upon
this
indiscreet
Publication
of
the
Miracle
;
and
they
were
Two
.
1.
Our
Saviour
could
no
more
enter
into
Capernaum
,
and
other
Cities
,
to
preach
in
an
open
Manner
as
he
had
done
,
by
reason
of
the
great
Concourse
of
People
after
him
.
2.
The
Fame
of
this
Miracle
brought
the
People
about
him
from
all
Quarters
;
not
so
much
to
hear
,
as
to
see
;
not
so
much
to
hear
his
Holy
and
Heavenly
Doctrine
which
he
taught
,
as
to
gratifie
their
Curiosity
with
the
Sight
of
the
Miracles
which
he
wrought
.
Oh
how
many
throng'd
after
Christ
,
more
to
have
their
Bodily
Diseases
cured
,
than
their
Souls
healed
.
Christ
desired
not
their
flocking
after
him
upon
this
Account
;
therefore
he
retires
from
the
Breath
of
popular
Applause
;
he
would
not
openly
enter
into
the
City
,
but
was
without
in
desert
Places
.
Oh
great
Humility
!
How
little
did
our
Blessed
Redeemer
regard
the
Applause
and
Commendation
of
Men
?
Constantly
we
find
him
as
soon
as
his
publick
Preaching
and
working
Miracles
was
over
,
he
withdraws
himself
from
the
Multitude
into
some
private
Place
apart
;
he
doth
not
stay
in
the
Crowd
with
his
Ear
open
to
listen
how
Men
admire
the
Preacher
,
and
applaud
the
Sermon
;
plainly
shewing
that
he
sought
his
Father's
Glory
,
not
his
own
Praise
,
or
the
People's
Commendation
;
leaving
his
Example
as
an
instructive
Pattern
to
all
his
Ministers
and
Ambassadors
to
take
heed
of
Vain-Glory
.
Not
to
affect
Popularity
,
or
seek
the
Applause
and
Commendation
of
Men
in
what
they
do
,
resolving
that
Man's
Opinion
shall
be
nothing
with
them
,
but
that
the
pleasing
of
God
,
and
doing
their
Duty
to
the
Souls
of
their
People
,
shall
always
be
their
whole
Scope
.
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
.
In
the
last
Verse
of
the
foregoing
Chapter
we
find
how
industriously
our
Blessed
Saviour
withdrew
himself
from
the
Concourse
and
Throng
of
People
which
flock'd
after
him
from
every
Quarter
;
and
to
shew
how
little
he
affected
the
Applause
and
Commendation
of
the
Multitude
,
he
left
the
Cities
,
and
was
without
in
desart
Places
.
Hereby
giving
his
Ministers
an
instructive
Example
to
decline
Vain-Glory
,
and
to
shun
popular
Applause
.
But
now
the
Words
before
us
shew
,
that
our
Saviour
having
entered
(
privately
it
is
probable
)
into
the
City
of
Capernaum
,
it
is
presently
noised
,
and
reported
,
that
he
was
in
the
House
,
and
a
mighty
Concourse
and
Throng
of
People
are
after
him
,
insomuch
,
that
neither
the
House
,
nor
hardly
the
Streets
,
could
contain
them
.
Thence
Learn
,
That
such
as
least
seek
after
Honour
and
Applause
from
Men
,
are
oft-times
most
Famous
and
Renowned
.
Our
Saviour
was
so
far
from
seeking
the
Peoples
Praise
and
Commendation
,
that
he
came
into
Capernaum
without
Observation
,
and
betook
himself
to
his
dwelling
House
there
;
but
the
more
he
sought
to
lye
hid
,
the
more
he
was
taken
notice
of
.
Honour
flies
from
them
that
pursue
it
,
and
pursues
those
that
fly
from
it
.
The
way
to
be
Honourable
is
to
be
Humble
.
God
seldom
honours
a
proud
Man
,
by
making
him
either
eminently
serviceable
,
or
successful
.
Observe
farther
,
the
People
being
come
together
,
our
Saviour
takes
the
Opportunity
to
preach
;
And
he
preached
the
Word
unto
them
.
Teaching
his
Ministers
by
his
Example
to
embrace
all
Opportunities
,
in
Season
,
and
out
of
Season
,
on
the
Lord's
Day
,
and
on
the
Week
Day
,
to
edify
our
People
by
our
Ministry
,
by
our
publick
Exhortations
,
by
our
private
Instructions
,
and
prudent
Admonitions
,
and
holy
Example
.
3
And
they
came
unto
him
,
bringing
one
sick
of
the
palsie
,
which
was
born
of
four
.
4
And
when
they
could
not
come
nigh
unto
him
for
the
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
palsie
lay
.
5
When
Jesus
saw
their
faith
,
he
said
unto
the
sick
of
the
palsie
,
Son
,
thy
sins
be
forgiven
thee
.
6
But
there
were
certain
of
the
scribes
sitting
there
,
and
reasoning
in
their
hearts
,
7
Why
doth
this
man
thus
speak
blasphemies
?
who
can
forgive
sins
but
God
only
?
8
And
immediately
,
when
Jesus
perceived
in
his
spirit
that
they
so
reasoned
within
themselves
,
he
said
unto
them
,
Why
reason
ye
these
things
in
your
hearts
?
9
Whether
is
it
easier
to
say
to
the
sick
of
the
palsie
,
Thy
sins
be
forgiven
thee
:
or
to
say
,
Arise
and
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
palsie
)
11
I
say
unto
thee
,
Arise
,
and
take
up
thy
bed
,
and
go
thy
way
into
thine
house
.
12
And
immediately
he
arose
,
took
up
the
bed
,
and
went
forth
before
them
all
,
insomuch
that
they
were
all
amazed
,
and
glorified
God
,
saying
,
We
never
saw
it
on
this
fashion
.
Here
we
have
the
Relation
of
our
Saviour's
miraculous
healing
of
one
sick
of
the
Palsie
at
Capernaum
.
Where
,
Obs.
1.
The
diseased
and
distressed
Person
,
one
sick
of
the
Palsie
.
Which
Disease
being
a
Resolution
and
Weakness
of
the
Nerves
,
enfeebles
the
Joints
,
and
confines
the
Person
to
his
Bed
or
Couch
.
As
a
Demonstration
of
Christ's
Divine
Power
he
was
pleased
to
single
our
the
Palsie
and
Leprosie
,
incurable
Diseases
,
to
work
a
Cure
upon
such
as
were
afflicted
with
them
.
Now
this
Person
was
so
great
a
Cripple
,
by
reason
of
the
Palsie
,
that
he
was
born
of
Four
.
He
could
not
go
,
nor
was
capable
of
being
led
,
but
was
carried
by
Four
in
his
Bed
or
Couch
.
Obs.
2.
As
the
Grievousness
of
the
Disease
,
so
the
Greatness
of
their
Faith
.
The
Man
and
his
Friends
had
a
firm
Persuasion
that
Christ
was
cloath'd
with
a
Divine
Power
,
and
able
to
help
him
,
and
they
hoped
in
his
Goodness
that
he
was
also
willing
to
help
him
.
Accordingly
the
Roof
of
the
Jewish
Houses
being
flat
,
they
uncover
some
part
of
it
,
and
let
the
Bed
down
with
the
sick
Man
in
it
,
into
the
Room
where
Christ
was
.
Obs.
3.
No
sooner
did
they
exercise
their
Faith
in
believing
,
but
Christ
exerts
his
Divine
Power
in
healing
.
And
see
the
marvellous
Efficacy
of
Faith
,
it
obtained
not
only
what
was
desired
,
but
more
than
was
expected
.
They
desired
only
the
healing
of
the
Body
,
but
Christ
heals
Body
and
Soul
too
.
Son
,
be
of
good
Cheer
,
thy
Sins
are
forgiven
.
Thereby
our
Saviour
shews
them
,
that
Sin
is
the
Original
Cause
of
all
Bodily
Diseases
,
and
consequently
that
in
Sickness
the
best
way
to
find
Ease
and
Deliverance
from
Pain
,
is
first
to
seek
for
Pardon
.
The
Sense
of
Pardon
in
some
degree
will
take
away
the
Sense
of
Pain
.
Obs.
4.
The
Exception
which
the
Scribes
took
against
our
Saviour
for
pronouncing
,
that
this
Man's
Sins
were
forgiven
him
.
They
accuse
him
of
the
Sin
of
Blasphemy
;
urging
,
that
it
is
God's
peculiar
Prerogative
to
pardon
Sin
.
Their
Doctrine
was
true
,
but
their
Application
false
.
Nothing
more
true
than
that
it
is
the
highest
degree
of
Blasphemy
for
any
meer
Man
to
arrogate
to
himself
the
incommunicable
Prerogative
of
God
,
which
consists
in
an
Absolute
and
Authoritative
Power
to
forgive
Sin
.
But
then
their
denying
this
Power
to
Christ
of
forgiving
Sin
,
which
he
had
as
God
from
all
Eternity
,
and
as
Mediator
,
God
and
Man
,
in
one
Person
,
when
here
upon
Earth
;
this
was
Blasphemy
in
them
,
the
challenging
of
it
;
none
in
him
.
Obs.
●
.
Our
Saviour
gives
these
Scribes
a
twofold
Demonstration
of
his
Godhead
,
1.
By
letting
them
understand
that
he
knew
their
Thoughts
;
Jesus
perceived
in
his
Spirit
that
they
reasoned
within
themselves
.
To
search
the
Hearts
,
and
to
know
the
Thoughts
and
Reasonings
of
Men
,
is
not
in
the
Power
of
Angels
or
Men
,
but
the
Prerogative
of
God
only
,
2dly
,
By
assuming
to
himself
a
Power
to
forgive
Sin
:
For
our
Saviour
here
,
by
assuming
to
himself
a
Power
of
forgiving
Sins
in
his
own
Name
,
and
by
his
own
Authority
,
doth
give
the
World
an
undeniable
Proof
and
convincing
Evidence
of
his
Godhead
;
for
who
can
forgive
Sins
but
God
only
?
Obs.
6.
The
Effect
of
this
Miracle
upon
the
Minds
of
the
People
.
They
marvelled
,
and
were
amazed
,
but
not
believed
.
They
admire
our
Saviour
for
an
extraordinary
Man
,
but
did
not
believe
him
to
be
God
.
Learn
hence
,
That
the
Sight
of
Christ's
Miracles
is
not
sufficient
to
work
Faith
in
the
Soul
,
without
the
concurring
Operation
of
the
Holy
Spirit
.
The
one
may
make
us
marvel
,
the
other
must
make
us
believe
.
13
And
he
went
forth
again
by
the
sea-side
;
and
all
the
multitude
resorted
unto
him
,
and
he
taught
them
,
14
And
as
he
passed
by
,
he
saw
Levi
the
son
of
Alpheus
sitting
at
the
receit
of
custom
,
and
said
unto
him
,
Follow
me
.
And
he
arose
,
and
followed
him
.
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
publicanes
and
sinners
,
they
said
unto
his
disciples
,
How
is
it
that
he
eateth
and
drinketh
with
publicans
and
sinners
?
17
When
Jesus
heard
it
,
he
saith
unto
them
,
They
that
are
whole
have
no
need
of
the
physician
,
but
they
that
are
sick
:
I
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
Obs.
here
,
1.
The
unwearied
Pains
and
Diligence
which
our
Saviour
used
in
the
Execution
of
his
Ministerial
Office
and
Calling
:
No
sooner
had
he
done
preaching
in
Capernaum
and
healing
the
sick
of
the
Palsie
,
but
he
goeth
out
thence
to
the
Sea
side
,
to
preach
there
.
Oh
Blessed
Saviour
!
How
perpetually
wert
thou
employed
in
the
Labours
of
thy
Calling
,
in
the
Service
of
thy
Father
,
and
for
the
Good
of
Mankind
!
Thou
went'st
about
doing
Good
,
setting
a
Pattern
for
all
thy
Ministers
to
follow
.
How
doth
the
Example
of
thy
laborious
Diligence
at
once
instruct
and
shame
us
!
Obs.
2.
The
number
of
out
Lord's
Disciples
not
being
fill'd
up
,
observe
what
a
free
and
gracious
,
unexpected
and
undeserved
Choice
he
makes
,
Levi
,
that
is
,
Matthew
,
(
for
he
had
both
Names
)
a
grinding
Publican
,
who
gathered
the
Taxes
for
the
Romans
,
and
was
probably
guilty
(
as
others
were
)
of
the
Sins
of
Covetousness
,
Extortion
and
Oppression
,
yet
is
he
called
to
follow
Christ
as
a
special
Disciple
.
Learn
thence
,
That
such
is
the
Freeness
of
God's
Grace
,
that
it
calls
and
converts
Sinners
unto
Christ
when
they
think
not
of
him
,
nor
seek
unto
him
.
Little
did
Levi
now
think
of
a
Saviour
,
much
less
seek
after
him
,
yet
is
he
at
this
time
called
by
him
.
Matthew
a
Publican
,
Zacheus
an
Extortioner
,
Saul
a
Persecutor
,
all
these
are
brought
home
to
God
as
Instances
and
Evidences
of
the
mighty
Power
of
converting
Grace
.
Obs.
3.
Matthew's
ready
Compliance
with
Christ's
Call
;
He
arose
and
followed
him
.
When
the
inward
Call
of
the
Holy
Spirit
accompanieth
the
outward
Call
of
the
Word
,
the
Soul
readily
complies
,
and
presently
yields
Obedience
to
the
Voice
of
Christ
.
Christ
oft-times
speaks
by
his
Word
to
our
Ears
,
and
we
hear
not
,
we
stir
not
;
but
when
he
speaks
by
his
Spirit
efficaciously
to
our
Hearts
,
Satan
shall
not
hold
us
down
,
the
World
shall
not
keep
us
back
,
but
we
shall
with
Levi
instantly
arise
,
and
follow
our
Saviour
.
Obs.
4.
Levi
or
Matthew
,
to
shew
his
Thankfulness
to
Christ
,
makes
him
a
great
Feast
.
Christ
invited
Matthew
to
a
Discipleship
,
Matthew
invites
Christ
to
a
Dinner
.
The
Servant
invites
his
Master
,
a
Sinner
invites
his
Saviour
.
We
do
not
find
that
when
Christ
was
invited
to
any
Table
,
that
he
ever
refus'd
to
go
;
if
a
Publican
,
if
a
Pharisee
invited
him
,
he
constantly
went
;
not
so
much
for
the
Pleasure
of
eating
,
as
for
the
Opportunity
of
conversing
and
doing
Good
.
Christ
feasts
us
,
when
we
feast
him
.
Learn
hence
,
That
new
Converts
are
full
of
Affection
towards
Christ
,
and
very
expressive
of
their
Love
unto
him
.
Matthew
touch'd
with
a
Sense
of
Christ's
rich
Love
,
makes
him
a
Royal
Feast
.
Obs.
5.
The
Cavil
and
Exception
which
the
Scribes
and
Pharisees
made
at
our
Lord
's
free
Conversation
.
They
censure
him
for
conversing
with
Sinners
;
he
justifies
himself
,
telling
them
that
he
convers'd
with
them
as
their
Physician
,
not
as
their
Companion
.
They
that
are
whole
need
no
Physician
,
says
Christ
,
but
they
that
are
Sick
.
As
if
our
Lord
had
said
,
With
whom
should
a
Physician
converse
,
but
with
his
sick
Patients
?
Now
I
am
come
into
the
World
to
do
the
Office
of
a
kind
Physician
unto
Men.
Surely
then
I
am
to
take
all
Opportunities
of
conversing
with
them
,
that
I
may
help
and
heal
them
,
for
they
that
are
sick
need
the
Physician
:
But
as
for
you
Scribes
and
Pharisees
,
who
are
well
and
whole
in
your
own
Opinion
and
Conceit
,
I
have
no
Hopes
of
doing
Good
upon
you
;
for
such
as
think
themselves
whole
,
desire
no
Physician
's
Help
.
From
this
Assertion
of
our
Saviour
,
these
Truths
are
suggested
to
us
:
1.
That
Sin
is
the
Soul's
Malady
,
its
Spiritual
Disease
and
Sickness
.
2.
That
Christ
is
the
Physician
appointed
by
God
for
the
cure
and
healing
of
this
Disease
.
3.
That
there
are
Multitudes
of
Sinners
Spiritually
sick
,
who
yet
think
themselves
sound
and
whole
.
4.
That
such
,
and
only
such
as
find
and
feel
themselves
Spiritually
sick
,
are
Subjects
capable
of
Christ's
healing
.
They
that
are
whole
need
not
the
Physician
,
but
they
that
are
sick
.
I
came
not
to
call
the
(
Opinionatively
)
Righteous
,
but
the
(
Sensible
)
Sinner
to
Repentance
.
18
And
the
disciples
of
John
,
and
of
the
Pharisees
used
to
fast
:
and
they
come
and
say
unto
him
,
Why
do
the
disciples
of
John
,
and
of
the
Pharisees
fast
,
but
thy
disciples
fast
not
?
19
And
Jesus
said
unto
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
away
from
them
,
and
then
shall
they
fast
in
those
days
.
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
.
Observe
here
,
1.
A
great
Difference
betwixt
John's
Disciples
and
Christ's
in
the
Matter
of
Fasting
.
John's
Disciples
imitated
him
,
who
was
a
Man
of
an
Austere
Life
,
and
much
given
to
fasting
.
Therefore
is
said
,
To
come
neither
eating
nor
drinking
,
Matth.
11.18
.
On
the
other
side
,
Christ's
Disciples
followed
him
,
who
came
eating
and
drinking
,
as
other
Men
did
;
and
yet
tho'
there
was
a
great
Difference
betwixt
John's
Disciples
and
Christ's
in
Matters
of
Practice
,
yet
were
they
all
of
one
Faith
and
Religion
.
Thence
Learn
,
That
there
may
be
Unity
of
Faith
and
Religion
among
those
who
do
not
maintain
an
Uniformity
in
Practice
.
Men
may
differ
in
some
outward
Religious
Observations
and
Customs
,
and
yet
agree
in
the
Fundamentals
of
Faith
and
Religion
.
Thus
did
John's
Disciples
and
Christ's
;
the
one
fasted
often
,
the
other
fasted
not
.
Obs
.
2.
In
that
the
Disciples
of
the
Pharisees
used
to
fast
as
well
as
John's
Disciples
.
We
may
Learn
,
That
Hypocrites
and
wicked
Men
may
be
,
and
sometimes
are
as
strict
and
forward
in
the
Outward
Duties
of
Religion
,
as
the
holiest
and
best
of
Christians
:
They
pray
,
they
fast
,
they
hear
the
Word
,
they
receive
the
Sacraments
:
They
do
,
yea
,
it
may
be
,
they
out
do
,
and
go
beyond
the
Sincere
Christian
in
External
Duties
,
and
outward
Performances
.
Obs.
3.
The
defensative
Plea
which
our
Blessed
Saviour
makes
for
the
not
fasting
of
his
Disciples
;
he
declares
that
it
was
neither
suitable
to
them
,
nor
tolerable
for
them
,
thus
to
fast
at
present
.
Not
suitable
,
in
regard
of
Christ's
bodily
Presence
with
them
.
This
made
it
a
time
of
Joy
and
Rejoicing
,
not
of
Mourning
and
Fasting
.
Christ
is
the
Bridegroom
,
and
his
Church
the
Bride
;
whilst
therefore
his
Spouse
did
enjoy
his
bodily
Presence
with
her
,
it
was
a
Day
of
Joy
and
Rejoicing
to
her
,
and
Mourning
and
Fasting
were
improper
for
her
.
But
when
Christ's
bodily
Presence
shall
be
removed
,
there
will
be
Cause
enough
to
fast
and
mourn
.
Again
,
This
Discipline
of
Fasting
was
not
at
present
tolerable
for
the
Disciples
;
for
they
were
raw
,
green
,
and
tender
,
not
fit
for
Austerities
,
nor
could
bear
as
yet
the
Severities
of
Religion
,
no
more
than
an
old
Garment
could
bear
a
piece
of
new
stiff
Cloth
to
be
set
into
it
,
which
will
make
the
Rent
worse
,
if
the
Garment
comes
to
a
Stretch
:
Or
no
more
than
old
Bottles
can
keep
new
Wine
.
As
if
our
Saviour
had
said
,
My
Disciples
at
present
are
tender
and
weak
,
newly
called
and
converted
;
they
cannot
therefore
bear
the
Severities
of
Religion
presently
;
but
e're
long
I
shall
leave
them
,
and
go
to
Heaven
,
from
whence
I
will
send
down
my
Holy
Spirit
upon
them
,
which
shall
enable
them
to
all
the
Duties
which
the
Gospel
enjoins
.
Now
the
intended
Lesson
of
Instruction
from
hence
is
this
:
That
it
is
hurtful
and
dangerous
for
young
Converts
,
for
weak
Christians
,
to
be
put
upon
the
severer
Exercises
of
Religion
,
or
to
be
urged
to
the
Performance
of
such
Duties
as
are
above
their
Strength
.
But
they
ought
to
be
handled
with
that
Tenderness
which
becomes
the
mild
and
gentle
Dispensation
of
the
Gospel
.
Our
Saviour
here
commends
Prudence
to
his
Ministers
,
in
treating
their
People
according
to
their
Strength
,
and
putting
them
upon
Duties
according
to
their
Time
and
Standing
.
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
unto
him
,
Behold
,
why
do
they
on
the
sabbath
day
that
which
is
not
lawful
?
25
And
he
said
unto
them
,
Have
ye
never
read
what
David
did
,
when
he
had
need
,
and
was
an
hungered
,
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
did
eat
the
shew-bread
,
which
is
not
lawful
to
eat
,
but
for
the
priest
,
and
gave
also
to
them
which
were
with
him
?
27
And
he
said
unto
them
,
The
sabbath
was
made
for
man
,
and
not
man
for
the
sabbath
:
28
Therefore
the
son
of
man
is
Lord
also
of
the
sabbath
.
Obs.
here
,
1.
The
Poverty
,
the
low
Estate
and
Condition
of
Christ's
own
Disciples
in
this
World
;
they
wanted
Bread
,
and
are
forced
to
pluck
the
Ears
of
Corn
,
to
satisfie
their
Hunger
.
God
may
,
and
sometimes
doth
suffer
his
dearest
Children
to
fall
into
Streights
,
to
taste
of
Want
,
for
the
Trial
of
their
Faith
and
Dependance
upon
his
Power
and
Providence
.
Obs.
2.
How
the
Pharisees
(
who
accompanied
our
Saviour
only
with
a
Design
to
cavil
at
,
and
quarrel
with
every
thing
that
either
he
or
his
Disciples
did
)
blame
this
Action
of
the
Disciples
,
namely
,
their
plucking
of
the
Ears
of
Corn
on
the
Sabbath-day
.
Yet
Note
,
First
,
It
was
not
any
Theft
,
which
the
Disciples
were
charged
with
;
for
to
take
in
our
Necessity
so
much
of
our
Neighbour's
Goods
as
we
may
reasonably
suppose
that
if
he
were
present
,
and
knew
our
Circumstances
,
he
would
give
us
,
is
no
Theft
.
But
it
is
the
servile
Labour
on
the
Sabbath
,
in
gathering
the
Ears
of
Corn
which
the
Pharisees
scruple
.
Whence
Observe
how
zealous
Hypocrites
are
for
the
lesser
things
of
the
Law
,
whilst
they
neglect
the
greater
,
and
superstitiously
addicted
to
outward
Ceremonies
;
placing
all
Holiness
in
the
Observation
of
them
,
neglecting
Moral
Duties
.
Observe
farther
,
3.
How
our
Saviour
defends
the
Actions
of
his
Disciples
,
in
gathering
the
Ears
of
Corn
in
their
Necessity
,
by
the
Practice
and
Example
of
David
.
Necessity
freed
him
from
Fault
and
Blame
,
in
eating
the
Consecrated
Bread
,
which
none
but
the
Priests
might
lawfully
eat
.
For
in
Cases
of
Necessity
a
Ceremonial
Precept
must
give
place
to
a
Moral
Duty
.
Works
of
Mercy
and
Necessity
for
preserving
our
Lives
,
and
the
better
fitting
us
for
Sabbath
Services
,
are
certainly
Lawful
on
the
Sabbath-day
.
Obs.
4.
A
double
Argument
which
our
Saviour
uses
to
prove
,
that
the
Sabbath's
Observation
may
be
dispensed
with
in
a
Case
of
absolute
Necessity
.
1.
Drawn
from
the
end
of
the
Sabbaths
Institution
;
The
Sabbath
was
made
for
Man
.
That
is
,
Instituted
of
God
for
the
Good
and
Benefit
of
Mankind
,
both
with
Respect
to
their
Souls
,
and
to
their
Bodies
.
The
outward
observing
and
keeping
of
the
Sabbath
is
subordinate
to
the
Good
of
Man
,
and
therefore
the
Good
of
Man
is
to
be
preferr'd
before
the
outward
keeping
of
the
Sabbath
.
2.
Argument
is
drawn
from
the
Authority
which
Christ
the
Institutor
of
the
Sabbath
has
over
it
The
Son
of
Man
is
Lord
also
of
the
Sabbath
;
That
is
,
He
has
Authority
and
Power
both
as
God
,
and
as
Mediator
,
to
institute
and
appoint
a
Sabbath
,
to
alter
and
change
the
Sabbath
,
to
dispence
with
the
Breach
of
it
upon
a
just
and
great
Occasion
.
And
consequently
Acts
of
Mercy
,
which
tend
to
fit
us
for
Works
of
Piety
,
not
only
may
,
but
ought
to
be
done
upon
the
Sabbath-day
,
which
was
the
Proposition
which
our
Saviour
undertook
to
prove
.
CHAP.
III.
1
ANd
he
entered
again
into
the
synagogue
,
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
.
3
And
he
saith
unto
the
man
which
had
the
withered
hand
,
Stand
forth
.
4
And
he
saith
unto
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
.
The
former
part
of
this
Chapter
reports
to
us
a
miraculous
Cure
wrought
by
Christ
upon
a
Man
who
had
a
withered
Hand
.
The
place
where
he
wrought
it
,
was
the
Synagogue
,
the
time
when
,
was
the
Sabbath-day
;
the
manner
how
,
was
by
speaking
of
a
Word
;
the
Persons
before
whom
,
were
the
envious
and
malicious
Pharisees
.
These
Men
were
always
cavilling
at
our
Saviour's
Doctrine
,
and
slandering
his
Miracles
;
yet
our
Saviour
goes
on
with
his
Work
before
their
Faces
,
without
either
Interruption
or
Discouragement
.
Learn
thence
,
That
the
unjust
Censures
and
malicious
Cavils
of
wicked
Men
against
us
for
well-doing
,
must
not
discourage
us
from
doing
our
Duty
either
towards
God
,
or
towards
our
Neighbour
.
Tho'
the
Pharisees
watched
our
Saviour
;
and
when
their
Envy
and
Malice
could
find
no
Occasion
of
Quarrel
,
would
invent
and
make
one
;
yet
such
was
our
Lord's
Courage
and
Resolution
,
that
he
bids
the
Man
which
had
the
withered
Hand
stand
forth
:
To
shew
that
he
was
resolved
to
heal
him
,
notwithstanding
their
malicious
Purpose
to
accuse
him
for
it
,
as
a
Breaker
of
the
Sabbath
.
Opposition
met
with
in
doing
our
Duty
must
not
discourage
us
from
doing
Good
,
if
we
will
follow
the
Example
of
our
Blessed
Redeemer
.
5
And
when
he
had
looked
round
about
on
them
with
anger
,
being
grieved
for
the
hardness
of
their
hearts
,
he
saith
unto
the
man
,
Stretch
forth
thine
hand
.
And
he
stretched
it
out
:
and
his
hand
was
restored
whole
as
the
other
.
Obs.
here
,
1.
The
Pharisees
sinful
and
graceless
Disposition
,
and
that
was
Hardness
of
Heart
.
The
Heart
of
Man
is
naturally
hard
,
and
full
of
Obstinacy
and
Enmity
against
Christ
;
but
there
is
an
acquired
Hardness
,
which
Continuance
in
Sin
occasions
;
the
Pharisees
laboured
under
both
.
Obs.
2.
A
double
Affection
,
which
this
Hardness
of
Heart
,
found
in
the
Pharisees
,
did
stir
up
in
Christ
,
namely
,
Anger
and
Indignation
,
Grief
and
Commiseration
:
He
was
grieved
for
the
Hardness
of
their
Hearts
.
Learn
hence
,
1.
That
Humane
Passions
are
not
sinful
,
and
that
Christian
Religion
doth
not
destroy
natural
Affections
.
2.
That
Anger
at
Sin
,
either
in
our selves
or
others
,
if
kept
within
its
due
Bounds
,
is
not
only
lawful
,
but
commendable
.
3.
That
our
Anger
against
Sin
ought
to
be
accompanied
with
Grief
and
Compassion
towards
Sinners
.
We
should
pour
out
our
Tears
of
Compassion
,
when
Men
pour
forth
their
Abominations
.
4.
That
of
all
Sins
Hardness
of
Heart
and
Unbelief
are
most
grievous
and
offensive
,
most
displeasing
and
provoking
to
Jesus
Christ
:
He
looked
about
with
Anger
,
being
grieved
for
the
Hardness
of
their
Hearts
.
Obs.
3.
The
sudden
and
instantaneous
Cure
which
our
Saviour
wrought
upon
the
Man
that
had
the
withered
Hand
:
Our
Saviour
did
not
touch
him
,
but
only
said
to
him
,
Stretch
forth
thy
Hand
,
and
it
was
presently
cured
.
Learn
hence
,
That
Christ's
having
absolute
Power
over
all
bodily
Diseases
and
Infirmities
to
cure
them
miraculously
without
Means
,
only
by
a
Word
speaking
,
is
one
Argument
that
proves
him
to
be
truly
and
really
God
.
6
And
the
Pharisees
went
forth
,
and
straightway
took
counsel
with
the
Herodians
against
him
,
how
they
might
destroy
him
.
7
But
Jesus
withdrew
himself
with
his
disciples
to
the
sea
:
and
a
great
multitude
from
Galilee
followed
him
,
and
from
Judea
,
8
And
from
Jerusalem
,
and
from
Idumea
,
and
from
beyond
Jordan
,
and
they
about
Tyre
and
Sidon
,
a
great
multitude
,
when
they
had
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
h●d
healed
many
,
insomuch
,
that
they
pressed
upon
him
for
to
touch
him
,
as
many
as
had
plagues
.
11
And
unclean
spirits
,
when
they
saw
him
,
fell
down
before
him
,
and
cried
,
saying
,
Thou
art
the
Son
of
God
.
12
And
he
straitly
charged
them
,
that
they
should
not
make
him
known
.
Obs.
here
,
1.
What
a
dismal
Effect
this
famous
Miracle
of
Christ's
had
upon
the
Pharisees
and
Herodians
.
Instead
of
being
convinced
by
it
,
they
conspire
against
him
for
it
.
These
Herodians
and
Pharisees
were
of
different
Opinions
,
Enemies
to
one
another
,
yet
they
join
together
in
seeking
the
Death
of
Christ
.
The
Pharisees
were
against
paying
Tribute
to
Caesar
,
looking
upon
themselves
as
a
free
People
,
and
accounting
the
Roman
Emperour
an
Usurper
.
The
Herodians
were
for
it
.
Herod
being
made
by
the
Roman
Emperour
,
King
of
the
Jews
,
was
zealous
for
having
the
Jews
pay
Tribute
to
Caesar
;
and
such
of
the
Jews
as
sided
with
him
,
particularly
his
Courtiers
and
Favourites
were
stiled
Herodians
;
but
both
Pharisees
and
Herodians
take
Counsel
against
Christ
.
Learn
thence
,
That
Unity
and
Consent
is
of
it self
alone
far
from
being
a
Mark
and
Note
of
the
true
Church
.
Unity
in
the
Faith
and
Doctrine
of
Christ
,
and
in
the
Profession
and
Practice
of
the
true
Religion
,
is
a
Note
indeed
of
the
true
Church
:
But
Unity
in
opposing
Christ
,
his
Person
,
his
Doctrine
,
his
People
,
is
so
far
from
being
a
Mark
of
the
true
Church
,
that
it
is
the
Badge
of
the
Antichristian
Synagogue
.
Obs.
2.
The
prudent
Means
which
our
Saviour
uses
to
preserve
himself
from
the
Rage
of
the
Pharisees
,
he
withdrew
himself
from
them
.
Christ's
Example
teaches
his
Ministers
their
Duty
in
a
time
of
Danger
,
to
fly
from
Persecution
,
and
to
endeavour
to
preserve
their
Lives
,
unless
when
their
Sufferings
are
like
to
do
more
Good
than
their
Lives
.
Obs.
3.
The
great
Zeal
and
Forwardness
of
the
People
,
in
flocking
after
our
Saviour's
Ministry
;
People
come
now
at
first
from
all
Places
and
Countries
,
from
Judea
,
from
Idumea
,
from
beyond
Jordan
,
from
Tyre
and
Sidon
,
to
hear
his
Doctrine
,
and
see
his
Miracles
.
The
People
came
from
all
parts
when
our
Saviour
first
began
to
preach
.
His
Ministers
find
it
thus
:
At
their
first
coming
amongst
a
People
their
Labours
are
most
acceptable
,
and
they
do
most
Good
;
our
Peoples
Affections
are
then
warmest
,
and
perhaps
our
own
too
.
Obs.
4.
What
sort
of
People
they
were
which
attended
thus
zealously
upon
our
Saviour's
Ministry
,
they
were
the
common
and
ordinary
People
;
the
poor
received
the
Gospel
,
whilst
the
Pharisees
and
other
Men
of
most
Account
,
the
mighty
,
the
noble
,
and
the
wise
Men
after
the
Flesh
,
despised
our
Saviour's
Person
,
slighted
his
Ministry
,
and
sought
his
Life
.
The
ordinary
and
meanest
sort
of
People
ever
have
been
more
zealous
and
forward
in
embracing
the
Gospel
,
than
ever
the
Great
,
the
Rich
,
and
the
Honourable
part
of
the
World
have
been
.
It
is
a
sad
,
but
a
certain
Truth
,
Heaven
is
a
place
,
where
few
(
comparatively
)
of
the
great
Men
of
the
World
are
like
to
come
;
their
Temptations
are
many
,
their
Lusts
are
strong
,
and
their
great
Estates
,
thro'
their
own
Abuse
become
Fuel
to
their
Lusts
.
Obs.
5.
The
Behaviour
of
the
unclean
Spirits
(
the
Devils
)
towards
our
Saviour
,
and
our
Saviour's
Carriage
towards
them
:
They
fall
down
at
the
very
sight
of
him
,
they
cry
out
,
and
confess
him
to
be
the
Son
of
God
;
but
he
sharply
Rebukes
them
,
and
charges
them
that
they
should
not
make
him
known
.
Not
that
our
Saviour
would
have
the
Knowledge
of
his
Person
supprest
,
but
because
the
Devils
were
no
fit
Persons
to
preach
Jesus
Christ
.
A
Truth
out
of
the
Mouth
of
the
Father
of
Lies
is
enough
to
render
Truth
it self
suspected
.
Besides
,
the
time
appointed
for
the
full
and
clear
Manifestation
of
the
Godhead
of
Christ
was
not
yet
come
.
This
was
not
to
be
done
till
after
his
Resurrection
,
the
Divine
Nature
was
to
lye
hid
under
the
Veil
of
Christ's
Flesh
,
during
his
state
of
Humiliation
and
Abasement
.
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
:
15
And
to
have
power
to
heal
sicknesses
,
and
to
cast
out
devils
.
16
And
Simon
he
sirnamed
Peter
.
17
And
James
the
son
of
Zebedee
,
and
John
the
brother
of
James
,
(
and
he
sirnamed
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
,
which
also
betrayed
him
:
and
they
went
into
an
house
.
As
the
Jewish
Church
arose
from
Twelve
Patriarchs
,
so
the
Christian
Church
became
planted
by
Twelve
Apostles
,
the
Person
commissioning
them
was
Christ
.
None
may
undertake
the
Work
and
Calling
of
the
Ministry
but
those
whom
Christ
appoints
and
calls
.
The
Persons
commissioned
were
Disciples
before
they
were
Apostles
;
to
teach
us
,
That
Christ
will
have
such
as
preach
the
Gospel
to
be
Disciples
before
they
are
Ministers
;
trained
up
in
the
Faith
and
Doctrine
of
the
Gospel
before
they
undertake
a
publick
Charge
.
Observe
farther
,
The
Holy
Preparative
which
our
Saviour
uses
,
in
order
to
this
Election
of
his
Apostles
,
he
goeth
up
into
a
Mountain
to
pray
upon
that
great
Occasion
.
So
says
St.
Luke
6.12
.
He
went
up
into
a
Mountain
to
pray
,
and
spent
the
night
in
Prayer
to
God
.
And
when
it
was
Day
he
called
his
Disciples
,
and
of
them
he
chose
Twelve
.
In
this
Prayer
no
doubt
he
pleaded
with
his
Father
to
furnish
those
that
were
to
be
sent
forth
by
him
with
all
Ministerial
Gifts
and
Graces
.
Learn
thence
,
That
as
Prayer
is
a
necessary
Preparative
to
all
Duties
,
so
more
especially
before
the
publick
Election
and
Ordination
of
the
Ministers
of
the
Church
;
solemn
Prayer
is
to
be
used
by
such
as
are
to
ordain
and
choose
them
;
our
Lord's
Practice
is
to
be
a
standing
Rule
herein
to
all
Church
Officers
.
Observe
again
,
Tho'
Christ
called
his
Apostles
now
,
yet
he
did
not
send
them
forth
now
:
He
ordained
Twelve
,
that
they
should
be
with
him
.
That
is
,
that
they
might
converse
with
him
,
and
be
Eye-witnesses
,
and
Ear-witnesses
of
his
Life
,
Doctrine
and
Miracles
.
And
having
been
thus
with
Christ
,
and
fitted
and
prepared
by
him
for
their
Work
afterwards
,
they
went
forth
.
Thence
Learn
,
That
such
as
are
to
take
upon
them
the
Office
of
the
Ministry
,
ought
first
to
be
fitted
and
prepared
for
it
,
then
solemnly
called
to
it
,
before
they
enterprize
and
undertake
the
Execution
of
it
;
if
the
Apostles
here
,
who
were
called
and
qualified
extraordinarily
,
were
to
spend
some
Time
with
Christ
to
receive
Direction
and
Instruction
from
him
before
they
went
forth
to
preach
;
how
much
more
needful
is
it
for
such
as
are
ordinarily
called
to
be
well-fitted
and
furnished
for
the
Ministerial
Service
before
they
undertake
it
.
Observe
next
,
How
the
several
Names
of
the
Apostles
are
here
Registred
and
Recorded
:
God
will
honour
those
that
honour
him
,
and
are
the
special
Instruments
of
his
Glory
.
Of
these
Apostles
,
Peter
is
named
first
,
and
Judas
last
.
Peter
is
named
first
,
because
probably
elder
than
the
rest
,
or
because
for
Order-sake
he
might
speak
before
the
rest
.
From
whence
may
be
inferr'd
a
Primacy
,
but
no
Supremacy
;
a
Priority
of
Order
,
not
a
Superiority
of
Degree
,
As
the
Foreman
of
a
Grand-Jury
has
a
Precedency
,
but
no
Preheminency
;
he
is
first
in
order
before
the
rest
,
but
has
no
Authority
or
Power
over
the
rest
.
Judas
is
named
last
,
with
a
Brand
of
Infamy
upon
him
;
that
he
was
the
Traditor
,
the
Person
that
betrayed
his
Lord
and
Master
.
Whence
Learn
,
That
tho'
the
Truth
of
Grace
be
absolutely
necessary
to
a
Minister's
Salvation
,
yet
the
want
of
it
doth
not
disannul
his
Office
,
nor
hinder
the
Lawfulness
of
his
Ministry
.
Judas
,
tho'
a
Traytor
,
was
yet
a
Lawful
Minister
.
Observe
lastly
,
That
our
Saviour
sirnamed
James
and
John
Boanerges
,
Sons
of
Thunder
.
St.
Jerome
thinks
this
Name
was
given
them
,
because
being
with
Christ
in
the
Mount
at
his
Transfiguration
,
they
heard
the
Father's
Voice
out
of
the
Cloud
like
Thunder
:
Others
think
them
so
called
,
because
they
were
more
vehement
and
earnest
than
the
rest
in
preaching
,
and
did
with
greater
Zeal
and
Power
sound
forth
the
Doctrine
of
the
Gospel
like
Thunder
.
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
.
22
And
the
scribes
which
came
down
from
Jerusalem
,
said
,
He
hath
Beelzebub
,
and
by
the
prince
of
the
devils
casteth
he
out
devils
.
23
And
he
called
them
unto
him
,
and
said
unto
them
in
parables
,
How
can
Satan
cast
out
Satan
?
24
And
if
a
kingdom
be
divided
against
it self
,
that
kingdom
cannot
stand
.
25
And
if
a
house
be
divided
against
it self
,
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
,
except
he
will
first
bind
the
strong
man
,
and
then
he
will
spoil
his
house
.
28
Verily
I
say
unto
you
,
All
sins
shall
be
forgiven
unto
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
.
Observe
here
,
1.
How
truly
our
Lord's
Word
was
verified
.
John
4.34
.
My
Meat
is
to
do
the
Will
of
him
that
sent
me
;
for
he
and
his
Apostles
going
into
an
House
to
refresh
themselves
in
their
Hunger
,
the
People
press'd
upon
him
so
fast
to
hear
the
Word
,
that
he
regards
not
the
satisfying
of
his
Hunger
,
but
applies
himself
to
instruct
the
People
.
Lord
!
how
exemplary
was
thy
Zeal
and
Diligence
in
preaching
the
everlasting
Gospel
to
a
lost
World
.
As
it
is
instructive
to
,
may
it
be
imitated
and
followed
by
all
thy
Ambassadors
.
Obs.
2.
The
rash
Censure
of
our
Saviour's
Friends
;
that
is
,
his
Kinsmen
,
concerning
this
Action
,
in
neglecting
to
eat
Bread
,
and
suffering
the
Multitude
thus
unseasonably
to
press
upon
him
.
They
conclude
he
is
besides
himself
.
Out
of
his
right
Mind
,
and
accordingly
went
out
to
lay
hold
upon
him
.
Learn
hence
,
1.
That
the
forward
Zeal
and
Diligence
of
Christ
and
his
Ministers
in
preaching
the
Gospel
is
accounted
Madness
and
Frenzy
by
a
Blind
World
.
But
they
may
say
with
the
Apostle
,
2
Cor.
5.13
.
If
we
be
besides
our selves
it
is
unto
God
.
But
who
were
the
Persons
that
thus
look'd
upon
our
Saviour
as
besides
himself
?
Verily
his
own
Kindred
and
Relations
according
to
the
Flesh
.
Learn
thence
,
That
oft-times
the
Servants
of
God
meet
with
the
strongest
Temptations
from
,
and
are
most
discouraged
and
molested
by
such
as
are
their
nearest
Relations
by
Blood
or
Alliance
.
This
is
a
great
Trial
to
find
our
Relations
setting
us
back
,
instead
of
helping
us
forward
in
the
ways
of
Religion
;
but
we
must
bear
it
patiently
,
knowing
,
that
not
only
others
of
God's
Children
,
but
Jesus
Christ
his
own
and
only
Son
,
did
experience
this
Trial.
Observe
3.
The
malicious
and
wicked
Slander
which
the
Scribes
endeavoured
to
fix
upon
our
Blessed
Saviour
;
namely
,
That
he
was
possest
of
the
Devil
,
and
by
Familiarity
with
him
,
and
Help
from
him
,
cast
forth
Devils
out
of
others
.
Good
God!
how
was
thine
own
and
only
Son
,
the
Holy
and
Innocent
Jesus
,
censured
,
slandered
,
and
falsly
accused
of
the
worst
of
Crimes
;
of
Gluttony
,
of
Blasphemy
,
of
Sorcery
:
Can
any
of
thy
Children
expect
Freedom
from
the
Persecution
of
the
Tongue
,
when
Innocency
it self
could
not
protect
thy
Holy
Son
from
Slander
and
false
Accusation
?
Obs.
4.
Our
Saviour's
Answer
and
just
Apology
for
himself
,
in
which
are
contained
,
1.
A
Confutation
of
their
Calumny
and
Slander
.
2.
A
Reprehension
of
the
Scribes
for
the
same
.
1.
To
confute
this
Slander
,
our
Saviour
by
several
Arguments
shews
how
absurd
and
unlikely
it
is
,
that
the
Devil
should
cast
out
himself
,
and
any
ways
oppose
or
seek
to
destroy
his
own
Kingdom
.
As
if
our
Saviour
had
said
,
Is
it
likely
that
Satan
would
●end
me
his
Power
to
use
it
against
himself
?
Surely
Satan
will
do
nothing
to
weaken
his
own
Interest
,
or
shake
the
Pillars
of
his
own
Kingdom
.
Now
if
I
have
received
my
Power
from
Satan
for
destroying
him
and
his
Kingdom
.
Then
is
Satan
like
a
Family
divided
within
it self
,
and
like
a
Kingdom
divided
against
it self
,
which
can
never
stand
,
but
be
brought
to
Desolation
.
Our
Saviour
having
sufficiently
shewn
,
that
he
did
not
work
his
Miracles
by
the
Power
of
the
Devil
,
he
next
informs
them
from
whence
he
had
that
Power
,
even
from
God
himself
;
and
accordingly
he
compares
Satan
to
a
strong
Man
well-armed
,
with
Weapons
to
defend
his
House
;
and
he
compares
himself
(
clothed
with
Divine
Power
)
to
one
that
is
stronger
than
the
strong
Man
.
So
that
the
Argument
runs
thus
;
The
Devil
is
very
strong
and
powerful
,
and
there
is
no
Power
but
God's
only
that
is
stronger
than
his
.
If
then
(
says
Christ
)
I
were
not
assisted
with
a
Divine
Power
,
I
could
never
cast
out
this
strong
Man
,
who
reigns
in
the
Bodies
and
Souls
of
Men
,
as
in
his
House
;
for
it
must
be
a
stronger
than
the
strong
Man
that
shall
bind
Satan
,
and
who
is
he
,
but
the
God
of
Strength
.
Learn
hence
,
That
Christ's
Divine
Power
is
only
Superiour
to
Satan's
Strength
.
He
only
can
vanquish
and
over-rule
him
at
his
Pleasure
,
and
drive
him
out
of
that
Possession
which
he
holds
either
in
the
Bodies
,
or
in
the
Souls
of
Men.
Obs.
5.
The
Charge
which
our
Saviour
brings
against
the
Scribes
and
Pharisees
for
Blaspheming
his
Divine
Power
,
in
working
Miracles
.
He
charges
them
with
sinning
the
unpardonable
Sin
against
the
Holy
Ghost
.
All
Sin
and
Blasphemy
shall
be
forgiven
,
but
he
that
shall
Blaspheme
against
the
Holy
Ghost
hath
never
Forgiveness
.
As
if
Christ
had
said
,
All
the
Reproaches
which
you
cast
upon
me
as
Man
are
pardonable
,
as
when
you
check
me
with
the
Poverty
and
Meaness
of
my
Birth
;
when
you
censure
me
for
a
Wine-bibber
,
a
Glutton
,
a
Friend
and
Companion
of
Sinners
,
and
the
like
unjust
Crimes
:
But
when
you
Blaspheme
that
Divine
Power
,
by
which
all
my
Miracles
are
wrought
,
and
contrary
to
the
Convictions
of
your
own
enlightned
Minds
maliciously
ascribe
all
my
Miracles
to
the
Power
of
the
Devil
,
which
were
wrought
indeed
by
the
Power
of
the
Holy
Ghost
,
this
makes
your
Condition
not
only
dangerous
,
but
desperate
,
because
you
resist
the
last
Remedy
,
and
oppose
the
best
Means
for
your
Conviction
.
For
what
can
be
done
more
to
convince
you
that
I
am
the
true
and
promised
Messiah
,
than
to
work
so
many
Miracles
before
your
Eyes
to
that
Purpose
.
Now
if
when
you
see
these
,
you
will
say
it
is
not
the
Spirit
of
God
that
works
these
,
but
the
Power
of
the
Devil
;
as
if
Satan
would
conspire
against
himself
,
and
seek
the
Ruin
of
his
own
Kingdom
;
there
is
no
Way
or
Means
left
to
convince
you
,
but
you
will
continue
in
your
Obstinacy
,
and
malicious
Opposition
to
Truth
,
to
your
unutterable
and
inevitable
Condemnation
.
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
unto
him
,
Behold
,
thy
mother
and
thy
brethren
without
seek
for
thee
.
33
And
he
answered
them
,
saying
,
Who
is
my
mother
,
or
my
brethren
?
34
And
he
looked
round
about
on
them
which
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
mother
.
Obs.
here
,
1.
The
Truth
and
Verity
of
Christ's
Humane
Nature
;
he
had
Affinity
and
Consanguinity
with
Men
,
Persons
near
in
Blood
to
him
by
the
Mother's
side
,
called
here
his
Brethren
,
that
is
,
his
Kinsmen
.
Obs.
2.
That
the
Mother
of
Christ
,
tho'
she
was
a
Blessed
and
Holy
Woman
,
yet
was
she
not
free
from
Sin
,
but
Failings
and
Infirmities
are
found
with
her
.
It
was
a
Fault
to
interrupt
our
Saviour
unseasonably
at
this
time
,
when
he
was
preaching
to
the
People
.
The
like
we
see
in
her
at
other
times
.
Luke
2.48
.
and
John
2.3
.
No
Saint
here
on
Earth
ever
was
in
a
State
of
Sinless
Perfection
.
Blessed
be
God
we
are
hastning
to
such
a
State
.
Obs.
3.
That
Christ
did
not
neglect
his
Holy
Mother
,
or
disregard
his
poor
Kindred
and
Relations
,
but
only
shewed
that
he
preferred
his
Father's
Work
and
Business
,
before
their
Company
and
Acquaintance
at
this
time
.
Obs.
4.
How
exceeding
dear
,
obedient
Christians
are
to
Jesus
Christ
;
he
preferrs
his
Spiritual
Kindred
before
his
Natural
,
Alliance
by
Faith
is
more
valued
by
our
Saviour
,
than
Alliance
by
Blood
.
To
bear
Christ
in
the
Heart
is
a
greater
Honour
than
to
bear
him
in
the
Womb.
Blessed
be
God
,
this
great
and
gracious
Priviledge
is
not
denied
us
;
even
now
.
Altho'
we
cannot
see
Christ
,
yet
love
him
we
may
.
His
Bodily
Presence
cannot
be
enjoyed
by
us
,
but
his
Spiritual
Presence
is
not
denied
us
.
Tho'
Christ
be
not
ours
in
House
,
in
Arms
,
in
Affinity
,
in
Consanguinity
,
yet
in
Heart
,
in
Faith
,
in
Love
,
in
Service
,
he
is
or
may
be
ours
.
Verily
,
Spiritual
Regeneration
bringeth
Men
into
a
more
honourable
Relation
to
Christ
,
than
Natural
Generation
ever
did
.
CHAP.
IV.
1
ANd
he
began
again
to
teach
by
the
sea-side
:
and
there
was
gathered
unto
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
unto
them
in
his
doctrine
,
The
foregoing
Chapter
acquainted
us
with
the
Blasphemous
Slander
which
the
Scribes
and
Pharisees
cast
upon
our
Blessed
Saviour
,
accusing
him
for
casting
out
Devils
by
the
Help
of
the
Devil
.
This
they
did
,
no
doubt
,
to
discredit
his
Person
,
and
hinder
his
Ministry
,
yet
for
all
this
the
People
follow
him
in
great
Multitudes
,
more
than
ever
to
hear
him
,
and
be
instructed
by
him
:
Thence
Learn
,
That
all
the
Power
and
Malice
of
Satan
and
wicked
Men
shall
not
be
able
to
suppress
the
Gospel
,
or
hinder
the
free
Course
of
it
;
yea
,
the
more
it
is
opposed
,
the
more
it
shall
prevail
;
the
more
the
Scribes
and
Pharisees
disgraced
our
Saviour
,
and
vilified
his
Doctrine
,
the
more
the
People
followed
him
in
Troops
to
be
Partakers
of
his
Ministry
.
Obs.
2.
The
Place
where
our
Lord
now
preached
,
in
a
Ship
.
Not
that
he
declined
the
Temple
,
or
the
Synagogue
,
when
he
had
Opportunity
,
but
in
the
want
of
them
;
Christ
thought
an
House
,
a
Mountain
,
a
Ship
,
no
unmeet
Place
to
preach
in
.
It
is
not
the
Place
that
sanctifies
the
Ordinance
,
but
the
Ordinance
that
sanctifies
the
Place
.
Obs.
3.
Our
Saviour's
Gesture
in
preaching
,
he
sat
,
it
being
the
Custom
of
the
Jewish
Church
so
to
do
.
Mat.
23.2
.
The
Scribes
and
Pharisees
sit
in
Moses
Chair
.
Learn
thence
,
That
in
indifferent
Rites
and
Orders
touching
the
outward
Worship
of
God
,
we
are
to
conform
our selves
to
the
Laudable
Custom
and
Practice
of
the
Church
in
which
we
live
,
and
whereof
we
are
Members
.
Thus
did
our
Saviour
,
and
so
ought
we
.
Obs.
4.
The
manner
of
our
Lord
's
Preaching
,
it
was
by
Parables
and
Similitudes
,
which
was
an
antient
way
of
Instruction
among
the
Jews
,
and
a
very
convincing
way
,
working
upon
Men's
Minds
,
Memories
and
Affections
all
at
once
,
making
the
Mind
attentive
,
the
Memory
retentive
,
and
the
Auditors
inquisitive
after
the
Interpretation
of
the
Parable
.
Some
are
of
Opinion
that
our
Saviour's
Parables
were
suited
to
his
Hearers
Imployments
,
and
accordingly
many
of
his
Hearers
being
Husbandmen
,
he
resembles
his
Doctrine
to
Seed
sown
in
the
Field
.
For
thus
he
speaks
:
3
Hearken
,
Behold
,
there
went
out
a
sower
to
sow
:
4
And
it
came
to
pass
as
he
sowed
,
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
choaked
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
,
some
sixty
,
and
some
an
hundred
.
9
And
he
said
unto
them
,
He
that
hath
ears
to
hear
,
let
him
hear
.
Several
things
are
here
Observable
.
As
,
1.
How
Christ
begins
and
ends
the
Parable
with
an
Admonition
to
diligent
and
serious
Attention
.
Hearken
,
says
Christ
,
ver.
3.
and
he
that
hath
Ears
to
hear
,
let
him
hear
,
v.
9.
This
shews
us
at
once
the
People's
Backwardness
and
Negligence
,
in
applying
their
Minds
to
hear
and
receive
the
Word
of
God
,
and
also
shews
the
Minister's
Duty
to
excite
and
stir
up
their
People's
Diligence
and
Attention
in
hearing
God's
Word
.
Obs.
2.
What
is
the
general
Scope
and
Design
of
this
Parable
:
Namely
,
To
shew
,
that
there
are
four
several
sorts
of
Hearers
of
God's
Word
,
and
but
one
good
one
,
but
one
sort
only
hear
to
a
saving
Advantage
.
Now
as
to
the
Matter
of
the
Parable
,
Note
1.
The
Sower
is
Christ
and
his
Apostles
.
He
the
principal
Sower
,
they
the
Subordinate
Seedsmen
.
Christ
sows
his
own
Field
,
his
Ministers
sow
his
Field
.
He
sows
his
own
Seed
,
they
his
Seed
.
Wo
unto
us
,
if
we
sow
our
own
Seed
,
not
Christ's
.
Note
2.
The
Seed
sown
,
the
Word
of
God
;
fabulous
Legends
,
and
unwritten
Traditions
,
which
the
Seedsmen
of
the
Church
of
Rome
sow
;
these
are
not
Seed
,
but
Chaff
,
or
their
own
Seed
,
and
not
Christ's
.
Our
Lord's
Field
must
be
all
sown
with
his
own
Seed
,
with
no
mixt
Grain
.
Learn
1.
That
the
Word
preach'd
is
like
Seed
sown
in
the
Furrows
of
the
Field
.
As
Seed
has
as
a
fructifying
Virtue
in
it
,
by
which
it
encreases
and
brings
forth
more
of
its
own
kind
;
so
has
the
Word
of
God
a
quickning
Power
to
regenerate
and
make
alive
dead
Souls
.
2.
Learn
from
this
Parable
,
That
the
Seed
of
the
Word
,
where
it
is
most
plentifully
sown
,
is
not
alike
fruitful
.
Seed
doth
not
thrive
in
all
Ground
alike
,
neither
doth
the
Word
fructifie
alike
in
the
Souls
of
Men.
There
is
a
Difference
both
from
the
Nature
of
the
Soyl
,
and
from
the
Influence
of
the
Spirit
.
For
tho'
no
Ground
be
naturally
good
,
yet
some
is
worse
than
other
.
Learn
3.
That
the
Cause
of
the
Words
Unfruitfulness
is
very
different
,
not
the
same
in
all
.
In
some
't
is
an
hard
Heart
of
Unbelief
,
in
others
the
distracting
Cares
of
the
World
choak
the
Word
.
Like
Thorns
,
which
hinder
the
Corns
growth
,
by
overshadowing
it
,
by
drawing
away
the
Moisture
and
Heart
of
the
Earth
from
it
,
and
by
hindering
the
Influences
of
the
Sun
from
cherishing
it
.
Unto
which
may
be
added
the
Policy
of
Satan
,
that
Bird
of
Prey
,
which
follows
God's
Plough
,
and
steals
away
the
precious
Seed
of
the
Word
out
of
the
Furrows
of
their
Souls
.
Learn
4.
That
the
best
Ground
doth
not
bring
forth
Encrease
alike
.
Some
good
Ground
brings
forth
more
,
others
less
;
some
Thirty
,
some
Sixty
,
some
an
Hundred-fold
.
In
like
manner
a
Person
may
be
a
profitable
Hearer
of
the
Word
,
altho'
he
doth
not
bring
forth
so
great
a
Proportion
of
Fruit
as
others
,
provided
he
brings
forth
as
much
as
he
can
.
10
And
when
he
was
alone
,
they
that
were
about
him
with
the
twelve
,
asked
of
him
the
parable
.
11
And
he
said
unto
them
,
Unto
you
it
is
given
to
know
the
mystery
of
the
kingdom
of
God
:
but
unto
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
.
13
And
he
said
unto
them
,
Know
ye
not
this
parable
?
And
how
then
will
you
know
all
parables
?
Observe
here
,
The
Disciples
Question
,
and
our
Saviour's
Reply
.
Their
Question
is
about
the
Sence
and
Meaning
of
the
Parable
.
They
own
their
Ignorance
,
and
desire
better
Information
.
It
is
no
Shame
for
the
best
of
Ministers
,
yea
,
the
best
of
Men
,
to
acknowledge
their
own
Ignorance
in
the
Mysteries
of
Religion
,
and
to
attend
upon
the
Means
of
Instruction
,
in
order
to
their
further
Information
.
In
our
Saviour's
Answer
,
To
you
it
is
given
to
know
the
Mysteries
of
the
Kingdom
of
God
,
&c.
Obs.
1.
That
the
Doctrines
of
the
Gospel
are
great
Mysteries
.
2.
That
it
is
a
matchless
and
invaluable
Priviledge
,
practically
to
understand
Gospel
Mysteries
.
3.
That
this
Priviledge
all
are
not
Sharers
in
,
and
Partakers
of
,
but
only
those
to
whom
it
is
given
.
4.
That
it
is
a
Righteous
Thing
with
God
to
give
such
Persons
over
to
further
Blindness
and
Ignorance
in
Spiritual
Things
,
who
wilfully
reject
the
Truth
,
and
shut
their
Eyes
against
the
Light
and
Evidence
of
it
.
The
Pharisees
had
all
along
shut
their
Eyes
,
and
said
,
they
would
nor
see
,
and
now
Christ
closes
their
Eyes
judicially
,
and
says
they
shall
not
see
.
Seeing
ye
shall
see
,
and
not
perceive
;
and
hearing
ye
shall
hear
,
and
not
understand
.
14
The
sower
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
sowen
in
their
hearts
.
16
And
these
are
they
likewise
which
are
sown
on
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
affliction
or
persecution
ariseth
for
the
word's
sake
,
immediately
they
are
offended
.
18
And
these
are
they
which
are
sown
among
thorns
:
such
as
hear
the
word
,
19
And
the
cares
of
this
world
,
and
the
deceitfulness
of
riches
,
and
the
lusts
of
other
things
entring
in
,
choke
the
word
,
and
it
becometh
unfruitful
.
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
fold
,
some
sixty
,
and
some
an
hundred
.
Here
our
Saviour
applies
himself
to
interpret
and
explain
the
foregoing
Parable
.
The
Seed
is
the
Word
,
the
Sower
is
the
Preacher
,
the
Soyl
is
the
Heart
and
Soul
of
Man
.
Some
Hearers
Christ
compares
to
the
Highway
Ground
,
in
which
the
Seed
lyes
uncovered
,
for
want
of
the
Harrow
of
Meditation
.
Others
to
Stony
Ground
,
in
which
the
Word
has
no
Root
.
No
Root
in
their
Understandings
,
in
their
Memories
,
Wills
and
Affections
,
but
they
are
instantly
offended
,
either
at
the
Depth
and
Profoundness
of
the
Word
,
or
at
the
Sanctity
and
Strictness
of
the
Word
,
or
else
at
the
Plainness
and
Simplicity
of
it
.
Again
,
Some
Hearers
our
Lord
compares
to
Thorny
Ground
,
Worldly
and
Covetous
Desires
,
are
as
Thorns
,
choaking
the
good
Seed
;
they
shadow
the
Blade
when
sprung
up
,
keep
off
the
Influences
of
the
Sun
,
and
draw
away
the
Fatness
of
the
Soyl
from
the
Seed
.
All
these
mischievous
Effects
have
Thorns
among
the
Seed
.
And
the
like
ill
Effects
have
worldly
Affections
,
and
covetous
Desires
in
the
Soul
of
Man
;
rendring
the
Seed
of
the
Word
unfruitful
and
unprofitable
.
But
the
good
Christian
hears
the
Word
attentively
,
keeps
it
retentively
,
believes
it
stedfestly
,
applies
it
particularly
,
practices
it
universally
,
and
brings
forth
Fruit
perseveringly
.
Learn
1.
That
no
Hearers
are
in
Christ's
Account
good
Hearers
of
the
Word
,
but
such
as
bring
forth
Fruit
answerable
to
their
hearing
.
2.
That
a
Person
may
be
a
good
Hearer
of
the
Word
in
Christ's
Account
,
if
he
bring
forth
the
best
Fruit
he
can
,
tho'
it
be
not
in
so
great
a
Proportion
as
others
do
.
As
some
Ground
brings
forth
Thirty
,
some
Sixty
,
and
some
an
Hundredfold
,
in
like
manner
do
all
sincere
Hearers
of
the
Word
;
they
all
bring
forth
Fruit
,
tho'
not
all
alike
;
all
in
Sincerity
,
tho'
not
all
equally
,
and
none
to
Perfection
.
21
And
he
said
unto
them
,
Is
a
candle
brought
to
be
put
under
a
bushel
,
or
under
a
bed
?
and
not
to
be
set
on
a
candlestick
?
22
For
there
is
nothing
hid
,
which
shall
not
be
manifested
:
neither
was
any
thing
kept
secret
,
but
that
it
should
come
abroad
.
23
If
any
man
have
ears
to
hear
,
let
him
hear
.
24
And
he
said
unto
them
,
Take
heed
what
you
hear
:
with
what
measure
ye
mete
,
it
shall
be
measured
to
you
:
and
unto
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
be
taken
even
that
which
he
hath
.
Observe
here
,
1.
The
End
and
Design
of
Christ
in
revealing
his
Word
and
Will
to
his
Disciples
,
and
in
communicating
to
them
the
Light
of
Spiritual
Knowledge
;
namely
,
That
they
may
communicate
it
to
others
,
and
not
keep
it
close
unto
themselves
.
Even
as
the
Candle
in
an
House
diffuses
and
disperses
its
Light
to
all
that
come
within
the
Reach
of
it
.
In
like
manner
ought
all
Christians
,
and
particularly
Christ's
Ministers
,
by
the
Light
of
Life
and
Doctrine
,
to
direct
Persons
in
their
Way
towards
Heaven
.
Such
as
are
enlightned
by
God
in
any
measure
with
the
Knowledge
and
Understanding
of
his
Word
,
ought
not
to
conceal
and
hide
this
Knowledge
within
themselves
,
but
communicate
it
to
others
,
and
imploy
it
for
the
Good
and
Benefit
of
others
.
Obs.
2.
The
Cautionary
Direction
given
by
Christ
to
his
Disciples
,
To
take
heed
how
they
hear
the
Word
.
Such
as
would
profit
by
hearing
of
the
Word
,
must
diligently
attend
to
the
Matter
of
the
Doctrine
which
they
hear
,
and
also
to
the
manner
how
they
hear
.
Such
is
the
Majesty
and
Authority
of
the
Person
that
speaks
to
us
in
the
Word
;
such
is
the
Sublimity
and
Spirituality
of
the
Matter
;
and
so
great
is
our
Danger
,
if
we
miscarry
under
the
Word
,
that
it
nearly
concerns
us
to
take
heed
,
both
what
we
hear
,
and
how
we
hear
.
Obs
.
3.
The
Argument
which
our
Saviour
makes
use
of
to
quicken
his
Disciples
to
communicate
the
Knowledge
,
and
improve
the
Grace
they
had
received
for
the
Good
and
Benefit
of
others
,
To
him
that
hath
shall
be
given
.
That
is
,
Such
as
improve
their
Spiritual
Gifts
shall
have
them
encreased
;
such
as
improve
them
not
,
shall
have
them
blasted
.
Learn
hence
,
That
the
best
Course
we
can
take
to
encrease
and
thrive
in
Grace
,
is
to
exercise
and
improve
it
.
He
that
hides
his
Talent
,
doth
not
only
forfeit
it
,
but
is
in
danger
of
being
punished
severely
for
the
Non-improvement
of
it
.
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
.
28
For
the
earth
bringeth
forth
fruit
of
her self
,
first
the
blade
,
then
the
ear
,
after
that
the
full
corn
in
the
ear
.
29
But
when
the
fruit
is
brought
forth
,
immediately
he
puteth
in
the
sickle
,
because
the
harvest
is
come
.
This
Parable
of
our
Saviour's
is
an
instructive
Lesson
to
the
Ministers
of
the
Gospel
,
faithfully
to
do
their
Parts
,
in
sowing
the
Seed
of
the
Word
amongst
their
People
,
and
then
not
to
be
over-solicitous
about
the
Event
,
but
to
leave
the
Issue
to
God
,
nor
to
be
discouraged
,
tho'
the
Fruit
of
their
Labour
doth
not
presently
appear
.
Accordingly
Christ
propounds
the
laborious
Husbandman
to
his
Minister's
Imitation
.
As
the
Husbandman
,
when
he
has
prudently
and
painfully
cast
his
Seed
into
the
Ground
,
is
not
Anxiously
disquieted
,
but
goes
to
Bed
,
and
rests
in
hope
,
and
at
length
the
Corn
springs
up
;
first
the
Blade
,
next
the
Ear
,
then
the
Grain
.
In
like
manner
,
let
the
Ministers
of
God
do
their
Duty
without
Discouragement
,
In
the
Morning
sow
their
Seed
,
and
in
the
Evening
not
withhold
their
Hand
.
And
altho'
the
Seed
sowen
doth
not
appear
presently
,
it
may
be
,
not
in
our
Days
,
but
seems
rotten
among
the
Clods
,
yet
may
it
appear
afterwards
with
a
plentiful
Encrease
,
when
our
own
Heads
are
laid
among
the
Clods
;
verifying
that
Saying
of
our
Saviour
,
One
soweth
,
and
another
reapeth
.
Learn
hence
,
1.
That
the
Ministry
of
the
Word
is
the
ordinary
,
the
necessary
,
and
the
principal
Means
which
God
has
appointed
for
sowing
the
Seeds
of
Grace
in
the
Hearts
of
his
People
.
So
is
the
Kingdom
of
God
,
as
if
a
Man
should
cast
Seed
into
the
Ground
.
2.
That
the
Virtue
and
Efficacy
of
the
Word
preached
doth
not
depend
upon
the
Parts
of
a
Man
,
but
upon
the
Power
of
God
.
The
Seed
springeth
up
he
knoweth
not
how
.
Learn
3.
That
the
Word
of
God
sincerely
preached
may
be
successful
,
tho'
it
be
not
presently
successful
;
the
Seed
sown
in
one
Minister's
Days
may
spring
up
in
another's
.
Happy
we
,
if
as
God's
Husbandmen
we
be
imployed
in
Plowing
,
Sowing
,
or
Reaping
;
our
Lord
will
reward
us
.
Secundum
laborem
,
non
fructum
.
Not
according
to
our
Success
,
but
according
to
our
Endeavours
.
The
Care
and
Endeavour
is
ours
but
the
Blessing
and
Success
is
God's
.
30
And
he
said
,
Whereunto
shall
we
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
sown
,
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
.
33
And
with
many
such
parables
spake
he
the
word
unto
them
,
as
they
were
able
to
hear
it
.
34
But
without
a
parable
spake
he
not
unto
them
:
and
when
they
were
alone
,
he
expounded
all
things
to
his
disciples
.
The
Design
of
our
Saviour
in
this
Parable
,
is
to
shew
how
the
Gospel
Church
from
small
and
little
,
from
unlikely
and
contemptible
Beginnings
,
should
spread
and
encrease
,
fructifie
and
grow
up
like
as
Mustard-Seed
;
one
of
the
smallest
of
Grains
,
grows
up
to
a
considerable
Tallness
:
Even
so
,
Christ
foretels
,
that
the
Gospel
should
spread
and
encrease
,
Nations
and
Countries
becoming
Christian
.
Hence
Learn
,
That
how
small
Beginnings
soever
the
Gospel
had
in
its
first
Plantation
;
yet
by
the
fructifying
Blessing
of
God
it
has
had
,
and
shall
have
a
wonderful
Encrease
.
35
And
the
same
day
when
the
even
was
come
,
he
saith
unto
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
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
unto
him
,
Master
,
carest
thou
not
that
we
perish
?
39
And
he
arose
,
and
rebuked
the
wind
,
and
said
unto
the
sea
,
Peace
,
be
still
:
and
the
wind
ceased
,
and
there
was
a
great
calm
.
40
And
he
said
unto
them
,
Why
are
ye
so
fearful
?
how
is
it
that
you
have
no
faith
?
41
And
they
feared
exceedingly
,
and
said
one
to
another
,
What
manner
of
man
is
this
,
that
even
the
wind
and
the
sea
obey
him
?
Observe
here
,
1.
Our
Saviour
and
his
Disciples
no
sooner
put
forth
to
Sea
,
but
Dangers
attend
,
and
Difficulties
do
accompany
them
;
a
Tempest
arose
,
and
that
Ship
was
covered
with
Waves
which
Christ
himself
was
in
,
with
his
Disciples
.
Learn
thence
,
That
the
Presence
of
Christ
it self
doth
not
exempt
his
Disciples
and
Followers
from
Trouble
and
Danger
.
Here
is
a
great
Tempest
about
the
Disciples
Ears
,
tho'
Christ
himself
was
in
their
Company
.
Obs.
2.
The
Posture
our
Saviour
was
in
when
this
Tempest
arose
;
he
being
wearied
with
the
Labours
of
the
Day
,
was
laid
down
upon
a
Pillow
to
sleep
at
Night
,
thereby
shewing
himself
to
be
truly
and
really
Man
;
and
that
as
he
took
upon
him
our
Humane
Nature
,
so
he
assumed
the
Infirmities
of
our
Nature
also
,
as
Weariness
and
Pain
,
Hunger
and
Thirst
.
Obs.
3.
The
Disciples
Application
made
to
Christ
;
they
awake
him
with
a
sad
outcry
,
Master
,
carest
thou
not
that
we
perish
?
Here
was
Faith
mixt
with
Humane
Frailty
.
They
believed
that
he
could
save
them
,
but
being
asleep
,
they
conclude
he
must
be
awaked
before
they
can
be
saved
by
him
;
whereas
,
tho'
his
Humane
Nature
was
asleep
,
yet
his
Divine
Nature
neither
slumbered
nor
slept
.
Learn
hence
,
That
the
Prevalency
of
Fear
in
a
time
of
great
and
imminent
Danger
,
tho'
it
may
argue
Weakness
of
Faith
,
yet
is
no
Evidence
of
a
total
want
of
Faith
,
in
the
midst
of
the
Disciples
Fears
they
believed
Christ's
Power
.
Obs.
4.
A
doable
Rebuke
given
by
our
Saviour
,
first
to
the
Winds
,
next
to
the
Fears
of
his
Disciples
.
He
rebukes
the
Winds
,
and
instantly
they
are
calm
.
When
the
Sea
was
as
furious
as
a
madman
,
Christ
with
a
single
Word
calms
it
.
Learn
hence
,
That
the
most
raging
Winds
and
outragious
Seas
cannot
stand
before
the
Rebukes
of
Christ
.
Christ
as
God
lays
a
Law
upon
the
most
lawless
Creatures
,
even
when
they
seem
to
act
most
lawlesly
.
Observe
farther
,
Christ
rebukes
his
Disciples
Fears
,
Why
are
ye
fearful
?
No
sooner
was
the
Storm
up
,
but
their
Fears
were
up
;
they
forgot
that
the
Lord
high
Admiral
of
the
Ocean
,
was
on
board
the
Ship
,
and
were
as
much
overset
with
their
boisterous
Passions
,
as
the
Vessel
was
with
tempestuous
Winds
;
and
accordingly
Christ
rebukes
the
Tempest
within
,
before
the
Storm
without
.
First
he
calms
their
Hearts
,
then
he
quiets
the
Seas
.
From
this
Instance
of
the
Disciples
we
may
gather
,
that
great
Faith
in
the
Habit
may
appear
little
in
Act
,
and
exercise
the
Disciples
Faith
,
in
forsaking
all
,
and
following
Christ
,
was
great
Faith
;
but
in
this
present
Act
,
their
Faith
was
weak
,
thro'
the
Prevalency
of
their
Fears
.
Oh
the
imperfect
Composition
of
the
best
of
Saints
!
Faith
and
Fear
will
take
their
turns
,
and
act
their
part
whilst
we
are
upon
the
Stage
of
this
World
;
e're
long
our
Fears
will
be
vanquished
,
and
our
Faith
swallowed
up
in
Vision
.
Lord
!
set
our
Souls
a
longing
for
that
joyful
Hour
.
CHAP.
V.
1
ANd
they
came
over
unto
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
.
6
But
when
he
saw
Jesus
afar
off
,
he
ran
and
worshipped
him
,
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
.
8
(
For
he
said
unto
him
,
Come
out
of
the
man
,
thou
unclean
spirit
.
)
9
And
he
asked
him
,
What
is
thy
name
?
and
he
answered
,
saying
,
My
name
is
Legion
:
for
we
are
many
.
10
And
he
besought
him
much
,
that
he
would
not
send
them
away
out
of
the
country
.
11
Now
there
was
there
nigh
unto
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
were
choked
in
the
sea
.
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
befel
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
.
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
unto
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
.
This
piece
of
History
gives
us
a
very
sad
Relation
of
a
Person
that
was
possessed
with
a
Legion
of
Devils
;
we
read
of
few
,
if
any
,
in
the
Old
Testament
,
that
were
thus
possess'd
,
but
of
many
in
the
New
Testament
.
Our
Saviour
came
into
the
World
to
destroy
the
Works
of
the
Devil
;
therefore
he
suffered
Satan
to
enter
some
humane
Bodies
,
to
shew
his
Divine
Power
in
casting
him
out
.
Note
here
,
1.
That
the
evil
Angels
by
their
Fall
lost
their
Purity
,
but
not
their
Power
;
for
with
God's
Permission
they
have
Power
,
not
only
to
enter
into
Men's
Bodies
,
and
to
possess
them
,
but
also
to
distemper
their
Minds
,
and
drive
them
to
Frenzy
and
Madness
;
causing
them
to
offer
Violence
to
their
own
Lives
,
and
to
do
Hurt
and
Mischief
to
their
own
Bodies
.
Thus
did
this
possessed
Person
here
,
wounding
and
cutting
himself
with
Stones
.
Note
2.
That
the
Reason
why
the
evil
Angels
do
no
oftner
exert
their
Power
in
doing
Mischief
to
the
Bodies
and
Lives
of
Men
,
is
from
the
restraining
Power
of
God
.
The
Devils
cannot
do
all
the
Mischief
they
would
,
and
they
shall
not
do
all
they
can
.
Note
3.
The
Place
where
these
evil
Spirits
delighted
to
make
their
Abode
,
amongst
the
Tombs
,
or
Graves
,
places
desolate
,
forlorn
and
solitary
,
which
are
apt
to
breed
Horror
of
Mind
,
and
give
Advantage
to
Temptations
.
Learn
thence
,
That
it
is
dangerous
,
and
very
unsafe
,
for
Persons
,
especially
in
whom
Melancholly
prevails
,
to
give
themselves
to
Solitariness
,
to
frequent
desolate
and
forlorn
Places
,
and
to
affect
the
being
much
alone
,
it
giving
Advantage
to
Satan
to
set
upon
them
with
powerful
Temptations
.
It
is
better
to
frequent
Humane
Society
,
and
especially
to
delight
in
the
Society
and
Communion
of
the
Saints
,
by
means
whereof
we
may
be
more
and
more
strengthned
and
fortified
against
Satan's
Temptations
.
Note
4.
That
the
Devils
own
Christ
to
be
the
Son
of
God
,
and
that
he
came
into
the
World
to
be
a
Saviour
,
but
not
a
Saviour
to
them
;
therefore
they
cry
our
,
What
have
we
to
do
with
thee
?
Or
thou
with
us
?
Oh!
what
an
uncomfortable
Confession
and
Acknowledgment
is
this
,
to
own
Christ
to
be
a
Saviour
,
and
at
the
same
time
to
know
that
he
is
none
of
our
Saviour
.
Note
5.
That
tho'
the
Devils
do
own
Christ
to
be
the
Son
of
God
,
and
do
pay
Homage
and
Worship
,
and
yeild
Service
and
Subjection
to
him
as
his
Slaves
and
Vassals
,
yet
it
is
not
a
free
and
voluntary
Service
,
but
extorted
father
,
and
forced
from
them
by
the
Power
of
Christ
.
He
worshipped
,
and
cried
out
,
saying
,
What
have
I
to
do
with
thee
?
Note
6.
What
a
Multitude
of
evil
Spirits
did
enter
into
one
Man
?
Oh
the
extream
Malice
and
Cruelty
of
the
Devil
against
Mankind●
in
that
so
many
evil
Spirits
did
at
once
afflict
and
torment
a
single
Person
,
even
a
Legion
,
many
Thousands
of
them
.
Observe
also
,
The
Unity
and
Agreement
which
is
amongst
these
evil
Spirits
,
in
doing
Mischief
,
tho'
there
was
a
Legion
of
them
in
this
one
Person
,
yet
they
have
all
but
one
Name
.
Learn
,
That
the
very
Devils
have
a
sort
of
Unity
amongst
themselves
,
and
in
their
Malice
and
mischievous
Designs
against
Mankind
they
are
as
one
.
How
happy
were
it
,
if
good
Men
were
as
much
united
in
Designs
and
Endeavours
for
the
Glory
of
God
,
as
Devils
conspire
and
combine
against
it
.
Note
7.
The
Outcry
which
the
Devil
makes
at
the
Appearance
and
Approach
of
Christ
.
Art
thou
come
to
torment
us
before
the
time
?
From
thence
Learn
,
1.
That
there
are
Tortures
appointed
to
the
Spiritual
Natures
of
evil
Angels
.
2.
That
the
Devils
are
not
so
full
of
Torment
as
they
shall
be
.
Altho'
they
are
as
full
of
Discontent
as
they
can
be
,
there
will
be
a
Time
when
their
Torments
shall
be
encreased
,
when
they
shall
have
their
Fill
of
torment
.
This
they
know
,
and
accordingly
thus
they
pray
,
Torment
us
not
before
our
Time
.
That
is
,
encrease
not
our
Torments
before
the
appointed
time
of
their
Encrease
.
Note
8.
The
Devils
Request
for
Permission
and
Leave
to
go
into
the
Herd
of
Swine
.
Where
Observe
,
First
,
The
Devil's
Malice
;
he
will
hurt
the
poor
Beasts
,
rather
than
not
hurt
at
all
.
Secondly
,
His
powerful
Restraint
;
he
cannot
hurt
a
Pig
without
a
Permission
.
Suffer
us
to
enter
.
Satan's
Malice
indeed
is
infinite
,
but
his
Power
is
bounded
;
it
is
Potestas
sub
potestate
,
A
Power
under
a
Power
.
If
he
could
not
hurt
the
Swine
,
much
less
can
he
afflict
the
Body
or
Soul
of
Man
without
Leave
and
Licence
.
Note
9.
How
Satan's
Request
is
yeilded
to
by
our
Saviour
,
he
permits
the
Devils
to
enter
into
the
Swine
;
not
to
satisfie
their
Desire
in
doing
Mischief
.
But
First
,
To
shew
his
Power
over
the
Devils
,
that
they
could
do
nothing
without
his
Permission
;
Next
,
To
shew
how
great
the
Power
and
Malice
of
the
Devil
would
be
,
if
not
restrained
;
and
Lastly
,
That
the
Miracle
of
casting
out
such
a
Multitude
of
Devils
,
might
appear
to
be
the
greater
.
Learn
hence
,
That
sometimes
Almighty
God
,
for
wise
Ends
,
and
just
Causes
,
doth
suffer
the
Devil
to
enjoy
his
Desire
,
in
doing
Hurt
and
Mischief
unto
the
Creatures
.
Jesus
said
unto
them
,
Go.
Note
10.
What
a
contrary
Effect
this
Miracle
which
Christ
wrought
,
had
upon
these
People
,
instead
of
believing
his
Divine
Power
,
upon
the
Sight
of
his
miraculous
healing
the
possessed
,
the
Loss
of
their
Swine
enrages
them
,
and
makes
them
desire
Christ
to
depart
from
them
:
Carnal
Hearts
preferr
their
Swine
before
their
Saviour
,
and
had
rather
lose
Christ's
Presence
than
their
Worldly
Profit
.
So
desirous
were
these
Gadarens
to
get
rid
of
our
Saviour's
Company
,
that
they
pray
and
beseech
him
to
depart
out
of
their
Coasts
.
Learn
hence
,
Sad
is
the
Condition
of
such
from
whom
Christ
departs
,
more
sad
the
Condition
of
such
who
say
unto
Christ
,
Depart
;
but
most
sad
the
Case
of
them
who
pray
and
beseech
Christ
to
depart
from
them
.
Thus
did
these
Gadarens
desire
and
beseech
Christ
to
depart
from
them
,
which
accordingly
he
did
,
and
we
read
no
more
of
his
Return
to
them
.
Note
lastly
,
How
desirous
the
possessed
Man
was
to
continue
with
Christ
,
after
he
was
come
to
himself
.
He
prayed
that
he
might
be
with
him
.
This
he
might
desire
,
partly
to
testifie
his
Thankfulness
to
Christ
,
partly
out
of
fear
of
being
repossess'd
again
by
Satan
,
or
perhaps
to
have
the
Opportunity
of
hearing
Christ's
Doctrine
,
and
seeing
his
Miracles
:
For
such
as
have
once
tasted
that
the
Lord
is
gracious
,
and
experienced
the
Pleasure
and
Profit
of
Christ's
Company
,
are
very
desirous
of
the
Continuance
of
it
,
and
exceeding
loth
to
part
with
it
.
However
our
Saviour
at
this
time
did
not
think
fit
to
suffer
him
,
knowing
that
more
Glory
would
redound
to
God
,
by
publishing
this
Miracle
to
his
Friends
:
Christ
expects
after
eminent
Deliverances
wrought
for
us
,
that
we
should
be
the
Publishers
of
his
Praises
,
and
declare
to
all
,
far
and
near
,
the
great
things
which
God
hath
done
for
us
.
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
feet
,
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
thronged
him
.
Obs.
here
,
1.
The
Person
who
came
to
Christ
on
Behalf
of
his
sick
Daughter
,
described
,
by
his
Name
,
Jairus
,
by
his
Office
,
a
Ruler
of
the
Synagogue
,
by
his
Gesture
,
he
fell
down
at
Jesus
Feet
,
and
worshipped
him
.
This
Gesture
of
his
was
not
only
a
Sign
of
tender
Affection
in
him
towards
his
Daughter
,
but
also
an
Evidence
of
his
Faith
in
our
Blessed
Saviour
,
yet
his
confining
Christ's
Power
to
his
bodily
Presence
,
and
to
the
Touch
of
his
Hand
,
was
a
Token
of
the
Weakness
of
his
Faith
.
Come
,
says
he
,
and
lay
thine
hand
upon
her
,
and
she
shall
live
.
As
if
Christ
could
not
have
cured
her
without
either
coming
to
her
,
or
laying
his
Hand
upon
her
.
Note
.
All
that
come
to
Christ
are
not
alike
strong
in
Faith
,
yet
our
blessed
Redeemer
refuses
none
who
come
to
him
with
a
smeere
Faith
,
tho'
in
much
Weakness
of
Faith
.
Obs.
2.
How
readily
our
Saviour
complies
with
Jairus's
Request
.
Jesus
went
with
him
.
Altho'
his
Faith
was
but
weak
,
yet
our
Saviour
doth
not
reject
him
,
or
deny
his
Sute
,
but
readily
goes
with
him
.
Learn
hence
,
How
ready
we
should
be
to
go
to
Christ
in
all
our
Distresses
,
Afflictions
,
and
Necessities
,
who
is
so
ready
to
hear
,
and
so
forward
to
help
us
,
if
we
seek
him
in
Sincerity
,
tho'
our
Faith
be
feeble
.
Obs.
3.
The
great
Humility
of
our
Blessed
Saviour
,
in
suffering
himself
to
be
thronged
by
poor
People
.
Much
People
followed
him
,
and
thronged
him
.
Oh
humble
and
lowly
Saviour
!
How
free
was
thy
Conversation
from
Pride
and
Haughtiness
:
How
willing
to
converse
with
the
meanest
of
the
People
for
their
Advantage
.
Our
Lord
did
not
only
suffer
them
to
come
near
him
,
but
even
to
throng
him
:
What
an
Example
is
here
for
the
greatest
Persons
upon
Earth
to
imitate
and
follow
,
not
to
despise
the
Persons
,
nor
disdain
the
Presence
of
the
meanest
and
poorest
of
the
People
;
but
to
look
upon
some
with
an
Eye
of
Favour
,
upon
others
with
an
Eye
of
Pity
,
upon
none
with
an
Eye
of
Contempt
.
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
touch
but
his
cloaths
,
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
.
30
And
Jesus
immediately
knowing
in
himself
,
that
vertue
had
gone
out
of
him
,
turned
him
about
in
the
press
,
and
said
,
Who
touched
my
cloaths
?
31
And
his
disciples
said
unto
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
unto
her
,
Daughter
,
thy
faith
hath
made
thee
whole
;
go
in
peace
,
and
be
whole
of
thy
plague
.
As
our
Saviour
was
on
his
way
to
Jairus
his
House
,
a
diseased
Woman
comes
behind
him
,
touches
his
Cloaths
,
and
is
presently
healed
;
the
Virtue
lay
not
in
her
Finger
,
but
in
her
Faith
,
or
rather
in
Christ
,
which
her
Faith
instrumentally
drew
forth
.
Obs.
here
,
1.
The
diseased
Person
,
a
Woman
with
a
Bloody-Flux
.
Let
Women
here
take
notice
of
the
Miseries
which
the
Sin
of
the
first
Woman
has
brought
upon
all
Women
,
amongst
which
,
this
is
one
,
that
it
has
made
their
Bodies
subject
to
unnatural
Issues
and
Fluxes
of
Blood
.
Obs.
2.
The
long
Continuance
of
this
Disease
.
Twelve
Years
.
It
pleases
God
to
lay
long
and
tedious
Afflictions
upon
some
of
his
Children
in
this
Life
,
and
particularly
to
keep
some
of
them
a
very
long
time
under
bodily
Weakness
,
to
manifest
his
Power
in
supporting
them
,
and
to
magnifie
his
Mercy
in
delivering
them
.
Obs.
3.
This
poor
Woman
was
found
in
the
use
of
Means
;
she
sought
to
Physicians
for
Help
,
and
is
not
blamed
for
it
,
tho'
she
spent
all
she
had
upon
them
.
The
use
of
Physick
is
not
to
be
neglected
by
us
in
times
of
Sickness
,
especially
in
dangerous
Diseases
of
the
Body
.
To
trust
to
Means
is
to
neglect
God
,
and
to
neglect
the
Means
is
to
tempt
God
.
The
Health
of
our
Bodies
ought
to
be
dear
and
precious
to
us
,
and
all
lawful
Means
ought
to
be
used
,
both
to
preserve
it
,
to
recover
it
,
and
confirm
it
.
Obs.
4.
The
workings
and
acting
of
this
poor
Woman's
Faith
,
her
Disease
was
unclean
by
the
Ceremonial
Law
,
and
therefore
to
be
separate
from
Society
,
accordingly
she
is
ashamed
to
appear
before
Christ
,
but
comes
behind
him
to
touch
his
Cloaths
,
being
firmly
perswaded
that
Christ
had
a
Power
communicated
by
God
unto
him
,
miraculously
to
cure
incurable
Diseases
.
And
see
how
our
Saviour
encouraged
her
Faith
,
tho'
she
did
not
believe
him
to
he
the
Eternal
Son
of
God
,
but
one
to
whom
God
had
communicated
a
Power
of
healing
bodily
Diseases
,
yet
says
Christ
,
This
thy
Faith
hath
made
thee
whole
.
Learn
hence
,
That
Faith
oft-times
meets
with
a
better
Welcome
from
Christ
than
it
did
or
could
expect
.
This
poor
Woman
came
to
Christ
trembling
,
but
went
away
triumphing
.
Obs.
5.
Christ
would
have
this
Miracle
discovered
,
he
therefore
says
,
Who
toucheth
me
,
and
I
perceive
that
Vertue
is
gone
out
of
me
.
First
,
In
Reference
to
himself
,
to
manifest
his
Divine
Power
,
that
by
the
Touch
of
his
Cloaths
he
could
cure
such
an
incurable
Disease
.
Secondly
,
In
Relation
to
the
Woman
,
that
she
might
have
Opportunity
to
give
God
the
Praise
and
Glory
for
the
Cure
:
And
Thirdly
,
With
Respect
to
Jairus
,
that
his
Faith
might
be
strengthned
in
the
Belief
of
Christ's
Power
to
raise
his
Daughter
.
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
Assoon
as
Jesus
heard
the
word
that
was
spoken
,
he
saith
unto
the
ruler
of
the
synagogue
,
Be
not
afraid
,
only
believe
.
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
unto
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
.
Obs.
here
,
1.
The
doleful
News
brought
to
Jairus
his
Ears
,
Thy
Daughter
is
dead
.
The
Lord
doth
sometimes
suffer
the
Faith
of
his
Saints
to
be
hard
put
to
it
,
greatly
assaulted
with
Difficulties
and
Trials
.
Obs.
2.
Our
Saviour's
seasonable
Word
of
Comfort
,
Be
not
afraid
,
only
believe
.
Christ
is
ready
to
comfort
Believers
in
the
Hour
of
their
strongest
Temptations
and
greatest
Trials
.
Obs.
3.
Christ's
Application
of
himself
to
the
raising
unto
Life
Jairus
his
dead
Daughter
.
In
order
to
which
,
1.
He
goes
into
the
House
only
with
three
of
his
Disciples
,
which
were
sufficient
to
witness
the
Truth
of
the
Miracle
.
Our
Saviour
,
to
avoid
all
shew
of
Vain-Glory
,
and
to
evidence
,
that
he
sought
not
ambitiously
his
own
Honour
and
Praise
,
would
not
work
this
great
Miracle
publickly
before
all
the
People
.
2.
He
rebukes
them
for
the
shew
they
make
of
immoderate
Grief
,
and
Sorrow
for
the
dead
Damsel
,
they
wept
and
wailed●
eatly
with
Ministress
and
musical
Instruments
,
according
to
the
Custom
of
the
Heathens
,
who
by
a
mournful
sort
of
Musick
did
stir
up
the
Passion
of
Grief
at
their
Funerals
.
To
mourn
immoderately
for
the
dead
is
an
Heathenish
Practice
and
Custom
.
'T
is
hurtful
to
the
Living
,
and
dishonourable
to
the
Dead
;
nor
is
it
an
Argument
of
more
Love
,
but
an
Evidence
of
less
Grace
.
3.
He
adds
a
Reason
for
this
Rebuke
and
Reproof
given
them
.
The
Damsel
is
not
dead
,
but
sleepeth
.
Vobis
Mortua
,
mihi
Dormit
:
She
is
Dead
to
you
,
but
asleep
to
me
.
Not
so
dead
as
to
be
beyond
my
Power
to
raise
her
to
Life
.
Souls
departed
are
under
the
Conduct
of
Angels
to
their
several
Regions
of
Bliss
or
Misery
.
It
is
very
probable
that
the
Soul
of
this
Damsel
was
under
the
Guard
of
Angels
near
her
dead
Body
,
waiting
the
Pleasure
of
God
in
order
to
its
Disposal
,
either
to
restore
it
again
to
the
Body
,
or
to
translate
it
to
its
Eternal
Mansion
.
Observe
farther
,
The
Nature
of
Death
in
general
,
and
of
the
Saints
in
particular
described
.
'T
is
a
Sleep
.
Sleep
is
a
State
of
Rest
;
Sleep
is
a
sudden
Surprizal
;
in
Sleep
there
is
an
insensible
Passage
of
our
Time
;
the
Person
sleeping
shall
certainly
awake
,
either
in
this
World
,
or
in
the
next
.
It
will
be
our
Wisdom
to
prepare
for
the
Bed
of
the
Grave
,
and
so
to
live
,
that
when
we
lye
down
in
it
,
there
may
be
nothing
to
disturb
our
Rest
.
Observe
next
,
The
Words
which
our
Saviour
used
at
the
raising
of
the
Damsel
,
Talitha
Cumi
.
Syriack
Words
,
to
shew
the
Truth
of
the
Miracle
,
not
like
a
Conjurer
,
murtering
a
Charm
in
unknown
Words
to
himself
;
and
also
to
shew
the
Greatness
of
the
Miracle
;
that
he
was
able
to
raise
her
by
a
Word
speaking
.
Observe
lastly
,
The
Charge
given
by
our
Saviour
not
to
divulge
this
Miracle
.
He
charged
them
straitly
that
none
should
know
it
.
That
is
,
not
to
divulge
it
imprudently
to
such
of
the
Scribes
and
Pharisees
as
would
not
be
convinced
by
it
,
but
only
cavil
at
it
,
and
be
the
more
enraged
against
him
,
and
seek
his
Death
before
his
time
was
come
.
Also
not
to
divulge
it
unseasonably
,
and
all
at
once
,
but
gradually
,
and
by
degrees
;
for
it
was
the
Will
of
God
,
that
the
Divine
Glory
of
Christ
should
not
be
manifested
to
the
World
all
at
once
,
and
on
the
sudden
,
but
by
little
and
little
during
his
State
of
Humiliation
for
his
Resurrection
was
the
Time
appointed
for
the
full
Manifestation
of
his
Godhead
.
Rom.
1.4
.
Declared
to
be
the
Son
of
God
with
Power
by
the
Resurrection
from
the
Dead
.
CHAP.
VI.
1
AND
he
went
out
from
thence
,
and
came
into
his
own
country
,
and
his
disciples
follow
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
Juda
,
and
Simon
?
and
are
not
his
sisters
here
with
us
?
and
they
were
offended
at
him
.
4
But
Jesus
said
unto
them
,
A
prophet
is
not
without
honour
,
but
in
his
own
country
,
and
among
his
own
kin
,
and
in
his
own
house
.
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
.
Our
Blessed
Saviour
having
in
the
former
Chapter
wrought
two
famous
Miracles
,
in
curing
a
Woman
of
her
Bloody
Issue
,
and
raising
Jairus
his
Daughter
from
Death
,
we
find
him
here
in
the
beginning
of
this
Chapter
passing
into
his
own
Country
;
that
is
,
to
the
City
of
Nazareth
in
Galilee
,
called
his
own
City
and
Country
,
because
he
was
there
conceived
,
there
brought
up
,
there
Joseph
,
and
Mary
and
his
Kindred
dwelt
,
and
Christ
with
them
during
his
private
Life
,
which
was
till
he
was
Thirty
Years
of
Age.
Now
our
Saviour
being
come
into
his
own
Country
;
Obs.
1.
What
his
imployment
was
;
he
preach'd
in
their
Synagogues
,
and
held
Communion
with
the
Jewish
Church
,
altho'
she
had
many
Corruptions
in
her
.
Teaching
us
by
his
Example
,
not
to
desert
and
forsake
the
Communion
of
such
a
Church
,
in
which
there
is
found
neither
Heretical
Doctrine
,
nor
Idolatrous
Worship
;
altho'
many
things
be
found
in
her
,
culpable
and
blame-worthy
.
The
Jewish
Church
was
certainly
such
,
and
yet
our
Saviour
maintained
not
occasional
only
,
but
constant
Communion
with
her
.
Obs.
2.
The
Influence
and
Effect
which
our
Saviour's
preaching
had
upon
his
own
Countrymen
,
the
People
of
Nazareth
;
it
did
work
Admiration
in
them
,
but
not
Faith
;
they
were
astonished
,
but
did
not
believe
.
Men
may
be
mightily
moved
and
affected
by
the
Word
,
and
yet
may
never
be
converted
by
it
;
the
Men
of
Nazareth
wondered
,
and
yet
were
offended
;
they
did
not
believe
in
him
,
but
were
offended
at
him
.
Obs.
3.
The
Ground
and
Cause
of
this
their
Offence
,
and
that
was
the
Meaness
of
his
Extraction
,
and
the
Poverty
of
his
Condition
;
Is
not
this
the
Carpenter
?
From
whence
the
ancient
Fathers
,
particularly
Justin
Martyr
,
concluded
,
that
our
Saviour
did
work
upon
his
Father
Joseph's
Trade
during
his
Father's
Life
,
and
thence
was
called
the
Carpenter's
Son
;
and
when
Joseph
was
dead
,
(
which
was
before
Christ
was
Thirty
Years
old
,
when
he
entered
upon
his
Publick
Office
)
he
was
then
called
the
Carpenter
.
The
Antients
say
,
he
spent
his
time
in
making
Ploughs
and
Yoaks
,
and
that
thence
it
was
that
he
drew
so
many
Similitudes
in
his
Preaching
from
the
Yoak
and
the
Plough
.
This
we
are
sure
of
,
that
our
Lord
lived
not
Thirty
Years
before
his
Manifestation
,
idly
and
unprofitably
.
It
is
most
probable
,
that
he
followed
his
Father's
Calling
,
and
wrought
under
him
,
it
being
said
,
that
he
was
subject
to
him
,
Luke
2.15
.
as
a
Child
to
a
Parent
,
and
as
a
Servant
to
his
Master
.
Indeed
after
he
entred
upon
his
Prophetick
Office
,
he
no
longer
followed
Joseph's
Calling
,
but
apply'd
himself
wholly
to
the
Work
of
the
Ministry
.
He
made
no
more
Ploughs
,
but
one
to
break
up
hard
Hearts
;
no
more
Yoaks
,
but
one
for
the
Devil's
Neck
.
However
,
in
regard
of
our
Saviour's
low
Extraction
,
and
mean
Education
,
His
Countrymen
were
offended
at
him
.
Learn
hence
,
That
the
Poverty
and
Meaness
of
Christ's
Condition
was
that
which
Multitudes
stumbled
at
,
and
which
kept
many
,
yea
,
most
from
believing
on
him
.
None
but
a
Spiritual
Eye
can
discern
Beauty
in
an
humbled
and
abased
Saviour
.
Learn
2dly
,
That
it
is
the
Property
and
Practice
of
prophane
Men
to
take
occasion
from
the
outward
Quality
and
Condition
of
God's
Ministers
,
both
to
despise
their
Persons
,
and
to
reject
their
Doctrine
.
Obs.
4.
The
Reason
assigned
by
our
Saviour
why
the
Men
of
Nazareth
despised
him
,
and
set
him
at
nought
,
because
he
was
their
Countryman
and
Acquaintance
,
their
Familiarity
bred
Contempt
.
Teaching
us
,
That
very
often
the
faithful
Ministers
of
God
are
most
contemned
and
dishonoured
,
where
they
are
most
familiarly
known
.
Sometimes
the
Remembrance
of
their
mean
Original
and
Extraction
,
sometimes
the
Poverty
of
their
Parent
's
Condition
,
sometimes
the
Indecencies
of
their
Childhood
,
sometimes
the
Follies
of
their
Youth
are
ript
up
;
all
which
are
Occasions
of
Contempt
,
and
gave
Ground
for
this
proverbial
Saying
,
That
a
Prophet
is
not
without
Honour
,
save
in
his
own
Country
.
Which
,
like
other
proverbial
Speeches
,
holds
true
in
the
general
,
that
for
the
most
part
it
is
so
,
but
it
is
not
universally
true
in
all
Persons
and
Cases
.
However
this
good
use
may
be
made
of
our
Saviour's
Observation
,
to
teach
his
Ministers
to
be
wise
,
in
conversing
with
their
People
;
not
to
make
themselves
cheap
,
and
common
in
every
Company
,
nor
too
familiar
with
all
sorts
of
Persons
,
nor
to
be
light
and
vain
in
any
Company
;
for
this
will
certainly
breed
Contempt
both
of
their
Persons
and
Ministry
.
Our
Duty
is
,
by
Strictness
and
Gravity
of
Deportment
to
maintain
our
Esteem
in
the
Consciences
of
our
People
,
and
to
temper
Gravity
with
a
Condescending
Affability
.
That
Minister
which
prostitutes
his
Authority
,
frustrates
the
Ends
of
his
Ministry
,
and
is
the
Occasion
of
his
own
Contempt
.
Obs.
5.
How
this
People's
Contempt
of
Christ's
Person
,
and
Unbelief
of
this
Doctrine
,
did
hinder
Christ
from
working
Miracles
amongst
them
.
He
could
do
no
mighty
Works
there
.
Not
because
he
was
unable
,
but
they
were
unwilling
.
This
Inability
proceeded
from
no
Deficiency
in
Christ's
Power
,
but
from
a
Defect
in
their
Faith
.
He
could
not
,
because
he
would
not
;
and
he
would
not
,
because
it
was
not
fit
for
him
so
to
do
.
Altho'
Christ
be
Omnipotent
,
and
has
all
Power
in
his
Hand
,
yet
Unbelief
binds
his
Hands
,
and
hinders
him
in
the
Execution
of
that
Power
.
Unbelief
is
such
a
Sin
as
keeps
Men
from
being
Partakers
of
the
Benefits
of
Christ
.
Obs.
6.
How
the
Incredulity
and
Unbelief
of
this
People
was
so
great
,
that
Christ
wondred
at
it
.
He
marvelled
because
of
their
Vnbelief
.
Not
because
he
was
ignorant
of
the
Cause
of
it
,
but
because
he
had
used
such
marvellous
Means
for
the
curing
them
of
their
Unbelief
.
Learn
hence
,
That
Unbelief
is
a
great
Sin
at
all
times
;
but
when
Marvels
are
wrought
for
the
cure
and
healing
of
it
,
and
it
remains
uncured
;
it
is
a
marvellous
Sin
,
and
justly
causes
Admiration
and
Wonder
in
Christ
himself
.
He
marvelled
because
of
their
Vnbelief
.
7
And
he
calleth
unto
him
the
twelve
,
and
began
to
send
them
forth
by
two
and
two
,
and
gave
them
power
over
unclean
spirits
,
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
unto
them
,
In
what
place
soever
ye
enter
into
an
house
,
there
abide
till
ye
depart
from
that
place
.
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
unto
you
,
it
shall
be
more
tolerable
for
Sodom
and
Gomorrah
in
the
day
of
judgment
,
then
for
that
city
.
12
And
they
went
out
,
and
preached
that
men
should
repent
.
13
And
they
cast
out
many
devils
,
and
anointed
with
oil
many
that
were
sick
,
and
healed
them
.
We
heard
before
,
Chap.
3.
of
our
Saviour's
solemn
calling
his
Apostles
to
their
Work
and
Office
,
now
he
sends
them
forth
to
execute
their
Office
.
Where
Observe
,
1.
The
Person
that
sends
them
forth
,
Christ
.
Learn
thence
,
That
none
ought
to
take
upon
them
the
Office
of
Preaching
,
or
any
other
Ministerial
Function
in
the
Church
,
till
thereunto
lawfully
called
by
Christ
himself
.
The
Apostles
were
immediately
called
and
sent
forth
by
Christ
himself
,
and
received
the
Doctrine
which
they
taught
immediately
from
Christ's
own
Mouth
.
His
Ministers
now
are
called
mediately
,
they
receive
their
Authority
from
Christ
by
the
Hands
of
the
Governours
of
his
Church
.
Obs.
2.
The
manner
of
their
sending
,
by
Two
and
Two
in
a
Company
,
partly
to
make
their
Message
of
more
Authority
;
partly
to
testifie
their
mutual
Consent
in
the
Doctrine
which
they
taught
;
and
partly
,
to
comfort
and
encourage
,
to
help
and
strengthen
,
to
assist
and
support
each
other
;
in
Imitation
of
this
Example
the
Jesuits
send
forth
their
Emissaries
by
Pairs
.
Learn
hence
,
That
the
Ministers
of
the
Word
do
stand
in
great
need
of
the
mutual
Help
and
Comfort
,
of
the
united
Assistance
and
Encouragement
of
each
other
in
the
weighty
Duties
of
their
Calling
and
Function
;
like
Labourers
in
the
Harvest-Field
they
should
help
one
another
,
the
strong
endeavouring
to
strengthen
the
Hands
of
the
Weak
.
But
,
Lord
,
what
Tears
are
sufficient
to
bewail
the
Want
of
Love
and
Unity
,
yea
,
the
Prevalency
of
that
Envy
and
Malignity
which
is
found
too
often
amongst
the
Ministers
of
the
Gospel
;
so
that
instead
of
going
forth
Two
by
Two
,
happy
is
he
that
is
alone
in
a
Place
.
Well
might
Melancthon
bless
God
,
when
he
lay
a
dying
,
that
he
was
going
to
a
Place
where
he
should
be
free
from
the
implacable
Hatred
of
Divines
.
This
is
and
ought
to
be
for
a
Lamentation
.
Obs.
3.
The
Power
given
by
Christ
to
work
Miracles
for
confirming
the
Doctrine
of
the
Gospel
which
his
Apostles
preached
;
he
gave
them
Power
over
unclean
Spirits
,
and
they
cast
out
Devils
,
and
anointed
with
Oil
them
that
were
sick
,
and
healed
them
.
This
Power
to
work
Miracles
was
necessary
for
the
Apostles
;
partly
,
to
procure
Reverence
to
their
Persons
,
being
poor
and
unlearned
Men
,
but
principally
to
gain
Credit
and
Authority
to
their
Doctrine
;
for
the
Doctrine
of
Faith
in
the
Messiah
as
now
come
and
exhibited
in
the
Flesh
,
being
a
strange
and
new
Doctrine
to
the
Jews
;
the
Truth
and
Certainty
of
it
was
to
be
extraordinarily
ratified
by
Christ
and
his
Apostles
Miracles
.
Some
of
which
were
casting
out
of
Devils
;
and
by
anointing
with
Oil
to
heal
and
recover
sick
Persons
.
This
Gift
of
healing
remained
some
time
in
the
Church
,
as
appears
from
St.
James
5.14
.
Is
any
sick
,
anoint
him
with
Oil
in
the
Name
of
the
Lord
?
Where
observe
,
that
the
Apostles
did
not
use
Oil
as
the
Instrument
and
Means
of
healing
(
for
then
the
Cure
had
not
been
miraculous
)
but
only
as
a
Symbol
of
the
Cure
,
or
as
an
outward
Sign
and
Testimony
of
miraculous
healing
;
which
outward
Sign
was
for
the
strengthning
of
the
Faith
of
such
as
were
healed
;
assuring
them
,
that
as
certainly
as
their
Bodies
were
anointed
,
so
certainly
should
their
Health
and
Strength
be
restored
.
The
Papists
upon
this
ground
their
Sacrament
of
Extream
Vnction
;
but
very
vainly
;
for
the
Apostles
anointed
those
that
were
sick
as
a
Sign
of
their
Recovery
;
but
the
Papists
anoint
those
that
have
the
Pangs
of
Death
upon
them
;
that
their
Sins
may
be
blotted
out
,
and
the
Snares
of
the
Devil
avoided
.
Obs.
4.
The
Charge
given
by
Christ
to
his
Apostles
at
the
time
of
their
sending
out
.
This
is
threefold
:
First
,
Touching
their
Preparation
for
their
Journey
;
he
bids
them
not
take
much
Care
,
nor
spend
much
Time
in
furnishing
themselves
with
Victuals
,
Money
,
Apparel
,
Weapons
of
Defence
,
and
the
like
,
only
take
a
Walking-Staff
in
their
Hands
,
because
they
were
to
finish
their
Journey
speedily
,
and
to
return
again
to
Christ
.
This
Command
of
our
Saviour
to
his
Apostles
,
not
to
incumber
themselves
when
going
forth
to
preach
the
Gospel
,
Teaches
his
Ministers
their
Duty
,
to
free
themselves
as
much
as
possibly
they
can
from
Worldly
Incumbrances
,
which
may
hinder
them
in
the
Performance
of
their
Office
and
Function
.
2
Tim.
2.4
.
No
Man
that
warreth
,
intangleth
himself
with
the
Affairs
of
this
Life
.
Secondly
,
Touching
their
Lodging
in
their
Journey
.
Our
Saviour
advises
them
not
to
change
it
during
their
stay
in
one
Place
;
but
into
whatsoever
House
they
first
entred
,
they
should
there
continue
till
they
departed
out
of
that
place
.
That
so
they
might
avoid
all
shew
of
Lightness
and
Inconstancy
,
and
testifie
all
Gravity
and
Stayedness
in
their
Behaviour
.
This
being
a
special
Means
to
win
Authority
to
their
Persons
and
Ministry
.
Thirdly
,
Christ
gives
a
Charge
to
his
Apostles
touching
their
Carriage
towards
such
as
should
refuse
to
give
Entertainment
to
them
and
their
Doctrine
.
They
were
to
denounce
the
Judgments
of
God
against
such
Contemners
,
by
shaking
off
the
Dust
of
their
Feet
for
a
Testimony
against
them
.
Thence
Learn
,
That
the
Contempt
of
God's
Ministers
,
and
especially
of
their
Ministry
and
Doctrine
,
is
an
odious
and
execrable
Sin
detested
by
God
,
and
which
ought
to
be
abhorred
by
Man
.
Shake
off
the
Dust
of
your
Feet
.
This
Action
was
Emblematical
,
signifying
that
Almighty
God
would
in
like
manner
shake
them
off
as
the
vilest
Dust
.
Learn
2dly
,
That
where-ever
the
Word
is
preached
,
it
is
for
a
Testimony
,
either
a
Testimony
for
or
against
a
People
.
For
if
the
Dust
of
a
Minister's
Feet
bear
Witness
against
the
Despisers
of
the
Gospel
,
their
Sermons
much
more
.
Observe
Lastly
,
The
dreadful
Judgment
denounced
by
our
Saviour
against
the
Contemners
of
the
Apostle's
Doctrine
.
Verily
it
shall
be
more
tolerable
for
Sodom
and
Gomorrah
in
the
Day
of
Judgment
than
for
that
City
.
Where
Note
,
1.
That
there
shall
be
a
Day
of
Judgment
.
2.
That
in
the
Day
of
Judgment
some
Sinners
shall
fare
worse
than
others
.
3.
That
of
all
Sinners
the
Condition
of
such
will
be
saddest
at
the
Day
of
Judgment
,
who
having
lived
under
the
Gospel
,
have
died
after
all
in
Impenitency
and
Infidelity
.
Verily
I
say
unto
you
it
will
be
more
tolerable
for
Sodom
and
Gomorrah
,
than
,
&c.
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
shew
forth
themselves
in
him
.
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
.
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
.
18
For
John
had
said
unto
Herod
,
It
is
not
lawful
for
thee
to
have
thy
brothers
wife
.
19
Therefore
Herodias
had
a
quarrel
against
him
,
and
would
have
killed
him
,
but
she
could
not
.
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
.
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
in
,
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
.
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
.
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
.
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
.
29
And
when
his
disciples
heard
of
it
,
they
came
and
took
up
his
corps
,
and
laid
it
in
a
tomb
.
The
History
of
John
the
Baptist's
Death
is
here
recorded
by
this
Evangelist
,
as
St.
Matthew
had
done
before
,
Ch.
14.1
,
2.
here
we
have
these
Particulars
farther
observable
:
1.
The
Character
and
Description
of
a
zealous
and
faithful
Minister
.
He
is
one
that
deals
plainly
,
and
durst
tell
the
greatest
Persons
of
their
Faults
.
Herod
,
tho'
a
King
,
is
reproved
by
the
Baptist
for
his
Incest
,
in
taking
his
Brother's
Wife
.
The
Crown
and
Scepter
of
Herod
could
not
daunt
the
faithful
Messenger
of
God
.
There
ought
to
meet
in
the
Ministers
of
God
both
Courage
and
Impartiality
.
Courage
,
in
fearing
no
Faces
,
Impartiality
,
in
sparing
no
Sins
.
Obs.
2.
Who
it
was
that
commanded
the
Baptist
to
be
beheaded
.
It
was
Herod
the
King
whom
he
had
reproved
.
How
sad
is
it
when
Kings
,
who
should
be
Nursing-fathers
to
the
Church
,
do
prove
the
bloody
Butchers
of
the
Prophets
of
God
.
The
severest
Persecutions
which
the
Prophets
of
God
have
fallen
under
,
are
usually
occasioned
by
their
telling
great
Men
of
their
Crimes
.
Men
in
Power
are
impatient
of
Reproof
,
and
imagine
that
their
Authority
gives
them
a
License
to
transgress
.
Obs.
3.
The
time
of
the
Baptist's
Death
.
It
was
upon
Herod
's
Birth-Day
.
It
was
an
ancient
Custom
among
the
Eastern
Kings
to
celebrate
their
Birth
Days
;
Pharaoh
did
so
,
Gen.
40.
and
Herod
here
,
but
both
with
Blood
;
yet
these
personal
Stains
do
not
make
the
Practice
unlawful
when
we
solemnize
our
Birth-Days
with
Thankfulness
to
our
Creator
and
Preserver
,
and
recommend
our selves
by
Prayer
to
his
Gracious
Providence
and
Protection
for
the
Remainder
of
our
Days
.
This
is
an
Act
of
Piety
and
Religion
.
But
Herod's
Birth-Day
was
kept
with
Revelling
,
with
Feasting
,
with
Musick
and
Dancing
.
All
which
were
made
sinful
to
him
,
by
the
Circumstances
which
did
attend
it
.
Great
Men's
Feasts
and
Frolicks
are
too
often
the
Season
and
Occasion
of
much
Sin
.
Obs.
4.
The
Instigators
and
Promoters
of
the
Holy
Baptist's
Death
.
Herodias
and
her
Daughter
.
Lord
!
How
deadly
is
the
Malice
of
Soul●
debauched
with
Lust
.
Imprisonment
would
not
satisfie
them
,
they
must
have
his
Blood
.
Resolute
Sinners
who
are
mad
upon
their
Lusts
run
furiously
upon
their
Opposers
,
and
resolve
to
bear
down
all
Opposition
they
meet
with
in
the
Gratification
of
their
unlawful
Desires
.
Obs.
5.
With
what
great
Reluctancy
Herod
consented
to
this
Villany
.
The
King
was
exceeding
sorry
.
Wicked
Men
oft-times
sin
with
a
troubled
and
disturbe●
Conscience
,
there
is
a
mighty
Struggle
betwixt
their
Reason
and
their
Lusts
,
but
at
last
they
master
their
Consciences
,
and
choose
rather
to
gratifie
their
Lusts
,
than
to
obey
their
Reason
.
So
did
Herod
here
;
for
notwithstanding
his
Sorrow
,
he
commands
the
Fact
,
he
sent
and
beheaded
John
in
the
Prison
.
Obs.
6.
The
Motives
and
Inducements
which
prevail'd
with
Herod
to
behead
this
Holy
Man
.
1.
The
Conscience
of
his
Oath
.
Nevertheless
for
his
Oath
sake
.
See
his
Hypocrisie
;
he
made
Scruple
of
a
rash
Oath
,
who
made
no
Scruple
of
real
Murther
.
See
here
not
only
the
Folly
,
but
great
Impiety
of
rash
Vows
,
especially
in
ignorant
Persons
,
who
think
themselves
obliged
by
them
.
Whereas
it
is
their
Duty
,
first
to
repent
of
them
,
and
then
to
break
them
as
fast
as
they
can
.
St.
Chrysostom
says
,
Herod
might
have
spared
the
Baptist's
Head
,
and
yet
have
kept
his
Oath
to
Herodias
;
for
he
sware
to
give
her
only
half
of
his
Kingdom
,
and
his
Head
was
worth
more
than
his
whole
Kingdom
.
2.
Respect
to
his
Reputation
,
not
only
for
his
Oath
's
sake
,
but
for
them
that
sat
with
him
.
They
heard
him
promise
,
and
will
be
Witnesses
of
his
Inconstancy
if
he
do
not
perform
:
Insisting
upon
Punctilio's
of
Honour
has
hazarded
the
Loss
of
Millions
of
Souls
.
3.
His
great
Unwillingness
to
discontent
Herodias
,
and
her
Daughter
.
Oh
vain
and
foolish
Hypocrite
,
who
dreaded
the
displeasing
of
a
wanton
Mistress
,
more
than
the
offending
of
God
and
Conscience
!
Obs.
7.
These
bloody
Women
do
not
only
require
the
Baptist
to
be
beheaded
,
but
that
his
Head
be
brought
in
a
Charger
to
them
.
What
a
Dish
was
here
to
be
served
up
at
a
Prince's
Table
on
his
Birth-Day
!
A
dead
Man's
Head
swimming
in
Blood
.
How
prodigiously
insatiable
is
Cruelty
and
Revenge
?
Herodias
did
not
think
her self
safe
till
John
was
dead
;
she
would
not
think
him
dead
till
his
Head
was
off
,
and
would
not
believe
his
Head
off
till
the
had
it
in
her
Hand
.
Revenge
never
thinks
it
has
made
sure
enough
.
Oh
how
cruel
is
a
wicked
Heart
,
that
could
take
Pleasure
in
a
Spectacle
of
so
much
Horror
!
Methinks
I
see
how
that
holy
Head
was
toss'd
upon
Herod's
Table
by
impure
and
filthy
Hands
.
That
true
and
faithful
Tongue
,
those
sacred
Lips
,
those
chaste
Eyes
,
those
mortified
Cheeks
are
now
insultingly
handled
by
a
lewd
and
incestuous
Harlot
,
and
made
a
Scorn
to
Herod's
drunken
Guests
.
Obs.
8.
That
neither
the
Holiest
of
the
Prophets
,
nor
the
Best
of
Men
,
are
more
secure
from
Violence
,
than
from
natural
Death
.
The
Holy
Baptist
,
who
was
sanctified
in
the
Womb
,
conceived
and
born
with
so
much
Miracle
,
lived
with
so
much
Reverence
and
Observation
,
is
now
at
Midnight
obscurely
murthered
in
a
close
Prison
.
Obs.
9.
That
it
is
as
true
a
Martyrdom
to
suffer
for
Duty
,
as
for
Faith
.
He
dies
as
truly
a
Martyr
that
dies
for
doing
his
Duty
,
as
he
that
dies
for
professing
his
Faith
,
and
bearing
Witness
to
the
Truth
.
Obs.
10.
How
far
Men
may
go
in
Religion
,
and
yet
be
far
enough
from
saving
Grace
;
they
may
reverence
God's
Ministers
,
believe
them
to
be
holy
and
just
Men
,
hear
them
with
Delight
and
Pleasure
,
protect
and
defend
them
from
their
Opposers
,
they
may
reform
and
do
many
things
,
and
yet
be
far
from
the
Kingdom
of
God
.
Herod
did
all
this
,
he
knew
John
to
be
an
holy
and
just
Man
,
reverenced
and
respected
him
,
guarded
and
kept
him
safe
from
Herodias
Malice
.
For
tho'
he
was
imprison'd
before
,
yet
Herod
suffered
none
to
hurt
him
,
but
heard
him
often
with
Pleasure
and
Delight
.
Wicked
and
unregenerate
Men
may
be
so
affected
with
the
Word
of
God
,
as
to
become
Protectors
and
Defenders
of
those
that
dispence
it
,
and
yet
receive
no
saving
Advantage
by
it
.
The
plain
and
powerful
preaching
of
the
Word
may
win
upon
,
and
prevail
with
an
unregenerate
Man
to
perform
many
good
Duties
,
and
to
forsake
many
known
Sins
,
and
yet
may
he
after
all
remain
under
the
Power
of
Hypocrisie
.
Nay
,
from
Herod's
Example
we
may
Learn
,
That
a
wicked
Man
may
take
some
Pleasure
and
Delight
in
hearing
the
Word
preached
,
either
the
Generality
of
the
Truths
asserted
,
or
the
Novelty
of
the
Notions
delivered
,
or
the
Wit
and
Fancy
.
The
graceful
Elocution
and
Delivery
,
of
the
Preacher
,
may
create
a
present
Delight
,
but
it
is
neither
a
Spiritual
Delight
,
nor
an
abiding
Delight
.
And
when
his
Disciples
heard
of
it
,
they
came
and
took
up
his
Corps
,
and
laid
it
in
a
Tomb.
When
his
Disciples
heard
it
:
That
is
,
the
Disciples
of
John
hearing
that
their
holy
Master
was
thus
barbarously
murthered
,
they
took
up
his
dead
Body
,
and
decently
interr'd
it
.
Learn
thence
,
That
the
faithful
Servants
of
God
are
not
ashamed
of
the
Sufferings
of
the
Saints
,
but
will
testifie
their
Respects
unto
them
,
both
living
,
dying
,
and
dead
,
the
Disciples
of
John
give
their
Master
an
honourable
and
respectful
Burial
.
Fearing
neither
Herod's
Power
,
nor
Herodias's
Malice
.
30
And
the
Apostles
gathered
themselves
together
unto
Jesus
,
and
told
him
all
things
,
both
what
they
had
done
,
and
what
they
had
taught
.
31
And
he
said
unto
them
,
Come
ye
your selves
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
afoot
thither
out
of
all
cities
,
and
outwent
them
,
and
came
together
unto
him
.
34
And
Jesus
,
when
he
came
out
,
saw
much
people
,
and
was
moved
with
compassion
towards
them
,
because
they
were
as
sheep
not
having
a
shepherd
:
and
he
began
to
teach
them
many
things
.
Observe
here
,
1.
How
the
Report
of
John's
Death
being
brought
to
Christ
,
he
presently
withdraws
,
and
his
Disciples
with
him
from
that
Place
into
the
Desert
.
Christ
will
not
long
continue
his
Presence
in
those
Places
,
where
any
of
his
Servants
are
slain
,
and
others
of
them
are
in
Danger
.
Obs.
2.
How
our
Saviour
upon
the
Notice
of
John's
Death
flies
into
the
Desert
for
his
own
Preservation
:
His
Hour
was
not
yet
come
,
and
therefore
he
keeps
out
of
Herod's
way
.
It
is
no
Cowardice
to
fly
from
the
Rage
of
Persecutors
.
Christ
himself
both
practiced
it
,
and
directs
his
Disciples
to
it
,
saying
,
When
they
persecute
you
in
one
City
,
fly
to
another
.
We
must
not
expose
our
Lives
to
Hazard
,
but
when
the
laying
down
our
Lives
will
do
God
and
Religion
more
Service
than
we
can
do
by
living
.
Obs.
3.
With
what
Condolency
and
Sympathizing
Pity
our
Blessed
Saviour
exercised
Acts
of
Mercy
and
Compassion
,
when
the
Objects
of
Compassion
were
before
him
.
Jesus
seeing
the
Multitude
was
moved
with
Compassion
towards
them
.
Christ
,
when
here
on
Earth
,
did
bear
a
tender
and
compassionate
Heart
towards
poor
Creatures
in
Distress
and
Misery
;
and
to
our
Comfort
he
retains
the
same
compassionate
Nature
and
Disposition
now
in
Heaven
which
he
had
hereon
Earth
.
Obs.
4.
The
Ground
or
Cause
of
this
Compassion
in
our
Saviour
,
because
they
were
as
Sheep
,
having
no
Shepherd
.
Learn
thence
,
That
the
Case
of
such
a
People
is
very
sad
,
and
to
their
Condition
be
much
lamented
and
pitied
,
who
are
destitute
of
able
,
faithful
,
and
conscientious
Pastors
and
Teachers
to
feed
them
with
the
Spiritual
Food
of
the
Word
and
Sacraments
.
Where
Vision
fails
,
the
People
perish
.
But
was
the
Jewish
Church
now
without
Pastors
,
as
Sheep
without
a
Shepherd
?
Had
they
not
the
Pharisees
,
the
Scribes
and
Doctors
to
teach
and
instruct
them
?
Yes
,
no
doubt
,
but
they
were
no
Pastors
in
Christ's
Account
,
because
unfaithful
Pastors
.
Thence
Learn
,
That
idle
,
negligent
,
and
unfaithful
Pastors
,
are
no
Pastors
in
the
Sight
of
God
,
and
in
the
Account
of
Christ
.
Jesus
had
Compassion
on
the
Multitude
,
because
they
were
as
Sheep
,
having
no
Shepherd
.
35
And
when
the
day
was
now
far
spent
,
his
disciples
came
unto
him
,
and
said
,
This
is
a
desart
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
unto
them
,
Give
ye
them
to
eat
.
And
they
say
unto
him
,
Shall
we
go
and
buy
two
hundred
penyworth
of
bread
,
and
give
them
to
eat
?
38
He
saith
unto
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
.
This
Miracle
of
our
Saviour's
feeding
Five
Thousand
Men
,
besides
Women
and
Children
,
with
Five
Loaves
and
Two
Fishes
,
is
recorded
by
all
Four
Evangelists
,
and
in
the
History
of
it
these
following
Particulars
,
are
observable
.
Note
1.
The
Disciples
Pity
towards
the
Multitude
,
who
had
long
fasted
,
and
wanted
now
the
ordinary
Comforts
and
Supports
of
Life
.
It
well
becomes
the
Ministers
of
Christ
to
respect
the
Bodily
Necessities
,
as
well
as
regard
the
Spiritual
Wants
of
Persons
.
Obs.
2.
The
Motion
which
the
Disciples
make
to
Christ
on
Behalf
of
the
Multitude
.
Send
them
away
,
that
they
may
buy
Victuals
.
Here
was
a
strong
Charity
,
but
a
weak
Faith
.
A
strong
Charity
,
in
desiring
the
People's
Relief
;
but
a
weak
Faith
,
in
supposing
that
they
could
not
otherwise
be
relieved
,
but
by
sending
them
away
;
forgetting
,
that
Christ
,
who
had
healed
the
Multitude
miraculously
,
could
also
feed
them
miraculously
,
if
he
pleased
.
All
things
being
equally
easie
to
an
Almighty
Power
.
Obs.
3.
Our
Saviour's
strange
Reply
to
the
Disciple's
Request
;
They
need
not
depart
,
give
ye
them
to
eat
.
Need
not
depart
?
Why
,
the
People
must
either
feed
or
famish
.
Victuals
they
must
have
,
and
a
dry
Desart
will
afford
none
,
yet
says
Christ
to
his
Disciples
,
Give
ye
them
to
eat
.
Alas
poor
Disciples
,
they
had
nothing
for
themselves
to
eat
,
how
then
should
they
give
the
Multitude
to
eat
?
When
Christ
requires
of
us
what
we
are
unable
to
perform
,
it
is
to
shew
us
our
Impotency
and
Weakness
,
and
to
provoke
us
to
look
up
to
him
,
and
depend
by
Faith
on
his
Almighty
Power
.
Obs.
4.
What
a
poor
and
slender
Provision
the
Lord
of
the
whole
Earth
has
for
his
Houshold
and
Family
.
Five
Barley
Loaves
,
and
Two
small
Fishes
.
Teaching
us
,
That
these
Bodies
of
ours
must
be
fed
,
but
not
pumper'd
;
our
Belly
must
not
be
our
Master
,
much
less
our
God
.
The
end
of
Food
is
to
sustain
Nature
,
we
must
not
stifle
it
with
a
Gluttonous
Variety
.
And
as
the
Quality
of
the
Victuals
was
plain
,
so
the
Quantity
of
it
was
small
.
Five
Loaves
and
Two
Fishes
.
Well
might
the
Disciples
say
,
What
are
these
among
so
many
?
The
Eye
of
Sense
and
Reason
sees
an
utter
Impossibility
of
those
Effects
which
Faith
can
eas●ly
apprehend
,
and
Divine
Power
more
easily
produce
.
Obs.
5.
How
Christ
,
the
great
Master
of
the
Feast
,
doth
marshal
his
Guests
:
He
commands
them
all
to
sit
down
in
Ranks
by
Hundreds
,
and
by
Fifties
.
None
of
them
reply
,
Sit
down
,
but
to
what
?
Here
are
the
Mouths
,
but
where
's
the
Meat
.
We
may
soon
be
set
,
but
when
,
or
whence
shall
we
be
serv'd
?
Not
a
Word
like
this
,
but
they
obey
and
expect
.
Lord
,
how
easie
is
it
to
trust
thy
Providence
,
and
rely
upon
thy
Power
,
when
there
is
Corn
in
the
Barn
,
Bread
in
the
Cupboard
,
or
Money
in
the
Purse
;
but
when
our
Stores
are
all
empty
,
and
we
have
nothing
in
Hand
,
then
to
depend
upon
an
invisible
Bounty
,
is
a
true
and
noble
Act
of
Faith
.
Obs.
6.
The
Actions
performed
by
our
Blessed
Saviour
.
He
blessed
,
and
brake
,
and
gave
the
Loaves
to
his
Disciples
,
and
they
to
the
Multitude
.
1.
He
blessed
them
.
Teaching
us
by
his
Example
,
never
to
use
or
receive
the
good
Creatures
of
God
for
our
Nourishment
without
Prayers
and
Praise
.
Never
to
sit
down
to
our
Food
as
a
Beast
to
his
Forage
.
2.
He
brake
the
Loaves
.
He
could
have
multiplied
them
whole
,
why
then
would
he
rather
do
it
in
the
breaking
?
Perhaps
to
teach
us
,
that
we
may
rather
expect
his
Blessing
in
the
Distribution
of
his
Bounty
,
than
in
the
Reservation
of
it
.
Scattering
is
the
way
to
encreasing
;
Liberality
is
the
way
to
Riches
.
3.
Christ
gave
the
Bread
thus
broken
to
his
Disciples
,
that
they
might
distribute
it
to
the
Multitude
.
But
why
did
our
Lord
distribute
the
Loaves
by
his
Disciple's
Hands
?
Doubtless
to
gain
Respect
to
his
Disciples
from
the
People
.
And
the
same
Course
doth
our
Lord
take
in
Spiritual
Distributions
.
He
that
could
feed
the
World
by
his
own
immediate
Hand
,
chuses
rather
by
the
Hand
of
his
Ministers
to
divide
the
Bread
of
Life
amongst
his
People
.
Obs.
7.
The
Certainty
and
the
Greatness
of
the
Miracle
.
They
did
all
eat
,
and
were
filled
.
They
did
all
eat
,
not
a
Crumb
,
or
a
Bit
,
but
to
Satiety
and
Fulness
.
All
that
were
hungry
did
eat
,
and
all
that
did
eat
were
satisfied
,
and
yet
Twelve
Baskets
of
Fragments
remain
.
More
is
left
than
was
at
first
set
on
.
'T
is
hard
to
say
which
was
the
greatest
Miracle
,
the
miraculous
Eating
,
or
the
miraculous
Leaving
.
If
we
consider
what
they
eat
,
we
may
wonsider
that
they
left
any
thing
;
if
what
they
left
,
that
they
eat
any
thing
.
Obs.
8.
These
Fragments
,
tho'
of
Barley
Loaves
and
Fish
Bones
,
must
not
be
l●st
,
but
at
our
Saviour's
Command
gathered
up
.
The
Liberal
Housekeeper
of
the
World
will
not
allow
the
Loss
of
his
Orts.
Oh
how
tremendous
will
their
Account
be
,
who
having
large
and
plentiful
Estates
,
spend
them
upon
their
Lusts
,
being
worse
than
lost
in
God's
Account
!
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
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
unto
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
saith
unto
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
.
52
For
they
considered
not
the
miracle
of
the
loaves
,
for
their
heart
was
hardened
.
This
Paragraph
acquaints
us
with
another
Miracle
,
which
our
Saviour
wrought
,
in
walking
upon
the
Sea
to
his
Disciples
;
and
herein
we
have
Observable
,
1.
His
sending
his
Disciples
to
Sea
,
he
constrained
them
to
go
into
a
Ship
;
not
compelling
them
against
their
Wills
,
but
commanding
them
to
take
Ship
,
and
go
before
him
.
No
doubt
the
Disciples
were
loth
to
this
,
unwilling
to
leave
him
,
and
to
go
without
him
;
for
they
that
have
once
tasted
the
Sweetness
of
Christ's
Company
and
Acquaintance
,
are
hardly
and
difficultly
drawn
away
from
him
.
Obs.
2.
Christ
having
dismist
his
Disciples
and
the
Company
,
retires
into
a
Mountain
to
pray
;
to
teach
us
,
that
when
we
address
our selves
to
God
in
Duty
,
to
take
all
Helps
,
Furtherances
,
and
Advantages
for
the
doing
of
our
Duty
.
We
must
dismiss
the
Multitude
before
we
address
to
God
in
Prayer
;
we
must
send
away
the
Multitude
of
worldly
Cares
,
worldly
Thoughts
,
worldly
Concerns
and
Business
,
when
we
would
wait
upon
God
in
Duty
.
Obs.
3.
The
great
Danger
the
Disciples
were
in
,
and
the
Difficulties
they
were
to
encounter
with
.
They
were
in
the
midst
of
the
Sea
,
tossed
with
the
Waves
,
and
the
Winds
were
contrary
;
and
which
was
saddest
of
all
,
Christ
was
absent
.
The
Wisdom
of
God
sometimes
suffers
his
Children
and
People
not
only
to
be
distressed
,
but
greatly
distressed
,
with
a
variety
of
Distresses
.
Obs.
4.
The
seasonable
Succour
and
Relief
which
Christ
afforded
his
Disciples
.
In
the
fourth
Watch
he
came
unto
them
,
walking
upon
the
Waters
.
It
was
not
a
stormy
and
tempestuous
Sea
that
could
separate
betwixt
him
and
them
;
he
that
waded
thro'
a
Sea
of
Blood
,
and
a
Sea
of
Wrath
,
to
save
his
People
,
will
walk
upon
a
Sea
of
Waters
to
succour
and
relieve
them
.
And
the
time
was
the
fourth
Watch
,
about
Four
in
the
Morning
,
when
they
had
been
many
Hours
conflicting
with
the
Waves
,
and
in
great
Danger
of
their
Lives
.
To
Teach
us
,
that
Christ
sometimes
lengthens
out
the
Trials
of
his
Children
before
he
delivers
them
;
but
when
they
come
to
an
Extremity
,
that
is
,
the
Season
of
his
Succour
.
Obs.
5.
How
the
Disciples
took
their
Deliverer
for
their
Destroyer
.
When
they
saw
Christ
,
they
cried
out
.
Their
Fears
were
highest
when
their
Deliverer
and
Deliverance
was
nearest
;
God
may
be
coming
with
Salvation
and
Deliverance
to
his
People
,
when
they
for
the
present
cannot
discern
it
.
Obs.
6.
When
the
Disciples
were
in
the
suddest
Condition
,
one
word
from
Christ
revives
them
;
it
is
a
sufficient
support
in
all
our
Afflictions
,
to
hear
Christ's
Voice
speaking
to
us
,
and
to
enjoy
his
favourable
Presence
with
us
.
Say
but
,
Oh
Saviour
,
(
it
is
I
)
and
then
let
Evils
do
their
worst
:
That
one
word
(
it
is
I
)
is
sufficient
to
allay
all
Storms
,
and
to
calm
a
Thousand
Tempests
.
Obs.
Lastly
,
What
Influence
and
Effect
this
Miracle
had
upon
the
Disciples
,
They
were
sore
amazed
,
and
beyond
measure
astonished
;
they
wonder
at
the
ceasing
of
the
Winds
,
and
calming
of
the
Seas
;
but
they
had
forgotten
the
Miracles
of
the
Loaves
,
which
was
a
great
Stupidity
and
Dulness
in
them
,
and
argued
Hardness
of
Heart
,
and
want
of
Consideration
in
them
.
Learn
thence
,
That
there
is
much
Stupidity
of
Mind
,
and
Hardness
of
Heart
,
remaining
unmortified
in
the
best
of
Saints
,
whilst
here
in
an
imperfect
State
;
the
work
of
Grace
and
Sanctification
is
but
imperfect
here
.
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
thorow
that
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
streets
,
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
.
Here
Observe
1.
The
unwearied
Diligence
and
Industry
of
our
Saviour
in
going
about
to
do
good
:
He
no
sooner
landeth
,
but
goeth
to
Genesareth
,
and
healeth
their
Sick
.
It
was
the
Great
Business
and
Constant
Employment
of
our
Saviour's
Life
to
Travel
from
Place
to
Place
,
that
he
might
he
Useful
and
Beneficial
to
Mankind
:
He
went
to
those
that
could
not
,
and
to
those
that
would
not
,
come
to
him
.
Obs.
2.
The
People
of
Genesareth's
Charity
to
their
Sick
Neighbours
,
they
send
abroad
to
let
all
the
Country
know
that
Christ
the
great
Physician
was
come
amongst
them
.
There
is
a
Duty
of
Love
and
Mercy
which
we
owe
unto
those
that
are
in
Affliction
and
Misery
,
namely
,
To
afford
them
the
best
Help
,
Relief
and
Succour
,
we
are
able
,
both
in
their
inward
and
outward
Afflictions
.
Obs.
3.
The
Suddeness
and
Certainty
of
the
Cure
;
they
touched
him
and
were
made
whole
.
The
Healing
Vercue
lay
not
in
their
Fingers
,
but
in
their
Faith
;
or
rather
in
Christ
,
whom
their
Faith
Apprehended
.
CHAP.
VII
.
1
THen
came
together
unto
him
the
Pharisees
,
and
certain
of
the
Scribes
which
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
.
And
many
other
things
there
be
,
which
they
have
received
to
hold
,
as
the
washing
of
cups
,
and
pots
,
brazen
vessels
,
and
of
tables
.
Then
the
Pharisees
and
Scribes
asked
him
,
Why
walk
not
thy
disciples
according
to
the
tradition
of
the
elders
,
but
eat
bread
with
unwashen
hands
?
6
He
answered
and
said
unto
them
,
Well
hath
Esaias
prophesied
of
you
,
hypocrites
,
as
it
is
written
,
This
people
honoureth
me
with
their
lips
,
but
their
heart
is
far
from
me
.
7
Howbeit
,
in
vain
do
they
worship
me
,
teaching
for
doctrines
the
commandments
of
men
.
8
For
laying
aside
the
commandment
of
God
,
ye
hold
the
tradition
of
men
;
as
the
washing
of
pots
and
cups
:
and
many
other
such
like
things
ye
do
.
9
And
he
said
unto
them
,
Full
well
ye
reject
the
Commandment
of
God
,
that
ye
may
keep
your
own
tradition
.
10
For
Moses
said
,
honour
thy
father
and
thy
mother
:
and
whoso
curseth
father
or
mother
,
let
him
die
the
death
.
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
,
shall
be
free
.
12
And
ye
suffer
him
no
more
to
do
ought
for
his
father
,
or
his
mother
:
13
Making
the
word
of
God
of
none
effect
,
through
your
tradition
,
which
ye
have
delivered
:
and
many
such
like
things
ye
do
.
The
former
part
of
this
Chapter
acquaints
us
with
a
Conference
or
Disputation
which
our
Saviour
had
with
the
Pharisees
about
their
Superstitious
Observation
of
the
Jewish
Traditions
.
These
Traditions
were
such
Rites
and
Customs
as
were
delivered
to
them
by
the
Elders
and
Rulers
of
the
Jewish
Church
in
former
times
,
which
Traditions
they
Valued
and
Regarded
mere
than
the
express
Commandments
of
God
.
Learn
thence
,
That
Superstitious
Men
are
always
more
Fond
of
,
and
Zealous
for
the
Traditions
of
Men
in
Divine
Worship
,
than
of
the
express
and
positive
Commands
of
God
.
Secondly
,
That
it
is
the
manner
of
such
Persons
to
Tye
others
to
their
own
Practice
and
Example
,
in
matters
of
Religious
Worship
;
and
to
Censure
and
Condemn
all
those
who
do
not
conform
to
them
in
the
smallest
matters
.
The
Pharisees
here
Censure
the
Disciples
for
eating
with
unwashed
Hands
,
because
it
was
their
Custom
to
wash
when
they
did
eat
;
yet
did
not
Christ
or
his
Disciples
refuse
to
wash
before
Meat
,
as
it
was
a
Civil
and
Decent
Custom
,
but
because
the
Pharisees
made
it
a
Religious
Rite
:
Teaching
us
,
that
what
is
in
it self
indifferent
,
and
may
without
offence
be
done
as
a
Civil
Custom
,
ought
to
be
Discountenanced
and
Opposed
when
required
of
us
as
an
Act
of
Religion
.
The
Jews
fearing
lest
they
should
touch
any
Person
or
Thing
that
was
unclean
,
and
so
be
Defiled
unawares
,
did
use
frequent
washings
,
as
of
Cups
,
Pots
,
Vessels
,
Tables
,
Beds
,
or
Couches
which
they
lay
upon
when
they
eat
.
Thus
Pharisaical
Hypocrisie
puts
God
off
with
outward
Cleansing
,
instead
of
inward
Purity
;
regarding
more
the
outward
Cleanness
of
the
Hand
,
than
the
inward
Purity
of
the
Heart
.
This
was
the
Accusation
of
the
Pharisees
,
to
which
our
Saviour
Replies
by
way
of
Recrimination
,
that
if
his
Disciples
did
not
observe
the
Tradition
of
the
Elders
,
They
(
the
Pharisees
)
did
reject
and
make
void
the
Commandment
of
God
,
and
did
Worship
him
in
vain
,
Teaching
for
Doctrines
the
Commandments
of
Men.
Learn
hence
,
That
all
Service
and
Worship
which
is
offered
to
God
,
according
to
Man's
Will
and
Ordinances
,
and
not
according
to
the
Rule
of
God's
own
Word
,
is
Vain
and
Unprofitable
:
Divine
Institution
is
the
only
pure
Rule
of
Religious
Worship
,
as
to
the
Substance
of
it
;
here
what
God
doth
not
Command
he
forbids
.
Observe
next
,
the
Instance
which
our
Saviour
produces
of
the
Pharisees
Violating
an
express
Command
of
God
,
and
prefering
their
own
Traditions
before
it
:
He
instances
in
the
Fifth
Commandment
,
which
requires
Children
to
Relieve
their
Parents
in
their
Necessities
.
Now
though
the
Pharisees
did
not
deny
this
in
plain
Terms
,
yet
they
made
an
exception
from
it
,
which
if
Children
pleased
,
might
render
it
vain
,
void
,
and
useless
.
For
the
Pharisees
Taught
,
that
in
case
the
Child
of
a
Poor
Parent
that
wanted
Relief
,
would
give
a
Gift
to
the
Temple
,
which
Gift
they
called
Corban
,
that
is
,
a
Gift
Consecrated
to
God
and
Religious
Uses
,
that
then
the
Children
of
such
Poor
Parents
were
discharged
from
making
any
farther
Provision
for
their
Aged
or
Impotent
Parents
:
But
might
reply
after
this
manner
,
that
which
thou
askest
for
thy
Supply
,
is
given
to
God
,
and
therefore
I
cannot
Relieve
thee
.
So
that
Covetous
and
Graceless
Children
lookt
upon
it
as
the
most
frugal
way
,
once
for
all
,
to
fine
to
the
Temple
,
rather
than
pay
the
constant
Rent
of
Daily
Relief
to
their
Poor
Parents
.
Learn
hence
,
That
the
Practice
of
Moral
Duties
is
required
before
,
and
is
more
acceptable
to
Almighty
God
,
than
the
most
Solemn
Acts
and
Exercises
of
Instituted
Worship
whatsoever
.
I
will
have
Mercy
,
says
God
,
rather
than
Sacrifice
,
and
to
do
Justice
and
Judgment
,
is
more
acceptable
to
the
Lord
than
Sacrifice
.
Secondly
,
That
no
Duty
,
Gift
or
Offering
to
God
is
accepted
,
where
the
Duty
of
Charity
is
neglected
;
it
is
much
more
acceptable
to
God
to
refresh
the
Bowels
of
his
Saints
,
who
are
the
Living
Temples
of
the
Holy
Ghost
,
than
to
Adorn
Material
Temples
with
Gold
and
Silver
.
Corban
,
is
a
Syriack
Word
,
signifying
a
Gift
given
to
God
,
The
Pharisees
applied
these
Gifts
to
the
Use
and
Service
of
the
Temple
;
possibly
,
to
Repair
,
Beautifie
and
Adorn
it
;
which
had
not
been
amiss
,
if
they
had
not
taught
,
that
such
Gifts
to
the
Temple
did
discharge
Children
from
the
Duty
of
Charity
to
their
Natural
Parents
.
These
Things
ought
they
to
have
done
,
in
the
first
place
,
and
not
to
leave
the
other
undone
.
14
And
when
he
had
called
all
the
people
unto
him
,
he
said
unto
them
,
Hearken
unto
me
every
one
of
you
,
and
understand
.
15
There
is
nothing
from
without
a
man
,
that
entering
into
him
,
can
defile
him
:
but
the
things
which
come
out
of
him
,
those
are
they
that
defile
the
man
.
16
If
any
Man
have
ears
to
hear
,
let
him
hear
.
17
And
when
he
was
entered
into
the
house
from
the
people
,
his
disciples
asked
him
concerning
the
parable
.
18.
And
he
saith
unto
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
?
20
And
he
said
,
That
which
cometh
out
of
the
man
,
that
defileth
the
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
.
Our
Blessed
Saviour
leaving
the
Pharisees
with
some
dislike
,
applies
himself
to
the
Multitude
;
and
instructs
them
in
a
very
necessary
and
useful
Doctrine
Touching
the
true
Original
Cause
of
all
Spiritual
Pollution
and
Uncleanness
:
Namely
,
The
Filthiness
and
Impurity
of
Man's
Heart
and
Nature
.
And
that
it
is
not
the
Meat
eaten
with
the
Mouth
,
but
the
Wickedness
of
the
Heart
vented
by
the
Mouth
,
which
Pollutes
a
Person
in
God's
Account
.
The
Heart
and
Soul
of
Man
alone
is
capable
of
Sinful
Defilement
.
Nothing
can
Defile
a
Person
in
God's
Account
,
but
that
which
defileth
the
inward
Man
.
Learn
hence
,
1.
That
the
Heart
of
Man
is
the
Sink
and
Seed-plot
of
all
Sin
,
the
Source
and
Fountain
of
all
Pollution
.
2.
That
all
the
Impiety
of
the
Life
proceeds
from
the
Impurity
and
Filthiness
of
the
Heart
.
Mens
Lives
would
not
be
so
bad
if
their
Hearts
were
not
worse
.
These
Disciples
desiring
the
Interpretation
of
the
foregoing
parable
,
our
Saviour
gives
it
them
;
but
withal
expostulates
with
them
for
not
understanding
a
matter
so
obvious
and
plain
,
Are
ye
yet
without
Vnderstanding
?
As
if
he
had
said
,
have
you
sat
thus
long
under
my
Ministerial
Teaching
,
and
enjoyed
the
Benefit
of
my
Conversation
,
and
yet
are
no
further
Proficients
in
Knowledge
?
Plainly
intimating
that
Christ
expects
a
Proficiency
in
Knowledge
from
us
,
proportionable
to
the
Opportunities
and
Means
of
Knowledge
enjoyed
by
us
.
Having
given
them
this
Rebuke
,
he
next
acquaints
them
with
the
sense
and
meaning
of
the
Parable
;
namely
,
That
it
is
out
of
a
Wicked
and
Sinful
Heart
that
all
Sin
and
Wickedness
doth
proceed
.
Though
the
Occasions
of
Sin
are
from
without
,
yet
the
Source
and
Original
of
it
is
from
within
.
The
Heart
of
Man
is
as
a
Cage
full
of
Unclean
Birds
;
Hence
proceed
Evil
Thoughts
,
either
against
God
or
our
Neighbours
.
Adulteries
,
or
all
the
Sins
of
the
Flesh
.
Murthers
,
that
is
,
all
Cruelty
and
hard
Dealing
towards
others
.
An
Evil
Eye
,
That
is
,
an
Envious
Spirit
which
frets
and
grieves
at
the
Happiness
of
others
,
called
an
Evil
Eye
,
because
Envy
doth
much
shew
and
manifest
it self
in
the
outward
Countenance
,
and
especially
by
the
Eyes
.
From
the
whole
,
Note
,
That
the
best
way
to
hinder
the
progress
of
Sin
in
the
Life
,
is
to
mortifie
it
in
the
Heart
,
to
Crucifie
all
inordinate
Motions
,
Lusts
and
Corruptions
in
their
root
;
for
the
Heart
is
the
first
Seat
and
Subject
of
Sin
,
from
whence
it
flows
forth
into
the
Life
and
Conversation
.
24
And
from
thence
he
arose
and
went
into
the
borders
of
Tyre
and
Sydon
,
and
entered
into
an
house
,
and
would
have
no
man
know
it
;
but
he
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
unto
her
,
Let
the
children
first
be
filled
:
for
it
is
not
meet
to
take
the
childrens
bread
,
and
to
cast
it
unto
the
dogs
.
28
And
she
answered
and
said
unto
him
,
Yes
,
Lord
,
yet
the
dogs
under
the
table
eat
of
the
childrens
crumbs
.
29
And
he
said
unto
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
.
All
along
in
the
History
of
our
Saviour's
Life
,
we
are
to
take
notice
how
he
went
about
from
place
to
place
doing
good
;
being
now
come
into
the
Borders
of
Tyre
and
Sidon
,
he
finds
a
poor
Woman
of
the
Race
of
the
Canaanites
,
who
becomes
first
an
humble
Supplicant
,
and
then
a
Bold
Beggar
on
the
behalf
of
her
Possessed
Daughter
.
Where
Obs.
1.
That
though
all
Israel
could
not
example
the
Faith
of
this
Canaanite
,
yet
was
her
Daughter
Tormented
with
the
Devil
.
Learn
thence
,
That
neither
truth
of
Faith
,
nor
strength
of
Faith
,
can
secure
against
Satan's
inward
Temptations
or
outward
Vexations
;
and
consequently
the
worst
of
Bodily
Afflictions
are
no
sufficient
proof
of
Divine
Displeasure
.
Obs.
2.
The
Daughter
did
not
come
to
Christ
for
her self
,
but
the
Mother
for
her
.
Perhaps
the
Child
was
not
so
sensible
of
its
own
Misery
,
but
the
Mother
feels
both
the
Childs
sorrow
and
her
own
.
True
Goodness
teaches
us
to
appropriate
the
Afflictions
of
others
to
our selves
,
causing
us
to
bear
their
Griefs
,
and
to
Sympathize
with
them
in
their
Sorrows
Obs
.
3.
The
seeming
Severity
of
Christ
to
this
poor
W●man
;
he
calls
her
not
a
Woman
,
but
a
Dog
,
and
,
as
it
were
,
Spurns
her
from
the
Table
.
Did
ever
so
Severe
a
Word
drop
from
those
mild
Lips
?
What
shall
we
say
?
Is
the
Lamb
of
God
turned
Lion
,
that
a
Woman
in
Distress
imploring
Pity
,
should
be
thus
rated
out
of
Christ's
Presence
?
But
hence
we
Learn
,
How
Christ
puts
the
strongest
Faith
of
his
own
Children
upon
the
severest
Tryal
.
This
Tryal
had
never
been
so
sharp
if
her
Faith
had
not
been
so
strong
:
Usually
where
God
gives
much
Grace
,
he
tries
Grace
much
.
Obser
.
4.
The
Humble
Carriage
of
this
Holy
Woman
;
her
Humility
grants
all
,
her
Patience
overcomes
all
,
she
meekly
desires
to
possess
the
Dogs
place
;
not
to
croud
to
the
Table
,
but
to
creep
under
it
,
and
to
partake
of
the
Crumbs
of
Mercy
that
fall
from
thence
.
Indeed
she
shewed
one
of
the
best
qualities
of
the
Dog
,
in
keeping
her
hold
where
she
had
once
fastned
,
not
letting
go
,
nor
giving
over
until
she
had
gotten
what
she
desired
.
But
nothing
is
so
pleasing
to
Christ
as
to
see
his
People
follow
him
,
with
Faith
and
Importunity
,
when
he
seems
to
withdraw
himself
from
them
.
31
And
again
departing
from
the
coasts
of
Tyre
and
Sydon
,
he
came
unto
the
sea
of
Galilee
,
thorow
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
hands
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
unto
him
,
Ephphatha
,
that
is
,
be
opened
.
35
And
straightway
his
ears
were
opened
,
and
the
string
of
his
Tongue
was
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
it
.
37
And
were
beyond
measure
astonished
,
saying
,
He
hath
done
all
things
well
:
he
maketh
both
the
deaf
to
hear
,
and
the
dumb
to
speak
.
See
here
(
1.
)
The
bitter
Fruits
and
sad
Effects
of
Sin
,
which
has
brought
Deafness
,
Dumbness
,
and
Blindness
,
upon
the
Humane
Nature
.
As
Death
,
so
all
Diseases
entred
into
the
World
by
Sin
.
Sin
first
brought
Infirmities
and
Mortality
into
our
Natures
;
and
the
Wages
of
Sin
are
Diseases
and
Death
.
Observe
,
(
2.
)
That
the
Blessing
of
Bodily
Health
and
Healing
is
from
Christ
,
who
by
his
Divine
Power
,
as
he
was
God
,
miraculously
and
immediately
healed
them
that
were
brought
unto
him
.
Obser
.
(
3.
)
The
Actions
and
Gestures
which
our
Saviour
used
in
healing
this
Deaf
Person
.
He
put
his
Fingers
into
his
Ears
,
he
spit
and
touched
his
Tongue
.
Not
that
these
were
Means
or
Natural
Causes
effecting
the
Cure
,
for
there
was
no
healing
Vertue
in
the
Spittle
;
but
only
outward
Signs
,
Testimonies
,
and
Pledges
of
Christ's
Divine
Power
,
and
Gracious
Readiness
to
cure
the
Person
in
Distress
.
Obser
.
(
4.
)
How
Christ
withdrew
the
Person
from
the
Multitude
,
whom
he
was
about
to
help
and
heal
.
Teaching
us
in
all
our
Good
Works
to
avoid
all
Shew
and
Appearance
of
Ostentation
and
Vain-Glory
:
To
set
God's
Glory
before
our
Eyes
,
and
not
seek
our
own
Praise
.
Observe
,
(
5.
)
The
Effect
which
this
Miracle
had
upon
the
Multitude
;
it
occasion'd
their
Astonishment
and
Applause
,
They
were
astonished
,
and
said
,
He
hath
done
all
things
well
.
It
becomes
us
both
to
take
Notice
of
the
wonderful
Works
of
God
,
and
also
to
magnify
and
extol
the
Author
of
them
.
This
is
one
way
of
glorifying
our
Creator
.
CHAP.
VIII
.
1
IN
those
days
the
Multitude
being
very
great
,
and
having
nothing
to
eat
,
Jesus
called
his
Disciples
unto
him
,
and
said
unto
them
,
2
I
have
compassion
on
the
multitude
,
because
they
have
now
been
with
me
three
days
,
and
have
nothing
to
eat
:
3
And
if
I
send
them
away
fasting
to
their
own
Houses
,
they
will
faint
by
the
way
:
for
divers
of
them
came
from
far
.
4
And
his
Disciples
answered
him
,
From
whence
can
a
man
satisfy
these
men
with
bread
in
the
wilderness
?
5
And
he
asked
them
,
How
many
loaves
have
ye
?
and
they
said
,
Seven
.
6
And
he
commanded
the
people
to
sit
down
on
the
ground
:
and
he
took
the
seven
loaves
,
and
gave
thanks
,
and
brake
,
and
gave
to
his
Disciples
to
set
before
them
:
and
they
did
set
them
before
the
People
.
7
And
they
had
a
few
small
fishes
,
and
he
blessed
,
and
commanded
to
set
them
also
before
them
.
8
So
they
did
eat
and
were
filled
:
and
they
took
up
of
the
broken
meat
that
was
left
seven
baskets
.
9
And
they
that
had
eaten
were
about
four
thousand
,
and
he
sent
them
away
.
This
Chapter
begins
with
the
Relation
of
a
famous
Miracle
wrought
by
our
Saviour
,
Namely
,
His
feeding
of
Four
Thousand
Persons
with
Seven
Loaves
and
a
few
Fishes
.
And
here
we
have
observable
,
First
,
The
tender
Care
which
Christ
took
of
the
Bodies
of
Men
,
to
provide
all
Necessaries
for
their
Support
and
Comfort
.
He
giveth
us
Richly
all
things
to
enjoy
.
The
great
House-keeper
of
the
World
openeth
his
Hand
and
filleth
all
things
living
with
Plenteousness
.
How
careful
was
our
Saviour
here
,
that
the
Bodies
of
poor
Creatures
might
not
faint
,
nor
be
over
weak
and
weary
by
the
way
?
therefore
he
would
not
dismiss
them
without
Refreshment
.
Obs.
(
2.
)
The
Original
Source
and
Spring
from
whence
this
Care
that
Christ
had
of
the
Multitude
,
did
proceed
and
flow
.
Namely
,
from
that
Sympathizing
Pity
and
Tender
Compassion
which
the
merciful
Heart
of
Christ
did
bear
towards
Persons
in
Distress
and
Misery
.
Learn
thence
,
That
the
Tender
Pity
and
Compassion
of
Christ
is
not
the
Spring
and
Fountain
of
Spiritual
Mercies
only
,
but
of
Temporal
Blessings
also
.
I
have
Compassion
on
the
Multitude
,
who
have
nothing
to
eat
.
Obs.
(
3.
)
How
the
Disciples
,
not
seeing
any
outward
visible
Means
for
the
Peoples
Support
,
conclude
it
impossible
for
so
many
to
be
satisfied
with
the
little
Supply
they
had
;
Namely
,
Seven
Loaves
and
a
few
small
Fishes
.
Learn
thence
,
That
a
weak
Faith
soon
grows
Thoughtful
,
and
sometimes
Distrustful
at
the
Sight
of
Difficulties
.
Whence
(
say
the
Disciples
)
can
these
Men
be
satisfied
with
Bread
?
Not
considering
that
the
Power
of
God
in
Blessing
our
Food
,
is
far
above
the
Means
of
Food
.
It
is
as
easy
for
him
to
sustain
and
nourish
us
with
a
little
,
as
with
much
.
Man
liveth
not
by
Bread
,
but
by
the
Blessing
of
God
upon
the
Bread
he
eats
.
Obs.
(
4.
)
That
although
Christ
could
have
fed
these
Four
Thousand
without
the
Loaves
;
yet
he
takes
and
makes
use
of
them
,
seeing
they
might
be
had
.
Learn
thence
,
That
Christ
did
not
neglect
his
own
appointed
ordinary
Means
;
nor
do
any
thing
in
an
extraordinary
way
,
farther
than
was
absolutely
necessary
.
Christ
was
above
Means
,
and
could
work
without
them
,
and
when
they
failed
,
did
so
.
But
when
the
Means
were
at
hand
he
made
use
of
them
himself
,
to
teach
us
never
to
expect
That
in
a
way
of
Miracle
,
which
may
be
come
at
in
a
way
of
Means
.
Obs.
(
5.
)
From
our
Lord's
Example
,
That
Religious
Custom
of
begging
a
Blessing
upon
our
Food
before
we
set
down
to
it
,
and
of
Receiving
the
good
Creatures
of
God
with
Thanksgiving
.
How
unworthy
is
he
of
the
Crumbs
that
fall
from
his
own
Table
,
who
with
the
Swine
looks
not
up
unto
,
and
takes
no
thankful
Notice
of
,
the
Hand
that
feeds
him
?
Obs.
(
6.
)
The
Certainty
and
Greatness
of
the
Miracle
:
They
did
all
eat
and
were
filled
.
They
did
all
eat
,
not
a
Crust
of
Bread
,
or
a
bit
of
Fish
,
but
to
Satiety
and
Fulness
.
All
that
were
hungry
did
eat
,
and
all
that
did
eat
were
satisfied
.
And
yet
Seven
Baskets
remain
,
more
is
left
than
was
at
first
set
on
.
'T
is
hard
to
say
which
was
the
greatest
Miracle
,
the
miraculous
Eating
,
or
miraculous
Leaving
.
If
we
consider
what
they
eat
,
we
may
wonder
that
they
left
any
thing
;
if
what
they
left
,
that
they
eat
any
thing
.
Obs.
Lastly
,
Our
Lord's
Command
to
gather
up
the
Fragments
Teaches
us
,
That
we
make
no
waste
of
the
good
Creatures
of
God
.
The
Fragments
of
Fish-Bones
and
broken
Bread
must
be
gathered
up
:
The
Liberal
House-Keeper
of
the
World
will
not
allow
the
Loss
of
his
Orts.
Frugality
is
a
commendable
Duty
.
God
hath
made
us
Stewards
,
but
not
absolute
Lords
of
his
Blessing
.
We
must
be
accountable
to
him
for
all
the
Instances
of
his
Bounty
received
from
him
.
10
And
straightway
he
entred
into
a
ship
with
his
disciples
,
and
came
into
the
parts
of
Dalmanutha
.
11
And
the
Pharisees
came
forth
,
and
began
to
question
with
him
,
seeking
of
him
a
sign
from
Heaven
,
tempting
him
.
12
And
he
sighed
deeply
in
his
spirit
,
and
said
,
Why
doth
this
generation
seek
after
a
sign
?
Verily
I
say
unto
you
,
There
shall
be
no
sign
given
unto
this
generation
.
13
And
he
left
them
,
and
departed
to
the
other
side
.
Obs.
Here
(
1.
)
The
unreasonable
Practice
of
the
wicked
Pharisees
,
in
asking
a
Sign
of
Christ
;
that
is
,
some
new
and
extraordinary
Miracle
to
be
wrought
by
him
,
to
demonstrate
him
to
be
the
true
and
promised
Messias
:
But
had
not
our
S●viour
shewed
them
Signs
enough
already
?
What
were
all
the
Miracles
daily
wrought
before
their
Eyes
,
but
convincing
Signs
of
his
Divine
Power
?
But
Infidelity
mixt
with
Obstinacy
is
never
satisfied
.
Obj.
(
2.
)
Our
Saviour's
Carriage
towards
these
obstinate
Pharisees
,
who
persisted
in
their
Unbelief
.
He
sighed
deeply
in
his
Spirit
,
and
mourn'd
for
the
Hardness
of
their
Heart
.
Learn
thence
,
That
to
grieve
and
mourn
for
the
Sins
of
others
,
to
be
affected
with
them
,
and
deeply
afflicted
for
them
,
is
a
gracious
and
Christ-like
Temper
.
It
is
not
sufficient
to
make
an
outward
shew
of
grieving
for
others
Sins
,
but
we
ought
to
lay
them
to
Heart
,
and
to
be
inwardly
afflicted
for
them
.
Jesus
sighed
deeply
in
his
Spirit
.
Obs.
(
3.
)
A
sharp
Reproof
given
by
our
Saviour
to
them
,
at
the
same
time
that
our
Saviour
did
inwardly
grieve
for
the
Pharisees
Wickedness
,
he
did
openly
reprove
them
for
it
.
It
is
not
sufficient
that
we
mourn
for
the
Sins
of
others
,
but
we
must
prudently
reprove
them
,
as
Occasion
is
offered
,
and
our
Calling
requireth
.
Obs.
(
4.
)
The
Sin
which
the
Pharisees
are
reproved
for
;
namely
,
for
seeking
after
a
Sign
.
That
is
,
for
demanding
new
Miracles
,
after
he
had
wrought
so
many
before
their
Eyes
,
to
prove
the
Divinity
of
his
Person
.
Learn
thence
,
That
it
is
a
Sin
for
any
to
require
new
Signs
and
Miracles
for
the
Confirmation
of
That
Doctrine
which
has
been
already
sufficiently
confirm'd
by
Miracles
.
Yea
,
an
heinous
Sin
,
which
deserveth
a
sharp
Reproof
and
Censure
.
Observe
Lastly
,
Our
Saviour's
peremptory
Denyal
of
the
Pharisees
presumptuous
Request
:
There
shall
be
no
Sign
given
to
this
Generation
.
That
is
,
no
such
Sign
or
Miracles
as
they
desire
and
would
have
.
No
Sign
or
Miracle
shall
be
wrought
at
their
Motion
and
Sute
:
although
after
this
,
Christ
of
his
own
Accord
,
and
at
his
own
Pleasure
,
wrought
many
Miracles
before
their
Eyes
.
Such
as
wilfully
harden
themselves
against
the
Light
of
their
own
Consciences
,
are
righteously
delivered
up
to
Hardness
of
Heart
,
and
final
Impenitency
.
These
Hypocritical
Pharisees
shut
their
Eyes
against
the
most
convictive
Evidence
;
and
they
are
given
up
to
their
own
Obstinacy
:
Our
Saviour
left
them
and
departed
.
14
Now
the
disciples
had
forgotten
to
take
bread
,
neither
had
they
in
the
ship
with
them
more
than
one
loaf
.
15
And
he
charged
them
,
saying
,
Take
heed
,
beware
of
the
leaven
of
the
Pharisees
,
and
of
the
leaven
of
Herod
.
16
And
they
reasoned
among
themselves
,
saying
,
It
is
because
we
have
no
bread
.
17
And
when
Jesus
knew
it
,
he
saith
unto
them
.
Why
reason
ye
,
because
ye
have
no
bread
?
perceive
ye
not
yet
,
neither
understand
?
have
ye
your
hearts
yet
hardened
?
18
Having
eyes
,
see
ye
not
?
and
having
ears
,
hear
ye
not
?
and
do
ye
not
yet
remember
?
19
When
I
brake
the
five
loaves
among
five
thousand
,
how
many
baskets
full
of
fragments
took
ye
up
?
They
say
unto
him
,
Twelve
.
20
And
when
the
seven
amongst
four
thousand
,
how
many
baskets
full
of
fragments
took
ye
up
?
And
they
said
,
Seven
.
21
And
he
said
unto
them
,
How
is
it
that
you
do
not
understand
?
Observe
here
(
1.
)
How
dull
the
Disciples
of
Christ
were
under
Christ's
own
Teaching
,
and
how
apt
to
put
a
carnal
Sense
upon
his
Words
.
They
apprehended
he
had
spoke
unto
them
of
the
Leaven
of
Bread
,
what
he
intended
of
the
Leaven
of
the
Pharisees
Doctrine
.
Obs.
(
2.
)
The
Rebuke
our
Saviour
gives
his
Disciples
for
not
understanding
the
Sense
and
Signification
of
what
he
spake
.
Christ
is
much
offended
with
his
own
People
,
when
he
discerns
Blindness
and
Ignorance
in
them
after
more
than
ordinary
means
of
Knowledge
enjoyed
by
them
:
How
is
it
that
ye
do
not
yet
understand
?
Obs.
(
3.
)
The
Metaphor
by
which
Christ
sets
forth
the
corrupt
Doctrines
of
the
Pharisees
and
Herodians
.
He
compares
it
to
Leaven
.
Partly
for
its
Sowerness
;
and
partly
for
its
Diffusiveness
.
Now
the
Leaven
of
Herod
,
or
the
Herodians
,
is
supposed
to
be
This
:
That
because
Herod
was
a
Jew
born
,
and
made
King
of
the
Jews
,
and
lived
at
the
time
when
the
Messiah
was
expected
,
there
were
those
that
maintained
the
Opinion
that
he
was
the
promised
Messiah
:
which
Opinion
Christ
compares
to
Leaven
,
because
as
that
diffuseth
it self
into
the
whole
Mass
or
Lump
of
Bread
with
which
it
is
mixed
:
So
false
Doctrine
was
not
only
evil
and
corrupt
in
it self
,
but
apt
to
spread
its
Contagion
farther
and
farther
,
to
the
infecting
of
others
with
it
.
Learn
thence
,
That
Error
is
as
damnable
as
Vice
,
and
Persons
erroneous
in
Judgment
to
be
avoided
,
as
well
as
those
that
are
wicked
in
Conversation
:
and
he
that
has
a
due
Care
of
his
Soul's
Salvation
,
will
be
as
much
afraid
of
erroneous
Principles
,
as
he
is
of
debauched
Practices
.
Obs.
(
4.
)
Our
Saviour
does
not
command
his
Disciples
to
separate
from
Communion
with
the
Pharisees
,
and
oblige
them
not
to
hear
their
Doctrine
;
but
only
to
beware
of
their
Errors
,
which
they
mix
with
their
Doctrine
.
We
may
and
ought
to
hold
Communion
with
a
Church
,
though
erroneous
in
Judgment
,
if
not
fundamentally
erroneous
.
For
Separation
from
a
Church
is
not
justifiable
upon
any
other
Grounds
than
that
which
makes
a
Separation
betwixt
God
and
that
Church
,
which
is
either
Apostacy
into
gross
Idolatry
,
or
in
point
of
Doctrine
into
damnable
Heresy
.
Obs.
(
5.
)
The
Fault
observed
by
our
Saviour
in
his
Disciples
hardness
of
Heart
,
Have
ye
your
Hearts
yet
hardened
?
There
may
be
,
and
oft
times
is
,
some
degree
of
Hardness
of
Heart
in
sincere
Christians
:
but
this
is
not
a
total
Hardness
,
but
in
some
degree
only
:
and
it
is
lamented
,
and
humbled
,
or
not
indulged
and
delighted
in
.
As
Christ
is
grieved
for
the
Hardness
of
his
Peoples
Hearts
,
so
are
they
grieved
also
:
it
is
both
bitter
and
burthensom
to
them
.
22
And
he
cometh
to
Bethsaida
,
and
they
bring
a
blind
man
to
him
,
and
besought
him
to
touch
him
.
23
And
he
took
the
blind
man
by
the
hand
,
and
led
him
out
of
the
town
;
and
when
he
had
spit
on
his
eyes
,
and
put
his
hands
upon
him
,
he
asked
him
if
he
saw
ought
.
24
And
he
looked
up
,
and
said
,
I
see
men
as
trees
,
walking
.
25
After
that
he
put
his
hands
again
upon
his
eyes
,
and
made
him
look
up
:
and
he
was
restored
,
and
saw
every
man
clearly
.
26
And
he
sent
him
away
to
his
house
,
saying
,
Neither
go
into
the
town
,
nor
tell
it
to
any
man
in
the
town
.
Here
we
have
recorded
a
special
Miracle
wrought
by
our
Saviour
at
Bethsaida
,
in
curing
a
blind
Man
brought
unto
him
.
Where
Observe
,
(
1.
)
What
evident
Proof
the
Pharisees
had
of
Christ's
Divine
Power
and
Godhead
:
He
had
before
caused
the
Deaf
to
hear
,
the
Dumb
to
speak
,
the
Lame
to
walk
;
now
he
makes
the
Blind
to
see
.
Yet
did
the
Pharisees
obstinately
resist
all
Means
of
their
Conviction
,
and
continued
in
their
Opposition
to
Truth
,
to
their
inevitable
and
unutterable
Condemnation
.
Obs.
(
2.
)
The
wonderful
Humility
,
the
great
Condescention
of
Jesus
Christ
towards
this
Blind-Man
:
He
took
him
by
the
Hand
and
led
him
,
himself
.
A
great
Evidence
of
his
Condescending
Humility
,
and
of
his
Goodness
and
Mercy
;
shewing
how
ready
and
willing
he
was
to
help
and
heal
him
;
see
here
a
singular
Pattern
of
Humility
and
condescending
Grace
and
Mercy
in
our
dear
Redeemer
,
in
that
he
vouchsafed
with
his
own
hands
to
take
and
lead
a
poor
Blind
Man
through
the
Streets
of
Bethsaida
,
in
the
sight
of
all
the
People
.
Let
us
learn
of
him
who
was
thus
meek
and
lowly
in
heart
.
Obs.
(
3.
)
Our
Lord
leads
the
Blind
Man
out
of
the
Town
before
he
heals
him
;
not
in
the
Town
where
all
the
People
might
take
notice
of
it
.
Thereby
teaching
us
to
avoid
all
shew
of
Ambition
,
all
Appearance
of
Vain-Glory
in
what
we
do
.
Even
as
Christ
sought
not
his
own
Glory
,
but
the
Glory
of
him
that
sent
him
.
Obs.
(
4.
)
The
manner
of
the
Cure
wrought
upon
this
Blind
Man
;
it
was
gradual
and
by
degrees
,
not
instantaneous
and
at
once
;
he
had
first
a
dark
,
dim
,
and
obscure
Sight
,
afterwards
a
clear
and
a
perfect
Sight
.
Christ
thereby
gave
Evidence
of
his
Absolute
and
Omnipotent
Power
,
that
he
was
not
tyed
to
any
particular
Means
,
or
Manner
,
or
Order
of
Working
;
but
wrought
his
Miracles
variously
,
as
he
saw
to
be
most
fit
for
the
Glory
of
God
,
and
the
Benefit
of
his
People
.
Observe
Lastly
,
The
Charge
given
by
our
Saviour
not
to
publish
this
Miracle
in
the
Town
of
Bethsaida
;
a
Place
where
Christ
had
so
often
preach'd
,
and
wrought
so
many
Miracles
.
But
the
Inhabitants
had
obstinately
and
contemptuously
undervalued
and
despised
both
his
Doctrine
and
Miracles
;
therefore
we
read
,
Mat.
11.21
.
that
our
Saviour
denounced
a
Woe
against
Bethsaida
,
assuring
her
,
that
it
would
be
more
tolerable
for
Tyre
and
Sidon
,
than
for
her
.
The
higher
a
People
rise
under
the
Means
,
the
lower
they
fall
,
if
they
miscarry
.
Such
a
People
as
have
been
nearest
to
Conversion
,
being
not
converted
,
shall
have
the
greatest
Condemnation
when
they
are
judged
.
27
And
Jesus
went
out
,
and
his
disciples
into
the
towns
of
Cesarea
Philippi
,
and
by
the
way
he
asked
his
disciples
,
saying
unto
them
,
Whom
do
men
say
that
I
am
?
28
And
they
answered
,
John
the
Baptist
:
but
some
say
,
Elias
:
and
others
,
One
of
the
prophets
.
29
And
he
saith
unto
them
,
But
whom
say
ye
that
I
am
?
And
Peter
answereth
and
saith
unto
him
,
Thou
art
the
Christ
.
30
And
he
charged
them
that
they
should
tell
no
man
of
him
.
31
And
he
began
to
teach
them
,
that
the
son
of
man
must
suffer
many
things
,
and
be
rejected
of
the
elders
,
and
of
the
chief
priests
,
and
scribes
,
and
be
killed
,
and
after
three
days
rise
again
.
32
And
he
spake
that
saying
openly
.
And
Peter
took
him
,
and
began
to
rebuke
him
.
33
But
when
he
had
turned
about
,
and
looked
on
his
disciples
,
he
rebuked
Peter
,
saying
,
Get
thee
behind
me
,
Satan
:
for
thou
savourest
not
the
things
that
be
of
God
,
but
the
things
that
be
of
men
.
These
Verses
relate
to
us
a
Conference
which
our
Saviour
had
with
his
Disciples
,
touching
their
own
and
others
Opininion
of
his
Person
.
Where
Observe
(
1.
)
The
Place
where
Christ
and
his
Disciples
did
confer
;
it
was
in
the
way
as
they
walked
together
.
Teaching
us
our
Duty
to
take
all
Occasions
and
Opportunities
for
Holy
Conference
,
for
good
Discourse
touching
Spiritual
Things
,
when
in
the
House
,
when
in
the
Field
,
when
travailing
in
the
way
,
Mal.
3.16
.
Then
they
that
feared
the
Lord
spake
often
to
one
another
.
Obs.
(
2.
)
The
Conference
it self
:
Whom
do
Men
say
that
I
am
?
That
is
,
What
do
the
common
People
think
and
speak
of
me
?
not
as
if
Christ
were
ignorant
what
Men
said
of
him
,
or
did
vain-gloriously
enquire
after
the
Opinion
of
the
Multitude
concerning
him
;
but
with
an
Intention
more
firmly
to
settle
and
establish
his
Disciples
in
the
Belief
of
his
being
the
true
and
promised
Messias
.
The
Disciples
tell
him
,
That
some
said
,
He
was
John
the
Baptist
,
others
Elyas
,
others
one
of
the
Prophets
.
It
is
no
new
thing
it
seems
to
find
Diversity
of
Judgments
and
Opinions
concerning
Christ
and
the
Affairs
of
his
Kingdom
.
When
our
Saviour
was
amongst
Men
who
daily
conversed
with
him
,
yet
was
there
then
a
great
diversity
of
Opinions
concerning
him
.
Obs.
(
3.
)
How
St.
Peter
,
as
the
Mouth
of
all
the
Apostles
,
and
in
their
Name
makes
a
full
and
open
Confession
of
Christ
,
acknowledging
him
to
be
the
true
and
promised
Messiah
,
Peter
said
,
Thou
art
the
Christ
.
Whence
Note
,
That
the
Vail
of
Christ's
Humane
Nature
did
not
keep
the
Eye
of
his
Disciples
Faith
from
seeing
him
to
be
truly
and
really
God
.
(
2.
)
That
Jesus
the
Son
of
the
Virgin
Mary
was
the
Christ
,
the
true
Messiah
,
or
the
Person
ordained
by
God
to
be
the
Mediator
betwixt
God
and
Man
;
the
Redeemer
and
Saviour
of
Mankind
:
Thou
art
the
Christ
.
Obs.
(
4.
)
The
Charge
and
special
Injunction
given
by
our
Saviour
to
tell
no
man
of
him
;
that
is
,
not
commonly
and
openly
to
declare
that
he
was
the
Son
of
God
and
the
true
Messiah
:
Because
he
was
now
in
his
State
of
Humiliation
,
and
the
Glory
of
his
Divinity
was
to
be
concealed
till
his
Resurrection
.
Christ
had
his
own
fit
Times
and
proper
Seasons
,
in
which
he
reveal'd
the
great
Mysteries
of
his
Kingdom
to
the
World
.
Obs.
(
5.
)
The
great
Wisdom
of
our
Saviour
in
acquainting
his
Disciples
with
the
near
Approach
of
his
Death
and
Passion
:
thereby
to
prevent
that
Scandal
and
Offence
which
otherwise
they
might
have
taken
at
his
Sufferings
:
the
better
to
fit
and
prepare
them
to
bear
that
great
Tryal
,
and
to
correct
the
Error
which
they
had
entertained
touching
an
Earthly
Kingdom
of
Christ
:
that
the
Messiah
was
to
be
a
temporal
Prince
.
Obs.
(
6.
St.
Peter's
Carriage
towards
Christ
upon
this
Occasion
.
He
took
him
aside
and
began
to
blame
him
for
affirming
that
he
must
die
.
Oh
how
ready
is
Flesh
and
Blood
to
oppose
all
that
tends
to
Suffering
.
What
need
have
we
to
be
fortified
against
the
Temptations
of
our
Friends
,
as
well
as
of
Enemies
.
Satan
sometimes
makes
use
of
good
Men
as
his
Instruments
to
do
his
Work
by
,
when
they
little
suspect
it
.
Little
did
Peter
think
,
that
Satan
now
set
him
on
work
to
hinder
the
Redemption
of
Mankind
,
by
disswading
Christ
from
dying
.
Obs.
(
7.
)
With
what
Indignation
Christ
rejects
Peter's
Admonition
:
Get
thee
behind
me
Satan
.
Christ
heard
Satan
speaking
in
Peter
:
'T
was
Peter's
Tongue
,
but
Satan
tuned
it
,
therefore
Christ
calls
Peter
by
Satan's
Name
.
They
that
will
do
the
Devil's
Work
,
shall
have
the
Devil's
Name
too
.
He
that
would
hinder
the
Redemption
of
Mankind
is
Satan
,
an
Adversary
to
Mankind
.
From
our
Saviour's
smart
Reproof
given
to
Peter
,
we
Learn
,
That
no
re●pect
to
Mens
Persons
,
or
regard
to
their
Piety
,
must
cause
us
to
flatter
them
in
their
Sins
;
or
move
us
to
speak
favourably
of
their
Sins
.
As
well
as
our
Saviour
loved
Peter
,
he
rebukes
him
severely
.
Oh
Lord
!
so
intent
was
thy
Heart
upon
the
great
work
of
our
Redemption
,
that
thou
couldst
not
bear
the
least
Word
that
should
obstruct
thee
in
it
,
or
divert
thee
from
it
.
34
And
when
he
had
called
the
people
unto
him
,
with
his
disciples
also
,
he
said
unto
them
,
Whosoever
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
cross
and
follow
me
.
35
For
whosoever
will
save
his
life
,
shall
lose
it
;
but
whosoever
shall
lose
his
life
for
my
sake
and
the
gospels
,
the
same
shall
save
it
.
Observe
here
(
1.
)
How
our
Blessed
Saviour
recommends
his
Religion
to
every
one's
Election
and
choice
,
not
attempting
by
Force
and
Violence
to
compel
any
Person
to
the
embracing
of
it
.
If
any
Man
will
come
after
me
,
that
is
,
If
any
Man
chooses
and
resolves
to
be
a
Christian
.
Obs.
(
2.
)
Our
Saviour's
Terms
propounded
;
namely
,
Self-denial
,
Gospel-suffering
,
and
Gospel-service
.
(
1.
)
Self-denial
,
Let
him
deny
himself
.
By
which
we
are
not
to
understand
,
either
the
denying
of
our
Senses
in
Matters
of
Faith
,
or
the
renouncing
our
Reason
in
the
Matters
of
Religion
:
But
a
Willingness
to
part
with
all
our
Earthly
Comforts
and
Temporal
Enjoyments
for
the
sake
of
Christ
,
when
called
thereunto
.
(
2.
)
Gospel-suffering
;
He
must
take
up
his
Cross
.
An
Allusion
to
a
Roman
Custom
,
that
the
Malefactor
who
was
to
be
crucified
,
took
his
Cross
upon
his
Shoulder
,
and
carried
it
to
the
Place
of
Execution
.
Where
Note
,
That
not
the
making
of
the
Cross
,
but
the
patient
bearing
of
it
,
when
God
has
made
it
and
laid
it
upon
our
Shoulders
,
is
the
Duty
enjoin'd
:
Let
him
take
up
his
Cross
.
(
3.
)
Gospel-service
;
Let
him
follow
me
,
says
Christ
.
That
is
,
Obey
my
Commands
,
and
imitate
my
Example
.
He
must
set
my
Life
and
Doctrine
continually
before
him
;
and
be
daily
correcting
and
reforming
of
his
Life
by
that
Rule
and
Pattern
.
Obs.
(
3.
)
The
Reasons
urged
by
our
Saviour
to
induce
Men
to
a
willingness
to
lay
down
their
Lives
for
the
sake
of
Christ
and
his
Holy
Religion
;
He
that
will
save
his
Life
shall
lose
it
;
and
he
that
is
willing
to
lose
his
Life
for
the
Gospel's
sake
,
the
same
shall
find
it
.
Intimating
to
us
,
(
1.
)
That
the
Love
of
this
Temporal
Life
is
a
great
Temptation
to
Men
to
deny
Christ
,
and
to
renounce
his
Holy
Religion
.
And
(
2.
)
That
the
surest
way
to
attain
Eternal
Life
is
chearfully
to
lay
down
our
Temporal
Life
,
when
the
Glory
of
Christ
,
and
the
Honour
of
Religion
requires
it
at
our
hand
.
36
For
what
shall
it
profit
a
man
to
gain
the
whole
world
,
and
lose
his
own
soul
?
37
Or
what
shall
a
man
give
in
exchange
for
his
soul
?
Our
Saviour
had
shewn
in
the
former
Verses
the
great
Danger
of
seeking
to
save
our
Temporal
Life
,
by
exposing
to
hazard
our
Eternal
Life
.
This
he
confirms
in
the
Words
before
us
by
a
double
Argument
:
the
first
drawn
from
the
Excellency
of
Eternal
Life
,
or
the
Life
of
the
Soul
The
second
drawn
from
the
Irrecoverableness
of
this
Loss
;
or
the
Impossibility
of
Redeeming
the
Loss
of
the
Soul
by
any
way
or
means
whatsoever
.
What
shall
a
Man
give
in
exchange
for
his
Soul
?
Learn
(
1.
)
That
Almighty
God
has
intrusted
every
one
of
us
with
a
Soul
of
inestimable
Worth
and
Preciousness
,
capable
of
being
saved
or
lost
,
and
that
to
all
Eternity
.
(
2.
)
That
the
Gain
of
the
whole
World
is
not
comparable
with
the
Loss
of
one
precious
Soul
.
The
Soul's
Loss
is
an
inconceivable
,
incompensable
,
and
irrecoverable
Loss
.
38
Whosoever
therefore
shall
be
ashamed
of
me
,
and
of
my
words
in
this
adulterous
and
sinful
generation
;
of
him
also
shall
the
son
of
man
be
ashamed
,
when
he
cometh
in
the
glory
of
his
father
with
his
holy
angels
.
That
is
,
whosoever
shall
deny
,
or
disown
me
,
either
in
my
Person
,
my
Gospel
,
or
my
Members
,
for
any
Fear
or
Favour
of
Man
,
he
shall
with
shame
be
disowned
and
eternally
rejected
by
me
at
the
great
Day
.
There
are
Two
Passions
that
make
Persons
disown
Christ
and
Religion
in
the
Day
of
Temptation
;
Namely
,
Fear
and
Shame
.
Many
good
Men
have
been
overcome
by
the
former
,
as
St.
Peter
and
others
;
but
we
find
not
any
good
Man
in
Scripture
guilty
of
the
latter
;
Namely
,
that
denied
Christ
out
of
Shame
.
This
argues
a
rotten
,
unsound
,
and
corrupt
Heart
.
If
any
Man
thinks
it
beneath
his
Honour
,
and
Quality
to
own
the
opposed
Truths
and
despised
Members
of
Jesus
Christ
,
he
will
think
it
much
more
beneath
him
,
his
Honour
and
Dignity
,
to
own
them
at
the
great
Day
.
Learn
hence
,
That
it
is
not
sufficient
that
we
own
Christ
by
believing
in
him
,
but
we
must
honour
him
by
an
outward
professing
of
him
also
.
Secondly
,
That
such
as
are
ashamed
of
Christ's
Doctrine
or
Members
,
are
ashamed
of
Christ
himself
.
Thirdly
,
That
such
as
either
for
Fear
dare
not
,
or
for
Shame
will
not
own
the
Doctrine
of
Christ
,
or
the
Members
of
Christ
now
,
shall
find
Christ
ashamed
to
own
and
confess
them
at
the
Great
Day
.
Whosoever
is
ashamed
of
me
and
of
my
Words
,
in
this
adulterous
and
wicked
Generation
;
of
him
also
shall
the
Son
of
Man
be
ashamed
,
when
he
cometh
in
the
Glory
of
his
Father
with
his
Holy
Angels
.
CHAP.
IX
.
1
AND
he
said
unto
them
,
verily
I
say
unto
you
,
That
there
be
some
of
them
that
stand
here
,
which
shall
not
taste
of
death
,
till
they
have
seen
the
kingdom
of
God
come
with
Power
.
There
is
a
three-fold
Sense
and
interpretation
given
of
these
Words
by
Expositors
:
(
1.
)
Some
refer
the
Words
to
the
Times
of
the
Gospel
after
Christ's
Resurrection
and
Ascension
;
when
the
Gospel
was
spread
and
propagated
far
and
near
,
and
the
Kingdom
of
God
came
with
Power
.
Learn
thence
,
That
where
the
Gospel
is
powerfully
preached
and
chearfully
obeyed
,
there
Christ
cometh
most
gloriously
in
his
Kingdom
.
(
2.
)
Others
understand
these
Words
of
Christ's
coming
and
exercising
his
Kingly
Power
in
the
Destruction
of
Jerusalem
;
which
some
of
the
Apostles
then
standing
by
lived
to
see
.
(
3.
)
Others
(
as
most
agreeable
to
the
Context
)
understand
the
Words
as
relating
to
our
Saviour's
Transfiguration
:
as
if
he
had
said
,
Some
of
you
,
meaning
Peter
,
James
and
John
,
shall
shortly
see
me
upon
Mount
Tabor
,
in
such
Splendor
and
Glory
,
as
shall
be
a
Praeludium
,
a
Shadow
and
Representation
of
that
Glory
which
I
shall
appear
in
when
I
come
to
Judge
the
World
at
the
Great
Day
.
And
whereas
our
Saviour
says
not
,
there
be
some
standing
here
,
which
shall
not
die
,
but
which
shall
not
taste
of
Death
.
This
implies
Two
Things
;
(
1.
)
That
after
they
had
seen
this
Transfiguration
they
must
taste
of
Death
as
well
as
others
.
(
2.
)
That
they
should
but
taste
of
it
,
and
no
more
.
From
whence
Learn
,
(
1.
)
That
the
faithful
Servants
and
Disciples
of
Christ
must
at
length
,
in
God's
appointed
Time
,
taste
and
have
experience
of
Death
as
well
as
others
.
(
2.
)
That
although
they
must
taste
,
yet
they
shall
but
taste
of
Death
;
they
shall
not
drink
off
the
Dregs
of
that
bitter
Cup
;
though
they
fall
by
the
hand
of
Death
,
yet
shall
they
not
be
overcome
by
it
;
but
in
the
very
Fall
get
Victory
over
it
.
2
And
after
six
days
,
Jesus
taketh
with
him
Peter
,
James
,
and
John
;
and
leadeth
them
up
into
a
high
mountain
apart
by
themselves
:
and
he
was
transfigured
before
them
.
Here
we
have
the
History
of
our
Saviour's
Transfiguration
,
when
he
laid
as
it
were
the
Garments
of
our
frail
Humanity
aside
for
a
little
time
,
assuming
to
himself
the
Robes
of
Majesty
and
Glory
,
to
demonstrate
and
testify
the
Truth
of
his
Divinity
;
for
this
Divine
Glory
was
an
Evidence
of
his
Divine
Nature
;
and
also
an
Emblem
of
that
Glory
which
he
and
his
Disciples
,
all
his
faithful
Servants
and
Followers
shall
enjoy
together
in
Heaven
.
3
And
his
Raiment
became
shining
,
exceeding
white
as
snow
:
so
as
no
Fuller
on
Earth
can
white
them
.
4
And
there
appeared
unto
them
Elias
,
with
Moses
,
and
they
were
talking
with
Jesus
.
5
And
Peter
answered
and
said
unto
Jesus
,
Master
,
it
is
good
for
us
to
be
here
:
let
us
make
three
tabernacles
,
one
for
thee
,
one
for
Moses
,
and
one
for
Elias
.
6
For
he
wist
not
what
to
say
;
for
they
were
fore
afraid
.
7
And
there
was
a
cloud
that
overshadowed
them
,
and
a
voice
came
out
of
the
cloud
,
saying
,
This
is
my
Beloved
Son
;
hear
ye
him
.
8
And
suddenly
when
they
had
looked
round
about
,
they
saw
no
man
any
more
,
save
Jesus
only
with
themselves
.
Observe
here
,
First
,
That
to
confirm
the
Disciples
Faith
in
the
Truth
of
Christ's
Divine
Nature
,
he
was
pleased
to
suffer
the
Rays
of
his
Divinity
to
dart
forth
before
their
Eyes
,
so
far
as
they
were
able
to
bear
it
.
His
Face
shined
with
a
pleasing
Brightness
,
and
his
Raiment
with
such
a
glorious
Lustre
,
as
did
at
once
both
delight
and
dazzle
the
Eyes
of
the
Disciples
.
Obs.
(
2.
)
The
Choice
which
our
Saviour
makes
of
the
Witnesses
of
this
his
glorious
Transfiguration
;
his
Three
Disciples
,
Peter
,
James
,
and
John
:
But
why
Disciples
?
Why
Three
Disciples
?
Why
these
Three
?
(
1.
)
Why
Disciples
?
Because
this
Transfiguration
was
a
Type
and
Shadow
of
the
Glory
of
Heaven
:
Christ
vouchsafes
therefore
the
Earnest
and
First-Fruits
of
that
Glory
only
to
Saints
,
upon
whom
he
intended
to
bestow
the
full
Harvest
in
due
time
.
(
2.
)
Why
Three
Disciples
?
Because
Three
were
sufficient
to
witness
the
Truth
and
Reality
of
this
Miracle
.
Judas
was
unworthy
of
this
Favour
;
yet
lest
he
should
murmur
or
be
discontented
,
others
are
left
out
as
well
as
he
.
But
(
3.
)
Why
these
Three
,
rather
than
others
?
Probably
,
(
1.
)
Because
these
Three
were
more
eminent
for
Grace
,
Zeal
,
and
Love
towards
Christ
.
Now
the
most
eminent
manifestations
of
Glory
are
made
to
those
that
are
most
excelling
in
Grace
.
(
2.
)
These
Three
Disciples
were
Witnesses
of
Christ's
Agony
and
Passion
;
to
prepare
them
for
which
,
they
are
here
made
Witnesses
of
his
Transfiguration
.
This
glorious
Vision
upon
Mount
Tabor
fitted
them
to
abide
the
Terror
of
Mount
Calvary
.
Obs
.
(
3.
)
The
glorious
Attendants
upon
our
Saviour
at
his
Transfiguration
.
They
were
Two
,
Two
Men
,
and
those
Two
Men
Moses
and
Elias
.
This
being
but
a
Glimpse
of
Christ's
Glory
,
not
a
full
Manifestation
of
it
,
only
Two
of
the
glorified
Saints
attend
at
it
.
These
Two
Attendants
are
not
Two
Angels
,
but
Two
Men
;
because
Men
were
more
nearly
concerned
than
Angels
,
in
what
was
done
.
But
why
Moses
and
Elias
rather
than
other
Men
?
(
1.
)
Because
Moses
was
the
Giver
of
the
Law
;
and
Elias
was
the
Chief
of
the
Prophets
.
Now
both
these
attending
upon
Christ
,
did
shew
the
Consent
of
the
Law
and
the
Prophets
with
Christ
,
and
their
Accomplishment
and
fulfilling
in
him
.
(
2.
)
Because
these
Two
were
the
most
laborious
Servants
of
Christ
;
both
adventured
their
Lives
in
God's
Cause
,
and
therefore
are
highly
honoured
by
him
.
For
,
Those
that
honour
him
,
he
will
honour
.
Obs.
(
4.
)
The
Carriage
and
Demeanour
of
the
Disciples
upon
this
great
Occasion
.
(
1.
)
They
Supplicate
Jesus
,
not
Moses
and
Elias
;
they
make
no
suit
to
them
,
but
to
Christ
only
,
Master
,
it
is
good
being
here
.
Oh!
what
a
ravishing
Comfort
and
Satisfaction
is
the
Communion
and
Fellowship
of
the
Saints
!
but
the
Presence
of
Christ
amongst
them
renders
their
Joys
transporting
.
(
2.
)
They
proffer
their
Service
to
farther
the
continuance
of
what
they
did
enjoy
:
Let
us
make
Three
Tabernacles
;
Saints
will
stick
at
no
Pains
or
Cost
,
for
the
Enjoyment
of
Christ's
Presence
,
and
his
Peoples
Company
.
Learn
hence
,
That
a
Glimpse
of
Heavens
Glory
is
sufficient
to
wrap
a
Soul
into
Extasy
,
and
to
make
it
out
of
Love
with
worldly
Company
.
(
2.
)
That
we
are
apt
to
desire
more
of
Heaven
upon
Earth
than
God
will
allow
.
We
would
have
the
Heavenly
Glory
come
down
to
us
,
But
are
unwilling
by
Death
to
go
up
to
That
.
Obs.
(
5.
)
How
a
Cloud
was
put
before
the
Disciples
Eyes
,
when
the
Divine
Glory
was
manifested
to
them
:
partly
to
allay
the
Lustre
and
Resplendency
of
that
Glory
which
they
were
swallowed
up
with
.
The
Glory
of
Heaven
is
insupportable
in
this
sinful
State
;
we
cannot
bear
it
unvail'd
.
And
partly
to
hinder
their
farther
prying
and
looking
into
that
Glory
.
We
must
be
content
to
behold
God
through
a
Cloud
darkly
here
,
e're
long
we
shall
see
him
Face
to
Face
.
Obs.
(
6.
)
The
Testimony
given
out
of
the
Cloud
by
God
the
Father
,
concerning
Jesus
Christ
his
Son
:
This
is
my
beloved
Son
,
hear
him
.
Where
Note
,
(
1.
)
The
Dignity
of
his
Person
;
he
is
my
Son
.
for
nature
co-essential
and
for
time
co-eternal
with
his
Father
.
(
2.
)
The
Endearedness
of
his
Relation
he
is
my
Beloved
Son
:
because
of
his
conformity
unto
me
and
complyance
with
me
,
likeness
is
the
cause
of
Love
,
and
an
union
and
harmony
of
wills
causes
a
mutual
endearing
of
Affections
.
(
3.
)
The
Authority
of
his
Doctrine
,
hear
ye
him
:
not
Moses
and
Elias
:
who
were
Servants
:
but
Christ
my
Son
whom
I
have
commissioned
to
be
the
great
Prophet
and
Teacher
of
my
Church
:
Therefore
Adore
him
as
my
Son
:
Believe
in
him
as
your
Saviour
,
and
hear
him
as
your
Law-giver
.
The
Obedient
ear
honours
Christ
more
,
then
either
the
gazing
Eye
:
the
Adoring
Knee
,
or
the
Applauding
Tongue
.
9
And
as
they
came
down
from
the
mountain
,
he
charged
them
that
they
should
tell
no
man
what
things
they
had
seen
:
till
the
Son
of
man
was
risen
from
the
Dead
.
10
And
they
kept
that
saying
with
themselves
,
questioning
what
the
rising
from
the
dead
should
mean
?
11
And
they
asked
him
saying
,
why
say
the
Scribes
that
Elias
must
first
come
?
12
And
he
Answered
and
told
them
,
Elias
verily
cometh
first
and
Restoreth
all
things
,
and
how
it
is
written
of
the
Son
of
man
,
that
he
must
Suffer
many
things
and
be
set
at
naught
.
13
But
I
say
unto
you
,
that
Elias
is
indeed
come
,
and
they
have
done
unto
him
,
whatsoever
they
listed
,
as
it
is
written
of
him
.
Obs.
here
.
(
1.
)
The
strict
Injunction
given
by
Christ
to
his
Disciples
,
not
to
publish
or
proclaim
this
glorious
Vision
,
at
his
Transfiguration
,
till
after
his
Resurrection
:
because
being
now
in
a
state
of
Humiliation
,
he
would
have
his
Divine
Majesty
and
Glory
,
veil●d
and
concealed
.
Learn
hence
,
that
the
Divine
Glory
of
Christ's
person
,
as
God
,
was
not
to
be
manifested
suddenly
and
all
at
once
:
but
gradually
and
by
steps
.
First
more
obscurely
by
his
Miracles
,
by
the
forced
Acknowledgments
of
Devils
,
by
the
free
Confession
of
his
Disciples
,
and
by
the
glorious
Vision
of
his
Transfiguration
;
but
the
more
clear
and
full
,
the
more
publick
and
open
manifestation
of
his
divine
Glory
was
at
the
time
of
his
Resurrection
and
Ascension
.
Obs.
(
2.
)
The
Disciples
obedience
to
Christ's
Injunction
,
to●ching
the
concealing
of
his
Transfiguration
till
after
his
Resurrection
,
they
kept
that
saying
with
themselves
,
questioning
one
with
another
,
what
the
rising
from
the
dead
should
mean
:
not
that
they
questioned
the
Resurrection
in
general
,
but
Christs
Resurrection
only
in
particular
,
because
his
Resurrection
did
suppose
his
death
,
and
they
could
not
conceive
how
the
Messiah
whom
they
erroneously
Supposed
must
be
a
temporal
Prince
,
should
suffer
death
at
the
hands
of
men
,
Obs.
(
3.
)
The
Question
which
the
Disciples
put
to
Christ
,
how
the
Observation
of
the
Jewish
Doctors
holds
good
,
namely
that
Elias
must
come
before
the
Messias
come
:
we
see
the
Messias
,
but
no
Elias
.
Our
Saviour
answers
,
That
Elias
was
come
already
,
not
Elias
in
person
,
but
one
in
the
Spirit
and
Power
of
Elias
;
to
wit
,
John
the
Baptist
,
who
was
prophesied
of
under
the
name
of
Elias
;
there
being
a
great
Resemblance
between
the
Elias
,
of
the
Old
Testament
,
and
of
the
new
,
viz.
John
the
Baptist
,
they
were
both
Men
of
a
mighty
Zeal
,
for
God
and
Religion
,
they
were
both
undaunted
,
reprovers
of
the
faults
of
Princes
,
and
they
were
both
implacably
hated
and
persecuted
for
the
same
.
Thence
learn
,
that
hatred
and
persecution
,
even
unto
Death
,
has
often
been
the
lot
and
portion
of
such
Persons
who
have
had
the
courage
and
Zeal
,
to
reprove
the
faults
of
Princes
.
Elias
is
indeed
come
,
and
they
have
done
unto
him
,
whatsoever
they
Listed
.
14
And
when
he
came
to
his
Disciples
,
he
saw
a
great
Multitude
about
them
,
and
the
Scribes
questioning
with
them
.
15
And
straightway
all
the
people
when
they
beheld
him
,
were
greatly
amazed
and
running
to
him
,
saluted
him
.
16
And
he
asked
the
Scribes
,
what
question
ye
with
them
.
17
And
one
of
the
multitude
answered
and
said
,
Master
:
I
have
brought
unto
thee
my
son
,
which
hath
a
dumb
spirit
.
18
And
wheresoever
he
taketh
him
,
he
teareth
him
,
and
he
someth
,
and
gnasheth
with
his
Teeth
,
and
pineth
away
:
and
I
spake
to
thy
Disciples
,
that
they
should
cast
him
out
,
and
they
could
not
.
19
He
answered
him
,
and
saith
:
O
faithless
generation
,
how
long
shall
I
be
with
you
?
how
long
shall
I
suffer
you
?
bring
him
unto
me
.
20
And
they
brought
him
unto
him
;
and
when
he
saw
him
,
straightway
the
spirit
tare
him
,
and
he
fell
on
the
ground
,
and
wallowed
foming
21
And
he
asked
his
Father
,
How
long
is
it
ago
,
since
that
came
unto
him
?
And
he
said
,
of
a
child
.
22
And
oft-times
it
hath
cast
him
into
the
fire
,
and
into
the
waters
to
destroy
him
:
but
if
thou
canst
do
any
thing
,
have
compassion
on
us
,
and
help
us
23
Jesus
saith
unto
him
,
if
thou
canst
believe
,
all
things
are
possible
to
him
,
that
believeth
.
24
And
straightway
the
Father
of
the
child
cried
out
,
with
tears
,
and
said
,
Lord
,
I
believe
,
help
thou
my
unbelief
.
25
When
Jesus
saw
that
the
people
came
running
together
,
he
rebuked
the
foul
Spirit
,
saying
unto
him
,
Thou
dumb
and
deaf
spirit
,
I
charge
thee
come
out
of
him
,
and
enter
no
more
into
him
.
26
And
the
Spirit
cried
,
and
rent
him
sore
,
and
came
out
of
him
,
and
he
was
as
one
dead
,
insomuch
that
many
said
,
He
is
dead
.
27
But
Jesus
took
him
by
the
hand
,
and
lifted
him
up
,
and
he
arose
.
28
And
when
he
was
come
into
the
house
,
his
Disciples
asked
him
privately
,
Why
could
not
we
cast
him
out
?
29
And
he
said
unto
them
,
This
kind
can
come
forth
by
nothing
,
but
by
prayer
and
fasting
.
Observe
here
.
(
1.
)
The
person
brought
to
Christ
,
for
help
and
healing
,
one
Bodily
possest
by
Satan
,
who
had
made
him
deaf
and
dumb
from
his
childhood
;
and
oft-times
cast
him
into
the
Fire
and
Water
,
but
rather
to
torment
then
to
dispatch
him
:
Oh
how
does
Satan
,
that
malicious
Tyrant
rejoyce
in
doing
hurt
to
their
Bodies
,
as
well
as
the
soul
of
Mankind
.
Lord
abate
his
power
,
since
his
malice
will
not
be
abated
?
How
great
is
thy
goodness
in
preserving
us
from
the
power
and
malice
of
evil
Spirits
,
and
how
watchful
is
thy
Providence
over
us
,
to
preserve
us
,
when
Satan
is
seeking
by
all
imaginable
means
and
methods
,
to
destroy
us
.
Observe
(
2.
)
The
Person
that
represents
his
sad
condition
,
to
our
Saviour
,
his
compassionate
Father
who
kneeled
down
and
cried
out
:
need
will
make
a
person
both
humble
and
eloquent
.
Every
one
has
a
Tongue
to
speak
for
himself
,
happy
he
that
keeps
a
Tongue
for
others
.
Observe
(
3.
)
The
circumstance
of
time
.
Satan
had
got
possession
of
this
person
,
very
young
,
in
his
youth
,
nay
,
in
his
childhood
:
and
oh
how
hard
was
it
to
cast
him
out
,
after
so
long
possession
;
the
Disciples
could
not
do
it
with
all
their
power
and
prayers
:
and
when
our
Saviour
himself
by
the
power
of
his
Godhead
did
dispossess
him
,
it
was
with
foming
and
renting
that
he
left
him
.
Thus
when
Satan
gets
possession
of
Persons
hearts
in
their
youth
,
oh
how
hard
will
it
be
to
cast
him
out
,
it
will
put
the
Soul
to
great
grief
,
great
pain
,
great
sorrow
of
heart
.
Satan
will
endeavour
to
hold
his
own
,
and
keep
the
sinner
his
slave
and
vassal
:
if
all
the
power
of
Hell
can
keep
him
.
Lord
!
convince
young
persons
,
that
it
is
easier
to
keep
Satan
out
,
then
it
is
to
cast
him
out
of
the
possession
of
their
hearts
.
Observe
(
4.
)
The
Physicians
which
this
distressed
Person
is
brought
unto
.
First
,
to
the
Disciples
,
and
then
to
Jesus
.
We
never
apply
our selves
importunately
to
the
God
of
Power
,
till
we
dispair
of
the
Creatures
help
.
But
why
could
not
the
Disciples
cast
him
out
?
Christ
tells
them
because
of
their
unbelief
,
that
is
,
because
of
the
weakness
of
their
Faith
,
not
the
total
want
of
Faith
.
Whence
learn
,
that
secret
unbelief
may
lie
hid
and
undiscerned
in
the
heart
,
which
neither
others
nor
our selves
may
take
notice
of
,
until
some
tryal
doth
discover
it
.
Observe
(
5.
)
The
poor
man's
humble
Request
,
and
Christ's
gracious
reply
.
If
thou
canst
do
any
thing
,
help
me
,
says
the
Father
;
if
thou
canst
believe
all
things
are
possible
,
says
our
Saviour
.
Note
thence
:
that
the
fault
is
not
in
Christ
,
but
in
our selves
if
we
receive
not
that
mercy
from
him
which
we
desire
and
need
,
there
is
no
deficiency
in
Christ's
power
:
the
defect
lies
in
our
Faith
.
Hereupon
the
man
cries
out
with
Tears
,
Lord
,
I
believe
help
thou
my
unbelief
,
if
these
were
tears
of
Joy
for
the
truth
of
his
Faith
,
then
we
gather
,
that
the
lowest
degree
and
least
measure
of
Faith
is
matter
of
Joy
unspeakable
to
the
owner
and
possessor
of
it
.
If
these
were
Tears
of
Sorrow
for
the
weakness
of
his
Faith
,
then
we
may
collect
,
that
the
Remains
of
Unbelief
in
the
children
of
God
do
cost
them
many
tears
:
they
are
the
burthen
and
sorrow
of
gracious
Souls
.
The
Father
of
the
child
cried
out
with
Tears
,
Lord
,
I
believe
,
help
my
unbelief
.
Observe
,
(
6.
)
With
what
facility
and
ease
our
Saviour
cast
out
this
stubborn
Devil
that
had
so
long
possest
this
poor
child
,
even
with
a
word
speaking
,
how
long
soever
Satan
has
kept
possession
of
a
Soul
.
Christ
can
eject
and
cast
them
out
both
easily
and
speedily
,
one
word
of
Christ's
mouth
is
sufficient
to
help
us
out
of
all
distress
both
bodily
and
Spiritual
.
Yet
did
our
Lord
suffer
the
evil
Spirit
to
rage
and
rend
the
child
before
he
went
out
of
him
:
not
from
any
delight
in
the
poor
childs
misery
,
but
that
the
Multitude
seeing
the
Desperateness
of
the
Case
,
might
the
more
admire
the
power
of
Christ
in
his
Deliverance
.
Observe
,
(
7.
)
The
Sovereign
Power
and
absolute
Authority
which
Christ
had
even
here
on
Earth
,
when
in
his
State
of
Humiliation
over
the
Devil
and
his
Angels
:
he
commands
him
to
go
out
,
and
enter
no
more
into
the
child
,
and
is
obeyed
.
This
was
a
proof
and
demonstration
of
the
Godhead
of
our
Saviour
,
that
he
had
power
and
Authority
over
Devils
,
to
command
and
over-rule
them
,
to
curb
and
restrain
them
at
his
Pleasure
.
And
whereas
Christ
commands
the
Devil
,
not
only
to
come
out
,
but
to
enter
no
more
into
the
Person
;
it
implies
,
that
Satan
being
cast
out
of
his
hole
,
earnestly
desires
to
enter
in
again
,
to
recover
his
hold
,
and
to
regain
his
possession
;
but
if
Christ
says
enter
no
more
;
Satan
shall
obey
his
voyce
.
Observe
(
8.
)
The
Disciples
enquiry
into
the
Reasons
why
they
could
not
cast
this
stubborn
Devil
out
.
According
to
the
power
which
he
had
given
them
to
work
Miracles
.
Christ
tells
them
it
was
,
(
1.
)
Because
of
their
unbelief
,
by
which
understand
the
weakness
of
their
faith
,
not
their
total
want
of
Faith
.
(
2.
)
Because
they
did
not
in
this
extraordinary
case
,
apply
themselves
to
the
use
of
extraordinary
means
.
Namely
,
prayer
and
fasting
.
Learn
hence
,
(
1.
)
That
in
extraordinary
cases
,
where
the
Necessities
either
of
Soul
or
Body
do
require
it
,
Recourse
must
be
had
to
the
use
of
extraordinary
means
,
one
of
which
is
an
importunate
Application
unto
God
,
by
solemn
Prayer
.
Secondly
,
that
fasting
and
prayer
are
two
special
means
of
Christ's
own
Appointment
,
for
the
enabling
of
his
people
Victoriously
to
overcome
Satan
and
cast
him
out
of
our selves
or
others
.
We
must
set
an
edge
upon
our
Faith
by
prayer
,
and
upon
our
Prayer
by
fasting
.
30
And
they
departed
thence
,
and
passed
thro'
Galilee
,
and
he
would
not
that
any
man
should
know
it
.
31
For
he
taught
his
Disciples
,
and
said
unto
them
:
The
Son
of
man
is
delivered
into
the
hands
of
men
,
and
they
shall
kill
him
,
and
after
that
he
is
killed
,
he
shall
rise
the
third
day
.
32
But
they
understood
not
that
saying
,
and
were
afraid
to
ask
him
.
Observable
it
is
,
how
frequently
our
Saviour
forewarned
his
Disciples
of
his
approaching
Sufferings
,
and
as
the
Time
of
his
suffering
,
grew
near
,
he
did
more
frequently
warn
them
of
it
.
But
all
was
little
enough
,
to
arm
them
against
the
scandal
of
the
Cross
,
and
to
reconcile
their
thoughts
,
to
a
suffering
Condition
.
The
Disciples
had
taken
up
the
common
Opinion
:
that
the
Messiah
was
to
be
a
temporal
Prince
,
and
as
such
to
reign
here
upon
Earth
,
and
they
knew
not
how
to
reconcile
this
,
with
his
being
delivered
up
into
the
hands
of
Men
that
should
kill
him
.
And
yet
they
were
afraid
to
ask
him
concerning
this
matter
.
Now
from
Christ's
frequent
forewarning
his
Disciples
of
approaching
Sufferings
we
may
gather
,
That
we
can
never
hear
,
either
too
often
,
or
too
much
of
the
Doctrine
of
the
Cross
,
nor
be
too
frequently
instructed
in
our
Duty
,
to
prepare
for
a
Suffering
State
.
As
Christ
went
by
his
Cross
,
to
his
Crown
,
from
a
State
of
Abasement
,
to
a
state
of
Exaltation
;
so
must
all
his
Disciples
and
followers
likewise
.
33
And
he
came
to
Capernaum
:
and
being
in
the
house
,
he
asked
them
,
What
was
it
,
that
ye
disputed
among
your selves
by
the
way
.
34
But
they
held
their
peace
,
for
by
the
way
,
they
had
disputed
among
themselves
:
who
should
be
the
greatest
?
35
And
he
sat
down
,
and
called
the
twelve
,
and
saith
unto
them
:
If
any
man
desire
to
be
first
,
the
same
shall
be
last
of
all
,
and
Servant
of
all
.
36
And
he
took
a
child
,
and
set
him
in
the
midst
of
them
:
and
when
he
had
taken
him
in
his
arms
,
he
said
unto
them
.
37
Whosoever
shall
receive
one
of
such
children
in
my
Name
,
receiveth
me
:
and
whosoever
shall
receive
me
,
receiveth
not
me
,
but
him
that
sent
me
.
It
may
justly
seem
a
wonder
,
that
when
our
blessed
Saviour
discoursed
so
frequently
with
his
Disciples
,
about
his
sufferings
,
that
they
should
at
the
same
time
,
be
disputing
among
themselves
,
about
precedency
and
preheminency
,
which
of
them
should
be
the
greatest
,
the
first
in
Place
,
and
the
highest
in
Dignity
and
Honour
.
But
from
this
instance
we
may
learn
,
That
the
holiest
and
best
of
men
,
are
subject
to
Pride
and
Ambition
.
Prone
to
covet
worldly
Dignity
and
Greatness
,
ready
to
catch
at
the
bait
of
Honour
,
to
affect
a
precedency
before
,
and
a
Superiority
over
others
.
The
Apostles
themselves
were
toucht
,
if
not
tainted
with
the
Itch
of
Ambition
:
To
cure
which
,
our
Saviour
preaches
to
them
the
Doctrine
of
humility
,
where
Observe
(
1.
)
Our
Lord
doth
not
say
,
he
that
is
the
first
,
but
he
that
desireth
to
be
first
,
shall
be
last
of
all
,
and
Servant
of
all
,
teaching
us
,
that
all
Persons
in
general
,
and
Ministers
in
particular
,
ought
not
to
seek
out
places
of
dignity
and
preheminency
for
themselves
,
but
be
sought
out
for
them
,
he
that
is
first
in
seeking
them
,
usually
least
deserves
them
,
and
last
obtains
them
,
if
any
man
desire
to
be
first
,
the
same
shall
be
last
of
all
.
Observe
(
2.
)
Our
Saviour
teaches
his
Disciples
Humility
,
by
the
Type
and
Example
of
a
little
child
,
which
he
sets
before
them
,
as
the
proper
Emblem
of
humility
;
shewing
them
that
they
ought
to
be
as
free
from
Ambition
,
as
a
young
child
,
which
affects
nothing
of
precedency
or
Superiority
:
Such
as
are
of
highest
Eminency
in
the
Church
of
Christ
,
ought
to
be
adorned
with
humility
,
and
look
upon
themselves
,
as
lying
under
the
greatest
Obligations
,
to
be
most
eminently
useful
and
serviceable
,
for
the
Churches
good
.
Observe
(
3.
)
How
exceeding
dear
and
precious
such
persons
are
to
Christ
,
who
resemble
little
children
in
true
humility
and
lowliness
of
mind
,
assuring
the
World
,
that
whatsoever
Kindness
or
Respect
they
shew
to
them
,
he
accounts
shewn
to
himself
.
He
that
receiveth
them
,
says
Christ
,
receiveth
me
,
so
near
is
the
Union
,
so
dear
the
Relation
betwixt
Christ
and
his
Members
,
that
whatever
good
or
Evil
is
done
to
them
,
he
Reckons
it
as
done
unto
himself
.
38
And
John
answered
him
,
saying
,
Master
,
we
saw
one
casting
out
Devils
in
thy
Name
,
and
he
followeth
not
us
,
and
we
forbad
him
,
because
he
followeth
not
us
.
39
But
Jesus
said
,
Forbid
him
not
,
for
there
is
no
man
that
shall
do
a
miracle
in
my
name
,
that
can
lightly
speak
evil
of
me
.
40
For
he
that
is
not
against
us
,
is
on
our
part.
41
For
whosoever
shall
give
you
a
cup
of
water
,
to
drink
in
my
Name
:
because
ye
belong
to
Christ
,
Verily
I
say
unto
you
,
he
shall
not
lose
his
reward
.
42
And
whosoever
shall
offend
one
of
these
little
ones
that
believe
in
me
.
42
It
is
better
for
him
,
that
a
milstone
were
hanged
about
his
neck
,
and
he
were
cast
into
the
Sea
.
The
Evangelist
here
sets
down
a
conference
betwixt
our
Saviour
Christ
and
St.
John
his
Disciple
〈◊〉
where
Obs.
(
1.
St.
John's
Relation
,
of
a
matter
of
fact
to
Christ
,
namely
,
his
forbidding
one
to
cast
out
Devi●s
in
Christ's
Name
,
that
did
not
follow
Christ
as
they
did
,
being
his
profess'd
Disciples
,
tho'
only
the
Disciples
which
followed
Christ
had
a
commission
to
work
Miracles
;
yet
were
there
others
,
(
no
Enemies
to
Christ
)
who
in
imitation
of
the
Disciples
did
attempt
to
do
the
like
;
and
God
was
pleased
for
the
honour
of
his
Son
,
in
whose
name
they
cast
out
Devils
,
to
give
them
sometimes
success
.
Almighty
God
may
and
sometimes
doth
give
success
to
such
Actions
and
Enterprizes
as
are
good
in
themselves
;
tho'
undertaken
by
persons
that
have
no
lawful
call
,
or
warrant
from
God
,
to
do
them
.
Obs.
(
2.
)
The
Action
of
the
Disciples
,
towards
this
person
,
we
forbad
him
.
This
shewed
(
1.
)
their
Ignorance
,
in
supposing
that
none
could
be
true
Disciples
,
nor
work
Miracles
,
but
such
as
followed
them
,
we
forbad
him
,
because
he
followed
not
us
.
(
2.
)
their
Rashness
,
in
forbidding
him
of
their
own
heads
,
before
they
had
consulted
Christ
about
it
.
(
3.
)
their
Envy
and
Emulation
,
in
that
they
were
grieved
and
discontented
at
this
person
's
casting
out
Devils
,
because
he
was
not
a
follower
of
them
.
Oh
the
imperfect
Composition
of
the
best
of
Saints
;
how
much
weakness
,
infirmity
,
and
corruption
doth
John
the
beloved
Disciple
discover
.
Upon
this
Occasion
,
the
sin
of
Envy
and
Emulation
against
the
gifts
of
God
in
others
is
very
natural
to
men
,
to
good
men
,
yea
to
the
best
of
men
,
it
is
as
difficult
to
look
upon
other
mens
Gifts
without
envy
,
as
to
look
upon
our
own
without
pride
.
Obs.
(
3.
)
Our
Saviour's
answer
and
reply
,
forbid
him
not
;
because
our
Saviour
knew
that
this
enterprise
of
casting
out
Devils
in
his
Name
,
would
in
some
manner
and
measure
redound
to
the
Glory
of
his
Name
,
altho'
he
undertook
the
matter
without
sufficient
warrant
from
Christ
.
We
ought
not
to
censure
and
condemn
those
who
do
that
which
is
good
in
it self
,
tho'
they
fail
in
the
manner
of
it
,
and
in
the
means
they
use
for
effecting
it
.
Obs.
(
4.
)
What
Encouragement
our
Saviour
gives
the
World
to
be
kind
to
his
friends
and
followers
:
he
assures
them
,
that
even
a
cup
of
cold
water
given
for
his
sake
,
to
such
as
profess
his
name
,
shall
not
miss
of
a
Reward
.
Learn
thence
,
That
the
least
office
of
Love
and
Respect
,
of
Kindness
and
Charity
shewn
to
any
of
the
Ministers
or
Members
of
Jesus
Christ
for
his
sake
,
is
resented
as
done
unto
himself
,
and
shall
be
rewarded
by
himself
.
Obs.
(
5.
)
What
an
hainous
and
grievous
Sin
it
is
to
scandalize
or
offend
any
of
the
Disciples
of
Jesus
Christ
;
he
will
most
severely
Judge
and
punish
such
as
give
offence
to
them
,
(
by
any
wrong
or
injury
done
unto
them
)
both
in
this
Life
and
the
next
,
it
were
better
a
Milstone
were
hanged
about
his
neck
,
and
he
were
cast
into
the
Sea
.
43
And
if
thy
hand
offend
thee
,
cut
it
off
:
it
is
better
for
thee
to
enter
into
Life
maimed
,
then
having
two
Hands
to
go
into
Hell
;
into
the
Fire
that
shall
never
be
quenched
.
44
Where
the
worm
dyeth
not
,
and
the
fire
is
not
quenched
.
45
And
if
thy
foot
offend
thee
,
cut
it
off
:
it
is
better
for
thee
to
enter
halt
into
Life
,
then
having
two
feet
to
be
cast
into
Hell
:
into
the
fire
that
never
shall
be
quenched
.
46
Where
their
worm
dyeth
not
,
and
their
fire
is
not
quenched
.
47
And
if
thine
Eye
offend
thee
,
pluck
it
out
,
it
is
better
for
thee
to
enter
into
the
Kingdom
of
God
with
one
Eye
,
then
having
two
Eyes
to
be
cast
into
Hell
Fire
.
48
Where
their
worm
dyeth
not
,
and
the
fire
is
not
quenched
.
In
the
former
verse
,
Our
Saviour
disswaded
from
the
Sin
of
Scandal
,
or
giving
offence
to
serious
and
sincere
Christistians
,
threatning
a
very
grievous
Judgment
against
such
as
should
any
ways
offend
them
.
Now
in
these
six
Verses
,
he
prescribes
a
Remedy
against
that
,
and
all
other
sins
,
namely
,
by
avoiding
all
occasions
that
leads
to
Sin
.
Here
,
Obs.
(
1.
)
The
admonition
or
warning
given
by
Christ
unto
us
,
to
remove
far
from
us
all
occasions
of
Sin
,
tho'
never
so
dear
unto
us
.
We
are
not
to
understand
the
Command
literally
,
as
if
it
were
our
Duty
to
maim
our
bodily
Members
,
but
metaphorically
,
to
cut
off
all
occasions
that
may
betray
us
unto
Sin
.
Hence
Note
,
That
sin
may
be
avoided
;
it
is
our
Duty
to
avoid
whatever
leads
unto
it
,
or
may
be
the
Instrument
and
Occasion
of
it
.
Obs.
(
2.
)
A
Reason
enforcing
the
Admonition
:
This
is
drawn
from
the
benefit
and
advantage
that
will
come
by
cutting
off
such
occasions
of
Sin
.
It
will
farther
us
in
our
attainment
of
eternal
Life
,
and
prevent
our
being
cast
into
Hell
Fire
.
Now
our
Saviour
affirms
,
that
it
is
better
for
a
Man
to
enter
into
Life
,
with
the
loss
of
all
those
things
that
are
dear
and
precious
to
him
in
this
world
,
rather
then
go
into
Hell
with
the
fruition
and
enjoyment
of
them
.
Learn
hence
,
That
a
diligent
and
daily
care
to
avoid
sin
,
and
all
occasions
that
lead
unto
it
,
will
be
a
special
means
to
escape
the
Torments
of
Hell
,
and
farther
us
in
our
attainments
of
Heaven
and
Eternal
Life
.
Obs.
(
3.
)
The
Description
which
our
Saviour
gives
of
the
Torments
of
Hell
,
First
by
its
Extremity
;
it
is
like
a
gnawing
worm
and
a
consuming
Fire
.
Secondly
,
and
by
its
Eternity
,
a
worm
that
never
dyeth
,
and
a
Fire
that
is
never
quenched
.
Learn
hence
,
That
there
is
most
certainly
a
place
and
state
of
punishment
and
torment
in
another
world
for
wicked
men
to
suffer
in
,
upon
the
score
of
Sin
committed
in
this
world
.
Secondly
,
That
the
punishment
and
torments
of
the
wicked
in
Hell
are
intollerable
and
interminable
of
exquisite
pain
and
endless
Duration
.
Their
worm
never
dyeth
,
and
the
Fire
is
not
quenched
.
49
For
every
one
shall
be
salted
with
fire
,
and
every
Sacrifice
shall
be
salted
with
salt
.
Every
one
shall
be
salted
with
Fire
,
that
is
,
every
one
of
them
mentioned
in
the
foregoing
verses
,
who
refuse
to
cut
off
a
right
hand
,
and
pluck
out
a
right
Eye
,
that
is
,
to
mortifie
their
bosom
lusts
and
beloved
corruptions
,
which
are
as
dear
as
a
right
hand
,
or
a
right
eye
:
every
such
wicked
and
unmortified
person
shall
be
salted
with
Fire
;
That
is
,
thrown
into
into
Hell
Fire
,
where
the
worm
dyeth
not
,
and
the
Fire
is
not
quenched
:
as
our
Saviour
speaks
v.
4.
And
their
being
salted
with
Fire
,
Imports
and
Implies
,
that
as
to
their
beings
they
shall
be
preserved
(
even
as
salt
preserves
things
from
corruption
)
that
they
may
be
the
Objects
of
the
eternal
wrath
of
God
.
So
that
for
Sinners
to
be
salted
with
Fire
,
is
to
be
given
up
to
everlasting
Destruction
.
Learn
hence
,
that
all
such
unsavory
sinners
,
as
indulge
their
corrupt
lusts
and
affections
shall
be
salted
with
fire
,
that
is
,
given
up
to
everlasting
Destruction
in
Hell
Fire
.
But
every
Sacrifice
shall
be
salted
with
salt
,
That
is
,
every
Christian
who
has
given
up
himself
a
real
Sacrifice
unto
God
,
he
shall
be
salted
,
not
with
fire
,
but
with
salt
,
not
with
fire
to
be
consumed
and
destroyed
,
but
with
salt
to
be
preserved
and
keep
savoury
.
The
grace
of
Mortification
is
that
to
the
Soul
,
which
salt
is
to
the
Body
,
it
preserves
it
from
putrefaction
,
and
renders
it
savoury
.
Learn
hence
,
(
1.
)
That
every
Christian
in
this
Life
ought
to
be
a
spiritual
Sacrifice
or
oblation
unto
God
.
(
2.
)
That
there
is
a
putrid
and
corrupt
part
in
every
Sacrifice
,
in
every
Christian
,
which
must
be
purged
out
,
and
the
Sacrifice
purified
and
cleansed
from
.
(
3.
)
That
the
grace
of
Mortification
is
the
true
salt
which
must
clarifie
the
Soul
,
and
with
which
every
Sacrifice
must
be
salted
that
will
be
a
savoury
offering
unto
God
.
Every
one
shall
be
salted
with
Fire
,
and
every
Sacrifice
shall
be
salted
with
salt
.
50
Salt
is
good
,
but
if
the
salt
hath
lost
its
saltness
,
wherewith
will
ye
season
it
?
have
salt
in
your selves
,
and
have
peace
one
with
another
.
Our
blessed
Saviour
here
compares
Christians
in
general
,
and
his
Ministers
in
particular
unto
Salt
,
for
a
double
Reason
.
First
,
Because
it
is
the
nature
of
Salt
to
preserve
things
from
corruption
and
putrefaction
and
to
render
them
savoury
and
pleasant
.
Thus
are
the
Ministers
of
Christ
to
labour
and
endeavour
,
by
the
purity
of
their
Doctrine
,
to
sweeten
putrifying
Sinners
,
that
they
may
become
Savory
unto
God
,
and
man
:
and
be
kept
from
being
fly-blown
with
Errours
and
false
Doctrine
.
Secondly
,
Because
Salt
has
an
Acrimony
,
a
piercing
power
in
if
,
which
subdues
the
whole
lump
and
turns
it
into
its
own
nature
.
Such
a
piercing
power
is
there
in
the
ministry
of
the
Word
,
that
it
subdues
the
whole
Man
to
the
Obedience
of
it self
.
Have
salt
in
your selves
,
and
have
peace
one
with
another
.
That
is
,
let
all
persons
,
especially
Ministers
retain
a
seasoning
Vertue
in
themselves
,
;
that
they
may
sweeten
and
season
others
;
even
all
that
they
converse
with
,
and
as
Salt
has
an
uniting
power
,
and
knits
the
parts
of
the
body
salted
together
:
So
the
upholding
of
Union
and
Peace
one
with
another
,
will
declare
that
you
have
salt
in
your selves
.
Learn
hence
,
That
it
is
the
Duty
of
all
Christians
,
but
especially
of
the
Ministers
of
the
Gospel
,
to
maintain
brotherly
concord
and
agreement
among
themselves
;
both
as
an
Argument
of
their
Sincerity
,
and
an
Ornament
to
their
profession
.
CHAP.
X.
1
AND
he
arose
from
thence
,
and
cometh
into
the
coasts
of
Judea
,
by
the
farther
side
of
Jordan
:
and
the
people
resort
unto
him
again
,
and
as
he
was
wont
,
he
taught
them
again
.
2
And
the
Pharisees
came
to
him
,
and
asked
him
,
Is
it
lawful
for
a
man
to
put
away
his
wife
?
tempting
him
.
3
And
he
answered
and
said
unto
them
,
What
did
Moses
command
you
?
4
And
they
said
,
Moses
suffered
to
write
a
bill
of
divorcement
,
and
to
put
her
away
.
5
And
Jesus
answered
and
said
unto
them
,
For
the
hardness
of
your
heart
he
wrote
you
this
precept
.
6
But
from
the
beginning
of
the
Creation
God
made
them
male
and
female
.
7
For
this
cause
shall
a
man
leave
his
Father
and
Mother
,
and
cleave
to
his
Wife
.
8
And
they
twain
shall
be
one
flesh
:
so
then
they
are
no
more
twain
,
but
one
flesh
.
9
What
therefore
God
hath
joyned
together
,
let
no
man
put
asunder
.
10
And
in
the
house
the
Disciples
asked
him
again
of
the
same
matter
.
11
And
he
said
unto
them
,
Whosoever
shall
put
away
his
Wife
,
and
marry
another
,
commiteth
adultery
against
her
.
12
And
if
a
Woman
shall
put
away
her
husband
,
and
be
married
to
another
,
she
committeth
adultery
.
The
first
Verse
of
this
Chapter
,
acquaints
us
with
the
great
Labour
and
pains
,
our
Saviour
took
in
the
exercise
of
his
ministry
,
travelling
from
place
to
place
,
in
an
hot
Country
,
and
that
on
foot
,
to
preach
the
Gospel
,
when
he
was
here
upon
earth
:
Teaching
all
persons
,
but
especially
Ministers
,
by
his
Example
,
to
be
willing
to
undergo
Pains
and
Labour
,
even
unto
much
weariness
,
in
the
service
of
God
,
and
in
the
Duties
of
their
calling
.
For
this
is
God's
Ordinance
,
that
every
one
should
feel
the
Burthen
of
his
calling
,
and
the
painfulness
of
it
.
But
Lord
,
how
nice
and
delicate
are
some
labourers
in
thy
Vineyard
,
who
are
willing
to
do
nothing
,
but
what
they
can
do
with
ease
,
that
cannot
endure
to
think
of
labouring
unto
weariness
;
but
are
sparing
of
their
pains
for
fear
of
shortning
their
days
,
and
hasting
their
end
.
Whereas
the
Lamp
of
our
Lives
can
never
be
better
spent
or
burnt
out
,
then
in
lighting
others
to
Heaven
.
The
following
verses
acquaint
us
,
with
an
ensnaring
question
,
which
the
Pharisees
put
to
our
Saviour
,
concerning
the
matter
of
Divorce
;
concluding
that
they
should
entrap
him
in
his
answer
,
whatever
it
was
,
if
he
denied
the
lawfulness
of
Divorce
,
then
they
would
charge
him
with
Contradicting
:
Moses
who
allowed
it
.
If
he
affirmed
it
,
then
they
would
condemn
him
for
contradicting
his
own
Doctrine
,
St.
Mat.
v.
32.
for
favouring
mens
lusts
,
and
complying
with
the
wicked
custom
of
the
Jews
:
who
upon
every
slight
and
frivolous
occasion
put
away
their
Wives
from
them
:
But
such
was
the
Wisdom
of
our
Saviour
in
all
his
answers
to
the
ensnaring
Pharisees
;
that
neither
their
wit
nor
malice
could
lay
hold
upon
any
thing
to
entangle
him
in
his
talk
.
Obs.
Therefore
the
piety
and
prudence
of
our
Saviour's
answer
to
the
Pharisees
,
he
refers
them
to
the
first
institution
of
marriage
.
When
God
made
Husband
and
Wife
one
flesh
,
to
the
intent
,
that
matrimonial
Love
might
be
both
incommunicable
and
indissoluble
,
and
accordingly
asks
them
;
what
did
Moses
command
you
?
thereby
teaching
us
,
that
the
best
means
for
deciding
all
doubts
,
and
resolving
all
controversies
,
about
matters
of
Religion
;
is
to
have
Recourse
unto
the
Scriptures
,
or
the
written
Word
of
God
:
what
did
Moses
command
you
?
Obs.
Farther
,
How
our
Saviour
to
confute
the
Pharisees
,
and
convince
them
of
the
unlawfulness
of
Divorces
used
by
the
Jews
;
lays
down
the
first
institution
of
Marriage
,
and
shews
them
first
,
the
Author
,
next
the
time
,
and
then
the
end
of
the
Institution
:
the
Author
God
.
What
God
has
joyned
together
,
&c.
Marriage
is
an
Ordinance
of
God's
own
Appointment
,
as
the
Ground
and
Foundation
of
all
sacred
and
civil
society
.
The
time
of
the
Institution
was
in
the
beginning
;
Marriage
is
almost
as
old
as
the
World
,
as
old
as
Nature
it self
;
there
was
no
sooner
one
Person
,
but
God
divided
him
into
two
,
and
no
sooner
was
there
two
,
but
he
united
them
into
one
.
And
the
end
of
the
Instituti
-
of
Mariage
,
Christ
declares
,
was
this
,
that
there
might
be
not
only
an
intimacy
and
nearness
,
but
also
an
inseparable
Union
and
Oneness
,
by
means
of
this
endearing
Relation
:
the
congugal
knot
is
tied
so
close
,
that
the
Bonds
of
matrimonial
love
are
stronger
then
those
of
Nature
.
Stricter
is
the
Tye
betwixt
husband
and
wife
,
then
that
betwixt
parent
and
child
,
according
to
God's
own
appointment
.
For
this
cause
shall
a
man
leave
Father
and
Mother
,
and
cleave
to
his
Wife
,
and
they
Twain
shall
be
one
flesh
.
And
whereas
our
Saviour
adds
,
what
God
hath
joyned
together
,
let
not
man
put
asunder
;
two
things
are
hereby
intimated
to
us
.
(
1.
)
That
God
is
the
Author
of
the
close
and
intimate
Union
which
is
betwixt
Man
and
Wife
in
a
married
condition
.
(
2.
)
That
it
is
not
in
the
power
of
man
to
untie
,
or
dissolve
that
Union
which
God
has
made
betwixt
Man
and
Wife
in
the
married
estate
,
yea
,
it
is
a
great
sin
to
advise
unto
,
or
endeavour
after
the
separation
of
them
.
Obs.
Lastly
,
Our
Saviour's
private
conference
with
the
Disciples
,
after
his
publick
disputation
with
the
Pharisees
about
this
matter
of
divorce
.
He
tells
his
Disciples
,
and
in
them
,
he
tells
all
Christians
to
the
end
of
the
World
,
that
it
is
utterly
unlawful
for
Man
and
Wife
to
be
separated
by
Divorcement
,
one
from
another
,
for
any
cause
whatsover
,
except
only
for
the
sin
of
Adultery
committed
by
either
of
them
after
the
Marriage
.
Learn
hence
,
that
according
to
the
Word
and
Will
of
God
,
nothing
can
violate
the
bonds
of
marriage
,
and
justly
a
divorce
betwixt
Man
and
Wife
,
save
only
the
defiling
of
the
marriage
Bed
by
Adultery
and
uncleanness
.
This
is
the
only
case
in
which
Man
and
Wife
may
lawfully
part
,
and
being
for
this
cause
parted
,
whether
they
may
afterwards
marry
again
to
other
Persons
has
been
much
disputed
,
but
that
the
innocent
and
injured
person
,
whether
Man
or
Woman
(
for
there
is
an
equal
Right
on
both
sides
)
may
not
marry
again
,
seems
very
unreasonable
,
for
why
should
one
suffer
for
anothers
fault
.
13
And
they
brought
young
children
to
him
,
that
he
should
touch
them
,
and
his
Disciples
rebuked
those
that
brought
them
.
14
But
when
Jesus
saw
it
,
he
was
much
displeased
,
and
said
unto
them
:
Suffer
the
little
children
to
come
unto
me
,
and
forbid
them
not
:
for
of
such
is
the
Kingdom
of
God
.
15
Verily
I
say
unto
you
,
Whosoever
shall
not
receive
the
Kingdom
of
God
as
a
little
child
,
he
shall
not
enter
therein
.
16
And
he
took
them
up
in
his
Arms
,
put
his
hands
upon
them
,
and
blessed
them
.
Obs.
here
a
solemn
Action
performed
;
Children
are
brought
to
Christ
to
be
blest
by
him
.
Where
Note
,
(
1.
)
The
Persons
Brought
,
children
,
young
children
,
sucking
Children
,
as
the
Word
imports
,
St.
Luke
18.15
.
They
brought
them
in
their
Arms
,
not
led
them
by
the
Hands
.
(
2.
)
The
Person
they
are
brought
unto
;
Jesus
Christ
:
But
for
what
End
?
not
to
Baptize
them
,
but
to
bless
them
:
The
Parents
looking
upon
Christ
as
a
Prophet
,
a
great
Prophet
,
the
great
Prophet
,
do
bring
their
Infants
to
him
,
that
they
might
receive
the
Benefit
of
his
Blessing
and
Prayers
.
Whence
Learn
,
(
1.
)
That
Infants
are
capable
of
Benefit
by
Jesus
Christ
.
(
2.
)
That
it
is
the
best
Office
that
Parents
can
perform
unto
their
Children
to
bring
them
unto
Christ
,
that
they
may
be
made
Partakers
of
that
Benefit
.
(
3.
)
If
Infants
be
capable
of
Benefit
by
Christ
,
if
capable
of
his
Blessing
on
Earth
,
and
Presence
in
Heaven
;
If
they
be
Subjects
of
his
Kingdom
of
Grace
,
and
Heirs
of
his
Kingdom
of
Glory
,
then
may
they
be
Baptized
:
For
they
that
are
in
Covenant
,
have
a
Right
to
the
Seal
of
the
Covenant
.
If
Christ
denies
not
Infants
the
Kingdom
of
Heaven
,
which
is
the
Greater
,
what
Reason
have
Ministers
to
deny
them
the
Benefit
of
Baptism
,
which
is
the
Less
.
17
And
when
he
was
gone
forth
into
the
way
,
there
came
one
running
,
and
kneeled
to
him
,
and
asked
him
,
Good
master
,
what
shall
I
do
that
I
may
inherit
eternal
life
?
Obs.
Here
,
(
1.
)
A
Person
addressing
himself
to
Christ
with
an
important
Question
in
his
Mouth
:
This
Person
was
a
young
Man
,
a
rich
Man
,
and
a
Ruler
;
a
young
Man
in
the
Prime
of
his
Age
,
a
rich
Man
in
the
Fulness
of
his
Wealth
,
and
a
Ruler
in
the
Prime
of
his
Authority
and
Power
.
From
whence
Learn
,
That
for
young
Men
,
rich
Men
,
especially
Noble
Men
,
to
enquire
the
way
to
Salvation
,
is
very
commendable
,
but
very
rare
.
Observe
,
(
2.
)
As
the
Person
addressing
,
so
the
manner
of
the
Address
,
he
came
running
and
kneeled
to
Christ
.
Where
Observe
his
Voluntariness
,
he
came
of
himself
,
not
drawn
by
others
Importunity
,
nor
drawn
by
his
own
personal
Afflictions
.
And
his
Readiness
,
he
came
Running
:
This
shewed
his
Zeal
and
Forwardness
to
meet
with
Christ
and
be
resolved
by
him
.
And
Lastly
,
His
Humility
,
he
Kneeled
to
him
as
an
eminent
Prophet
and
Teacher
,
not
knowing
him
to
be
the
Son
of
God
.
Obs.
(
3.
)
The
Address
it self
,
What
shall
I
do
to
inherit
Eternal
Life
?
Where
Note
,
(
1.
)
He
believes
the
Certainty
of
a
future
State
.
(
2.
)
He
professes
his
Desire
of
an
Eternal
Happiness
in
that
State
.
(
3.
)
He
declares
his
Readiness
to
do
some
good
thing
,
in
order
to
the
obtaining
of
that
Happiness
.
Hence
Learn
,
That
the
Light
of
Nature
,
or
Natural
Religion
,
teaches
Men
that
good
Works
are
necessary
to
Salvation
;
or
,
that
some
good
thing
must
be
done
by
them
,
who
at
Death
expect
Eternal
Life
.
It
is
not
talking
well
and
professing
well
,
but
doing
well
that
entitles
us
to
Heaven
and
Eternal
Life
.
18
And
Jesus
said
unto
him
,
Why
callest
thou
me
good
?
there
is
none
good
,
but
one
,
that
is
God
.
As
if
Christ
had
said
,
Why
callest
thou
me
good
,
when
thou
dost
not
believe
or
own
me
to
be
God
?
for
there
is
none
good
,
that
is
,
essentially
and
originally
good
,
absolutely
and
immutably
good
,
but
God
only
;
nor
any
derivatively
good
,
but
he
that
receiveth
his
Goodness
from
God
also
:
There
is
no
mere
Man
that
is
absolutely
and
perfectly
good
of
himself
,
but
by
Participation
and
Derivation
from
God
only
.
See
the
Note
on
St.
Matth.
19.17
.
19
Thou
knowest
the
commandments
,
Do
not
commit
adultery
,
Do
not
kill
,
Do
not
steal
,
Do
not
bear
false
witness
,
Defraud
not
,
Honour
thy
father
and
mother
.
Observe
here
,
That
the
Duties
which
our
Saviour
instances
in
,
are
the
Duties
of
the
Second
Table
,
which
Hypocrites
are
most
failing
in
:
But
nothing
is
a
better
Evidence
of
our
unfeigned
Love
to
God
,
than
the
sincere
Performance
of
our
Duty
to
our
Neighbours
.
Love
to
Man
is
a
Fruit
and
Testimony
of
our
Love
to
God
;
for
he
that
loveth
not
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
1
John
4.20
.
Learn
hence
,
That
such
as
are
defective
in
the
Duties
of
the
Second
Table
,
Charity
and
Justice
,
do
make
but
a
counterfeit
Shew
of
Religion
,
though
they
pretend
to
the
highest
Measures
and
Degrees
of
Love
to
God
.
20
And
he
answered
and
said
unto
him
,
Master
,
all
these
have
I
observed
from
my
youth
.
This
Assertion
of
the
young
Man
might
be
very
true
,
according
to
the
Pharisees
Sense
and
Interpretation
of
the
Law
,
which
condemned
only
the
gross
outward
Act
,
not
the
inward
Lust
and
Motion
of
the
Heart
.
An
out-side
Obedience
to
the
Law
this
young
Man
had
performed
,
this
made
him
think
well
of
himself
,
and
conclude
the
Goodness
of
his
own
Condition
.
Learn
hence
,
How
prone
Men
are
to
think
the
best
of
themselves
,
and
to
have
too
high
an
Opinion
of
their
own
Goodness
and
Righteousness
before
God
:
All
these
things
have
I
kept
from
my
Youth
:
It
is
a
natural
Corruption
in
Men
to
think
too
well
of
themselves
,
and
of
their
own
Goodness
and
Righteousness
before
God
,
but
it
is
very
dangerous
and
fatal
so
to
do
.
21
Then
Jesus
beholding
him
,
loved
him
,
and
said
unto
him
,
One
thing
thou
lackest
,
go
thy
way
,
sell
whatsoever
thou
hast
and
give
to
the
poor
,
and
thou
shalt
have
treasure
in
heaven
,
and
come
take
up
the
cross
and
follow
me
.
22
And
he
was
sad
at
that
saying
,
and
went
away
grieved
,
for
he
had
great
possessions
.
Observe
here
,
(
1.
)
Christ's
Compassion
towards
this
young
Man
:
He
loved
him
with
a
Love
of
Pity
and
Compassion
,
with
a
Love
of
Courtesy
and
Respect
.
There
may
be
some
very
amiable
and
lovely
Qualities
in
natural
and
unregenerate
Men
,
and
Goodness
in
what
Kind
or
Degree
soever
it
is
,
doth
attract
and
draw
forth
Christ's
Love
towards
a
Person
.
If
Christ
did
love
Civility
,
what
Respect
has
he
for
sincere
Sanctity
?
Obs.
(
2.
)
Our
Lord's
Admonition
,
One
thing
thou
lackest
;
which
was
true
Self-denial
in
renouncing
the
Sin
of
Covetousness
,
and
the
inordinate
Love
of
worldly
Wealth
.
We
ought
,
upon
God's
Call
,
to
maintain
such
a
readiness
of
Mind
,
as
to
be
willing
to
part
with
all
for
God's
sake
,
which
is
dear
unto
us
in
this
World
.
Obs.
(
3.
)
Our
Lord's
Injunction
;
Sell
what
thou
hast
,
and
give
to
the
Poor
.
This
was
not
a
common
but
a
special
Precept
,
belonging
particularly
to
this
young
Man
:
it
was
a
Commandment
of
Tryal
given
to
him
,
like
that
given
to
Abraham
,
Gen.
22.
to
convince
him
of
his
corrupt
Confidence
in
his
Riches
:
Yet
is
it
thus
far
of
general
use
to
us
all
,
to
teach
us
,
so
to
contemn
worldly
Possessions
,
as
to
be
willing
to
part
with
them
when
they
hinder
our
Happiness
and
Salvation
.
It
follows
,
And
take
up
the
Cross
,
an
Allusion
to
the
Roman
Custom
,
when
the
Malefactor
was
to
be
crucified
he
bare
his
Cross
upon
his
Shoulder
,
and
carried
it
to
the
Place
of
Execution
.
'T
is
not
the
making
,
but
the
patient
bearing
of
the
Cross
which
is
our
Duty
.
Learn
,
That
all
Christ's
Followers
should
prepare
their
Shoulders
for
Christ's
Cross
.
To
bear
the
Cross
implies
Faithfulness
and
Integrity
without
shifting
,
Patience
and
Submission
without
murmuring
,
Joy
and
Chearfulness
without
fainting
.
Obs.
(
4.
)
The
Effect
which
our
Saviour's
Admonition
had
upon
this
young
Person
:
He
was
sad
and
grieved
at
that
Saying
.
Thence
Note
(
1.
)
That
carnal
Men
are
sad
and
exceeding
sorrowful
,
when
they
cannot
win
Heaven
in
their
own
way
.
(
2.
)
That
such
as
are
wedded
to
the
World
,
will
renounce
Christ
rather
than
the
World
;
when
the
World
and
Christ
stand
in
Competition
.
23
And
Jesus
looked
round
about
and
saith
unto
his
disciples
,
How
hardly
shall
they
that
have
riches
enter
into
the
kingdom
of
God
?
24
And
the
disciples
were
astonished
at
his
words
.
But
Jesus
answereth
again
,
and
saith
unto
them
,
Children
,
how
hard
is
it
for
them
that
trust
in
riches
,
to
enter
into
the
kingdom
of
God
?
25
It
is
easier
for
a
camel
to
go
thorow
the
eye
of
a
needle
,
than
for
a
rich
man
to
enter
into
the
kingdom
of
God
.
26
And
they
were
much
astonished
,
saying
with
themselves
,
Who
then
can
be
saved
?
27.
But
Jesus
answered
and
said
,
With
men
it
is
impossible
,
but
not
with
God
;
for
with
God
all
things
are
possible
.
From
this
Discourse
of
our
Holy
Lord's
concerning
the
Danger
of
Riches
,
and
the
Difficulty
that
attends
Rich
Men
in
their
way
to
Heaven
,
we
may
collect
and
gather
,
First
,
That
Rich
Men
do
certainly
meet
with
more
Difficulties
in
their
Way
to
Heaven
,
than
other
Men.
'T
is
Difficult
to
withdraw
their
Affections
from
Riches
;
to
place
their
supream
Love
upon
God
in
the
midst
of
their
Abundance
.
'T
is
difficult
to
depend
entirely
upon
God
in
a
Rich
Condition
;
for
the
Rich
Man's
Wealth
is
his
strong
Tower
.
Secondly
,
That
yet
the
Fault
lies
not
in
Riches
,
but
in
Rich
Men
,
who
by
placing
their
Trust
and
reposing
their
Confidence
in
Riches
,
do
render
themselves
uncapable
of
the
Kingdom
of
God
.
Obs.
(
3.
)
The
Proverbial
Speech
which
our
Saviour
makes
use
of
to
set
forth
the
Difficulty
of
a
Rich-Man's
Salvation
;
It
is
easier
for
a
Camel
to
go
through
a
Needle
's
Eye
.
This
was
a
Proverb
amongst
the
Jews
,
signifying
a
thing
of
great
Difficulty
,
next
to
an
Impossibility
,
and
it
implies
thus
much
:
That
it
is
not
only
a
very
great
Difficulty
,
but
an
utter
Impossibility
for
such
as
abound
in
worldly
Wealth
,
and
place
their
Confidence
therein
,
to
be
saved
without
an
extraordinary
Grace
and
Assistance
from
God
.
'T
is
hard
for
God
to
make
a
Rich
Man
happy
,
because
he
thinks
himself
happy
without
God
.
Obs.
(
4.
)
The
Disciples
are
affected
with
Wonder
and
Admiration
at
this
Doctrine
of
our
Saviour's
,
and
cry
out
,
Who
then
can
be
saved
?
Learn
thence
,
That
such
are
the
special
and
peculiar
Difficulties
which
lye
in
the
Rich
Man's
way
to
Salvation
,
that
their
getting
to
Heaven
is
matter
of
Wonder
and
Admiration
to
the
Disciples
of
Christ
.
Obs.
(
5.
)
How
our
Saviour
resolves
this
Doubt
,
by
telling
his
Disciples
,
That
what
was
impossible
with
Men
,
was
possible
with
God
:
implying
,
That
it
is
impossible
for
any
Man
,
Rich
or
Poor
,
by
his
own
Natural
Strength
to
get
to
Heaven
.
And
(
2.
)
That
when
we
are
discouraged
with
the
Sense
of
our
own
Impotency
,
we
should
consider
the
Power
of
God
,
and
act
our
Faith
upon
it
:
With
God
all
things
are
possible
.
28
Then
Peter
began
to
say
unto
him
,
Lord
,
we
have
left
all
and
have
followed
thee
.
29
And
Jesus
answered
and
said
,
Verily
I
say
unto
you
,
there
is
no
man
that
hath
left
house
,
or
brethren
,
or
sisters
,
or
mother
,
or
wife
,
or
children
,
or
lands
for
my
sake
and
the
Gospels
,
30
But
he
shall
receive
an
hundred
fold
,
now
in
this
time
,
houses
,
and
brethren
,
and
sisters
,
and
mothers
,
and
children
,
and
lands
,
with
persecutions
,
and
in
the
world
to
come
eternal
life
.
31
But
many
that
are
first
shall
be
last
,
and
the
last
first
.
The
Apostles
having
heard
our
Saviour's
Command
to
sell
all
and
give
to
the
Poor
,
St.
Peter
,
in
the
Name
of
the
rest
,
tells
Christ
,
That
they
had
left
all
to
follow
him
.
Where
Note
,
How
Peter
magnifies
that
Little
which
he
had
left
for
Christ
,
and
ushers
it
in
with
a
Note
of
Admiration
,
Lo
!
We
have
left
all
.
Learn
hence
,
That
though
it
be
very
little
that
we
suffer
for
Christ
,
and
have
to
forsake
upon
his
Account
,
yet
are
we
apt
to
magnify
and
extol
it
,
as
if
it
were
some
great
Matter
;
Lord
,
we
have
left
All
,
says
Peter
;
What
All
,
Man
!
hadst
thou
to
lose
,
besides
thy
ragged
Nets
and
thy
tatter'd
Fisher-Boat
?
A
great
All
,
next
to
nothing
at
all
,
scarce
worth
mentioning
,
and
yet
how
is
it
magnified
;
Behold
,
we
have
left
all
and
followed
thee
.
Observe
next
,
Our
Lord
's
kind
and
gracious
Answer
,
that
those
that
leave
all
to
follow
him
,
shall
be
no
Losers
by
him
:
We
may
be
Losers
for
Christ
,
we
shall
never
be
Losers
by
him
;
for
whatever
we
part
with
in
this
World
for
the
sake
of
Christ
,
Houses
or
Lands
,
Brethren
or
Sisters
,
we
shall
receive
an
hundred
fold
now
in
this
Life
.
But
how
so
?
Non
formalitèr
,
sed
eminenter
;
non
in
specie
,
sed
in
valore
;
not
in
Kind
,
but
in
Equivalency
:
Not
an
hundred
Brethren
,
Sisters
or
Lands
in
Kind
;
but
he
shall
enjoy
that
in
God
,
which
all
Creatures
would
be
to
him
,
if
they
were
multiplied
an
hundred
times
:
And
the
Gifts
and
Graces
,
the
Comforts
and
Consolations
of
the
Holy
Spirit
,
shall
be
an
hundred
times
better
Portion
than
any
thing
we
can
part
with
for
the
sake
of
Christ
.
For
the
Sense
of
those
Words
,
The
first
shall
be
last
,
&c.
see
the
Note
on
Matth.
30.19
.
32
And
they
were
in
the
way
,
going
up
to
Jerusalem
:
and
Jesus
went
before
them
,
and
they
were
amazed
,
and
as
they
followed
,
they
were
afraid
:
and
he
took
again
the
twelve
and
began
to
tell
them
what
things
should
happen
unto
him
.
33
Saying
,
Behold
we
go
up
to
Jerusalem
,
and
the
son
of
man
shall
be
delivered
to
the
chief
priests
,
and
unto
the
scribes
,
and
they
shall
condemn
him
to
death
,
and
shall
deliver
him
to
the
gentiles
.
34
And
they
shall
mock
him
,
and
shall
scourge
him
,
and
spit
upon
him
,
and
kill
him
,
and
the
third
day
he
shall
rise
again
.
This
is
at
least
the
Third
time
that
Christ
had
acquainted
his
Disciples
with
his
approaching
Sufferings
.
The
first
time
he
told
his
Disciples
of
his
Death
in
ge●eral
;
the
second
time
he
declares
the
Means
,
by
Treason
;
now
he
tells
them
the
Manner
,
by
Crucifying
him
:
All
this
he
did
to
prevent
their
Dejection
at
his
Sufferings
.
Learn
hence
,
That
it
is
highly
necessary
that
the
Doctrine
of
the
Cross
be
often
preached
to
us
,
that
so
being
armed
with
Expectation
of
Sufferings
before
they
come
,
we
may
be
the
less
dismayed
and
disheartned
when
they
come
.
Our
Lord
's
forewarning
his
Disciples
so
frequently
of
his
Death
and
Sufferings
,
was
to
fore-arm
them
with
Expectation
of
his
Sufferings
,
and
with
Preparation
for
their
own
.
Observe
farther
,
Who
were
the
Persons
that
were
the
instrumental
Causes
of
our
Saviour's
Death
,
they
were
both
Jews
and
Gentiles
;
The
Son
of
Man
shall
be
delivered
to
the
chief
Priests
,
and
they
shall
deliver
him
to
the
Gentiles
.
Learn
hence
,
That
as
both
Jews
and
Gentiles
had
a
hand
in
the
Death
and
Sufferings
of
our
Lord
Jesus
Christ
,
so
are
they
by
Faith
capable
of
an
Interest
in
the
Merit
of
his
Death
,
and
in
the
Virtue
and
Efficacy
of
his
Sufferings
.
Christ
offered
up
his
Blood
to
God
,
on
the
Behalf
of
them
that
shed
it
.
35
And
James
and
John
the
sons
of
Zebedee
came
unto
him
,
saying
,
Master
,
we
would
that
thou
shouldst
do
for
us
,
whatsoever
we
shall
desire
.
36
And
he
said
unto
them
,
What
would
ye
that
I
should
do
for
you
?
37
They
said
unto
him
,
Grant
unto
us
,
that
we
may
sit
one
on
thy
right
hand
and
the
other
on
thy
left
hand
in
thy
glory
.
38
But
Jesus
said
unto
them
,
Ye
know
not
what
ye
ask
;
can
ye
drink
of
the
cup
that
I
drink
of
?
and
be
baptized
with
the
baptism
that
I
am
paptized
with
?
39
And
they
said
unto
him
,
We
can
.
And
Jesus
said
unto
them
,
Ye
shall
indeed
drink
of
the
cup
that
I
drink
of
,
and
with
the
baptism
that
I
am
baptized
withal
shall
ye
be
baptized
.
40
But
to
sit
on
my
right
hand
and
on
my
left
hand
,
is
not
mine
to
give
;
but
it
shall
be
given
to
them
for
whom
it
is
prepared
.
41
And
when
the
ten
heard
it
,
they
began
to
be
much
displeased
with
James
and
John
.
Observe
here
,
(
1.
)
The
ambitious
Suit
and
Request
of
the
Two
Apostles
James
and
John
,
for
Dignity
and
Superiority
,
Grant
that
we
may
sit
one
on
thy
right
hand
,
and
the
other
on
thy
left
hand
,
in
thy
Glory
,
or
in
thy
Kingdom
.
Where
Observe
,
That
by
Christ's
Kingdom
and
Glory
they
understood
an
Earthly
Temporal
Kingdom
;
for
of
that
sort
the
Jews
did
expect
the
Kingdom
of
the
Messiah
should
be
,
and
the
Disciples
themselves
were
tainted
with
the
common
Errors
.
Learn
hence
,
That
Ambition
and
inordinate
Desire
of
worldly
Honour
and
Dignity
,
is
a
Sin
very
natural
and
incident
to
the
best
of
Men
:
Who
can
wonder
to
see
some
Sparks
of
Ambition
in
the
holiest
of
God's
Ministers
?
when
Christ's
own
Apostles
were
not
free
from
aspiring
Thoughts
,
even
when
they
lay
in
the
Bosom
of
our
Saviour
.
Obs.
(
2.
)
Both
the
Unseasonabless
and
Unreasonableness
of
this
Request
made
by
James
and
John
,
Christ
speaks
of
his
Sufferings
to
them
,
and
they
sue
for
Dignity
and
great
Places
from
him
.
In
optimis
nonnihil
est
pessimè
;
The
Holiest
,
the
Wisest
,
and
the
Best
of
Men
are
not
wholly
free
from
passionate
Infirmities
:
Who
could
have
thought
,
that
when
our
Saviour
had
been
preaching
the
Doctrine
of
the
Cross
to
his
Disciples
,
that
they
should
at
the
same
time
be
seeking
and
suing
to
him
for
Secular
Dignity
and
Honour
,
Preheminence
and
Power
?
But
the
best
of
Men
are
but
Men
at
the
best
,
none
are
in
a
State
of
Perfection
on
this
side
Heaven
.
Obs.
(
3.
)
Our
Saviour's
Answer
to
the
Disciple's
ambitious
Request
,
and
the
course
which
he
takes
to
cool
their
Ambition
;
he
tells
them
,
they
must
expect
here
,
not
Crowns
on
their
Heads
,
but
a
Cross
on
their
Backs
,
they
must
first
taste
of
his
Sufferings
,
before
they
partake
of
his
Glory
;
and
those
that
suffer
most
for
Christ
,
shall
partake
of
the
highest
Dignity
and
Glory
from
him
.
Obs.
(
4.
)
The
presumptuous
Confidence
which
the
Apostles
had
of
their
own
Strength
and
Ability
for
Sufferings
,
Are
ye
able
,
says
Christ
,
to
drink
of
my
Cup
?
We
are
able
,
say
the
Disciples
.
Alas
!
poor
Men
!
when
it
came
to
the
Trial
,
they
all
cowardly
forsook
him
and
fled
.
Those
that
are
least
acquainted
with
Sufferings
,
are
usually
the
most
confident
Undertakers
.
See
on
Matth.
20.22
,
23.
42
But
Jesus
calleth
them
unto
him
,
and
saith
unto
them
,
Ye
know
that
they
which
are
accounted
to
rule
over
the
Gentiles
,
exercise
lordship
over
them
,
and
their
great
ones
exercise
authority
upon
them
.
43
But
so
shall
it
not
be
amongst
you
:
but
whosoever
will
be
great
among
you
,
shall
be
your
minister
.
44
And
whosoever
of
you
will
be
the
chiefest
,
shall
be
servant
of
all
.
45
For
even
the
son
of
man
came
not
to
be
ministered
unto
,
but
to
minister
,
and
to
give
his
life
a
ransom
for
many
.
To
the
end
that
our
Blessed
Saviour
might
effectually
quench
those
unhappy
Sparks
of
Ambition
which
were
kindled
in
his
Apostles
Minds
.
He
tells
them
,
That
Supremacy
and
Dominion
belong
to
secular
Princes
,
not
to
Gospel
Ministers
,
who
ought
to
carry
themselves
with
Humility
and
Condescention
one
towards
another
.
Not
that
Christ
directs
to
a
Parity
and
Equality
amongst
his
Ministers
:
But
only
condemns
the
Affectation
of
Superiority
,
and
the
Love
of
Preheminency
.
Learn
hence
,
(
1.
)
That
the
Ministers
of
Christ
ought
to
be
so
far
from
affecting
a
Domination
and
Superiority
,
over
their
Brethren
,
that
in
Imitation
of
their
Lord
and
Master
,
they
ought
to
account
themselves
Fellow-Servants
:
The
Son
of
Man
came
not
to
be
ministred
unto
,
but
to
minister
.
Obs.
(
2.
)
That
such
Ministers
as
do
love
and
affect
Preheminence
and
Superiority
,
are
most
unfit
for
it
;
and
they
deserve
it
best
,
who
seek
it
least
.
(
3.
)
That
the
Dignity
and
Honour
which
the
Ministers
of
Christ
should
chiefly
,
yea
only
affect
,
is
in
another
World
;
and
the
way
to
be
greatest
and
highest
there
,
is
to
be
low
and
humble
,
mean
in
our
own
Eyes
,
and
little
in
our
own
Esteem
.
See
Note
on
Matth.
20.28
.
46
And
they
came
to
Jericho
:
and
as
he
went
out
of
Jericho
with
his
disciples
,
and
a
great
number
of
people
,
blind
Bartimeus
,
the
Son
of
Timeus
,
sat
by
the
high
way
side
begging
.
47
And
when
he
heard
that
it
was
Jesus
of
Nazareth
,
he
began
to
cry
out
,
and
say
Jesus
thou
son
of
David
have
Mercy
on
me
.
48
And
many
charged
him
that
he
should
hold
his
peace
,
but
he
cried
the
more
a
great
deal
,
Thou
Son
of
David
have
mercy
on
me
.
49
And
Jesus
stood
still
and
commanded
him
to
be
called
:
and
they
call
the
blind
man
,
saying
unto
him
,
Be
of
good
comfort
,
rise
,
he
calleth
thee
.
50
And
he
cast
away
his
garment
,
rose
,
and
came
to
Jesus
.
51
And
Jesus
answered
and
said
unto
him
,
what
wilt
thou
that
I
should
do
unto
thee
?
The
blind
Man
said
unto
him
,
Lord
,
that
I
might
receive
my
sight
.
52
And
Jesus
said
unto
him
,
Go
thy
way
,
thy
faith
hath
made
thee
whole
.
And
immediately
he
received
his
sight
,
and
followed
Jesus
in
the
way
.
This
Chapter
concludes
with
the
recital
of
a
famous
Miracle
wrought
by
our
Blessed
Saviour
upon
Blind
Bartimeus
,
in
the
sight
of
a
great
Multitude
which
followed
him
.
Where
Note
,
(
1.
)
The
Blind
Man's
Faith
in
Acknowledging
Christ
to
be
the
Messiah
;
for
so
much
the
Title
of
the
Son
of
David
signified
.
(
2.
)
His
Fervency
in
crying
so
earnestly
to
Christ
for
Mercy
and
Healing
,
Have
Mercy
upon
me
,
thou
Son
of
David
.
A
true
Sense
of
Want
will
make
the
Soul
cry
unto
Christ
,
with
Earnestness
and
Importunity
.
Obs.
(
3.
)
The
great
Compassion
and
Condescention
of
Christ
towards
this
poor
Blind
Man
,
he
stood
still
,
he
called
him
,
and
enlightned
his
Eyes
.
A
mighty
Instance
of
Christ's
Divine
Power
,
he
that
can
open
blind
Eyes
with
a
Touch
of
his
Finger
,
is
really
God
:
His
Touch
is
an
Omnipotent
Touch.
Obs.
(
4.
)
Although
Christ
well
knew
the
Condition
of
this
Blind
Man
,
yet
before
he
will
restore
his
Sight
,
he
must
sensibly
complain
of
the
want
of
Sight
,
and
cry
unto
him
for
Help
and
Healing
.
Christ
knows
all
his
Creatures
Wants
,
but
takes
no
Notice
of
them
,
till
they
make
them
known
to
him
by
Prayer
.
Obs.
(
5.
)
The
Way
and
Course
which
the
Blind
Man
takes
to
express
his
Thankfulness
to
Christ
for
recovered
Sight
;
he
arose
and
followed
Jesus
.
Mercy
from
Christ
is
then
well
Improved
when
it
engages
us
to
follow
Christ
.
This
should
be
the
Effect
of
all
Salvations
wrought
for
us
.
He
praiseth
God
best
,
that
serveth
him
most
:
The
Life
of
Thankfulness
,
consists
in
the
Thankfulness
of
the
Life
.
CHAP.
XI
.
1
AND
when
they
came
nigh
to
Jerusalem
unto
Bethphage
,
and
Bethany
,
at
the
mount
of
Olives
,
he
sendeth
forth
two
of
his
disciples
,
2
And
saith
unto
them
,
Go
your
way
into
the
village
over
against
you
,
and
as
soon
as
ye
be
entred
into
it
,
ye
shall
find
a
colt
tied
,
whereon
never
man
sat
,
loose
him
,
and
bring
him
.
3
And
if
any
Man
say
unto
you
why
do
you
this
?
say
ye
that
the
Lord
hath
need
of
him
,
and
straight
way
he
will
send
him
hither
.
4
And
they
went
their
way
,
and
found
the
colt
tied
by
the
door
without
in
a
place
where
two
ways
met
:
and
they
loose
him
.
5
And
certain
of
them
that
stood
there
,
said
unto
them
,
What
do
ye
loosing
the
colt
?
6
And
they
said
unto
them
even
as
Jesus
had
commanded
,
and
they
let
them
go
.
The
former
part
of
this
Chapter
acquaints
us
with
our
Saviour's
solemn
and
triumphant
riding
into
the
City
of
Jerusalem
.
He
who
in
all
his
Journeys
travel'd
like
a
poor
Man
on
Foot
,
without
Noise
and
without
Train
,
now
he
goes
up
to
Jerusalem
to
die
for
Sinners
,
he
Rides
,
to
shew
his
great
forwardness
to
lay
down
his
Life
for
us
:
The
Beast
he
rides
on
is
an
Ass
,
as
the
manner
of
Kings
and
great
Persons
anciently
was
,
and
to
fulfil
that
Prophecy
,
Zach.
9.9
.
Tell
ye
the
Daughter
of
Zion
,
behold
,
thy
King
cometh
riding
upon
an
Ass
.
It
was
also
an
Ass
upon
which
never
Man
sat
before
.
signifying
thereby
,
that
the
most
unruly
and
untam'd
Creatures
become
obsequious
to
Christ
.
And
this
was
a
borrow'd
Ass
,
whereby
our
Saviour's
Right
to
all
the
Creatures
was
manifested
:
and
accordingly
he
bids
his
Disciples
tell
the
Owner
,
That
the
Lord
had
need
of
h●m
:
not
Your
L●rd
,
or
Our
Lord
,
but
the
Lord
,
that
is
,
he
that
is
Lord
of
all
,
whose
are
the
Cattle
on
a
thousand
Hills
.
Observe
farther
,
That
notwithstanding
Christ's
supream
Right
to
the
Colt
,
he
will
not
have
it
taken
without
the
Owner's
Knowled●e
and
Consent
:
Tell
him
that
the
Lord
hath
need
of
him
.
Observe
Lastly
,
What
a
clear
and
full
Demonstration
Christ
gave
of
his
Divine
Nature
,
of
his
Omnisciency
,
in
fore-seeing
and
fore-telling
the
Event
;
of
his
Omnipotency
,
in
inclining
the
Heart
,
and
over-ruling
the
Will
of
the
Owner
to
let
the
Colt
go
;
and
of
his
Soveraignty
,
as
he
was
Lord
of
the
Creatures
,
to
command
and
call
for
their
Service
when
he
needed
them
.
7
And
they
brought
the
colt
to
Jesus
,
and
cast
their
Garments
on
him
,
and
he
sat
upon
him
.
8
And
many
spread
their
Garments
in
the
way
,
and
others
cut
down
branches
of
trees
,
and
strawed
them
in
the
way
.
9
And
they
that
went
before
,
and
they
that
followed
,
cryed
,
saying
,
Hosanna
,
blessed
is
he
that
cometh
in
the
Name
of
the
Lord
.
10
Blessed
be
the
kingdom
of
our
father
David
,
that
cometh
in
the
Name
of
the
Lord
,
Hosanna
in
the
highest
.
Obs.
here
,
The
Obedience
of
the
Disciples
,
First
,
they
did
as
Jesus
commanded
;
they
do
not
dispute
their
Lord's
commands
,
nor
raise
Objections
,
nor
are
afraid
of
dangers
;
when
our
call
is
clear
,
our
Obedience
must
be
speedy
;
what
Christ
commands
we
are
not
to
dispute
,
but
to
obey
.
Obs.
(
2.
)
The
actions
of
the
multitude
in
acknowledging
Christ
to
be
their
King
;
They
cast
their
Garments
on
the
ground
for
him
to
Ride
upon
,
according
to
the
Custom
of
Princes
,
when
they
ride
in
state
,
and
do
not
only
disrobe
their
backs
,
but
expend
their
Breath
in
joyful
Acclamations
and
loud
Hosannah's
,
wishing
all
manner
of
prosperity
to
their
meek
,
but
mighty
King
.
In
this
Princely
,
yet
poor
and
despicable
pomp
,
doth
our
Saviour
enter
the
famous
City
of
Jerusalem
:
Oh!
How
far
was
our
holy
Lord
from
Affecting
worldly
greatness
and
grandeur
.
He
despised
that
glory
which
worldly
hearts
,
fondly
admire
,
yet
because
he
was
a
King
he
would
be
proclaimed
such
,
and
have
his
Kingdom
confest
,
applauded
and
blest
.
But
that
it
might
appear
that
his
Kingdom
was
not
of
this
World
;
he
abandons
all
worldly
magnificence
:
Oh
glorious
,
yet
homely
pomp
!
Oh
meek
,
but
mighty
Prince
!
11
And
Jesus
entred
into
Jerusalem
,
and
into
the
Temple
,
and
when
he
had
looked
round
about
upon
all
things
,
and
now
the
eventide
was
come
,
he
went
out
unto
Bethany
,
with
the
twelve
.
12
And
on
the
morrow
,
when
they
were
come
from
Bethany
,
he
was
hungry
.
13
And
seeing
a
fig-tree
afar
off
,
having
leaves
,
he
came
,
if
happily
he
might
find
any
thing
thereon
:
and
when
he
came
to
it
,
he
found
nothing
but
leaves
:
for
the
time
of
figs
was
not
yet
.
14
And
Jesus
answered
and
said
unto
it
,
No
man
eat
fruit
of
thee
,
hereafter
for
ever
.
And
his
Disciples
heard
it
.
Some
move
the
Question
here
,
how
Christ
came
to
curse
a
Tree
for
want
of
that
Fruit
,
which
the
season
afforded
not
?
It
is
answered
,
that
Naturalists
observe
,
that
the
fig-tree
puts
forth
her
fruit
as
soon
as
her
leaf
,
that
Tree
is
always
bearing
,
and
whilst
one
fig
is
ripe
,
another
is
green
,
and
whereas
it
is
said
,
that
the
time
of
figs
was
not
yet
;
the
meaning
is
,
that
the
time
of
in
gathering
of
figs
was
not
yet
,
but
the
tree
having
leafs
shewed
it
might
have
fruit
,
accordingly
Christ
goes
in
expectation
of
its
having
fruit
,
but
finding
none
,
either
ripe
or
green
,
he
curses
the
tree
,
for
totally
disappointing
his
expectation
:
Besides
Christ
was
wont
not
only
to
speak
,
but
to
work
parables
,
and
this
Action
of
his
was
typical
.
An
Emblem
of
Jerusalem's
destruction
in
general
,
and
of
every
Person
in
particular
that
satisfies
himself
with
a
withered
profession
,
bearing
leafs
only
but
no
fruit
,
as
this
fig-tree
was
,
so
are
they
,
nigh
unto
cursing
.
From
whence
Note
,
That
all
such
as
content
themselves
with
a
fruitless
profession
of
Religion
,
are
in
great
danger
of
having
God's
blasting
added
to
their
Earrenness
.
15
And
they
came
to
Jerusalem
,
and
Jesus
went
into
the
Temple
,
and
began
to
cast
out
them
that
sold
and
bought
in
the
Temple
,
and
overthrew
the
tables
of
the
money-changers
,
and
the
seats
of
them
that
sold
Doves
.
16
And
would
not
suffer
that
any
man
should
carry
any
Vessel
thro'
the
Temple
.
17
And
he
taught
,
saying
unto
them
,
Is
it
not
written
,
My
house
shall
be
called
of
all
nations
the
house
of
prayer
?
but
ye
have
made
it
a
den
of
thieves
.
18
And
the
Scribes
and
chief
priests
heard
it
,
and
sought
how
they
might
destroy
him
:
for
they
feared
him
,
because
all
the
people
was
astonished
at
his
Doctrine
.
19
And
when
even
was
come
,
he
went
out
of
the
city
.
No
sooner
had
our
blessed
Saviour
entred
Jerusalem
but
his
first
walk
was
to
the
Temple
,
and
his
first
work
there
was
to
purge
and
reform
.
All
Reformation
of
manners
must
begin
at
the
house
of
God
.
Yet
observe
our
Lord's
Business
at
the
Temple
was
not
to
ruin
,
but
reform
it
only
.
Places
dedicated
to
publick
worship
,
if
prophaned
and
polluted
ought
to
be
purged
from
their
abuses
,
not
pull'd
down
and
destroyed
because
they
have
been
abused
.
But
what
was
the
prophanation
of
the
Temple
which
so
offended
our
Saviour's
?
I
answer
,
in
the
outward
Court
of
the
Temple
,
there
was
a
publick
mart
or
market
kept
,
where
were
sold
Oxen
,
sheep
,
and
Doves
for
Sacrifice
.
Many
of
the
Jews
coming
an
hundred
miles
to
the
Temple
,
it
was
burthensome
to
bring
their
Sacrifices
so
far
with
them
.
Wherefore
the
Priests
ordered
that
sheep
and
oxen
,
meal
and
Oyl
and
such
other
Requisites
for
Sacrifice
,
should
be
had
for
money
close
by
the
Altar
,
to
the
great
ease
of
the
offerer
;
nothing
coul●
be
more
plausible
then
this
plea.
But
the
fairest
pretences
cannot
bear
out
a
sin
with
God
.
Therefore
our
blessed
Saviour
in
a
just
indignation
whips
out
these
Chap-men
,
casts
down
their
tables
,
and
vindicates
the
honour
and
reputation
of
his
Fathers
house
.
Learn
hence
,
that
there
is
a
Reverence
due
to
God's
house
,
for
the
owners
sake
and
for
the
service
sake
.
Nothing
but
holiness
can
become
the
place
,
where
God
is
worshipped
in
the
beauty
of
holiness
.
Observe
lastly
,
the
Reason
which
our
Saviour
gives
for
this
Act
of
his
,
is
it
not
written
(
says
he
)
my
house
shall
be
called
the
house
of
Prayer
?
Where
by
Prayer
is
to
be
understood
the
whole
worship
and
service
of
God
,
of
which
Prayer
is
an
eminent
and
principal
part
,
that
which
gives
Denomination
to
an
house
is
certainly
the
chief
work
to
be
done
in
that
house
.
Now
God's
house
being
called
an
house
of
prayer
,
certainly
implies
that
Prayer
,
is
the
chief
and
principal
work
to
be
performed
in
his
house
.
Yet
,
take
we
heed
that
we
set
not
the
ordinance
of
God
at
variance
,
we
must
not
idolize
one
ordinance
and
vilify
another
,
but
reverence
them
all
.
20
And
in
the
morning
,
as
they
passed
by
,
they
saw
the
fig-tree
dried
up
from
the
roots
.
21
And
Peter
called
to
remembrance
,
saith
unto
him
,
Master
,
behold
,
the
fig
tree
which
thou
cursedst
,
is
withered
away
.
22
And
Jesus
answering
saith
unto
them
,
have
faith
in
God
.
23
For
verily
I
say
unto
you
,
that
whosoever
shall
say
unto
this
mountain
,
Be
thou
removed
,
and
be
thou
cast
into
the
Sea
,
and
shall
not
doubt
in
his
heart
,
but
shall
believe
that
those
things
which
he
saith
shall
come
to
pass
,
he
shall
have
whatsoever
he
saith
.
24
Therefore
I
say
unto
you
,
What
things
soever
ye
desire
,
when
ye
pray
,
believe
that
ye
receive
them
,
and
ye
shall
have
them
.
The
blasting
and
sudden
withering
of
the
fig-tree
at
the
word
of
Christ
,
plainly
shewed
his
divine
Power
,
and
by
this
miraculous
operation
our
Saviour
designed
to
shew
his
Disciples
the
mighty
power
of
Faith
,
That
is
,
a
full
perswasion
of
the
power
of
God
that
he
is
able
,
and
of
the
goodness
of
God
,
that
he
is
willing
to
grant
whatever
we
ask
according
to
his
will
,
that
has
a
tendency
to
his
glory
and
our
Good
.
Learn
hence
,
that
Faith
is
a
necessary
and
principal
ingredient
in
prayer
,
praying
without
Faith
is
like
to
a
man's
shooting
without
bullet
,
it
makes
a
noise
but
doth
no
execution
.
2dly
,
That
whatsoever
good
thing
God
has
made
the
matter
of
his
promise
shall
be
given
to
good
men
in
a
way
of
performance
,
provided
they
pray
in
saith
,
whatsoever
ye
desire
believe
that
ye
Receive
them
,
and
ye
shall
have
them
.
25
And
when
ye
stand
praying
,
forgive
,
if
ye
have
ought
against
any
:
that
your
Father
also
which
is
in
heaven
may
●orgive
you
your
trespasses
.
26
But
if
you
do
not
forgive
,
n●ither
will
your
Father
which
is
in
heaven
forgive
your
trespasses
.
There
are
two
qualifications
requisite
in
prayer
,
if
we
expect
to
find
Acceptance
with
God
,
namely
,
Faith
and
Love
,
to
the
first
Christ
had
sp●ken
in
the
former
verse
,
to
the
latter
in
this
,
when
ye
stand
praying
,
forgive
.
They
who
are
su●ing
for
,
and
expecting
forgiveness
from
God
,
must
exercise
for●iveness
towards
others
,
or
else
their
Prayers
are
a
sort
of
imprecations
upon
themselves
.
2.
Observe
Christ
speaks
indefinitely
,
when
ye
pray
,
forgive
;
he
doth
not
say
,
your
Brethren
,
but
Men
,
Mat.
6.14
.
If
ye
f●●●ive
Men
their
Trespasses
,
that
is
,
all
Men
,
good
and
bad
,
Friends
and
Enemies
,
if
we
forgive
one
another
freely
,
Our
heavenly
Father
will
forgive
us
fully
.
Our
forgiving
one
another
is
the
indispensable
Condition
of
God's
forgiving
us
,
and
of
hearing
the
Prayers
which
are
put
up
by
us
.
27
And
they
come
again
to
Jerusalem
,
and
as
he
was
walking
in
the
Temple
,
there
come
to
him
the
chief
Priests
,
and
the
Scribes
,
and
the
Elders
.
28
And
say
unto
him
,
by
what
Authority
dost
Thou
these
things
?
and
who
gave
Thee
this
Authority
to
do
these
things
?
29
And
Jesus
answered
and
said
unto
them
:
I
will
also
ask
of
you
one
Question
,
and
answer
me
,
and
I
will
tell
you
by
what
Authority
,
I
do
these
things
.
30
The
Baptism
of
John
,
was
it
from
Heaven
?
or
of
Men
?
Answer
me
.
31
And
they
reasoned
with
themselves
,
saying
,
if
we
shall
say
from
Heaven
,
he
will
say
,
why
then
did
ye
not
believe
him
?
32
But
if
we
shall
say
o●
Men
,
they
feared
the
People
,
for
all
men
counted
John
,
that
he
was
a
Prophet
indeed
.
33
And
they
answered
and
said
unto
Jesus
,
we
cannot
tell
,
and
Jesus
answering
saith
unto
them
,
neither
do
I
tell
you
,
by
what
Authority
I
do
these
things
.
The
Pharisees
having
often
questioned
our
Saviour's
Doctrine
before
,
they
call
in
question
his
Mission
and
Authority
now
,
although
they
might
easily
have
understood
his
Divine
Mission
by
his
daily
Miracles
;
for
Almighty
God
never
impowered
any
to
work
Miracles
,
that
were
not
sent
by
him
.
Our
Blessed
Saviour
understanding
their
design
,
answers
them
one
Question
,
by
asking
them
another
:
Says
Christ
,
the
Baptism
of
John
,
was
it
from
Heaven
,
or
of
Men
?
Was
it
o●
Divine
Institution
,
or
of
Humane
Invention
?
implying
very
plainly
,
that
the
calling
of
such
as
call
themselves
the
Ministers
of
God
,
ought
to
be
from
God
:
No
Man
ought
to
take
that
Honour
upon
h●m
,
but
he
that
is
called
of
God
as
was
Aaron
,
Heb.
5.4
.
The
Pharisees
reply
,
They
could
not
tell
whence
John
had
his
Mission
and
Authority
;
this
was
a
manifest
untruth
,
by
refusing
to
tell
the
truth
,
they
fall
into
a
Lye
against
the
Truth
;
one
sin
ensnares
and
draws
men
into
the
Commission
of
many
more
.
Such
as
will
not
speak
exact
truth
according
to
their
Knowled●e
,
they
fall
into
the
Sin
of
Lying
against
their
Knowledge
and
their
Conscience
.
Our
Saviour
answers
them
,
neither
tel●
I
you
by
what
Authority
I
do
these
things
;
he
doth
not
say
,
I
cannot
,
or
I
will
not
tell
you
,
but
I
do
not
,
I
need
not
tell
you
,
because
the
Miracles
which
I
work
before
you
,
are
a
sufficient
Demonstration
of
my
Divine
Commission
,
that
I
am
sent
of
God
amongst
you
,
for
God
never
set
the
Seal
of
his
Omnipotence
to
a
Lye
,
nor
impowered
an
Impostor
to
work
real
Miracles
.
CHAP.
XII
.
1
AND
he
began
to
speak
unto
them
by
parables
.
A
certain
man
planted
a
Vineyard
,
and
set
an
hedge
about
it
,
and
digged
a
place
for
the
wine-fat
,
and
built
a
tower
,
and
let
it
out
to
Husbandmen
,
and
went
into
a
far
Country
.
2
And
at
the
season
,
he
sent
to
the
Husband
men
a
Servant
,
that
he
might
receive
from
the
Husband
men
of
the
fruit
of
the
Vineyard
.
3
And
they
caught
him
,
and
bear
him
,
and
sent
him
away
empty
.
4
And
again
he
sent
unto
them
another
Servant
,
and
at
him
they
cast
stones
and
wounded
him
in
the
head
,
and
sent
him
away
shamefully
handled
.
5
And
again
he
sent
another
,
and
him
they
killed
,
and
many
others
,
beating
some
,
and
killing
some
.
6
Having
yet
therefore
one
Son
,
his
well
beloved
,
he
sent
him
also
last
unto
them
,
saying
,
They
will
reverence
my
Son
.
7
But
those
Husband
men
said
amongst
themselves
,
this
is
the
Heir
,
come
,
let
us
kill
him
,
and
the
inheritance
shall
be
ours
.
8
And
they
took
him
,
and
killed
him
,
and
cast
him
out
of
the
Vineyard
.
In
this
Pa●able
,
the
Jewish
Church
is
compared
to
a
Vineyard
;
Almighty
God
to
an
Ho●sholder
,
his
planting
;
pruning
,
and
fencing
his
●iney●rd
,
denotes
his
care
to
furnish
his
Church
with
all
needful
helps
and
means
to
make
it
spiritually
fruitful
.
His
letting
it
out
to
Husband
men
,
signifies
his
committing
the
care
of
his
Church
to
the
Priests
and
Levites
,
the
publick
Pastours
and
Governours
of
the
Church
;
his
Serv●nts
are
the
Prophets
and
Apostles
,
whom
he
sent
from
time
to
time
to
Admo●ish
them
,
to
bring
forth
Fruit
answerable
to
the
cost
which
God
had
expended
on
them
;
his
Son
is
Jesus
C●rist
whom
the
Rulers
of
the
Jewish
Church
Sl●●
and
Murthered
.
The
d●sign
and
scope
of
the
Parable
is
to
discover
to
the
Jews
,
particularly
to
th●
Pharisees
,
their
obst●●te
impenitency
under
all
the
means
of
Grace
,
their
bloody
crucify
towards
the
Prophet
of
God
,
their
tremendous
●●uilt
in
Crucifying
the
Son
of
God
;
for
all
which
,
God
would
unchurch
them
finally
,
ruin
their
Nation
,
and
set
up
a
Church
among
the
Gentiles
that
should
bring
forth
better
fruit
then
the
Jewish
Church
ever
did
.
From
the
whole
,
Note
(1)
.
That
the
Church
is
Gods
Vineyard
.
A
Vineyard
is
a
place
Enclosed
,
a
place
well
Planted
,
well
Fruited
,
and
exceeding
Dear
and
Precious
to
the
Planter
and
the
Owner
of
it
.
(2)
As
dear
as
God's
Vineyard
is
unto
him
,
in
case
of
Barrenness
and
unfruitfulness
,
it
is
in
great
danger
of
being
destroyed
and
laid
waste
by
him
(3)
That
the
only
way
and
course
to
engage
God's
care
over
his
Vineyard
,
and
to
prevent
its
being
given
to
other
Husband-men
,
it
is
to
give
him
the
Fruits
of
it
,
it
is
but
a
Vineyard
that
God
lets
out
,
it
is
no
inheritance
:
No
People
ever
had
so
many
Promises
of
God's
favour
,
as
the
Jews
had
,
not
ever
enjoyed
so
many
Priviledges
whilst
they
continued
in
his
favour
as
they
did
,
yet
though
they
were
the
first
and
the
●●tural
Branches
,
they
are
broken
off
,
and
we
Gentiles
st●nd
by
Faith
;
let
us
not
be
high
minded
,
but
fear
,
Rom
11.
●0
.
9
What
shall
therefore
the
Lord
of
the
Vine-yard
do
?
he
will
come
and
destroy
the
Husbandmen
,
and
will
give
the
Vineyard
unto
others
.
10
And
have
ye
not
read
the
Scriptures
?
the
stone
which
the
Builders
rejected
,
is
●●come
the
head
of
the
Corner
.
●1
This
was
the
Lord's
doing
,
and
it
is
marvellous
in
our
E●●●●
.
12
And
they
sought
to
lay
hold
on
him
b●●●●●red
the
People
;
for
they
knew
th●t
he
h●d
spoken
the
Parable
against
them
,
and
they
l●ft
him
and
went
their
way
.
These
words
of
our
Saviour
are
taken
out
of
the
118th
.
Psalm
,
which
the
Jews
understood
to
be
a
Prophecy
of
the
Messiah
,
and
accordingly
Christ
applys
them
to
himself
.
The
Church
is
the
Building
intended
,
Christ
himself
,
the
Stone
Rejected
by
the
Rejectors
,
or
the
Builders
Rejecting
,
are
the
Heads
of
the
Jewish
Church
,
that
is
,
the
chief
Priests
and
Pharisees
.
God
the
great
Master
Builder
of
his
Church
,
takes
this
precious
foundation
Stone
out
of
the
Rubbish
,
and
sets
it
in
the
head
of
the
Corner
;
nevertheless
there
are
many
that
stumble
at
this
Stone
,
some
,
through
Ignorance
,
others
,
through
Malice
:
Some
are
offended
at
his
Person
,
others
at
his
Doctrine
.
These
shall
be
broken
in
pieces
,
but
on
whomsoever
this
Stone
shall
fall
,
it
will
grind
them
to
powder
,
that
is
,
Christ
himself
will
fall
as
a
Burthensome
Stone
upon
all
them
that
knowingly
and
maliciously
oppose
him
,
and
particularly
upon
the
Jews
,
who
not
only
rejected
,
but
persecuted
and
destroyed
him
.
Thus
Christ
tells
the
chief
Priests
and
Pharisees
their
own
particular
doom
,
and
also
declares
what
will
be
the
fatal
Issue
of
all
that
opposition
,
which
is
made
against
Himself
and
his
Church
,
it
will
terminate
in
the
inevitable
destruction
of
all
its
opposers
;
Whosoever
shall
fall
on
this
Stone
shall
be
broken
,
and
on
whomsoever
it
shall
fall
it
will
grind
them
to
Powder
.
13
And
they
send
unto
him
certain
of
the
Pharisees
,
with
the
Herodians
to
catch
him
in
his
words
.
14
And
when
they
were
come
,
they
say
unto
him
,
Master
,
we
know
that
thou
art
true
,
and
carest
for
no
man
:
for
thou
regardest
not
the
person
of
men
,
but
teachest
the
way
of
God
in
truth
.
Is
it
lawful
to
give
tribute
to
Cesar
or
not
?
15
Shall
we
give
or
shall
we
not
give
?
But
he
knowing
their
hypocrisie
,
said
unto
them
,
why
tempt
ye
me
?
bring
me
a
penny
,
that
I
may
see
it
.
16
And
they
brought
it
,
and
he
saith
unto
them
,
whose
is
this
image
and
superscription
?
and
they
said
unto
him
,
Cesars
.
17
And
Jesus
answering
,
said
unto
them
,
render
to
Cesar
,
the
things
that
are
Cesars
,
and
to
God
,
the
things
that
are
Gods
And
they
marvelled
at
him
.
Observe
,
here
a
grand
design
to
entangle
our
Blessed
Saviour
in
his
Discourse
,
where
Note
,
(
1.
)
The
persons
imployed
to
put
the
ensnaring
question
to
Christ
,
Namely
,
the
Pharisees
and
Herodians
.
The
Pharisees
were
against
paying
Tribute
to
Cesar
,
looking
upon
themselves
as
a
free
People
,
and
the
Emperor
as
an
Usurper
,
but
the
Herodians
were
for
it
.
Herod
being
made
by
the
Ro●an
Emperor
,
King
over
the
Jews
,
he
was
very
zealous
for
having
the
Jews
pay
Tribute
to
Cesar
,
and
such
of
the
Jews
as
sided
with
him
,
particularly
his
Courtiers
and
Favourites
were
called
Herodians
.
Note
,
(
2.
)
The
Policy
and
wicked
craft
here
used
in
imploying
these
two
contrary
Parties
,
to
put
this
question
to
our
Saviour
concerning
Tribute
,
thereby
laying
him
under
a
Necessity
as
they
hoped
,
to
offend
one
side
,
let
them
answer
how
he
would
;
if
to
please
the
Pharisees
,
he
denied
paying
Tribute
to
Cesar
,
then
he
is
accused
of
Sedition
;
if
to
gratify
the
Herodians
,
he
voted
for
paying
Tribute
to
Cesar
,
then
he
is
lookt
upon
as
an
Enemy
to
the
liberty
of
his
Country
,
and
exposed
to
a
popular
Odium
.
Thus
has
it
all
along
been
the
practise
of
Satan
and
his
Instruments
,
to
draw
the
Ministers
of
God
into
dislike
,
either
with
the
Magistrates
,
or
with
the
People
,
that
they
may
fall
under
the
Censure
of
the
one
,
or
the
Displeasure
of
the
other
.
Obs.
(3)
With
what
wisdom
and
caution
our
Lord
answers
them
,
he
calls
for
the
Roman
Penny
,
answering
to
seven
pence
half
penny
of
our
Money
;
two
of
which
they
paid
by
way
of
Tribute
,
as
Poll-money
for
every
head
to
the
Emperour
.
Christ
asks
them
,
whose
Image
or
Superscription
this
their
Coyn
bore
?
They
answer
,
Cesars
.
Render
then
,
says
he
,
to
Cesar
the
things
that
are
Cesars
,
as
if
our
Lord
had
said
,
your
admit●ing
of
the
R●man
Coyn
amongst
you
,
is
an
Evidence
that
you
are
under
Subjection
to
the
Roman
Emperour
,
because
the
Co●ning
and
imposing
of
Money
is
an
Act
of
Soveraign
Authority
,
therefore
you
having
owned
Cesar's
Authority
over
you
by
accepting
of
his
Coyn
amongst
you
;
Give
unto
him
his
just
dues
,
and
render
unto
Cesar
the
things
that
are
Cesars
:
Learn
hence
,
(
1.
)
That
our
Saviour
was
no
Enemy
to
Magistracy
and
Civil
Government
,
there
was
no
truer
Pay-master
of
the
King
's
dues
than
he
that
was
King
of
Kings
,
he
preach'd
it
,
and
he
practised
it
,
Matth.
17.27
.
(
2.
)
Where
a
Kingdom
is
in
Subjection
to
a
Temporal
Prince
,
whither
his
Right
be
by
Discent
,
Election
,
or
by
Conquest
,
the
Subjects
ought
from
a
principle
of
Conscience
to
pay
Tribute
to
him
.
(
3.
)
That
as
Christ
is
no
Enemy
to
the
Civil
Rights
of
Princes
,
and
his
Religion
exempts
none
from
paying
their
Civil
dues
,
so
Princes
should
be
as
careful
not
to
rob
him
of
his
Divine
Honour
,
as
he
is
,
not
to
wrong
them
of
their
Civil
Rights
,
as
Christ
Requires
all
his
Followers
to
render
unto
Cesar
,
the
things
that
are
Cesars
,
so
should
Princes
oblige
all
their
Subjects
to
Render
unto
God
,
the
things
that
are
Gods
.
18
Then
come
unto
him
the
Sadduces
,
which
say
there
is
no
Resurrection
,
and
they
asked
him
,
saying
.
19
Masters
,
Moses
wrote
unto
us
,
if
a
man's
brother
die
,
and
leave
his
wife
behind
him
,
and
leave
no
Children
,
that
his
brother
should
take
his
wife
,
and
raise
up
seed
unto
his
brother
.
20
Now
there
were
seven
brethren
;
and
the
first
took
a
wife
,
and
dying
left
no
seed
.
21
And
the
second
took
her
and
died
,
neither
left
he
any
seed
,
and
the
third
likewise
.
22
And
the
seven
had
her
,
and
left
no
seed
,
last
of
all
the
woman
died
also
.
23
In
the
Resurrection
therefore
,
when
they
shall
rise
,
whose
wife
shall
she
be
of
them
?
for
the
seven
had
her
to
wife
.
24
And
Jesus
answering
,
said
unto
them
,
do
ye
not
therefore
err
,
because
ye
know
not
the
Scriptures
,
neither
the
power
of
God
?
25
For
when
they
shall
rise
from
the
dead
,
they
neither
marry
,
nor
are
given
in
marriage
,
but
are
as
the
Angels
which
are
in
Heaven
.
26
And
as
touching
the
dead
,
that
they
rise
,
have
ye
not
read
in
the
Book
of
Moses
,
how
in
the
bush
God
spake
unto
him
,
saying
,
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
of
Jacob
?
27
He
is
not
the
God
of
the
dead
,
but
of
the
living
;
ye
therefore
do
greatly
err
.
Our
Blessed
Saviour
having
put
the
Pharisees
and
Herodians
to
silence
in
the
former
verses
,
here
he
encounters
the
Sadduces
.
This
Sect
derived
its
name
from
one
Sadock
,
who
denied
the
Immortality
of
the
Soul
,
the
Resurrection
of
the
Body
,
and
Angels
and
Spirits
:
Here
they
propound
a
case
to
our
Saviour
,
of
a
Woman
who
had
seven
Brethren
successively
to
her
Husbands
,
they
demand
whose
wise
of
the
seven
this
Woman
shall
be
at
the
Resurrection
?
as
if
they
had
said
,
if
there
be
a
Resurrection
of
Bodies
,
surely
there
will
be
of
Relations
too
,
and
the
other
World
,
if
there
be
such
a
place
,
will
be
like
this
,
in
which
Men
will
marry
,
as
they
do
here
,
and
if
so
,
whose
Wife
of
the
seven
shall
this
Woman
be
,
they
all
having
an
equal
claim
to
her
?
Now
our
Saviour
for
resolving
of
this
question
,
first
shews
the
different
state
of
Men
in
this
,
and
in
the
other
World
.
The
Children
of
this
World
,
says
our
Saviour
,
marry
and
are
given
in
Marriage
,
but
in
the
Resurrection
they
do
neither
:
As
if
Christ
had
said
,
after
Men
have
lived
a
while
in
this
World
they
die
,
and
therefore
Marriage
is
necessary
to
maintain
a
succession
of
Mankind
.
But
in
the
other
World
,
men
shall
become
immortal
and
live
for
ever
,
and
then
the
reason
of
Marriage
will
wholly
cease
;
for
when
Men
can
die
no
more
,
there
will
be
no
need
of
any
new
supplies
of
Mankind
.
Observe
,
Secondly
,
That
our
Saviour
having
got
clear
of
the
S●duces
Objection
,
by
taking
away
the
foundation
and
ground
of
it
,
he
produceth
an
Ar●ument
for
the
proof
of
the
Souls
Immortality
and
the
Bodies
Resurrection
.
Those
to
whom
Almighty
God
pronounces
himself
a
God
,
are
certainly
a
live
;
but
God
pronounced
himself
a
God
to
Abraham
,
Isaac
and
Jacob
many
hundred
years
after
their
Bodies
were
dead
,
therefore
their
Souls
are
yet
alive
,
for
otherwise
God
could
not
be
their
God
;
because
he
is
not
the
God
of
the
Dead
,
but
of
the
Liv●ng
:
From
the
whole
,
Note
.
(
1.
)
That
there
is
no
Opinion
so
monstrous
and
absurd
,
that
having
had
a
Mother
,
will
die
for
lack
of
a
Nurse
:
The
beastly
Opinion
of
the
mortality
of
the
Soul
,
and
the
Annihilation
of
the
Body
,
finds
Saduces
to
profess
and
propagate
it
.
N●te
,
(
2.
)
The
certainty
of
another
life
after
this
,
in
which
Men
shall
be
eternally
happy
,
or
intollerably
miserable
,
according
as
they
behave
themselves
here
.
Though
some
Men
live
like
Beasts
,
yet
they
shall
not
die
like
them
,
nor
shall
their
last
end
be
like
theirs
.
Note
,
(
3.
)
That
glorified
Saints
in
the
morning
of
the
Resurrection
shall
be
like
the
glorious
Angels
,
not
like
them
in
Essence
and
Nature
,
but
like
them
in
their
Properties
and
Qualities
,
in
Holiness
and
Purity
,
in
Immortality
and
Incorruptibility
,
as
also
in
their
manner
of
living
,
they
shall
stand
in
no
more
need
of
Meat
and
Drink
then
the
Angels
do
,
but
shall
live
the
same
he●venly
,
immortal
,
and
incorruptible
life
that
the
Angels
live
.
Note
,
(
4.
)
That
all
those
who
are
in
Covenant
with
God
,
whose
God
the
Lord
is
,
their
Souls
do
immediately
pass
into
Glory
,
and
their
Bodies
at
the
Resurrectson
shall
be
sharers
in
the
same
happiness
with
their
Souls
;
if
God
be
just
,
the
Soul
must
live
and
the
body
must
rise
,
for
good
men
must
be
Rewarded
,
and
wicked
men
Punished
somewhere
,
either
in
this
life
,
or
in
another
:
God
will
most
certainly
at
one
time
or
other
,
plentifully
Reward
the
Righteous
,
and
punish
the
wicked
doers
.
But
this
being
not
always
done
in
this
life
,
the
justice
of
God
requires
that
it
be
done
in
the
next
.
28
And
one
of
the
Scribes
came
,
and
having
heard
them
reasoning
together
,
and
perceiving
that
he
had
answered
them
well
,
asked
him
,
which
is
the
first
Commandment
of
all
?
29
And
Jesus
answered
him
,
the
first
of
all
the
Commandments
is
this
,
Hear
,
O
Israel
,
the
Lord
our
God
is
one
Lord
.
30
And
thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
,
and
with
all
thy
strength
;
this
is
the
first
Commandment
.
31
And
the
s●cond
is
like
,
namely
,
this
,
Thou
shalt
love
thy
Neighbour
as
thy self
,
there
is
none
other
Commandment
greater
then
these
.
32
And
the
Scribes
said
unto
him
,
well
,
Master
,
thou
hast
said
the
truth
,
for
there
is
one
God
,
and
there
is
none
other
but
he
.
33
And
to
love
him
with
all
the
heart
,
and
with
all
the
understanding
,
and
with
all
the
soul
,
and
with
all
the
strength
,
and
to
love
his
Neighbour
as
himself
,
is
more
then
all
whole
burnt
offerings
and
sacrifices
.
34
And
when
Jesus
saw
that
he
answered
discreetly
,
he
said
unto
him
,
Thou
art
not
far
from
the
Kingdom
of
God
.
And
no
man
after
that
durst
ask
him
any
question
.
Observe
here
,
(
1.
)
A
Question
propounded
to
our
Blessed
Saviour
and
his
answer
thereunto
;
the
Question
propounded
is
this
,
Which
is
the
first
and
great
Commandment
?
Our
Saviours
tells
them
,
it
is
to
love
God
with
all
their
heart
and
soul
,
with
all
their
mind
and
strength
,
that
is
,
with
all
the
powers
,
faculties
,
and
abilities
of
the
Soul
,
with
the
highest
measures
and
most
intent
degrees
of
Love
;
this
is
the
sum
of
the
Duties
of
the
first
Table
,
this
is
the
first
and
great
Commandment
,
and
the
second
is
like
unto
it
,
he
doth
not
say
,
equal
with
it
.
Although
the
duties
of
the
second
Table
are
of
the
same
Authority
,
and
of
the
same
necessity
with
the
first
,
as
no
man
can
be
saved
without
the
Love
of
God
,
so
neither
without
the
love
of
his
Neighbour
.
Whence
Note
,
(
1.
)
That
the
fervency
of
all
our
Affections
,
and
particularly
the
supremacy
of
our
Love
,
is
required
by
God
as
his
right
and
due
:
Love
must
pass
thorough
and
possess
all
the
powers
and
faculties
of
our
Souls
the
mind
must
meditate
〈◊〉
God
,
the
Will
must
chose
and
embrace
him
,
and
the
Affections
must
delight
in
him
;
the
measure
of
loving
God
is
to
love
him
without
measure
,
God
reckons
that
we
love
him
not
all
,
if
we
love
him
not
above
all
.
Note
,
(
2.
)
That
thus
to
love
God
is
the
first
great
Commandment
;
Great
,
in
regard
of
its
Object
which
is
God
,
the
first
cause
and
the
chief
good
,
Great
,
in
regard
of
the
Obligation
of
it
:
To
love
God
i●
so
indispensable
a
Duty
,
that
God
himself
cannot
free
us
from
the
obligation
of
it
,
for
so
long
as
he
is
God
,
and
we
his
Creatures
,
we
shall
lye
under
a
natural
and
necessary
obl●●●ation
to
love
and
serve
him
.
Great
,
also
is
this
Command
and
Duty
in
regard
of
the
Duration
and
C●ntinuance
of
it
;
when
Faith
shall
be
swallowed
up
in
vis●on
,
and
hope
in
●●●ition
,
Love
will
then
be
perfected
in
a
full
Enjoyment
.
Note
,
(
3.
)
That
every
man
may
,
yea
,
ought
to
love
hims●lf
,
not
his
sinful
self
,
but
his
natural
self
,
especially
his
spiritual
s●●●
,
the
new
nature
in
him
.
Thus
it
ought
to
be
his
particular
care
to
strengthen
and
encrease
,
indeed
there
is
no
express
command
in
Scripture
for
a
Man
to
love
himself
,
because
the
Light
of
Nature
directs
,
and
the
Law
of
Nature
binds
●very
man
so
to
do
.
God
has
put
a
principle
of
self-love
,
and
of
self-preservation
into
all
his
Creatures
,
but
esp●c●ally
into
Man
.
Note
,
(
4.
)
.
That
a●
every
man
ou●ht
to
love
himself
,
so
is
it
every
Man's
duty
to
love
his
Neighbour
as
himself
,
not
as
he
doth
love
himself
,
but
as
he
ought
to
love
himself
;
yet
not
in
the
same
de●ree
that
he
loves
himself
,
but
after
the
same
manner
and
with
the
same
kind
of
love
,
that
he
loves
himself
.
As
we
love
our selves
freely
and
readily
,
sincerely
and
unfeignedly
,
tenderly
and
compassionately
,
constantly
and
continually
,
so
should
we
love
our
Neighbour
also
,
though
we
love
him
not
as
much
as
we
love
our selves
,
yet
must
we
love
him
as
truly
as
we
love
our
s●lves
.
N●te
lastly
,
That
the
Duties
of
the
first
and
second
Table
●re
i●
seperable
,
namely
,
love
to
God
and
love
to
our
Neighbour
;
these
two
must
not
be
separated
,
he
that
loveth
not
his
Neighbour
whom
he
hath
seen
,
never
loved
God
whom
he
hath
not
seen
.
A
conscientious
regard
to
the
Duties
of
both
Tables
will
be
an
Argument
of
our
Sincerity
,
and
an
Ornament
to
our
Profession
.
Observe
,
lastly
,
The
favourable
censure
which
our
Saviour
passes
upon
this
Scribe
,
he
〈…〉
,
he
was
not
far
from
the
Kingd●m
of
God
.
N●te
here
,
(
1.
)
Some
persons
may
be
said
to
be
far
and
farther
then
others
th●m
the
Kingdom
of
Heaven
;
some
are
farther
in
re●ard
of
the
means
,
they
want
the
Ordinances
,
the
Dispensation
of
the
Word
and
Sacraments
;
others
are
far
from
the
Kingdom
of
God
in
regard
of
qualifications
and
disp●sitions
,
of
the
former
sort
are
all
Heathens
without
the
pale
of
the
Church
,
they
are
afar
off
;
as
the
Apostle
expresses
it
,
Eph.
2.13
.
of
the
latter
sort
are
all
gross
and
close
Hypocrites
within
the
Church
,
who
whilst
they
continue
such
,
shall
not
inherit
the
Kingdom
of
God
.
Note
,
(
2.
)
As
some
Persons
may
be
s●●d
to
be
far
from
the
Kingdom
of
God
,
so
are
there
other●
which
may
be
said
not
to
be
far
,
such
who
have
escaped
the
p●llutions
of
the
World
,
abstained
from
open
and
scandalous
Sins
,
are
less
wicked
then
multitudes
are
,
but
are
strangers
to
an
inward
,
thorough
and
prevailing
change
in
the
frame
of
their
Hearts
and
course
of
their
Lives
;
they
have
often
said
I
would
be
,
but
they
never
said
I
will
be
the
Lords
.
When
the
work
of
Regeneration
is
brought
to
the
Birth
,
after
all
it
proves
an
abortion
:
Lord
!
what
a
disappointment
will
this
be
,
to
perish
within
sight
of
the
promis●d
Land
,
to
b●
near
Heaven
in
our
expectation
,
and
yet
never
the
nearer
in
the
Issue
and
Event
.
Wo
unto
us
if
this
be
the
C●●●●●●n
of
any
of
us
,
who
have
all
our
days
sat
under
the
D
〈◊〉
〈◊〉
on
of
thy
Gospel
.
35
And
Jesus
answered
and
said
,
while
he
taught
in
the
Temple
,
how
s●y
the
Scribes
that
Christ
is
the
Son
of
David
?
36
For
David
himself
said
by
the
Holy
Ghost
,
the
〈◊〉
s●id
to
my
Lord
,
sit
thou
on
my
right
hand
,
till
I
make
thine
Enemies
thy
footstool
.
37
D●vid
therefore
himself
calleth
him
Lord
,
and
whence
is
he
then
his
Son
?
and
the
common
people
heard
him
gladly
.
The
Pharisees
had
often
put
forth
several
questions
malitiously
unto
Christ
,
and
now
Christ
puts
forth
one
question
innocently
unto
them
,
namely
,
What
they
thought
of
the
Messiah
whom
they
expected
?
They
reply
,
that
he
was
to
be
the
Son
of
David
,
that
is
,
a
secular
Prince
descending
from
David
,
who
should
deliver
them
from
the
power
of
the
Romans
,
and
restore
them
to
their
Civil
Rights
.
This
was
the
Notion
they
had
of
the
Messiah
,
that
he
should
be
a
meer
Man
,
the
Son
of
David
,
according
to
the
flesh
and
nothing
more
.
Our
Saviour
replys
,
Whence
is
it
then
,
that
David
calls
the
Messiah
Lord
?
Psalm
110.
v.
1.
The
Lord
said
unto
my
Lord
,
sit
thou
on
my
right
hand
;
how
could
he
be
,
both
David's
Lord
and
David's
Son
?
No
Son
being
Lord
to
his
own
Father
,
therefore
if
Christ
were
David
s
Soveraign
,
he
must
be
more
than
Man
,
more
then
David's
Son
;
as
Man
,
so
he
was
David's
Son
,
as
God-man
,
so
he
was
David's
Lord
.
Note
hence
(
1.
)
That
although
Christ
was
truly
and
really
Man
,
yet
he
was
more
then
a
bare
Man
,
he
was
Lord
unto
,
and
the
Salvation
of
his
own
Fore-fathers
.
Note
,
(
2.
)
That
the
only
way
to
reconcile
the
Scriptures
which
speak
concerning
Christ
,
is
to
believe
and
acknowledge
him
to
be
God
and
Man
in
one
Preson
;
the
Messiah
as
Man
,
was
to
come
forth
out
of
David's
Loyns
,
but
as
God-man
,
he
was
David's
Soveraign
and
Saviour
:
As
Man
,
he
was
his
Fathers
Son
,
as
God
,
he
was
Lord
to
his
own
Father
.
38
And
he
said
unto
them
in
his
Doctrine
,
beware
of
the
Scribes
,
which
love
to
go
in
long
cloathing
,
and
love
Salutations
in
the
market
place
.
39
And
the
chief
seats
in
the
Synagogues
,
and
the
uppermost
rooms
at
feasts
.
40
Which
devour
widows
houses
,
and
for
a
pretence
make
long
prayers
;
these
shall
receive
greater
Damnation
.
Observe
here
,
What
it
is
that
our
Saviour
condemns
not
civil
Salutations
in
the
Market
place
,
not
the
chief
seats
in
Synagogues
,
not
the
uppermost
Rooms
at
Feasts
;
but
their
fond
Affecting
of
these
things
,
and
their
Ambitious
aspiring
after
them
.
It
was
not
their
taking
,
but
their
loving
the
uppermost
Rooms
at
Feasts
which
Christ
condemns
.
Observe
,
(
2.
)
How
our
Saviour
condemns
the
Pharisees
for
their
gross
Hypocrisy
,
in
colouring
over
their
Covetousness
with
a
pretence
of
Religion
,
making
long
Prayers
in
the
Temple
and
Synagogues
for
Widows
,
and
thereupon
perswading
them
to
give
bountifully
to
Corban
,
that
is
,
the
common
Treasury
for
the
Temple
,
some
part
of
which
was
imployed
for
their
maintenance
;
whence
we
learn
,
that
it
is
no
new
thing
for
designing
Hypocrites
to
cover
the
fowlest
Transgression
with
the
cloak
of
Religion
.
The
Pharisees
made
long
Prayers
a
cloak
and
cover
for
their
Covetousness
.
41
And
Jesus
sat
over
against
the
Treasury
,
and
beheld
how
the
people
cast
money
into
the
Treasury
,
and
many
that
were
rich
cast
in
much
.
42
And
there
came
a
certain
poor
widow
,
and
she
threw
in
two
mites
,
which
makes
a
farthing
.
43
And
he
called
unto
him
his
Disciciples
,
and
saith
unto
them
,
verily
I
say
unto
you
,
that
this
poor
Widow
hath
cast
more
in
,
then
all
they
which
have
cast
into
the
Treasury
.
44.
For
all
they
did
cast
in
of
their
abundance
,
but
she
of
her
want
did
cast
in
all
that
she
had
,
even
all
her
living
.
As
our
blessed
Saviour
sat
over
against
the
Treasury
,
that
is
,
that
part
of
the
Court
of
the
Temple
,
where
the
Corban
,
or
Chests
for
receiving
the
Peoples
Offerings
and
Gifts
were
set
,
he
observed
and
took
notice
of
those
that
offered
their
Oblations
,
and
some
that
were
rich
offered
very
liberally
;
but
a
certain
poor
Widow
came
and
offered
two
Mites
.
Our
Saviour
hereupon
takes
occasion
to
instruct
his
Disciples
in
this
comfortable
Truth
,
namely
,
that
Almighty
God
accepts
the
will
of
those
that
give
chearfully
,
though
they
cannot
give
largely
:
This
poor
Woman
cast
in
more
in
respect
of
the
inward
affection
of
her
heart
,
and
in
proportion
to
her
estate
,
then
all
those
that
were
Rich
and
Wealthy
that
had
cast
in
before
her
,
a
mite
to
her
,
being
more
then
a
pound
to
them
.
From
the
whole
,
Note
,
(
1.
)
That
the
poorer
,
yea
the
poorest
sort
of
People
are
not
exempted
from
good
works
,
even
they
must
exercise
charity
according
to
their
Abilities
.
Learn
,
(
2.
)
That
in
all
works
of
pious
charity
which
we
perform
,
God
looks
at
the
heart
,
the
will
,
and
the
affection
of
the
Giver
,
more
then
at
the
largeness
and
liberality
of
the
Gift
;
if
there
be
a
willing
mind
,
says
the
Apostle
,
2
C●r.
8.12
.
It
is
accepted
according
to
what
a
man
hath
,
and
not
according
to
what
he
hath
not
.
CHAP.
XIII
.
1
AND
as
he
went
out
of
the
Temple
,
one
of
his
Disciples
saith
unto
him
,
Master
,
see
what
manner
of
stones
,
and
what
buildings
are
here
?
2
And
Jesus
answering
,
said
unto
him
,
seest
thou
these
great
buildings
,
there
shall
not
be
left
one
stone
upon
another
,
that
shall
not
be
thrown
down
.
Our
blessed
Saviour
being
now
ready
to
depart
from
the
Temple
,
never
more
after
this
entring
into
it
,
and
his
Disciples
shewing
him
with
wonder
and
admiration
the
magnificient
Structures
and
Buildings
thereof
;
apprehending
that
in
regard
of
its
invincible
strength
,
it
could
not
be
destroyed
,
or
that
at
least
in
regard
of
its
incredible
magnificence
,
it
was
great
pitty
it
should
be
destroyed
:
They
say
to
Christ
,
Master
,
behold
what
Buildings
are
here
?
not
considering
how
sin
will
undermine
and
blow
up
the
most
famous
Structures
.
Sin
brings
Cities
and
Kingdoms
,
as
well
as
particular
persons
to
their
end
;
not
one
stone
of
this
magnificent
Structure
(
says
Christ
)
shall
remain
unpulled
down
,
which
threatning
was
exactly
fulfilled
after
Christ's
Death
,
when
Titus
the
Roman
Emperor
destro●ed
the
City
,
burnt
the
Temple
,
and
Turnus
Rufus
the
General
of
his
Army
,
ploughed
up
the
very
foundation
on
which
the
Temple
stood
.
Thus
was
the
threatning
of
God
fulfilled
,
Jer.
26.18
.
Zion
shall
be
ploughed
as
a
Field
,
and
Jerusalem
shall
bec●me
an
heap
.
Learn
hence
,
(
1.
)
That
sin
has
laid
the
foundation
of
ruin
in
the
most
flourishing
Cities
and
Kingdom
.
(
2.
)
That
the
threatnings
of
God
are
to
be
feared
,
and
shall
be
fulfilled
whatever
appearing
improbabilities
there
may
be
to
the
contrary
.
'T
is
neither
the
Temples
strength
nor
beauty
that
can
oppose
or
withstand
God's
Power
.
3
And
as
he
sat
upon
the
mount
of
Olives
,
over
against
the
Temple
,
Peter
,
and
James
,
and
John
,
and
Andrew
,
asked
him
privately
.
4
Tell
us
,
when
shall
these
things
be
?
and
what
shall
be
the
sign
when
all
these
things
shall
be
fulfilled
?
A
double
question
is
here
propounded
to
our
Saviour
by
his
Disciples
,
namely
,
When
the
Destruction
of
Jerusalem
shall
be
?
and
what
should
be
the
signs
of
that
Destruction
?
See
here
,
what
an
itching
curiosity
there
is
in
the
best
of
Men
to
know
Futurities
,
to
know
things
that
shall
come
to
pass
hereafter
,
and
when
that
hereafter
is
to
come
to
pass
.
Oh!
how
happy
were
we
,
if
as
forward
to
obey
the
Declarations
of
God's
revealed
will
,
as
we
are
to
pry
into
the
hidden
Counsels
of
his
secret
Will
;
Tell
us
,
say
the
Disciples
,
when
shall
these
things
be
?
5
And
Jesus
answering
them
,
began
to
say
,
take
heed
,
lest
any
man
deceive
you
.
6
For
many
shall
come
in
my
Name
,
saying
,
I
am
Christ
,
and
shall
deceive
many
.
7
And
when
ye
shall
hear
of
wars
,
and
rumours
of
wars
,
be
ye
not
troubled
,
for
such
things
must
needs
be
,
but
the
end
shall
not
be
yet
.
8
For
nation
shall
rise
against
nation
,
and
kingdom
against
kingdom
;
and
there
shall
be
earthquakes
in
divers
places
,
and
there
shall
be
famines
and
troubles
:
These
are
the
beginnings
of
sorrow
.
9
But
take
heed
to
your selves
,
for
they
shall
deliver
you
up
to
Councils
,
and
in
the
Synagogues
ye
shall
be
beaten
;
and
ye
shall
be
brought
before
Rulers
and
Kings
for
my
Sake
,
for
a
Testimony
against
them
.
10
And
the
Gospel
must
first
be
published
among
all
Nations
.
Here
,
and
in
the
following
Verses
our
Saviour
gives
his
Disciples
the
Signs
which
should
Fore-run
the
Destruction
of
Jerusalem
;
the
first
of
which
was
this
,
that
there
should
arise
false
Christs
,
false
Prophets
,
and
Seducers
,
such
as
Theudas
,
and
others
,
under
the
Name
and
Person
of
the
Messias
;
some
affirming
themselves
to
be
Christ
Personal
,
or
the
promised
Messiah
,
others
to
be
Christ
Doctrinal
;
affirming
their
Erroneous
Opinions
to
be
the
Mind
and
Doctrine
of
Jesus
Christ
.
Learn
hence
,
That
as
there
will
be
many
Seducers
,
before
the
end
of
the
World
(
for
Jerusalem's
Destruction
was
a
Type
and
Emblem
of
the
World's
Destruction
)
and
many
will
be
seduced
and
misled
by
them
:
So
it
is
the
Duty
of
Christ's
own
Disciples
to
take
heed
,
lest
they
being
also
led
away
by
the
Error
of
the
Wicked
,
do
fall
from
their
own
stedfastness
;
Take
heed
,
says
Christ
,
That
no
man
deceive
you
,
for
many
will
come
in
my
Name
,
saying
,
I
am
Christ
,
and
will
deceive
many
.
The
Second
Sign
of
Jerusalem's
Destruction
,
was
Wars
,
and
Rumours
of
Wars
;
that
is
Civil
Broyls
and
intestin
Commotion
amongst
themselves
;
as
also
Famine
and
Earth-quakes
.
Whence
Note
,
That
War
and
Fire
,
Earth-quakes
and
Famine
,
are
Judgments
and
Calamities
inflicted
by
God
upon
a
sinful
People
,
for
their
Contempt
of
Christ
and
Gospel-Grace
.
(
2.
)
That
although
these
be
very
Terrible
Judgments
,
and
desolating
Calamities
,
yet
to
an
incorrigible
and
irreclaimable
People
are
they
the
Fore-runners
of
worser
Judgments
.
These
are
,
says
Christ
,
the
beginning
of
Sorrows
.
The
third
Sign
of
this
approaching
Destruction
,
was
a
general
Persecution
of
the
Ministers
of
the
Gospel
,
for
Pre●ching
the
Doctrine
of
the
Gospel
to
a
lost
World
;
Ye
shall
be
beaten
,
and
brought
before
Kings
,
for
my
sake
,
for
a
Testimony
.
From
whence
Note
,
That
the
Preaching
of
the
Gospel
,
where
ever
it
comes
,
it
will
be
for
a
Testimony
to
them
to
whom
it
comes
,
either
a
Testimony
for
them
,
or
against
them
;
to
the
Humble
it
is
a
Testimony
for
,
to
Despisers
and
Scorners
,
it
is
a
Testimony
against
;
if
the
Dust
of
the
Ministers
Feet
bear
Witness
against
the
Despisers
of
the
Gospel
,
their
Sermons
much
more
.
The
word
of
God
delivered
in
the
Scriptures
,
and
dispensed
in
the
Ministry
thereof
,
hath
its
divers
and
contrary
Effects
upon
different
and
contrary
Subiects
,
from
both
which
,
yet
Almighty
God
knows
how
to
Raise
his
own
Glory
;
to
the
Humble
and
Teachable
the
Gospel
is
in
Adjutorium
;
to
the
Scorners
and
Despisers
it
will
be
in
Testimonium
;
to
some
the
Savour
of
Life
unto
Life
,
to
others
the
Savour
of
Death
unto
Death
.
11
But
when
they
shall
lead
you
,
and
deliver
you
up
,
take
no
thought
before
hand
what
ye
shall
speak
,
neither
do
ye
premeditate
;
But
whatsoever
shall
be
given
you
in
that
Hour
,
that
speak
ye
,
for
it
is
not
ye
that
speak
,
but
the
Holy
Ghost
.
12
Now
the
Brother
shall
Betray
the
Brother
to
death
,
and
the
Father
the
Son
;
and
Children
shall
rise
up
against
their
Parents
,
and
shall
cause
them
to
be
put
to
Death
.
13
And
ye
shall
be
hated
of
all
Men
for
my
Names
sake
;
but
he
that
shall
endure
to
the
end
,
the
same
shall
be
Saved
.
Here
our
Saviour
Acquaints
his
Disciples
,
That
for
Preaching
the
Gospel
,
they
should
be
brought
before
Kings
and
Rulers
;
but
Advises
them
when
they
should
be
so
brought
,
not
to
be
Anxiously
Thoughtful
and
Sollicitous
what
they
should
say
,
for
it
should
be
suggested
to
them
by
the
Holy
Ghost
,
what
to
say
in
that
Hour
.
Learn
thence
,
That
though
the
Truth
of
Christ
may
be
opposed
,
yet
the
Defenders
of
it
shall
never
be
ashamed
,
for
rather
than
they
shall
want
a
Tongue
to
plead
for
it
,
God
himsel●
will
prompt
them
by
his
Holy
Spirit
,
and
suggest
such
Arguments
to
them
,
as
all
their
Enemies
shall
not
be
able
to
gainsay
.
Observe
farther
,
How
our
Saviour
describes
the
bitter
Enmity
of
the
World
against
the
Preachers
of
the
Gospel
,
to
be
such
as
would
over
come
and
extinguish
even
the
Natural
Affection
of
the
nearest
Relations
one
towards
another
,
The
Brother
shall
betray
the
Brother
t●
Death
.
Grace
Teaches
us
to
lay
down
our
Lives
for
the
Brethren
;
but
Corruption
in
General
,
and
Enmity
to
the
G●spel
in
particular
,
teaches
Brother
to
take
away
the
Life
o●
Brother
,
The
Brother
shall
betray
the
Brother
to
Death
,
Observe
Lastly
how
our
Saviour
Comforts
his
Disciples
,
that
there
would
be
an
End
of
these
their
sharp
and
bitter
Sufferings
,
assuring
them
,
that
if
their
Faith
and
Patience
did
hold
out
unto
the
end
,
they
should
be
Saved
;
this
is
our
Comfort
:
Our
Sufferings
for
Christ
may
be
sharp
,
but
they
shall
be
short
;
if
our
Sufferin●s
for
Christ
end
not
in
our
Life-time
,
they
will
end
with
our
Lives
.
14
When
ye
shall
see
the
Abomination
of
Desolation
,
spoken
of
by
Daniel
the
Prophet
,
standing
where
it
ought
not
(
let
him
that
readeth
understand
.
)
The
sense
is
,
When
ye
shall
see
the
Roman
Army
,
which
is
an
Abomination
to
you
,
and
an
occasion
of
great
Desolation
wherever
it
goes
,
when
you
shall
see
that
Abominable
Desolating
Army
,
Begirting
the
City
of
Jerusalem
,
in
order
to
her
Ruin
,
and
being
laid
waste
:
Then
call
to
mind
the
Prophecy
of
Daniel
,
which
primarily
respected
Antiochus
,
but
secondarily
Titus
the
Roman
Emperour
,
and
shall
now
be
fully
Compleated
;
for
the
Siege
shall
not
be
Raised
,
till
both
City
and
Temple
be
Razed
to
the
Ground
.
From
whence
Learn
,
(
1.
)
That
God
has
Instruments
ready
at
his
call
to
lay
waste
the
strongest
Cities
,
and
to
Ruine
the
most
Flourishing
Kingdoms
which
do
reject
his
Son
,
and
refuse
the
Tenders
of
his
Grace
.
(
2.
)
That
God
can
,
and
sometimes
doth
make
use
of
those
very
Persons
whom
Sinners
most
abhor
,
to
be
the
Instruments
o●
their
Punishment
,
and
the
occasions
of
their
Destruction
:
The
Roman
Army
which
was
an
Abomination
to
the
Jews
,
did
God
destroy
them
by
.
15
Then
let
them
in
Judea
,
flee
to
the
Mountains
;
and
let
him
that
is
on
the
House-top
not
go
down
into
the
House
,
neither
enter
therein
,
to
take
any
thing
out
of
his
House
.
16
And
let
him
that
is
in
the
Field
,
not
turn
back
again
for
to
take
up
his
G●rm●nt
.
17
But
wo
to
them
which
are
with
Child
,
and
to
them
that
give
Suck
in
those
days
.
18
And
pray
ye
,
that
your
flight
be
not
in
the
Winter
.
The
meaning
is
,
As
soon
as
ye
shall
see
the
Roman
Army
appear
before
the
City
of
Jerusalem
,
let
every
one
that
values
his
own
Safety
,
fly
as
far
and
as
fast
as
he
can
,
as
Lot
fled
from
the
Flames
of
Sodom
,
and
be
glad
,
if
by
flight
he
can
save
his
Life
,
though
he
loose
Goods
and
Cloaths
,
and
all
things
beside
.
Whence
Learn
,
That
when
Almighty
God
is
pouring
forth
his
Fury
upon
a
sinful
People
,
it
is
both
Lawful
,
and
a
Necessary
Duty
by
Fli●ht
to
endeavour
to
shelter
and
secure
our selves
from
the
approaching
Calamity
and
Desolation
;
when
ye
see
Jerusalem
c●●mpassed
with
A●mies
,
flee
to
the
Mountains
.
(
2.
)
That
in
Case
of
fli●ht
before
an
Enraged
Enemy
and
Bloody
Army
,
if
we
loose
all
that
we
have
,
and
our
Lives
be
given
us
for
a
Prey
,
we
f●re
well
,
and
the
Lord
deals
very
Graciously
and
M●●cifully
with
us
.
Next
our
Saviour
declares
the
doleful
Distress
of
those
that
could
not
flee
from
the
Roman
Army
encompassing
Jerusalem
,
as
Women
great
with
Child
,
and
others
g●ving
suck
,
who
by
that
means
are
like
to
loose
their
Lives
;
and
adds
farther
,
that
it
would
encrease
the
Calamity
,
if
their
flight
should
happen
to
be
in
the
Winter
,
or
as
St.
Matthew
adds
,
on
the
Sabbath
day
,
Matth.
24.20
.
Pray
ye
that
your
flight
be
not
in
the
Winter
,
nor
on
the
Sabbath-day
;
Flight
in
the
Winter
is
sad
,
because
we
can
then
fly
neither
fast
nor
far
,
and
on
the
Sabbath-day
it
is
very
sorrowful
,
that
being
the
day
of
our
Spiritual
Labour
,
and
of
our
Bodily
Rest
.
Learn
thence
,
That
it
is
a
great
Addition
to
the
trouble
and
disquiet
of
a
good
Man's
Spirit
,
when
the
day
of
his
Spiritual
Rest
is
Interrupted
,
and
instead
of
Enjoying
Communion
with
God
in
his
House
,
he
is
driven
from
House
and
Home
.
19
For
in
those
days
shall
be
Affliction
,
such
as
was
not
from
the
Beginning
of
the
Creation
,
which
God
Created
unto
this
time
,
neither
shall
be
.
20
And
except
that
the
Lord
had
shortned
those
Days
,
no
flesh
should
be
Saved
;
but
for
the
Elects
sake
,
whom
he
hath
Chosen
,
he
hath
shortned
those
Days
.
The
dreadful
Calamities
which
were
coming
upon
the
Jews
in
general
,
and
Jerusalem
in
particular
,
are
here
fore-told
by
our
blessed
Saviour
,
partly
from
the
Roman-Army
without
,
and
partly
from
the
Seditions
and
Factions
of
the
Zealots
within
,
who
committed
such
outrages
and
Slaughters
,
that
there
were
no
less
than
an
Hundred
Thousand
Jews
slain
,
and
Ninety
Seven
Thousand
taken
Prisoners
.
They
that
Bought
our
Saviour
for
Thirty
Pence
,
were
now
themselves
Sold
Thirty
for
a
Penny
.
Now
did
the
Temple
it self
become
a
Sacrifice
,
a
whole
Burnt-Offering
,
and
was
Consumed
to
ashes
.
Yet
Observe
,
Christ
promises
,
that
those
days
of
Vengeance
should
be
shortned
for
the
Elects
sake
;
God
had
a
Remnant
which
he
designed
shou
d
survive
that
Destruction
,
to
be
an
Holy
Seed
,
and
accordingly
the
Providence
of
God
so
ordered
it
,
that
the
City
was
taken
in
six
Months
,
and
the
whole
Country
depopulated
in
Eighteen
.
From
whence
Observe
,
How
the
Lord
intermixes
some
Mercy
with
the
extreamest
Misery
that
doth
b●fal
a
People
for
their
Sin
,
on
this
side
Hell
;
No
Sinner
can
say
in
this
Life
,
that
they
feel
the
stroaks
of
Justice
to
the
utmost
,
or
that
they
have
Judgment
without
Mercy
.
21
And
then
,
if
any
Man
shall
say
unto
you
,
Lo
here
is
Christ
,
or
lo
he
is
there
,
Believe
him
not
.
22
For
false
Christs
,
and
false
Prophets
shall
rise
,
and
shall
shew
Signs
and
Wonders
,
to
Seduce
if
it
were
possible
the
very
Elect.
23
But
take
ye
heed
,
behold
I
have
fore-told
you
all
things
.
The
Jews
had
all
along
cherished
in
themselves
a
vain
expectation
,
that
the
Promised
Messias
should
be
a
Temporal
Deliverer
,
and
set
them
at
Liberty
from
the
Power
and
Slavery
of
the
Romans
,
and
accordingly
our
Saviour
declares
to
his
Disciples
here
,
that
immediately
before
Jerusalem's
Destruction
,
several
Persons
taking
the
Advantage
of
this
Expectation
,
would
make
themselves
Heads
of
Parties
,
and
pretend
that
they
were
the
true
Messiah
,
who
should
save
and
deliver
them
from
their
Enemies
,
if
they
would
follow
them
,
hereupon
our
Saviour
cautions
his
Disciples
against
such
false
Christ's
,
and
false
Prophets
,
and
bids
them
not
believe
them
,
though
they
did
never
so
many
great
Signs
and
Wonders
,
and
promised
them
never
such
glorious
Deliverances
.
From
hence
Note
,
(
1.
)
That
the
Churches
great
Danger
is
from
Seducers
,
that
come
in
Christ's
Name
,
and
pretend
to
Work
Signs
and
Wonders
by
his
Authority
.
Note
(
2.
)
That
such
is
the
power
of
Seduction
and
Delusion
,
That
many
in
all
Ages
of
the
Church
have
been
carried
away
with
Seducers
and
False
Teachers
.
(
3.
)
That
the
Elect
themselves
,
if
lest
to
themselves
,
might
be
Seduced
,
but
being
guarded
by
Divine
Power
against
Seduction
and
Delusision
,
they
shall
be
preserved
from
that
fatal
Mischief
;
They
shall
seduce
(
if
p
ssible
)
even
the
Elect.
24
But
in
those
days
after
that
Tribulation
,
the
Sun
sh●ll
be
darkned
,
and
the
Moon
shall
not
give
her
Light
.
25
And
the
Stars
of
Heaven
shall
fall
,
and
the
Powers
that
are
in
Heaven
shall
be
shaken
.
26
And
then
shall
they
see
the
Son
of
Man
coming
in
the
Clouds
,
with
great
Power
and
Glory
.
27
And
then
shall
he
send
his
Angels
,
and
shall
gather
together
his
Elect
from
the
Four
Winds
;
from
the
utmost
part
of
the
Earth
,
to
the
uttermost
part
of
Heaven
.
Our
Saviour
goes
on
in
Figurative
Expressions
,
to
set
forth
the
Calamities
that
should
befal
the
Jewish
Nation
,
immediately
after
Jerusalem's
Destruction
;
The
Sun
shall
be
Darkened
,
that
is
,
all
their
Glory
and
Excellency
shall
be
Eclipsed
,
all
their
Wealth
and
Prosperity
shall
be
laid
waste
,
their
whole
Government
,
Civil
and
Ecclesiastical
,
destroyed
;
and
such
Marks
of
Misery
found
upon
them
,
as
never
were
seen
upon
a
People
.
Those
that
apply
this
to
the
general
Judgment
,
understand
the
words
Literally
,
that
Sun
and
Moon
will
then
have
their
Influences
suspended
,
that
the
Holy
Angels
will
be
sent
forth
to
gather
the
Elect
from
all
quarters
of
the
World
,
with
the
sound
of
a
Trumpet
,
says
St.
Matthew
.
Probably
,
as
there
was
an
audible
sound
of
a
Trumpet
at
the
giving
of
the
Law
,
so
there
shall
be
the
like
found
of
a
Trumpet
when
Christ
shall
Summon
the
World
to
Judgment
for
Transgressing
of
that
Law
.
A
joyful
Sound
will
this
be
to
the
Friends
of
Christ
,
a
doleful
,
dreadful
Sound
in
the
Ears
of
his
Enemies
.
28
Now
Learn
a
Parable
of
the
Fig-tree
when
her
Branch
is
yet
tender
,
and
putteth
forth
Leaves
,
ye
know
that
Summer
is
near
.
29
So
ye
in
like
manner
,
when
ye
shall
see
these
things
come
to
pass
,
know
that
it
is
nigh
,
even
at
the
door
.
30
Verily
I
say
unto
you
that
this
Generation
shall
not
pass
,
till
all
these
things
be
done
.
31
Heaven
and
Earth
shall
pass
away
,
but
my
words
shall
not
pass
away
.
32
But
of
that
day
and
hour
knoweth
no
Man
,
no
not
the
Angels
that
are
in
Heaven
,
neither
the
Son
,
but
the
Father
.
Here
our
Blessed
Saviour
declares
two
things
with
Reference
to
his
Coming
;
(
1.
)
The
Certainty
of
the
thing
it self
;
(
2.
)
The
Uncertainty
of
the
Time
.
The
Certainty
of
his
Coming
he
sets
forth
by
the
Similitude
of
the
Fig-Tree
,
whose
Beginning
to
Bud
declares
the
Summer
at
hand
.
Thus
our
Saviour
tells
them
,
that
when
they
should
see
the
fore-mentioned
Signs
,
they
might
Conclude
the
Destruction
of
their
City
and
Temple
to
be
nigh
at
hand
;
and
accordingly
some
then
Living
did
see
●hese
Predictions
Fulfilled
.
Observe
(
2.
)
The
Uncertainty
as
to
the
precise
Time
when
this
Judgment
should
come
;
no
Angel
in
Heaven
,
nor
Creature
upon
Earth
could
determine
the
Time
,
only
the
Glorious
Persons
in
the
Godhead
,
the
Father
,
Son
,
and
Holy
Ghost
.
Learn
hence
,
That
all
things
are
not
Revealed
to
the
Angels
themselves
,
but
such
things
only
as
it
Concerns
them
to
know
,
and
the
Wisdom
of
God
thinks
fit
to
Reveal
.
(
2.
)
That
the
precise
Time
of
the
Day
of
Judgment
is
kept
by
God
as
a
Secret
to
himself
;
we
are
not
to
know
the
Hour
,
to
the
intent
we
may
be
upon
our
Watch
every
Hour
;
Christ
himself
did
not
know
it
as
Man
,
but
as
GOD
only
.
33
Take
ye
heed
,
watch
and
pray
,
for
ye
know
not
when
the
Time
is
.
34
For
the
Son
of
Man
is
as
a
Man
taking
a
far
Journey
;
who
left
his
House
,
and
gave
Authority
to
his
Servants
,
and
to
every
Man
his
work
,
and
commanded
the
Porter
to
watch
.
35
Watch
ye
therefore
,
for
ye
know
not
when
the
Master
of
the
House
cometh
;
at
Even
,
or
at
Midnight
,
or
at
Cock-crowing
,
or
in
the
Morning
.
36
Lest
coming
suddenly
,
he
find
you
sleeping
.
37
And
what
I
say
unto
you
,
I
say
unto
all
,
Watch.
Our
Blessed
Saviour
takes
occasion
from
the
fore-going
Doctrine
of
the
Certainty
and
Suddenness
of
his
coming
to
Judgment
,
to
inforce
the
Duty
of
diligent
and
industrious
Watchfulness
upon
all
his
Disciples
and
Followers
;
that
is
,
to
be
upon
their
Guard
against
all
Sin
,
and
to
be
in
an
actual
readiness
for
his
appearance
and
approach
.
Learn
hence
,
That
it
is
the
indispensable
Duty
,
and
ought
to
be
the
indefatigable
endeavours
of
every
Christian
to
stand
upon
his
Guard
in
a
prepared
readiness
for
Christ's
Appearance
,
both
for
his
coming
to
them
,
and
for
their
going
to
him
.
There
is
a
two-fold
readiness
for
Christ's
coming
,
namely
,
Habitual
and
Actual
;
an
habitual
readiness
is
a
readiness
or
the
state
and
condition
;
actual
readiness
is
the
readiness
of
the
Person
:
When
we
are
furnished
with
all
the
Graces
and
Vertues
of
a
good
life
,
when
our
Lamps
are
burning
,
and
our
Loyns
girded
;
our
Souls
furnished
with
the
Graces
of
God's
Holy
Spirit
,
and
our
Lives
fruitful
in
good
Works
.
Blessed
is
that
Servant
,
who
when
his
Lord
cometh
shall
be
found
thus
Watching
.
CHAP.
XIV
.
1
AFter
two
days
was
the
feast
of
the
Pass-over
,
and
of
unleavened
Bread
;
and
the
chief
Priests
,
and
the
Scribes
sought
how
they
might
take
him
by
craft
,
and
put
him
to
death
.
2
But
they
said
,
not
on
the
feast-day
,
lest
there
be
an
uproar
of
the
People
.
This
Chapter
gives
us
a
sad
and
sorrowful
account
of
the
High
Priests
Conspiracy
against
the
Life
of
our
Bl.
Saviour
,
in
which
we
have
Observable
the
persons
that
made
this
Conspiracy
,
the
manner
of
the
Conspiracy
,
and
the
time
when
this
Conspiracy
was
made
.
(
1.
)
The
Persons
Conspiring
,
are
the
chief
Priests
,
Scribes
and
Elders
,
that
is
,
the
whole
Jewish
Sanhedrim
,
or
General
Council
:
They
lay
their
malicious
heads
together
,
to
contrive
the
Destruction
of
the
innocent
Jesus
.
Thence
Learn
,
That
General
Councils
have
erred
,
and
may
err
fundamentally
in
matters
of
Doctrine
;
so
did
this
General
Council
at
Jerusalem
,
consisting
of
chief
Priests
,
Doctors
and
Elders
,
with
the
high
Priest
their
President
,
in
not
believing
Jesus
to
be
the
Messias
,
after
all
the
Miracles
wrought
before
their
Eyes
.
Observe
,
(
2.
)
The
manner
of
this
Conspiracy
against
our
Saviour's
Life
,
it
was
Clandestine
,
Secret
and
Subtile
;
they
consult
how
they
may
take
him
●y
craft
and
put
him
to
Death
.
Thence
Note
,
That
Satan
makes
use
of
the
subtilty
of
crafty
Men
,
and
abuseth
their
parts
as
well
as
their
Power
for
his
own
purposes
and
designs
;
the
Devil
sends
no
fools
of
his
Errand
.
Observe
,
(
3.
)
The
circumstance
of
time
when
this
Conspiracy
was
mannaged
,
at
the
Feast
of
the
Passover
,
it
being
a
custom
among
the
Jews
to
execute
Malefactors
at
their
Solemn
Feasts
,
as
at
the
Feast
of
the
Passover
,
the
Feast
of
Weeks
,
and
the
Feast
of
Tabernacles
;
at
which
times
,
all
the
Jews
came
up
to
Jerusalem
to
Sacrifice
,
and
then
they
put
Malefactors
to
Death
,
that
all
Israel
might
see
,
and
fear
,
and
no●
do
so
wickedly
.
Accordingly
this
Feast
of
the
Passover
was
waited
for
,
by
the
Jews
as
a
fit
opportunity
to
put
our
Saviour
to
Death
;
the
only
Objection
was
,
that
it
might
occasion
a
Tumult
amongst
the
People
,
there
being
such
a
mighty
concourse
at
that
time
in
Jerusalem
.
But
Judas
making
them
a
proffer
,
they
readily
comply
with
the
motion
,
and
resolve
to
take
the
first
opportunity
to
put
our
Saviour
to
Death
.
3
And
being
in
Bethany
,
in
the
house
of
Simon
the
leper
,
as
he
sat
at
meat
,
there
came
a
Woman
,
having
an
alablaster
box
of
Ointment
of
Spikenard
very
precious
,
and
she
brake
the
box
,
and
poured
it
on
his
head
.
4
And
there
were
some
that
had
indignation
within
themselves
,
and
said
,
why
was
this
waste
of
the
Oyntment
made
?
5
For
it
might
have
been
sold
for
more
then
three
hundred
pence
,
and
have
been
given
to
the
poor
;
and
they
murmured
against
her
.
6
And
Jesus
s●id
,
le●
her
alone
,
why
trouble
you
her
?
she
hath
wrought
a
good
work
on
me
.
7
For
ye
have
the
poor
with
you
always
,
and
whensoever
ye
will
,
ye
may
do
them
good
,
but
me
ye
have
not
always
.
8
She
hath
done
what
she
could
,
she
is
come
aforeh●nd
to
anoint
my
body
to
the
Burying
.
9
Verily
I
said
unto
you
,
wheresoever
this
Gospel
shall
be
Preached
thorough
out
the
World
,
this
also
that
she
hath
done
,
shall
be
spoken
of
for
a
memorial
of
her
.
Several
particulars
are
Observable
in
this
piece
of
History
:
As
first
,
the
Action
which
this
Holy
Wom●n
performed
,
she
pours
a
Box
of
precious
Ointment
upon
our
Saviour's
Head
as
he
sat
at
Meat
,
according
to
the
custom
of
the
Eastern
Countries
at
their
Feasts
.
Murmuring
Judas
valued
this
Ointment
at
Three
Hundred
Pence
,
which
makes
of
our
Money
,
Nine
Pounds
Seven
Shillings
and
Six
Pence
,
reckoning
the
Roman
Penny
at
seven
pence
half
penny
.
I
do
not
find
that
any
of
the
Apostles
were
at
thus
much
cost
and
charge
to
put
honour
upon
our
Saviour
,
as
this
poor
Woman
was
.
Learn
hence
,
That
where
strong
love
prevails
in
the
heart
towards
Christ
,
nothing
is
adjudged
too
dear
for
him
,
neither
will
it
suffer
it self
to
be
out
s●ined
by
any
Examples
;
the
weakest
Woman
that
strongly
L●ves
her
Saviour
,
will
piously
strive
with
the
greatest
Apostle
to
express
the
fervour
of
her
affection
towards
him
.
Observe
,
(2)
How
this
Action
was
resented
and
reflected
upon
by
Judas
,
and
some
other
Disciples
whom
he
had
influenced
,
they
had
indignation
within
themselves
,
and
said
,
to
what
purpose
is
this
waste
?
Oh!
how
doth
a
covetous
heart
think
every
thing
too
good
for
Christ
?
Happy
was
it
for
this
poor
Woman
,
that
she
had
a
more
righteous
judge
to
pass
sentence
upon
her
Action
,
then
murmuring
Judas
.
Observe
,
(
3.
)
How
readily
our
Holy
Lord
vindicates
this
good
Woman
,
she
says
nothing
for
her
sel●
,
nor
need
she
,
having
so
good
an
Advocate
:
First
,
he
rebukes
Judas
,
let
her
alone
,
why
trouble
ye
the
Woman
:
Next
he
justifies
the
Action
,
she
hath
wrought
a
good
Work
,
because
it
flow'd
from
a
principle
o●
Love
to
Christ
,
and
lastly
,
he
gives
the
Reason
o●
her
Action
,
she
did
it
for
my
Buryal
.
As
Kings
and
great
Persons
were
wont
in
those
Eastern
Countries
at
their
Funerals
to
be
Embalm'd
with
Odours
and
sweet
Perfumes
,
so
says
our
Saviour
,
This
Woman
to
declare
her
Faith
in
me
,
as
her
King
and
Lord
,
doth
with
this
Box
of
Ointment
,
as
it
were
before
hand
,
Embalm
my
Body
for
its
Burial
.
True
Faith
puts
honour
upon
a
Crucified
,
as
well
as
Glorified
Saviour
:
This
holy
Woman
accounts
Christ
worthy
of
all
honour
in
his
Death
,
believing
it
would
be
a
sweet
smelling
Sacrifice
unto
God
,
and
the
Saviour
of
Life
unto
his
People
.
Observe
,
(
4.
)
Our
Saviour
doth
not
only
justify
and
defend
the
Action
of
this
holy
Woman
,
but
magnifies
and
extolls
it
,
declaring
that
she
should
be
rewarded
for
it
with
an
honourable
Memorial
in
all
ages
of
the
Church
;
wherever
this
Gospel
is
preached
,
this
shall
be
spoken
of
for
a
Memorial
of
her
.
Note
hence
,
the
care
which
Christ
takes
to
have
the
good
Deeds
of
his
Children
not
buried
in
the
dust
with
them
,
but
had
in
everlasting
remembrance
.
Though
sin
causes
men
to
rot
above
Ground
,
to
stink
alive
,
and
when
they
are
dead
,
leaves
an
Ignominy
upon
their
Graves
;
yet
will
the
Actions
of
the
just
smell
sweet
and
Blossom
in
the
Dust
.
10
And
Judas
Iscariot
,
one
of
the
twelve
,
went
unto
the
chief
Priests
to
betray
him
unto
them
.
11
And
when
they
heard
it
,
they
were
glad
,
and
promised
to
give
him
money
.
And
he
sought
how
he
might
conveniently
betray
him
.
Observe
here
,
(
1.
)
The
Person
betraying
our
blessed
Redeemer
,
Judas
:
Judas
a
Professor
,
Judas
a
Preacher
,
Judas
an
Apostle
,
and
one
of
the
Twelve
,
whom
Christ
had
chosen
out
of
all
the
world
to
be
his
dearest
Friends
,
his
Family
and
Houshold
;
shall
we
wonder
to
find
Friends
unfriendly
or
unfaithful
to
us
,
when
our
Saviour
had
a
Traitor
in
his
own
Family
?
Obse●ve
,
(
2.
)
The
heinous
nature
of
Judas
his
sin
,
he
betrayed
Jesus
.
Jesus
his
Maker
,
Jesus
his
Master
,
it
is
no
strange
or
uncommon
thing
for
the
vilest
of
sins
,
and
most
horrid
impi●ties
to
be
acted
by
such
persons
as
make
the
most
eminent
profession
of
Holiness
and
Religion
.
Observe
,
(
3.
)
What
was
the
occasion
that
led
Judas
to
the
commission
of
this
sin
?
It
was
his
inordinate
Love
of
Money
.
I
do
not
find
that
Judas
had
any
particular
Malice
,
Spight
,
or
ill
Will
against
our
Saviour
,
but
a
base
and
unworthy
Spirit
of
Covetousness
possest
him
,
and
this
made
him
sell
his
Master
.
Covetousness
is
the
root-sin
,
an
eager
and
insatiable
Thirst
after
the
world
is
the
parent
of
the
most
monstrous
and
unnatural
sins
,
for
which
reason
our
Saviour
doubles
his
caution
,
Luke
12.15
.
Take
heed
and
beware
of
Covetousness
,
it
shews
us
both
the
danger
of
the
sin
,
and
the
great
care
we
ought
to
take
to
preserve
our selves
from
it
.
12
And
the
first
day
of
unleavened
bread
,
when
they
killed
the
passover
,
his
Disciples
said
unto
him
,
where
wilt
thou
that
we
go
and
prepare
,
that
we
may
eat
the
passover
?
13
And
he
sendeth
forth
two
of
his
Disciples
,
and
said
unto
them
,
go
ye
into
the
City
,
and
there
shall
meet
you
a
man
bearing
a
pitcher
of
Water
,
follow
him
.
14
And
wheresoever
he
shall
go
in
,
say
ye
to
the
good
man
of
the
house
,
the
Master
saith
,
where
is
the
Guess-chamber
,
where
I
shall
eat
the
passover
with
my
Disciples
?
15
And
he
will
shew
you
a
large
upper
room
furnished
and
prepared
,
there
make
ready
for
us
.
16
And
his
Disciples
went
forth
,
and
came
into
the
City
,
and
found
as
he
had
said
unto
them
:
and
they
made
ready
the
passover
.
The
time
for
the
Celebration
of
the
Passover
being
now
at
hand
,
Christ
sends
two
of
his
Disciples
to
Jerusalem
to
prepare
things
necessary
in
order
thereunto
.
And
here
we
have
Observable
,
(
1.
)
An
eminent
proof
of
Christ's
Divine
Nature
,
in
telling
them
all
the
particulars
which
they
should
meet
with
in
the
City
,
as
a
Man
bearing
a
pitcher
of
Water
,
&c.
(
2.
)
How
readily
the
heart
of
this
House-holder
was
disposed
to
receive
our
Saviour
and
his
Disciples
,
and
to
accommodate
them
with
all
things
needful
upon
this
occasion
.
Our
Blessed
Saviour
had
not
a
Lamb
of
his
own
,
and
peradventure
no
Money
wherewith
to
buy
one
;
yet
he
finds
as
excellent
Accommodation
in
this
poor
Man's
House
,
as
if
he
had
dwelt
in
Ahab's
Ivory
Palace
,
and
had
the
Provisions
of
Solomon's
Table
.
When
Christ
has
a
Passover
to
Celebrate
,
he
will
dispose
the
Heart
to
a
free
Reception
of
himself
.
The
Room
which
Christ
will
enter
into
,
must
be
a
large
Room
,
an
upper
Room
,
a
Room
furnished
and
prepared
;
a
large
Room
is
an
enlarged
Heart
,
enlarged
with
Love
and
Thankfulness
;
an
upper
Room
is
an
Heart
Exalted
,
not
puft
up
with
Pride
,
but
lift
up
by
Heavenly
Mindedness
;
a
Room
furnished
,
is
a
Soul
adorned
with
the
Graces
of
the
Holy
Spirit
;
into
such
an
Heart
,
and
such
only
will
Christ
enter
.
17
And
in
the
evening
he
cometh
with
the
twelve
.
18
And
as
they
sat
and
did
eat
,
Jesus
said
,
verily
I
say
unto
you
,
one
of
you
which
eateth
with
me
,
shall
betray
me
.
19
And
they
began
to
be
sorrowful
,
and
say
unto
him
,
one
by
one
,
is
it
I
?
and
another
said
,
is
it
I
?
20
And
he
answered
and
said
unto
them
,
it
is
one
of
the
twelve
that
dippeth
with
me
in
the
dish
.
21
The
Son
of
man
indeed
goeth
as
it
is
written
of
him
,
but
wo
to
that
man
by
whom
the
son
of
man
is
betrayed
:
good
were
it
for
that
man
,
if
he
had
never
been
born
.
Observe
here
,
(
1.
)
The
unexampled
Boldness
of
this
impudent
Traitor
Judas
,
he
presumed
as
soon
as
he
had
sold
his
Master
,
to
sit
down
at
the
Table
with
him
,
and
eat
the
Pass-over
with
the
Disciples
;
had
the
presence
of
Judas
polluted
this
Ordinance
to
any
,
but
himself
,
doubtless
our
Saviour
would
never
have
suffered
him
to
approach
unto
it
.
But
hence
we
Learn
,
(
1.
)
That
nothing
is
more
ordinary
,
then
for
unholy
persons
to
press
in
unto
the
holy
Ordinances
of
God
,
which
they
have
no
right
(
whilst
such
)
to
partake
of
.
(
2.
)
That
the
presence
of
such
persons
doth
pollute
the
Ordinance
only
to
themselves
;
holy
persons
are
not
polluted
by
their
Sins
,
therefore
ought
not
to
be
discouraged
from
coming
by
their
presence
there
.
Observe
,
(
2.
)
What
a
surprizing
and
astonishing
word
it
was
,
which
dropt
from
our
Saviour's
Mouth
amongst
his
Disciples
:
One
shall
betray
me
,
yea
,
one
of
you
shall
betray
me
.
Can
any
Church
upon
Earth
expect
purity
in
all
its
Members
,
when
Christ's
own
family
of
Twelve
had
a
Traitor
and
a
Devil
in
it
?
Yet
tho'
it
was
very
sad
to
hear
of
one
,
it
was
matter
of
joy
to
understand
,
that
there
was
but
one
.
One
Hypocrite
in
a
Congregation
is
too
much
,
but
there
is
cause
of
rejoycing
if
there
be
no
more
.
Observe
,
(
3.
)
Christ
did
not
name
Judas
,
and
say
,
Thou
,
O
perfidious
Judas
,
art
the
Traitor
,
but
one
of
you
shall
betray
me
:
Doubtless
it
was
to
draw
him
to
Repentance
,
and
to
prevent
the
giving
him
any
provocation
.
Lord
!
how
sad
is
it
for
any
of
thy
Family
,
who
pretend
friendship
to
Thee
,
to
conspire
with
thine
Enemies
against
Thee
?
For
any
that
eat
of
thy
Bread
,
to
lift
up
their
heel
against
Thee
?
Observe
,
(
4.
)
The
Disciples
sorrow
upon
these
words
of
Christ
,
and
the
effect
of
that
Sorrow
.
Their
Sorrow
was
(
as
well
it
might
)
exceeding
great
:
Well
might
innocent
Disciples
be
over-whelm'd
with
Sorrow
to
hear
that
their
Master
should
die
,
that
he
should
die
by
Treason
,
that
the
Traitor
should
be
one
of
themselves
.
But
though
their
Sorrow
was
great
,
yet
was
the
effect
of
their
Sorrow
very
good
,
it
wrought
in
them
an
holy
suspicion
of
themselves
,
and
caused
every
one
to
search
himself
,
and
say
,
Master
,
is
it
I
?
Learn
hence
,
That
it
is
possible
for
such
secret
wickedness
to
lodge
in
the
heart
as
we
never
suspected
,
till
Time
and
Temptation
drew
it
forth
:
None
of
the
Disciples
suspected
,
nay
,
Judas
himself
never
apprehended
that
depth
of
iniquity
and
hypocrisy
which
was
found
lodging
in
him
.
Yet
Note
,
that
though
the
Disciples
were
jealous
and
suspicious
,
yet
was
it
of
themselves
,
not
of
one
another
,
nay
,
not
of
Judas
himself
,
every
one
said
,
Master
,
is
it
I
?
not
,
Master
,
is
it
Judas
?
True
Sincerity
and
Christian
Charity
will
make
us
more
suspicious
of
our selves
,
then
of
any
other
:
it
hopes
the
best
of
others
,
and
fears
the
worst
of
our selves
.
Observe
,
(
5.
)
That
though
Judas
sees
himself
pointed
at
by
our
Saviour
,
and
hears
the
dreadful
Threatnings
denounced
against
him
,
that
it
had
been
better
for
him
,
that
he
had
ne-never
been
Born
,
yet
he
is
no
more
Blank'd
,
then
innocence
it self
.
Resolute
Sinners
run
on
desperately
in
their
Evil
Courses
,
and
with
open
Eyes
see
and
meet
their
own
Destruction
,
without
being
either
dismayed
at
it
,
or
Concerned
about
it
.
This
Shameless
Man
had
the
Impudence
to
say
to
our
Blessed
Saviour
,
Master
,
is
it
I
?
Our
Saviour
gives
him
a
direct
Answer
,
Thou
sayest
it
.
Did
not
Judas
(
think
we
)
Blush
extreamly
,
cast
down
his
guilty
Eyes
,
and
let
fall
his
drooping
Head
at
so
galling
an
intimation
?
Nothing
less
;
we
read
of
nothing
like
it
.
Lord
!
How
does
obduracy
in
Sin
,
steel
the
Brow
,
and
make
it
uncapable
of
all
Relenting
impressions
.
Observe
Lastly
,
How
our
Saviour
prefers
Non-entity
before
Damnation
;
It
had
been
better
for
that
Man
he
had
never
been
born
.
A
Temporal
miserable
Being
is
not
worse
than
no
Being
;
but
Eternal
Misery
is
much
worse
than
Non-entity
;
Better
to
have
no
Being
,
then
not
to
have
a
Being
in
Christ
.
It
had
been
better
for
Judas
that
he
had
never
been
Born
,
than
to
lye
under
Everlasting
Wrath.
22
And
as
they
did
eat
,
Jesus
took
Bread
,
and
blessed
,
and
brake
it
,
and
gave
to
them
and
said
,
Take
,
eat
,
this
is
my
Body
.
23
And
he
took
the
Cup
,
and
when
he
had
given
Thanks
,
he
gave
it
to
them
,
and
they
all
drank
of
it
.
24
And
he
said
unto
them
,
This
is
my
Blood
of
the
New
Testament
,
which
is
shed
for
many
.
25
Verily
I
say
unto
you
,
I
will
drink
no
more
of
the
Fruit
of
the
Vine
,
until
that
day
that
I
drink
it
new
in
the
Kingdom
of
God
.
26
And
when
they
had
sung
an
Hymn
,
they
went
out
into
the
Mount
of
Olives
.
Immediately
after
the
Celebration
of
the
Passover
,
our
Lord
Institutes
his
Holy
Supper
;
in
which
Institution
we
have
Observable
,
The
Author
,
the
Time
,
the
Elements
,
and
Ministerial
Actions
.
Observe
here
,
(
1.
)
The
Author
of
this
new
Sacrament
,
Jesus
took
Bread
;
Note
thence
,
That
to
Institute
a
Sacrament
is
the
sole
Prerogative
of
Jesus
Christ
.
The
Church
has
no
Power
to
make
new
Sacraments
,
it
is
only
her
Duty
to
Celebrate
those
which
her
Saviour
has
made
.
Observe
(
2.
)
The
Time
of
the
Institution
,
the
Night
before
his
Passion
;
The
Night
in
which
he
was
Betrayed
,
Jesus
took
Bread
.
Learn
thence
,
That
it
is
very
necessary
when
Sufferings
are
approaching
,
to
have
Recourse
to
the
Table
of
the
Lord
,
which
affords
both
an
Antidote
against
Fear
,
and
is
a
Restaurative
to
our
Faith
.
Observe
(
3.
)
The
Sacramental
Elements
,
Bread
and
Wine
;
Bread
representing
the
Body
,
and
Wine
the
Blood
of
our
dear
Redeemer
.
Observe
(
4.
)
The
Ministerial
Actions
,
The
Breaking
of
the
Bread
,
and
the
Blessing
of
the
Cup
;
as
to
the
Bread
,
Jesus
took
it
;
that
is
,
set
it
apart
from
Common
Use
,
and
separated
it
for
Holy
Ends
and
Purposes
;
He
Blessed
it
;
that
is
,
Prayed
for
a
Blessing
upon
it
;
and
Brake
it
,
thereby
shadowing
forth
his
Body
broken
upon
the
Cross
;
and
he
gave
it
to
his
Disciples
,
saying
,
This
broken
Bread
signifies
my
Body
,
suddenly
to
be
broken
upon
the
Cross
,
for
the
Redemption
and
Salvation
of
a
lost
World
;
Do
this
in
Remembrance
of
my
Death
.
As
to
the
Cup
;
Christ
having
set
it
apart
by
Prayer
and
Thanksgiving
,
he
Commands
his
Disciples
to
drink
all
of
it
,
and
accordingly
they
all
drink
of
it
,
says
this
Evangelist
,
and
our
Saviour
gives
his
Reason
for
it
,
v.
24.
For
this
is
my
Blood
of
the
New
Testament
,
which
is
shed
for
Remission
of
sins
;
that
is
,
the
Wine
in
this
Cup
represents
the
shedding
of
my
Blood
,
by
which
the
New
Covenant
betwixt
GOD
and
Man
is
Ratified
and
Confirmed
.
Whence
we
Gather
,
That
every
Communicant
hath
as
undoubted
a
Right
to
the
Cup
,
as
to
the
Bread
in
the
Lord's
Supper
;
Drink
ye
all
of
this
,
says
Christ
;
therefore
to
deny
the
Cup
to
the
Common
People
is
Sacriledge
,
and
directly
contrary
to
our
Saviour's
Institution
.
After
the
Celebration
was
over
,
our
Saviour
and
his
Disciples
Sang
an
Hymn
,
as
the
Jews
were
wont
to
do
at
the
Passover
,
the
six
Eucharistical
Psalms
,
from
the
113th
,
to
the
119th
Psalm
;
From
Christ's
Example
we
gather
,
how
suitable
it
is
to
sing
a
Psalm
after
the
Celebration
of
the
Lord's
Supper
;
How
fit
is
it
,
that
God
be
Glorified
in
his
Church
by
singing
of
Psalms
,
and
in
particular
when
the
Lord's
Supper
is
Celebrated
;
When
they
had
Sung
an
Hymn
,
they
went
into
the
Mount
of
Olives
.
27
And
Jesus
saith
unto
them
,
All
ye
shall
be
offended
because
of
me
this
Night
;
for
it
is
written
,
I
will
smite
the
Shepheard
,
and
the
Sheep
shall
be
scattered
.
28
But
after
that
I
am
Risen
,
I
will
go
before
you
into
Galilee
.
29
But
Peter
said
unto
him
,
Although
all
shall
be
offended
,
yet
will
not
I.
30
And
Jesus
saith
unto
him
,
Verily
I
say
unto
thee
,
That
this
day
,
even
in
this
Night
,
before
the
Cock
Crow
Twice
,
thou
shalt
deny
me
Thrice
.
31
But
he
spake
more
vehemently
,
if
I
should
dye
with
thee
,
I
will
not
deny
thee
in
any
wise
.
Likewise
also
said
they
all
.
Observe
here
,
(
1.
)
The
Warning
that
our
Saviour
gives
his
Disciples
of
their
Forsaking
of
him
in
the
time
of
his
Sufferings
;
All
ye
shall
be
offended
,
because
of
me
this
night
.
Learn
,
that
Christ's
dearest
Friends
forsook
and
left
him
alone
in
the
midst
of
his
greatest
distress
and
danger
.
Observe
(
2.
)
What
was
the
Cause
of
their
Flight
;
it
was
their
Fear
,
the
weakness
of
their
Faith
,
and
the
prevalency
of
their
Fear
.
Oh
how
sad
and
dangerous
is
it
,
for
the
best
of
Men
to
be
left
under
the
power
of
their
own
Fears
,
in
the
day
of
Temptation
.
Observe
(
3.
)
Notwithstanding
our
Saviour's
Prediction
,
St.
Peter's
Presumption
of
his
own
Strength
and
Standing
,
Though
all
Men
forsake
thee
,
yet-will
not
I.
Learn
thence
,
That
Self-confidence
,
and
a
Presumptuous
Opinion
of
their
own
Strength
,
is
a
sin
very
incident
to
the
holiest
and
best
of
Men.
This
good
Man
resolved
honestly
,
no
doubt
,
but
too
too
much
in
his
own
strength
.
Little
,
little
did
he
think
what
a
Feather
he
should
be
in
the
Wind
of
Temptation
,
if
once
left
to
the
Power
and
Prevalency
of
his
own
Fears
:
None
are
so
near
falling
,
as
those
who
are
most
confident
of
their
own
Standing
;
if
ever
we
stand
in
the
day
of
Tryal
,
't
is
the
fear
of
falling
that
must
enable
us
to
stand
.
32
And
they
came
to
a
place
which
was
named
Gethsemane
;
and
he
saith
unto
his
Disciples
,
sit
ye
here
,
while
I
shall
pray
.
33
And
he
taketh
with
him
Peter
,
and
James
,
and
John
,
and
began
to
be
sore
amazed
,
and
to
be
very
heavy
.
34
And
saith
unto
them
,
My
Soul
is
exceeding
sorrowful
unto
Death
,
Tarry
ye
here
and
watch
.
35
And
he
went
forward
a
little
,
and
fell
on
the
Ground
and
Prayed
,
That
if
it
were
possible
the
Hour
might
pass
from
him
.
36
And
he
said
,
Abba
,
Father
,
all
things
are
possible
unto
thee
,
Take
away
this
Cup
from
me
;
nevertheless
,
not
as
I
will
,
but
what
thou
wilt
.
37
And
he
cometh
and
findeth
them
sleeping
;
and
saith
unto
Peter
,
Simon
,
sleepest
thou
?
couldst
not
thou
watch
one
Hour
?
38
Watch
ye
and
pray
,
lest
ye
enter
into
Temptation
;
the
Spirit
truly
is
ready
,
but
the
Flesh
is
weak
.
39
And
again
he
went
away
and
prayed
,
and
spake
the
same
words
.
40
And
when
he
returned
,
he
found
them
asleep
again
,
for
their
Eyes
were
heavy
;
neither
wist
they
what
to
answer
him
.
41
And
he
cometh
the
third
time
,
and
saith
unto
them
,
Sleep
on
now
and
take
your
rest
;
it
is
enough
,
the
Hour
is
come
;
behold
the
Son
of
Man
is
Betrayed
into
the
Hands
of
Sinners
;
Rise
up
,
let
us
go
,
lo
he
that
Betrayeth
me
is
at
hand
.
Our
Blessed
Saviour
being
now
come
with
his
Disciples
into
the
Garden
,
he
falls
there
into
a
bitter
and
bloody
Agony
,
in
which
he
prayed
with
wonderful
Fervency
and
Importunity
to
his
Heavenly
Father
;
his
Sufferings
were
now
coming
on
a
great
pace
;
and
he
meets
them
upon
his
Knees
,
and
would
be
found
in
a
Praying
Posture
.
Learn
thence
,
That
Prayer
is
the
best
Preparative
for
,
as
well
as
the
most
powerful
Support
under
the
heaviest
Sufferings
that
can
befal
us
.
As
to
this
Prayer
of
our
Saviour
in
the
Garden
,
many
things
are
very
Observable
,
as
(
1.
)
The
place
where
he
Prayed
,
the
Garden
.
But
why
went
Christ
thither
?
not
with
our
first
Parents
to
hide
himself
there
amongst
the
Trees
of
the
Garden
,
from
the
Notice
and
Observation
of
his
Enemies
;
But
as
a
Garden
was
the
place
where
our
Misery
began
;
as
the
first
scene
of
humane
sin
and
misery
was
Acted
in
a
Garden
;
so
does
our
Lord
choose
a
Garden
as
the
fittest
place
for
his
Agony
and
Satisfactory
pains
to
begin
in
:
Again
,
this
Garden
was
a
place
of
privacy
and
Retirement
,
where
our
Lord
might
best
attend
the
Offices
of
Devotion
,
preparatory
to
his
Passion
:
John
18.2
.
tells
us
,
That
Jesus
oft-times
resorted
to
this
Garden
with
his
Disciples
,
and
that
Judas
well
knew
the
place
;
It
is
evident
then
,
that
Christ
went
not
into
the
Garden
to
shun
his
Sufferings
,
but
to
prepare
himself
by
Prayer
to
meet
his
Enemies
.
(
2.
)
Observe
the
Time
when
he
entered
into
the
Garden
for
Prayer
;
it
was
in
the
Evening
before
he
Suffered
;
here
he
spent
some
hours
in
pouring
forth
his
Soul
to
God
:
For
about
Mid-night
,
Judas
with
his
Black
Guard
came
and
Apprehended
him
in
a
Praying
Posture
.
Our
Lord
Teaching
us
by
his
Example
,
that
when
eminent
Dangers
are
before
us
,
especially
when
Death
is
Apprehended
by
us
,
to
be
very
much
in
Prayer
to
God
,
and
very
fervent
in
our
Wrestlings
with
him
.
Observe
(
3.
)
The
Matter
of
our
Lord's
Prayer
,
That
if
possible
the
Cup
might
pass
from
him
,
and
he
might
be
kept
from
the
Hour
of
Suffering
;
that
his
Soul
might
escape
that
Dreadful
Wrath
at
which
he
was
so
sore
Amazed
.
But
what
!
Did
Christ
then
begin
to
Repent
of
his
Undertaking
for
Sinners
?
Did
he
shrink
and
give
back
when
it
came
to
the
pinch
?
No
,
nothing
less
;
but
as
he
had
two
Natures
,
being
GOD
and
Man
,
so
he
had
two
distinct
Wills
,
as
Man
he
feared
and
shunned
Death
;
as
GOD
man
he
willingly
submitted
to
it
:
The
Divine
Nature
,
and
the
Humane
Spirit
of
Christ
,
did
now
Assault
each
other
with
disagreeing
Interests
.
Again
,
this
Prayer
was
not
Absolute
but
Conditional
;
If
it
be
possible
,
Father
,
if
it
may
be
;
if
thou
art
willing
,
if
it
please
thee
,
let
this
Cup
pass
,
if
not
,
I
will
drink
it
.
The
Cup
of
Sufferings
we
see
is
a
very
bitter
and
distastful
Cup
,
a
Cup
which
Humane
Nature
abhors
,
and
cannot
desire
,
but
pray
against
;
yet
doth
God
put
this
Bitter
Cup
of
Affliction
into
the
Hands
oft-times
of
those
whom
he
doth
sincerely
Love
;
and
when
he
doth
do
so
,
it
is
their
Duty
to
drink
it
with
Silence
and
Submission
,
as
here
their
Lord
did
before
them
;
Father
,
let
the
Cup
pass
,
yet
not
my
Will
,
but
thine
be
done
.
Observe
(
4.
)
The
Manner
of
our
Lord's
Prayer
in
the
Garden
;
and
here
we
may
Remark
.
(
1.
)
it
was
a
Solitary
Prayer
;
he
went
by
himself
alone
,
out
of
the
Hearing
of
his
Disciples
.
The
Company
of
our
best
and
dearest
Friends
is
not
always
Seasonable
;
there
is
a
time
to
be
Solitary
,
as
well
as
to
be
Sociable
;
there
are
Times
and
Cases
when
a
Christian
would
not
be
willing
that
the
most
intimate
Friend
he
has
in
the
World
should
be
with
him
,
to
hear
what
passes
in
secret
betwixt
him
and
his
God
.
(
2.
)
It
was
an
humble
Prayer
,
that
's
Evident
by
the
Postures
into
which
he
cast
himself
;
sometimes
Kneeling
,
sometimes
lying
prostrate
upon
his
Face
;
he
lies
in
the
very
Dust
,
and
lower
he
cannot
lye
,
and
his
Heart
was
as
low
as
his
Body
.
(
3.
)
It
was
a
vehement
,
fervent
,
and
most
importunate
Prayer
;
such
was
the
fervour
of
our
Lord's
Spirit
,
that
he
Prayed
himself
into
an
Agony
.
Oh
let
us
blush
to
think
how
unlike
we
are
to
Christ
in
Prayer
,
as
to
our
praying-frame
of
Spirit
.
Lord
!
what
deadness
and
drowsiness
,
what
stupidity
and
formality
,
what
dulness
and
Laziness
is
found
in
our
Prayers
?
How
often
do
our
Lips
move
,
when
our
Hearts
stand
still
?
(
4.
)
It
was
a
Re-iterated
and
Repeated
Prayer
;
he
Prayed
the
first
,
second
,
and
third
time
,
for
the
passing
of
the
Cup
from
him
;
he
returns
upon
God
over
and
over
again
,
resolving
to
take
no
Denyal
.
Let
us
not
be
Discouraged
,
though
we
have
sought
God
often
for
a
particular
Mercy
,
and
yet
no
Answer
has
been
given
in
unto
us
.
Our
Prayers
may
be
answered
,
though
their
Answer
for
the
present
is
suspended
.
A
Prayer
put
up
in
Faith
,
according
to
the
Will
of
God
,
though
it
may
be
delayed
,
it
shall
not
be
lost
.
Our
Saviour
Prayed
the
first
,
second
,
and
third
Time
,
for
the
passing
of
the
Cup
,
and
altho'
he
was
not
heard
as
to
Exemption
from
Suffering
,
yet
he
was
heard
as
to
Support
under
Suffering
.
Observe
(
5.
)
The
Posture
the
Disciples
were
found
in
when
our
Lord
was
in
this
Agony
,
Praying
to
his
Father
,
They
were
fast
asleep
.
Good
God!
Could
they
possibly
sleep
at
such
a
time
as
that
was
,
when
Christ's
Soul
was
exceeding
Sorrowful
?
Could
their
Eyes
be
thus
heavy
?
Learn
thence
,
That
the
best
of
Christ's
Disciples
may
be
,
and
oft-times
are
over-taken
with
Infirmities
;
with
great
Infirmities
,
when
the
most
important
Duties
are
performing
;
He
cometh
to
his
Disciples
,
and
finds
them
sleeping
.
Observe
(
6.
)
The
mild
and
gentle
Reproof
which
he
gives
the
Disciples
for
their
sleeping
;
Could
ye
not
watch
with
me
one
hour
?
Could
you
not
Watch
when
your
Master
is
in
such
Danger
?
Could
you
not
Watch
with
me
,
when
I
am
going
to
deliver
up
my
Life
for
you
?
What
not
one
Hour
?
and
that
the
parting
Hour
too
?
After
his
Reprehension
,
he
Subjoyns
an
Exhortation
,
Watch
and
Pray
,
that
ye
enter
not
into
Temptation
,
and
super-adds
a
forcible
Reason
,
for
though
the
Spirit
be
willing
,
yet
the
flesh
is
weak
.
Thence
Learn
,
That
the
Holiest
and
best
Resolved
Christians
,
who
have
willing
Spirits
for
Christ
and
his
Service
,
yet
in
regard
of
the
Weakness
of
the
Flesh
,
or
frailty
of
Humane
Nature
,
it
is
their
Duty
to
Watch
and
Pray
,
and
thereby
guard
themselves
against
Temptation
;
Watch
and
Pray
that
ye
enter
not
into
Temptation
,
for
though
the
Spirit
is
willing
,
yet
the
flesh
is
weak
.
43
And
immediately
while
he
yet
spake
,
cometh
Judas
,
one
of
the
Twelve
,
and
with
him
a
great
Multitude
,
with
Swords
and
Staves
,
from
the
Chief
Priests
,
and
Scribes
,
and
Elders
.
44
And
he
that
Betrayed
him
,
had
given
him
a
Token
,
saying
,
whomsoever
I
shall
kiss
,
that
same
is
he
,
Take
him
and
lead
him
away
safely
.
45
And
as
soon
as
he
was
come
,
he
goeth
straightway
to
him
,
and
saith
,
Master
,
Master
,
and
kissed
him
.
46
And
they
laid
their
hands
on
him
,
and
took
him
.
47
And
one
of
them
that
stood
by
,
dre●
a
Sword
,
and
smote
a
Servant
of
the
High-priests
,
and
cut
off
his
Ear.
48
And
Jesus
answered
and
said
unto
them
,
Are
ye
come
out
as
against
a
Thief
,
with
Swords
and
with
Staves
to
take
me
?
49
I
was
daily
with
you
in
the
Temple
,
Teaching
,
and
ye
took
me
not
;
but
the
Scriptures
must
be
Fulfilled
.
50
And
they
all
forsook
him
,
and
fled
.
The
Hour
is
now
almost
come
,
even
that
Hour
of
Sorrow
which
Christ
had
so
often
spoken
of
,
yet
a
little
while
,
and
the
Son
of
Man
is
betrayed
into
the
hands
of
Sinners
;
for
while
he
yet
spake
,
cometh
Judas
with
a
Band
of
Soldiers
,
to
apprehend
him
;
it
was
the
Lot
and
Portion
of
our
Dear
Redeemer
to
be
Betrayed
into
the
hands
of
his
Mortal
Enemies
,
by
the
Treachery
of
a
false
and
dissembling
Friend
.
Here
we
have
Observable
,
(
1.
)
The
Traitor
,
(
2.
)
The
Treason
,
(
3.
)
The
Manner
how
,
(
4.
)
The
Time
when
this
Treasonable
Design
was
Executed
.
Observe
(
1.
)
The
Traitor
Judas
.
All
the
Evangelists
carefully
describe
him
by
his
Name
Judas
,
by
his
sir-name
Judas
Iscariot
,
lest
he
should
be
mistaken
for
Jude
the
Brother
of
James
.
Almighty
God
takes
great
care
to
preserve
the
Names
of
his
upright-hearted
Servants
;
he
is
further
described
by
his
Office
,
One
of
the
Twelve
:
The
Eminency
of
his
Place
and
Station
,
was
an
high
aggravation
of
his
Transgression
.
Learn
hence
,
That
the
greatest
Professors
had
need
be
very
jealous
of
themselves
,
and
suspicious
of
their
own
Hearts
,
and
look
well
to
the
Grounds
and
Principles
of
their
Profession
,
for
a
Profession
begun
in
Hypocrisy
,
will
certainly
end
in
Apostacy
.
Learn
farther
,
That
Persons
are
never
in
such
eminent
Danger
,
as
when
they
meet
with
Temptations
exactly
suited
to
their
Master
Lusts
.
Covetousness
was
Judas
his
Master-sin
;
the
Love
of
the
World
made
him
a
Slave
to
Satan
,
and
the
Devil
lays
a
Temptation
before
him
exactly
suited
to
his
Temper
and
Inclination
,
and
it
instantly
over-comes
him
.
Oh
pray
we
,
that
we
may
be
kept
from
a
strong
and
suitable
Temptation
,
a
Temptation
suited
to
our
inclination
,
and
predominant
Lust
and
Corruption
.
Observe
(
2.
)
The
Treason
of
this
Traitor
Judas
;
he
led
on
an
Armed
Multitude
to
the
place
where
Christ
was
,
gave
them
a
Signal
to
discover
him
by
,
and
bids
them
lay
Hands
upon
him
,
and
hold
him
fast
.
This
Treason
of
Judas
is
attended
with
these
Hellish
Aggravations
;
He
had
been
a
Witness
to
the
Miracles
which
our
Saviour
had
wrought
by
his
Divine
Power
;
and
therefore
could
not
sin
out
of
Ignorance
;
What
he
did
was
not
at
the
sollicitation
and
perswasion
of
others
,
but
he
was
a
Voluntier
in
this
Service
;
the
High-priests
did
not
send
to
him
,
but
he
went
to
them
,
offering
his
Assistance
:
No
doubt
it
was
matter
of
Surprize
to
the
Chief
Priests
,
to
find
one
of
Christ's
own
Disciples
at
the
head
of
a
Conspiracy
against
him
!
Lord
!
How
dangerous
is
it
to
allow
our selves
in
any
one
secret
or
open
Sin
?
None
can
say
how
far
that
one
Sin
may
in
time
lead
us
.
Should
any
have
told
Judas
that
his
Love
of
Money
,
would
at
last
make
him
sell
his
Saviour
,
he
would
have
said
with
Hasael
,
is
thy
Servant
a
Dog
that
he
should
do
this
thing
?
That
Soul
can
never
be
safe
,
that
Harbours
one
sin
within
its
Breast
.
Observe
(
3.
)
The
manner
how
this
Hellish
Plot
was
Executed
,
partly
by
Force
,
and
partly
by
Fraud
;
by
Force
,
in
that
Judas
came
with
a
Multitude
,
Armed
with
Swords
and
Staves
;
and
by
Fraud
,
giving
a
kiss
,
and
saying
,
Hail
,
Master
;
Here
was
Honey
in
the
Lips
,
but
Poyson
in
the
Heart
.
Observe
(
4.
)
The
Time
when
,
the
Place
where
,
and
the
Work
which
our
Saviour
was
about
,
when
this
Treasonable
Design
was
Executed
;
he
was
in
the
Garden
with
his
Disciples
,
exhorting
them
to
Prayer
and
Watchfulness
,
dropping
Heavenly
Advice
and
Counsel
upon
them
;
while
he
yet
spake
,
Lo
!
Judas
came
.
Our
Saviour
was
found
in
the
most
Heavenly
and
Excellent
Employment
,
when
his
Enemies
came
to
Apprehend
him
.
Lord
!
How
happy
is
it
when
our
Sufferings
finds
us
in
God's
way
,
engaged
in
his
Work
,
and
engaging
his
Assistance
by
fervent
Supplication
?
Thus
did
our
Lord's
Sufferings
meet
him
,
may
ours
in
like
manner
meet
us
.
Observe
(
5.
)
The
Endeavours
used
by
the
Disciples
for
their
Master's
Rescue
.
One
of
them
,
(
St.
Matthew
says
it
was
Peter
)
draws
his
Sword
,
and
cuts
off
the
Ear
of
Malchus
,
who
probably
was
one
of
the
forwardest
to
lay
hands
on
Christ
.
But
why
did
not
St.
Peter
draw
upon
Judas
,
rather
than
Malchus
?
because
,
though
Judas
was
more
Faulty
,
yet
Malchus
was
more
forward
to
arrest
and
carry
off
our
Saviour
:
How
doth
a
pious
Breast
swell
with
Indignation
at
the
sight
of
any
open
Affront
offered
to
its
Saviour
.
Yet
though
St.
Peter's
Heart
was
sincere
,
his
hand
was
Rash
;
good
Intentions
are
no
Warrant
for
irregular
Actions
;
and
accordingly
Christ
,
who
accepted
the
Affection
,
reproves
the
Action
;
Put
up
thy
Sword
,
for
they
that
take
the
Sword
,
shall
perish
by
the
Sword
;
Christ
will
thank
no
Man
to
fight
for
him
without
a
Warrant
and
Commission
from
him
.
To
resist
a
Lawful
Magistrate
,
in
Christ's
own
Defence
,
is
rash
Zeal
,
and
discountenanced
by
the
Gospel
.
Observe
Lastly
,
The
effect
which
our
Saviour's
Apprehension
had
upon
the
Disciples
,
They
all
forsook
him
and
fled
;
They
that
said
to
Christ
a
little
before
,
Though
we
should
dye
with
thee
,
yet
will
not
we
deny
thee
,
do
all
here
desert
,
and
Cowardly
forsake
him
,
when
it
came
to
the
Tryal
.
Learn
hence
,
That
the
best
and
holiest
of
men
know
not
their
own
Hearts
,
when
great
Temptations
and
Tryals
are
before
them
,
until
such
time
as
they
come
to
grapple
with
them
.
No
Man
knows
his
own
strength
,
till
Temptation
puts
it
to
the
proof
.
51
And
there
followed
him
a
certain
young
Man
,
having
a
Linnen
Cloath
cast
about
his
naked
Body
;
and
the
young
Man
laid
hold
on
him
.
52
And
he
left
the
Linnen
Cloath
,
and
fled
from
them
naked
.
53
And
they
led
Jesus
away
to
the
High
Priest
,
and
with
him
were
assembled
all
the
Chief
Priests
,
and
the
Elders
,
and
the
Scribes
.
54
And
Peter
followed
him
afar
off
,
even
into
the
Palace
of
the
High
Priests
,
and
he
sat
with
the
Servants
,
and
warmed
himself
at
the
Fire
.
55
And
the
Chief
Priests
and
all
the
Council
sought
for
Witness
against
Jesus
to
put
him
to
death
,
and
found
none
.
56
For
many
bare
false
Witness
against
him
,
but
their
Witness
agreed
not
together
.
57
And
there
arose
certain
and
bare
false
Witness
against
him
,
saying
,
58
We
heard
him
say
,
I
will
destroy
this
Temple
that
is
made
with
hands
,
and
within
three
days
I
will
build
another
,
made
without
hands
.
59
But
neither
so
did
their
Witness
agree
together
.
60
And
the
High
Priest
stood
up
in
the
midst
,
and
asked
Jesus
,
saying
,
Answerest
thou
nothing
?
What
is
it
which
these
Witness
against
thee
?
61
But
he
held
his
peace
and
answered
nothing
;
Again
the
High
Priest
asked
him
,
and
said
unto
him
,
Art
thou
the
Christ
,
the
Son
of
the
Blessed
?
62
And
Jesus
said
,
I
am
,
And
ye
shall
see
the
Son
of
Man
sitting
on
the
Right
hand
of
Power
,
and
coming
in
the
Clouds
of
Heaven
.
63
Then
the
High
Priest
rent
his
Cloaths
,
and
said
,
What
need
we
any
farther
Witnesses
?
64
Ye
have
heard
the
Blasphemy
,
What
think
ye
?
and
they
all
condemned
him
to
be
Guilty
of
Death
.
65
And
some
began
to
spit
on
him
,
and
to
cover
his
Face
,
and
to
buffer
him
,
and
to
say
unto
him
,
Prophecy
,
and
the
Servants
did
strike
him
with
the
Palms
of
their
hands
.
Here
we
have
the
History
of
our
Saviour's
Examination
before
the
High-priest
and
Council
,
who
sat
up
all
Night
to
Arraign
and
Try
the
Holy
and
Innocent
Jesus
,
for
lest
his
Death
should
look
like
a
down-right
Murther
,
they
allow
him
a
Mock-Tryal
,
and
abuse
the
Law
,
by
perverting
it
to
Injustice
and
Blood-shed
.
Accordingly
false
Witnesses
are
suborned
,
who
Depose
,
that
they
heard
him
say
,
he
would
destroy
their
Temple
,
and
build
it
again
in
three
days
.
It
is
not
in
the
power
of
the
greatest
Innocency
,
to
protect
the
most
Innocent
and
Holy
Person
from
Slander
and
false
Accusation
;
yea
,
no
Person
is
so
innocent
and
good
,
whom
false
Witness
may
not
Condemn
.
Observe
(
2.
)
Our
Lord's
Meekness
and
Patience
,
his
Silence
under
all
these
wicked
Suggestions
and
false
Accusations
,
Jesus
held
his
peace
,
and
answered
nothing
,
v.
61.
Guilt
is
naturally
Clamorous
and
Impatient
,
but
Innocency
is
silent
and
careless
of
Mis-Reports
.
Learn
hence
,
That
to
bear
the
Revilings
,
Contradictions
,
and
false
Accusations
of
Men
,
with
a
silent
and
submissive
Spirit
,
is
an
Excellent
and
Christ-like
Temper
.
Our
Lord
stood
before
his
unjust
Judge
and
false
Accusers
,
even
as
a
Sheep
before
the
Shearer
,
dumb
and
not
opening
his
Mouth
,
even
then
when
a
Tryal
for
his
Life
was
managed
,
and
most
maliciously
and
illegally
against
him
,
When
he
was
reviled
,
he
reviled
not
again
,
when
he
suffered
,
he
threatned
not
.
May
the
same
humble
Mind
,
and
forgiving
Spirit
be
in
us
,
which
was
also
in
Christ
Jesus
.
Observe
(
3.
)
That
although
our
Saviour
was
silent
and
made
no
Reply
to
the
false
Witnesses
,
yet
now
,
when
the
question
was
solemnly
put
by
the
High-Priest
;
Art
thou
the
Christ
,
the
Son
of
the
Blessed
,
he
answered
,
I
am
.
Thence
Learn
,
That
although
we
are
not
obliged
to
every
insnaring
Question
to
make
Answer
,
yet
are
we
bound
faithfully
to
own
,
and
freely
to
confess
the
Truth
when
solemnly
called
thereunto
;
when
our
Silence
will
be
interpreted
a
Denyal
of
the
Truth
,
a
Dishonour
to
God
,
a
Reproach
and
Scandal
to
our
Brethren
;
it
will
be
a
great
Sin
to
hold
our
Peace
;
and
we
must
not
be
silent
,
though
our
Confession
of
the
Truth
hazards
our
Liberty
,
yea
,
our
Life
.
Christ
knew
that
his
Answer
would
cost
him
his
Life
,
and
yet
he
durst
not
but
give
it
,
Art
thou
the
Son
of
the
Blessed
,
Jesus
said
,
I
am
.
Observe
(
4.
)
The
Crime
which
the
High-Priest
pronounces
our
Saviour
to
be
Guilty
of
,
that
of
Blasphemy
;
He
hath
spoken
Blasphemy
;
Hereupon
the
High-Priest
rends
his
Cloaths
,
it
being
usual
with
the
Jews
so
to
do
,
both
to
shew
their
Sorrow
for
it
,
and
great
detestation
of
it
,
and
indignation
against
it
.
Observe
(
5.
)
The
vile
Affronts
,
and
horrid
Abuses
,
which
the
Enemies
of
our
Saviour
put
upon
him
,
they
spit
in
his
Face
,
they
blind
fold
him
,
they
smite
him
with
their
hands
,
and
in
Contempt
and
Mockery
,
bid
him
prophecy
who
it
was
that
smote
him
.
Verily
there
is
no
degree
of
Contempt
,
no
mark
of
Shame
,
no
kind
of
Suffering
,
which
we
ought
to
decline
or
stick
at
for
Christ's
sake
,
who
hid
not
his
Face
from
shame
and
spitting
upon
our
Account
.
66
And
as
Peter
was
beneath
in
the
palace
,
there
cometh
one
of
the
maids
of
the
high
Priest
.
67
And
when
she
saw
Peter
warming
himself
,
she
looked
upon
him
,
and
said
,
and
thou
also
wast
with
Jesus
of
Nazareth
.
68
But
he
denied
,
saying
,
I
know
him
not
,
neither
understand
I
,
what
thou
sayest
;
and
he
went
out
into
the
Porch
,
and
the
cock
crew
.
69
And
a
maid
saw
him
again
,
and
began
to
say
to
them
that
stood
by
,
this
is
one
of
them
.
70
And
he
denied
it
again
,
and
a
little
after
,
they
that
stood
by
,
said
again
to
Peter
,
surely
thou
art
one
of
them
;
for
thou
art
a
Galilean
,
and
thy
speech
agreeth
thereto
.
71
But
he
began
to
curse
and
to
swear
,
saying
,
I
know
not
this
man
of
whom
ye
speak
.
72
And
the
second
time
the
Cock
crew
,
and
Peter
called
to
mind
the
word
that
Jesus
said
unto
him
,
before
the
Cock
crow
twice
,
thou
shalt
deny
me
thrice
,
and
when
he
thought
thereon
he
wept
.
This
last
Paragraph
of
the
Chapter
gives
us
an
Account
of
the
fall
and
rising
of
Peter
,
of
his
sin
in
denying
Christ
,
and
of
his
recovery
by
Repentance
,
both
must
be
considered
distinctly
.
First
,
as
touching
his
sin
and
fall
,
there
are
four
particulars
Observable
relating
thereunto
,
namely
,
the
sin
it self
,
the
occasion
of
that
sin
,
the
reiteration
and
repetition
of
it
,
and
the
aggravating
circumstances
attending
it
.
Observe
,
(
1.
)
The
Sin
it self
,
the
denial
of
Christ
Jesus
his
Lord
,
I
know
not
the
man
,
and
this
back'd
with
an
Oath
,
he
swears
that
he
knew
not
the
man
,
and
at
last
wishes
an
horrid
imprecation
upon
himself
,
if
he
knew
such
a
man
.
Verily
the
slavish
and
inordinate
fear
of
suffering
,
may
draw
the
holiest
and
best
men
to
commit
the
vilest
and
the
worst
of
sins
.
Observ
,
(
2.
)
The
occasions
of
this
sin
,
and
they
were
three
,
(
1.
)
His
following
of
Christ
afar
off
,
to
follow
Christ
is
the
effect
of
Faith
,
to
follow
him
afar
off
,
is
the
fruit
of
fear
and
the
effect
of
frailty
.
Wo
unto
us
when
a
Temptation
comes
,
if
we
be
far
from
Christ's
presence
and
assistance
.
(
2.
)
His
being
in
wicked
company
amongst
Christ's
Enemies
,
would
we
escape
Temptations
to
sin
,
we
must
then
decline
such
company
as
will
allure
and
draw
us
into
Sin
.
Peter
had
better
have
been
a
cold
by
himself
alone
,
than
warming
himself
at
a
fire
which
was
compassed
in
with
the
Blasphemies
of
the
multitude
,
where
his
Conscience
tho'
not
feared
was
yet
made
hard
.
(
3.
)
A
presumptuous
Confidence
of
his
own
strength
and
standing
was
another
occasion
of
Peter's
falling
,
though
all
men
forsake
thee
,
yet
will
not
I
;
Oh
,
Lord
!
to
presume
upon
our selves
is
the
ready
way
to
provoke
thee
to
leave
us
to
our selves
,
if
ever
we
stand
in
the
day
of
Tryal
,
't
is
the
fear
of
falling
that
must
enable
us
to
stand
.
Observe
,
(
3.
)
The
reiteration
and
repetition
of
this
sin
,
he
denies
Christ
again
and
again
,
he
denies
him
first
with
a
Lie
,
next
with
an
Oath
,
then
with
a
curse
:
Lord
!
how
dangerous
is
it
,
not
to
resist
the
first
beginnings
of
sin
;
if
we
yield
to
one
Temptation
,
Satan
will
assault
us
with
more
and
stronger
.
Peter
proceeded
from
a
denial
to
a
Lie
,
from
a
Lie
,
to
an
Oath
,
from
an
Oath
,
to
a
curse
;
it
is
our
wisdom
vigorously
to
resist
sin
at
the
beginning
,
for
then
have
we
most
power
and
sin
has
least
.
Observe
,
(
4.
)
The
aggravating
circumstances
attending
this
sin
of
Peters
,
and
they
are
these
.
(
1.
)
The
Character
of
his
Person
,
a
Disciple
,
an
Apostle
,
a
chief
Apostle
,
a
special
Favourite
,
who
with
James
and
John
had
the
honour
to
be
with
Christ
at
his
Transfiguration
upon
Mount
Tabor
,
yet
he
denies
Jesus
Christ
.
(
2.
)
The
Person
whom
he
denies
,
his
Master
,
his
Saviour
and
Redeemer
,
he
that
had
washed
Peters
feet
,
that
had
eat
the
passover
with
Peter
,
that
had
given
the
●●crament
to
Peter
,
yet
is
this
kind
and
condescending
Saviour
denied
by
Peter
.
(
3.
)
Consider
the
Persons
before
whom
he
denies
him
,
the
chief
Priests
and
Elders
and
their
Servants
,
oh
!
how
grateful
was
it
to
them
to
see
one
Disciple
sell
Christ
for
Money
,
and
another
deny
him
through
fear
.
Consider
(
4.
)
The
time
when
he
denied
him
,
verily
it
was
but
a
few
hours
after
he
had
received
the
Holy
Sacrament
from
Christ's
own
Hand
;
how
unreasonable
then
is
their
objection
against
coming
to
the
Lord's
Table
,
that
some
who
go
to
it
,
dishonour
Christ
as
soon
as
they
come
from
it
.
Such
examples
ought
not
to
discourage
us
from
coming
to
the
Ordinance
,
but
excite
and
encrease
our
watchfulness
after
we
have
been
there
,
that
our
after
deportment
may
be
suitable
to
the
Solemnity
of
a
Sacramental
Table
.
Consider
,
(
5.
)
The
smallness
of
the
Temptation
he
lay
under
to
deny
his
Lord
and
Master
;
a
Damsel
only
speaks
to
him
,
Art
thou
not
one
of
his
Disciples
?
had
a
band
of
armed
Soldiers
appeared
to
him
and
apprehended
him
,
had
he
been
bound
and
led
away
to
the
Judgment-hall
,
and
there
threatned
with
the
Sentence
of
an
Ignominious
Death
,
some
excuse
might
have
been
made
for
him
;
but
to
disown
his
relation
to
Christ
upon
a
word
spoken
by
a
sorry
Maid
that
kept
the
door
only
,
the
smallness
of
the
Temptation
was
an
high
Aggravation
of
the
crime
.
Ah
,
Peter
!
how
unlike
thy self
wert
thou
at
this
time
,
not
a
Rock
but
a
Reed
;
A
pillar
blown
down
by
a
Womans
Breath
,
Oh
,
frail
humanity
whose
strength
is
weakness
and
infirmity
.
Note
here
,
That
in
most
of
the
Saints
falls
recorded
in
Scripture
either
the
first
Enticers
to
them
,
or
the
Accidental
occasions
of
them
,
were
the
Female
Sex
;
witness
besides
the
first
fall
,
that
of
Adams
;
the
fall
of
Lot
,
Sampson
,
David
,
Solomon
and
Peter
.
A
weak
Creature
may
be
a
strong
Temter
;
nothing
is
too
impotent
or
useless
for
the
Devils
Service
.
It
was
a
great
aggravation
of
Peters
sin
,
that
the
voice
of
a
Maid
,
a
Door-keeper
only
,
should
be
stronger
to
overcome
him
,
then
his
Faith
in
Jesus
to
sustain
him
.
But
what
shall
we
say
?
small
things
are
sufficient
to
cast
us
down
,
if
God
doth
not
hold
us
up
;
we
sink
under
any
Burthen
,
if
God
sustains
us
not
,
and
yield
to
the
least
Temptation
,
if
he
leaves
us
to
our selves
.
A
Damsel
shall
then
make
a
Disciple
shrink
,
and
a
Door-keeper
is
sufficient
to
drive
an
Apostle
before
her
.
This
is
the
Account
in
short
of
St.
Peter's
Fall
.
Next
follows
the
Relation
of
his
Recovery
and
rising
again
by
Repentance
.
Here
we
have
Observable
,
(
1.
)
The
suddenness
of
his
Repentance
.
(
2.
)
The
means
of
his
Repentance
.
(
3.
)
The
manner
of
it
.
Observe
,
(
1.
)
The
suddenness
of
his
Repentance
,
as
his
sin
was
sad
,
so
was
his
Repentance
speedy
.
Sins
committed
by
surprize
,
and
through
the
prevalency
of
a
suddain
Temptation
,
are
much
sooner
repented
of
then
where
the
sin
is
presumptuous
and
deliberate
.
David's
murther
and
adultery
were
deliberate
acts
of
Sin
,
in
which
he
lay
almost
twelve
Months
without
any
Solemn
Repentance
for
them
.
St.
Peters
denial
was
hasty
and
sudden
under
a
violent
pang
and
passion
of
fear
,
and
he
takes
the
warning
of
the
Cock
to
go
forth
and
weep
for
his
Transgression
.
Observe
,
(
2.
)
The
means
of
his
Repentance
which
were
twofold
,
the
less
principal
was
the
crowing
of
the
Cock
,
the
more
principal
Christ's
looking
upon
Peter
,
and
Peter's
remembring
the
word
of
Christ
.
(
1.
)
The
less
principal
means
of
St.
Peter's
rising
and
recovery
by
Repentance
,
was
the
crowing
of
the
Cock
,
as
the
voice
of
the
Maid
occasioned
him
to
sin
,
so
the
voice
of
the
Cock
occasioned
him
to
reflect
,
that
God
who
always
can
work
without
means
,
can
when
ever
he
please
work
by
weak
and
contemptible
means
,
and
open
the
mouth
of
a
Bird
or
a
Beast
for
the
conversion
of
a
Man
.
But
why
doth
our
Lord
make
use
of
the
crowing
of
a
Cock
to
be
the
means
of
bringing
St.
Peter
to
Repentance
?
There
is
ever
some
mystery
in
Christ's
Instruments
;
the
Cock
was
a
Preacher
to
call
St.
Peter
to
Repentance
,
there
being
something
of
Emblem
between
the
Cock
and
a
Preacher
.
The
Preacher
must
have
the
wings
of
the
Cock
to
rouze
up
himself
from
security
and
to
awaken
others
to
a
sense
of
their
Duty
;
he
must
have
the
watchfulness
of
the
Cock
to
be
ready
to
discover
and
forewarn
Danger
;
he
must
have
the
Voice
of
the
Cock
to
cry
aloud
and
tell
Israel
of
their
sins
,
and
terrify
the
Roaring
Lyon
of
Hell
,
and
make
him
tremble
:
In
a
word
,
he
must
observe
the
hours
of
the
Cock
to
crow
at
all
seasons
of
the
Night
,
to
preach
in
Season
,
and
out
of
Season
the
glad
Tidings
of
Salvation
.
Again
,
(
2.
)
The
more
principal
means
of
St
Peter's
Recovery
,
was
first
Christs
looking
upon
Peter
;
Christ
first
looks
upon
Peter
,
before
Peter
look'd
either
upon
Christ
,
or
upon
himself
.
Oh!
wonderful
Love
and
Grace
towards
this
poor
Disciple
,
when
our
Saviour
was
upon
his
Tryal
for
his
Life
,
(
a
time
when
our
thoughts
would
be
wholly
taken
up
about
our selves
)
even
then
did
Christ
find
leisure
to
think
upon
Peter
,
to
remember
his
disconsolate
Disciple
,
to
turn
himself
about
and
give
him
a
pittiful
but
piercing
look
,
a
look
that
melted
him
into
Tears
:
We
never
begin
to
lament
our
Sins
,
till
we
are
lamented
first
by
our
Saviour
.
Jesus
looked
upon
Peter
,
that
was
the
first
more
principal
means
of
his
Recovery
and
Repentance
.
But
(
2.
)
The
other
means
was
Peter's
Remembring
the
words
of
Christ
,
before
the
Cock
crow
,
thou
shalt
deny
me
thrice
.
Now
this
remembrance
was
an
applicative
and
feeling
remembrance
,
he
remembered
the
prediction
of
Christ
,
and
applied
it
sensibly
to
himself
:
Teaching
us
,
that
the
efficacy
of
Christ's
word
,
in
order
to
a
sound
Repentance
,
depends
not
upon
the
Historical
Remembrance
of
it
,
but
upon
the
close
application
thereof
to
every
Man's
Conscience
.
Observe
,
(
3.
)
The
manner
of
St.
Peter's
Repentance
it
was
secret
,
he
went
out
,
it
was
sincere
he
wept
,
yea
,
wept
bitterly
,
says
St.
Matthew
;
it
was
lasting
and
abiding
even
all
the
days
of
his
Life
.
(
1.
)
His
Repentance
was
secret
he
went
out
,
verè
Dolet
,
qui
sine
Teste
Dolet
;
he
sought
a
place
of
Retirement
,
where
he
might
mourn
in
secret
.
Solitariness
is
most
agreeable
to
an
afflicted
Spirit
,
and
as
St.
Peter's
Sorrow
caused
him
to
go
forth
,
so
might
also
shame
put
him
upon
going
out
.
Christ
looked
upon
him
,
but
how
ashamed
must
he
be
to
look
upon
Christ
,
considering
that
he
so
lately
denied
that
he
had
ever
seen
him
.
(2)
St.
Peter's
Repentance
was
Sincere
,
he
wept
,
he
wept
bitterly
;
His
Grief
was
extraordinary
,
and
his
Tears
abundant
;
there
is
ever
a
weeping
that
must
follow
sin
,
sin
must
cost
the
Soul
sorrow
,
either
here
or
in
Hell
,
we
must
either
now
mourn
a
while
,
or
lament
for
ever
;
doubtless
with
Peter's
Tears
there
was
joined
hearty
Confession
of
Sin
to
God
,
and
smart
Reflections
upon
himself
,
we
may
suppose
after
this
manner
.
Lord
!
what
have
I
done
,
I
,
that
did
once
acknowledge
my
Master
to
be
Christ
the
Lord
,
have
since
denied
him
with
Oaths
and
Imprecations
;
I
,
that
promised
to
lay
down
my
Life
for
his
sake
,
have
yet
disowned
and
denied
him
at
the
voice
of
a
Damsel
.
Oh!
what
weakness
,
what
wickedness
,
what
unfaithfulness
was
here
:
Oh!
that
my
Head
were
Waters
,
and
mine
eyes
a
fountain
of
Tears
,
that
I
might
weep
all
my
days
for
the
fault
of
this
one
Night
.
Blessed
are
indeed
the
Tears
of
a
Converted
Revolter
,
and
Happy
is
the
very
Misery
of
a
mourning
Offender
.
(3)
This
holy
Man's
Repentance
was
lasting
and
abiding
,
he
had
a
very
quick
sense
,
and
lively
remembrance
of
this
Sin
upon
his
Soul
all
his
life
.
Ecclesiastical
story
Report
,
that
ever
after
when
St
Peter
heard
the
crowing
of
a
Cock
,
he
fell
upon
his
knees
and
wept
:
Others
say
,
that
he
was
wont
to
rise
at
Midnight
,
and
spend
the
time
in
penitent
Devotion
,
between
Cock-crowing
and
day-light
;
and
the
Papists
who
delight
to
turn
every
thing
into
Superstition
,
began
that
Practice
of
setting
a
Cock
upon
the
top
of
Towers
and
Steeples
,
to
put
People
in
mind
of
this
sin
of
Peter's
,
and
of
his
Repentance
also
by
that
Signal
.
Lastly
,
St.
Peter's
Repentance
was
attended
with
an
extraordinary
Zeal
and
forwardness
for
the
Service
of
Christ
,
to
the
and
of
his
Life
;
he
had
a
burning
Love
towards
Christ
,
Lord
,
thou
that
knowest
all
things
,
knowest
that
I
love
thee
,
and
as
evidence
of
it
he
feed
Christ's
Sheep
;
for
in
the
Acts
of
the
Apostles
,
we
read
of
his
extraordinary
Diligence
to
spread
the
Gospel
,
and
his
Travels
in
order
thereunto
are
computed
to
be
950
Miles
.
Have
any
of
us
fallen
with
Peter
,
tho'
not
with
a
formal
abjuring
,
yet
by
a
practical
denying
of
him
?
Let
us
go
forth
and
weep
with
him
,
let
us
be
more
vigilent
and
watchful
for
time
to
come
;
let
us
express
more
extraordinary
love
unto
and
zeal
for
Christ
;
more
diligence
in
his
Service
,
and
more
concernedness
for
his
Honour
and
Glory
.
This
would
be
an
happy
improvement
of
this
Example
,
the
Lord
grant
it
may
have
that
Blessed
effect
.
Amen
.
CHAP.
XV.
1
AND
straitway
in
the
Morning
the
Chief
Priests
held
a
Consultation
with
the
Elders
and
the
Scribes
,
and
the
whole
Council
,
and
bound
Jesus
,
and
carried
him
away
,
and
delivered
him
to
Pilate
.
The
fore-going
Chapter
gave
us
an
Account
of
Judas
his
Treason
,
in
delivering
our
Saviour
into
the
Hands
of
the
Chief
Priests
.
In
this
Chapter
we
find
our
Holy
Lord
brought
by
the
Chief
Priests
unto
Pontius
Pilate
the
Roman-Governour
,
in
order
to
his
Condemnation
.
Whence
Observe
,
That
it
has
been
the
old
Policy
of
Corrupt
Church
Governours
,
to
abuse
the
Power
of
the
Civil
Magistrate
,
in
Executing
their
cruel
and
unjust
Censures
and
Sentences
,
upon
holy
and
innocent
Persons
.
The
Chief
Priests
and
Elders
do
not
kill
our
Saviour
themselves
,
(
for
it
was
not
Lawful
for
them
to
put
any
Man
to
Death
,
being
themselves
under
the
Power
of
the
Roman-Government
)
accordingly
they
deliver
Christ
over
to
the
Secular
Power
,
and
desire
Pilate
the
Civil
Magistrate
,
to
Sentence
and
Condemn
him
.
2
And
Pilate
asked
him
,
Art
thou
the
King
of
the
Jews
?
and
he
answering
said
unto
him
,
thou
sayest
it
.
3
And
the
Chief
Priests
accused
him
of
many
things
,
but
he
answered
nothing
.
4
And
Pilate
asked
him
,
saying
,
answerest
thou
nothing
?
Behold
,
how
many
things
they
Witness
against
thee
?
5
But
Jesus
yet
answered
nothing
,
so
that
Pilate
marvelled
.
It
is
very
Observable
,
how
readily
our
Saviour
Answers
before
Pilate
.
Pilate
said
,
Art
thou
the
King
of
the
Jews
;
Jesus
answered
,
Thou
sayest
it
;
or
it
is
as
thou
say●st
.
But
to
all
the
Accusations
of
the
Chief
Priests
,
and
to
all
that
they
falsly
laid
to
his
Charge
before
Pilate
,
our
Saviour
answered
never
a
Word
;
●e
Answered
Pilate
,
but
would
●ot
answer
the
Chief
Priests
a
word
before
Pilate
,
probably
for
these
Reasons
;
because
his
Innocency
was
such
as
needed
no
Apology
,
because
their
Calumnies
and
Accusations
were
so
notoriously
false
,
that
they
needed
no
Confutation
;
to
shew
his
Contempt
of
Death
,
and
to
teach
us
by
h●s
Example
to
despise
the
false
Accusations
of
malicious
Men
;
and
to
learn
us
Patience
and
Submission
,
when
for
his
sake
we
are
slandered
and
Traduced
;
for
these
Reasons
our
Saviour
was
as
a
deaf
Man
,
not
answering
the
Calumnies
of
the
Chief
Priests
;
but
when
Pilate
asks
him
a
question
,
which
our
Saviour
knew
,
that
a
direct
Answer
to
would
cost
him
his
Life
,
Art
thou
the
King
of
the
Jews
?
he
Replies
,
I
am
.
Hence
says
the
Apostle
,
1
Tim.
6.13
.
That
Jesus
Christ
before
Pontius
Pilate
,
witnessed
a
good
Confession
.
Teaching
us
,
That
although
we
may
,
and
sometimes
ought
to
hold
our
Peace
,
when
our
own
Reputation
is
Concerned
,
yet
must
we
never
be
silent
,
when
the
Honour
of
God
,
and
his
Truth
may
effectually
be
promoted
by
a
free
,
and
a
full
Confession
;
For
says
Christ
,
whoever
denies
me
before
Men
,
him
will
I
deny
in
the
presence
of
my
Father
,
and
before
all
his
Holy
Angels
.
6
Now
at
the
Feast
he
Released
unto
them
one
Prisoner
,
whomsoever
they
desired
.
7
And
there
was
one
named
Barabbas
,
which
lay
bound
with
them
that
had
made
Insurrection
with
him
,
who
had
committed
Murther
in
the
Insurrection
.
8
And
the
Multitude
crying
aloud
,
began
to
desire
him
to
do
as
he
had
ever
done
unto
them
.
9
But
Pilate
answered
them
,
saying
,
Will
ye
that
I
Release
unto
you
the
King
of
the
Jews
?
10
For
he
knew
that
the
Chief
Priests
had
delivered
him
for
Envy
.
11
But
the
Chief
Priests
moved
the
People
,
that
he
should
rather
Release
Barabbas
unto
them
.
12
And
Pilate
answered
and
said
again
unto
them
,
What
will
ye
then
that
I
shall
do
unto
him
whom
ye
call
the
King
of
the
Jews
.
13
And
they
cryed
out
again
,
Crucify
him
.
14
Then
Pilate
said
unto
them
,
Why
,
what
Evil
hath
he
done
?
and
they
cryed
out
the
more
exceedingly
,
Crucify
him
.
15
And
so
Pilate
,
willing
to
content
the
People
,
Released
Barabbas
unto
them
,
and
delivered
Jesus
,
when
he
had
Scourged
him
,
to
be
Crucified
.
Now
at
the
Feast
,
that
is
,
at
the
Feast
of
the
Passover
,
which
by
way
of
Eminency
is
called
the
Feast
,
the
Governour
used
to
Release
a
Prisoner
,
(
possibly
by
way
of
Memorial
of
their
Deliverance
out
of
Egypt
)
accordingly
Pilate
makes
a
Motion
,
that
Christ
may
be
the
Prisoner
set
at
Liberty
,
in
Honour
of
their
Feast
;
for
he
was
sensible
,
that
what
they
did
was
out
of
Envy
and
Malice
.
Observe
here
,
(
1.
)
What
were
the
sins
which
immediately
occasioned
the
death
of
Christ
,
they
were
Covetousness
and
Envy
;
Covetousness
caused
Judas
to
sell
him
to
the
Chief
Priests
,
and
Envy
caused
the
Chief
Priests
to
deliver
him
up
to
Pilate
to
Crucify
him
;
Envy
is
a
killing
and
murthering
Passion
;
Envy
slayeth
the
silly
one
,
Job
5.2
.
That
is
,
it
slayeth
the
silly
Person
who
harbours
this
pestilent
Lust
in
his
Breast
and
Bosom
;
being
like
a
Fire
in
his
Bones
,
continually
preying
upon
his
Spirits
;
and
it
is
also
the
occasion
of
slaying
many
an
holy
and
innocent
Person
;
for
who
can
stand
before
Envy
?
The
Person
Envying
wishes
the
Envied
out
of
the
way
,
yea
out
of
the
World
;
and
if
need
be
,
will
not
only
wish
it
,
but
lend
a
Lift
upon
occasion
,
towards
it
also
.
Witness
the
Chief
Priests
here
,
whose
Envy
was
so
Conspicuous
and
Bare-faced
,
that
Pilate
himself
takes
notice
of
it
;
he
knew
that
the
Chief
Priests
had
delivered
him
for
Envy
.
Observe
(
2.
)
How
unwilling
,
how
very
unwilling
Pilate
was
to
be
the
Instrument
of
our
Saviour's
Death
;
One
while
he
Expostulates
with
the
Chief
Priests
,
saying
,
What
Evil
hath
he
done
?
another
while
he
bids
them
,
take
him
,
and
judge
him
according
to
their
Law
.
Nay
,
St.
Luke
says
,
that
Pilate
came
forth
three
several
times
,
professing
,
That
he
found
no
fault
in
him
,
Luke
23.
From
hence
Note
,
That
Hypocrites
within
the
visible
Church
may
be
Guilty
of
such
Tremendous
Acts
of
Wickedness
,
as
the
Consciences
of
Infidels
and
Pagans
without
the
Church
may
Boggle
at
,
and
Protest
against
.
Pilate
,
a
Pagan
,
absolves
Christ
,
whilst
the
Hypocritical
Jews
,
that
heard
his
Doctrine
,
and
saw
his
Miracles
,
do
Condemn
him
.
Observe
Lastly
,
How
Pilate
suffers
himself
to
be
overcome
with
the
Jews
Importunity
,
and
contrary
to
the
Light
of
his
own
Reason
and
Judgment
,
delivers
the
holy
and
innocent
Jesus
,
first
to
be
Scourged
,
and
then
Crucified
;
it
is
a
vain
Apology
for
Sin
,
when
Persons
pretend
that
they
were
not
committed
with
their
own
Consent
,
but
at
the
Instigation
and
importunity
of
others
;
Such
is
the
Frame
and
Constitution
of
Man's
Soul
,
that
none
can
make
him
either
wicked
or
miserable
,
without
his
own
Consent
;
Pilate
willing
to
content
the
People
,
when
he
had
scourged
Jesus
,
dilivered
him
to
be
Crucified
.
Here
Observe
,
That
as
the
Death
of
the
Cross
was
a
Roman
Punishment
,
so
it
was
the
manner
of
the
Romans
,
first
to
whip
their
Malefactors
,
and
then
Crucify
them
:
Now
the
Manner
of
the
Roman
Scourging
is
said
to
be
thus
:
They
stript
the
Condemned
Person
,
and
bound
him
to
a
Post
,
two
strong
Men
first
Scourged
him
with
Rods
of
Thorns
;
then
two
others
Scourged
him
with
Whips
of
Cords
full
of
Knots
;
and
last
of
all
,
two
more
with
Whips
of
Wire
,
and
therewith
tore
off
the
very
Flesh
and
Skin
from
the
Malefactors
Back
and
Sides
:
That
our
Blessed
Saviour
was
thus
Cruelly
Scourged
by
Pilate's
Command
,
seems
to
some
not
improbable
,
from
that
of
the
Psalmist
,
Ps.
129.3
.
The
ploughers
ploughed
upon
my
back
,
and
made
long
Furrows
,
which
if
spoken
Prophetically
of
Christ
,
was
Literally
Fulfilled
in
the
Day
of
his
Scourging
.
But
why
was
the
precious
and
tender
Body
of
our
Holy
Lord
thus
Galled
,
Rent
and
Torn
with
Scourging
?
Doubtless
to
Fulfil
that
Prophecy
Isa.
50.6
.
I
gave
my
back
to
the
smiters
,
and
my
cheeks
to
them
that
plucked
off
the
Hair
;
That
by
his
Stripes
we
might
be
healed
;
and
from
his
Example
Learn
;
not
to
think
it
strange
if
we
find
our selves
Scourged
,
with
Tongue
,
with
Hand
,
or
with
both
,
when
we
see
our
dear
Redeemer
bleeding
,
by
Stripes
and
Scourges
before
our
Eyes
.
16
And
the
Soldiers
led
him
away
into
the
Hall
called
Pretorium
;
and
they
call
together
the
whole
Band.
17
And
they
cloathed
him
with
purple
,
and
platted
a
Crown
of
Thorns
,
and
put
it
about
his
Head
.
18
And
began
to
Salute
him
;
Hail
,
King
of
the
Jews
.
19
And
they
smote
him
on
the
Head
with
a
Reed
,
and
did
spit
upon
him
,
and
bowing
their
Knees
worshipped
him
.
20
And
when
they
had
mocked
him
,
they
took
off
the
Purple
from
him
,
and
put
his
own
Cloaths
on
him
,
and
led
him
out
to
Crucify
him
.
The
next
part
of
our
Saviour's
Sufferings
consisted
of
Cruel
Mockings
,
he
had
owned
himself
to
be
the
King
of
the
Jews
,
that
is
,
a
Spiritual
King
in
and
over
his
Church
;
but
the
Jews
expecting
that
the
Messiah
should
have
appeared
in
the
Pomp
of
an
Earthly
Prince
,
and
finding
themselves
disappointed
of
their
Expectation
in
our
Saviour
,
they
look
upon
him
as
a
Deceiver
and
Impostor
;
and
accordingly
treat
him
as
a
mock-King
,
with
all
the
marks
of
Derision
and
Scorn
;
for
first
,
they
put
a
Crown
upon
his
Head
,
but
a
very
ignominious
and
painful
one
,
a
Crown
of
Thorns
;
they
place
a
Scepter
in
his
hand
,
but
that
of
a
Reed
,
a
Robe
of
Scarlet
or
Purple
upon
his
Body
;
and
then
bowed
their
Knees
unto
him
,
as
they
were
wont
to
do
before
their
Princes
,
crying
,
Hail
,
King
;
Thus
were
all
the
marks
of
Scorn
imaginable
put
upon
our
Dear
Redeemer
:
Yet
what
they
did
in
Jest
,
God
permitted
to
be
done
in
Earnest
;
for
all
these
things
were
Signs
and
Marks
of
Sovereignty
;
and
Almighty
God
caused
the
Regal
Dignity
of
his
Son
to
shine
forth
even
in
the
midst
of
his
greatest
Abasement
;
Whence
was
all
this
Jearing
and
Sport
?
but
to
flout
Majesty
?
and
why
did
Christ
undergo
all
this
ignominy
,
disgrace
,
and
shame
?
but
to
shew
what
was
due
unto
us
for
our
sins
;
as
also
to
give
us
an
Example
,
to
bear
all
the
Scorn
,
Reproach
,
and
Shame
imaginable
for
his
sake
,
who
for
the
joy
that
was
set
before
him
,
despised
the
shame
,
as
well
as
endured
the
Cross
.
21
And
they
compel
one
Symon
a
Cyrenian
,
who
passed
by
,
coming
out
of
the
Country
,
the
Father
of
Alexander
and
Rufus
,
to
bear
his
Cross
.
22
And
they
bring
him
unto
the
place
Golgotha
,
which
is
,
being
Interpreted
,
the
place
of
a
Skull
.
23
And
they
gave
him
to
drink
,
Wine
mingled
with
Myrrh
,
but
he
received
it
not
.
24
And
when
they
had
Crucified
him
,
they
parted
his
Garments
,
casting
Lots
upon
them
,
what
every
Man
should
take
.
25
And
it
was
the
third
Hour
,
and
they
Crucified
him
.
26
And
the
Superscription
of
his
Accusation
was
written
over
,
The
King
of
the
Jews
.
27
And
with
him
they
Crucify
two
Thieves
,
the
one
on
his
Right
hand
,
the
other
on
his
Left
.
28
And
the
Scripture
was
Fulfilled
which
saith
,
And
he
was
numbred
with
the
Transgressors
.
29
And
they
that
passed
by
,
railed
on
him
,
wagging
their
heads
,
and
saying
,
Ah
thou
that
destroyest
the
Temple
,
and
buildest
it
in
three
days
.
30
Save
thy self
,
and
come
down
from
the
Cross
.
31
Likewise
also
the
chief
Priests
mocking
,
said
among
themselves
,
with
the
Scribes
,
He
saved
others
,
himself
he
cannot
save
.
32
Let
Christ
the
King
of
Israel
descend
now
from
the
Cross
,
that
we
may
see
and
believe
;
and
they
that
were
Crucified
with
him
,
reviled
him
.
33
And
when
the
sixth
hour
was
come
,
there
was
Darkness
over
the
whole
Land
until
the
ninth
hour
.
34
And
at
the
ninth
Hour
Jesus
cryed
with
a
loud
Voice
,
saying
,
Eloi
,
Eloi
,
lamasabachthani
?
which
is
,
being
Interpreted
,
My
God
,
my
God
,
Why
hast
thou
forsaken
me
?
35
And
some
of
them
that
stood
by
,
said
,
when
they
heard
it
,
behold
he
calleth
Elias
.
36
And
one
ran
,
and
filled
a
Sponge
of
Vinegar
,
and
put
it
on
a
Reed
,
and
gave
him
to
drink
;
saying
,
let
alone
,
Let
us
see
whether
Elias
will
come
to
take
him
down
.
37
And
Jesus
cryed
with
a
loud
Voice
,
and
gave
up
the
Ghost
.
The
Sentence
of
Death
being
past
by
Pilate
,
who
can
,
with
dry
Eyes
behold
the
sad
Pomp
of
our
Saviour's
Bloody
Execution
;
forth-comes
the
Blessed
Jesus
out
of
Pilate's
Gate
,
bearing
that
Cross
which
soon
after
was
to
bear
him
;
with
his
Cross
on
his
Shoulder
he
marches
towards
Golgotha
,
and
when
they
see
he
can
go
no
faster
,
they
force
Symon
the
Cyrenian
,
not
out
of
Compassion
,
but
Indignation
,
to
be
the
Porter
of
his
Cross
.
This
Cyrenian
being
a
Gentile
,
not
a
Jew
,
that
bare
our
Saviour's
Cross
,
thereby
might
be
signified
,
that
the
Gentiles
should
have
a
part
in
Christ
,
as
well
as
the
Jews
,
and
be
sharers
with
them
in
the
Benefits
of
the
Cross
.
At
length
our
Holy
Lord
comes
to
Golgotha
,
the
place
of
his
bitter
and
bloody
Execution
;
here
in
a
publick
place
,
with
infamous
Company
,
betwixt
two
Thieves
,
is
he
Crucified
;
that
is
,
fastned
to
a
great
Cross
of
Wood
,
his
Hands
stretched
forth
abroad
,
and
his
Feet
closed
together
,
and
both
Hands
and
Feet
fastned
with
Nails
;
his
Naked
Body
was
lifted
up
in
the
open
Air
,
hanging
betwixt
Heaven
and
Earth
;
signifying
thereby
,
that
the
Crucified
Person
deserved
to
live
in
neither
.
This
shameful
,
painful
and
accursed
death
did
the
holy
and
innocent
Jesus
suffer
and
undergo
for
shameless
Sinners
.
Some
Observe
all
the
Dimensions
of
Length
,
breadth
,
and
Depth
,
and
Height
in
our
Saviour's
Sufferings
;
for
Length
,
his
Passion
was
several
Hours
long
,
from
Twelve
to
Three
,
exposed
all
that
Time
,
both
to
Hunger
and
Cold
:
The
Thieves
that
were
Crucified
with
him
,
endured
only
Personal
Pains
,
but
he
underwent
the
Miseries
of
all
Mankind
.
As
to
its
Breadth
,
his
Passion
extended
over
all
the
Powers
and
Parts
of
his
Soul
and
Body
;
no
part
free
,
but
his
Tongue
,
which
was
at
Liberty
to
pray
for
his
Enemies
;
His
sight
was
tormented
with
the
scornful
Gestures
of
those
who
passed
by
,
wagging
their
Heads
;
his
Hearing
grieved
with
the
Taunts
and
Jears
of
the
Priests
and
People
;
his
Smelling
offended
with
noysom
Savours
,
in
the
place
of
Skulls
;
his
Taste
with
the
Gall
and
Vinegar
given
him
to
Drink
;
his
Feeling
was
wonderfully
affected
by
the
Nails
which
pierced
his
tender
Nerves
,
with
a
Multiplicity
of
Wounds
:
And
for
the
Depth
of
his
Passion
,
it
was
as
deep
as
Hell
it self
;
enduring
Tortures
in
his
Soul
,
as
well
as
Torments
in
his
Body
,
groaning
under
the
Burthen
of
Desertion
,
and
crying
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Lastly
,
for
the
Heighth
of
his
Passion
,
his
Sufferings
were
as
high
as
Heaven
;
his
Person
being
infinite
as
well
as
innocent
,
no
less
then
the
Son
of
God
which
adds
infinite
worth
and
value
to
his
sufferings
.
Lord
!
Let
us
be
able
to
comprehend
with
all
Saints
what
is
the
breadth
and
length
,
depth
and
heighth
of
our
Saviour's
Love
in
suffering
for
us
,
and
let
us
know
that
Love
of
his
which
passeth
knowledge
.
Observe
next
,
the
Inscription
wrote
by
Pilate
over
our
suffering
Saviour
,
This
is
Jesus
the
King
of
the
Jews
;
it
was
the
manner
of
the
Romans
when
they
crucified
a
Malefactor
to
publish
the
cause
of
his
Death
in
Capital
Letters
,
placed
over
the
head
of
the
Person
.
Now
it
is
observable
how
wonderfully
the
wisdom
of
God
over-ruled
the
heart
and
pen
of
Pilate
to
draw
his
Title
which
was
truly
Honourable
,
and
fix
it
to
his
Cross
:
Pilate
is
Christ's
Herald
,
and
proclaims
him
King
of
the
Jews
.
Learn
hence
,
that
the
regal
dignity
of
Christ
was
proclaimed
by
an
Enemy
,
and
that
in
a
time
of
his
greatest
Sufferings
and
Reproaches
;
Pilate
without
his
own
Knowledge
did
our
Saviour
an
Eminent
piece
of
service
,
he
did
that
for
Christ
which
none
of
his
own
Disciples
durst
do
,
not
that
he
did
it
designedly
,
but
from
the
special
over-ruling
providence
of
God
;
no
thanks
to
Pilate
for
all
this
,
because
the
highest
services
performed
to
Christ
undesignedly
shall
neither
be
accepted
nor
rewarded
by
God
.
Observe
farther
,
the
several
Aggravations
of
our
Lord's
Sufferings
upon
the
Cross
.
(
1.
)
From
the
company
he
suffered
with
,
two
Thieves
;
it
had
been
a
sufficient
Disparagement
to
our
Blessed
Saviour
,
to
have
been
sorted
with
the
best
of
Men
,
but
to
be
numbered
with
the
scum
of
Mankind
,
is
such
an
indignity
,
as
confounds
our
thoughts
.
This
was
designed
by
the
Jews
to
dishonour
and
disgrace
our
Saviour
the
more
,
and
to
perswade
the
world
that
he
was
the
greatest
of
Offenders
,
but
God
over
ruled
this
also
,
for
fulfilling
an
ancient
Prophecy
concerning
the
Messiah
,
Isa.
53.
last
v.
and
he
was
numbred
with
the
Transgressors
.
(
2.
)
Another
Aggravation
of
our
Lord's
sufferings
upon
the
Cross
,
was
the
scorn
and
mocking
derision
which
he
met
with
in
his
dying
moments
,
both
from
the
common
People
,
from
the
chief
Priests
,
and
from
the
Thieves
that
suffered
with
him
.
The
common
People
reviled
him
,
wagging
their
heads
,
the
chief
Priests
,
though
men
of
Age
and
Gravity
,
yet
barbarously
mock
him
in
his
misery
,
and
not
only
so
,
but
they
Atheistically
scoff
and
jear
at
his
Faith
and
Affiance
in
God
;
saying
,
He
trusted
in
God
,
that
he
would
deliver
him
,
let
him
deliver
him
if
he
would
have
him
.
Where
Note
,
That
persecutors
are
generally
Atheistical
Scoffers
,
the
chief
Priests
and
Elders
though
knowing
Men
,
yet
they
Blaspheme
God
:
They
mock
at
his
Power
and
deride
his
Providence
,
which
is
as
bad
as
to
deny
his
being
;
so
that
from
hence
we
may
gather
,
that
those
who
administer
to
God
in
holy
things
by
way
of
Office
,
if
they
be
not
the
best
,
they
are
the
worst
of
Men.
No
such
bitter
Enemies
to
the
power
of
Godliness
as
the
Ministers
of
Religion
,
who
were
never
acquainted
with
the
Efficacy
and
Power
of
it
,
upon
their
own
hearts
and
lives
.
A
third
Aggravation
of
our
Lord's
sufferings
upon
the
Cross
was
this
,
that
the
Thieves
that
suffered
with
him
,
reviled
him
with
the
rest
,
that
is
,
one
of
them
,
as
St.
Luke
has
it
,
or
perhaps
both
of
them
might
do
it
at
first
,
which
if
so
,
encreases
the
wonder
of
the
penitent
Thiefs
Conversion
.
From
the
impenitent
Thiefs
Reviling
Christ
we
learn
,
That
neither
shame
,
nor
pain
will
change
the
mind
of
a
resolute
Sinner
,
but
even
then
when
he
is
in
the
suburbs
of
Hell
will
he
Blaspheme
.
They
that
were
crucified
with
him
reviled
him
;
but
the
most
aggravating
circumstance
of
all
the
Rest
in
our
Lord's
Sufferings
was
this
,
that
he
was
forsaken
of
his
Father
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
?
Thence
Learn
,
That
the
Lord
Jesus
Christ
when
suffering
for
our
sins
,
was
really
deserted
and
forsaken
by
his
Father
,
and
left
destitute
of
all
sensible
Consolation
;
why
hast
thou
forsaken
me
?
Learn
farther
,
that
under
this
desertion
Christ
despaired
not
,
but
still
retained
a
firm
persuasion
of
God's
Love
unto
him
,
and
experienced
necessary
supports
from
him
:
My
God
,
my
God
,
these
are
words
of
Affiance
and
Faith
.
Christ
was
thus
forsaken
for
us
,
that
we
might
never
be
forsaken
by
God
,
yet
by
God's
forsaking
of
Christ
,
we
are
not
to
understand
any
abatement
of
Divine
Love
,
but
only
a
withdrawing
from
the
humane
Nature
the
sense
of
his
Love
,
and
a
letting
out
upon
his
Soul
a
deep
afflicting
sense
of
his
Displeasure
,
against
Sin
:
There
is
a
Two-fold
desertion
,
the
one
total
,
final
,
and
eternal
by
which
God
utterly
forsakes
a
person
,
both
as
to
Grace
and
Glory
,
being
for
sin
wholly
cast
out
of
God's
presence
,
and
adjudged
to
eternal
Torments
.
This
Christ
was
not
capable
of
,
nor
could
the
Dignity
of
his
person
admit
it
:
The
other
is
a
partial
Temporary
desertion
,
when
God
for
a
little
moment
hides
his
face
from
his
Children
.
Now
this
was
both
agreeable
to
Christ's
Nature
,
and
also
suitable
to
his
Office
,
who
was
to
satisfie
the
justice
of
God
for
our
forsaking
of
him
,
and
to
bring
us
back
again
to
God
,
that
we
might
be
received
for
ever
.
Observe
lastly
,
what
a
miraculous
Evidence
Christ
gave
of
his
God-head
,
instantly
before
he
gave
up
the
Ghost
,
he
cryed
with
a
loud
Voice
:
This
shews
that
he
did
not
die
according
to
the
ordinary
course
of
Nature
,
gradually
drawing
on
,
as
we
express
it
,
but
his
Life
was
whole
in
him
to
the
last
,
and
Nature
as
strong
as
it
was
at
first
:
Other
men
die
by
degrees
,
and
towards
their
end
,
their
sense
of
pain
is
much
blunted
,
but
Christ
stood
under
the
pains
of
death
in
his
full
strength
,
and
his
Life
was
whole
and
entire
in
him
to
the
very
last
moment
.
This
was
evident
by
the
mighty
out-cry
he
made
when
he
gave
up
the
Ghost
,
contrary
to
the
sense
and
experience
of
all
persons
;
now
he
that
could
cry
with
such
a
loud
voice
as
he
did
(
in
Articulo
mortis
)
could
have
kept
himself
from
dying
,
if
he
would
.
Hence
we
learn
,
That
when
Christ
died
,
he
rather
conquered
Death
,
then
was
conquered
by
it
,
he
must
voluntarily
and
freely
lay
down
his
life
before
Death
could
come
at
him
.
38
And
the
vail
of
the
Temple
was
rent
in
twain
,
from
the
top
to
the
bottom
.
39
And
when
the
Centurion
which
stood
over
against
him
,
saw
that
he
so
cryed
out
,
and
gave
up
the
Ghost
,
he
said
,
truly
this
man
was
the
Son
of
God
.
40
There
were
also
women
looking
on
afar
off
,
among
whom
was
Mary
Magdalen
,
and
Mary
the
mother
of
James
the
less
,
and
Joses
,
and
Salome
.
41.
Who
also
when
he
was
in
Galilee
,
followed
him
,
and
ministred
unto
him
,
and
many
other
women
which
came
up
with
him
unto
Jerusalem
.
Three
circumstances
are
here
Observable
,
(
1.
)
A
stupendious
prodigy
hapning
upon
the
death
of
our
Saviour
,
the
vail
of
the
Temple
was
rent
in
twain
from
top
to
bottom
;
there
was
a
two-fold
vail
of
the
Temple
,
one
inward
,
the
other
outward
;
the
inward
vail
was
an
hanging
which
parted
the
most
holy
place
from
the
other
part
of
the
Temple
,
the
outward
vail
was
the
partition
wall
of
Stone
,
between
the
Sanctuary
and
the
outer
Court
By
the
rending
of
one
of
these
vails
,
God
testified
his
Wrath
against
the
Jews
,
and
that
he
was
now
about
to
forsake
his
Temple
;
that
the
Ceremonial
Law
was
now
abolished
by
the
Death
of
Christ
,
and
that
by
the
Blood
of
Jesus
we
have
access
unto
God
,
and
may
enter
into
the
Holy
of
Holies
,
the
Partition-wall
'twixt
Jew
and
Gentile
being
pulled
down
.
Observe
(
2.
)
What
influence
the
Manner
and
Circumstances
of
our
Saviour's
Death
had
upon
the
Centurion
,
and
the
Soldiers
with
him
,
they
cry
out
,
Verily
this
was
the
Son
of
God
.
Where
Observe
,
That
the
Heathen
Soldiers
are
sooner
convinced
of
the
Divinity
of
our
Saviour
,
then
the
unbelieving
Jewish
Doctors
.
Obstinacy
and
Unbelief
filled
their
minds
with
an
invincible
prejudice
against
Christ
,
so
that
neither
the
Miracles
wrought
by
him
in
his
Life
,
or
at
his
Death
,
could
convince
them
that
Christ
was
any
thing
better
than
an
Impostor
and
Deceiver
.
None
are
so
blind
as
those
who
through
malicious
obstinacy
and
inveterate
prejudice
will
not
see
.
Observe
(
3.
)
Who
of
Christ's
Friends
were
witness
of
his
Death
?
they
are
the
Women
that
followed
him
,
and
ministred
unto
him
,
not
one
of
his
dear
Disciples
dare
come
near
him
,
except
St.
John
who
stood
by
the
Cross
with
the
Virgin
Mary
.
Oh!
what
a
shame
was
this
for
the
Apostles
,
to
be
absent
from
a
Spectacle
upon
which
the
Salvation
of
the
whole
World
did
depend
;
and
what
an
honour
was
this
to
the
Female
Sex
in
general
,
and
to
these
holy
Women
in
particular
,
that
they
had
the
Courage
to
follow
Christ
to
his
Cross
,
when
all
his
Disciples
forsook
him
and
fled
.
God
can
make
timerous
and
fearful
Women
,
bold
and
couragious
Confessors
of
his
Truth
,
and
fortify
them
against
the
fears
of
his
Suffering
,
contrary
to
the
natural
timerousness
of
their
Temper
;
these
Women
wait
upon
Christ's
Cross
,
when
Apostles
fligh
,
and
durst
not
come
nigh
it
.
42
And
now
when
the
Even
was
come
,
because
it
was
the
preparation
;
that
is
,
the
day
before
the
Sabbath
.
43
Joseph
of
Arimathea
,
an
Honourable
Counsellor
,
which
also
waited
for
the
Kingdom
of
God
,
came
,
and
went
in
boldly
unto
Pilate
,
and
craved
the
Body
of
Jesus
.
44
And
Pilate
marvelled
if
he
were
already
dead
;
and
calling
unto
him
the
Centurion
,
he
asked
him
,
whither
he
had
been
any
while
dead
.
45
And
when
he
knew
it
of
the
Centurion
,
he
gave
the
Body
to
Joseph
.
46
And
he
brought
fine
Linnen
,
and
took
him
down
,
and
wrapped
him
in
Linnen
,
and
laid
him
in
a
Sepulchre
,
which
was
hewn
out
of
a
Rock
,
and
rolled
a
stone
unto
the
door
of
the
Sepulchre
.
47
And
Mary
Magdalene
,
and
Mary
the
Mother
of
Joses
,
beheld
where
he
was
laid
.
The
Circumstances
of
our
Lord's
Funeral
,
and
Honourable
Interment
in
the
Grave
,
are
here
Recorded
by
the
Evangelist
;
such
a
Funeral
as
never
was
since
Graves
were
first
digged
.
Where
Observe
,
(
1.
)
Our
Lord's
Body
must
be
Begg'd
before
it
could
be
Bury'd
;
the
dead
Bodies
of
Malefactors
being
in
the
Power
,
and
at
the
Disposal
of
the
Judge
.
Pilate
grants
it
;
and
accordingly
the
dead
Body
is
taken
down
,
wrapped
in
fine
Linnen
,
and
prepared
for
the
Sepulchre
.
Observe
(
2.
)
The
Person
that
bestows
this
Honourable
Buryal
upon
our
Saviour
,
Joseph
of
Arimathea
,
a
Disciple
no
doubt
,
though
he
did
not
make
a
publick
and
open
Profession
;
a
Worthy
,
though
a
Close
Disciple
.
Grace
doth
not
always
make
a
publick
and
open
shew
where
it
is
;
as
there
is
much
Secret
Riches
in
the
Bowels
of
the
Earth
,
which
no
Eye
ever
saw
,
so
there
is
much
Grace
in
the
Hearts
of
some
Christians
,
that
the
Eye
of
the
World
takes
little
Notice
of
.
Some
gracious
Persons
cannot
put
forward
and
discover
themselves
in
Discourse
as
others
;
and
yet
such
weak
Christians
as
the
World
counts
them
,
perhaps
shall
stand
their
Ground
,
when
stronger
run
away
.
We
read
of
none
of
the
Apostles
at
Christ's
Funeral
,
fear
had
Chased
them
away
;
but
Joseph
of
Arimathea
,
appears
boldly
;
if
God
strengthen
the
Weak
,
and
leave
the
strong
to
the
prevalency
of
their
own
Fears
,
The
weak
shall
be
as
David
,
and
the
strong
as
Tow.
Observe
(
3.
)
The
Mourners
that
followed
our
Saviour's
Hearse
;
Namely
,
the
Women
which
came
out
of
Galilee
,
and
particularly
the
two
Mary's
;
a
very
poor
train
of
Mourners
;
the
Apostles
were
all
scattered
,
and
afraid
to
own
their
Lord
and
Master
,
either
Dying
or
Dead
.
And
as
our
Lord
affected
no
Pomp
nor
Gallantry
in
his
Life
,
so
Funeral
Pomp
had
been
no
way
suitable
,
either
to
the
End
or
Manner
of
his
Death
.
Humiliation
was
designed
in
his
death
,
and
his
Buryal
was
the
lowest
Degree
of
his
Humiliation
,
and
therefore
might
not
be
Pompous
.
Observe
(
4.
)
The
Grave
or
Sepulchre
in
which
our
Lord
was
Buryed
;
it
was
in
a
Sepulchre
hewn
out
of
a
Rock
,
in
a
new
Sepulchre
,
in
a
new
Sepulchre
in
a
Garden
.
(
1.
)
Our
Lord
was
Buryed
in
a
Garden
:
As
by
the
sin
of
the
first
Adam
we
were
driven
out
of
the
Garden
of
Pleasure
,
the
Earthly
Paradise
,
so
by
the
Sufferings
of
the
Second
Adam
,
who
lay
Buryed
in
a
Garden
,
we
may
hope
for
Entrance
into
the
Heavenly
Paradise
.
(
2.
)
It
was
in
a
Sepulchre
hewn
out
of
a
Rock
,
that
so
his
Enemies
might
have
no
occasion
to
cavil
,
and
say
,
that
his
Disciples
stole
him
away
by
secret
holes
,
or
un
seen
passages
under
Ground
.
(
3.
)
It
was
in
a
new
Sepulchre
,
in
which
never
any
Man
was
laid
,
lest
his
Adversaries
should
say
,
it
was
some
other
that
was
Risen
,
who
was
Buryed
there
before
him
;
or
that
he
Arose
from
the
Dead
by
touching
some
other
Corpse
.
Observe
(
5.
)
The
Manner
of
our
Lord's
Funeral
,
it
was
hasty
,
open
,
and
decent
;
it
was
performed
in
haste
,
by
reason
of
the
streights
of
Time
;
the
Sabbath
was
Approaching
,
and
they
lay
all
Business
aside
to
prepare
for
that
.
Learn
hence
,
How
much
it
is
our
Duty
to
dispatch
our
Worldly
Business
as
early
as
we
can
,
towards
the
End
of
the
Week
,
that
we
may
be
the
better
prepared
to
Sanctify
the
Lord's
day
,
if
we
live
to
enjoy
it
:
Hence
it
is
that
we
are
called
upon
,
to
Remember
that
day
before
it
comes
,
and
to
Sanctify
it
when
it
is
come
.
Again
,
our
Lord
was
Buryed
openly
,
as
well
as
hastily
,
all
Persons
had
Liberty
to
be
Spectators
,
lest
any
should
object
,
that
there
was
deceit
and
fraud
used
in
or
about
our
Saviours
Buryal
;
yet
was
he
also
Interr'd
Decently
,
his
Holy
Body
being
wrapped
in
fine
Linnen
,
and
perfumed
with
Spices
,
according
to
the
Jewish
Custom
.
Observe
,
(
6.
)
The
Reasons
why
our
Lord
was
Buryed
,
seeing
he
was
to
Rise
again
in
as
short
a
time
as
other
Men
lye
by
the
Walls
;
and
had
his
dead
Body
remained
a
Thousand
Years
un-buryed
,
it
could
have
seen
no
Corruption
,
having
never
been
tainted
with
sin
,
sin
is
the
Cause
of
the
Bodies
Corruption
:
't
is
sin
that
makes
our
Bodies
stink
worse
than
Carrion
when
they
are
dead
.
A
Funeral
then
was
not
necessary
for
Christ's
Body
,
upon
the
same
Accounts
that
it
is
necessary
for
ours
.
But
(
1.
)
Our
Lord
was
Buryed
to
declare
the
certainty
of
his
Death
,
and
the
Reality
of
his
Resurrection
,
and
for
this
Reason
did
God's
Providence
Order
it
,
that
he
should
be
Embalmed
to
cut
off
all
Pretensions
;
for
in
this
kind
of
Embalming
,
his
Mouth
,
his
Ears
,
and
his
Nostrils
,
were
all
filled
with
Odours
and
Spices
,
so
that
there
could
be
no
latent
principle
of
Life
in
him
;
he
being
thus
Buryed
then
,
did
demonstrate
him
to
be
certainly
Dead
.
(
2.
)
Christ
was
Buryed
to
fulfil
the
Types
and
Prophecies
that
went
before
concerning
him
,
Jonas
being
three
days
and
three
nights
in
the
Belly
of
the
Whale
,
was
a
Type
of
Christ's
being
three
days
and
three
nights
in
the
Heart
of
the
Earth
;
yea
the
Prophet
Isa.
Chap.
53.9
.
Declared
our
Lord's
Funeral
,
and
the
Manner
of
it
,
long
before
he
was
born
;
he
made
his
Grave
with
the
wicked
,
and
with
the
Rich
in
his
Death
;
pointing
by
that
Expression
at
this
Tomb
of
Joseph's
,
who
was
a
Rich
Man
,
and
laid
him
in
the
Tomb
designed
for
himself
.
(
3.
)
He
was
Buryed
to
compleat
his
Humiliation
;
They
have
brought
me
to
the
Dust
of
Death
,
says
David
,
a
Type
of
Christ
.
This
was
the
lowest
step
he
could
possibly
descend
in
his
abased
State
;
lower
he
could
not
be
laid
,
and
so
low
his
blessed
Head
must
be
laid
,
else
he
had
not
been
Humbled
to
the
lowest
degree
of
Humiliation
.
(
4.
)
Christ
went
into
the
Grave
,
that
he
might
Conquer
Death
in
its
own
Territories
and
Dominions
.
His
Victory
over
the
Grave
,
causes
his
Saints
to
Triumph
and
Sing
,
Oh
Grave
,
where
is
thy
Destruction
?
Our
dear
Redeemer
has
perfumed
the
Bed
of
the
Grave
,
by
his
own
lying
in
it
;
so
that
a
Pillow
of
down
is
not
so
soft
to
a
Believer's
Head
,
as
a
pillow
of
Dust
.
Observe
Lastly
,
Of
what
use
the
Doctrine
of
our
Lord's
Buryal
may
be
unto
us
his
Disciples
and
Followers
;
(
1.
)
For
Instruction
;
Here
we
see
the
amazing
Depths
of
our
Lord's
Humiliation
,
from
what
,
and
to
what
his
Love
brought
him
?
even
from
the
Bosom
of
his
Father
,
to
the
Bosom
of
the
Grave
:
Oh
how
doth
the
depth
of
his
Humiliation
shew
us
the
Sufficiency
of
his
Satisfaction
,
and
therewith
the
Heinousness
of
our
Transgression
.
(
2.
)
For
Consolation
against
the
fears
of
Death
,
and
the
Grave
;
the
Grave
Received
Christ
,
but
could
not
Retain
him
;
Death
swallowed
him
up
,
as
the
Fish
did
Jonas
,
but
quickly
Vomited
him
up
again
;
and
so
shall
it
fare
with
Christ
Mystical
,
as
it
did
with
Christ
Personal
,
as
it
was
done
to
the
Head
,
so
shall
it
be
done
to
the
Members
;
the
Grave
could
not
long
keep
him
,
it
shall
not
always
keep
us
;
as
his
Body
Rested
in
Hope
,
so
shall
ours
also
,
and
although
we
see
Corruption
,
yet
shall
we
not
always
lye
under
the
Power
of
Corruption
;
in
short
,
Christ's
lying
in
the
Grave
,
has
Changed
and
Alter'd
the
Nature
of
the
Grave
;
it
was
a
Prison
before
,
a
Bed
of
Rest
now
;
a
Loathsom
Grave
before
,
a
perfumed
Bed
now
;
he
whose
Head
is
in
Heaven
,
need
not
fear
to
put
his
Feet
into
the
Grave
;
Awake
,
and
sing
,
thou
that
dwellest
in
the
Dust
,
for
the
enmity
of
the
Grave
is
slain
by
Christ
.
(
3.
)
For
our
imitation
:
Let
us
study
and
endeavour
to
be
Buryed
with
Christ
,
in
respect
of
our
sins
I
mean
,
Rom.
6.4
.
Buryed
with
him
into
Death
:
Our
sins
should
be
as
a
dead
Body
in
several
Respects
.
Are
dead
Bodies
removed
out
of
the
Society
of
Men
?
so
should
our
sins
be
removed
far
from
us
.
Do
dead
Bodies
in
the
Grave
spend
and
consume
by
Degrees
?
so
should
our
sins
daily
.
Will
Dead
Bodies
grow
every
day
more
and
more
Loathsome
to
others
?
so
should
our
sins
be
to
our selves
.
Do
dead
Bodies
wax
out
of
Memory
,
and
are
quite
Forgotten
?
so
should
our
sins
also
,
in
respect
of
any
delight
that
we
take
in
the
remembring
of
them
;
we
should
always
Remember
our
Sins
to
our
Humiliation
,
but
never
think
or
speak
of
them
with
the
least
Delight
or
Satisfaction
,
for
this
in
God's
Account
is
a
new
Commission
of
them
,
and
lays
us
under
an
aggravated
Guilt
and
Condemnation
.
CHAP.
XVI
.
This
last
Chapter
of
St.
Mark's
Gospel
contains
the
History
of
our
Saviours
Resurrection
,
and
gives
us
an
Account
of
what
he
did
upon
Earth
,
between
the
Time
of
his
Triumphant
Resurrection
,
and
his
Glorious
Ascension
.
1
AND
when
the
Sabbath
was
past
,
Mary
Magdalene
,
and
Mary
the
Mother
of
James
,
and
Salome
,
had
brought
sweet
Spices
that
they
might
come
and
anoint
him
.
2
And
very
early
in
the
Morning
,
in
the
first
day
of
the
week
,
they
came
unto
the
Sepulchre
,
at
the
Rising
of
the
Sun
.
The
Lord
of
Life
was
Buryed
on
the
Fryday
,
in
the
Evening
of
that
Day
on
which
he
was
Crucified
,
and
his
Holy
Body
Rested
in
the
silent
Grave
all
the
next
day
,
and
some
part
of
the
day
following
.
Thus
rose
he
again
the
third
day
,
neither
sooner
,
nor
later
;
not
sooner
,
lest
the
truth
of
his
Death
should
have
been
questioned
,
that
he
did
not
dye
at
all
;
and
not
later
,
lest
the
Faith
of
his
Disciples
should
have
failed
.
Accordingly
when
the
Sabbath
was
past
,
Mary
Magdalene
getting
the
other
Women
together
,
she
and
they
set
out
before
day
,
to
visit
the
Holy
Sepulchre
;
and
about
Sun-rising
they
get
to
it
,
intending
with
their
Spices
and
Odours
farther
to
Embalm
their
Lord's
Body
.
Here
Observe
(
1.
)
That
although
the
Hearts
of
these
Holy
Women
did
burn
with
an
ardent
Zeal
and
Affection
to
their
Crucified
Lord
,
yet
the
Commanded
Duties
of
the
Sabbath
are
not
omitted
by
them
;
they
keep
close
,
and
silently
spend
that
Holy
Day
in
a
Mixture
of
Grief
and
Hope
.
A
good
Pattern
of
Sabbath-Sanctification
,
and
worthy
of
our
Christian
imitation
.
Observe
(
2.
)
These
Holy
Women
go
,
but
not
empty-handed
:
She
that
had
bestowed
a
costly
Alabaster
upon
Christ
,
whilst
alive
,
has
prepared
no
less
precious
Odours
for
him
now
dead
;
thereby
paying
their
last
Homage
to
our
Saviour's
Corpse
:
But
what
need
of
Odours
to
Persume
a
Body
which
could
not
see
Corruption
?
True
,
his
Holy
Body
did
not
want
them
,
but
the
Love
and
Affection
of
his
Friends
could
not
with-hold
them
.
Observe
,
(
3.
)
How
great
a
Tribute
of
Respect
and
Honour
is
due
and
payable
to
the
Memory
of
these
Holy
Women
,
for
their
great
Magnanimity
and
Courage
.
They
followed
Christ
when
his
Cowardly
Disciples
left
him
;
they
accompanied
him
to
his
Cross
,
they
followed
his
Hearse
to
the
Grave
,
when
his
Disciples
durst
not
appear
;
and
now
very
early
in
the
Morning
they
go
to
Visit
his
Sepulchre
,
fearing
neither
the
Darkness
of
the
Night
,
nor
the
presence
of
the
Watch-men
.
Learn
hence
,
That
Courage
is
the
special
Gift
of
God
,
and
if
he
gives
it
to
the
feebler
Sex
,
even
to
Timorous
and
fearful
Women
,
it
is
not
in
the
power
of
Men
to
make
them
afraid
.
3
And
they
said
among
themselves
,
Who
shall
roll
us
away
the
stone
from
the
door
of
the
Sepulchre
?
4
And
when
they
looked
,
they
saw
that
the
Stone
was
Rolled
away
,
for
it
was
very
great
.
5
And
entring
into
the
Sepulchre
,
they
saw
a
young
Man
sitting
on
the
right
side
,
cloathed
in
a
long
white
Garment
,
and
they
were
afraid
.
6
And
he
saith
unto
them
,
Be
not
affrighted
,
ye
seek
Jesus
of
Nazareth
,
which
was
Crucified
,
he
is
Risen
,
he
is
not
here
,
behold
the
place
where
they
laid
him
.
7
But
go
your
way
,
tell
his
Disciples
and
Peter
,
that
he
goeth
before
you
into
Galilee
,
there
shall
ye
see
him
,
as
he
said
unto
you
.
8
And
they
went
out
quickly
,
and
fled
from
the
Sepulchre
,
for
they
trembled
and
were
amazed
neither
said
they
any
thing
to
any
Man
,
for
they
were
afraid
.
Observe
here
(
1.
)
With
what
Pomp
and
Triumph
doth
our
Lord
Arise
?
An
Angel
is
sent
from
Heaven
to
roll
away
the
Stone
;
But
could
not
Christ
have
Risen
without
the
Angels
Help
?
yes
doubtless
;
he
that
Raised
himself
,
could
surely
have
Rolled
away
the
Stone
;
but
God
thinks
fit
to
send
an
Officer
from
Heaven
,
to
open
the
Prison-door
of
the
Grave
,
and
by
setting
our
Surety
at
Liberty
,
proclaims
our
Debt
to
the
Divine
Justice
fully
satisfied
.
Besides
it
was
fit
that
the
Angels
who
had
been
Witnesses
of
our
Saviour's
Passion
,
should
also
be
Witnesses
of
his
Resurrection
.
Observe
,
(
2.
)
Our
Lord's
Resurrection
declared
,
He
is
Risen
,
he
is
not
here
.
Almighty
God
never
intended
that
the
darling
of
his
Soul
,
should
be
left
in
an
obscure
Sepulchre
;
He
is
not
here
,
said
the
Angel
,
where
you
laid
him
,
where
you
left
him
;
Death
has
lost
its
Prey
,
and
the
Grave
has
lost
its
Prisoner
.
Observe
,
(
3.
)
It
is
not
said
,
He
is
not
here
,
for
he
is
Raised
,
but
he
is
Risen
;
the
word
imports
the
Active
Power
of
Christ
,
or
the
self-quickning
Principle
by
which
Christ
Raised
himself
from
the
Dead
,
Acts
1.3
.
He
shewed
himself
alive
after
his
Passion
.
Hence
Learn
,
That
it
was
the
Divine
Nature
,
or
Godhead
of
Christ
,
which
Raised
the
Humane
Nature
,
from
Death
to
Life
;
others
were
Raised
from
the
Grave
by
Christ's
Power
,
but
he
Raised
himself
by
his
own
Power
.
Observe
(
4.
)
The
Testimony
or
Witness
given
of
our
Lord's
Resurrection
,
that
of
an
Angel
in
Humane
Shape
,
A
young
man
cloathed
in
a
long
white
Garment
.
But
why
is
an
Angel
the
first
Publisher
of
our
Saviour's
Resurrection
?
Surely
the
Dignity
of
our
Lord's
Person
,
and
the
Excellency
of
his
Resurrection
required
that
it
should
be
thus
Published
:
How
very
serviceable
and
officious
the
Holy
Angels
were
in
Attending
upon
our
Saviour
in
the
days
of
his
Flesh
,
see
in
the
Note
on
Mat.
28.6
,
7.
Observe
(
5.
)
The
Persons
to
whom
our
Lord's
Resurrection
was
first
declared
and
made
known
,
to
Women
,
to
the
two
Mary's
.
But
why
to
Women
,
and
why
to
these
Women
?
why
to
Women
?
because
God
will
make
choice
of
weak
Means
,
for
producing
great
Effects
;
knowing
,
that
the
weakness
of
the
Instrument
,
redounds
to
the
greater
honour
of
the
Agent
.
In
the
whole
dispensation
of
the
Gospel
,
God
intermixes
Divine
Power
with
Humane
Weakness
:
Thus
the
conception
of
Christ
was
by
the
power
of
the
Holy
Ghost
,
but
his
Mother
a
poor
Woman
,
a
Carpenters
Spouse
;
so
the
crucifixion
of
Christ
was
in
much
meanness
and
outward
baseness
,
being
crucified
between
two
Thieves
.
But
the
powers
of
Heaven
and
Earth
trembling
,
the
Rocks
rending
,
the
Graves
opening
,
shewed
a
mixture
of
Divine
Power
.
Thus
here
,
God
will
honour
what
instruments
he
pleases
for
the
accomplishment
of
his
own
purposes
;
but
why
to
these
Women
the
two
Marys
is
the
first
discovery
made
of
our
Saviours
Resurrection
?
possibly
it
was
a
reward
for
their
magnanimity
and
masculine
Courage
;
these
Women
clave
to
Christ
when
the
Apostles
forsook
him
,
they
assisted
at
his
Cross
,
they
attended
at
his
Funeral
,
they
waited
at
his
Sepulchre
;
these
Women
had
more
Courage
than
the
Apostles
,
therefore
God
makes
them
Apostles
to
the
Apostles
.
This
was
a
tacite
Rebuke
,
a
secret
check
given
to
the
Apostles
,
that
they
should
be
thus
out
done
by
Women
;
these
holy
Women
went
before
the
Apostles
in
the
last
Services
that
were
done
for
Christ
,
and
therefore
the
Apostles
here
come
after
them
in
their
Rewards
and
Comforts
.
Obs.
(
6.
)
The
Evidence
which
the
Angels
offers
to
the
Women
to
evince
and
prove
the
verity
and
certainty
of
our
Saviour's
Resurrection
,
namely
,
by
an
appeal
to
their
senses
,
behold
the
place
where
they
laid
him
;
the
senses
when
rightly
disposed
are
the
proper
judges
of
all
sensible
Objects
,
and
accordingly
Christ
himself
did
appeal
to
his
Disciples
senses
concerning
the
Truth
of
his
own
Resurrection
,
Behold
my
Hands
,
and
my
Feet
that
it
is
I
my self
;
and
indeed
if
we
must
not
believe
our
Senses
,
we
shall
want
the
best
external
Evidence
for
the
proof
of
the
certainty
and
truth
of
the
Christian
Religion
,
namely
,
the
Miracles
wrought
by
Christ
and
his
Apostles
:
For
what
Assurance
can
we
have
of
the
reallity
of
those
Miracles
,
but
from
our
Senses
,
therefore
says
our
Saviour
,
if
ye
believe
not
me
,
yet
believe
the
works
that
I
do
,
that
is
,
the
Miracles
which
I
have
wrought
before
your
Eyes
.
Now
as
my
Senses
tell
me
that
Christ's
Miracles
were
true
,
so
they
assure
me
,
that
the
Doctrine
of
Transubstantiation
is
false
.
From
the
whole
,
Note
,
That
the
the
Lord
Jesus
Christ
by
the
Omnipotent
Power
of
his
Godhead
,
revived
and
rose
again
from
the
dead
,
the
third
day
to
the
Terror
and
Consternation
of
his
Enemies
,
and
the
unspeakable
joy
and
consolation
of
Believers
.
Observe
lastly
,
the
quick
dispatch
made
of
the
joyful
news
of
our
Lord's
Resurrection
to
the
sorrowful
Disciples
,
go
tell
the
Disciples
,
says
the
Angel
,
go
tell
my
Brethren
,
says
Christ
,
Matth.
28.10
.
Christ
might
have
said
,
go
tell
those
Apostate
Apostles
that
cowardly
left
me
in
my
danger
,
that
durst
not
own
me
in
the
High-priests
Hall
,
that
durst
not
come
within
the
shadow
of
my
Cross
,
nor
within
sight
of
my
Sepulchre
;
not
a
word
of
this
by
way
of
upbraiding
them
for
their
late
shameful
Cowardize
,
but
all
words
of
Kindness
.
Go
tell
my
Brethren
,
where
Note
,
That
Christ
calls
them
Brethren
after
his
Resurrection
and
Exaltation
,
thereby
shewing
that
the
change
of
his
condition
had
wrought
no
change
in
his
Affection
towards
his
poor
Disciples
,
but
those
that
were
his
Brethren
before
in
the
time
of
his
Abasement
,
are
so
still
after
his
Exaltation
and
Advancement
;
Go
tell
my
Brethren
,
says
Christ
,
Go
tell
my
Disciples
and
Peter
,
says
the
Angel
.
Where
Note
,
That
St.
Peter
is
here
particularly
named
,
not
because
of
his
primacy
and
superiority
over
the
rest
of
the
Apostles
as
the
Church
of
Rome
would
have
it
;
but
because
he
had
denied
Christ
,
and
for
that
denial
was
swallowed
up
with
sorrow
and
stood
most
in
need
of
comfort
;
therefore
says
Christ
by
the
Angel
,
speak
particularly
to
Peter
,
be
sure
that
his
sad
heart
be
comforted
with
this
joyful
news
,
that
he
may
know
that
I
am
friends
with
him
,
notwithstanding
his
late
Cowardize
.
Tell
the
Disciples
and
Peter
;
that
he
goeth
before
you
into
Galilee
;
but
why
into
Galilee
?
because
Jerusalem
was
now
a
forsaken
place
,
a
people
abandoned
to
destruction
,
but
Galilee
was
a
place
where
Christ's
Ministry
was
more
acceptable
.
Such
places
shall
be
most
Honoured
with
Christ's
presence
,
where
his
Gospel
is
most
accepted
.
9
Now
when
Jesus
was
risen
from
the
dead
early
,
the
first
day
of
the
week
he
appeared
first
to
Mary
Magdalen
out
of
whom
he
had
cast
seven
Devils
10
And
she
went
and
told
them
that
had
been
with
him
,
as
they
mourned
and
wept
.
11
And
they
,
when
they
had
heard
that
he
was
alive
,
and
had
been
seen
of
her
,
believed
not
.
12
After
that
he
appeared
in
another
form
unto
two
of
them
,
as
they
walked
and
went
into
the
Country
.
13
And
they
went
and
told
it
unto
the
residue
,
neither
believed
they
them
.
14
Afterward
he
appeared
unto
the
eleven
,
as
they
sat
at
meat
,
and
upbraided
them
with
their
unbelief
and
hardness
of
heart
,
because
they
believed
not
them
which
had
seen
him
after
he
was
risen
.
An
account
is
here
given
of
a
three-fold
appearance
of
Christ
after
his
Resurrection
.
(1)
.
To
Mary
Magdalen
,
not
to
the
Virgin
Mary
;
and
it
is
observable
that
our
Blessed
Saviour
,
after
his
Resurrection
,
first
appeared
to
Mary
Magdalen
a
grievous
Sinner
,
for
the
comfort
of
all
true
Penitents
.
Mary
goes
immediately
to
his
Disciples
whom
she
finds
weeping
and
mourning
,
and
tells
them
,
she
had
seen
the
Lord
,
but
they
believed
her
not
.
The
second
appearance
was
to
the
two
Disciples
going
into
the
Country
,
that
is
,
into
the
Village
of
Emaus
;
as
they
were
in
the
way
,
Jesus
joyneth
himself
to
their
Company
,
but
there
Eyes
were
holden
by
the
power
of
God
,
that
they
did
not
discern
him
in
his
own
proper
shape
,
but
apprehended
him
to
be
another
Person
whom
they
conversed
with
.
His
third
appearance
was
to
the
Eleven
as
they
sat
at
Meat
,
whom
he
upbraids
with
their
unbelief
,
and
to
convince
them
effectually
,
that
he
was
risen
from
the
dead
,
he
eats
with
them
a
piece
of
a
broiled
Fish
,
and
of
an
Honey
Comb
,
not
that
he
needed
it
,
being
he
was
now
become
immortal
,
but
to
assure
them
he
had
still
the
same
Body
.
From
the
whole
,
Note
,
how
industriously
our
Lord
endeavours
to
confirm
his
Disciples
Faith
in
the
Doctrine
of
his
Resurrection
,
so
slack
and
backward
they
were
to
believe
that
the
Messiah
was
risen
again
from
the
dead
,
that
all
the
predictions
of
Scripture
,
all
the
assurances
they
had
received
from
our
Saviour's
mouth
,
yea
,
all
the
appearances
of
our
Saviour
to
them
,
after
●e
was
actually
risen
from
the
dead
,
were
little
enough
to
confirm
and
establish
them
in
the
certain
belief
that
he
was
risen
from
the
dead
.
15
And
he
said
unto
them
,
go
ye
into
all
the
world
,
and
preach
the
Gospel
to
every
Creature
.
16
He
that
believeth
,
and
is
baptized
shall
be
saved
,
but
he
that
believed
not
,
shall
be
damned
.
Here
our
Saviour
gives
commission
to
his
Disciples
to
congregate
and
gather
a
Christian
Church
out
of
all
Nations
,
to
go
forth
and
preach
the
Gospel
to
every
Creature
,
that
is
,
to
all
reasonable
Creatures
that
are
capable
of
it
,
not
to
the
Jews
only
,
but
to
the
Gentiles
also
,
without
any
distinction
of
Country
,
Age
or
Sex
whatsoever
.
Learn
thence
,
that
the
Apostles
and
first
planters
of
the
Gospel
,
had
a
commission
from
Christ
to
go
amongst
the
Pagan
Gentiles
without
limitation
or
distinction
,
to
instruct
them
in
the
savin●
mysteries
of
the
Gospel
.
The
second
Branch
of
their
commission
was
to
Baptize
,
where
observe
the
encoura●ing
promise
made
by
Christ
,
he
that
Believeth
and
is
Baptized
shall
●e
saved
,
that
is
,
he
that
receiveth
and
embraceth
the
Gospel
preached
by
you
,
and
thereupon
becomes
a
Proselite
and
Disciple
of
Christ
,
and
receives
Baptism
the
Seal
of
the
new
Covenant
,
shall
for
all
his
former
sins
receive
Pardon
,
and
upon
his
perseverance
obtain
Eternal
Life
;
but
he
that
stands
out
obstinately
and
impenitently
,
shall
certainly
be
damned
.
The
two
damning
sins
under
the
Gospel
are
Infidelity
and
Hypocrisy
,
not
receiving
Christ
for
Lord
and
Saviour
by
some
,
or
doing
this
feignedly
by
others
,
happy
are
they
in
whom
the
preaching
of
the
Gospel
produces
such
a
Faith
as
is
the
parent
and
principle
of
Obedience
,
he
that
so
believeth
and
is
Baptized
shall
be
saved
.
17
And
these
signs
shall
follow
them
that
believe
,
in
my
Name
shall
they
cast
out
Devils
,
they
shall
speak
with
new
tongues
.
18
They
shall
tkae
up
Serpents
,
and
if
they
drink
any
thing
,
it
shall
not
hurt
them
,
they
shall
lay
deadly
hands
on
the
sick
and
they
shall
recover
.
Here
we
have
a
gracious
promise
of
Christ
,
that
in
order
to
the
spreading
and
propagating
of
the
Gospel
as
far
as
may
be
,
the
Spirit
should
be
poured
forth
abundantly
from
on
high
upon
the
Apostles
,
and
thereby
they
should
be
enabled
to
work
Miracles
,
to
cast
out
Devils
,
to
speak
strange
Languages
,
which
we
read
they
did
,
Acts
2.
And
this
power
of
working
Miracles
continued
in
the
Church
an
hundred
years
after
Christ's
Ascension
,
untill
Christianity
had
taken
rooting
in
the
hearts
of
men
,
Ireneus
lib.
2.
ch.
58.
says
,
that
many
believers
besides
the
Apostles
had
this
power
of
working
Miracles
;
as
new
set
plants
are
watered
at
first
,
till
they
have
taken
fast
rooting
,
so
that
the
Christian
Faith
might
grow
the
faster
:
God
watered
it
with
miracles
at
its
first
Plantation
.
Yet
Observe
,
That
all
the
Miracles
which
they
had
power
to
work
,
were
healing
and
beneficent
,
not
terrifying
judgments
,
but
acts
of
kindness
and
mercy
;
it
was
our
Saviours
design
to
bring
over
persons
to
Christianity
by
Lenity
,
Mildness
and
Gentleness
,
not
to
affright
them
into
a
complyance
with
astonishing
judgments
which
might
affect
their
fear
,
but
little
influence
their
Faith
;
for
the
will
and
consent
of
persons
to
the
principles
of
any
Religion
(
especially
the
Christian
)
is
like
a
royal
fort
which
must
not
be
storm'd
by
violence
,
but
taken
by
surrender
.
19
So
then
after
the
Lord
had
spoken
unto
them
,
he
was
received
up
into
heaven
,
and
sat
on
the
right
hand
of
God
.
Here
we
have
that
grand
Article
of
our
Christian
Faith
asserted
,
namely
,
our
Saviour's
ascension
into
Heaven
,
together
with
his
exaltation
there
,
expressed
by
his
setting
at
God's
right
hand
;
he
ascended
now
to
Heaven
in
his
humane
Nature
,
for
in
his
Divine
Nature
he
was
there
already
;
and
it
was
necessary
that
he
should
thus
ascend
in
order
to
his
own
personal
Exaltation
and
Glorification
.
When
he
was
on
Earth
,
his
Humility
,
Patience
,
and
Self-denial
were
exercised
by
undergoing
God's
Wrath
,
the
Devil's
Rage
,
and
man's
Cruelty
.
Now
he
goes
to
Heaven
that
they
may
be
rewarded
;
he
that
is
a
patient
Sufferer
upon
Earth
,
shall
be
a
triumphant
Conqueror
in
Heaven
,
also
with
respect
to
his
Church
on
Earth
,
was
it
needful
and
necessary
that
our
Lord
should
ascend
up
into
Heaven
;
namely
,
to
send
down
the
Holy
Spirit
upon
his
Apostles
,
which
he
did
at
the
Feast
of
Pentecost
.
If
I
go
not
away
(
says
Christ
)
the
Comforter
will
not
come
,
but
if
I
depart
,
I
will
send
him
to
you
;
and
likewise
to
be
a
powerful
Advocate
and
Intercessor
with
his
Father
in
Heaven
,
on
the
behalf
of
his
Church
and
Children
here
upon
Earth
,
Heb.
9.24
.
Christ
is
entered
into
Heaven
it self
,
there
to
appear
in
the
presence
of
God
for
us
;
finally
,
Christ
ascended
into
Heaven
to
give
us
an
assurance
,
that
in
due
time
we
should
ascend
after
him
,
John
14.2
.
I
go
to
prepare
a
place
for
you
,
hence
the
Apostle
calls
our
Saviour
,
Our
fore-runner
,
Heb.
6.
v.
19.
Now
if
Christ
in
his
Ascension
was
a
Fore-runner
,
then
there
are
some
to
follow
after
;
to
the
same
purpose
is
that
expression
of
the
Apostle
,
Eph.
2.6
.
He
hath
made
us
sit
together
in
heavenly
places
in
Christ
,
that
is
,
we
are
already
sat
down
in
him
,
and
ere
long
shall
sit
down
by
him
;
we
are
already
sit
down
in
him
,
as
ou●
Head
,
and
shall
hereafter
sit
down
by
him
as
his
Members
▪
The
only
way
to
this
,
namely
,
to
ascend
unto
and
sit
down
with
Christ
in
Heaven
,
is
to
live
like
him
,
and
to
live
unto
him
here
on
Earth
;
If
any
Man
love
me
,
he
will
follow
me
,
and
where
I
am
there
shall
als●
my
servant
be
,
St.
Joh.
12.26
.
20
And
they
went
forth
and
preached
every
where
,
the
Lord
working
with
them
,
and
confirming
the
word
with
Signs
following
.
Observe
here
first
the
general
publication
of
the
Gospel
by
the
Apostles
.
They
went
forth
and
preached
every
where
.
Secondly
,
the
reason
of
the
Efficacy
and
Success
of
it
,
namely
,
that
Divine
and
miraculous
power
which
accompanied
the
Preaching
of
it
;
the
Lord
wrought
with
them
,
and
c●nfirmed
the
word
with
Signs
following
.
(
1.
Obs.
The
general
publication
of
the
Gospel
by
the
Apostles
,
they
went
forth
and
Preached
every
where
.
The
industry
of
the
Holy
Apostles
was
incredibly
great
,
yet
was
their
success
greater
then
their
industry
,
even
beyond
all
humane
Expectation
,
which
will
evidently
appear
if
we
consider
,
(
1.
)
The
vast
spreading
of
the
Gospel
so
far
in
so
short
a
space
of
time
,
for
in
thirty
Years
time
after
Christ's
death
,
it
was
spread
through
the
greatest
part
of
the
Roman
Empire
,
and
reached
as
far
as
Parthia
and
India
.
(
2.
)
The
wonderful
power
and
efficacy
which
the
Gospel
had
upon
the
lives
and
manners
of
men
,
the
generality
of
those
that
entertained
the
Gospel
were
obedient
to
it
,
both
in
word
and
deed
;
because
Christianity
being
an
hated
and
persecuted
profession
,
no
man
could
have
any
inducement
to
embrace
it
that
did
not
resolve
to
practise
it
,
and
live
up
unto
it
.
(
3.
)
The
weakness
and
meanness
of
the
Instruments
that
were
imployed
in
propagating
the
Gospel
,
shews
the
success
of
it
to
be
very
great
and
strange
;
a
company
of
plain
and
illiterate
Men
,
most
of
them
destitute
of
the
advantages
of
Education
,
and
unassisted
by
the
countenance
of
any
Authority
whatsoever
;
yet
did
they
in
a
short
space
draw
the
World
after
them
.
(
4.
)
The
powerful
opposition
which
was
raised
against
the
Gospel
,
namely
,
the
prejudices
of
Education
,
the
power
of
indwelling
Lusts
,
and
also
the
powers
of
the
World
then
in
being
,
did
strongly
combine
against
it
;
yet
did
Christianity
bear
up
against
all
this
opposition
,
and
made
its
way
thorough
all
the
resistance
that
the
Lusts
and
prejudices
of
Men
armed
with
the
power
and
authority
of
the
whole
world
could
make
against
it
.
(
5.
)
The
great
discouragements
that
Men
were
then
under
to
embrace
the
Gospel
and
the
Christian
profession
;
all
the
evils
of
this
World
threatned
them
,
Mockings
and
Scourgings
,
Banishment
and
Imprisonment
,
Reproach
and
Ruin
,
death
in
all
its
fearful
shapes
was
presented
to
them
,
to
deter
them
from
embracing
this
Religion
.
Observe
therefore
,
(
2.
)
The
reason
of
this
wonderful
Success
the
Lord
wrought
with
them
,
and
confirmed
the
word
with
Signs
following
,
the
Lord
wrought
with
them
;
this
points
at
the
inward
operation
of
the
Holy
Spirit
upon
the
minds
of
Men
,
and
confirmed
the
word
with
Signs
,
that
is
,
confirmed
their
Doctrine
with
Miracles
,
such
as
healing
Diseases
,
raising
the
Dead
,
casting
out
Devils
,
inflicting
corporal
Diseases
on
scandalous
persons
,
and
sometimes
Death
it self
;
from
the
whole
we
gather
the
Truth
and
Divinity
of
the
Christian
Religion
,
that
it
was
and
is
certainly
of
God
,
and
therefore
never
could
,
never
can
be
overthrown
.
The
End
of
St.
Mark
.
EXPOSITORY
NOTES
,
WITH
PRACTICAL
OBSERVATIONS
UPON
The
Holy
Gospel
ACCORDING
TO
S
T.
LUKE
.
CHAP.
I.
1
FOrasmuch
as
many
have
taken
in
hand
to
set
forth
in
order
a
declaration
of
those
things
which
are
most
surely
believed
amongst
us
.
2
Even
as
they
delivered
them
unto
us
,
which
from
the
beginning
were
eye-witnesses
and
ministers
of
the
word
.
3
It
seemed
good
to
me
also
,
having
had
perfect
understanding
of
all
things
from
the
very
first
,
to
write
unto
thee
in
order
,
most
excellent
Theophilus
.
4.
That
thou
mayest
know
the
certainty
of
those
things
wherein
thou
hast
been
instructed
.
This
Gospel
,
together
with
the
Acts
of
the
Apostles
,
were
written
by
St.
Luke
,
the
beloved
Physician
and
Companion
of
St.
Paul
,
who
wrote
,
as
did
the
rest
of
the
Evangelists
,
by
the
special
Direction
and
Inspiration
of
the
Holy
Ghost
;
where
we
may
profitably
Remark
,
the
wonderful
wisdom
of
God
,
who
in
Order
to
the
Confirming
of
our
Faith
in
the
Truth
of
the
Gospel
,
raised
up
a
sufficient
number
of
Witnesses
to
testify
the
verity
and
infallible
certainty
of
all
that
the
Gospel
delivers
to
us
.
Now
this
Evangelist
St.
Luke
Dedicates
this
Gospel
,
together
with
the
Acts
of
the
Apostles
,
to
Theophilus
,
who
was
,
as
some
think
,
an
Honourable
Senator
;
or
a
Renowned
and
eminent
Person
in
the
Church
,
as
Others
suppose
:
But
many
take
the
word
Theophilus
not
for
a
proper
Name
,
but
common
Name
,
signifying
every
one
that
Loveth
God
;
to
whom
St.
Luke
addresses
his
Discourse
.
The
first
four
Verses
of
this
Chapter
are
a
Preface
to
the
following
History
,
and
acquaint
us
with
the
Reasons
which
induced
St.
Luke
to
write
,
namely
,
because
divers
Persons
in
that
Age
,
had
imprudently
and
inconsiderately
set
upon
writing
Gospels
,
without
direction
from
the
Spirit
of
God
,
whose
Errors
and
Mistakes
were
to
be
corrected
by
a
true
Narrative
.
This
St.
Luke
declare
he
was
able
to
make
,
having
had
perfect
Understanding
and
Knowledge
of
the
Truth
of
those
things
he
was
about
to
Relate
;
partly
by
his
familiarity
with
St.
Paul
,
and
partly
by
his
Conversation
with
the
other
Apostles
,
who
constantly
attending
our
Saviour
,
were
Eye
,
and
Ear-witnesses
of
those
things
that
are
the
Subject
matter
of
the
●●●hing-History
.
Hence
learn
(
1.
)
That
there
were
some
Apocryphal
Writings
(
or
Writings
which
were
not
of
Divine
Authority
)
Re●●ting
to
the
New
Testament
,
as
well
as
to
the
Old
,
as
the
Books
of
Asher
,
Gad
,
and
Idd●
,
are
recited
in
the
Old
Testament
,
but
were
never
received
into
the
Canon
of
the
Scripture
.
So
were
there
some
Gospels
or
Historical
Relations
of
our
Saviour's
Life
and
Actions
,
wrote
by
Persons
which
the
Church
never
received
,
as
not
having
the
impress
of
God's
Ordination
.
Note
,
Secondly
,
that
the
Gospels
which
St.
Luke
and
the
other
Evangelists
wrote
,
have
nothing
of
fallibility
or
uncertainty
in
them
:
they
wrote
nothing
but
what
they
either
heard
,
or
saw
themselves
,
or
else
received
from
those
that
were
Eye
and
Ear-witnesses
of
matter
of
Fact
.
It
seemed
good
to
me
to
write
,
having
had
perfect
knowledge
of
all
things
from
the
very
first
.
5
There
was
in
the
days
of
Herod
the
king
of
Judea
,
a
certain
Priest
named
Zacharias
,
of
the
course
of
Abia
,
and
his
wife
was
of
the
daughters
of
Aaron
,
and
her
name
was
Elizabeth
.
In
this
and
the
following
Verses
,
the
Holy
Ghost
gives
us
a
Description
of
John
the
Baptist
,
who
was
the
Harbinger
,
and
Fore-runner
of
our
Saviour
Christ
;
he
is
described
,
first
by
his
Parentage
,
being
the
Son
of
Zacharias
and
Elizabeth
.
This
Zacharias
was
a
Priest
who
had
a
Course
in
the
Temple
,
or
a
right
to
officiate
there
when
it
came
to
his
turn
;
for
we
read
in
1
Chron.
24.10
.
That
David
appointed
the
Priests
the
Sons
of
Aaron
,
to
minister
by
Turns
,
and
divided
them
into
four
and
Twenty
Courses
.
Every
one
Ministring
in
the
Temple
by
their
Weeks
.
Here
Note
,
That
Zacharias
a
Priest
,
and
attending
the
Service
of
the
Temple
,
was
a
married
Person
,
having
one
of
the
Daughters
of
Aaron
to
Wife
,
according
to
the
command
of
God
,
Levit.
21.14
.
where
the
Priest
is
required
to
marry
one
of
his
own
Tribe
.
Learn
hence
,
That
neither
the
Priests
under
the
Law
did
,
nor
the
Ministers
of
Christ
under
the
Gospel
ought
to
abhor
the
Marriage-Bed
;
nor
judge
themselves
too
pure
for
an
Institution
of
their
Maker
.
The
Doctrine
of
the
Church
of
Rome
,
which
forbiddeth
to
marry
,
St.
Paul
calls
,
a
Doctrine
of
Devils
.
6
And
they
were
both
righteous
before
God
,
walking
in
all
the
Commandments
and
Ordinances
of
the
Lord
blameless
.
Obs.
here
(
1.
)
The
sweet
harmony
of
this
Religious
Couple
in
the
ways
of
God
,
They
both
walked
in
the
commandments
of
God
.
It
is
an
happy
match
when
Husband
and
Wife
are
one
,
not
only
in
themselves
,
but
in
the
Lord
.
Obs.
(
2.
)
the
Universality
of
their
Holiness
and
Obedience
,
they
walked
,
not
in
some
,
but
in
all
the
Ordinances
and
Commandments
of
the
Lord
.
Such
as
will
approve
themselves
to
be
sincerely
religious
,
must
make
Conscience
of
every
known
Duty
,
and
endeavour
to
obey
every
Precept
and
Command
of
God
.
Obs.
(
3.
)
The
high
Commendation
which
the
Holy
Spirit
of
God
gives
of
this
their
Religious
Course
of
Holiness
and
Obedience
,
They
are
pronounced
Blameless
.
He
that
liveth
without
gross
Sin
in
a
Gospel
Sense
,
liveth
blameless
,
and
without
Sin
.
To
live
without
gross
Sin
is
our
Holiness
on
Earth
,
to
be
without
any
sin
,
will
be
our
Happiness
in
Heaven
.
Many
sins
may
be
in
him
that
has
true
Grace
,
but
he
that
has
Truth
of
Grace
,
cannot
allow
himself
in
any
Sin
.
Such
are
the
Condescensions
of
the
Covenant
of
Grace
,
that
sincere
Obedience
is
called
Perfection
.
Truth
of
Grace
is
our
perfection
on
Earth
,
but
in
Heaven
we
shall
have
Perfection
as
well
as
Truth
.
Obs.
Lastly
,
a
pattern
for
their
imitation
who
wait
at
God's
Altar
,
and
are
imployed
in
and
about
Holy
Things
,
such
ought
all
the
Ministers
of
the
Gospel
,
and
their
Wives
to
be
,
what
Zachary
and
Elizabeth
are
here
said
to
be
;
namely
,
Blameless
;
that
is
very
innocent
and
inoffensive
in
their
daily
Conversation
.
7
And
they
had
no
child
,
because
that
Elizabeth
was
barren
;
and
they
both
were
now
well
stricken
in
years
.
Observe
here
(
1.
)
This
Holy
pair
Zachary
and
Elizabeth
,
were
fruitful
in
Holy
Obedience
,
but
Barren
in
Children
:
a
Fruitful
Soul
,
and
a
Barren
Womb
are
Consistent
,
and
do
oft-times
meet
together
.
This
Religious
Couple
made
no
less
progress
in
Virtue
then
in
Age
,
and
yet
their
Virtue
could
not
make
their
Age
Fruitful
.
Obs.
(
2.
)
Elizabeth
was
barren
in
the
Flower
of
her
Age
,
but
much
more
so
in
old
Age.
Here
was
a
double
obstacle
,
and
consequently
a
double
instance
of
Divine
Power
in
the
Birth
of
John
the
Baptist
,
shewing
him
to
be
a
Prophet
very
extraordinary
,
and
miraculously
sent
by
God
.
Obs.
(
3.
)
That
when
Almighty
God
in
old
Times
did
long
delay
to
give
in
the
Blessing
of
Children
to
Holy
Women
,
he
rewarded
their
Expectation
with
the
Birth
of
some
Eminent
and
Extraordinary
Person
.
Thus
Sarah
after
long
Barrenness
brought
forth
an
Isaac
,
Rebeccah
,
a
Jacob
,
Rachel
a
Joseph
,
Hannah
a
Samuel
,
and
Elizabeth
St.
John
the
Baptist
.
When
God
makes
his
People
wait
long
for
a
particular
Mercy
,
if
he
sees
it
good
for
them
,
he
gives
it
in
at
last
with
a
double
Reward
for
their
Expectation
.
8
And
it
came
to
pass
,
that
while
he
executed
the
Priests
office
before
God
,
in
the
order
of
his
course
.
9
According
to
the
custom
of
the
Priests
office
,
his
lot
was
to
burn
incense
,
when
he
went
into
the
Temple
of
the
Lord
.
Here
Note
(
1.
)
That
none
but
a
Son
of
Aaron
might
offer
Incense
to
God
in
the
Temple
;
and
not
every
Son
of
Aaron
neither
,
nay
,
not
any
of
them
at
all
Seasons
.
God
is
a
God
of
Order
,
and
hates
Confusion
,
no
less
than
Irreligion
.
And
as
under
the
Law
of
old
,
so
under
the
Gospel
at
this
Day
,
no
man
ought
to
take
this
honour
upon
him
,
but
he
that
is
called
of
God
,
as
was
Aaron
.
Obs.
(
2.
)
That
there
were
Courses
of
Ministration
in
the
Legal
Services
,
in
which
the
Priests
did
relieve
one
another
weekly
.
God
never
purposed
to
burthen
any
of
his
Servants
with
Devotion
,
nor
is
he
pleased
when
his
Service
is
made
burthensome
,
either
to
,
or
by
his
Ministers
.
Many
of
the
Sons
of
Aaron
served
together
in
the
Temple
,
according
to
the
variety
of
their
Imployments
,
which
were
assigned
them
by
Lot
:
and
accordingly
it
fell
out
at
this
time
,
that
Zachary
was
chosen
by
Lot
to
burn
Incense
.
Obs.
(
3.
)
That
Morning
and
Evening
,
twice
a
day
,
the
Priests
offered
up
their
Incense
to
God
,
that
both
parts
of
the
day
might
be
Consecrated
to
him
,
who
was
the
Maker
and
Giver
of
their
Time
.
This
Incense
offered
up
under
the
Law
,
represents
our
Prayers
offered
to
God
under
the
Gospel
.
These
Almighty
God
expects
that
we
should
(
all
his
Church
over
)
send
up
to
him
,
Morning
and
Evening
.
The
Ejaculatory
Elevations
of
our
Hearts
should
be
perpetual
,
but
if
Twice
a
day
we
do
not
present
God
with
our
Solemn
Invocations
;
we
make
the
Gospel
less
officious
then
the
Law
;
and
can
we
reasonably
think
that
Almighty
God
will
accept
of
less
now
then
would
content
him
then
?
10
And
the
whole
Multitude
of
the
people
were
praying
without
,
at
the
time
of
Incense
.
Observe
here
(
1.
)
While
the
Incense
was
burning
,
the
People
were
Praying
;
whilst
the
Priest
sends
up
his
Incense
in
the
Temple
within
,
the
People
send
up
their
Prayers
in
the
Court
without
.
The
Incense
of
the
Priest
,
and
the
Prayers
of
the
People
,
meet
;
and
go
up
to
Heaven
together
.
Hence
Learn
;
That
it
is
a
Blessed
thing
when
both
Minister
and
People
jointly
offer
up
their
Prayers
for
each
other
at
the
same
Throne
of
Grace
,
and
mutually
strive
together
in
their
S●pplications
one
with
,
and
one
for
another
.
Obs.
(
2.
)
How
both
Priest
and
People
keep
their
place
and
Station
;
the
Priest
Burns
Incense
in
the
Holy
place
,
and
the
People
offer
up
their
Prayers
in
the
outward
Court
.
The
people
might
no
more
go
into
the
Holy
place
to
offer
up
their
Prayers
,
then
Zachary
might
go
into
the
Holy
of
Holies
to
burn
Incense
.
Whilst
the
Partition-Wall
stood
betwixt
Jew
and
Gentile
,
there
was
also
a
partition
betwixt
the
Jews
and
themselves
.
But
now
under
the
Gospel
every
Man
is
a
Priest
to
God
,
and
may
enter
the
Holy
of
Holies
by
the
Blood
of
Jesus
.
But
Lord
!
What
are
we
the
better
for
this
Great
and
Gracious
freedom
of
Access
to
Thee
,
if
we
want
Hearts
to
prize
and
to
improve
our
Priviledge
.
11
And
there
appeared
unto
him
an
Angel
of
the
Lord
,
standing
on
the
right
side
of
the
Altar
of
Incense
.
Whilst
Zachary
was
praying
to
God
,
an
Angel
appears
to
Zachary
;
when
we
are
nearest
God
,
the
Good
Angels
are
nighest
us
;
they
are
most
with
us
,
when
we
are
most
with
him
.
The
presence
of
Angels
with
us
is
no
Novelty
,
but
their
Apparition
to
us
is
so
.
They
are
always
with
us
,
but
rarely
seen
by
us
.
Let
our
Faith
see
them
,
whom
our
Senses
cannot
discern
:
Their
assumed
Shapes
do
not
make
them
more
present
,
but
only
more
visible
.
Obs.
(
2.
)
The
place
as
well
as
the
time
where
the
Angel
appeared
,
in
the
Temple
and
at
the
Altar
,
and
on
the
right
side
of
the
Altar
of
Incense
.
As
the
Holy
Angels
are
always
present
with
us
in
our
Devotions
,
so
especially
in
Religious
Assemblies
,
as
in
all
places
,
so
most
of
all
in
God's
House
;
They
rejoyce
to
be
with
us
,
whilst
we
are
with
God
,
but
they
turn
their
Faces
from
us
when
we
go
about
our
Sins
.
12
And
when
Zacharias
saw
him
,
he
was
troubled
,
and
fear
fell
upon
him
.
It
was
partly
the
suddenness
,
partly
the
unexpectedness
,
and
partly
the
Glory
of
the
Apparition
,
that
affrighted
this
Good
Man
.
Glorious
and
sudden
Apparations
do
affright
even
the
holiest
and
best
of
Men.
We
cannot
bear
the
sight
and
presence
of
an
Angel
without
Consternation
and
Fear
in
this
our
frail
and
sinful
State
.
Oh
happy
hour
,
when
mortality
,
and
Sin
being
taken
out
of
our
Natures
,
we
shall
not
only
behold
the
Glorified
Angels
without
fear
,
but
the
Glorious
God
,
with
Delight
and
Love
.
Lord
!
let
me
now
see
Thee
by
Faith
,
hereafter
by
sight
.
Sit
in
alio
Seculo
,
non
in
Hoc
!
visio
tua
,
merces
mea
.
13
But
the
Angel
said
unto
him
,
fear
not
Zacharias
:
for
thy
prayer
is
heard
,
and
thy
wife
Elizabeth
shall
bear
thee
a
son
,
and
thou
shalt
call
his
name
John
.
Observe
here
(
1.
)
How
Apprehensive
this
good
Angel
was
of
Zachary's
Surprizing
fear
,
and
encourages
him
against
it
.
The
Holy
Angels
,
tho'
they
do
not
express
it
in
words
,
yet
they
pity
our
frailties
,
and
suggest
Comfort
to
us
.
The
Evil
Angels
if
they
might
,
would
kill
us
with
Terrour
:
The
good
Angels
labour
altogether
for
our
Tranquility
and
cheerfulness
.
The
Angel
said
unto
him
,
fear
not
.
Obs.
(
2.
)
the
Comfortable
words
spoken
by
the
Angel
to
Zacharias
,
Thy
prayer
is
heard
,
and
thy
wife
Elizabeth
shall
bear
thee
a
Son
.
No
doubt
Zachary
and
Elizabeth
had
often
prayed
for
a
Child
,
and
now
God
sends
them
one
,
when
they
least
expected
it
.
Learn
hence
,
That
sometimes
God
gives
in
a
Mercy
to
us
when
we
least
expect
it
;
yea
,
when
we
have
given
over
looking
for
it
.
No
doubt
this
was
the
Case
here
.
Zachary
and
Elizabeth
being
both
well
stricken
in
Age.
Obs.
(
3.
)
the
Name
which
the
Angel
directs
Zachary
to
give
his
Son
;
Thou
shalt
call
his
name
John
,
which
signifies
Gracious
,
because
he
was
to
open
the
Kingdom
of
Grace
,
and
to
preach
the
Grace
of
the
Gospel
through
Jesus
Christ
.
The
giving
of
significant
names
to
Children
has
been
an
ancient
and
pious
practice
;
Names
which
either
carried
a
Remembrance
of
Duty
,
or
of
Mercy
.
14
And
thou
shalt
have
joy
and
gladness
,
and
many
shall
rejoice
at
his
birth
.
15
For
he
shall
be
great
in
the
sight
of
the
Lord
,
and
shall
drink
neither
wine
,
nor
strong
drink
,
and
he
shall
be
filled
with
the
Holy
Ghost
,
even
from
his
mothers
womb
.
16
And
many
of
the
Children
of
Israel
shall
he
turn
to
the
Lord
their
God
.
17
And
he
shall
go
before
him
in
the
spirit
and
power
of
Elias
,
to
turn
the
hearts
of
the
fathers
to
the
children
,
and
the
disobedient
to
the
wisdom
of
the
just
,
to
make
ready
a
people
prepared
for
the
Lord
.
Here
the
Angel
declares
to
Zachary
what
kind
of
Son
should
be
born
unto
him
,
even
one
of
eminent
Endowments
,
and
designed
for
extraordinary
Services
.
The
proof
of
Children
makes
them
either
the
Blessings
or
Crosses
of
their
parents
.
What
greater
comfort
could
Zachary
desire
in
a
child
then
is
here
promised
to
him
?
(
1.
)
he
hears
of
a
Son
that
should
bring
joy
to
himself
,
and
many
others
,
even
to
all
that
did
expect
the
coming
of
the
Messias
,
whose
fore-runner
the
Baptist
was
.
(
2.
)
That
he
should
be
great
in
the
sight
of
the
Lord
,
that
is
,
a
Person
of
great
Eminency
,
and
great
Usefulness
in
the
Church
.
A
Person
of
great
Riches
and
Reputation
is
great
in
the
sight
of
Men
;
but
the
Man
of
great
ability
and
usefulness
,
the
Man
of
great
Integrity
and
Serviceableness
,
he
is
truly
great
in
the
sight
of
the
Lord
.
They
are
little
Men
in
the
sight
of
the
Lord
,
that
live
in
the
World
to
little
purposes
,
who
do
little
Service
for
God
,
and
bring
little
Honour
and
Glory
to
him
:
But
the
Man
that
does
all
the
possible
Service
he
can
for
God
,
and
the
utmost
Good
that
he
is
capable
of
doing
to
all
Mankind
;
he
is
a
person
great
in
the
sight
of
the
Lord
;
and
such
was
the
Holy
Baptist
.
(
3.
)
It
is
foretold
that
he
should
drink
neither
Wine
nor
strong
drink
,
that
is
,
that
he
should
be
a
very
Temperate
and
Abstemious
Person
,
living
after
the
manner
of
the
Nazarites
,
tho'
he
was
not
separated
by
any
Vow
of
his
own
,
or
his
Parents
;
but
by
the
special
designation
and
appointment
of
God
only
.
It
was
forbidden
the
Priests
under
the
Law
to
drink
either
Wine
or
strong
Drink
,
upon
pain
of
Death
,
during
the
time
of
their
Ministration
,
Levit.
10.9
.
And
the
Ministers
of
Christ
under
the
Gospel
,
are
forbidden
to
be
lovers
of
Wine
,
1
Tim.
3.3
.
(
4.
)
He
shall
be
filled
with
the
Holy
Ghost
from
his
Mothers
Womb
;
That
is
,
he
shall
be
furnished
abundantly
with
the
extraordinary
Gifts
and
sanctifying
Graces
of
the
Holy
Spirit
,
which
shall
very
early
appear
to
be
in
him
,
and
upon
him
.
(
5.
)
His
High
and
Honourable
Office
is
declared
,
That
he
should
go
before
the
Messiah
,
as
his
Harbinger
and
Fore-runner
,
with
the
same
Spirit
of
Zeal
and
Courage
against
Sin
,
which
was
found
in
the
old
Prophet
Elias
,
whom
he
did
so
nearly
resemble
.
(
6.
)
The
great
Success
of
his
Ministry
is
foretold
,
namely
,
That
he
should
turn
the
hearts
of
the
Fathers
to
the
Children
,
and
the
disobedient
to
the
wisdom
of
the
just
;
That
is
,
the
Hearts
of
the
Jews
to
the
Gentiles
,
say
some
,
that
he
should
bring
Men
(
say
others
)
even
the
most
disobedient
and
rebellious
Pharisees
and
Sadduces
,
Publicans
and
Sinners
unto
Repentance
,
and
to
the
minding
of
Justice
and
Righteousness
,
and
all
moral
duties
;
and
thus
he
made
ready
a
people
for
the
Lord
.
By
fitting
men
to
receive
Christ
upon
his
own
Terms
and
Conditions
;
namely
,
Faith
,
and
Repentance
.
From
the
whole
Note
,
That
those
whom
Almighty
God
designs
for
eminent
Usefulness
in
his
Church
,
he
furnishes
with
Endowments
suitable
to
their
Employments
;
and
when
he
calls
to
extraordinary
Service
,
comes
in
with
more
then
Ordinary
Assistance
.
Here
was
the
Holy
Baptist
extraordinarily
called
,
and
as
extraordinarily
furnished
for
his
Office
and
Ministry
.
18
And
Zacharias
said
unto
the
Angel
,
whereby
shall
I
know
this
,
for
I
am
an
old
man
,
and
my
wife
well
stricken
in
years
?
19
And
the
Angel
answering
said
unto
him
,
I
am
Gabriel
that
stand
in
the
presence
of
God
,
and
am
sent
to
speak
unto
thee
,
and
to
shew
thee
these
glad
tidings
.
20
And
behold
thou
shalt
be
dumb
,
and
not
able
to
speak
,
until
the
day
that
these
things
shall
be
performed
,
because
thou
believest
not
my
words
,
which
shall
be
fulfilled
in
their
season
.
21
And
the
people
waited
for
Zacharias
,
and
marvelled
that
he
tarried
so
long
in
the
Temple
.
22
And
when
he
came
out
,
he
could
not
speak
unto
them
:
and
they
perceived
that
he
had
seen
a
Vision
in
the
Temple
:
for
he
beckned
unto
them
,
and
remained
speechless
.
Observe
here
,
Zachary
being
slow
to
believe
so
strange
a
Message
,
aske
the
Angel
by
what
Sign
he
should
know
that
this
thing
,
so
far
above
the
ordinary
Course
of
Nature
,
should
come
to
pass
.
The
Angel
answers
,
that
he
was
dispatcht
by
God
as
a
Messenger
extraordinary
to
declare
this
good
News
to
him
.
And
seeing
he
was
so
hard
to
believe
it
,
and
required
a
Sign
,
he
should
have
it
,
but
such
an
one
as
should
be
a
punishment
of
his
unbelief
,
as
well
as
a
Sign
to
confirm
his
faith
;
namely
,
he
should
from
thence
forward
,
to
the
Birth
of
the
Child
,
be
dumb
and
deaf
,
as
the
Original
word
signifies
;
because
he
had
not
hearkned
to
the
Angels
Speech
,
he
was
struck
deaf
,
and
because
he
had
gainsaid
it
,
he
was
made
dumb
.
Learn
hence
,
That
the
word
of
God
in
the
mouth
of
his
Messengers
,
is
God's
own
word
,
and
as
such
to
be
received
and
believed
.
(
2.
)
That
not
believing
their
word
is
a
sin
which
God
will
severely
punish
;
it
is
all
one
not
to
believe
God
,
and
not
to
believe
the
Messengers
of
God
speaking
from
him
:
Some
Expositors
will
have
this
Dumbness
of
Zachary
to
be
prefigurative
.
The
Priest
at
the
dismission
of
the
People
,
when
the
Service
of
the
Temple
was
finished
,
was
to
pronounce
the
Blessing
Recorded
,
Numb.
6.24
,
25.
which
when
Zachary
was
about
to
do
,
he
is
struck
dumb
,
and
cannot
perform
it
.
Signifying
thereby
,
that
the
silencing
of
the
Levitical
Priesthood
was
now
at
hand
;
that
they
must
expect
another
kind
of
Worship
,
and
that
he
who
was
to
bless
indeed
,
namely
,
the
Messias
was
near
at
hand
.
Observe
lastly
,
That
though
Zachary
ceased
to
speak
,
yet
he
did
not
cease
to
minister
,
he
takes
not
his
dumbness
for
a
dismission
,
but
stays
out
the
eight
days
of
his
Course
,
knowing
that
the
service
of
his
heart
and
hand
would
be
accepted
of
that
God
which
had
bereaved
him
of
his
Tongue
.
Those
powers
which
we
have
,
we
must
make
use
of
in
the
publick
Service
of
God
,
who
will
accept
us
according
to
what
we
have
;
pardoning
our
Infirmity
,
and
rewarding
our
Sincerity
.
23
And
it
came
to
pass
,
that
as
soon
as
the
days
of
his
ministration
were
accomplished
,
he
departed
to
his
own
house
.
24
And
after
those
days
,
his
wife
Elizabeth
conceived
,
and
hid
her self
five
months
,
saying
:
25
Thus
hath
the
Lord
dealt
with
me
,
in
the
days
wherein
he
looked
on
me
,
to
take
away
my
reproach
among
men
.
The
Priests
during
the
time
of
their
Administration
,
had
their
Lodgings
in
Buildings
appertaining
to
the
Temple
.
Zachary
having
ended
his
Administration
,
leaves
his
Lodgings
and
returns
to
his
House
,
where
his
Wife
Elizabeth
conceiving
,
she
hides
her self
;
that
is
,
Retires
from
Company
,
partly
to
prevent
the
Discourse
of
people
,
until
it
was
out
of
all
doubt
that
she
had
conceived
:
And
partly
to
give
her self
opportunity
of
returning
her
Thankful
Acknowledgments
unto
God
,
who
had
given
her
this
Miraculous
Mercy
;
and
had
thereby
taken
away
her
Reproach
of
Barrenness
,
which
was
so
heavy
and
insupportable
among
the
Jews
.
Note
here
two
things
,
(
1.
)
How
piously
Elizabeth
ascribes
this
mercy
to
the
power
of
God
.
Thus
hath
the
Lord
dealt
with
me
.
'T
is
God
that
keeps
the
Key
of
the
Womb
in
his
own
hand
,
and
maketh
the
Fruit
of
it
his
Reward
,
and
therefore
Children
are
to
be
owned
as
his
special
Gift
.
Note
(
2.
)
how
great
a
Reproach
Bodily
Barrenness
is
,
in
the
sight
of
Man
;
but
not
so
great
as
Spiritual
Barrenness
in
the
sight
of
God
:
For
this
is
at
once
a
Reproach
to
God
,
a
Reproach
to
Religion
,
a
Reproach
to
Professors
,
and
to
our selves
.
26
And
in
the
sixth
month
,
the
Angel
Gabriel
was
sent
from
God
,
unto
a
city
of
Galilee
,
named
Nazareth
.
27
To
a
Virgin
espoused
to
a
man
,
whose
name
was
Joseph
,
of
the
house
of
David
,
and
the
Virgins
name
was
Mary
.
28
And
the
Angel
came
in
unto
her
,
and
said
,
Hail
,
thou
that
art
highly
favoured
,
the
Lord
is
with
thee
,
blessed
art
thou
among
women
.
29
And
when
she
saw
him
,
she
was
troubled
at
his
saying
,
and
cast
in
her
mind
,
what
manner
of
Salutation
this
should
be
.
30
And
the
Angel
said
unto
her
,
fear
not
,
Mary
:
for
thou
hast
found
favour
with
God
.
31
And
behold
,
thou
shalt
conceive
in
thy
womb
,
and
bring
forth
a
Son
:
and
shalt
call
his
name
Jesus
.
32
He
shall
be
great
,
and
shall
be
called
the
Son
of
the
Highest
.
And
the
Lord
God
shall
give
unto
him
the
Throne
of
his
Father
David
.
33
And
he
shall
reign
over
the
house
of
Jacob
for
ever
:
and
of
his
kingdom
there
shall
be
no
end
.
In
this
History
of
our
Saviours
miraculous
and
immaculate
Conception
,
we
have
several
things
Observeable
,
as
(
1.
)
The
Messenger
sent
from
Heaven
to
publish
the
News
of
the
Conception
of
the
Son
of
God
,
an
Angel
:
an
evil
Angel
was
the
first
Author
of
our
Ruine
:
a
good
Angel
could
not
be
the
Author
of
our
Restauration
,
but
is
the
joyful
Reporter
of
it
:
Obs.
(
2.
)
The
Angels
Name
,
Gabriel
,
which
signifies
the
power
of
God
:
The
same
Angel
who
had
many
hundred
years
before
declared
to
the
Prophet
Daniel
,
the
Coming
of
the
Messiah
.
Obs.
(
3.
)
The
place
which
the
Angel
is
sent
unto
,
Nazareth
,
an
obscure
place
;
little
taken
notice
of
,
yea
a
City
in
Galilee
,
out
of
which
arises
no
Prophet
,
even
there
doth
the
God
of
Prophets
condescend
to
be
Conceived
.
No
blind
corner
of
Nazareth
can
hide
the
Blessed
Virgin
from
the
Angel
.
The
favours
of
God
will
find
out
his
Children
wherever
they
are
withdrawn
.
Obs.
(
4.
)
The
Person
whom
the
Angel
is
sent
unto
,
To
a
Virgin
espoused
,
whose
name
was
Mary
.
For
the
Honour
of
Virginity
,
Christ
chose
a
Virgin
for
his
Mother
;
for
the
Honour
of
Marriage
,
a
Virgin
espoused
to
an
Husband
.
Obs.
(
5.
)
The
Message
it self
;
Hail
thou
that
art
highly
favoured
,
the
Lord
is
with
thee
,
Blessed
art
thou
among
Women
.
Where
Note
,
that
the
Angel
Salutes
the
Virgin
as
a
Saint
,
he
doth
not
pray
to
her
as
a
Goddess
.
The
Church
of
Rome
Idolatrously
use
these
words
,
as
a
Prayer
to
the
Holy
Virgin
,
(
saying
Ten
Ave
Marys
for
one
Pater
Noster
)
whereas
they
are
only
a
Salutation
:
declaring
that
she
,
above
all
Women
,
had
the
honour
freely
conferred
by
God
upon
her
,
to
be
the
mother
of
the
Messiah
.
The
Original
word
signifies
,
not
full
of
Grace
,
but
freely
Beloved
:
Compare
Mary
with
other
Renowned
Women
,
and
what
had
she
(
besides
this
favour
)
more
then
they
?
Had
she
the
Spirit
of
Prophecy
?
so
had
they
;
had
she
the
Spirit
of
Sanctification
?
so
had
they
:
And
she
had
no
more
immunity
and
freedom
from
Sin
and
Death
then
they
.
Accordingly
says
the
Angel
,
Blessed
art
thou
among
Women
:
He
doth
not
say
,
Blessed
art
Thou
above
Women
:
Let
the
Church
of
Rome
be
as
copious
as
they
will
in
the
Commendation
of
the
Mother
,
so
they
do
not
derogate
from
the
Glory
of
the
Son
:
But
how
senseless
are
they
,
(
1.
)
in
turning
a
Salutation
into
a
Prayer
,
(
2.
)
in
making
use
of
these
words
upon
every
occasion
,
which
were
spoken
by
an
Angel
upon
a
special
occasion
.
(
3.
)
In
applying
these
words
to
her
now
in
Heaven
,
which
suited
with
her
only
when
she
was
here
on
Earth
,
saying
,
full
of
Grace
,
to
her
who
is
full
of
Glory
;
and
the
Lord
is
with
Thee
,
to
her
that
is
with
the
Lord
.
Obs
.
(
6.
)
The
effect
which
the
Sight
and
Salutation
of
the
Angel
had
upon
the
Holy
Virgin
;
she
was
afraid
.
If
Zachary
before
her
were
amazed
at
the
sight
of
the
Angel
,
much
more
the
Virgin
,
her
Sex
subjecting
her
to
fear
.
All
passions
,
but
particularly
the
passion
of
fear
,
disquiets
the
Heart
,
and
makes
it
unfit
to
receive
the
Messages
of
God
.
Therefore
the
Angel
instantly
says
unto
her
,
fear
not
,
let
Joy
enter
into
thy
Heart
,
out
of
whose
Womb
shall
come
Salvation
.
Thus
the
fears
of
holy
Persons
do
end
in
Comfort
:
Joy
was
the
Errand
which
the
Angel
came
upon
,
and
not
Terrour
;
what
little
cause
had
she
to
fear
the
presence
of
an
Angel
,
who
was
so
highly
favoured
of
him
at
whom
the
Angels
tremble
?
But
we
see
the
holiest
Person
on
Earth
,
cannot
bear
the
presence
of
an
Holy
Angel
,
much
less
the
presence
of
an
Holy
God
;
nor
stand
before
the
manifestations
of
his
Favours
:
Lord
!
How
unable
then
will
the
wicked
be
at
the
Great
day
,
to
stand
before
the
manifestation
of
thy
Fury
.
If
the
sight
of
an
Holy
Angel
now
,
makes
the
best
of
Saints
to
quake
and
tremble
,
What
will
the
sight
of
an
infinitely
Holy
and
Just
God
then
do
?
when
the
wicked
shall
be
slain
by
the
brightness
of
his
presence
.
Obs.
Lastly
,
The
Character
which
the
Angel
gives
of
the
person
that
should
be
Born
of
the
Blessed
Virgin
,
He
shall
be
Great
,
and
called
the
Son
of
the
Highest
.
Great
,
in
respect
of
his
Person
.
Great
,
in
respect
of
his
Offices
.
Great
,
in
respect
of
his
Kingdom
.
For
God
would
settle
upon
him
a
Spiritual
Kingdom
,
(
of
which
David's
Earthly
one
was
a
Type
)
which
shall
never
be
abolished
,
Tho'
the
Administration
of
it
by
the
Word
and
Sacraments
shall
cease
at
the
day
of
Judgment
,
when
he
shall
deliver
up
the
Kingdom
,
(
in
that
respect
)
to
his
Father
.
All
other
Kingdoms
have
had
,
or
shall
have
their
Periods
,
but
the
Gospel-Church
,
which
is
Christ's
Kingdom
,
shall
continue
,
till
his
Kingdom
of
Glory
be
Revealed
.
34
Then
said
Mary
to
the
Angel
:
How
shall
this
be
,
seeing
I
know
not
a
man
?
35
And
the
Angel
said
unto
her
,
the
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
highest
shall
over-shadow
thee
:
Therefore
also
that
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
.
36
And
behold
,
thy
cousin
Elizabeth
,
she
hath
also
conceived
a
Son
in
her
old
age
:
and
this
is
the
sixth
month
with
her
which
is
called
Barren
.
37
For
with
God
nothing
shall
be
unpossible
.
38
And
Mary
said
,
Behold
,
the
hand-maid
of
the
Lord
:
be
it
unto
me
according
to
thy
word
:
and
the
Angel
departed
from
her
.
Observe
here
(
1.
)
The
Virgins
question
,
How
shall
this
be
?
This
question
did
not
import
her
denial
of
the
possibility
of
the
thing
,
but
her
wonder
at
the
strangeness
of
the
thing
;
it
proceeded
rather
from
a
desire
of
information
,
than
from
a
doubt
of
Infidelity
.
Therefore
she
doth
not
say
,
this
cannot
be
,
nor
how
can
this
be
?
but
how
shall
this
be
?
She
doth
not
distrust
,
but
demand
,
how
her
Virginity
should
become
fruitful
,
and
how
she
,
being
a
Virgin
,
could
bring
forth
a
Son
?
Obs.
(
2.
)
The
Angels
Reply
to
the
Virgins
question
,
The
Holy
Ghost
shall
come
upon
thee
.
Where
Note
,
the
Angel
declares
the
Author
,
who
,
but
not
the
manner
how
:
The
Holy
Ghost
shall
come
upon
thee
,
but
in
what
way
,
and
after
what
manner
is
not
declared
:
No
Mother
knows
the
manner
of
her
Natural
Conception
;
What
presumption
had
it
then
been
for
the
Mother
of
the
Messiah
,
to
have
inquired
how
the
Son
of
God
could
take
Flesh
and
Blood
of
his
Creature
.
It
is
for
none
but
the
Almighty
to
know
those
Works
which
do
immediately
concern
himself
.
Obs.
(
3.
)
The
Holy
and
Immaculate
Conception
of
our
Blessed
Redeemer
:
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
most
High
shall
over-shadow
thee
,
wherefore
that
Holy
thing
that
shall
be
born
of
thee
,
That
is
,
the
Holy
Ghost
shall
prepare
and
sanctify
so
much
of
thy
Flesh
,
Blood
,
or
Seed
,
as
shall
constitute
the
Body
of
Christ
.
For
tho'
it
was
the
work
of
the
whole
Trinity
,
yet
it
is
ascribed
particularly
to
the
Holy
Ghost
,
Sanctification
being
his
peculiar
work
.
And
the
Title
and
Epithet
of
That
Holy
Thing
,
sheweth
the
purity
and
immaculateness
of
Christ's
Humane
Nature
,
and
that
none
was
ever
Born
thus
Holy
and
Immaculate
but
Christ
only
;
because
none
had
ever
such
a
way
and
means
of
Conception
,
but
only
he
,
Therefore
that
Holy
thing
shall
be
called
the
Son
of
God
,
not
constituted
and
made
,
but
evidenced
and
declared
.
Christ
was
God
before
he
assumed
Flesh
,
even
from
Eternity
;
but
but
his
taking
Flesh
in
this
manner
evidences
him
to
be
the
Son
of
God
.
Obs.
(
4.
)
The
Argument
used
by
the
Angel
to
confirm
Many
in
the
Belief
of
what
he
had
told
her
,
namely
,
the
wonderful
Conception
of
her
Cousin
Elizabeth
in
her
old
Age
;
who
was
now
six
Months
gone
with
Child
.
Where
Observe
(
1.
)
What
an
exact
Knowledge
God
has
,
and
what
a
particular
Notice
he
takes
of
all
the
Children
of
men
,
he
knoweth
not
only
our selves
,
but
our
Relations
also
;
Behold
thy
Cousin
Elizabeth
;
the
knowledge
which
God
has
of
every
Person
,
and
every
Action
,
is
a
clear
and
distinct
Knowledge
.
Note
(
2.
)
How
the
Angel
strengthens
her
Faith
,
by
a
Consideration
drawn
from
the
Almighty
power
of
God
;
With
God
nothing
shall
be
unpossible
;
be
it
never
so
strange
and
difficult
,
there
is
no
such
way
to
overcome
difficulties
,
as
by
strengthning
our
Faith
in
the
Almighty
power
of
God
.
Faith
will
enable
us
to
assent
to
Truths
,
though
seemingly
incredible
,
and
to
believe
the
possibility
of
things
tho'
appearingly
impossible
.
Obs.
Lastly
,
how
the
Virgin
expresses
her
Faith
and
Obedience
,
her
Submission
,
and
intire
Resignation
to
the
Divine
pleasure
,
to
be
disposed
of
by
God
as
he
thought
fit
;
Behold
the
Handmaid
of
the
Lord
,
be
it
unto
me
according
to
thy
word
.
We
hear
of
no
more
Objections
or
Interrogations
,
but
an
humble
and
submissive
Silence
.
Learn
hence
,
that
a
Gracious
Heart
,
when
once
it
understands
the
pleasure
of
God
,
argues
no
farther
,
but
quietly
Rests
in
a
Believing
Expectation
of
what
God
will
do
.
All
disputations
with
God
,
after
his
Will
is
made
known
and
understood
,
arise
from
Infidelity
and
Unbelief
.
The
Virgin
having
thus
Consented
,
instantly
Conceived
by
the
Over-shadowing
Power
of
the
Holy
Ghost
.
39
And
Mary
arose
in
those
days
,
and
went
into
the
Hill-country
with
haste
,
into
a
City
of
Judah
.
40
And
entred
into
the
house
of
Zacharias
,
and
saluted
Elizabeth
.
41
And
it
came
to
pass
,
that
when
Elizabeth
heard
the
Salutation
of
Mary
,
the
babe
leaped
in
her
womb
:
and
Elizabeth
was
filled
with
the
Holy
Ghost
.
42
And
she
spake
out
with
aloud
voice
,
and
said
,
Blessed
art
thou
among
women
,
and
blessed
is
the
fruit
of
thy
womb
.
43
And
whence
is
this
to
me
,
that
the
mother
of
my
Lord
should
come
to
me
?
44
For
lo
:
as
soon
as
the
voice
of
thy
Salutation
sounded
in
mine
ears
,
the
babe
leaped
in
my
womb
for
joy
.
45
And
blessed
is
she
that
believed
,
for
there
shall
be
a
performance
of
those
things
which
were
told
her
from
the
Lord
.
Observe
here
(
1.
)
The
Visit
made
by
the
Virgin
Mary
to
her
Cousin
Elizabeth
.
The
Holy
Virgin
had
understood
by
the
Angel
,
that
Elizabeth
was
no
less
akin
to
her
in
Condition
,
than
in
Relation
;
being
both
Fruitful
in
Conception
;
she
hastens
into
the
Hill-country
to
Visit
that
Holy
Matron
:
The
Two
Wonders
of
the
World
were
now
met
under
one
Roof
,
to
Congratulate
their
mutual
Happiness
;
only
the
meeting
of
the
Saints
in
Heaven
can
parallel
the
meeting
of
these
two
Saints
on
Earth
.
Obs.
(
2.
)
The
design
and
intention
of
this
Visit
,
which
was
partly
to
Communicate
their
Joys
each
to
other
,
and
partly
to
strengthen
the
Faith
of
each
other
:
Such
a
Soul
as
has
Christ
Spiritually
Conceived
in
it
,
is
restless
,
and
cannot
be
quiet
till
it
has
imparted
its
joy
.
Obs.
(
3.
)
The
effect
of
the
Virgins
Salutation
;
She
had
no
sooner
Saluted
Elizabeth
,
but
the
babe
in
Elizabeths
womb
leaped
for
joy
,
doing
homage
,
and
paying
adoration
to
his
Lord
,
who
was
then
in
presence
.
If
Elizabeth
and
her
holy
Babe
thus
rejoyced
when
Christ
came
under
their
Roof
,
how
should
our
Hearts
leap
within
us
,
when
the
Son
of
God
vouchsafes
to
come
into
the
Secret
of
our
Souls
,
not
to
visit
us
for
an
hour
,
but
to
dwell
with
us
,
yea
to
dwell
in
us
,
and
that
for
ever
.
Obs.
(
4.
)
How
Elizabeth
by
an
extraordinary
Spirit
of
Prophecy
,
confirms
what
the
Angel
before
had
told
the
Holy
Virgin
.
Blessed
(
says
she
)
art
thou
among
Women
,
and
Blessed
is
the
Fruit
of
thy
Womb
;
and
what
an
honour
is
this
,
that
the
Mother
of
my
Lord
should
come
to
me
?
Where
Note
,
How
Elizabeth
acknowledgeth
the
Incarnation
of
Christ
,
and
the
Union
of
the
Divine
and
Humane
Nature
in
the
person
of
the
Mediator
.
She
acknowledges
Christ
her
Lord
,
and
Mary
to
be
the
Mother
of
the
Son
of
God
.
Obs.
Lastly
,
How
the
Virgin
is
pronounced
Blessed
,
not
so
much
for
carrying
Christ
in
her
Womb
by
sense
,
as
for
bearing
him
in
her
Heart
by
Faith
;
Blessed
is
she
that
believed
.
Mary
was
not
so
Blessed
in
bringing
forth
Christ
,
as
in
Believing
in
him
;
yet
the
Believing
here
mentioned
,
I
take
to
be
her
firm
assent
to
the
Message
which
was
brought
her
by
the
Angel
;
as
if
Elizabeth
had
said
,
Dumbness
was
inflicted
on
my
Husband
for
his
Unbelief
of
what
the
Angel
said
,
but
Blessed
art
thou
that
didst
believe
the
Angel
:
My
Husband
a
Man
,
an
aged
Man
,
a
learned
and
eminent
Man
,
a
Priest
of
the
most
High
God
;
and
the
Message
to
him
of
more
appearing
possibility
,
yet
he
disbelieved
;
But
thou
a
Woman
,
a
mean
,
unlearned
Woman
,
of
a
private
Condition
,
and
the
Message
brought
most
incredible
,
both
to
Nature
and
Reason
,
and
yet
is
it
believed
by
thee
?
Blessed
therefore
is
she
that
believed
;
and
know
,
that
as
a
Reward
for
thy
Faith
,
all
things
shall
certainly
be
performed
that
were
foretold
thee
from
the
Lord
:
Learn
hence
(
1.
)
It
is
the
Property
of
God
to
do
Great
and
Wonderful
things
.
Our
Faith
must
be
Great
,
and
our
Expectation
great
;
great
Expectations
from
God
,
Honour
the
greatness
of
God
.
(
3.
)
If
our
Faith
be
Great
,
God's
performances
will
be
gracious
and
full
.
Blessed
is
she
that
believed
,
for
there
shall
be
a
performance
of
those
things
which
were
told
her
from
the
Lord
.
46
And
Mary
said
,
My
soul
doth
magnify
the
Lord
.
47
And
my
spirit
hath
rejoyced
in
God
my
Saviour
.
48
For
he
hath
regarded
the
low
estate
of
his
hand-maiden
,
for
behold
from
hence-forth
all
Generations
shall
call
me
Blessed
.
49
For
he
that
is
mighty
hath
done
to
me
great
things
,
and
holy
is
his
name
.
50
And
his
mercy
is
on
them
that
fear
him
throughout
all
generations
.
51
He
hath
shewed
strength
with
his
arm
,
he
hath
scattered
the
proud
in
the
imagination
of
their
hearts
.
52
He
hath
put
down
the
mighty
from
their
Seats
,
and
exalted
them
of
low
degree
.
53
He
hath
filled
the
hungry
with
good
things
,
and
the
rich
he
hath
sent
empty
away
.
54
He
hath
holpen
his
servant
Israel
,
in
remembrance
of
his
mercy
.
55
As
he
spake
to
our
Fore-fathers
,
to
Abraham
,
and
to
his
seed
for
ever
.
This
is
the
first
Canticle
,
or
Song
of
praise
Recorded
in
the
New
Testament
,
composed
by
the
Blessed
Virgin
with
unspeakable
Joy
,
for
designing
her
to
be
the
Instrument
of
the
Conception
and
Birth
of
the
Saviour
of
the
World
:
Where
Observe
(
1.
)
The
manner
of
her
Praise
,
her
Soul
and
Spirit
bear
their
part
in
the
work
of
Thanksgiving
,
My
Soul
doth
magnify
,
my
Spirit
hath
rejoyced
.
As
the
sweetest
Musick
is
made
in
the
Belly
of
the
Instrument
,
so
the
most
delightful
praise
arises
from
the
bottom
of
the
Heart
.
Obs.
(
2.
)
The
object
of
her
praise
;
she
doth
not
magnify
her self
,
but
the
Lord
;
yea
,
she
doth
not
Rejoice
so
much
in
her
Son
,
as
in
her
Saviour
.
Where
Note
(
1.
)
That
she
doth
implicitly
own
and
confess
her self
a
Sinner
;
for
none
need
a
Saviour
but
a
Sinner
:
And
(
2.
)
by
rejoycing
in
Christ
as
her
Saviour
,
she
declares
how
she
valued
her self
,
rather
by
her
spiritual
Relation
to
Christ
as
his
Member
,
than
by
her
natural
Relation
to
him
as
his
Mother
;
according
to
that
of
St.
Austin
,
Beatior
Fuit
Maria
percipiendo
Christi
fidem
:
quam
concipiendo
Carnem
:
She
might
have
been
miserable
,
notwithstanding
she
bore
him
as
her
Son
,
had
she
not
Believed
in
him
as
her
Saviour
:
therefore
she
sings
,
my
Spirit
hath
rejoyced
in
God
my
Saviour
.
Obs.
(
3.
)
How
she
admires
and
magnifies
God's
peculiar
favour
towards
her self
,
in
casting
an
eye
upon
her
Poverty
and
lowly
Condition
;
that
she
a
poor
,
obscure
Maid
,
unknown
to
the
World
,
should
be
lookt
upon
with
an
eye
of
Regard
,
by
him
that
dwells
in
the
highest
Heavens
.
Where
Note
,
That
as
God
magnified
her
,
she
magnified
him
,
ascribing
all
Honour
and
Glory
to
him
that
had
thus
dignified
and
exalted
her
,
He
that
is
mighty
hath
done
for
me
great
things
,
and
glorified
be
his
name
.
Obs.
(
4.
)
She
thankfully
takes
notice
,
that
it
was
not
only
an
high
Honour
,
but
a
lasting
Honour
,
which
was
conferred
upon
her
,
All
Generations
shall
call
me
Blessed
.
She
beholds
an
infinite
lasting
Honour
prepared
for
her
,
as
being
the
Mother
of
an
Universal
and
Everlasting
Blessing
,
which
all
former
Ages
had
desired
,
and
all
succeeding
Ages
should
rejoyce
in
,
and
proclaim
her
Happy
for
being
the
Instrument
of
.
Obs.
(
5.
)
How
the
Holy
Virgin
passes
from
the
Consideration
of
her
Personal
Priviledges
to
the
universal
Goodness
of
God
;
shewing
us
,
that
the
Mercies
and
favours
of
God
were
not
confined
and
limited
to
her self
,
but
his
mercy
is
on
all
them
that
fear
him
throughout
all
Generations
.
She
declares
the
General
Providence
of
God
towards
all
Persons
,
his
mercy
to
the
pious
;
his
mercy
is
on
all
them
that
fear
him
;
his
justice
on
the
proud
;
he
has
put
down
the
mighty
from
their
Seat
,
and
scattered
the
proud
in
the
imagination
of
their
Hearts
;
his
Bounty
to
the
poor
,
he
fills
the
hungry
with
good
things
.
Learn
hence
,
the
excellency
and
advantagious
usefulness
of
the
Grace
of
Humility
,
how
good
it
is
to
be
meek
and
lowly
in
Heart
?
This
will
render
us
lovely
in
God's
Eye
;
and
tho'
the
World
trample
upon
us
,
he
will
exalt
us
to
the
admiration
of
our selves
,
and
the
envy
of
our
despisers
.
Obs.
Lastly
,
How
she
magnifies
the
special
Grace
of
God
in
our
Redemption
,
he
hath
holpen
his
Servant
Israel
,
that
is
,
Blest
them
with
a
Saviour
,
who
lived
in
the
Faith
,
Hope
,
and
Expectation
of
the
promised
Messiah
;
and
this
Blessing
she
declares
was
(
1.
)
the
Result
of
Great
Mercy
,
he
remembring
his
mercy
hath
holpen
his
Servant
Israel
,
(
2.
)
The
effect
of
his
Truth
and
Faithfulness
in
his
Promises
;
as
he
promised
to
our
Fore-fathers
Abraham
and
his
Seed
for
ever
.
Learn
thence
,
that
the
appearance
of
the
promised
Messiah
in
the
Fulness
of
time
;
in
order
to
the
Redemption
and
Salvation
of
a
lost
World
,
it
was
the
Fruit
of
God's
tender
Love
,
and
the
effect
of
his
Faithfulness
in
the
promises
made
of
Old
to
his
Church
and
Children
,
he
hath
holpen
his
Servant
Israel
,
in
remembrance
of
his
Mercy
,
as
he
spake
to
our
Forefathers
,
to
Abraham
,
and
to
his
Seed
for
ever
.
56
And
Mary
abode
with
her
about
three
months
,
and
returned
to
her
own
house
.
57
Now
Elizabeths
full
time
came
that
she
should
be
delivered
,
and
she
brought
forth
her
Son
.
58
And
her
neighbours
,
and
her
cousins
heard
,
how
the
Lord
had
shewed
great
mercy
upon
her
,
and
they
rejoyced
with
her
.
Two
things
are
here
Observable
(
1.
)
The
civil
courtesy
of
the
Virgin
Mary
towards
her
Cousin
Elizabeth
.
She
stays
with
her
three
Months
,
probably
till
she
was
Delivered
and
brought
to
Bed
,
not
leaving
her
just
at
the
time
of
her
Travel
,
for
the
Angel
told
Mary
,
v.
36.
That
it
was
then
the
sixth
Month
with
Elizabeth
,
after
which
Mary
stays
with
her
three
Months
,
which
made
up
the
full
time
.
To
visit
and
accompany
our
Friends
in
the
time
of
their
Distress
,
is
not
only
an
act
of
Civil
Courtesy
,
but
of
Religion
and
Piety
;
not
a
Matter
of
Indifferency
but
of
Duty
.
James
1.27
.
Pure
Religion
and
undefiled
is
this
,
to
visit
in
affliction
,
that
is
,
this
is
an
eminent
act
and
exercise
of
Religion
,
the
Evidence
and
fruit
of
Sincere
Religion
;
and
the
Virgins
doing
this
,
was
an
act
and
instance
of
her
Piety
,
as
well
as
of
her
civil
Courtesy
.
Obs.
(
2.
)
The
Religious
joy
,
and
Spiritual
rejoycing
,
which
the
Neighbours
and
Kindred
express
at
the
lying
in
of
Elizabeth
:
they
did
not
meet
together
upon
that
great
occasion
only
to
eat
and
drink
,
and
make
merry
,
but
they
rejoyced
that
the
Lord
had
shewn
great
mercy
upon
her
;
oh
how
rarely
is
this
Example
followed
in
our
Age
!
At
the
Delivery
of
the
Mother
,
and
at
the
Birth
of
the
Child
,
how
little
is
God
taken
Notice
of
?
How
little
is
his
power
magnified
,
and
his
Goodness
Celebrated
in
opening
the
Womb
,
in
giving
strength
to
bring
forth
?
And
how
rarely
is
this
the
Subject
of
Discourse
at
the
Woman's
Labours
;
verily
if
the
mercy
of
a
Child
,
and
the
safe
Delivery
of
the
Mother
,
be
not
the
first
and
principal
things
taken
notice
of
at
such
Rejoycing
Meetings
,
they
look
more
like
Pagan
then
Christian
Rejoycings
.
59
And
it
came
to
pass
,
that
on
the
eighth
day
they
came
to
circumcise
the
child
,
and
they
called
him
Zacharias
,
after
the
name
of
his
father
.
60
And
his
mother
answered
and
said
,
not
so
,
but
he
shall
be
called
John
.
61
And
they
said
unto
her
,
there
is
none
of
thy
kindred
that
is
called
by
this
name
.
62
And
they
made
signs
to
his
Father
,
how
he
would
have
him
called
,
and
he
asked
for
a
writing
Table
,
and
wrote
,
saying
,
his
name
is
John
,
and
they
marvelled
all
.
64
And
his
mouth
was
opened
immediately
,
and
his
tongue
loosed
,
and
he
spake
and
praised
God
.
65
And
fear
came
on
all
them
that
dwelt
round
about
,
and
all
these
sayings
were
noised
abroad
,
throughout
all
the
Hill
Country
of
Judea
.
66
And
all
they
that
had
heard
them
,
laid
them
up
in
their
hearts
,
saying
what
manner
of
child
shall
this
be
?
and
the
hand
of
the
Lord
was
with
him
.
Observe
here
(
1.
)
The
Circumcision
of
the
Child
at
eight
days
old
,
according
to
the
Commandment
,
Gen.
17.
where
Note
,
First
,
the
Act
Circumcising
,
Secondly
,
the
Time
,
at
eight
days
old
.
God
Commanded
every
Male
Child
to
be
Circumcised
,
because
the
Males
by
the
Fore-skin
propagate
Sin
,
and
convey
Original
Impurity
.
By
this
Ordinance
God
gave
his
People
to
understand
the
exceeding
filthiness
of
Sin
,
and
that
Man
brings
something
into
the
World
with
him
,
which
ought
presently
to
be
cut
off
.
Note
also
,
the
time
of
Circumcising
the
Child
,
at
eight
days
old
,
not
before
,
least
the
Child
should
be
too
weak
to
bear
the
pain
;
and
must
not
be
deferred
longer
,
least
God
interprets
the
delay
to
be
a
Contempt
of
the
Ordinance
.
Hence
by
the
way
we
may
Learn
,
that
God
did
not
tye
Salvation
to
the
outward
Sacrament
,
for
if
the
Child
had
perisht
,
that
dyed
uncircumcised
,
it
had
been
an
hard
thing
to
defer
Circumcision
eight
Hours
.
'T
is
not
the
want
,
but
the
Contempt
and
Neglect
of
the
Sacraments
that
damns
.
It
came
to
pass
on
the
eighth
day
they
came
to
circumcise
the
Child
;
we
find
in
Scripture
the
Ordinance
appointed
,
and
the
time
limited
,
but
neither
the
person
nor
the
place
declared
;
Moses's
Wife
circumcised
the
Child
,
and
that
in
an
Inn
,
Ex.
4.
A
Duty
is
sometimes
positively
injoined
in
the
Scriptures
,
when
the
Circumstances
belonging
to
the
Duty
are
undetermined
.
Thus
the
Sacrament
of
the
Lord's
Supper
is
appointed
by
Christ
,
but
the
time
,
the
place
,
the
gesture
,
not
positively
commanded
,
but
to
be
prudentially
determined
,
Obs.
(
2.
)
The
Name
is
given
,
or
at
least
declared
at
the
time
of
the
Child's
Circumcising
,
and
that
by
its
Parents
,
His
Mother
said
he
,
shall
be
called
John
.
But
how
did
his
Mother
know
That
,
when
her
Husband
was
dumb
?
Answ.
'T
is
like
her
Husband
Zachary
had
by
Writing
informed
his
Wife
concerning
the
whole
Vision
,
and
what
Name
was
imposed
upon
him
by
the
Angel
;
therefore
she
says
he
shall
be
called
John
,
and
Zachary
ratifies
it
,
his
name
is
John
.
The
Nomination
was
originally
from
the
Angel
,
the
Imposition
of
the
Name
is
now
at
Circumcision
from
the
Parents
.
Obs.
(
3.
)
How
Ancient
a
Custom
it
has
been
to
give
Names
to
Children
according
to
the
Names
of
their
Fathers
or
Kindred
.
There
is
none
of
thy
Kindred
of
this
name
,
say
they
:
The
Jews
made
it
a
part
of
Religion
,
to
give
suitable
Names
to
their
Children
,
and
significant
Names
.
Accordingly
they
either
gave
them
Names
to
put
them
in
remembrance
of
God's
Mercy
to
them
,
or
of
their
Duty
to
him
.
Thus
Zachary
signifies
the
Remembrance
of
God
;
which
name
points
at
God's
Mercy
in
remembring
him
,
and
his
Duty
in
remembring
God
.
Well
then
,
is
it
usual
and
useful
for
Parents
to
give
significant
Names
to
their
Children
?
then
let
Children
have
a
Holy
Ambition
to
make
good
the
Signification
of
their
Names
.
Thus
John
signifies
the
Grace
of
God
;
but
how
will
that
Gracious
Name
rise
up
in
Judgment
against
that
Child
that
is
Graceless
?
Obs.
(
4.
)
How
Zachary's
Speech
is
immediately
restored
to
him
upon
the
naming
of
his
Child
.
The
Angel
,
v.
20.
told
him
,
he
should
be
dumb
till
the
things
he
told
him
should
be
performed
;
and
now
that
they
were
performed
,
his
Tongue
is
loosed
,
and
he
praises
God
,
in
a
most
Thankful
manner
.
Obs.
(
5.
)
The
effect
which
all
this
had
upon
the
Neighbourhood
;
fear
came
upon
all
that
dwelt
round
about
them
;
that
is
,
an
awful
and
Religious
fear
of
God
,
occasioned
by
these
miraculous
operations
;
and
they
laid
up
these
sayings
in
their
hearts
,
that
is
,
considered
of
them
,
and
pondered
upon
them
:
It
argues
a
very
vain
Spirit
and
temper
of
Mind
,
when
we
pass
over
the
Observation
of
God's
wonderful
Acts
with
a
slight
Regard
.
The
true
Reason
why
we
do
so
little
admire
the
wonderful
Works
of
God
,
is
because
we
consider
so
little
of
them
.
Obs.
(
6.
)
The
special
favour
vouchsafed
by
God
to
this
Child
John
,
The
hand
of
the
Lord
was
with
him
;
that
is
,
God
was
in
a
special
manner
present
with
him
,
to
direct
and
assist
him
,
to
protect
and
prosper
him
.
The
hand
of
God
in
Scripture
signifies
the
help
of
God
,
the
strength
and
assistance
of
God
.
The
hand
of
Man
is
a
weak
and
impotent
hand
,
a
short
and
ineffectual
hand
,
but
the
hand
of
God
is
a
strong
hand
,
an
Almighty
hand
,
able
to
assist
and
help
,
able
to
protect
and
preserve
:
The
hand
of
the
Lord
was
with
him
;
that
is
,
the
heart
of
God
,
and
the
help
of
God
,
the
Love
and
Favour
of
God
to
support
him
,
and
the
Power
and
Providence
of
God
to
protect
and
preserve
him
.
Lord
,
let
our
Hearts
be
with
thee
,
and
then
thy
Heart
,
and
thy
helping
hand
will
be
with
us
.
67
And
his
Father
Zacharias
was
filled
with
the
Holy
Ghost
,
and
prophecied
,
saying
,
68
Blessed
be
the
Lord
God
of
Israel
,
for
he
hath
visited
and
redeemed
his
people
.
69
And
hath
raised
up
an
horn
of
Salvation
for
us
in
the
house
of
his
servant
David
.
70
As
he
spake
by
the
mouth
of
his
holy
prophets
,
which
have
been
since
the
world
began
.
71
That
we
should
be
saved
from
our
Enemies
,
and
from
the
hand
of
all
that
hate
us
.
72
To
perform
the
mercy
promised
to
our
fore-fathers
,
and
to
remember
his
holy
Covenant
.
73
The
Oath
which
he
sware
to
our
father
Abraham
.
74
That
he
would
grant
unto
us
,
that
we
being
delivered
out
of
the
hands
of
our
enemies
,
might
serve
him
without
fear
.
75
In
holiness
and
righteousness
before
him
all
the
days
of
our
life
.
76
And
thou
child
shalt
be
called
the
prophet
of
the
Highest
,
for
thou
shalt
go
before
the
face
of
the
Lord
,
to
prepare
his
way
.
77
To
give
knowledge
of
Salvation
unto
his
people
,
by
the
remission
of
their
sins
.
78
Through
the
tender
mercies
of
our
God
,
whereby
the
day-spring
from
on
high
hath
visited
us
.
79
To
give
light
to
them
that
sit
in
darkness
,
and
in
the
shadow
of
death
,
and
to
guide
our
feet
in
the
way
of
peace
.
Here
observe
(
1.
)
That
no
sooner
was
Zachary
recovered
and
restored
to
his
Speech
,
but
he
sings
the
Praises
of
his
Redeemer
,
and
offers
up
a
Thanksgiving
to
God
:
The
best
Return
we
can
make
to
God
for
the
use
of
our
Tongue
,
for
the
giving
or
restoring
of
our
Speech
,
is
to
publish
our
Creator's
Praise
,
to
plead
his
Cause
,
and
vindicate
his
Honour
.
Obs.
(
2.
)
What
it
is
that
Zachary
makes
the
subject
matter
of
his
Song
?
What
is
the
particular
and
special
Mercy
which
he
praises
and
blesses
God
for
?
It
is
not
for
his
own
particular
and
private
Mercy
,
namely
,
the
Recovery
of
his
Speech
,
tho'
undoubtedly
he
was
very
thankful
to
God
for
that
Mercy
,
but
he
Blesses
and
praises
God
for
Catholick
and
Universal
Mercies
bestowed
upon
his
Church
and
People
:
He
doth
not
say
,
Blessed
be
the
Lord
God
of
Israel
that
hath
visited
me
in
Mercy
,
that
hath
once
more
loosed
my
Tongue
,
and
restored
my
Speech
:
but
Blessed
be
God
that
has
visited
and
redeemed
his
people
.
Whence
Learn
,
that
it
is
both
the
Duty
and
Disposition
of
a
gracious
Soul
to
abound
in
Praise
and
Thankfulness
to
God
,
more
for
Catholick
and
Universal
Mercies
towards
the
Church
of
God
,
then
for
any
particular
and
private
Mercies
,
how
great
soever
towards
himself
.
Blessed
be
God
for
visiting
and
redeeming
his
people
.
Obs.
(
3.
)
In
this
Evangelical
Hymn
,
there
is
a
Prophetical
Prediction
,
both
concerning
Christ
,
and
concerning
John
.
Concerning
Christ
he
declares
,
that
God
the
Father
had
sent
him
of
his
free
mercy
and
rich
Grace
,
yet
in
performance
of
his
Truth
and
Faithfulness
,
and
according
to
his
promise
and
Oath
which
he
had
made
to
Abraham
,
and
the
Fathers
of
the
Old
Testament
,
Where
Note
(
1.
)
he
blesses
God
for
the
Comprehensive
blessing
of
the
Messiah
,
Blessed
be
the
Lord
God
of
Israel
who
hath
visited
his
people
;
namely
,
in
his
Son's
Incarnation
.
The
Lord
Jesus
Christ
in
the
Fulness
of
Time
made
such
a
visit
to
this
sinful
World
,
as
Men
and
Angels
admired
at
,
and
will
admire
to
all
Eternity
.
Note
(
2.
)
The
special
fruit
and
benefit
of
this
gracious
and
merciful
Visitation
,
and
that
was
the
Redemption
of
a
lost
World
;
he
hath
visited
and
redeemed
his
People
.
This
implies
that
miserable
Thraldom
and
Bondage
which
we
were
under
to
Sin
and
Satan
,
and
expresses
the
stupendious
Love
of
Christ
,
in
buying
our
Lives
with
his
dearest
Blood
;
and
both
by
price
and
power
rescuing
us
out
of
the
hands
of
our
Spiritual
Enemies
.
Note
(
3.
)
The
Character
given
of
This
Saviour
and
Redeemer
,
he
is
an
Horn
of
Salvation
;
that
is
,
a
Royal
and
Glorious
,
a
Strong
and
powerful
Saviour
to
his
Church
and
people
.
The
Horn
in
Scripture
signifies
Glory
and
Dignity
,
Strength
and
Power
;
as
the
Beauty
,
so
the
Strength
of
the
Beast
lies
in
its
Horn.
Now
Christ
being
stiled
an
Horn
of
Salvation
,
intimates
that
he
himself
is
a
Royal
and
Princely
Saviour
,
and
that
the
Salvation
which
he
brings
is
great
and
plentiful
,
glorious
and
powerful
;
God
has
raised
up
an
horn
of
Salvation
for
us
in
the
house
of
his
Servant
David
.
Note
(
4.
)
The
Nature
and
Quality
of
that
Salvation
and
Deliverance
which
the
Son
of
God
came
to
accomplish
for
us
.
Not
a
Temporal
Deliverance
,
as
the
Jews
expected
from
the
power
of
the
Romans
,
but
Spiritual
,
from
the
hands
of
Sin
and
Satan
,
Death
and
Hell
;
his
Design
was
to
purchase
a
Spiritual
Freedom
and
Liberty
for
us
,
that
we
might
be
enabled
to
serve
him
without
fear
;
that
is
,
without
the
servile
and
offending
fear
of
a
Slave
,
but
with
the
Dutiful
and
ingenuous
fear
of
a
Child
;
and
this
in
holiness
and
Righteousness
;
that
is
,
in
the
Duties
of
the
First
and
Second
Table
,
all
the
days
of
our
Life
.
Learn
hence
,
That
Believers
who
were
Slaves
of
Satan
,
are
by
Christ
made
God's
free
Men.
2dly
,
That
as
such
they
owe
God
a
Service
,
a
willing
,
chearful
,
and
delightful
Service
,
without
fear
;
and
a
constant
persevering
Service
all
the
days
of
their
Life
,
that
we
being
delivered
out
of
the
hands
of
,
&c.
Note
(
5.
)
The
Source
and
Fountain
from
whence
this
Glorious
Saviour
,
and
Gracious
Salvation
did
arise
and
spring
,
namely
,
from
the
mercy
and
faithfulness
of
God
;
To
perform
the
mercy
promised
to
our
Forefathers
,
and
to
remember
his
holy
Covenant
,
the
Oath
which
he
swear
to
our
Father
Abraham
.
Learn
hence
,
That
the
Lord
Jesus
Christ
,
the
Mercy
of
Mercies
,
was
graciously
promised
,
and
faithfully
performed
by
God
to
his
Church
and
People
.
Christ
was
a
free
and
full
Mercy
,
a
suitable
,
a
seasonable
,
and
a
satisfying
Mercy
;
an
incomparable
,
unsearchable
,
and
everlasting
Mercy
,
which
God
graciously
promised
in
the
beginning
of
Time
,
and
faithfully
performed
in
the
fulness
of
Time
.
Thus
far
this
Hymn
of
Zachary
respects
the
Messiah
.
Obs.
(
4.
)
How
he
next
turns
himself
to
his
Child
,
and
Prophecies
concerning
him
;
And
thou
Child
shall
be
called
the
Prophet
of
the
Highest
,
&c.
Where
Note
(
1.
)
The
Nature
of
his
Office
,
thou
shalt
be
a
Prophet
,
not
a
common
and
ordinary
one
,
but
a
Prophet
of
the
highest
Rank
;
the
Messenger
of
the
Lord
of
Hosts
.
A
Prophet
thou
shalt
be
,
and
more
then
a
Prophet
.
Note
(
2.
)
As
the
nature
of
his
Office
,
so
the
quality
of
his
Work
,
Thou
shalt
go
before
the
face
of
the
Lord
to
prepare
his
way
:
Thou
shalt
be
an
Herald
and
Harbinger
to
the
most
High
;
thou
shalt
go
before
the
Face
of
the
Messias
,
and
by
thy
severe
Reproofs
,
and
powerful
Exhortations
,
shalt
prepare
his
way
before
him
,
and
make
men
fit
and
ready
to
receive
this
mighty
Saviour
.
Thou
Child
shall
be
as
the
Morning
Star
,
to
foretel
the
Glorious
arising
of
this
Sun
of
Righteousness
.
Learn
hence
(
1.
)
That
it
is
the
highest
Honour
and
Dignity
to
serve
Christ
in
the
quality
and
relation
of
a
Prophet
.
(
2.
)
That
it
is
the
Office
and
Duty
of
the
Prophets
of
Christ
,
to
prepare
and
make
fit
the
Hearts
of
men
to
receive
and
embrace
him
.
Obs.
(
5.
)
That
Zachary
having
spoken
a
few
Words
concerning
his
Son
,
he
returns
instantly
to
Celebrate
the
Praises
of
our
Saviour
,
comparing
him
to
the
Rising
Sun
,
which
shined
forth
in
the
Brightness
of
his
Gospel
,
to
enlighten
the
dark
corners
of
the
World
,
thro'
the
tender
mercies
of
our
God
,
whereby
the
day-spring
from
on
high
hath
visited
us
,
to
give
light
to
them
that
sit
in
darkness
.
Learn
here
(
1.
)
That
Jesus
Christ
is
that
true
Son
of
Righteousness
,
which
in
the
fulness
of
Time
did
spring
from
on
high
,
to
visit
a
lost
and
undone
World
.
(
2.
)
That
the
great
Errand
of
Christ's
coming
into
the
World
,
and
the
particular
End
of
his
Appearing
in
our
Flesh
,
it
was
to
give
light
to
them
that
sit
in
darkness
.
(
3.
)
That
it
was
nothing
less
than
infinite
Mercy
and
bowels
of
Compassion
in
God
and
Christ
,
which
inclined
him
to
come
from
on
high
to
visit
them
that
sit
in
Darkness
;
Through
the
tender
Bowels
of
Mercy
in
our
God
,
whereby
his
own
and
only
Son
sprung
from
on
high
to
visit
us
here
below
,
who
sat
in
darkness
and
the
shadow
of
Death
;
and
to
guide
our
Feet
into
the
way
that
leads
to
everlasting
peace
.
80
And
the
child
grew
,
and
waxed
strong
in
spirit
,
and
was
in
the
deserts
,
till
the
day
of
his
shewing
unto
Israel
.
Here
we
have
a
short
Account
of
John's
private
Life
before
he
entred
upon
his
publick
Ministry
,
which
was
at
Thirty
Years
of
Age
;
He
grew
,
that
is
,
in
Bodily
stature
,
and
waxed
strong
in
Spirit
,
that
is
,
in
the
Gifts
and
Graces
of
the
Holy
Spirit
,
which
encreased
with
his
Age
,
and
shewed
themselves
in
him
every
day
more
and
more
;
and
he
was
in
the
Deserts
,
that
is
,
in
the
mountainous
Country
of
Judea
where
he
was
Born
,
till
the
time
of
his
preaching
to
,
and
amongst
the
Jews
;
not
that
he
lived
like
an
Hermite
,
Recluse
from
all
Society
with
men
,
but
contented
himself
to
continue
in
an
obscure
privacy
,
'till
called
forth
to
promulge
and
preach
the
Gospel
;
and
when
that
time
was
come
,
John
leaves
the
Hill-country
,
and
enters
with
Resolution
and
unwearied
diligence
upon
his
publick
Ministry
:
Teaching
us
by
his
Example
,
That
when
we
are
fit
and
ripe
for
publick
Service
,
we
should
no
less
willingly
leave
our
Obscurity
,
then
we
took
the
benefit
of
it
for
our
Preparation
.
John
abode
in
the
Deserts
till
his
shewing
unto
Israel
;
that
is
,
till
the
time
of
his
setting
forth
to
execute
his
Office
among
the
Jews
.
CHAP.
II.
1
AND
it
came
to
pass
in
those
days
,
that
there
went
out
a
Decree
from
Cesar
Augustus
,
that
all
the
world
should
be
taxed
.
2.
(
And
this
taxing
was
first
made
when
Cyrenius
was
Governour
of
Syria
)
.
3
And
all
went
to
be
taxed
,
every
one
into
his
own
city
.
4
And
Joseph
also
went
up
from
Galilee
,
out
of
the
city
of
Nazarerh
into
Judea
:
unto
the
city
of
David
,
which
is
called
Bethlehem
,
because
he
was
of
the
house
and
lineage
of
David
.
5
To
be
taxed
with
Mary
his
espoused
Wife
,
being
great
with
child
.
6
And
so
it
was
,
that
while
they
were
there
,
the
days
were
accomplished
,
that
she
should
be
delivered
.
7
And
she
brought
forth
her
first
born
Son
,
and
wrapped
him
in
swadling
Cloaths
,
and
laid
him
in
a
Manger
,
because
there
was
no
room
for
them
in
the
Inn.
The
Conclusion
of
the
former
Chapter
acquainted
us
with
the
Birth
of
John
the
Baptist
;
the
beginning
of
this
Chapter
relates
the
Birth
of
our
Saviour
Jesus
Christ
,
and
the
remarkable
Circumstances
which
did
attend
it
.
And
here
we
have
Observable
(
1.
)
The
place
where
he
was
Born
,
not
at
Nazareth
,
but
at
Bethlehem
,
according
to
the
prediction
of
the
Prophet
Micah
,
Ch.
5.2
.
And
thou
Bethlehem
in
the
Land
of
Judah
,
art
not
the
least
among
the
Princes
of
Judah
,
for
out
of
thee
shall
come
a
Governour
that
shall
rule
my
people
Israel
.
We
may
suppose
that
the
Blessed
Virgin
little
thought
of
changing
her
place
,
but
to
have
been
delivered
of
her
Holy
Burthen
at
Nazareth
,
where
it
was
Conceived
;
her
House
at
Nazareth
was
honoured
by
the
presence
of
the
Angel
;
yea
,
by
the
Over-shadowing
of
the
Holy
Ghost
:
That
house
therefore
we
may
suppose
was
most
Satisfactory
to
the
Virgins
desires
.
But
he
that
made
choice
of
the
Womb
where
his
Son
should
be
Conceived
,
it
was
fit
he
should
also
choose
the
place
where
his
Son
should
be
Born
.
And
this
place
many
hundred
Year●
before
the
Nativity
was
foretold
should
be
Bethlehem
.
Obs
.
(
2.
)
How
remarkable
the
Providence
of
God
was
in
bringing
the
Virgin
up
from
Nazareth
to
Bethlehem
,
that
Christ
(
is
it
was
Prophecy'd
of
him
)
might
be
Born
there
.
Augustus
the
Roman
Emperour
,
to
whom
the
Nation
of
the
Jews
was
now
become
Tributary
,
puts
forth
a
Decree
,
that
all
the
Roman
Empire
should
have
their
Names
and
Families
Inrolled
,
in
order
to
their
being
Taxed
.
This
Edict
required
that
every
Family
should
repair
to
that
City
to
which
they
did
belong
,
to
be
Enrolled
and
Taxed
there
.
Accordingly
Joseph
and
Mary
,
being
of
the
House
and
Lineage
of
David
,
have
recourse
to
Bethlehem
the
City
of
David
,
where
according
to
the
Prophecy
,
the
Messiah
was
Born
.
Here
Note
,
How
the
Wisdom
of
God
over
rules
the
Actions
of
Men
,
for
higher
and
nobler
Ends
then
what
they
aimed
at
.
The
Emperor's
aim
by
this
Edict
was
to
fill
his
Coffers
,
God's
End
was
to
fulfil
his
Prophecies
.
Obs.
(
3.
)
How
readily
Joseph
and
Mary
yield
Obedience
to
the
Edict
and
Decree
of
this
Heathen
Emperour
.
It
was
no
less
then
four
days
Journey
from
Nazareth
to
Bethlehem
,
how
just
an
Excuse
might
the
Virgin
have
pleaded
for
her
absence
;
What
Woman
ever
undertook
so
hazardous
a
Journey
,
that
was
so
near
her
Delivery
.
And
Joseph
no
doubt
was
sufficiently
unwilling
to
draw
her
forth
into
so
manifest
a
hazard
.
But
as
the
Emperor's
Command
was
peremptory
,
so
their
Obedience
was
exemplary
.
We
must
not
plead
difficulty
for
withdrawing
our
Obedience
to
Supreme
Commands
.
How
did
our
Blessed
Saviour
,
even
in
the
Womb
of
his
Mother
,
yield
Homage
to
civil
Rulers
and
Governours
.
The
first
Lesson
which
Christ's
example
taught
the
World
,
was
Loyalty
and
Obedience
to
the
Supreme
Magistrate
.
Obs.
(
4.
)
After
many
weary
steps
,
the
Holy
Virgin
comes
to
Bethlehem
,
where
every
House
is
taken
up
,
by
reason
of
the
great
confluence
of
people
that
came
to
be
Taxed
;
and
there
is
no
room
for
Christ
but
in
a
Stable
:
The
Stable
is
our
Lord's
Palace
,
the
Manger
is
his
cradle
.
Oh
how
can
we
be
abased
low
enough
for
him
,
that
thus
neglected
himself
for
us
;
What
an
early
indication
was
this
,
that
our
Lord's
Kingdom
was
not
of
this
World
.
Yet
some
observe
a
Mystery
in
all
this
:
an
Inn
is
Domus
publici
Juris
,
not
a
private
House
,
but
open
and
free
for
all
Passengers
,
and
the
Stable
is
the
commonest
place
in
the
Inn
;
to
mind
us
,
that
he
who
was
Born
there
,
should
be
a
common
Saviour
to
High
and
Low
,
Noble
and
Base
,
rich
and
poor
,
Jew
and
Gentile
,
called
therefore
so
often
the
Son
of
Man
;
the
Design
of
his
Birth
being
the
Benefit
of
Mankind
.
8
And
there
were
in
the
same
country
Shepherds
abiding
in
the
Field
:
keeping
watch
over
their
Flocks
by
night
.
9
And
lo
,
the
Angel
of
the
Lord
came
upon
them
;
and
the
Glory
of
the
Lord
shone
round
about
them
,
and
they
were
sore
afraid
.
10
And
the
Angel
said
unto
them
,
fear
not
,
for
behold
I
bring
you
good
tidings
of
great
joy
,
which
shall
be
to
all
people
.
11
For
unto
you
is
born
this
day
in
the
city
of
David
,
a
Saviour
,
which
is
Christ
the
Lord
.
12
And
this
shall
be
a
sign
unto
you
:
ye
shall
find
a
babe
wrapped
in
swadling
cloaths
,
lying
in
a
Manger
.
Here
we
have
the
promulgation
,
and
first
publishing
of
our
Saviour's
Birth
to
the
World
.
The
Angel
said
unto
the
Shepherd
,
I
bring
you
glad
Tidings
,
a
Saviour
is
Born
.
Where
Obs.
(
1.
)
the
Messengers
imployed
by
God
to
publish
the
joyful
News
of
a
Saviour's
Birth
;
the
Holy
Angels
,
Heavenly
Messengers
imployed
about
an
Heavenly
Work
:
It
is
worth
our
Notice
,
how
Serviceable
the
Angels
were
to
Christ
,
upon
all
occasions
,
when
he
was
here
upon
Earth
;
an
Angel
declares
his
Conception
,
an
Host
of
Angels
publish
his
Birth
.
In
his
Temptation
,
an
Angel
strengthned
him
,
in
his
Agony
an
Angel
Comforts
him
:
at
his
Resurrection
an
Angel
rolls
away
a
Stone
from
the
door
of
the
Sepulchre
.
At
his
Ascension
the
Angels
attend
him
up
to
Heaven
,
and
at
his
Second
coming
to
judge
the
World
,
he
shall
be
Revealed
from
Heaven
with
his
mighty
Angels
.
And
great
Reason
there
is
that
the
Angels
should
be
thus
officious
in
their
Attendances
upon
Christ
,
who
is
an
Head
of
Confirmation
to
them
,
as
he
was
an
Head
of
Redemption
to
fallen
Man
.
Obs.
(
2.
)
The
Persons
to
whom
this
joyful
Message
of
a
Saviour's
Birth
is
first
brought
,
and
they
are
the
Shepherds
,
the
Angel
said
unto
the
Shepherds
fear
not
,
(
1.
)
Because
Christ
the
great
Shepherd
of
his
Church
was
now
come
into
the
World
;
(
2.
)
Because
he
was
of
old
promised
unto
Shepherds
,
the
old
Patriarchs
,
Abraham
,
Isaac
and
Jacob
,
who
by
their
occupation
were
Shepherds
.
Obs.
(
3.
)
The
time
when
these
Shepherds
had
the
Honour
of
this
Revelation
;
it
was
not
when
they
were
asleep
on
their
Beds
of
Idleness
and
Sloth
,
but
when
they
were
lying
abroad
,
and
watching
their
Flocks
.
The
Blessings
of
Heaven
usually
meet
us
in
the
way
of
an
honest
and
industrious
Diligence
;
whereas
the
idle
are
fit
for
nothing
but
Temptation
to
work
upon
.
If
these
Shepherds
had
been
snorting
in
their
Beds
,
they
had
no
more
seen
Angels
,
nor
yet
heard
the
News
of
a
Saviour
,
then
their
Neighbours
.
Obs.
(
4.
)
The
nature
and
quality
of
the
message
which
the
Angel
brought
,
it
was
a
message
of
joy
,
a
Message
of
Great
joy
,
a
message
of
great
joy
unto
all
people
.
For
here
was
Born
a
Son
,
that
Son
a
Prince
,
that
Prince
a
Saviour
,
that
Saviour
not
a
particular
Saviour
of
the
Jews
only
,
but
an
universal
Saviour
,
whose
Salvation
is
to
the
ends
of
the
Earth
.
Well
might
the
Angel
call
it
a
Message
or
glad
Tidings
of
Great
Joy
unto
all
People
.
Obs.
(
5.
)
The
ground
and
occasion
of
this
joy
,
the
foundation
of
all
this
good
News
which
was
proclaimed
in
the
ears
of
a
lost
World
,
and
that
was
the
Birth
of
a
Saviour
:
Vnto
you
is
born
this
day
in
the
City
of
David
,
a
Saviour
which
is
Christ
the
Lord
.
Hence
Learn
(
1.
)
That
the
Incarnation
and
Birth
of
our
Lord
Jesus
Christ
,
and
his
Manifestation
in
our
Flesh
and
Nature
,
was
and
is
matter
of
exceeding
joy
and
rejoycing
unto
all
People
.
(
2.
)
That
the
Great
End
and
Design
of
our
Lord's
Incarnation
and
Coming
into
the
World
,
it
was
to
be
the
Saviour
of
lost
Sinners
;
unto
you
is
born
a
Saviour
,
which
is
Christ
the
Lord
.
13
And
suddenly
there
was
with
the
Angels
,
a
multitude
of
the
heavenly
host
praising
God
:
and
saying
.
14
Glory
to
God
in
the
highest
,
and
on
earth
peace
,
good
will
towards
Men.
Although
the
Birth
of
our
Blessed
Saviour
was
published
by
one
Angel
,
yet
is
it
Celebrated
by
an
Host
of
Angels
,
the
whole
Quire
of
Angels
chaunt
forth
the
Praises
of
Almighty
God
,
upon
this
great
and
joyful
Occasion
.
Here
Observe
(
1.
)
the
Singers
,
(
2.
)
the
Song
it self
.
The
Singers
of
this
Heavenly
Anthem
are
the
holy
Angels
,
called
an
Host
,
partly
,
for
their
number
,
partly
for
their
Order
where
Learn
,
(
1.
)
The
goodness
and
sweet
disposition
of
these
Blessed
Spirits
,
in
whose
Bosoms
that
Cankered
passion
of
Envy
has
no
place
;
if
it
had
,
there
was
never
such
an
occasion
to
stir
it
up
,
as
now
:
But
Heaven
admits
of
no
such
Passion
;
Envy
is
a
Native
of
Hell
,
't
is
the
smoke
of
the
Bottomless
Pit
,
the
character
and
temper
of
the
Apostate
spirits
;
these
grieve
at
the
Happiness
of
Man
,
as
much
as
the
Angels
rejoyce
.
O
ye
Blessed
Angels
,
what
did
these
Tidings
concern
you
,
that
ruin'd
Mankind
should
be
taken
again
into
favour
;
whereas
those
of
your
own
Host
,
which
fell
likewise
,
remained
still
in
that
gulph
of
Perdition
into
which
their
Sin
had
plung'd
them
,
without
either
hope
of
Mercy
,
or
possibility
of
Recovery
.
The
less
we
repine
at
the
Good
,
and
the
more
we
rejoyce
at
the
Happiness
of
others
,
the
more
like
we
are
to
the
Holy
Angels
;
yea
,
the
more
we
resemble
God
himself
.
Learn
(
2.
)
Did
the
Angels
thus
joy
and
rejoice
for
us
?
then
what
joy
ought
we
to
express
for
our selves
?
Had
we
the
Tongue
of
Angels
,
we
could
not
sufficiently
chaunt
forth
the
Praises
of
our
Redeemer
.
Eternity
it self
,
it
will
be
too
short
to
spend
in
the
Rapturous
Contemplation
of
Redeeming
Mercy
.
Obs.
(
2.
)
The
Anthem
,
or
Song
it self
,
which
begins
with
a
Doxology
,
Glory
be
to
God
in
the
Highest
;
that
is
,
let
God
in
the
highest
Heavens
be
glorified
by
the
Angels
that
dwell
on
high
.
The
Angelical
Quire
excite
themselves
,
and
all
the
Host
of
Angels
,
to
give
glory
to
God
for
these
wonderful
Tidings
;
as
if
they
had
said
,
let
the
Power
,
the
Wisdom
,
the
Goodness
and
Mercy
of
God
,
be
acknowledged
and
revered
by
all
the
Host
of
Heaven
,
for
ever
and
ever
.
Next
to
the
Doxology
follows
a
Gratulation
:
Glory
be
to
God
in
the
Highest
,
for
there
is
peace
on
earth
,
and
good
will
towards
men
.
The
Birth
of
Christ
has
brought
a
peace
of
Reconciliation
betwixt
GOD
and
Man
upon
Earth
;
and
also
a
peace
of
amity
and
concord
betwixt
man
and
man
,
and
is
therefore
to
be
Celebrated
with
Acclamations
of
joy
.
15
And
it
came
to
pass
,
as
the
Angels
were
gone
away
from
them
into
Heaven
,
the
Shepherds
said
one
to
another
,
let
us
now
go
even
unto
Bethlehem
,
and
see
this
thing
which
is
come
to
pass
,
which
the
Lord
hath
made
known
unto
us
.
16
And
they
came
with
haste
,
and
found
Mary
and
Joseph
,
and
the
babe
lying
in
a
manger
.
17
And
when
they
had
seen
it
,
they
made
known
abroad
the
saying
,
which
was
told
them
concerning
this
child
.
18
And
all
they
that
heard
it
,
wondered
at
those
things
which
were
told
them
by
the
Shepherds
.
19
But
Mary
kept
all
these
things
,
and
pondered
them
in
her
heart
.
Several
particulars
are
here
observeable
,
as
(
1.
)
That
the
Shepherds
no
sooner
hear
the
News
of
a
Saviour
,
but
they
run
to
Bethlehem
to
seek
him
:
And
tho'
it
was
at
Midnight
,
yet
they
delayed
not
to
go
.
Those
that
lest
their
Beds
to
attend
their
Flocks
:
now
leave
their
Flocks
to
enquire
after
their
Saviour
.
Learn
thence
,
That
a
gracious
Soul
no
sooner
hears
where
Christ
is
,
but
instantly
makes
out
after
him
,
and
judges
no
earthly
Comfort
too
dear
to
be
left
and
forsaken
for
him
.
These
Shepherds
shew
,
That
they
preferred
their
Saviour
before
their
Sheep
Obs
.
(
2.
)
These
Shepherds
having
found
Christ
themselves
do
make
him
known
to
others
,
v.
17.
When
they
had
seen
it
,
they
made
known
abroad
the
saying
which
was
told
them
concerning
this
child
.
Learn
,
That
such
as
have
found
Christ
to
their
comfort
,
and
tasted
that
the
Lord
is
Gracious
themselves
,
cannot
but
recommend
him
to
the
love
and
admiration
of
others
.
Obs.
(
3.
)
What
effect
this
relation
had
upon
the
generality
of
people
that
heard
it
:
It
wrought
in
them
amazement
and
astonishment
,
but
not
Faith
:
The
people
wondered
,
but
not
Believed
.
'T
is
not
the
hearing
of
Christ
with
the
hearing
of
the
Ear
,
nor
the
seeing
of
Christ
with
the
sight
of
the
outward
Eye
;
neither
the
hearing
of
his
Doctrine
,
nor
the
sight
of
his
Miracles
,
will
work
divine
Faith
in
the
Soul
,
without
the
concurring
Operation
of
the
holy
Spirit
,
the
one
may
make
us
marvel
,
but
the
other
makes
us
Believe
;
All
that
heard
it
,
wondered
at
these
things
.
Lastly
,
Note
,
The
effect
which
these
things
had
upon
Mary
,
quite
different
from
what
they
had
upon
the
common
people
;
they
wondered
,
she
pondered
;
the
things
that
affected
their
Heads
,
influenced
her
Heart
,
she
kept
all
these
things
,
and
pondered
them
in
her
heart
.
21
And
when
eight
days
were
accomplished
for
the
Circumcision
of
the
child
,
his
name
was
called
Jesus
,
which
was
so
named
of
the
Angel
,
before
he
was
conceived
in
the
womb
.
Two
things
are
here
Observable
;
our
Saviour's
Circumcision
,
and
the
name
given
him
at
his
Circumcision
.
There
was
no
impurity
in
the
Son
of
God
,
and
yet
is
he
Circumcised
,
and
Baptised
also
,
tho'
he
had
neither
filth
nor
foreskin
,
which
wanted
either
the
Circumcising
Knife
,
or
the
Baptismal
Water
,
yet
he
condescends
to
be
both
Circumcised
and
Baptized
;
thereby
shewing
,
that
as
he
was
made
of
a
Woman
,
so
he
would
be
made
under
the
Law
,
which
he
punctually
observed
to
a
tittle
.
And
accordingly
he
was
not
only
Circumcised
,
but
Circumcised
the
eighth
day
,
as
the
ceremonial
Law
required
:
and
thus
our
Lord
fulfilled
all
Righteousness
,
St.
Matth.
3.15
.
Obs.
(
2.
)
The
Name
given
at
our
Saviour's
Circumcision
;
his
name
was
called
Jesus
;
that
is
,
a
Saviour
,
he
being
to
save
his
people
from
their
sins
,
St.
Matth.
1.21
.
The
great
End
of
Christ's
coming
into
the
World
,
was
to
save
Persons
from
the
punishment
and
power
of
their
Sins
.
Had
not
he
saved
us
from
our
Sins
,
we
must
have
dyed
in
our
Sins
,
and
dyed
for
our
Sins
,
and
that
Eternally
.
Never
let
us
then
sit
down
desponding
,
either
under
the
Guilt
,
or
under
the
power
of
our
Sins
,
and
conclude
,
that
they
are
either
so
great
,
that
they
cannot
be
forgiven
,
or
so
strong
,
that
they
can
never
be
overcome
.
22
And
when
the
days
of
her
purification
,
according
to
the
law
of
Moses
,
were
accomplished
,
they
brought
him
to
Jerusalem
to
present
him
to
the
Lord
.
23
As
it
is
written
in
the
Law
of
the
Lord
,
every
male
that
openeth
the
womb
,
shall
be
called
Holy
to
the
Lord
.
24
And
to
offer
a
Sacrifice
according
to
that
which
is
said
in
the
Law
of
the
Lord
;
a
pair
of
Turtle
Doves
,
or
two
young
Pidgeons
.
A
Twofold
Act
of
Obedience
doth
the
holy
Virgin
here
perform
to
two
Ceremonial
Laws
:
The
one
concerning
the
purification
of
Women
after
Child-birth
,
the
other
concerning
the
presenting
of
the
Male
Child
before
the
Lord
.
The
Law
concerning
the
purification
of
Women
,
we
have
Recorded
,
Levit.
12.
where
the
time
mentioned
for
the
Womans
Purification
is
set
down
;
namely
,
after
a
Male
Child
forty
days
,
after
a
Female
,
Fourscore
days
;
after
which
time
she
was
to
bring
a
Lamb
of
a
year
old
,
for
a
Burnt-offering
,
in
case
she
was
a
person
of
ability
;
or
a
pair
of
Turtle-Doves
,
or
two
young
Pidgeons
,
in
case
of
extreme
poverty
.
Now
as
to
the
Virgins
Purification
,
Observe
(
1.
)
That
no
sooner
was
she
able
and
allowed
to
walk
,
but
she
Travels
to
the
Temple
.
Where
Note
,
That
she
visited
God's
House
at
Jerusalem
,
before
her
own
house
at
Nazareth
.
Learn
thence
,
that
such
Women
whom
God
has
blest
with
safety
of
Deliverance
,
if
they
make
not
their
first
visit
to
the
Temple
of
God
,
to
offer
up
their
Praises
of
Thanksgivings
there
,
they
are
Strangers
to
the
Virgins
Piety
and
Devotion
.
Obs.
(
2.
)
Another
Act
of
Mary's
Obedience
to
the
Ceremonial
Law
,
she
presented
her
Child
at
Jerusalem
to
the
Lord
.
But
how
durst
the
Blessed
Virgin
carry
her
holy
Babe
to
Jerusalem
into
Herod's
mouth
?
It
was
but
a
little
before
that
Herod
sought
the
young
Child's
Life
to
destroy
it
;
yet
the
Virgin
sticks
not
,
in
Obedience
to
the
command
of
God
,
to
carry
him
to
Jerusalem
.
Learn
hence
,
That
the
apprehension
of
no
dangers
,
either
imminent
or
approaching
,
either
at
hand
,
or
afar
off
,
ought
to
hinder
us
from
performing
our
Duty
to
Almighty
God
:
we
ought
not
to
neglect
a
certain
Duty
,
to
escape
an
uncertain
Danger
.
Observe
further
,
as
the
Obedience
,
so
the
Humility
of
the
Holy
Virgin
,
in
submitting
to
the
Law
for
purifying
of
Uncleanness
:
For
thus
she
might
have
pleaded
;
What
need
have
I
of
purging
,
who
did
not
conceive
in
Sin
?
Other
Births
are
from
men
,
but
mine
is
from
the
Holy
Ghost
,
who
is
purity
it self
.
Other
Womens
Children
are
under
the
Law
,
mine
is
above
the
Law
;
but
like
the
Mother
of
him
,
whom
it
behoved
to
fulfil
all
Righteousness
,
she
dutifully
fulfils
the
Law
of
God
without
quarrelling
or
disputing
.
Observe
Lastly
,
as
the
exemplary
Humility
,
so
the
great
poverty
of
the
Holy
Virgin
:
she
has
not
a
Lamb
,
but
comes
with
her
two
Doves
to
God
.
Her
Offering
declares
her
Penury
.
The
Best
are
sometimes
the
poorest
,
seldom
the
wealthiest
:
yet
none
are
so
poor
but
God
expects
an
Offering
from
them
,
he
looks
for
somewhat
from
every
one
,
not
from
every
one
alike
.
The
Providence
of
God
it
is
,
that
makes
difference
in
persons
abilities
,
but
his
pleasure
will
make
no
difference
in
the
Acceptation
.
Where
there
is
a
willing
mind
it
shall
be
accepted
according
to
what
a
person
hath
,
2
Cor.
8.12
.
25
And
behold
there
was
a
man
in
Jerusalem
whose
name
was
Simeon
,
and
the
same
was
just
and
devout
,
waiting
for
the
consolation
of
Israel
,
and
the
holy
Ghost
was
upon
him
.
26
And
it
was
revealed
unto
him
by
the
holy
Ghost
,
that
he
should
not
see
Death
before
he
had
seen
the
Lord's
Christ
.
27
And
he
came
by
the
Spirit
into
the
Temple
;
and
when
the
parents
brought
in
the
child
Jesus
,
to
do
for
him
after
the
custom
of
the
law
.
28
Then
took
he
him
up
in
his
arms
,
and
Blessed
God
,
and
said
.
No
sooner
was
our
Saviour
brought
into
the
Temple
,
and
presented
to
the
Lord
by
his
holy
Parents
,
but
in
springs
old
Simeon
,
a
pious
and
devout
Man
,
who
had
a
Revelation
from
God
,
that
he
should
not
dye
until
he
had
with
his
bodily
Eye
seen
the
promised
Messiah
.
Accordingly
,
he
takes
up
the
Child
Jesus
in
his
arms
,
but
hugs
him
faster
by
his
Faith
then
by
his
feeble
Arms
;
and
with
Ravishment
of
heart
praises
God
for
the
Sight
of
his
Saviour
,
whom
he
calls
the
Consolation
of
Israel
;
that
is
,
the
Messiah
,
whom
the
Israel
of
God
had
long
look'd
and
waited
for
,
and
now
took
Comfort
and
Consolation
in
.
Note
here
(
1.
)
How
God
always
performs
his
Promises
to
his
Children
,
with
wonderful
advantage
.
Simeon
had
a
Revelation
that
he
should
not
Dye
until
he
had
seen
Christ
;
now
he
not
only
sees
him
,
but
feels
him
too
;
he
not
only
has
him
in
his
Eye
,
but
holds
him
in
his
hands
.
Tho'
God
stays
long
before
he
fulfils
his
Promises
,
he
certainly
comes
at
last
,
with
a
double
Reward
for
our
expectation
.
Note
(
2.
)
That
the
Coming
of
the
Messiah
in
the
fulness
of
Time
,
and
his
appearing
in
our
Flesh
and
Nature
,
was
and
is
matter
of
unspeakable
Consolation
to
the
Israel
of
God
.
And
now
that
he
is
come
,
let
us
live
by
Faith
upon
him
,
as
the
Foundation
of
all
Comfort
and
Consolation
both
in
Life
and
Death
.
Alas
!
what
are
all
other
Consolations
besides
this
,
and
without
this
:
They
are
impotent
and
insufficient
Consolations
,
they
are
dying
and
perishing
Consolations
;
nay
they
are
sometimes
afflictive
and
distressing
Consolations
.
The
Bitterness
accompanying
them
,
is
sometimes
more
than
the
Sweetness
that
is
tasted
in
them
;
but
in
Christ
,
who
is
the
Consolation
of
Israel
,
there
is
light
without
darkness
,
joy
without
sorrow
,
all
Consolation
,
without
any
mixture
of
discomfort
.
29
And
he
said
,
Lord
,
now
lettest
thou
thy
servant
depart
in
peace
,
according
to
thy
word
,
30
For
mine
eyes
have
seen
thy
Salvation
.
31
Which
thou
hast
prepared
before
the
face
of
all
people
.
32
A
light
to
lighten
the
Gentiles
,
and
the
glory
of
thy
people
Israel
.
33
And
Joseph
and
his
mother
marvelled
at
those
things
which
were
spoken
of
him
.
These
words
are
a
sweet
Canticle
,
or
Swan-like
Song
of
old
Simeon
,
a
little
before
his
Dissolution
.
He
had
seen
the
Messias
before
by
Faith
,
now
by
sight
,
and
wishes
to
have
his
Eyes
closed
,
that
he
might
see
nothing
after
this
desirable
sight
.
It
is
said
of
some
Turks
,
that
after
they
have
seen
Mahomet's
Tomb
,
they
put
out
their
Eyes
,
that
they
may
never
defile
them
after
they
have
seen
so
glorious
an
Object
:
Thus
old
Simeon
desires
to
see
no
more
of
this
World
,
after
he
had
seen
Christ
the
Saviour
of
the
World
;
but
sues
for
his
Dismission
,
Lord
,
let
thy
servant
depart
.
Note
here
(
1.
)
That
a
good
Man
having
served
his
Generation
,
and
God
in
his
Generation
faithfully
,
is
weary
of
the
World
,
and
willing
to
be
dismist
from
it
.
(
2.
)
That
the
Death
of
a
good
man
is
nothing
else
but
a
quiet
and
peaceable
departure
;
't
is
a
departure
in
peace
,
to
the
God
of
peace
.
(
3.
)
That
it
is
only
a
spiritual
sight
of
Christ
by
Faith
that
can
welcome
the
approach
of
Death
,
and
render
it
an
object
desirable
to
the
Christian's
choice
;
he
only
that
can
say
,
My
eyes
have
seen
thy
Salvation
,
will
be
able
to
say
,
Lord
let
thy
Servant
d●part
.
Observe
farther
,
Holy
Simeon
having
declared
the
Faithfulness
of
God
to
himself
in
the
Gift
of
Christ
:
Next
he
celebrates
the
Mercy
of
God
in
bestowing
this
invaluable
Gift
of
a
Saviour
upon
the
whole
World
.
The
world
consists
of
Jews
and
Gentiles
,
Christ
is
a
light
to
the
one
,
and
the
glory
of
the
other
:
a
light
to
the
blind
and
dark
Gentiles
,
and
the
Glory
of
the
Renowned
Church
of
the
Jews
.
The
Messias
being
promised
to
them
,
born
and
bred
up
with
them
,
living
amongst
them
,
preaching
his
Doctrine
to
them
,
and
working
his
Miracles
before
them
:
and
thus
was
Christ
the
Glory
of
his
people
Israel
.
34
And
Simeon
blessed
them
,
and
said
unto
Mary
his
mother
,
Behold
,
this
child
is
set
for
the
fall
,
and
rising
again
of
many
in
Israel
,
and
for
a
sign
which
shall
be
spoken
against
.
35
Yea
a
sword
shall
pass
thro'
thine
own
Soul
also
,
that
the
thoughts
of
many
hearts
may
be
revealed
.
Two
things
are
here
observed
,
Simeon's
Blessing
,
and
Simeons
Prediction
;
he
blessed
them
,
that
is
,
the
Parents
and
the
Child
Jesus
,
not
Authoritatively
,
but
Prophetically
,
declaring
how
God
would
bless
them
;
his
Prediction
is
Twofold
,
(
1.
)
concerning
Christ
,
(
2.
)
concerning
his
Mother
;
concerning
Christ
Simeon
declares
,
that
he
should
be
for
the
rise
of
many
in
Israel
;
namely
,
all
such
as
should
embrace
and
obey
his
Doctrine
,
and
imitate
and
follow
his
example
;
and
for
the
fall
of
others
;
that
is
,
shall
bring
punishment
and
ruine
upon
all
obdurate
and
impenitent
Sinners
;
and
a
Sign
to
be
spoken
against
;
that
is
,
he
shall
be
as
a
mark
for
obstinate
Sinners
to
set
themselves
against
.
Christ
himself
when
here
in
the
World
,
was
a
stone
of
stumbling
,
and
a
Rock
of
offence
to
the
men
of
the
World
,
enduring
the
contradiction
of
Sinners
against
himself
,
both
the
virulence
of
their
Tongues
,
and
the
violence
of
their
hands
.
(
2.
)
Concerning
the
Mother
of
Christ
,
Simeon
declares
,
that
the
sight
of
her
Son
's
bitter
Sufferings
,
would
like
a
Sword
pierce
through
he●
Heart
;
for
tho'
he
might
be
born
,
yet
should
he
not
dy●
without
the
pains
of
his
Mother
;
as
if
the
Throws
suffered
by
other
Women
at
the
Birth
,
were
reserved
for
her
to
endure
at
the
death
of
her
Son
.
The
Sufferings
of
the
Holy
Jesus
on
the
Cross
,
were
as
a
Sword
or
dagger
at
the
Heart
of
the
Holy
Virgin
,
and
she
Suffered
with
him
,
both
as
a
tender
Mother
,
and
as
a
Sympathizing
Member
of
his
Body
.
36
And
there
was
one
Anna
a
prophetess
,
the
daughter
of
Phanuel
,
of
the
tribe
of
Asser
,
she
was
of
a
great
Age
,
and
had
lived
with
an
husband
seven
years
from
her
Virginity
.
37
And
she
was
a
widow
of
about
fourscore
and
four
years
,
which
departed
not
from
the
Temple
,
but
served
God
with
fastings
and
prayers
,
night
and
day
.
38
And
she
coming
in
at
that
instant
gave
thanks
likewise
unto
the
Lord
,
and
spake
of
him
to
all
them
that
looked
for
redemption
in
Israel
.
Simeon
is
seconded
by
Anna
a
Prophetess
,
she
also
declares
that
the
child
Jesus
was
the
promised
and
expected
Messias
;
and
thus
Christ
was
proclaimed
in
the
Temple
,
by
two
Heralds
of
different
Sexes
.
Concerning
this
Aged
Woman
Anna
,
it
is
said
,
that
she
departed
not
from
the
Temple
,
night
nor
day
;
not
that
she
lived
and
lodged
there
,
but
by
her
never
departing
from
,
understand
her
daily
repairing
to
the
Temple
;
that
which
is
often
done
,
is
said
in
Scripture
to
be
always
done
;
we
are
said
to
do
a
thing
continually
,
when
we
do
it
seasonably
:
Thus
we
pray
continually
,
when
we
pray
as
often
as
duty
requires
us
to
pray
.
Learn
hence
,
That
such
duties
as
a
Christian
performs
out
of
Conscience
,
he
will
perform
with
Constancy
and
Perseverance
:
Nature
will
have
her
good
Moods
,
but
Grace
is
steady
.
The
devotions
of
a
pious
Soul
,
like
Anna's
,
are
as
constant
,
but
more
frequent
then
the
returns
of
day
and
night
.
39
And
when
they
had
performed
all
things
according
to
the
Law
of
the
Lord
they
returned
into
Galilee
,
to
their
own
city
Nazareth
.
40
And
the
child
grew
,
and
waxed
strong
in
spirit
,
filled
with
wisdom
,
and
the
Grace
of
God
was
upon
him
.
Here
we
see
the
truth
and
reality
of
Christ's
Humane
Nature
,
he
grew
as
we
do
,
from
Infancy
to
Childhood
,
from
Childhood
,
to
Youth
and
Manhood
.
To
his
divine
Nature
no
accession
or
addition
could
be
made
;
for
that
which
is
infinite
cannot
encrease
.
The
deity
was
infinite
in
Christ
,
so
was
not
the
Humanity
,
but
capable
of
additions
;
and
accordingly
as
Christ
gr●w
up
,
the
Stature
of
his
Body
,
and
the
faculties
of
his
mind
encreased
,
thro'
the
Grace
and
Power
of
God's
Spirit
upon
him
.
41
Now
his
parents
went
to
Jerusalem
every
Year
at
the
feast
of
the
passover
.
42
And
when
he
was
twelve
years
old
,
they
went
up
to
Jerusalem
,
after
the
custom
of
the
feast
.
Observe
here
the
persons
making
this
yearly
Journey
to
Jerusalem
,
our
Saviour's
Parents
and
himself
,
(
1.
)
Joseph
,
who
is
called
Christ's
Father
;
not
that
he
was
his
natural
Father
,
for
Christ
had
no
Father
upon
Earth
;
but
Joseph
was
his
Reputed
and
supposed
Father
,
his
nursing
Father
,
who
by
the
appointment
of
God
took
a
Fatherly
care
of
him
;
and
and
his
Father
in
Law
,
being
Husband
to
Mary
.
(
2.
)
Mary
the
Mother
of
Christ
went
up
to
Jerusalem
,
with
her
Husband
and
her
Son
:
God
commanded
only
the
Males
to
go
up
to
Jerusalem
;
the
weaker
Sex
were
excused
;
but
the
Holy
Virgin
well
knowing
the
spiritual
profit
of
that
long
Journey
,
would
not
stay
at
home
.
Such
as
will
go
no
farther
than
they
are
dragged
in
Religious
Exercises
,
are
Strangers
to
the
Virgins
Piety
and
devotion
.
But
(
3.
)
the
child
Jesus
in
his
Minority
goes
up
with
his
Parents
to
this
holy
Solemnity
,
thereby
no
doubt
intending
our
instruction
,
when
we
are
young
to
give
God
an
early
possession
of
our
Souls
,
to
consecrate
the
Virgin
Operations
of
our
minds
to
him
;
and
in
our
Youth
to
keep
close
to
the
Worship
and
Service
of
God
,
when
we
are
so
importunately
courted
by
the
World
.
Ob●erve
farther
,
This
holy
Family
came
not
to
look
at
the
Feast
and
be
gone
,
but
they
duly
stay'd
out
all
the
appointed
time
.
●●seph's
Calling
,
and
the
Virgins
Houshold
Business
could
●either
keep
them
at
home
,
nor
hasten
them
home
before
the
publick
Duties
in
the
Temple
were
dispatcht
and
ended
.
All
worldly
Business
must
give
place
to
Divine
Offices
;
and
we
must
attend
God's
service
to
the
end
,
except
we
will
depart
unblest
.
43
And
when
they
had
fulfilled
the
days
,
as
they
returned
,
the
child
Jesus
tarried
behind
in
Jerusalem
;
and
Joseph
and
his
mother
knew
not
of
it
.
44
But
supposing
him
to
have
been
in
the
company
,
went
a
days
journey
,
and
they
sought
him
amongst
their
kinsfolk
and
acquaintance
.
45
And
when
they
found
him
not
,
they
turned
back
to
Jerusalem
,
seeking
him
.
The
Service
of
the
Temple
being
ended
,
they
return
home
to
Nazareth
;
Religious
Duties
are
not
to
be
attended
to
the
prejudice
and
neglect
of
our
particular
Callings
.
God
calls
us
as
well
from
his
House
,
as
to
his
House
.
They
are
much
mistaken
,
who
think
God
is
pleased
with
nothing
but
Devotion
;
he
that
says
,
be
fervent
in
Spirit
,
serving
the
Lord
,
says
also
,
be
not
slothful
in
business
.
Piety
and
Industry
must
keep
pace
with
one
another
;
God
is
as
well
pleased
with
our
Return
to
Nazareth
,
as
with
our
going
up
to
Jerusalem
.
Observe
further
,
tho'
Joseph
and
Mary
returned
home
,
the
Child
Jesus
,
unknown
to
them
,
stays
behind
.
Their
back
was
no
sooner
turn'd
upon
the
Temple
,
but
his
Face
was
towards
it
;
Christ
had
Business
in
that
place
which
his
Parents
knew
not
of
.
They
missing
him
,
seek
him
in
the
company
,
concluding
him
with
their
Kinsfolk
and
Acquaintance
;
from
whence
we
may
gather
,
that
the
Parents
of
Christ
knew
him
to
be
of
a
sweet
and
sociable
,
of
a
free
and
Conversative
,
not
of
a
sullen
and
morose
Disposition
.
They
did
not
suspect
him
to
be
wandered
into
Fields
or
Deserts
;
but
when
they
mist
him
,
sought
him
among
their
Kinsfolk
:
had
he
not
wonted
to
converse
formerly
with
them
,
he
had
not
now
been
sought
amongst
them
.
Our
Blessed
Saviour
when
on
Earth
,
did
not
take
pleasure
in
a
wild
retiredness
,
in
a
froward
austerity
,
but
in
a
mild
affability
and
amiable
Conversation
,
and
herein
also
his
Example
is
very
instructive
to
us
.
46
And
it
came
to
pass
,
that
after
three
days
they
found
him
in
the
temple
,
sitting
in
the
midst
of
the
Doctors
,
both
hearing
them
,
and
asking
them
questions
.
47
And
all
that
heard
him
were
astonished
at
his
understanding
and
answers
.
At
Twelve
years
old
our
Saviour
disputes
in
the
Temple
with
the
Doctors
of
the
Law
:
Never
had
those
great
Rabbies
heard
the
voice
of
such
a
Tutor
.
Thus
in
our
Saviour's
Non-age
,
he
gives
us
a
proof
of
his
Proficiency
,
even
as
the
Springs
shews
us
what
we
may
hope
for
of
the
Tree
in
Summer
.
Our
Saviour
discovered
his
Accomplishments
by
degrees
;
had
his
Perfections
appeared
all
at
once
,
they
had
rather
dazled
,
then
delighted
the
eyes
of
the
Beholders
;
even
as
the
Sun
would
confound
all
eyes
,
should
it
appear
at
its
first
Rising
in
its
full
strength
.
Christ
could
now
have
taught
all
those
great
Rabbies
the
deep
Mysteries
of
God
,
but
being
not
yet
called
by
his
Father
to
be
a
publick
Teacher
,
he
contents
himself
to
hear
with
Diligence
,
and
to
ask
with
Modesty
.
Learn
hence
,
That
Parts
and
Abilities
for
the
Ministerial
Function
,
are
not
sufficient
to
warrant
our
Undertaking
of
it
without
a
regular
Call
.
Christ
himself
would
not
run
,
no
not
of
his
Heavenly
Fathers
Errand
before
he
was
sent
,
much
less
should
we
.
48
And
when
they
saw
him
,
they
were
amazed
,
and
his
mother
said
unto
him
,
son
,
why
hast
thou
thus
dealt
with
us
?
Behold
thy
father
and
I
have
sought
thee
sorrowing
.
Without
doubt
it
was
impossible
to
express
the
sorrow
of
the
holy
Virgin
's
Soul
,
when
all
the
search
of
three
days
could
bring
them
no
tidings
of
their
Holy
Child
.
How
did
she
blame
her
Eyes
for
once
looking
off
this
Object
of
her
Love
,
and
spend
both
days
and
nights
in
a
passionate
bemoaning
of
her
Loss
.
O
Blessed
Saviour
,
who
can
miss
Thee
,
and
not
mourn
for
Thee
?
Never
any
Soul
conceived
Thee
by
Faith
,
but
was
apprehensive
of
thy
worth
,
and
sensible
of
thy
want
:
What
Comforts
are
we
capable
of
,
while
we
want
Thee
?
and
what
relish
can
we
taste
in
any
earthly
Delight
without
Thee
?
49
And
he
said
unto
them
,
how
is
it
that
ye
sought
me
?
wist
ye
not
that
I
must
be
about
my
fathers
business
.
Observe
here
,
That
Christ
blames
not
his
Parents
for
their
sollicitous
care
of
him
;
but
shews
them
how
able
he
was
to
live
without
any
dependency
upon
them
and
their
care
;
and
also
to
let
them
understand
,
that
higher
respects
had
called
him
away
;
that
as
he
had
meat
to
eat
,
so
had
he
work
to
do
,
which
they
knew
not
of
.
For
,
says
he
,
Wist
ye
not
that
I
must
be
about
my
Fathers
Business
?
as
if
he
had
said
,
Altho'
I
owe
respect
to
you
as
my
natural
Parent
,
yet
my
Duty
to
my
Heavenly
Father
must
be
preferred
.
I
am
about
his
work
,
promoting
his
Glory
,
and
propagating
his
Truth
.
We
have
also
a
Father
in
Heaven
,
oh
how
good
is
it
to
steal
away
from
our
earthly
Distractions
,
that
we
may
imploy
our selves
immediately
in
his
Service
;
that
when
the
World
makes
inquiry
after
us
,
we
may
say
as
our
Saviour
did
before
us
,
wist
ye
not
that
I
must
be
about
my
fathers
business
?
50
And
they
understood
not
the
saying
,
which
he
spake
unto
them
.
51
And
he
went
down
with
them
,
and
went
to
Nazareth
,
and
was
subject
unto
them
;
but
his
mother
kept
all
these
sayings
in
her
heart
.
52
And
Jesus
encreased
in
wisdom
and
stature
,
and
in
favour
with
God
and
man
.
The
most
material
passage
of
our
Saviour's
Life
,
for
the
first
twelve
years
,
is
here
Recorded
;
namely
,
his
disputing
with
the
Doctors
in
the
Temple
;
how
he
spent
the
next
eighteen
years
,
namely
,
till
he
was
Thirty
,
the
Scripture
doth
not
mention
.
It
is
here
said
,
that
he
lived
with
,
and
was
Subject
to
his
Parents
;
obeying
their
commands
,
and
as
it
is
believed
,
following
their
employments
,
working
upon
the
Trade
of
a
Carpenter
,
as
was
observed
Mark
6.3
.
doubtless
he
did
not
live
an
idle
Life
;
and
why
should
he
that
did
not
abhor
the
Virgins
Womb
,
a
Stable
and
a
Manger
,
be
supposed
to
abhor
the
works
of
an
honest
Vocation
.
Observe
farther
,
What
a
singular
pattern
is
here
for
Children
to
imitate
and
follow
in
their
Subjection
to
their
Parents
:
If
the
greatest
and
highest
of
mortals
think
themselves
above
their
Parents
commands
,
our
Saviour
did
not
so
,
he
pay'd
Homage
to
the
Womb
that
bare
him
,
and
to
his
supposed
Father
that
provided
for
him
.
Let
a
person
be
never
so
high
above
others
,
he
is
still
below
and
inferiour
to
his
Parents
.
Jesus
dwelt
with
his
Parents
,
and
was
subject
to
them
.
Obs.
Lastly
,
a
farther
Evidence
of
our
Saviour's
Humanity
,
with
respect
to
his
Humane
Nature
,
which
consisted
of
Body
and
Soul
,
he
did
Grow
and
improve
,
his
Body
in
Stature
,
his
Soul
in
Wisdom
;
and
he
became
every
day
a
more
eminent
and
illustrious
Person
in
the
eyes
of
all
,
being
highly
in
favour
both
with
God
and
man
.
CHAP.
III.
1
NOW
in
the
fifteenth
year
of
the
reign
of
Tiberius
Cesar
,
Pontius
Pilate
being
Governour
of
Judea
,
and
Herod
being
Tetrarch
of
Galilee
,
and
his
brother
Philip
Tetrarch
of
Iturea
,
and
of
the
Region
of
Trachonites
,
and
Lysanias
as
the
Tetrarch
of
Abilene
.
Annas
and
Caiaphas
being
the
High-priests
,
the
word
of
God
came
to
John
the
son
of
Zacharias
in
the
wilderness
.
The
two
foregoing
Chapters
gave
us
an
Account
of
the
Birth
of
our
Saviour
Christ
,
and
of
John
the
Baptist
.
The
Evangelist
●ow
leaving
the
History
of
our
blessed
Saviour
for
eighteen
years
,
namely
,
till
he
was
thirty
years
old
(
the
Holy
Ghost
having
thought
sit
to
conceal
that
part
of
our
Saviour's
private
Life
from
our
knowledge
)
he
begins
this
chapter
with
a
relation
of
the
Baptist's
Ministry
,
acquainting
us
with
the
time
when
,
and
the
place
where
,
and
the
Doctrine
which
the
Baptist
taught
.
Obs.
(
1.
)
The
time
described
when
St.
John
began
his
publick
Ministry
;
namely
,
when
Tiberius
was
Emperour
,
and
Annas
and
Caiphas
High-priests
;
(
1.
)
in
the
fifteenth
year
of
Tiberius
,
when
the
Jews
were
intirely
under
the
power
of
the
Romans
,
who
set
four
Governours
over
them
called
Tetrarchs
,
so
named
from
their
ruling
over
a
fourth
part
of
the
Kingdom
.
From
hence
the
Jews
might
have
observed
,
had
not
prejudice
blinded
their
Eyes
,
that
the
Scepter
being
thus
departed
from
Judah
,
according
to
Jacob's
Prophecy
,
Gen.
49.
Shilo
,
or
the
Messias
was
now
come
.
Again
,
the
time
when
St.
John
began
his
Ministry
was
,
when
Annas
and
Caiphas
were
High-priests
,
under
the
Law
there
were
three
sorts
of
Ministers
that
attended
the
Service
of
the
Temple
;
namely
,
Priests
,
Levites
,
and
Nethenims
:
over
these
the
High-priest
was
chief
,
who
,
by
God's
command
,
was
to
be
the
first
born
of
Aaron's
Family
.
But
how
came
two
High-priests
here
,
seeing
God
never
appointed
but
one
at
a
time
?
In
answer
to
this
,
say
some
,
the
power
and
covetousness
of
the
Romans
put
in
High-priests
at
pleasure
to
officiate
for
gain
;
say
others
,
the
High-priest
was
allowed
his
Assistant
or
Deputy
,
who
in
case
of
his
pollution
or
sickness
did
officiate
in
his
place
.
But
that
which
we
may
profitably
observe
from
hence
is
this
,
The
exactness
and
faithfulness
of
this
Historian
St.
Luke
,
in
relating
the
Circumstances
of
our
Saviour's
Nativity
,
and
the
Baptists
Ministry
,
that
the
Truth
might
evidently
appear
he
is
exact
in
Recording
the
Time
.
3
And
he
came
into
all
the
country
about
Jordan
,
preaching
the
baptism
of
Repentance
for
the
remission
of
sins
.
4
As
it
is
written
in
the
book
of
the
words
of
Isaiah
the
prophet
saying
,
the
voice
of
one
crying
in
the
wilderness
,
prepare
ye
the
way
of
the
Lord
,
make
his
paths
straight
.
5
Every
valley
shall
be
filled
,
and
every
mountain
and
hill
shall
be
laid
low
,
and
the
crooked
shall
be
made
straight
,
and
the
rough
way
shall
be
made
smooth
.
6
And
all
flesh
shall
see
the
salvation
of
God
.
Observe
here
(
1.
)
The
place
where
the
Baptist
exercised
his
Ministry
in
the
Wilderness
of
Judea
,
where
were
some
Cities
and
Villages
,
tho'
thinly
inhabited
.
Note
here
,
the
great
Humility
of
the
Baptist
in
preaching
in
an
obscure
place
,
and
to
a
small
handful
of
people
:
Jerusalem
some
might
think
a
fitter
place
for
so
celebrated
a
Preacher
,
but
God
had
called
him
to
preach
in
the
Wilderness
,
and
there
he
opens
his
Commission
.
Learn
hence
,
that
the
most
eminent
of
God's
Ministers
must
be
content
to
execute
their
office
,
and
exercise
their
Ministry
where
God
calls
them
,
be
the
place
never
so
mean
and
obscure
,
and
the
people
never
so
rude
and
barbarous
.
In
the
place
where
God
by
his
Providence
fixes
us
,
we
must
abide
,
till
he
that
called
us
thither
,
removes
us
thence
.
And
this
was
the
Baptist's
case
here
.
He
leaves
the
Wilderness
at
God's
command
,
and
comes
to
more
Inhabited
places
;
he
came
into
the
Country
about
Jordan
,
preaching
.
It
is
not
only
lawful
,
but
a
necessary
Duty
for
the
Ministers
of
God
,
to
remove
from
one
Place
and
People
to
another
;
provided
their
Call
be
clear
,
their
way
plain
,
the
good
of
Souls
their
Motive
,
and
the
Glory
of
God
their
end
.
Obs.
(
2.
)
The
Doctrine
which
the
Baptist
preached
,
namely
,
the
Baptism
of
Repentance
for
the
Remission
of
Sins
;
that
is
,
the
Doctrine
of
Baptism
,
which
sealeth
Remission
of
Sins
to
the
party
Baptized
.
Learn
hence
that
the
preaching
of
the
Doctrine
of
Repentance
,
is
the
indispensable
Duty
of
every
Gospel-Minister
;
John
the
Baptist
preacht
it
,
our
Saviour
preacht
it
,
his
Apostles
preacht
it
;
they
went
out
every
where
preaching
,
that
men
should
Repent
:
Till
we
are
in
a
State
of
Sinless
Perfection
,
the
Doctrine
of
Repentance
must
be
preacht
unto
us
,
and
practised
by
us
.
Obs.
(
3.
)
The
Motive
and
Inducement
which
prompted
the
Baptist
to
his
Duty
,
which
was
to
fulfil
the
Prophecies
that
went
before
of
him
,
as
it
is
written
in
the
Book
of
the
Prophets
,
The
voice
of
one
crying
in
the
wilderness
,
prepare
ye
the
way
of
the
Lord
,
make
his
paths
streight
;
every
valley
shall
be
filled
,
&c.
Where
Note
,
(
1.
)
The
title
given
to
John
the
Baptist
;
a
Voice
,
a
crying
voice
.
This
implies
both
his
vehemency
and
earnestness
,
and
also
his
freedom
and
boldness
in
delivering
of
his
Message
;
when
a
minister's
own
Heart
is
warmly
affected
with
what
he
preach
,
he
may
hope
to
affect
the
Hearts
of
others
.
Note
(2)
The
Sum
and
Substance
of
what
he
cryed
,
Prepare
ye
the
way
of
the
Lord
,
&c.
that
is
,
make
your selves
ready
to
receive
the
Messiah
,
to
embrace
and
entertain
his
Doctrine
.
As
loyal
Subjects
when
their
Prince
is
coming
near
their
City
,
they
remove
every
thing
out
of
the
way
that
may
hinder
his
Progress
;
all
Annoyances
,
and
all
Impediments
.
In
like
manner
the
preparatory
Work
of
the
Gospel
upon
the
Hearts
of
Sinners
,
lies
in
pulling
down
Mountains
,
and
filling
up
Valleys
;
that
is
,
in
humbling
the
proud
Hearts
of
Sinners
puft
up
(
as
the
Pharisees
were
)
with
a
conceit
of
their
own
Righteousness
,
who
would
be
their
own
Saviours
,
and
not
beholding
to
Christ
and
his
free
Grace
for
Salvation
.
Learn
hence
(
1.
)
That
man's
heart
is
naturally
very
unfit
to
receive
and
entertain
the
Lord
Jesus
Christ
,
and
his
Holy
Doctrine
;
we
have
naturally
no
sitness
,
no
inclination
,
nor
disposition
to
believe
in
him
,
or
submit
unto
him
.
(
2.
)
That
if
ever
we
desire
to
entertain
Christ
in
our
Hearts
,
we
must
first
prepare
and
make
ready
our
Hearts
for
the
receiving
and
embracing
of
him
.
For
tho'
the
preparation
of
the
heart
be
from
the
Lord
,
yet
he
requires
the
exercise
of
our
Faculties
,
and
the
use
of
our
Endeavours
,
he
prepares
our
hearts
by
enabling
us
to
prepare
our
own
Hearts
,
by
getting
a
sight
of
the
Evil
of
Sin
,
and
a
sense
of
our
Misery
without
Christ
;
an
hungring
desire
after
him
,
and
a
lively
Faith
in
him
.
God
does
not
work
upon
Man
,
as
Masons
work
upon
Stone
;
what
he
doth
in
us
and
for
us
,
he
doth
it
by
us
,
he
works
by
setting
us
to
work
;
therefore
says
the
Holy
Baptist
,
Prepare
ye
the
way
of
the
Lord
,
make
,
&c.
The
Act
of
Endeavour
is
ours
,
the
Aid
and
Assistance
is
God's
.
Obs.
Lastly
,
The
encouragement
which
the
Baptist
gives
to
Persons
to
prepare
the
way
of
the
Lord
;
for
(
says
he
)
all
flesh
shall
see
the
Salvation
of
God
;
that
is
,
now
is
the
time
that
all
Persons
,
Jew
and
Gentiles
,
may
see
the
Author
of
Salvation
,
whom
God
has
promised
to
the
World
,
and
may
by
Faith
be
made
partakers
of
that
Salvation
which
the
Messiah
shall
purchase
for
them
,
and
in
his
Gospel
tender
to
them
.
The
great
End
of
Christ's
coming
into
the
World
,
was
to
purchase
Salvation
for
all
Flesh
willing
to
be
Saved
by
him
.
7
Then
said
he
to
the
multitude
,
that
came
forth
to
be
baptized
of
him
;
O
generation
of
Vipers
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
.
8
Bring
forth
therefore
fruits
worthy
of
Repentance
;
and
begin
not
to
say
within
your selves
,
we
have
Abraham
to
our
father
;
for
I
say
unto
you
,
that
God
is
able
of
these
stones
to
raise
up
children
unto
Abraham
.
St.
Matthew
.
Ch.
3.7
,
8.
says
,
that
the
Baptist
spake
these
words
to
the
Pharisees
and
Sadduces
,
whom
he
gives
first
a
quick
and
cutting
compellation
,
oh
Generation
of
Vipers
,
then
a
sharp
and
severe
Reprehension
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
?
And
last
of
all
,
a
seasonable
Exhortation
,
bring
forth
therefore
fruits
meet
for
Repentance
.
As
if
he
had
said
,
O
ye
Pharisees
and
worst
of
Men
,
I
perceive
by
your
coming
hither
,
some
body
has
Alarm'd
you
with
the
Notices
of
that
dreadful
Vengeance
that
is
coming
upon
this
Generation
,
to
prevent
which
you
pretend
Repentance
of
your
Sins
,
but
let
me
see
by
your
Actions
,
that
you
are
not
only
demure
but
sincere
Penitents
;
let
me
see
the
Fruits
of
your
Repentance
in
the
daily
Course
of
your
Conversations
.
Learn
here
(
1.
)
That
the
Condition
of
proud
Pharisees
pretending
and
false
hearted
Hypocrites
,
tho'
very
dangerous
,
yet
is
not
hopeless
and
desperate
,
and
their
Salvation
,
tho'
the
worst
of
Men
,
must
not
be
despaired
of
.
St.
John
reproves
them
for
their
Sin
,
but
yet
encourages
their
Repentance
.
(
2.
)
That
sincere
Repentance
is
not
a
barren
thing
,
but
does
constantly
bring
forth
Fruits
answerable
to
its
Nature
;
as
Faith
without
Works
,
so
Repentance
without
Fruits
is
dead
also
.
The
genuine
Fruits
of
Repentance
,
are
humility
of
Heart
,
and
holiness
of
Life
.
Obs.
Lastly
,
The
cautionary
Direction
which
he
gives
to
these
Hypocrites
,
not
to
rest
in
their
external
Priviledges
;
Think
not
to
say
within
your selves
we
have
Abraham
to
our
Father
;
glory
not
in
this
,
that
you
are
the
only
visible
Church
that
God
has
upon
Earth
;
for
God
can
out
of
the
obdurate
Gentile
World
raise
up
a
People
to
himself
,
take
them
into
Covenant
with
himself
,
and
cast
you
out
.
Learn
hence
(
1.
)
That
men
are
exceeding
apt
to
boast
of
,
and
glory
in
their
external
Priviledges
,
and
to
place
Religion
most
in
those
things
wherein
God
places
it
least
.
How
did
the
Jews
Glory
in
their
fleshly
descent
from
Abraham
,
as
if
God
were
ty'd
to
Abraham's
Line
,
and
could
have
no
People
,
if
he
had
not
them
for
his
People
.
(
2.
)
That
it
is
a
vain
thing
to
expect
exemption
from
the
Judgments
of
God
,
because
of
outward
Priviledges
enjoyed
by
God
.
If
we
be
not
born
again
of
the
Spirit
,
it
will
avail
us
nothing
to
be
Born
of
Abraham's
Flesh
:
If
Abraham's
Faith
be
not
found
in
our
Hearts
,
it
will
be
no
advantage
to
us
,
that
Abraham's
Blood
is
running
in
their
Veins
;
Think
not
to
say
,
we
have
Abraham
to
our
Father
.
9
And
now
also
the
Ax
is
laid
unto
the
root
of
the
trees
,
every
tree
therefore
which
bringeth
not
forth
good
fruit
,
is
hewen
down
,
and
cast
into
the
fire
.
St.
John
having
preacht
the
Doctrine
of
Repentance
in
the
foregoing
Verses
,
he
backs
it
with
a
powerful
Argument
in
this
Verse
,
drawn
from
the
certainty
and
severity
of
that
Judgment
which
would
come
upon
them
,
if
they
continued
in
their
sins
;
Now
is
the
Ax
laid
to
the
root
of
the
Tree
.
Learn
(
1.
)
That
it
is
not
unsuitable
for
Gospel-preachers
,
to
press
Repentance
and
Holiness
of
Life
upon
their
Hearers
,
from
Arguments
of
Terrour
;
John
does
it
here
,
and
Christ
elsewhere
.
(
2.
)
That
those
whose
Hearts
are
not
pierced
with
the
Sword
of
God's
Word
,
shall
certainly
be
cut
down
and
destroyed
by
the
Ax
of
his
Judgments
.
Observe
further
,
that
forasmuch
as
the
sin
here
specified
is
a
Sin
of
Omission
,
every
Tree
which
bringeth
not
forth
good
fruit
,
as
well
as
that
which
bringeth
forth
evil
Fruit
,
is
hewn
down
and
cast
into
the
fire
.
We
learn
that
Sins
of
Omission
are
certainly
damning
,
as
well
as
Sins
of
Commission
.
The
neglects
of
Duty
are
as
dangerous
and
damnable
as
the
Acts
of
Sin
.
Such
Trees
as
stand
in
God's
Orchard
the
Church
,
and
bring
forth
no
good
Fruit
,
are
markt
out
as
Fewel
for
the
Devil's
Fire
.
10
And
the
people
asked
him
,
saying
,
What
shall
we
do
then
.
11
He
answereth
and
saith
unto
them
,
he
that
hath
two
coats
,
let
him
impart
to
him
that
hath
none
,
and
he
that
hath
meat
let
him
do
likewise
.
The
Baptist
having
prest
his
Hearers
to
bring
forth
Fruits
meet
for
Repentance
,
here
they
inquire
of
him
what
Fruits
they
should
bring
forth
;
he
tells
them
first
,
the
fruits
of
Charity
and
Mercy
,
he
that
hath
two
Coats
,
let
him
give
to
him
that
hath
none
.
This
is
not
to
be
understood
strictly
,
as
if
the
Command
required
us
to
give
the
Cloaths
off
our
Back
,
to
every
one
that
wanted
them
:
But
it
directs
those
that
have
the
things
of
this
Life
in
abundance
,
to
distribute
and
communicate
to
those
that
are
in
want
.
Learn
hence
,
that
an
extensive
Liberality
,
and
diffusive
Charity
in
distributing
such
things
as
we
can
well
spare
,
towards
the
Relief
of
others
Necessities
,
is
an
excellent
fruit
of
Repentance
,
and
a
good
proof
and
evidence
of
the
truth
and
sincerity
of
it
;
Let
him
that
hath
two
Coats
,
impart
to
him
that
hath
none
.
12
Then
came
also
Publicans
to
be
baptized
,
and
said
unto
him
,
master
,
What
shall
we
do
?
13
And
he
he
said
unto
them
,
exact
no
more
then
that
which
is
appointed
you
.
The
Publicans
were
Persons
imployed
by
the
Romans
to
gather
the
Tax
or
Tribute
among
the
Jews
,
who
were
now
Tributaries
to
the
Romans
,
and
paid
them
a
publick
Revenue
.
These
Publicans
were
great
Oppressers
,
exacting
more
then
was
the
Emperor's
due
,
therefore
we
find
Publicans
and
Sinners
so
often
joyned
together
in
the
Gospel
.
These
men
inquiring
what
Fruits
of
Repentance
they
should
bring
forth
,
St.
John
directs
them
to
acts
of
Justice
,
●xact
not
.
Where
Note
(
1.
)
That
acts
of
Justice
and
Righteousness
,
as
well
as
of
Charity
and
Mercy
,
are
real
Fruits
of
sincere
Repentance
.
Obs.
(
2.
)
John
doth
not
condemn
the
Office
,
but
caution
the
Officer
.
If
Magistrates
may
impose
Taxes
,
they
may
doubtless
appoint
Officers
to
Collect
those
Taxes
:
Christian
Charity
then
must
always
teach
us
to
distinguish
betwixt
Calling
and
the
Crime
.
We
must
not
Censure
any
Officer
,
either
in
Church
or
State
,
for
the
sake
of
their
Male-Administration
,
who
are
imploy'd
in
that
Office
.
14
And
the
Soldiers
also
demanded
of
him
,
saying
,
and
what
shall
we
do
?
and
he
said
unto
them
,
do
violence
to
no
man
,
neither
accuse
any
falsely
,
and
be
content
with
your
Wages
.
Observe
here
what
a
general
Resort
there
was
of
all
sorts
of
Persons
to
John's
Ministry
,
Pharisees
,
Sadduces
,
Publicans
,
Soldiers
;
these
last
here
inquire
of
him
,
what
they
should
do
,
to
gain
Acceptance
with
God
?
he
answers
,
do
no
violence
,
defraud
no
man
of
his
own
by
false
Accusation
,
but
be
content
with
the
Allowance
assigned
for
your
Maintenance
.
Where
it
is
(
1.
)
strongly
supposed
,
that
Soldiers
are
insolent
Oppressors
,
making
no
conscience
of
injustice
,
false
Accusation
,
and
violent
Oppression
:
yet
(
2.
)
the
Office
and
Employment
of
a
Soldier
is
not
condemned
,
but
regulated
;
he
does
not
bid
them
cast
away
their
Arms
,
abandon
War
,
appear
no
more
as
Military
Men
in
the
Field
,
but
manage
their
Employment
inoffensively
.
Whence
we
Learn
,
That
in
some
Cases
,
and
under
some
Circumstances
,
for
Christians
to
make
War
is
both
lawful
and
necessary
.
To
make
a
War
Lawful
,
there
is
required
a
lawful
Authority
,
a
righteous
Cause
,
an
honourable
Aim
and
Intention
,
and
a
just
and
righteous
manner
of
Prosecution
,
without
Vanity
and
Ostentation
,
without
Cruelty
and
Oppression
;
Courage
and
Compassion
on
the
one
hand
,
and
Cowardise
and
Cruelty
on
the
other
hand
,
do
frequently
accompany
one
another
.
15
And
as
the
people
were
in
expectation
,
and
all
men
mused
in
their
hearts
of
John
,
whether
he
were
the
Christ
,
or
not
.
16
John
answered
,
saying
,
unto
them
all
,
I
indeed
baptize
you
with
water
,
but
one
mightier
then
I
cometh
,
the
latchet
of
whose
shoes
I
am
not
worthy
to
unlose
,
he
shall
baptize
you
with
the
holy
Ghost
and
with
fire
.
17
whose
fan
is
in
his
hand
,
and
he
will
thoroughly
purge
his
floor
,
and
gather
his
Wheat
into
his
Garner
,
but
the
chaff
he
will
burn
with
Fire
unquenchable
.
Observe
here
(
1.
)
How
the
extraordinariness
of
John
the
Baptists
Person
,
the
earnestness
of
his
Preaching
,
the
Acceptableness
of
his
Doctrine
,
and
the
Exemplariness
of
his
Conversation
,
drew
all
Persons
to
an
Admiration
of
him
,
insomuch
that
they
began
to
think
within
themselves
,
whether
he
were
not
the
Messias
himself
.
He
plainly
tells
them
he
was
not
,
but
only
his
Servant
,
his
Harbinger
,
and
Fore-runner
.
Obs.
(
2.
)
The
high
Opinion
which
John
had
of
Christ
,
he
is
mightier
than
I
;
that
is
,
a
Person
of
greater
Authority
,
Dignity
,
and
Excellency
than
my self
:
From
whence
may
be
gathered
,
that
tho'
Christ
was
man
,
he
was
more
then
Man
,
even
very
God
,
equal
with
the
Father
;
for
John
himself
was
the
greatest
of
them
that
were
born
of
Women
.
Matth.
11.11
.
yet
says
John
,
Christ
is
mightier
then
I.
How
so
?
but
in
regard
of
the
Dignity
of
his
Person
,
being
both
God
and
Man
,
he
that
cometh
after
me
is
mightier
then
I.
Obs.
(
3.
)
The
humble
and
low
Estimation
that
the
Holy
Baptist
had
of
himself
,
his
Shoe-latchet
I
am
not
worthy
to
unlose
;
a
Proverbial
Speech
,
implying
that
he
was
unworthy
to
do
the
lowest
Offices
,
and
meanest
Services
for
Christ
:
Lord
,
how
well
does
humility
of
Mind
,
an
humble
Apprehension
,
and
a
low
opinion
of
themselves
,
become
the
Messengers
and
Ministers
of
Christ
.
John
was
a
Man
of
eminent
Abilities
,
yet
of
exemplary
Humility
;
he
thought
himself
unworthy
to
unlose
Christ's
Shoe
.
Obs.
(
4.
)
John
does
not
only
declare
the
Dignity
of
Christ's
Person
,
but
the
Excellency
of
his
Office
;
He
shall
baptize
you
with
the
Holy
Ghost
,
and
with
fire
;
as
if
he
had
said
,
I
only
wash
the
Body
with
water
,
but
Christ
cleanses
the
Soul
by
the
operation
of
his
Holy
Spirit
,
which
is
as
fire
in
the
effects
of
it
,
purifying
the
hearts
of
his
People
from
Sin
,
and
consuming
their
Lusts
and
Corruptions
;
yet
at
the
same
time
having
fiery
Indignation
,
and
flaming
Judgments
,
to
destroy
and
burn
up
impenitent
Sinners
like
dry
Stubble
.
Observable
it
is
in
Scripture
,
that
Christ
is
represented
by
one
and
the
same
Metaphor
of
fire
,
in
a
way
of
Comfort
to
his
Children
,
and
in
a
way
of
Terror
to
his
Enemies
,
he
is
a
fire
unto
Both.
He
sits
in
the
hearts
of
his
people
as
a
Refiners
fire
;
he
is
amongst
his
Enemies
as
a
Consuming
fire
;
a
fire
for
his
Church
to
take
Comfort
in
,
a
fire
for
his
Enemies
to
perish
by
.
Observe
Lastly
,
how
the
Holy
Baptist
compares
our
Saviour
to
an
Husbandman
,
and
the
Jewish
Church
to
a
Barn
floor
;
the
office
of
the
Husbandman
is
to
thresh
,
fan
and
winnow
his
Corn
,
separating
it
from
the
Chaff
,
preserving
the
one
and
consuming
the
other
.
Observe
(
1.
)
That
the
Church
is
Christ's
floor
,
(
2.
)
That
this
Floor
Christ
will
purge
,
and
that
thoroughly
.
(
3.
)
That
the
Word
of
Christ
is
the
Fan
in
his
hand
,
by
and
with
which
he
will
thoroughly
purge
his
Floor
.
The
Church
is
compared
to
a
Floor
upon
the
account
of
that
Mixture
which
is
in
the
Church
.
In
a
Floor
,
there
is
Straw
,
as
well
as
Grain
,
Chaff
as
well
as
Corn
,
Tares
as
well
as
Wheat
,
Cockel
and
Darnel
as
well
as
good
Seed
:
Thus
in
the
Church
there
has
been
,
there
is
,
and
ever
will
be
,
a
mixture
of
good
and
bad
,
Saints
and
Sinners
,
Hypocrites
and
Sincere
Christians
;
but
this
floor
Christ
will
purge
,
purge
it
but
not
break
it
up
;
purge
out
its
Corruptions
,
but
not
destroy
its
Essence
and
existence
:
And
the
Fan
in
Christ's
hand
,
with
which
he
will
purge
his
Floor
,
is
his
Holy
word
,
accompanied
with
the
wing
of
Discipline
.
The
Fan
detects
and
discovers
the
Chaff
,
and
the
Wing
dissipates
and
scatters
it
,
and
by
the
help
of
both
the
Floor
is
purged
;
his
Fan
is
in
hand
,
and
he
will
thoroughly
purge
,
&c.
18
And
many
other
things
in
his
exhortation
preached
he
unto
the
people
.
19
But
Herod
the
Tetrarch
being
reproved
by
him
for
Herodias
his
brother
Philips
wife
,
and
for
all
the
evils
which
Herod
had
done
.
20
Added
yet
this
above
all
,
that
he
shut
up
John
in
prison
.
Observe
here
,
(
1.
)
In
John
the
Baptist
the
character
of
a
zealous
and
faithful
Minister
of
the
Gospel
,
he
is
one
that
deals
plainly
,
and
durst
tell
the
Greatest
Persons
of
their
Faults
.
Herod
,
tho'
a
King
,
is
reproved
by
him
for
his
Adultery
and
Incest
.
The
Crown
and
Scepter
of
Herod
could
not
daunt
the
faithful
Messenger
of
God
.
There
ought
to
meet
in
the
Ministers
of
Christ
both
courage
and
impartiality
;
courage
in
fearing
no
faces
,
and
impartiality
in
sparing
no
sins
.
Obs.
(
2.
)
Who
it
was
that
Imprisoned
and
Beheaded
the
Holy
Baptist
;
Herod
a
King
:
How
sad
is
it
,
when
Kings
who
should
be
nursing
Fathers
to
the
Church
,
do
prove
the
bloody
Butchers
of
the
Prophets
of
God
.
The
severest
Persecutions
which
the
Ministers
of
God
have
fallen
under
,
have
been
occasioned
by
their
telling
great
Men
of
their
Crimes
;
Men
in
power
are
impatient
of
Reproof
,
and
imagine
that
their
Authority
gives
them
a
License
to
transgress
.
Obs.
(
3.
)
The
heinous
aggravations
of
this
Sin
in
Herod
,
He
added
this
to
all
his
other
Sins
,
that
he
shut
up
John
in
prison
.
This
evidenced
him
incorrigible
and
unreclaimable
.
John
had
preacht
before
Herod
,
and
Herod
had
heard
John
with
some
Delight
,
but
he
had
a
darling
lust
which
occasioned
his
Destruction
.
Learn
thence
,
that
Hypocrites
may
hear
the
word
with
some
pleasure
,
and
do
many
things
with
some
delight
,
but
they
have
always
some
beloved
Lust
that
must
be
spared
,
they
will
neither
part
with
it
,
nor
bear
Reproof
for
it
.
Herod
sticks
not
to
cut
off
that
Head
,
whose
Tongue
was
so
bold
to
reprove
him
for
his
Lusts
.
21
Now
when
all
the
people
were
Baptized
,
it
came
to
pass
th●t
Jesus
also
being
Baptized
and
praying
,
the
heavens
were
opened
.
Obs.
(
1.
)
The
great
Condescension
of
Christ
in
seeking
and
submitting
to
the
Baptism
of
John
.
Christ
,
tho'
John's
Lord
and
Master
,
yet
yields
to
be
Baptized
of
his
Servant
and
Messenger
.
Obs.
(
2.
)
The
Reasons
why
Christ
would
be
Baptized
,
(
1.
)
That
by
this
Rite
he
might
enter
himself
into
the
Society
of
Christians
,
as
he
had
before
by
Circumcision
entred
into
the
Society
of
the
Jews
.
(
2.
)
That
he
might
by
his
own
Baptism
sanctify
the
Ordinance
of
baptism
unto
us
.
(
3.
)
That
thereby
he
might
fulfil
the
Righteousness
of
the
Ceremonial
Law
,
which
required
the
washing
of
the
Priests
in
Water
,
before
they
entered
upon
their
Office
,
as
appears
,
Exod.
29.4
.
Obs.
(
3.
)
How
the
Duty
of
Prayer
accompanieth
the
Ordinance
of
Baptism
;
Jesus
being
Baptized
and
Praying
:
Teaching
us
by
his
example
to
Sanctify
every
Ordinance
and
every
Action
with
Prayer
;
Christ
when
he
was
Baptized
,
he
Prayed
,
when
he
was
Tempted
he
Prayed
,
when
he
brake
Bread
he
Prayed
,
when
he
wrought
Miracles
he
Prayed
,
in
his
Agony
in
the
Garden
he
prayed
,
when
he
Suffered
on
the
Cross
he
Prayed
;
what
was
the
subject
matter
of
our
Lord's
Prayer
at
this
time
is
not
exprest
,
but
by
what
followed
,
namely
,
the
Heavens
opening
,
and
the
Holy
Ghost
descending
,
it
is
probably
conjectured
,
that
he
prayed
for
some
Testimony
to
be
given
from
Heaven
concerning
himself
;
for
it
immediately
follows
,
22
And
the
Holy
Ghost
descended
in
a
Bodily
shape
,
like
a
dove
upon
him
,
and
a
voice
came
from
Heaven
,
which
said
,
Thou
art
my
beloved
Son
,
in
thee
I
am
well
pleased
.
Observe
here
,
the
solemn
investing
of
Christ
into
his
Office
as
Mediator
,
is
attended
with
a
threefold
Miracle
,
namely
,
the
opening
of
the
Heavens
,
the
Descending
of
the
Holy
Ghost
,
and
God
the
Father's
voice
concerning
his
Son
;
the
Heavens
were
opened
,
to
shew
,
that
Heaven
which
was
closed
and
shut
against
us
for
our
Sins
,
is
now
opened
to
us
,
by
Christ's
Undertaking
for
us
:
Next
,
the
Holy
Ghost
descends
like
a
Dove
upon
our
Saviour
;
here
we
have
a
proof
and
evidence
of
the
Blessed
Trinity
;
the
Father
speaks
from
Heaven
,
the
Son
comes
out
of
the
Water
,
and
the
Holy
Ghost
descends
in
the
likeness
of
a
Dove
.
But
why
did
the
Holy
Ghost
now
descend
upon
Christ
?
first
for
the
Designation
of
his
Person
,
to
shew
that
he
was
the
Person
set
apart
for
the
Work
and
Office
of
a
Mediator
.
Secondly
,
for
the
Unction
and
Sanctification
of
his
Person
for
the
performance
of
that
Office
:
Now
was
he
anointed
to
be
the
King
,
Priest
and
Prophet
of
his
Church
.
Lastly
,
we
have
here
the
voice
of
God
the
Father
,
pronouncing
(
1.
)
The
nearness
of
Christ's
Relation
;
This
is
my
Son
;
(
2.
)
The
endearedness
of
his
Person
;
This
is
my
Beloved
Son
;
(
3.
)
The
fruit
and
benefit
of
this
near
Relation
unto
us
,
In
thee
I
am
well
pleased
.
Hence
Learn
,
(
1.
)
That
there
is
no
possibility
for
any
Person
to
please
God
out
of
Christ
;
neither
our
Persons
,
nor
our
Performances
can
find
Acceptance
with
God
,
but
only
in
and
through
him
,
and
for
his
sake
.
(
2.
)
That
the
Lord
Jesus
Christ
is
the
ground
and
cause
of
all
that
Love
and
Good
Will
which
God
the
Father
sheweth
to
the
Sons
of
Men.
In
Christ
,
God
is
well
pleased
with
us
as
a
Reconciled
Father
,
out
of
him
a
consuming
Fire
;
Thou
art
my
beloved
Son
,
in
thee
I
am
well
pleased
.
23
And
Jesus
himself
began
to
be
about
thirty
years
of
age
,
being
,
(
as
was
supposed
)
the
son
of
Joseph
,
which
was
the
son
of
Eli.
At
Thirty
years
of
Age
,
the
Priests
under
the
Law
,
entered
upon
their
publick
Office
;
accordingly
Christ
stays
the
full
time
prescribed
by
the
Law
,
before
he
undertakes
his
publick
Ministry
;
and
he
gives
the
reason
for
it
,
Mat.
3.15
.
that
he
might
fulfil
all
Rightousness
;
that
is
,
the
Righteousness
of
the
ceremonial
Law
,
which
required
Persons
to
be
of
that
Age
before
they
entered
that
Office
;
and
also
injoyned
them
to
be
Baptized
or
washt
in
Water
,
when
they
undertook
their
Office
.
See
Exod.
29.4
.
Learn
hence
,
that
whatever
the
Law
required
in
order
to
perfect
Righteousness
;
That
Christ
fulfilled
in
most
absolute
Perfection
,
both
in
his
own
Person
,
and
also
in
the
name
of
all
Believers
.
Observe
farther
the
Title
given
to
Joseph
here
;
he
is
called
the
supposed
Father
of
Christ
.
Joseph
was
not
his
natural
Father
,
(
tho'
so
supposed
by
the
Jews
)
but
he
was
his
Legal
Father
,
being
Married
to
the
Virgin
when
our
Saviour
was
Born
;
and
he
was
his
nursing
Father
that
took
care
of
him
,
and
provided
for
him
,
tho'
Christ
sometimes
shewed
both
his
Parents
,
that
if
he
pleased
he
could
live
without
any
dependance
upon
their
care
.
See
Luke
2.49
.
24
Which
was
the
son
of
Matthat
,
which
was
the
son
of
Levi
,
which
was
the
son
of
Melchi
,
which
was
the
son
of
Janna
,
which
was
the
son
of
Joseph
.
25
Which
was
the
son
of
Mattathias
,
which
was
the
son
of
Amos
,
which
was
the
son
of
Naum
,
which
was
the
son
of
Esly
,
which
was
the
son
of
Nagge
.
26
Which
was
the
son
of
Maath
,
which
was
the
son
of
Mattathias
,
which
was
the
son
of
Semei
,
which
was
the
son
of
Joseph
,
which
was
the
son
of
Judah
.
27
Which
was
the
son
of
Joanna
,
which
was
the
son
of
Resa
,
which
was
the
son
of
Zorobabel
,
which
was
the
son
of
Salathiel
,
which
was
the
son
of
Neri
.
28
Which
was
the
son
of
Melchi
,
which
was
the
son
of
Addi
,
which
was
the
son
of
Cosam
,
which
was
the
son
of
Elmodam
,
which
was
the
son
of
Er.
29
Which
was
the
son
of
Jose
,
which
was
the
son
of
Eliezer
,
which
was
the
son
of
Jorim
,
which
was
the
son
of
Matthat
,
which
was
the
son
of
Levi.
30
Which
was
the
son
of
Simeon
,
which
was
the
son
of
Juda
,
which
was
the
son
of
Joseph
which
was
the
son
of
Jonan
,
which
was
the
son
of
Eliakin
.
31
Which
was
the
son
of
Melea
,
which
was
the
son
of
Menan
,
which
was
the
son
of
Mattatha
,
which
was
the
son
of
Nathan
,
which
was
the
son
of
David
.
32
Which
was
the
son
of
Jesse
,
which
was
the
son
of
Obed
,
which
was
the
son
of
Booz
,
which
was
the
son
of
Salmon
,
which
was
the
son
of
Naasson
.
33
Which
was
the
son
of
Aminadab
,
which
was
the
son
of
Aram
,
which
was
the
son
of
Esrom
,
which
was
the
son
of
Phares
,
which
was
the
son
of
Juda.
34
Which
was
the
son
of
Jacob
,
which
was
the
son
of
Isaac
,
which
was
the
son
of
Abraham
,
which
was
the
son
of
Thara
,
which
was
the
son
of
Nachor
.
35
Which
was
the
son
of
Saruch
,
which
was
the
son
of
Ragau
,
which
was
the
son
of
Phaleg
,
which
was
the
son
of
Heber
,
which
was
the
son
of
Sala
.
36
Which
was
the
son
of
Cainan
,
which
was
the
son
of
Arphaxad
,
which
was
the
son
of
Sem
,
which
was
the
son
of
Noah
,
which
was
the
son
of
Lamech
.
37
Which
was
the
son
of
Mathusala
,
which
was
the
son
of
Enoch
,
which
was
the
son
of
Jared
,
which
was
the
son
of
Maleleel
,
which
was
the
son
of
Cainan
.
38
Which
was
the
son
of
Enos
,
which
was
the
son
of
Seth
,
which
was
the
son
of
Adam
,
which
was
the
son
of
God
.
We
find
the
Genealogy
of
our
Blessed
Saviour
Recorded
by
two
Evangelists
,
St.
Matthew
and
St.
Luke
:
his
Pedegree
is
set
forth
by
St.
Matthew
from
his
Father
Joseph
,
by
St.
Luke
from
his
Mother
Mary
;
the
design
of
both
is
to
prove
him
lineally
descended
from
Abraham
and
David
,
and
consequently
the
true
and
promised
Messias
;
St.
Matthew
intending
his
History
primarily
for
the
Jews
,
proves
him
to
be
the
Son
of
Abraham
and
David
,
for
their
comfort
:
St.
Luke
designing
the
information
and
comfort
of
the
Gentiles
,
derives
our
Lord's
Pedigree
from
Adam
,
the
common
Parent
of
mankind
,
to
assure
the
Gentiles
of
their
possibility
of
an
Interest
in
Christ
,
they
being
Sons
of
Adam
.
Neither
of
these
Evangelists
are
strict
and
accurate
in
enumerating
every
individual
person
;
which
should
Teach
us
not
to
be
over-curious
in
scanning
the
parts
of
this
Genealogy
,
much
less
captiously
to
object
against
it
,
because
of
some
seeming
contradictions
in
it
.
For
if
the
Evangelists
were
not
nice
and
critical
in
composing
this
Genealogy
,
why
should
we
be
so
in
examining
of
it
?
Let
us
rather
attend
the
design
of
the
Holy
Ghost
in
Writing
of
it
,
which
was
Twofold
,
(
1.
)
for
the
honour
of
our
Saviour
,
as
Man
,
shewing
who
were
his
Noble
and
Royal
Progenitors
,
according
to
the
Flesh
.
(
2.
)
For
the
confirmation
of
our
Faith
,
touching
the
Reality
of
our
Saviour's
Incarnation
;
the
Scripture
making
mention
of
all
his
Progenitors
from
the
first
man
Adam
,
to
his
Reputed
Father
Joseph
;
we
cannot
reasonably
doubt
either
of
the
truth
of
his
humane
Nature
,
or
of
the
certainty
of
his
being
the
promised
Messias
.
Hence
we
may
Learn
,
That
the
wisdom
of
God
has
taken
all
necessary
care
,
and
used
all
needful
Means
for
satisfying
the
minds
of
all
unprejudiced
Persons
,
touching
the
Reality
of
Christ's
humane
Nature
,
and
the
certainty
of
his
being
the
promised
Messias
;
for
both
these
Ends
is
our
Saviour's
Genealogy
,
Descent
and
Pedigree
,
Recorded
in
Holy
Scripture
.
CHAP.
IV.
1
AND
Jesus
being
full
of
the
Holy
Ghost
returned
from
Jordan
,
and
was
led
by
the
Spirit
into
the
wilderness
.
At
the
22
Verse
of
the
foregoing
Chapter
,
we
find
the
Holy
Ghost
descending
in
a
bodily
Shape
,
like
a
Dove
upon
our
Saviour
;
in
this
verse
we
find
the
extraordinary
effects
and
fruits
of
the
Holy
Ghost's
Descent
upon
our
Saviour
,
he
was
filled
with
all
the
Gifts
and
Graces
of
the
Blessed
Spirit
,
to
fit
and
furnish
him
for
that
ministerial
Service
which
he
was
now
entring
upon
.
But
observable
it
is
,
that
before
our
Saviour
undertook
the
ministerial
Office
,
he
is
led
by
the
Spirit
into
the
Wilderness
,
and
there
furiously
assaulted
with
Satan's
Temptations
;
Temptation
,
Meditation
and
Prayer
,
says
Luther
,
make
a
Minister
;
great
Temptations
from
Satan
,
do
fit
us
for
greater
Services
for
God
.
And
whereas
it
is
said
,
that
Christ
was
led
by
the
Spirit
into
the
Wilderness
,
to
be
tempted
of
the
Devil
;
by
the
Spirit
we
must
understand
the
Holy
Spirit
of
God
;
for
the
Devil
(
I
think
)
is
never
called
the
Spirit
,
but
has
always
a
brand
of
Reproach
annext
,
as
the
evil
Spirit
,
the
unclean
Spirit
,
and
the
like
:
By
his
being
led
by
the
Spirit
,
(
St.
Mark
says
,
he
was
drove
by
the
Spirit
)
we
must
not
understand
any
violent
motion
,
but
a
potent
and
efficacious
perswasion
,
he
was
carried
by
a
strong
impulse
of
the
Spirit
of
God
,
or
as
the
Learned
Lightfoot
thinks
,
Christ
was
bodily
caught
up
by
the
Holy
Spirit
into
the
Air
,
and
carried
from
Jordan
,
where
he
was
Baptized
into
the
Wilderness
,
where
he
was
tempted
.
God
had
put
Great
honour
upon
Christ
at
his
Baptism
,
declaring
him
to
be
his
well-beloved
Son
,
in
whom
he
was
pleased
;
and
the
next
News
we
hear
,
is
the
Devil
's
assaulting
him
with
his
Temptations
.
Learn
thence
,
that
the
more
any
are
beloved
of
God
,
and
dignified
with
more
eminent
Testimonies
of
his
Favour
,
so
much
the
more
is
the
Devil
enraged
,
and
maliciously
bent
against
them
.
2
Being
forty
days
tempted
of
the
Devil
,
and
in
those
days
he
did
eat
nothing
,
and
when
they
were
ended
,
he
afterward
hungred
.
Obs.
here
how
the
Divine
Power
upheld
Christ's
humane
Nature
without
Food
;
What
Moses
did
at
the
giving
of
the
Law
,
Christ
doth
at
the
beginning
of
the
Gospel
;
namely
,
Fast
forty
days
,
and
forty
nights
:
Christ
hereby
intended
our
Admiration
,
rather
than
our
imitation
;
or
if
our
Imitation
,
of
the
Action
only
,
not
of
the
Time
.
From
this
Example
of
Christ
we
Learn
,
that
it
is
our
Duty
by
fasting
and
Prayer
,
to
prepare
our selves
for
a
Conflict
with
our
Spiritual
Enemies
,
as
Christ
prepared
himself
by
fasting
to
grapple
with
the
Tempter
,
so
should
we
.
3
And
the
Devil
said
unto
him
,
if
thou
be
the
son
of
God
,
command
this
stone
,
that
it
be
made
Bread
.
Obs.
here
(
1.
)
The
occasion
of
the
Temptation
,
and
(
2.
)
the
Temptation
it self
;
The
occasion
of
the
Temptation
was
our
Saviour's
hunger
and
want
of
Bread
.
Learn
thence
,
That
when
God
suffers
any
of
his
Children
to
fall
into
want
,
and
to
be
straightned
for
outward
things
,
Satan
takes
a
mighty
advantage
thereupon
,
to
tempt
and
assault
them
.
Obs.
(
2.
)
What
Sin
it
is
he
tempts
our
Saviour
to
,
it
is
the
sin
of
Distrust
,
to
call
in
question
his
Sonship
;
if
thou
be
the
Son
of
God
,
and
then
to
distrust
God's
Providence
and
care
,
command
that
these
Stones
be
made
Bread
:
It
is
the
grand
policy
of
Satan
,
first
to
tempt
the
Children
of
God
to
doubt
of
their
Adoption
,
next
to
distrust
God's
fatherly
care
and
provision
,
and
last
of
all
to
use
unwarrantable
means
to
help
themselves
.
Thus
Satan
dealt
with
Christ
,
and
thus
he
deals
with
Christians
;
for
to
work
a
Miracle
at
Satans
Direction
,
was
not
a
lawful
means
of
providing
food
for
himself
.
4
And
Jesus
answered
him
,
saying
,
It
is
written
that
man
shall
not
live
by
bread
alone
,
but
by
every
word
of
God
.
Note
first
,
That
tho'
the
Devil
abused
Scripture
,
yet
Christ
uses
it
.
Good
things
are
never
the
worse
for
being
abused
by
Satan
,
and
his
Instruments
.
Note
Secondly
,
the
weapon
which
our
Saviour
made
use
of
to
vanquish
Satan
;
it
was
the
word
of
God
:
it
is
written
,
says
Christ
.
Learn
thence
,
That
the
Scripture
,
or
the
written
word
of
God
is
the
only
sure
Weapon
wherewith
to
vanquish
Satan
,
and
beat
back
all
his
fiery
Temptations
.
The
Scripture
is
God's
Armory
,
out
of
which
all
our
Weapons
of
War
must
be
taken
for
managing
our
Conflict
with
Sin
and
Satan
.
5
And
the
Devil
taking
him
up
into
an
high
mountain
,
sheweth
him
all
the
Kingdoms
of
the
world
in
a
moment
of
time
.
6
And
the
Devil
said
unto
him
,
all
this
power
will
I
give
thee
,
and
the
glory
of
them
,
for
this
is
delivered
unto
me
,
and
to
whomsoever
I
will
I
give
it
.
7
If
thou
therefore
wilt
worship
me
,
all
shall
be
thine
.
8
And
Jesus
answered
and
said
unto
him
,
Get
thee
behind
me
Satan
,
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
The
next
Sin
which
Satan
tempts
our
Saviour
to
,
is
the
Sin
of
Idolatry
,
even
to
worship
the
Devil
himself
;
Oh
thou
impudent
and
foul
Spirit
,
to
desire
thy
Creator
to
Worship
thee
,
an
Apostate
Creature
:
Doubtless
there
is
no
sin
so
black
and
foul
,
so
horrid
and
monstrous
,
but
the
Christian
may
be
tempted
to
it
,
when
Christ
himself
was
tempted
to
Worship
the
Tempter
,
even
the
Devil
himself
;
St.
Matthew
reads
it
,
If
thou
wilt
Worship
me
,
St.
Luke
,
If
thou
wilt
worship
before
me
;
from
whence
we
may
gather
,
that
if
to
worship
before
the
Devil
,
be
to
worship
the
Devil
,
then
to
worship
before
an
Image
,
is
to
worship
the
Image
.
Obs.
(
2.
)
the
Bait
which
Satan
makes
use
of
to
allure
our
Saviour
to
the
sin
of
Idolatry
,
representing
to
his
eye
and
view
all
the
glories
of
the
World
in
a
most
inviting
manner
,
and
that
in
a
moment
of
time
,
that
so
he
might
affect
him
the
more
,
and
prevail
the
sooner
.
Learn
thence
,
That
the
Pomp
and
Grandeur
of
the
World
is
made
use
of
by
Satan
,
as
a
dangerous
Snare
to
draw
Men
into
a
compliance
with
him
in
his
Temptations
unto
sin
,
He
shewed
him
all
the
Kingdoms
of
the
world
,
and
the
Glory
of
them
.
Observe
(
3.
)
What
an
impudent
Lyar
and
proud
Boaster
the
Devil
is
,
he
was
a
Lyar
from
the
beginning
;
All
this
will
I
give
thee
,
for
it
was
delivered
unto
me
,
an
impudent
untruth
,
for
the
Dominion
over
the
things
of
the
World
was
never
given
to
the
Angels
;
neither
has
the
Devil
any
power
over
the
Creatures
,
but
by
permission
from
God
.
The
Devil
is
a
most
impudent
Lyar
,
he
told
the
first
Lye
,
and
by
long
Practice
is
become
a
perfect
Master
in
the
Art
of
Lying
.
Observe
also
,
the
Devil
's
Boasting
as
well
as
Lying
,
All
this
,
will
I
give
thee
,
when
he
had
not
one
foot
of
Ground
to
dispose
of
.
Great
Boasters
are
for
the
most
part
great
Lyars
,
and
such
Boasters
and
Lyars
are
like
the
Devil
.
Observe
(
4.
)
How
our
Saviour
declares
the
true
and
only
Object
of
Religious
Worship
,
namely
,
God
himself
;
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Religious
Worship
is
to
be
given
to
none
of
the
Creatures
,
neither
to
Angels
nor
Men
,
how
excellent
soever
,
but
to
God
alone
:
We
read
but
of
two
Creatures
that
ever
desired
in
Scripture
to
be
Worshipped
with
Divine
Worship
,
namely
,
the
Devil
and
Antichrist
;
but
the
command
is
peremptory
,
Thou
shalt
worship
the
Lord
,
and
him
only
.
9
And
he
brought
him
to
Jerusalem
,
and
set
him
upon
a
pinacle
of
the
temple
,
and
said
unto
him
;
If
thou
be
the
Son
of
God
,
cast
thy self
down
from
hence
:
10
For
it
is
written
,
He
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
.
11
And
in
their
hands
they
shall
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
.
12
And
Jesus
answering
said
unto
him
,
it
is
said
,
thou
shalt
not
tempt
the
Lord
thy
God
.
13
And
when
the
Devil
had
ended
all
the
temptation
,
he
departed
from
him
for
a
Season
.
Observe
here
(
1.
)
The
power
which
Satan
,
by
God's
permission
,
had
over
the
Body
of
our
Blessed
Saviour
;
He
took
him
up
,
and
he
carried
his
Body
through
the
Air
,
from
the
Wilderness
to
Jerusalem
,
and
there
sets
him
upon
one
of
the
Pinacles
of
the
Temple
.
Learn
hence
(
1.
)
That
Satan
by
God's
permission
may
have
a
power
over
the
Bodies
of
Men
,
yea
,
over
the
Bodies
of
the
best
of
Men.
(
2.
)
That
this
exercise
of
Satans
power
over
the
Bodies
of
Men
,
is
no
Argument
that
such
Persons
do
not
belong
to
God
.
Our
Saviour
himself
,
who
was
dear
to
God
,
is
yet
left
for
a
time
in
Satans
hands
.
But
tho'
Satan
had
a
power
to
set
him
upon
the
Pinacle
of
the
Temple
,
yet
he
had
no
power
to
cast
him
down
;
tho'
Satan's
Malice
be
infinite
,
his
power
is
limited
and
bounded
;
he
cannot
do
all
the
mischief
he
would
,
and
he
shall
not
do
all
he
can
.
Obs.
(
2.
)
The
Sin
which
Satan
tempts
Christ
to
,
the
sin
of
Self-murther
,
Cast
thy self
down
.
Learn
,
that
Self-murther
is
a
sin
which
Christ
himself
was
,
and
the
Best
of
his
Children
may
be
sollicited
and
tempted
to
;
yet
tho'
Satan
sollicited
Christ
to
the
sin
,
he
could
not
compel
him
to
comply
with
the
Temptation
.
Thence
Note
,
That
how
much
earnestness
and
importunity
soever
Satan
uses
in
pressing
his
Temptation
,
he
can
only
perswade
,
he
cannot
compel
;
he
may
entice
,
but
cannot
enforce
.
Observe
(
3.
)
The
Argument
which
Satan
uses
to
perswade
Christ
to
the
sin
of
Self-murther
,
it
is
a
Scripture-Argument
;
he
quotes
a
Promise
,
He
shall
give
his
Angels
charge
over
thee
;
What
a
wonder
is
here
,
to
see
the
Devil
with
a
Bible
under
his
Arm
,
and
with
a
Text
of
Scripture
in
his
Mouth
?
Christ
had
alledged
Scripture
before
to
Satan
;
here
Satan
Retorts
Scripture
back
again
to
Christ
:
It
is
written
,
says
Christ
,
it
is
written
says
Satan
.
Learn
,
That
Satan
knows
how
to
abuse
the
most
excellent
and
comfortable
Scriptures
,
to
the
most
horrid
and
prodigious
Ends
and
Purposes
;
He
that
had
Prophanely
toucht
the
Sacred
Body
of
Christ
with
his
hand
,
sticks
not
presumptuously
to
handle
the
Holy
Scriptures
with
his
Tongue
.
Obs.
(
4.
)
The
Text
of
Scripture
which
Satan
makes
use
of
,
Psal.
91.11
,
12.
He
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
;
where
the
Doctrine
is
good
,
but
the
Application
bad
:
The
Doctrine
is
true
,
that
God
is
pleased
to
imploy
his
Angels
for
the
good
of
his
Servants
,
and
particularly
for
their
preservation
in
times
of
Danger
.
But
see
how
falsely
the
Devil
perverts
,
misapplies
,
and
wrests
that
Sacred
Scripture
:
When
God
promises
that
his
Angels
shall
keep
us
,
it
is
in
all
his
ways
,
not
in
our
own
crooked
paths
.
Learn
,
That
altho'
the
Children
of
God
have
the
promise
of
the
Guardianship
of
his
Holy
Angels
,
yet
then
only
may
they
expect
their
Protection
,
when
walking
in
the
way
of
their
Duty
:
He
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
ways
.
Observe
Lastly
,
The
issue
of
this
Combat
,
Satan
is
vanquished
and
departs
from
our
Saviour
.
St.
Matthew
says
,
the
Devil
left
him
,
and
Angels
came
and
ministred
unto
him
;
Satan
is
Conquered
and
qu●●s
the
Field
.
Teaching
us
,
That
nothing
like
a
vigorous
resistance
of
Temptations
,
causes
the
Tempter
to
flee
from
us
.
Satan
is
both
a
Cowardly
Enemy
,
and
a
Conquered
Enemy
,
resist
him
and
he
will
run
.
14
And
Jesus
returned
in
the
power
of
the
Spirit
into
Galilee
:
and
there
went
out
a
fame
of
him
through
all
the
Region
round
about
,
15
And
he
taught
in
their
Synagogues
,
being
glorified
of
all
.
16
And
he
came
to
Nazareth
,
where
he
had
been
brought
up
,
and
as
his
custom
was
,
he
went
into
the
Synagogue
on
the
Sabbath-day
,
and
stood
up
for
to
read
.
17
And
there
was
delivered
unto
him
the
Book
of
the
Prophet
Esaias
,
and
when
he
had
opened
the
Book
,
he
found
the
place
where
it
was
written
.
18
The
Spirit
of
the
Lord
is
upon
me
,
because
he
hath
anointed
me
to
preach
the
Gospel
to
the
poor
;
he
hath
sent
me
to
heal
the
broken
hearted
:
to
preach
deliverance
to
the
Captives
,
and
Recovering
of
sight
to
the
blind
,
to
set
at
liberty
them
that
are
bruised
.
19
To
preach
the
acceptable
year
of
the
Lord
.
20
And
he
closed
the
Book
,
and
gave
it
again
to
the
Minister
,
and
sate
down
,
and
the
eyes
of
all
them
that
were
in
the
Synagogue
were
fastned
upon
him
.
21
And
he
began
to
say
unto
them
,
This
day
is
this
Scripture
fulfilled
in
your
ears
.
Our
Blessed
Saviour
being
thus
fitted
and
prepared
by
his
Baptism
and
Temptations
for
the
Execution
of
his
Ministerial
Office
,
he
now
enters
upon
the
great
work
of
Preaching
the
Gospel
,
and
St.
Luke
here
declares
the
first
place
he
preacht
at
,
namely
,
Nazareth
,
and
the
first
Text
he
preacht
upon
.
Isa.
61.1
.
Observe
(
1.
)
The
place
which
our
Saviour
preacht
at
;
he
bestowed
his
first
Sermon
upon
Nazareth
,
the
place
of
his
Conception
and
Education
:
For
tho'
Christ
was
Born
at
Bethlehem
,
yet
he
was
bred
and
brought
up
at
Nazareth
;
there
he
had
his
poor
,
but
painful
Education
,
working
on
his
Father's
Trade
,
that
of
a
Carpenter
;
This
prejudiced
the
Jews
against
him
,
who
lookt
for
a
Scepter
,
not
an
Ax
,
in
the
hand
of
him
that
was
born
King
of
the
Jews
.
Our
Saviour's
short
and
secret
abode
at
Bethlehem
,
and
his
long
and
publick
living
at
Nazareth
,
occasioned
him
to
be
called
Jesus
of
Nazareth
:
Yet
some
conceive
it
was
a
Nick-name
fastned
by
the
Devil
upon
our
Saviour
,
that
he
might
disguise
the
place
of
Christ's
Nativity
,
and
leave
the
Jews
at
the
greater
loss
concerning
their
Messiah
.
Sure
it
is
,
that
this
Name
Jesus
of
Nazareth
,
stuck
upon
our
Saviour
all
his
Life
;
and
at
his
Death
was
fixed
by
Pilate
on
his
Cross
.
Yea
,
after
his
Ascention
,
such
as
believed
on
him
were
called
The
Sect
of
the
Nazareens
,
or
the
followers
of
Jesus
of
Nazareth
.
Observe
(
2.
)
The
Text
which
our
Saviour
preacht
upon
at
Nazareth
;
he
takes
it
out
of
the
Prophet
Esaias
,
Ch.
61.1
.
The
Spirit
of
the
Lord
is
upon
me
,
and
he
hath
Anointed
me
to
preach
the
Gospel
to
the
poor
;
that
is
,
God
the
Father
hath
poured
forth
his
Holy
Spirit
without
measure
upon
me
,
in
all
the
Gifts
and
Graces
of
it
,
to
sit
and
furnish
me
for
the
work
of
a
Mediator
;
and
particularly
,
to
preach
the
Gospel
to
the
poor
in
Spirit
,
and
to
such
as
are
poor
in
outward
Condition
also
,
if
meekned
and
humbled
with
the
sight
and
sense
of
their
sins
;
To
bind
up
the
broken
hearted
,
that
is
,
to
comfort
them
with
the
glad
tidings
of
the
Gospel
,
To
preach
Deliverance
to
the
Captives
;
to
let
such
Sinners
know
,
who
were
slaves
to
sin
and
Satan
,
that
a
Deliverer
is
come
,
if
they
be
willing
to
be
Delivered
by
him
,
To
preach
the
acceptable
year
of
the
Lord
,
or
to
proclaim
a
Spiritual
Jubilee
,
in
which
God
proffers
pardon
of
Sin
and
Reconciliation
with
himself
upon
the
Terms
of
the
Gospel
;
Learn
hence
,
(
1.
)
That
God
stirreth
up
none
to
take
upon
them
the
Office
of
the
Ministry
,
whom
he
hath
not
fitted
and
furnished
with
Gifts
for
the
Regular
discharge
of
it
.
(
2.
)
That
Christ
himself
did
not
undertake
the
Office
of
a
Mediator
,
but
by
the
Ordination
of
God
the
Holy
Spirit
,
The
Spirit
of
the
Lord
is
upon
me
,
and
he
hath
sent
me
to
preach
the
Gospel
.
(
3.
)
That
no
Creature
,
Angel
or
Man
,
could
perform
the
Office
of
a
Mediator
,
but
only
Christ
,
who
was
Consecrated
to
that
Office
by
an
Anointing
from
the
Holy
Spirit
without
measure
;
The
Spirit
of
the
Lord
hath
anointed
me
.
(
4.
)
That
the
preaching
of
the
Gospel
is
the
great
Ordinance
,
which
Christ
himself
made
use
of
,
and
recommended
to
his
Apostles
and
Ministers
,
for
inlightning
blind
Sinners
,
for
comforting
broken
hearts
,
and
for
Delivering
Captive
Souls
from
the
slavery
and
dominion
of
sin
and
Satan
;
He
hath
sent
me
to
preach
the
Gospel
to
the
poor
,
to
heal
the
broken-hearted
,
to
publish
Deliverance
to
the
Captives
,
and
Recovering
of
Sight
to
the
blind
.
What
Enemies
then
are
they
to
the
Souls
of
Men
,
who
have
low
and
mean
thoughts
of
this
high
and
honourable
Ordinance
of
God
,
the
preaching
of
the
Everlasting
Gospel
,
which
is
the
power
of
God
unto
Salvation
?
Observe
(
3.
)
The
Behaviour
of
our
Saviour's
Auditors
,
(
the
Men
of
Nazareth
)
under
his
Preaching
;
their
Eyes
were
fixt
,
and
their
minds
intent
upon
him
,
and
upon
what
was
spoken
by
him
,
The
Eyes
of
all
that
were
in
the
Synag●gue
were
fastned
upon
him
;
not
closed
with
sleep
,
nor
gazing
about
upon
others
,
but
fixed
upon
Christ
the
Preacher
;
fixing
of
the
Eye
,
is
a
great
help
to
the
attention
of
the
ear
,
and
the
intention
of
the
mind
:
a
fastned
eye
is
a
means
to
help
us
to
a
fixed
heart
;
as
a
wandring
eye
is
both
a
sign
and
a
cause
of
a
wandring
Heart
.
O
that
our
Hearers
would
imitate
our
Saviour's
Hearers
under
the
Word
:
They
fastned
their
Eyes
upon
him
,
as
if
they
meant
to
hear
with
their
eyes
as
well
as
with
their
Ears
:
And
yet
we
have
cause
to
suspect
,
that
Curiosity
rather
than
Piety
caused
this
their
Attention
,
seeing
as
you
will
find
,
v.
29.
That
these
very
Persons
,
who
out
of
Novelty
were
ready
to
eat
his
words
,
soon
after
,
out
of
Cruelty
were
ready
to
devour
the
speaker
;
for
they
thrust
him
out
of
the
city
,
led
him
to
the
Brow
of
the
Hill
,
and
would
have
cast
him
down
headlong
:
Oh
blessed
Saviour
!
What
wonder
is
it
,
that
the
Persons
of
thy
Ministers
are
despised
,
and
their
Doctrine
neglected
,
when
thou
thy self
,
the
first
Preacher
of
the
Gospel
,
and
for
thy
first
Sermon
at
Nazareth
wert
thus
ignominiously
treated
.
22
And
all
bare
him
witness
,
and
wondered
at
the
gracious
words
which
proceeded
out
of
his
mouth
:
and
they
said
,
is
not
this
Joseph's
son
?
23
And
he
said
unto
them
,
ye
will
surely
say
unto
me
this
Proverb
,
Physician
heal
thy self
:
Whatsoever
we
have
heard
done
in
Capernaum
,
do
also
here
in
thy
country
.
24
And
he
said
,
verily
I
say
unto
you
,
no
Prophet
is
accepted
in
his
own
country
.
Observe
here
(
1.
)
The
effect
of
our
Saviour's
Ministry
at
Nazareth
,
it
created
wonder
,
but
did
not
produce
Faith
;
they
marvelled
,
but
not
believed
;
they
admire
the
Wisdom
of
his
Discourses
,
but
will
not
own
him
to
be
the
promised
Messias
,
because
of
the
Poverty
and
Meanness
of
his
Condition
;
Is
not
this
Joseph's
Son
?
They
expect
the
son
of
a
Prince
,
not
the
son
of
a
Carpenter
to
be
their
Messiah
.
Thence
Note
,
That
the
Poverty
and
Meaness
of
Christ's
Condition
,
was
that
which
Multitudes
stumbled
at
,
and
which
kept
many
,
yea
most
from
Believing
on
him
.
None
but
a
Spiritual
Eye
can
discern
Beauty
in
an
humbled
and
abased
Saviour
.
Obs.
(
2.
)
Our
Saviour
wonders
not
,
that
so
few
of
his
Country
men
,
amongst
whom
he
had
been
bred
and
brought
up
,
and
with
whom
he
had
lived
most
part
of
his
time
,
did
despise
his
Person
,
and
reject
his
Doctrine
:
He
tells
them
,
No
Prophet
has
honour
in
his
own
Country
;
that
is
,
very
seldom
has
;
Teaching
us
,
that
usually
the
Ministers
of
God
are
most
despised
,
where
they
are
most
familiarly
known
;
sometimes
the
remembrance
of
their
mean
Original
and
Extraction
,
sometimes
the
poverty
of
their
Parents
,
sometimes
the
Indecencies
of
their
Childhood
,
sometimes
the
follies
of
their
youth
,
sometimes
the
faults
of
their
Family
and
Relations
,
are
ript
up
,
and
made
occasions
of
Contempt
;
and
therefore
that
Prophet
that
comes
from
afar
,
and
has
not
been
much
known
gains
the
greatest
Reputation
amongst
a
people
,
who
being
ignorant
of
his
Extraction
,
look
upon
his
Breeding
as
well
as
his
Calling
to
be
Divine
.
This
good
use
ought
to
be
made
of
our
Saviour's
Observation
,
that
his
Ministers
be
very
wise
and
discreet
in
Conversation
with
their
People
,
not
making
themselves
cheap
and
common
in
every
Company
,
nor
light
and
vain
in
any
Company
:
for
such
Familiarity
will
breed
contempt
,
both
of
their
Persons
and
their
Doctrine
.
But
our
Duty
is
,
by
strictness
and
gravity
of
deportment
,
to
keep
up
an
awe
and
esteem
in
the
Consciences
of
our
People
;
always
tempering
our
Gravity
with
Courtesy
,
and
a
Condescending
Affability
,
that
Minister
which
prostitutes
his
Authority
,
frustrates
the
end
of
his
Ministry
,
and
is
the
occasion
of
his
own
Contempt
.
25
But
I
tell
you
of
a
truth
,
many
widows
were
in
Israel
in
the
days
of
Elias
,
when
the
heavens
were
shut
up
three
years
and
six
months
,
when
great
Famine
was
throughout
all
the
Land
.
26
But
unto
none
of
them
was
Elias
sent
,
save
unto
Sarepta
,
a
city
of
Sidon
,
unto
a
woman
that
was
a
widow
.
27
And
many
Lepers
were
in
Israel
in
the
time
of
Elizeas
the
Prophet
,
and
none
of
them
was
cleansed
,
saving
Naaman
the
Syrian
.
Here
our
Saviour
by
a
double
instance
,
confirms
what
he
had
last
told
his
Country-men
at
Nazareth
,
namely
,
that
Prophets
are
most
despised
by
their
own
Country
men
and
Acquaintance
,
and
that
Strangers
oft-times
have
more
Advantage
by
a
Prophet
than
his
own
People
.
The
first
instance
of
this
which
our
Saviour
gives
them
is
in
the
days
of
Elias
,
tho'
there
were
many
Widows
then
in
his
own
Nation
,
yet
none
of
them
were
qualified
to
receive
his
Miracles
,
but
a
Stranger
,
a
Widow
of
Sareptha
.
The
second
instance
was
in
the
days
of
Elisha
;
when
tho'
there
were
many
Lepers
in
and
about
his
Neighbourhood
,
yet
they
being
his
Country-men
despised
him
;
and
none
were
qualified
for
a
Cure
but
Naaman
the
Syrian
,
a
man
of
another
Country
.
Thus
the
Prophets
of
God
,
like
some
Fishermen
,
catch
least
in
their
own
Pond
,
and
do
more
good
by
their
Ministry
among
strangers
,
then
amongst
their
own
Country-men
,
Kinsfolk
,
and
near
Relations
;
No
Prophet
is
accepted
in
his
own
Country
.
28
And
all
they
in
the
Synagogue
,
when
they
heard
these
things
were
filled
with
wrath
.
29
And
rose
up
and
thrust
him
out
of
the
city
,
and
led
him
unto
the
Brow
of
the
Hill
,
whereon
their
city
was
built
;
that
they
might
cast
him
down
headlong
.
30
But
he
passing
thro'
the
midst
of
them
,
went
his
way
.
Observe
here
(
1.
)
The
horrid
Impiety
of
the
People
of
Nazareth
,
in
thrusting
their
Saviour
out
of
their
City
,
and
their
barbarous
and
bloody
Cruelty
in
bringing
him
to
the
Brow
of
the
Hill
,
with
full
intent
to
cast
him
down
headlong
.
But
Christ
was
to
dye
a
clean
contrary
way
,
not
by
throwing
down
,
but
by
lifting
up
.
Oh
ungrateful
and
unhappy
Nazareth
,
is
this
the
Return
you
make
that
Divine
Guest
,
which
for
Thirty
Years
had
sojourned
in
your
Coasts
?
No
wonder
that
the
ablest
Preaching
,
and
most
exemplary
Living
of
the
Holiest
and
best
of
Christ's
Ministers
obtain
no
greater
success
at
this
day
amongst
a
people
;
when
the
presence
of
Christ
at
Nazareth
,
for
thirty
Years
together
,
had
no
better
influence
upon
the
Minds
and
Manners
of
that
People
;
but
instead
of
Receiving
his
Message
,
they
rage
at
the
Messenger
:
Neither
let
any
of
the
Ministers
of
Christ
think
it
strange
,
that
they
are
ignominiously
despised
,
when
our
Master
before
us
,
was
in
danger
of
being
barbarously
Murthered
,
and
that
for
his
plain
Preaching
to
his
own
People
,
the
Men
of
Nazareth
.
But
Obs.
(
2.
)
The
miraculous
escape
of
our
Blessed
Lord
from
the
murdering
hands
of
the
wicked
Nazarites
;
he
passing
through
the
midst
of
them
went
his
way
:
How
and
after
what
manner
he
escaped
,
is
not
declared
,
and
therefore
cannot
without
presumption
be
determined
.
Altho'
the
Rhemists
to
make
way
for
their
Doctrine
of
Transubstantiation
positively
affirm
,
that
contrary
to
the
nature
of
a
Body
,
he
penetrated
thorough
the
Breasts
of
the
People
.
But
whether
he
struck
them
with
Blindness
that
they
did
not
see
,
or
smote
them
with
fear
that
they
durst
not
hold
him
;
or
whether
by
a
greater
strength
then
theirs
(
which
his
Godhead
could
easily
supply
his
Humane
Nature
with
)
he
escaped
from
them
,
it
is
neither
prudent
to
inquire
,
nor
possible
to
determine
;
we
know
it
was
an
easy
thing
for
him
,
who
was
God
as
well
as
Man
,
to
quit
himself
of
any
Mortal
Enemies
;
and
at
the
same
time
,
when
he
rescued
himself
,
could
have
ruin'd
them
,
by
frowning
them
into
Hell
,
or
looking
them
into
nothing
.
31
And
came
down
to
Capernaum
,
a
city
of
Galilee
,
and
taught
them
on
the
Sabbath-days
.
32
And
they
were
astonished
at
his
Doctrine
,
for
his
word
was
with
power
.
33
And
in
the
Synagogue
there
was
a
man
which
had
a
Spirit
of
an
unclean
Devil
,
and
he
cryed
out
with
a
loud
voice
.
34.
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
.
35
And
Jesus
rebuked
him
,
saying
,
hold
thy
peace
,
and
come
out
of
him
:
and
when
the
Devil
had
thrown
him
in
the
midst
,
he
came
out
of
him
,
and
hurt
him
not
.
36
And
they
were
all
amazed
,
and
spake
among
themselves
,
saying
,
what
a
word
is
this
?
for
with
Authority
and
power
,
he
commandeth
the
unclean
spirits
,
and
they
come
out
.
37
And
the
same
of
him
went
out
into
every
place
of
the
Country
round
about
.
Our
Blessed
Saviour
being
driven
out
of
Nazareth
by
the
fury
of
his
Country-men
,
departs
to
Capernaum
,
where
he
enters
into
their
Synagogues
,
and
taught
.
Who
can
declare
the
pains
that
our
Saviour
took
,
and
the
hazards
which
he
ran
in
preaching
the
Everlasting
Gospel
to
lost
Sinners
;
But
observe
the
smalness
of
his
Success
;
the
People
were
astonished
,
but
not
believed
;
his
Doctrine
produced
Admiration
,
but
not
faith
;
his
Auditors
were
Admirers
,
but
not
Believers
,
the
People
were
astonished
at
his
Doctrine
;
the
reason
of
which
Astonishment
is
added
,
for
his
word
was
with
power
;
that
is
,
there
was
Majesty
in
his
Person
,
Spirituality
in
his
Preaching
,
and
powerful
Miracles
accompanying
both
,
and
confirming
Both
,
of
which
the
Evangelist
here
gives
us
an
account
,
namely
,
the
casting
out
of
a
Devil
in
one
possessed
,
v.
33.
There
was
a
man
which
had
a
Spirit
of
an
unclean
Devil
,
and
he
cryed
out
;
that
is
,
the
Devil
that
unclean
Spirit
did
enter
into
him
and
bodily
possess
him
.
Amongst
many
other
Calamities
which
sin
has
brought
upon
our
Bodies
,
this
is
one
,
to
be
Bodily
possest
by
Satan
.
The
Devil
has
an
inveterate
Malice
against
Mankind
,
seeking
to
ruine
our
Souls
by
his
Suggestions
and
Temptations
;
and
to
destroy
our
Bodies
by
some
means
or
other
.
Oh
how
much
is
it
our
Interest
as
well
as
our
Duty
,
by
Prayer
to
put
our selves
,
morning
and
evening
under
the
Divine
care
and
Protection
,
that
we
may
be
preserved
from
the
power
and
malice
of
Evil
Spirits
.
Obs.
(
2.
)
The
Title
here
given
to
the
Devil
,
he
is
called
the
Vnclean
Spirit
.
The
Devils
,
those
wicked
Spirits
of
Hell
,
are
most
impure
and
filthy
Creatures
;
impure
by
reason
of
their
original
Apostacy
,
impure
by
means
of
their
actual
and
daily
Sins
;
such
are
Murder
,
Malice
,
Lying
and
the
like
,
by
which
they
continually
pollute
themselves
;
and
impure
,
by
means
of
their
continual
desire
and
endeavours
to
pollute
Mankind
with
the
Contagion
of
their
own
sins
.
Lord
!
how
foul
is
the
nature
of
Sin
,
which
makes
the
Devil
such
a
foul
and
filthy
,
such
an
impure
and
unclean
Creature
.
Obs.
(
3.
)
The
Substance
of
the
Devil's
out-cry
,
Let
us
alone
,
What
have
we
to
do
with
thee
?
art
thou
come
to
destroy
us
?
that
is
,
to
restrain
us
from
the
exercise
of
our
power
;
the
Devil
thinks
himself
destroyed
,
when
he
is
restrained
from
doing
Mischief
.
Obs.
(
4.
)
The
Title
given
by
the
Devil
to
our
Saviour
,
he
stiles
him
,
The
Holy
one
of
God
:
How
comes
this
Acknowledgment
out
of
the
Devil's
Mouth
?
could
an
Apostle
make
a
Profession
beyond
this
:
but
how
comes
Satan
to
make
it
?
for
no
good
end
,
and
with
no
good
intention
we
may
be
sure
,
for
the
Devil
never
speaks
Truth
for
Truth-sake
,
but
for
advantage-sake
:
probably
(
1.
)
he
might
make
this
Profession
,
that
so
he
might
bring
the
Truth
profest
into
question
:
hoping
that
a
Truth
which
received
Testimony
from
the
Father
of
Lies
,
would
be
suspected
:
or
(
2.
)
it
might
perhaps
be
done
to
make
the
People
believe
that
our
Saviour
had
some
familiarity
with
Satan
,
and
did
work
Miracles
by
his
help
,
because
he
did
confess
him
,
and
seem
to
put
honour
upon
him
:
Hence
we
may
Learn
,
That
it
is
possible
,
for
a
Person
to
own
and
acknowledge
Christ
to
be
the
True
and
Only
Saviour
,
and
yet
to
miss
of
Salvation
by
him
:
If
a
Speculative
Knowledge
,
and
a
verbal
Profession
of
Christ
were
sufficient
to
Salvation
,
the
Devil
himself
would
not
miss
of
Happiness
.
Obs.
(
5.
)
How
our
Saviour
rebukes
the
Devil
for
this
Confession
,
and
commands
him
Silence
:
Jesus
rebuked
him
saying
,
hold
thy
peace
.
But
why
was
this
Rebuke
given
the
Devil
,
and
his
Mouth
stopt
when
he
spake
the
Truth
?
Answer
(
1.
)
Because
Christ
knew
that
the
Devil
confest
this
Truth
on
purpose
to
Disgrace
the
Truth
.
(
2.
)
Because
the
Devil
was
no
fit
Person
to
make
this
Profession
:
a
Testimony
of
Truth
from
the
father
of
Lies
,
is
enough
to
render
Truth
it self
suspected
.
Yet
the
Devil's
Evidence
that
Christ
was
the
Holy
One
of
God
,
will
rise
up
in
Judgment
against
the
wicked
Pharisees
,
who
shut
their
Eyes
against
the
Miracles
,
and
stopt
their
Ears
against
the
Doctrine
of
the
Holy
One
of
God
.
Observe
lastly
,
How
the
unclean
Spirit
obeys
the
voice
of
Christ
,
but
with
great
Reluctancy
and
Regret
;
when
the
unclean
Spirit
had
thrown
him
in
the
midst
,
he
came
out
.
Where
Observe
,
The
Devil's
spite
at
parting
,
he
tares
the
Man
,
throws
him
violently
from
place
to
place
,
shewing
,
how
loth
he
was
to
be
dispossessed
.
Where
Satan
has
once
gotten
an
hold
,
and
settled
himself
for
a
time
,
how
unwilling
is
he
to
be
cast
out
of
Possession
.
Yea
,
it
is
a
Torment
and
vexation
to
him
to
be
cast
out
.
It
is
much
easier
to
keep
Satan
out
,
then
to
cast
him
out
.
Satan
may
possess
the
Body
by
God's
Permission
,
but
he
cannot
possess
our
Hearts
without
our
own
Consent
and
Approbation
;
it
will
be
our
Wisdom
to
deny
him
Entrance
into
our
Souls
at
first
,
by
Rejecting
his
wicked
Motions
and
Suggestions
;
for
when
once
entered
,
he
will
like
the
strong
Man
Armed
,
keep
the
House
,
till
a
stronger
then
he
casts
him
out
.
38
And
he
arose
out
of
the
Synagogue
,
and
entred
into
Simons
house
,
and
Simons
wives
mother
lay
sick
of
a
fever
,
and
they
besought
him
for
her
.
39
And
he
stood
over
her
and
rebuked
the
fever
,
and
it
left
her
,
and
immediately
she
arose
and
ministred
unto
them
.
Here
Observe
(
1.
)
That
St.
Peter
,
a
Disciple
,
yea
,
an
Apostle
,
was
a
Married
Person
:
Neither
the
Prophets
of
the
Old
Testament
,
nor
the
Apostles
of
the
New
,
did
abhor
the
Marriage-Bed
,
nor
judge
themselves
too
pure
for
an
Institution
of
their
Maker
.
The
Church
of
Rome
,
by
denying
the
Lawfulness
of
Priest's
Marriage
,
makes
her self
wiser
then
God
,
who
says
,
Heb.
13.4
.
Marriage
is
Honourable
amongst
All
men
.
Observe
(
2.
)
Peter
,
tho
a
Good
Man
,
and
his
Wifes
Mother
,
probably
a
Gracious
Woman
,
yet
is
his
Family
visited
with
Sickness
.
Strength
of
Grace
,
and
Dearness
of
Respect
even
from
Christ
himself
,
cannot
prevail
against
Diseases
.
God's
own
Children
are
visited
with
Bodily
Sickness
,
as
well
as
others
.
Observe
(
3.
)
The
Divine
Power
of
Christ
manifested
in
this
miraculous
Cure
;
He
stood
over
her
,
says
St.
Luke
,
he
took
her
by
the
hand
and
lift
her
up
,
says
St.
Mark
:
Here
was
an
ordinary
Distemper
cured
after
an
extraordinary
manner
,
by
a
touch
of
Christ's
hand
,
in
an
instant
;
Immediately
the
Fever
left
her
,
and
she
arose
and
ministred
unto
them
.
That
she
could
arise
,
argued
her
Cure
Miraculous
;
that
she
could
and
did
arise
,
and
administer
to
Christ
and
his
Disciples
,
argued
her
Thankfulness
.
After
Christ
had
healed
any
of
us
,
it
ought
to
be
our
first
care
to
Administer
unto
him
;
that
is
,
to
employ
our
Recovered
Strength
in
the
Service
of
Christ
,
and
to
improve
our
Restored
Health
to
the
Honour
and
Glory
of
Christ
.
40
Now
when
the
sun
was
setting
,
all
they
that
had
any
sick
with
divers
diseases
,
brought
them
unto
him
:
and
he
laid
his
hands
on
every
one
of
them
,
and
healed
them
.
41
And
Devils
also
came
out
of
many
,
crying
out
and
saying
,
Thou
art
Christ
the
son
of
God
:
and
he
rebuked
them
,
and
suffered
them
not
to
speak
,
for
they
knew
that
he
was
Christ
.
The
Evangelist
here
declares
sundry
other
Cures
wrought
by
our
Saviour
,
he
healed
the
Sick
,
and
dispossessed
the
Devils
.
In
our
Saviour's
time
we
read
of
many
possessed
with
Devils
,
and
but
of
few
,
either
before
or
afterward
.
Probably
(
1.
)
Because
Satan
perceiving
the
Messiah
to
be
come
in
the
Flesh
to
destroy
his
Kingdom
,
did
rage
the
more
,
and
discover
greater
Malice
and
Enmity
against
Mankind
.
(
2.
)
Perhaps
Almighty
God
suffered
Satan
at
that
time
to
possess
so
many
,
that
Christ
might
have
occasion
to
manifest
his
Divine
Power
,
by
casting
Satan
out
.
And
accordingly
we
find
our
Saviour
dispossessing
all
that
were
possest
by
Satan
.
It
is
added
,
That
he
suffered
not
the
Devils
to
speak
,
because
they
knew
him
;
that
is
,
Christ
would
not
be
made
known
to
be
the
Son
of
God
by
the
Preaching
of
the
Devil
,
lest
the
World
should
from
thence
take
occasion
to
think
,
that
our
Saviour
held
a
Correspondency
with
those
wicked
Spirits
,
and
that
the
Miracles
which
he
wrought
were
performed
by
the
Devil's
Assistance
,
as
being
one
in
Combination
with
him
.
Possibly
from
the
Devil
's
owning
Christ
to
be
the
Holy
one
of
God
,
the
Pharisees
concluded
that
there
was
a
compact
and
agreement
betwixt
them
:
and
thereupon
their
Affirmation
was
Grounded
,
he
casteth
out
Devils
,
by
Belzebub
the
Prince
of
Devils
.
42
And
when
it
was
day
he
departed
,
and
went
into
a
desart
place
;
and
the
people
sought
him
and
came
unto
him
,
and
stayed
him
that
he
should
not
depart
from
them
.
43
And
he
said
unto
them
I
must
preach
the
kingdom
of
God
unto
other
cities
also
,
for
therefore
am
I
sent.
44
And
he
preached
in
the
Synagogues
of
Galilee
.
Observe
here
(
1.
)
The
great
work
and
business
of
our
Saviour's
Life
to
preach
the
Gospel
,
I
must
preach
the
Kingdom
of
God
,
for
therefore
came
I
forth
.
Preaching
was
Christ's
great
work
,
it
is
undoubtedly
his
Ministers
.
Christ
omitted
some
Opportunities
of
working
Miracles
,
that
he
might
preach
to
other
Cities
.
This
was
his
great
Work
.
Obs.
(
2.
)
It
being
Christ's
great
Design
to
plant
and
propagate
the
Gospel
:
he
would
not
confine
his
Ministry
to
one
particular
place
,
no
not
to
the
great
City
of
Capernaum
,
but
resolves
to
preach
the
word
in
smaller
Towns
and
Villages
,
leaving
his
Ministers
herein
an
Instructive
Example
,
to
be
as
willing
to
Preach
the
Gospel
in
the
smallest
Villages
,
as
in
the
largest
and
most
populous
Cities
,
if
God
calls
us
thereunto
.
Let
the
place
be
never
so
obscure
and
mean
,
and
the
Congregation
never
so
small
and
little
,
and
,
if
God
sends
us
thither
,
the
greatest
of
us
must
not
think
it
beneath
us
,
to
go
and
instruct
an
handful
of
People
.
CHAP.
V.
1
AND
it
came
to
pass
,
that
as
the
people
pressed
upon
him
to
hear
the
word
of
God
,
he
stood
by
the
Lake
of
Genesareth
.
2
And
saw
two
ships
standing
by
the
Lake
:
but
the
fishermen
were
gone
out
of
them
;
and
were
washing
their
Nets
.
3
And
he
entered
into
one
of
the
Ships
which
was
Simons
,
and
pray'd
him
that
he
would
thrust
out
a
little
from
the
Land
;
and
he
sat
down
,
and
taught
the
people
out
of
the
ship
.
Here
Observe
(
1.
)
That
our
Saviour
used
the
Sea
as
well
as
the
Land
in
his
passage
from
place
to
place
,
to
preach
the
Gospel
;
and
the
reasons
why
he
did
so
,
might
probably
be
these
,
(
1.
)
to
shew
Natures
intent
in
making
of
the
Sea
,
namely
,
to
be
Sailed
upon
,
as
the
Land
to
be
walked
upon
.
(
2.
)
That
Christ
might
take
occasion
to
manifest
his
Deity
,
in
working
Miracles
upon
the
Sea
;
namely
,
by
calming
of
the
Waves
,
and
stilling
of
the
Winds
.
(
3.
)
It
might
be
to
comfort
Sea-faring
men
in
their
Distresses
,
and
to
encourage
them
to
pray
to
such
a
Saviour
as
had
an
experimental
Knowledge
of
the
Dangers
of
the
Sea
;
it
were
well
if
Sailers
would
consider
this
,
and
instead
of
inuring
themselves
to
the
Language
of
Hell
,
when
they
go
down
into
the
deeps
,
would
direct
their
Prayer
unto
Christ
,
and
look
up
to
him
;
who
now
in
Heaven
has
the
remembrance
of
what
he
himself
indured
and
underwent
here
on
Earth
,
and
on
the
Sea
.
Obs.
(
2.
)
The
circumstance
of
time
when
Christ
used
to
put
forth
to
Sea
;
it
was
usually
after
he
had
wrought
some
extraordinary
Miracle
,
which
set
them
on
admiring
and
commending
of
him
;
as
after
he
had
fed
so
many
thousands
with
a
few
Barley-Loaves
and
Fishes
,
presently
he
put
forth
to
Sea
,
shunning
thereby
all
popularity
and
vain-glorious
Applause
from
the
Multitude
,
which
he
was
never
ambitious
of
,
but
industriously
avoided
.
Obs.
(
3.
)
That
after
our
Saviour's
Resurrection
,
we
never
find
him
Sailing
any
more
upon
the
Seas
.
For
such
a
Fluctuating
and
Turbulent
Condition
,
which
necessarily
attends
Sea-Voyages
,
was
utterly
inconsistent
with
the
constancy
,
stability
and
perpetuity
of
Christ's
estate
when
Risen
from
the
Grave
.
The
firm
Land
better
agreeing
with
his
fixed
State
;
he
keeps
upon
it
,
till
his
Ascension
into
Heaven
.
Obs.
(
4.
)
That
Christ
scruples
not
to
preach
to
the
People
in
,
and
out
of
the
Ship
,
he
sate
down
,
and
taught
the
people
out
of
the
Ship
:
Sometimes
we
find
our
Holy
Lord
preaching
upon
a
Mountain
,
sometimes
in
a
Ship
,
sometimes
in
an
House
,
as
often
as
may
be
in
the
Synagogue
:
He
that
laid
hold
on
all
Seasons
for
Preaching
the
Gospel
,
never
scrupled
any
place
which
conveniency
offered
to
preach
in
;
well
knowing
,
that
it
is
the
Ordinance
that
Sanctifies
the
place
,
and
not
the
Place
the
Ordinance
.
4
Now
when
he
had
left
speaking
,
he
said
unto
Simon
,
launch
out
into
the
deep
,
and
let
down
your
Nets
for
a
Draught
.
5
And
Simon
answering
said
unto
him
,
Master
,
we
have
toiled
all
the
night
,
and
have
taken
nothing
,
nevertheless
at
thy
word
,
I
will
let
down
the
Net
.
6
And
when
they
had
this
done
,
they
enclosed
a
great
multitude
of
Fishes
,
and
their
Net
brake
.
7
And
they
beckned
unto
their
partners
which
were
in
the
other
ship
,
that
they
should
come
,
and
help
them
,
and
they
came
,
and
filled
both
the
ships
,
so
that
they
began
to
sink
.
8
When
Simon
Peter
saw
it
,
he
fell
down
at
Jesus
feet
,
saying
,
depart
from
me
,
for
I
am
a
sinful
Man
,
O
Lord
.
9
For
he
was
astonished
,
and
all
that
were
with
him
,
at
the
draught
of
the
Fishes
which
they
had
taken
.
10
And
so
was
also
James
and
John
sons
of
Zebedee
,
which
were
partners
with
Simon
.
And
Jesus
said
unto
Simon
,
fear
not
,
from
henceforth
thou
shalt
catch
men
.
11
And
when
they
had
brought
their
ships
to
land
,
they
forsook
all
and
followed
him
.
Observe
here
(
1.
)
Our
Saviour
having
delivered
his
Doctrine
to
the
People
,
confirms
his
Doctrine
with
a
Miracle
,
and
with
such
a
Miracle
as
did
at
once
instruct
and
encourage
his
Apostles
;
the
miraculous
number
of
Fish
which
they
caught
,
did
presage
and
prefigure
their
miraculous
Success
in
preaching
,
planting
,
and
propagating
of
the
Gospel
.
Obs.
(
2.
)
our
Saviour's
Command
to
Peter
,
and
his
ready
Compliance
with
Christ's
Command
;
Let
down
your
Net
for
a
Draught
,
says
Christ
:
We
have
toiled
all
night
,
says
St.
Peter
,
and
catcht
nothing
,
nevertheless
at
thy
word
,
we
will
let
down
the
Net
.
This
Mystically
represents
to
us
,
(
1.
)
That
that
the
Fishers
of
men
may
Labour
all
Night
,
and
all
day
too
,
and
catch
nothing
.
This
is
sometimes
the
Fisher-mens
fault
,
but
oftner
the
Fishes
.
'T
is
the
Fisher's
fault
that
nothing
is
taken
,
if
he
doth
only
play
upon
the
Sands
,
and
not
launch
out
into
the
Deep
;
deliver
some
Superficial
and
less
necessary
Truths
,
without
opening
to
the
people
the
great
Mysteries
of
Godliness
.
If
they
Fish
with
brokeh
Nets
,
either
deliver
unsound
Doctrine
,
or
lead
unexemplary
Lives
,
if
they
do
not
cast
the
Net
on
the
right
side
of
the
Ship
,
that
is
,
rightly
divide
the
word
,
as
Workmen
that
need
not
to
be
ashamed
.
And
if
they
do
not
fish
at
Christ's
Command
,
but
run
a
fishing
unsent
,
it
is
then
no
wonder
,
that
they
Labour
all
their
days
and
catch
nothing
.
But
very
often
is
it
the
Fishes
Fault
,
rather
than
the
Fisher-mans
.
Worldly
men
are
crafty
and
cunning
,
they
will
not
come
near
the
Net
.
Hypocrites
are
slippery
like
Eels
,
the
Fisherman
cannot
long
hold
them
,
but
they
dart
into
their
holes
;
priding
themselves
in
their
external
Performances
,
and
satisfying
themselves
with
a
round
of
Duties
.
The
great
men
of
the
World
break
thro'
the
Net
,
the
Divine
Commands
cannot
bind
them
,
Jer.
5.5
.
I
will
go
to
the
great
men
,
and
speak
to
them
,
but
they
have
broken
the
yoke
,
and
burst
the
bonds
.
Obs.
(
3.
)
The
miraculous
Success
which
St.
Peter
had
,
when
at
Christ's
Command
he
let
down
the
Net
;
They
inclosed
such
a
multitude
of
Fishes
that
their
Net
brake
.
Two
things
our
Saviour
aimed
at
in
this
Miracle
,
(
1.
)
To
manifest
to
his
Disciples
the
power
of
his
Godhead
,
that
they
might
not
be
offended
at
the
poverty
and
meanness
of
his
Manhood
.
(
2.
)
To
assure
them
of
the
great
Success
which
his
Apostles
and
their
Successors
might
expect
in
planting
and
propagating
of
the
Gospel
.
If
the
Ministers
of
Christ
,
whom
he
calls
Fishers
of
Men
,
be
Faithful
in
the
cast
,
his
Power
shall
be
magnified
in
the
Draught
.
Some
of
our
Fish
will
cleave
Eternally
to
the
Rocks
,
others
play
upon
the
Sands
,
more
will
wallow
in
the
Mud
,
and
continue
all
their
days
in
the
filth
of
sin
,
if
our
Master
,
at
whose
Command
we
let
down
the
Net
,
doth
not
inclose
them
in
it
,
as
well
as
assist
us
in
the
casting
of
it
.
Observe
(
4.
)
What
influence
the
sight
of
this
Miracle
had
upon
St.
Peter
,
it
occasioned
fear
,
and
amazement
,
and
caused
him
to
adore
Christ
,
and
declare
himself
unworthy
of
his
presence
.
Depart
from
me
,
for
I
am
a
sinful
Man
,
O
Lord
;
not
that
the
good
man
was
weary
of
Christ's
Presence
,
but
acknowledged
himself
unworthy
of
it
.
'T
is
a
great
Discovery
of
our
Holiness
to
revere
God
and
fear
before
him
,
when
he
doth
wonderful
things
before
us
,
tho'
they
be
wonders
of
Love
and
Mercy
;
here
was
a
wonderful
appearance
of
Christ's
Power
and
Mercy
to
St.
Peter
.
But
it
affects
him
with
reverential
fear
and
awful
Astonishment
.
Observe
(
5.
)
How
St.
Peter
and
the
rest
of
the
Apostles
at
Christ's
Call
,
forsook
all
and
followed
him
;
they
left
Father
and
Friends
,
Ship
and
Nets
,
and
followed
Jesus
;
whom
Christ
Calls
,
he
calls
effectually
;
he
draws
whom
,
he
calls
,
and
works
their
Hearts
to
a
ready
Compliance
with
their
Duty
.
And
altho'
when
they
were
first
called
to
be
Disciples
,
they
followed
their
Trades
of
Fishing
for
a
time
,
yet
upon
their
second
call
to
the
Apostleship
,
they
left
off
their
Trade
,
and
forsook
all
to
follow
the
Ministry
.
Teaching
the
Ministers
of
the
Gospel
,
that
it
is
their
Duty
to
give
themselves
wholly
up
to
their
great
Work
,
and
not
to
incumber
themselves
with
secular
Affairs
and
worldly
Business
:
nothing
but
an
indispensible
Necessity
in
providing
for
a
Family
,
can
excuse
a
Ministers
incumbring
himself
with
Worldly
Concerns
and
Business
:
They
forsook
all
,
and
followed
Jesus
.
12
And
it
came
to
pass
,
when
he
was
in
a
certain
place
,
behold
a
man
full
of
Leprosy
,
who
seeing
Jesus
,
fell
on
his
face
and
besought
him
,
saying
,
Lord
,
if
thou
wilt
thou
canst
make
me
clean
.
13
And
he
put
forth
his
hand
and
touched
him
,
saying
,
I
will
,
be
thou
clean
,
and
immediately
the
Leprosy
departed
from
him
.
14
And
he
charged
him
to
tell
no
man
,
but
go
and
shew
thy self
to
the
Priest
,
and
offer
for
thy
cleansing
,
according
as
Moses
commanded
,
for
a
Testimony
unto
them
.
15
But
so
much
the
more
went
there
a
fame
abroad
of
him
,
and
great
multitudes
came
together
to
hear
,
and
to
be
healed
by
him
of
their
Infirmities
.
Observe
here
(
1.
)
the
Petitioner
,
that
in
a
very
humble
and
submissive
manner
sues
unto
Christ
for
Cure
and
Healing
,
A
Leper
fell
on
his
Face
,
and
besought
him
,
saying
,
Lord
,
if
thou
wilt
thou
canst
make
me
clean
:
he
doth
not
question
Christ's
Power
,
but
distrusts
his
willingness
to
help
and
heal
him
.
Christ's
Divine
Power
must
be
fully
assented
to
,
and
firmly
Believed
by
all
those
that
expect
benefit
by
him
,
and
healing
from
him
.
Obs.
(
2.
)
The
great
readiness
of
Christ
to
help
and
heal
this
distressed
Person
;
Jesus
touching
him
,
saying
,
I
will
,
be
thou
clean
.
By
the
Ceremonial
Law
,
the
Leper
was
forbidden
to
be
touched
,
therefore
Christ's
touching
this
Leper
,
shews
himself
to
be
above
the
Law
;
that
he
was
the
Lord
of
it
,
and
might
dispense
with
it
;
and
his
healing
this
Leper
by
the
word
of
his
Mouth
,
and
the
touch
of
his
Hand
,
shewed
him
to
be
truly
and
really
God
;
for
Leprosy
among
the
Jews
was
accounted
an
incurable
Distemper
,
called
the
Finger
of
God
;
a
Disease
of
his
sending
,
and
of
his
removing
.
Our
Saviour
therefore
,
as
a
proof
of
his
being
the
Messias
,
tells
John's
Disciples
,
Matth.
11.5
.
That
the
Lepers
were
cleansed
,
and
the
Dead
raised
by
him
;
which
two
being
joined
together
do
imply
,
that
the
cleansing
of
the
Lepers
is
as
much
an
act
of
Divine
Power
,
as
the
raising
of
the
Dead
;
and
accordingly
,
2
Kings
5.8
.
it
is
said
,
Am
I
God
that
this
man
sends
unto
me
to
cure
a
person
of
his
Leprosy
.
Obs.
(
3.
)
The
certainty
and
suddenness
of
the
Cure
,
was
a
farther
proof
of
Christ's
Divine
Power
,
Immediately
the
Leprosy
departed
.
Christ
not
only
Cured
him
immediately
,
but
instantaneously
;
not
only
without
Means
,
but
without
the
ordinary
time
required
for
such
a
Cure
.
Thus
Christ
shewed
both
Power
and
will
to
Cure
him
Miraculously
,
who
Believed
his
Power
,
but
questioned
his
willingness
.
Obs.
(
4.
)
A
Twofold
Charge
and
Command
given
by
Christ
to
the
Leper
,
(
1.
)
To
tell
it
to
no
Man
:
where
the
great
Modesty
,
Piety
and
Humility
of
Our
Saviour
is
discovered
,
together
with
the
prudent
care
he
took
of
his
own
Safety
;
his
modesty
in
concealing
his
own
Praises
,
his
Humility
in
shunning
all
vain-glorious
Applause
and
Commendation
;
his
Piety
in
referring
all
the
Honour
and
Glory
to
God
his
Father
;
and
the
Care
of
his
own
Safety
appeared
,
lest
the
publishing
of
his
Miracles
should
create
untimely
Danger
from
the
Pharisees
.
(
2.
)
The
next
part
of
the
Charge
given
to
the
Recovered
Leper
,
is
to
go
and
shew
himself
to
the
Priest
,
and
to
offer
the
Gift
which
Moses
Commanded
for
a
Testimony
unto
them
;
that
is
,
to
testify
to
the
Jews
,
that
he
did
not
oppose
the
Ceremonial
Law
which
required
a
Thank-offering
at
his
Hand
;
and
also
that
the
Miracle
might
testify
,
that
he
was
the
true
and
promised
Messiah
.
Learn
hence
,
that
our
Blessed
Saviour
would
have
the
Ceremonial
Law
punctually
observed
,
so
long
as
the
time
for
its
continuance
did
endure
;
tho'
he
came
to
destroy
that
Law
,
yet
whilst
it
stood
,
he
would
have
it
exactly
observed
.
16
And
he
withdrew
himself
into
the
Wilderness
,
and
prayed
.
The
Duty
of
private
and
solitary
Prayer
is
not
more
strictly
injoined
by
our
Saviour's
Command
,
then
it
is
recommended
to
us
by
his
Example
.
Observe
(
1.
)
The
Duty
which
our
Holy
Lord
performed
,
Prayer
;
we
have
much
more
business
with
God
in
Prayer
,
than
Christ
had
;
he
had
no
sins
to
be
humbled
for
,
nor
beg
pardon
of
;
no
need
to
pray
for
any
sanctifying
habits
of
Grace
,
the
Holy
Spirit
being
given
to
him
without
measure
;
yet
did
our
Holy
Lord
spend
much
of
his
time
in
Prayer
;
he
took
delight
in
paying
this
Homage
to
his
Heavenly
Father
.
Obs.
(
2.
)
What
kind
of
Prayer
our
Lord
did
eminently
delight
in
,
it
was
solitary
and
private
Prayer
.
He
often
went
alone
,
even
out
of
the
Hearing
of
his
own
Disciples
.
The
Company
of
our
Best
friends
is
not
always
seasonable
nor
acceptable
.
There
are
Times
and
Seasons
when
a
Christian
would
not
be
willing
that
his
Dearest
Relations
upon
Earth
should
hear
that
Intercourse
which
passes
betwixt
him
and
his
God
.
Observe
(
3.
)
The
place
our
Lord
withdraws
to
for
private
Prayer
;
it
is
the
desert
;
he
withdrew
into
the
Wilderness
and
Prayed
,
both
to
avoid
Ostentation
,
and
also
to
enjoy
Communion
with
his
Father
.
The
modest
Bridegroom
of
his
Church
,
says
St.
Bernard
,
will
not
impart
himself
so
freely
to
his
Spouse
before
Company
,
St.
Mark
1.35
.
adds
,
That
our
Saviour
rose
up
a
great
while
before
day
,
and
went
into
this
desert
place
to
pray
;
Teaching
us
,
that
the
Morning
is
the
fit
Season
,
yea
,
the
best
of
Seasons
for
private
Duties
;
now
are
our
Spirits
freshest
,
and
our
minds
freest
,
before
the
Distractions
of
the
day
break
in
upon
us
:
It
is
certainly
much
better
to
go
from
Prayer
to
business
,
then
from
business
to
Prayer
.
Note
lastly
,
that
our
Blessed
Saviour
had
no
idle
hours
here
in
the
World
,
his
time
did
not
lye
upon
his
hand
as
ours
do
;
he
was
always
either
Preaching
or
Praying
,
or
working
Miracles
;
either
paying
Homage
to
God
,
or
doing
good
to
man
.
Lord
!
help
us
to
imitate
this
thy
instructive
Example
,
by
imbracing
all
opportunities
of
Glorifying
God
,
and
doing
good
to
one
another
.
17
And
it
came
to
pass
on
a
certain
day
,
as
he
was
teaching
,
that
there
were
Pharisees
and
Doctors
of
the
Law
sitting
by
,
which
were
come
out
of
every
Town
of
Galilee
,
and
Judea
,
and
Jerusalem
:
and
the
power
of
the
Lord
was
present
to
heal
them
.
18
And
behold
men
brought
in
a
Bed
,
a
man
which
was
taken
with
the
palsey
,
and
they
sought
means
to
bring
him
in
,
and
to
lay
him
before
them
.
19
And
when
they
could
not
find
by
what
way
they
might
bring
him
in
,
because
of
the
multitude
,
they
went
upon
the
house-top
,
and
let
him
down
through
the
Tiling
,
with
his
Couch
,
into
the
midst
,
before
Jesus
.
20
And
when
he
saw
their
faith
,
he
said
unto
him
,
Man
,
thy
sins
are
forgiven
thee
.
21
And
the
Scribes
and
the
Pharisees
began
to
reason
,
saying
,
Who
is
this
which
speaketh
Blasphemies
?
who
can
forgive
Sins
,
but
God
alone
?
22
But
when
Jesus
perceived
their
thoughts
,
he
answering
,
said
unto
them
,
what
reason
ye
in
your
hearts
?
23
Whither
is
easier
to
say
,
Thy
sins
be
forgiven
thee
?
or
to
say
,
Rise
up
and
walk
?
24
But
that
ye
may
know
,
that
the
son
of
man
hath
power
on
earth
to
forgive
Sins
,
(
he
said
unto
the
sick
of
the
Palsy
)
I
say
unto
thee
Arise
,
and
take
up
thy
Couch
,
and
go
into
thy
house
.
25
And
immediately
he
rose
up
,
before
them
,
and
took
up
that
whereon
he
lay
,
and
departed
to
his
own
house
,
glorifying
God
.
26
And
they
were
all
amazed
,
and
they
glorified
God
and
were
filled
with
fear
,
saying
,
We
have
seen
strange
things
this
day
.
As
the
great
End
of
our
Saviours
Miracles
was
to
confirm
his
Doctrine
,
so
commonly
after
his
Preaching
he
wrought
his
Miracles
:
The
Scribes
and
Pharisees
,
tho'
they
had
no
love
for
our
Saviour's
person
,
nor
value
for
his
Ministry
,
yet
they
frequently
accompanied
him
wherever
he
went
,
partly
to
cavil
at
his
Doctrine
,
and
partly
out
of
Curiosity
to
see
his
Miracles
;
but
Observe
the
gracious
Condescension
of
our
Saviour
,
altho'
he
well
knew
that
the
Pharisees
at
this
time
attended
upon
him
with
no
good
intention
,
yet
he
puts
forth
his
Divine
Power
in
working
Miracles
before
them
;
the
power
of
the
Lord
was
present
to
heal
;
Not
that
Christ's
Power
was
at
any
time
absent
,
but
it
is
said
now
to
be
present
,
because
it
was
now
exerted
and
put
forth
at
his
Will
and
Pleasure
.
And
accordingly
at
this
time
,
before
the
Pharisees
Eyes
,
he
Miraculously
Cures
a
Person
sick
of
the
Palsy
,
as
the
Paragraph
before
us
does
inform
us
.
Wherein
Observe
(
1.
)
The
Diseased
and
Distressed
Person
,
one
sick
of
the
Palsy
,
which
being
a
Resolution
and
weakness
of
the
Nerves
,
enfeebles
the
Joynts
,
and
confines
a
Person
to
his
Bed
or
Couch
.
As
a
Demonstration
of
Christ's
Divine
Power
,
he
was
pleased
to
single
out
the
Palsy
and
Leprosy
,
incurable
Diseases
to
work
a
Cure
upon
.
Now
this
Person
was
so
great
a
Cripple
,
by
reason
of
the
Palsy
,
that
he
could
not
go
,
nor
be
led
,
but
was
carried
in
his
Bed
or
Couch
.
Observe
(
2.
)
As
the
grievousness
of
the
Disease
,
so
the
greatness
of
the
Peoples
Faith
.
The
Man
and
his
friends
had
a
firm
and
full
perswasion
that
Christ
was
cloathed
with
a
Divine
Power
,
and
able
to
help
him
;
and
they
hope
in
his
Goodness
,
that
he
was
willing
as
well
as
able
.
And
accordingly
the
Roof
of
the
Jewish
Houses
being
flat
they
uncover
some
part
of
it
,
and
let
the
Bed
down
,
with
the
sick
Man
in
it
,
and
lay
him
at
the
foot
of
Christ
,
in
hopes
of
help
and
healing
.
Observe
(
3.
)
That
no
sooner
did
they
exercise
their
Faith
in
Believing
,
but
Christ
exerts
his
Divine
Power
in
healing
;
yet
the
Object
of
their
Faith
,
probably
was
not
Christ's
Divine
Power
as
God
,
but
they
look
upon
him
as
an
extraordinary
Prophet
,
to
whom
God
had
Communicated
such
a
Divine
power
as
Elijah
and
Elisha
had
before
him
.
Yet
see
the
marvellous
efficacy
even
of
this
Faith
,
which
obtained
not
only
what
was
desired
,
but
more
then
was
expected
.
They
desired
only
the
healing
of
the
Body
,
but
Christ
heals
Body
and
Soul
too
;
saying
,
Son
,
be
of
good
chear
,
thy
sins
are
forgiven
thee
;
Thereby
our
Saviour
signifies
to
them
,
that
sin
is
the
meritorious
Cause
of
Sickness
,
and
consequently
that
in
Sickness
the
best
way
to
find
ease
and
deliverance
from
pain
,
is
first
to
seek
for
pardon
;
for
the
sense
of
pardon
will
in
some
degree
take
away
the
sense
of
pain
.
Obs.
(
4.
)
The
Exception
which
the
Pharisees
take
against
our
Saviour
for
pronouncing
that
this
Man's
Sins
were
forgiven
him
;
they
charge
him
with
Blasphemy
,
urging
that
it
is
God's
peculiar
Prerogative
to
pardon
sin
;
indeed
their
proposition
was
true
,
but
their
application
was
false
.
Nothing
more
true
,
then
that
it
is
the
highest
Blasphemy
for
any
meer
Man
to
arrogate
and
assume
to
himself
the
incommunicable
property
of
God
,
absolutely
and
authoritatively
to
forgive
sin
.
But
then
their
denying
this
power
to
Christ
of
Forgiving
sins
,
which
he
had
as
God
from
all
Eternity
,
and
as
Mediator
,
GOD
and
Man
in
one
Person
,
when
here
on
Earth
;
this
was
Blasphemy
in
them
;
but
the
assuming
and
challenging
of
it
none
in
him
.
Observe
(
5.
)
To
Cure
,
if
possible
,
the
obstinacy
and
blindness
of
the
Pharisees
,
our
Saviour
gives
them
a
Two-fold
Demonstration
of
his
Godhead
,
(
1.
)
By
letting
them
understand
,
that
he
knew
their
thoughts
;
Jesus
perceived
their
thoughts
,
v.
22.
to
know
the
thoughts
,
to
search
the
Hearts
,
and
understand
the
reasonings
of
Men
,
is
not
in
the
power
of
Angels
or
Men
,
but
the
Prerogative
of
God
only
.
(
2.
)
By
assuming
to
himself
a
power
to
forgive
Sins
,
for
our
Saviour
here
,
by
taking
upon
him
to
forgive
sins
in
his
own
name
,
and
by
his
own
Authority
,
doth
give
the
World
an
undeniable
proof
,
and
convincing
Evidence
of
his
Godhead
;
For
who
can
forgive
Sins
,
but
God
only
.
Observe
(
6.
)
The
effect
which
this
Miracle
had
upon
the
minds
of
the
people
,
they
marvelled
and
were
amazed
,
were
filled
with
fear
,
but
not
with
Faith
;
Astonished
,
but
not
Believed
.
Learn
hence
,
That
the
sight
of
Christ's
own
Miracles
is
not
sufficient
to
work
Faith
in
the
Soul
,
without
the
efficacious
Grace
of
God
;
the
one
may
make
us
marvel
,
the
other
must
make
us
believe
.
27
And
after
those
things
,
he
went
forth
,
and
saw
a
publican
named
Levi
,
sitting
at
the
receipt
of
custom
,
and
he
said
unto
him
,
follow
me
.
28
And
he
left
all
,
rose
up
,
and
followed
him
.
29
And
Levi
made
him
a
great
feast
in
his
own
house
,
and
there
was
a
great
company
of
Publicans
,
and
of
others
that
sate
down
with
them
.
30
But
the
Scribes
and
Pharisees
murmured
against
his
Disciples
saying
,
Why
do
ye
eat
and
drink
with
Publicans
and
Sinners
?
31
And
Jesus
answering
,
said
unto
them
,
they
that
are
whole
need
not
a
Physician
,
but
they
that
are
sick
.
32
I
came
not
to
call
the
Righteous
,
but
sinners
to
Repentance
.
The
number
of
our
Lord's
Disciples
not
being
filled
up
,
Observe
(
1.
)
What
a
free
and
gracious
,
what
an
unexpected
and
undeserved
Choice
Christ
makes
.
Levi
,
that
is
,
Matthew
,
(
for
he
had
both
Names
)
a
grinding
Publican
,
who
gathered
the
Tax
for
the
Roman
Emperor
,
and
was
probably
Guilty
as
others
were
,
of
the
sins
of
Covetousness
and
Extortion
,
yet
is
he
called
to
follow
Christ
as
a
special
Disciple
.
Learn
hence
,
that
such
is
the
freeness
of
Divine
Grace
,
That
it
sometimes
calls
and
Converts
Sinners
unto
Christ
,
when
they
think
not
of
him
,
nor
seek
unto
him
.
Little
did
Levi
now
think
of
a
Saviour
,
much
less
seek
after
him
,
yet
is
he
here
called
by
him
,
and
that
with
an
efficacious
Call
;
Matthew
,
a
Publican
,
Zacheus
,
an
Extortioner
,
Saul
,
a
Persecutor
,
all
these
are
effectually
called
by
Christ
,
as
instances
and
evidences
of
the
mighty
power
of
Converting
Grace
.
Observe
(
2.
)
Levi
or
Matthew's
ready
Compliance
with
Christ's
Call
,
He
presently
arose
and
followed
him
;
when
the
inward
call
of
the
Holy
Spirit
accompanieth
the
outward
call
of
the
word
,
the
Soul
readily
complies
and
yields
Obedience
to
the
voice
of
Christ
.
Our
Saviour
(
says
the
pious
Bishop
Hall
)
speaks
by
his
word
to
our
Ears
,
and
we
hear
not
,
we
stir
not
;
but
when
he
speaks
by
his
Spirit
efficaciously
to
our
Hearts
,
Satan
cannot
hold
us
down
,
the
world
shall
not
keep
us
back
;
but
we
shall
with
Levi
,
instantly
arise
and
follow
our
Saviour
.
Observe
(
3.
)
Levi
,
to
shew
his
Thankfulness
to
Christ
,
makes
him
a
great
Feast
;
Christ
invited
Levi
to
a
Discipleship
,
Levi
invites
Christ
to
a
Dinner
,
The
Servant
invites
his
Master
,
a
Sinner
invites
his
Saviour
;
a
better
Guest
he
could
not
invite
,
Christ
always
comes
with
his
cost
with
him
;
we
do
not
find
,
that
when
Christ
was
invited
to
any
Table
,
that
he
ever
refused
to
go
;
if
a
Publican
,
if
a
Pharisee
invited
him
,
he
constantly
went
;
not
so
much
for
the
pleasure
of
eating
,
as
for
the
opportunity
of
Conversing
,
and
doing
good
,
Christ
Feasts
us
when
we
feed
him
;
Levi
to
give
Christ
a
pledge
and
specimen
of
his
Love
,
makes
him
a
Feast
.
Learn
thence
,
That
new
Converts
are
full
of
affection
towards
Christ
,
and
very
expressive
of
their
Love
unto
him
.
Levi's
heart
being
touch
with
a
sense
of
Christ's
rich
Love
,
makes
him
a
Royal
Feast
.
Observe
(4)
The
cavil
and
exception
which
the
Scribes
and
Pharisees
made
at
our
Lord
's
free
Conversation
.
They
censure
him
for
conversing
with
sinners
;
malice
will
never
want
matter
of
Accusation
.
Our
Saviour
justifies
himself
,
telling
them
he
convers'd
with
sinners
as
their
Physician
,
not
as
their
Companion
;
They
that
are
whole
need
not
the
Physician
,
but
they
that
are
sick
:
as
if
our
Lord
had
said
,
with
whom
should
a
Physician
converse
,
but
with
his
sick
Patients
?
and
is
he
to
be
accused
for
that
?
now
this
is
my
case
.
I
am
come
into
the
World
to
do
the
office
of
a
kind
Physician
unto
Men
;
surely
then
I
am
to
take
all
opportunities
of
conversing
with
them
,
that
I
may
help
and
heal
them
,
for
they
that
are
sick
need
the
Physician
;
but
as
for
you
Scribes
and
Pharisees
,
who
are
well
and
whole
in
your
own
Opinion
and
conceit
,
I
have
no
hopes
of
doing
good
upon
you
;
for
such
as
think
themselves
whole
,
desire
not
the
Physicians
help
.
Now
from
this
Assertion
of
our
Saviour
,
The
whole
need
not
the
Physician
,
but
the
sick
,
these
Truths
are
suggested
to
us
,
(
1.
)
That
sin
is
the
Souls
malady
,
its
Spiritual
disease
and
sickness
;
(
2.
)
That
Christ
is
the
Physician
appointed
by
God
for
the
cure
and
healing
of
this
Disease
:
(
3.
)
That
there
are
multitudes
of
sinners
spiritually
sick
,
who
yet
think
themselves
sound
and
whole
.
(
4.
)
That
such
,
and
only
such
as
find
themselves
sin-sick
,
and
spiritually
diseased
,
are
subjects
capable
of
Christ's
healing
;
They
that
are
whole
need
not
the
Physician
,
but
they
that
are
sick
.
I
came
not
(
says
Christ
)
to
call
the
(
Opinionatively
)
Righteous
,
but
the
(
Sensible
)
Sinner
to
Repentance
.
33
And
they
said
unto
him
,
why
do
the
disciples
of
John
fast
often
,
and
make
prayers
,
and
likewise
the
Disciples
of
the
Pharisees
?
but
thine
eat
and
drink
.
34
And
he
said
unto
them
,
can
ye
make
the
children
of
the
Bride-chamber
fast
while
the
Bridegroom
is
with
them
?
35
But
the
days
will
come
when
the
Bridegroom
shall
be
taken
away
from
them
,
and
then
shall
they
fast
in
those
days
.
36
And
he
spake
also
a
parable
unto
them
;
No
man
putteth
a
piece
of
a
new
garment
,
upon
an
old
,
if
otherwise
,
then
both
the
new
maketh
a
rent
,
and
the
piece
that
was
taken
out
of
the
new
,
agreeth
not
with
the
old
.
37
And
no
man
putteth
new
wine
into
old
Bottles
:
else
the
new
wine
will
burst
the
bottles
and
be
spilled
,
and
the
bottles
shall
perish
.
38
But
new
wine
must
be
put
into
new
bottles
,
and
both
are
preserved
.
39
No
man
also
having
drunk
old
wine
,
straightway
desireth
new
,
for
he
saith
the
old
is
better
.
An
Objection
is
here
made
against
the
Disciples
of
our
Saviour
,
that
they
did
not
fast
so
much
,
and
so
often
as
John
Baptist's
Disciples
did
.
John's
Disciples
imitated
their
Master
,
who
was
a
Man
of
an
austere
Life
;
Christ's
Disciples
imitated
him
who
was
of
a
more
free
Conversation
.
Observe
therefore
our
Saviour's
Defence
which
he
makes
for
the
not
fasting
of
his
Disciples
;
he
declares
,
that
at
present
it
was
neither
suitable
nor
tolerable
,
not
suitable
,
in
regard
of
Christ's
Bodily
Presence
with
them
,
who
being
their
Bridegroom
,
and
his
Disciples
children
of
the
Bride-chamber
,
it
was
now
a
day
of
Joy
and
Rejoycing
to
them
,
and
mourning
and
fasting
would
be
very
improper
for
them
.
But
when
the
Bridegroom
shall
be
taken
away
,
that
is
,
Christ's
bodily
Presence
removed
,
then
there
will
be
cause
enough
for
the
Disciples
to
fast
,
and
mourn
.
Learn
hence
,
(
1.
)
That
Jesus
Christ
is
the
Bridegroom
of
his
Spouse
the
Church
.
(
2.
)
That
this
Bridegroom
was
to
be
taken
away
.
(
3.
)
That
because
of
the
Bridegroom's
Removal
,
the
Church
did
,
shall
,
and
must
fast
;
The
days
will
come
when
the
Bridegroom
shall
be
taken
away
,
and
then
shall
they
fast
.
Again
our
Saviour
declares
,
that
this
Discipline
of
fasting
was
not
at
present
tolerable
for
his
Disciples
,
for
they
were
at
present
but
raw
,
green
and
tender
,
unable
to
bear
the
Severities
,
and
rigours
of
Religion
,
any
more
then
an
old
garment
can
bear
a
piece
of
new
cloath
to
be
set
into
it
,
or
any
more
than
old
Bottles
can
bear
new
Wine
to
be
put
into
them
.
The
sense
of
our
Saviour's
words
seems
to
be
this
,
My
Disciples
at
present
,
are
tender
and
weak
,
newly
called
and
converted
,
they
cannot
therefore
at
present
undergo
the
austerities
of
Religion
,
fastings
,
weepings
,
and
watchings
;
but
e're
long
I
shall
leave
them
,
and
go
to
Heaven
,
from
whence
I
will
send
down
my
Holy
Spirit
upon
them
,
which
shall
enable
them
to
all
the
Duties
that
the
Gospel
enjoins
.
The
Lesson
of
Instruction
which
we
may
profitably
gather
from
hence
,
is
this
,
That
it
is
hurtful
and
dangerous
for
young
converts
,
for
weak
Christians
,
to
be
put
upon
the
severer
Exercises
of
Religion
,
or
to
be
urged
to
the
performance
of
such
Duties
as
are
above
their
strength
,
but
they
ought
to
be
treated
with
that
tenderness
which
becomes
the
mild
and
gentle
dispensation
of
the
Gospel
.
Our
Saviour
(
says
one
)
doth
here
commend
prudence
to
his
Ministers
,
in
treating
their
people
according
to
their
strength
,
and
putting
them
upon
Duties
according
to
their
Time
and
Standing
:
we
must
consult
what
Progress
our
People
have
made
in
Christianity
,
and
manage
accordingly
.
CHAP.
VI.
1
AND
it
came
to
pass
on
the
second
Sabbath
after
the
First
,
that
he
went
thro'
the
Corn-fields
,
and
his
Disciples
plucked
the
ears
of
Corn
,
and
did
eat
,
rubbing
them
in
their
hands
.
2
And
certain
of
the
Pharisees
said
unto
them
,
Why
do
ye
that
which
is
not
lawful
to
do
on
the
Sabbath-day
?
3
And
Jesus
answering
,
said
unto
them
,
Have
ye
not
read
so
much
as
this
,
what
David
did
when
himself
was
an
hungred
,
and
they
which
were
with
him
?
4
How
he
went
into
the
House
of
God
,
and
did
take
and
eat
the
Shewbread
,
and
gave
also
to
them
that
were
with
him
;
which
is
not
lawful
to
eat
,
but
for
the
Priests
alone
.
5
And
he
said
unto
them
,
that
the
Son
of
man
is
Lord
also
of
the
Sabbath
.
In
the
former
part
of
this
chapter
we
find
our
blessed
Saviour
defending
his
Disciples
from
the
clamorous
accusations
of
the
Pharisees
for
breaking
the
Sabbath-day
,
because
they
plucked
the
ears
of
Corn
,
and
rubbed
them
in
their
hands
,
in
order
to
the
satisfying
of
their
Hunger
.
Where
Note
,
(
1.
)
The
great
Poverty
,
the
low
estate
and
condition
of
Christ's
own
Disciples
in
the
World
.
They
wanted
Bread
,
and
are
forced
to
pluck
the
ears
of
Corn
,
to
satisfy
their
hunger
:
God
may
,
and
sometimes
does
suffer
his
dearest
children
to
fall
into
streights
,
and
to
taste
of
want
,
for
the
Tryal
of
their
Faith
and
Dependance
upon
his
power
and
Goodness
.
Note
(
2.
)
How
the
hypocritical
Pharisees
blame
this
Action
of
the
Disciples
,
namely
,
their
plucking
of
the
Ears
of
Corn
,
yet
did
they
not
charge
them
with
Theft
for
so
doing
;
because
to
take
in
our
great
Necessity
so
much
of
our
Neighbour's
Goods
,
as
we
may
reasonably
suppose
,
that
if
he
were
present
and
knew
our
Circumstances
he
would
not
deny
us
,
is
not
Theft
.
But
it
was
the
servile
Labours
on
the
Sabbath
,
in
gathering
the
Ears
of
Corn
,
which
the
Pharisees
Scruple
and
Object
against
.
Where
Note
,
How
Hypocrites
expend
their
Zeal
in
and
upon
the
lesser
things
of
the
Law
,
whilst
they
neglect
the
greater
;
placing
all
Holiness
in
the
observation
of
outward
Ceremonies
,
whilst
they
neglect
moral
Duties
.
Note
(
3.
)
The
Argument
with
which
our
Saviour
defends
this
action
of
his
Disciples
,
it
is
taken
from
the
example
of
David
:
Necessity
freed
him
from
fault
and
blame
in
eating
the
Consecrated
Bread
,
which
none
but
the
Priests
might
lawfully
eat
:
For
in
cases
of
Necessity
,
a
Ceremonial
Precept
must
give
place
to
a
moral
Duty
.
Works
of
mercy
,
for
the
preserving
our
Lives
,
and
the
better
fitting
us
for
Sabbath-services
,
are
certainly
lawful
on
the
Sabbath-day
.
Note
Lastly
,
The
Argument
which
our
Saviour
uses
to
prove
the
Sabbath's
Observation
may
be
dispens'd
with
,
in
a
case
of
absolute
Necessity
;
and
that
is
drawn
from
that
Authority
which
Christ
the
Institutor
and
Lord
of
the
Sabbath
had
over
it
;
The
Son
of
man
is
Lord
also
of
the
Sabbath
,
that
is
,
he
has
Authority
and
Power
,
as
God
,
and
as
Mediator
,
to
institute
and
appoint
a
Sabbath
,
to
alter
and
change
it
,
to
dispense
with
the
breach
of
it
,
upon
a
just
and
great
occasion
;
and
consequently
acts
of
Mercy
,
which
tend
to
fit
us
for
works
of
Piety
not
only
may
,
but
ought
to
be
done
upon
the
Sabbath-day
.
This
Action
of
the
Disciples
being
of
that
Nature
,
is
without
just
cause
,
censured
and
condemned
by
the
Pharisees
;
a
sort
of
Men
who
were
resolved
to
cavil
at
,
and
quarrel
with
,
whatever
our
Saviour
or
his
Disciples
either
did
or
said
.
6
And
it
came
to
pass
on
another
Sabbath
,
that
he
entered
into
the
Synagogue
and
taught
,
and
there
was
a
man
whose
right
hand
was
withered
.
7
And
the
Scribes
and
Pharisees
watched
him
,
whether
he
would
heal
on
the
Sabbath-day
,
that
they
might
find
an
accusation
against
him
.
8
But
he
knew
their
thoughts
,
and
said
to
the
man
which
had
the
withered
hand
,
rise
up
,
and
stand
forth
in
the
midst
;
and
he
arose
and
stood
forth
.
9
Then
said
Jesus
unto
them
,
I
will
ask
you
one
thing
;
Is
it
lawful
on
the
Sabbath-day
to
do
good
,
or
to
do
evil
?
to
save
life
,
or
to
destroy
it
?
10
And
looking
round
about
them
all
,
he
said
unto
the
man
,
stretch
forth
thy
hand
,
and
he
did
so
,
and
his
hand
was
restored
whole
as
the
other
.
11
And
they
were
filled
with
madness
,
and
communed
one
with
another
,
what
they
might
do
to
Jesus
.
Observe
here
(
1.
)
The
miraculous
cure
which
our
Saviour
wrought
upon
the
man
which
had
the
withered
hand
,
and
(
2.
)
The
effect
which
this
Miracle
had
upon
the
wicked
Pharisees
;
in
the
former
Note
,
the
place
where
our
Saviour
wrought
this
Miracle
,
in
the
Synagogue
,
the
Time
when
,
on
the
Sabbath-day
,
the
manner
how
,
by
speaking
of
a
word
,
the
persons
before
whom
,
namely
,
the
envious
and
malicious
Pharisees
.
These
men
were
always
slandering
Christ's
Doctrine
,
and
cavilling
at
his
Miracles
,
yet
does
our
Holy
Lord
go
on
with
his
Work
before
their
Faces
without
Discouragement
.
Learn
thence
,
That
the
unjust
censures
and
malicious
cavils
of
wicked
men
against
us
,
for
well-doing
,
must
not
discourage
us
from
doing
our
Duty
,
either
towards
God
,
or
towards
our
Neighbour
.
Altho'
the
Pharisees
watcht
our
Saviour
wherever
he
went
,
and
when
they
could
find
no
occasion
of
quarrel
,
would
invent
and
make
one
,
yet
such
was
our
Lord's
courage
and
resolution
,
that
he
bids
the
man
which
had
the
withered
hand
stand
forth
,
to
shew
that
he
was
resolved
to
heal
him
,
notwithstanding
their
malicious
Purpose
to
accuse
him
for
it
as
a
Breaker
of
the
Sabbath
.
Opposition
met
with
in
doing
our
Duty
,
must
not
discourage
us
from
doing
good
,
if
we
will
follow
the
example
of
our
Blessed
Redeemer
.
Observe
(
2.
)
The
influence
and
effect
which
this
miracle
had
upon
the
wicked
Pharisees
;
they
were
filled
with
madness
and
took
counsel
to
kill
him
:
instead
of
being
convinced
by
this
Miracle
,
they
conspire
against
him
for
it
.
The
Enemies
of
Christ
and
his
Holy
Religion
,
when
Arguments
fail
,
fall
to
Violence
.
It
is
a
certain
Sign
of
a
weak
cause
,
that
must
be
supported
by
Passion
,
which
is
all
Tongue
,
and
no
Ear.
12
And
it
came
to
pass
in
those
days
,
that
he
went
out
into
a
mountain
to
pray
,
and
continued
all
night
in
prayer
to
God
.
Observe
here
(
1.
)
The
Duty
which
our
Holy
Lord
performed
,
the
Duty
of
Prayer
.
We
have
much
more
Business
with
God
in
Prayer
,
then
Christ
had
;
he
had
no
sins
to
confess
,
no
want
of
Grace
to
make
known
,
yet
did
our
Lord
spend
much
time
,
even
a
whole
Night
in
this
Duty
!
Lord
,
what
delight
didst
thou
take
in
paying
this
Homage
to
thy
Heavenly
Father
?
Oh
how
doth
thy
zeal
and
forwardness
condemn
our
remisness
and
luke-warmness
.
Observe
(
2.
)
It
was
solitary
Prayer
that
our
Lord
did
so
exceedingly
delight
in
;
He
went
into
the
mountain
alone
to
pray
,
not
suffering
his
very
Disciples
to
be
with
him
.
There
are
Times
and
Seasons
when
a
Christian
would
not
be
willing
that
his
dearest
Relations
upon
earth
should
hear
that
intercourse
which
passes
betwixt
him
and
his
God
.
Observe
(
3.
)
The
place
which
our
Lord
withdraws
to
for
privacy
in
Prayer
,
He
went
into
a
Mountain
,
as
a
place
of
Retiredness
,
God
delights
to
meet
his
children
alone
The
modest
Bridegroom
of
the
Church
,
says
St.
Bernard
,
will
not
impart
himself
to
his
Spouse
before
Company
.
Observe
(
4.
)
The
Time
when
Christ
retired
into
this
Mountain
to
pray
,
and
spent
a
whole
Night
in
Prayer
to
God
.
If
we
look
back
to
the
former
part
of
the
chapter
,
we
shall
find
,
that
it
was
at
a
time
when
the
Pharisees
were
filled
with
rage
and
madness
against
him
,
and
conspired
to
take
away
his
Life
.
Thence
Learn
,
That
it
is
our
duty
at
such
times
especially
when
Enemi●s
lie
in
wait
to
do
us
hurt
,
to
give
our selves
much
unto
Prayer
.
Again
,
if
we
look
forward
,
the
next
Verse
tells
us
,
that
our
Saviour
was
now
about
to
send
forth
his
Twelve
Apostles
to
preach
and
propagate
the
Gospel
.
Christ
thought
so
great
a
work
was
not
to
be
done
without
solemn
and
extraordinary
Prayer
.
Accordingly
he
spends
an
whole
Night
in
Prayer
to
God
upon
that
occasion
;
leaving
herein
a
most
instructive
Example
to
his
Church
,
to
continue
in
Prayer
at
all
times
;
but
then
especially
to
abound
in
it
,
when
Persons
are
to
be
set
apart
for
the
momentous
work
of
the
Ministry
,
that
they
may
enterprize
it
with
extraordinary
dread
and
caution
,
not
with
aspiring
,
but
tremendous
Thoughts
,
for
who
is
sufficient
for
these
things
.
13
And
when
it
was
day
,
he
called
unto
him
his
Disciples
,
and
of
them
he
chose
twelve
,
whom
also
he
named
Apostles
.
14
Simon
,
whom
he
also
named
Peter
,
and
Andrew
his
Brother
,
James
and
John
,
Philip
and
Bartholomew
.
15
Matthew
and
Thomas
,
James
the
son
of
Alpheus
,
and
Simon
called
Zelotes
.
16
And
Judas
the
brother
of
James
,
and
Judas
Iscariot
,
which
was
also
the
Traitor
.
As
the
Jewish
Church
arose
from
Twelve
Patriarchs
,
so
the
Christian
Church
became
planted
by
Twelve
Apostles
.
The
Person
sending
them
forth
was
Christ
;
none
may
undertake
the
work
and
calling
of
the
Ministry
but
those
whom
Christ
appoints
and
calls
,
not
immediately
by
himself
,
but
mediately
by
the
Governours
of
his
Church
;
The
Persons
Commissioned
were
Disciples
before
they
were
Apostles
;
to
Teach
us
,
That
Christ
will
have
such
as
preach
the
Gospel
,
to
be
Disciples
before
they
are
Ministers
,
Trained
up
in
the
Faith
and
Doctrine
of
the
Gospel
,
before
they
undertake
a
publick
charge
.
Observe
next
,
how
carefully
the
names
of
the
Twelve
Apostles
,
those
Laborious
persons
in
the
service
of
Souls
are
Recorded
,
and
transmitted
with
honour
to
Posterity
.
God
will
signally
honour
those
who
singularly
honour
him
,
and
are
the
special
Instruments
of
his
Glory
.
Of
the
Twelve
Apostles
,
Peter
is
named
first
,
and
Judas
last
;
Peter
is
first
named
,
because
probably
elder
then
the
rest
,
or
because
for
order-sake
he
might
speak
before
the
rest
;
from
whence
may
be
inferred
a
Primacy
,
but
no
Supremacy
;
a
priority
of
Order
,
but
no
Superiority
of
Degree
;
as
the
Fore-man
of
a
Grand-Jury
has
a
precedency
,
but
no
preheminency
,
he
is
first
in
order
before
the
rest
,
but
has
no
Authority
over
the
rest
;
neither
did
St.
Peter
ever
assume
to
himself
a
power
of
deciding
Controversies
;
but
we
find
St.
James
in
that
first
General
Council
mentioned
Acts
15.13
.
speaking
somewhat
definitively
,
Thus
I
judge
or
determine
the
matter
,
and
yet
St.
Peter
was
then
and
there
present
.
Had
the
champions
of
the
Church
of
Rome
such
a
passage
in
all
the
Scripture
for
St.
Peter's
Authority
,
it
would
make
a
louder
noise
then
Pasce
Oves
,
Feed
my
Sheep
,
St.
John
21.16
.
Again
,
as
St.
Peter
is
named
first
,
so
Judas
is
mentioned
last
,
with
a
Brand
of
Infamy
upon
him
;
the
Traditor
,
the
Person
that
Betrayed
his
Lord
and
Master
:
From
whence
we
may
gather
,
that
tho'
the
Truth
of
Grace
be
absolutely
necessary
to
a
Ministers
Salvation
,
yet
the
want
of
it
doth
not
disanul
his
Office
,
nor
hinder
the
lawfulness
of
his
ministry
.
Judas
,
tho'
a
Traitor
was
yet
a
lawful
Minister
;
an
Heart-hypocrite
is
no
hypocrite
,
in
foro
Ecclesiae
,
before
the
Church
,
tho'
he
shall
be
damn'd
for
his
Hypocrisy
before
God
.
17
And
he
came
down
with
them
,
and
stood
in
the
plain
,
and
the
company
of
his
Disciples
,
and
a
great
multitude
of
people
,
out
of
all
Judea
,
and
Jerusalem
,
and
from
the
coast
of
Tyre
and
Sidon
which
came
to
hear
him
,
and
to
be
healed
of
their
Diseases
.
18
And
they
that
were
vexed
with
unclean
Spirits
,
and
they
were
healed
.
19
And
the
whole
multitude
sought
to
touch
him
;
for
there
went
vertue
out
of
him
,
and
he
healed
them
all
.
Observe
here
(
1.
)
The
great
zeal
and
forwardness
of
the
People
in
attending
upon
our
Saviour's
Ministry
;
he
had
newly
begun
to
preach
in
this
place
,
and
the
people
flock
after
him
from
all
parts
,
from
Judea
,
from
Jerusalem
,
from
Tyre
and
Sidon
,
to
hear
his
Doctrine
and
see
his
Miracles
.
When
our
Saviour
first
began
to
Preach
,
the
people
came
unto
him
from
every
quarter
.
His
Ministers
find
it
thus
,
at
our
first
coming
among
a
people
,
our
Labours
are
most
acceptable
,
and
they
do
most
good
.
Our
peoples
affections
are
then
warmest
,
and
perhaps
our
own
too
.
Obs.
(
2.
)
What
sort
of
People
they
were
who
attended
thus
zealously
on
our
Saviour's
Ministry
,
they
were
the
common
and
ordinary
People
;
the
poor
received
the
Gospel
;
the
learned
Scribes
,
the
knowing
Pharisees
,
those
wise
men
after
the
Flesh
,
the
Mighty
,
the
Noble
,
the
great
and
Honourable
,
these
despised
our
Saviour's
Person
,
slighted
his
Ministry
,
yea
sought
to
take
away
his
Life
.
Thus
from
the
first
Plantation
of
the
Gospel
to
this
day
,
the
poo●●r
and
meaner
sort
of
People
have
entertained
the
glad
Tidings
of
Salvation
;
it
is
a
sad
,
but
a
certain
Truth
,
that
Heaven
is
a
place
where
few
(
comparatively
,
but
very
few
)
of
the
great
Men
of
the
World
are
like
to
come
.
Their
Temptations
are
many
,
their
Corruptions
strong
,
and
their
great
Estates
,
thro'
their
own
abuse
,
become
fewel
to
to
their
Lusts
:
Lord
!
how
rare
is
it
to
find
those
that
are
Eminently
Great
,
Exemplary
Good
.
Observe
(
3.
)
The
Nature
of
our
Saviour's
Miracles
;
Moses's
Miracles
were
as
great
Judgments
as
Wonders
,
but
Christ's
Miracles
were
as
great
Mercies
as
Wonders
,
they
were
salubrious
and
healing
,
there
went
Vertue
out
of
him
,
and
he
healed
them
all
.
Christ's
Miracles
were
like
the
Author
of
them
,
full
of
Goodness
,
yet
would
not
the
obstinate
pharisees
be
convinced
,
either
by
the
Goodness
that
was
in
them
,
or
by
that
omnipotent
power
which
wrought
them
:
All
our
Saviour's
Miracles
were
wonderful
,
but
Wonders
of
Love
and
Mercy
.
20
And
he
lifted
up
his
eyes
on
his
Disciples
,
and
said
,
Blessed
be
ye
poor
,
for
yours
is
the
kingdom
of
God
.
As
our
Saviour's
Condition
in
this
World
was
very
poor
,
so
was
his
Disciples
condition
also
;
therefore
to
relieve
them
against
their
poverty
and
low
estate
in
the
World
,
he
thus
bespeaks
them
,
Blessed
be
ye
poor
,
you
that
believe
in
me
,
and
follow
me
,
are
in
a
happier
condition
,
then
those
that
are
rich
,
and
received
their
consolation
,
for
yours
is
the
kingdom
of
Heaven
.
Christ
was
the
poor
man's
preacher
,
and
the
poor
man's
comforter
;
yet
a
bare
outward
Poverty
,
or
an
avowed
voluntary
Poverty
,
will
entitle
none
to
the
Blessing
.
'T
is
not
a
Poverty
of
Possession
,
but
a
poverty
of
Spirit
,
that
makes
us
members
of
the
Kingdom
of
Grace
,
and
heirs
of
the
Kingdom
of
Glory
.
21
Blessed
are
ye
that
hunger
now
,
for
ye
shall
be
filled
.
Hunger
and
Thirst
are
not
Blessings
in
themselves
,
nor
yet
are
they
curses
in
themselves
,
sanctified
hunger
is
a
far
greater
Blessing
,
then
surfeiting
Fulness
.
St.
Matthew
therefore
adds
,
Ch.
5.
v.
6.
Blessed
are
they
that
hunger
and
thirst
after
Righteousness
.
Learn
thence
(
1.
)
That
such
as
spiritually
hunger
and
thirst
after
Christ
,
and
his
Righteousness
,
are
certainly
in
an
Happy
and
Blessed
Condition
.
(
2.
)
That
the
Happiness
of
those
who
do
hunger
and
thirst
after
Righteousness
,
consists
in
being
filled
.
21
Blessed
are
ye
that
weep
now
,
for
ye
shall
laugh
.
As
if
Christ
had
said
,
you
my
Disciples
that
are
now
in
a
sad
,
mournful
,
and
afflicted
State
are
Blessed
,
for
there
will
come
a
time
when
ye
shall
be
Comforted
,
a
time
when
God
shall
wipe
away
all
Tears
from
your
Eyes
;
yet
must
we
not
think
,
that
we
have
nothing
to
do
but
to
mourn
,
there
is
a
time
to
Rejoyce
,
as
well
as
to
Mourn
,
nor
that
bare
Mourning
and
Weeping
is
in
it self
,
and
for
its
own
sake
acceptable
unto
God
.
But
when
we
mourn
rationally
for
our
own
Sins
,
and
the
sins
of
others
,
God
will
comfort
us
in
this
World
by
his
Word
and
Spirit
,
and
in
the
World
to
come
with
the
sight
of
himself
.
22
Blessed
are
ye
when
Men
shall
hate
you
,
and
when
they
shall
separate
you
from
their
Company
,
and
shall
Reproach
you
,
and
cast
out
your
name
as
evil
,
for
the
Son
of
man's
sake
.
23
Rejoyce
ye
in
that
day
,
and
leap
for
joy
;
for
behold
your
reward
is
great
in
Heaven
;
for
in
like
manner
did
their
fathers
unto
the
prophets
.
Observe
here
(
1.
)
The
Sufferers
described
,
the
Disciples
,
and
their
Sufferings
foretold
,
ye
shall
be
hated
,
separated
,
and
reproached
.
Hatred
of
Christ's
Disciples
is
the
bitter
Root
from
which
Persecution
grows
;
where
there
is
Hatred
in
the
Heart
,
no
wonder
that
Reviling
is
in
the
Lips
.
Those
that
are
Hated
,
are
sure
to
be
reproached
,
Excommunicated
from
the
Church
of
Christ
,
having
their
names
cast
out
,
or
blotted
out
of
the
Rolls
of
the
Church
.
Obs.
(
2.
)
For
what
cause
they
suffer
all
this
,
For
the
Son
of
man's
sake
,
for
their
respect
to
Christ
and
his
Holy
Religion
,
for
their
regard
to
his
Worship
and
holy
Institutions
.
Learn
hence
,
That
such
Disciples
as
will
cordially
embrace
,
and
stedfastly
hold
fast
the
Faith
delivered
by
our
Saviour
,
must
expect
and
prepare
for
hatred
and
persecution
,
to
be
separated
from
civil
Society
,
excommunicated
from
Church-fellowship
,
and
all
this
by
them
who
shall
call
themselves
the
Guides
and
Governours
of
an
Infallible
Church
.
24
But
wo
unto
you
that
are
rich
,
for
ye
have
received
your
Consolation
.
25
Wo
unto
you
that
are
full
,
for
ye
shall
hunger
;
wo
unto
you
that
laugh
now
,
for
you
shall
mourn
and
weep
.
26
Wo
unto
you
when
all
Men
shall
speak
well
of
you
,
for
so
did
their
fathers
to
the
false
prophets
.
Observe
here
,
(
1.
)
that
tho'
St.
Luke
omits
divers
of
the
Beatitudes
mentioned
by
St.
Matthew
;
ch.
5.
yet
he
reciteth
the
Woes
which
St.
Matthew
omitteth
.
If
we
will
understand
our
Saviour's
Doctrine
fully
,
we
must
consult
all
the
Evangelists
thoroughly
.
Observe
(
2.
)
These
Woes
are
not
to
be
understood
absolutely
,
but
restrainedly
,
the
Wo
does
not
belong
to
Men
,
because
they
are
Rich
,
because
they
are
full
,
because
they
do
laugh
;
but
because
they
place
their
happiness
in
these
things
,
take
up
with
them
for
their
portion
,
rejoyce
in
them
as
their
chief
Good
.
Valluing
themselves
by
what
they
have
in
hand
,
not
by
what
they
have
in
hope
:
He
that
is
Rich
and
Righteous
,
he
that
is
Great
and
Gracious
;
he
that
has
his
hands
full
of
this
World
,
and
his
heart
empty
of
pride
and
vain
Confidences
,
he
that
laughs
when
God
smiles
,
he
that
expresses
himself
joyfully
,
when
God
expresses
himself
Graciously
;
such
a
man
is
rich
in
Grace
,
who
is
thus
gracious
in
the
midst
of
Riches
;
for
to
be
Rich
and
Holy
,
argues
much
Riches
of
Holiness
.
26
Wo
unto
you
,
when
all
men
shall
speak
well
of
you
,
for
so
did
their
fathers
to
the
false
prophets
.
Our
Saviour's
design
in
these
Words
,
is
not
to
condemn
any
of
his
Disciples
or
Ministers
,
who
have
,
by
doing
their
Duty
,
gain'd
a
fair
Reputation
amongst
the
men
of
the
World
;
but
to
let
us
understand
how
rarely
and
seldom
it
is
attained
;
for
usually
the
best
men
are
worst
spoken
of
;
neither
the
Prophets
of
the
Old
Testament
,
nor
John
Baptist
the
Prophet
of
the
New
Testament
,
nor
Christ
himself
,
nor
his
Apostles
,
did
ever
gain
either
the
good
Will
,
or
the
good
Word
of
the
Men
of
that
Generation
in
which
they
Lived
.
The
Applause
of
the
Multitude
(
that
contingent
Judge
of
Good
and
Evil
)
rather
attends
the
vain
then
the
vertuous
.
None
have
ever
been
so
much
reproached
by
man
as
the
Faithful
Ministers
of
God
,
who
have
learnt
to
take
pleasure
in
Reproaches
:
For
tho'
Grace
does
not
bid
us
invite
Reproaches
,
yet
it
teaches
us
to
bid
them
welcome
.
The
World
has
all
along
taken
effectual
care
,
by
their
cruel
mockings
,
bitter
Reproaches
,
sharp
invectives
,
to
free
the
Ministers
of
God
in
all
Ages
from
the
danger
of
our
Saviour's
Wo
here
denounced
;
Wo
unto
you
when
all
men
shall
speak
well
of
you
.
27
But
I
say
unto
you
,
love
your
Enemies
,
do
good
to
them
that
hate
you
.
28
Bless
them
that
curse
you
,
and
pray
for
them
which
despightfully
use
.
29.
And
unto
him
smiteth
thee
on
the
one
cheek
,
offer
also
the
other
;
and
him
that
taketh
away
thy
cloak
,
forbid
not
to
take
thy
coat
also
.
Observe
here
(
1.
)
The
Noble
Spirit
of
Christianity
,
and
the
large
extent
of
Christian
Charity
;
the
Jewish
kindness
was
limited
and
confined
,
to
those
of
their
own
Religion
,
Kindred
and
Nation
,
their
Charity
began
and
ended
at
home
;
but
our
Saviour
obliges
his
Followers
to
the
exercise
of
a
more
extensive
Charity
,
even
to
all
Mankind
,
even
the
worst
of
men
,
our
Enemies
that
seek
our
Destruction
.
Christianity
is
so
far
from
allowing
us
to
persecute
them
that
hate
us
,
that
it
commands
us
to
Love
them
that
Persecute
us
.
Observe
(
2.
)
The
Nature
and
quality
of
the
Duty
enjoyn'd
,
Love
your
Enemies
,
there
the
inward
affection
is
required
,
Bless
them
that
curse
you
;
there
outward
civility
and
affability
is
required
;
Do
good
to
them
that
hate
you
;
here
real
acts
of
kindness
&
beneficence
are
required
to
be
done
to
the
worst
of
Enemies
,
tho'
they
be
guilty
of
the
worst
of
Crimes
,
calumly
and
cruelty
,
striking
both
at
our
Reputation
,
and
our
Life
.
Learn
,
That
Christianity
obliges
us
to
bear
a
sincere
Love
to
our
most
malicious
Enemies
,
to
be
ready
at
all
times
to
pray
for
them
,
and
upon
all
occasions
to
do
good
unto
them
;
Thus
to
do
,
is
an
imitation
of
God
our
Maker
,
of
Christ
our
Master
:
'T
is
for
the
good
of
this
lower
World
,
and
the
way
to
a
Better
;
't
is
the
Ornament
of
our
Religion
,
the
perfection
of
our
Nature
,
and
an
high
degree
and
pitch
of
Vertue
.
To
which
may
be
added
the
next
Duty
,
not
to
revenge
injuries
;
where
private
Revenge
is
the
thing
forbidden
;
and
we
are
directed
,
rather
to
suffer
a
double
Wrong
,
then
to
seek
a
private
Revenge
:
Christianity
obliges
us
to
bear
many
injuries
patiently
,
rather
then
to
Revenge
one
privately
;
we
must
leave
the
matter
to
God
,
and
the
Magistrate
.
The
truth
is
,
Revenge
is
a
very
troublesome
and
vexatious
passion
,
the
mans
Soul
swells
and
boils
,
and
is
in
pain
and
anguish
,
and
has
no
ease
.
Besides
,
by
our
Revenging
of
one
injury
,
we
necessarily
draw
on
another
,
and
so
bring
on
a
perpetual
Circulation
of
Injuries
and
Revenges
;
whereas
forgiveness
prevents
vexation
to
others
,
and
disquietment
to
our selves
.
30
Give
to
every
one
that
asketh
of
thee
,
and
of
him
that
taketh
away
thy
goods
,
ask
them
not
again
.
These
,
and
the
like
Precepts
of
our
Saviour
are
not
to
be
taken
strictly
but
restrainedly
;
we
are
thereby
obliged
to
Charity
according
to
others
Necessities
,
and
our
own
Abilities
,
but
not
bound
to
give
to
every
one
that
has
the
Confidence
to
ask
for
what
we
have
.
Indeed
every
Man
that
really
wants
is
the
proper
Object
of
our
Christian
Charity
;
and
we
must
with
a
compassionate
Heart
and
open
Hand
relieve
him
,
according
to
his
Necessity
,
but
answerably
to
our
Ability
.
Nor
must
the
second
part
of
the
Verse
be
understood
as
forbidding
Christians
to
seek
the
Recovery
of
their
just
Rights
,
by
pursuing
Thieves
,
and
following
the
Law
upon
Oppressors
;
but
requiring
us
to
forbear
all
Acts
of
private
Revenge
,
as
directly
contrary
to
the
Spirit
and
Temper
of
Christianity
,
as
Jealousy
is
the
Rage
of
a
Man
,
so
Revenge
is
the
Rage
of
the
Devil
;
't
is
the
very
Soul
and
Spirit
of
the
Apostate
Nature
.
31
And
as
ye
would
that
men
should
do
to
you
,
do
ye
also
to
them
likewise
.
Here
our
Saviour
lays
down
a
most
excellent
Rule
of
Life
,
for
all
his
Disciples
and
Followers
to
walk
by
,
namely
,
always
to
do
as
we
would
be
done
by
.
The
Golden
Rule
of
Justice
and
Equity
in
all
our
Dealings
with
Men
,
is
this
,
To
do
as
we
would
be
done
unto
.
It
is
a
full
Rule
,
a
clear
Rule
,
a
most
just
and
equitable
Rule
,
which
the
Light
of
Nature
,
and
the
Law
of
Christ
binds
upon
us
.
St.
Matthew
,
Ch.
7.12
.
adds
,
that
this
is
the
Law
and
the
Prophets
,
that
is
,
the
Sum
of
the
Old
Testament
,
and
the
Substance
of
the
Second
Table
.
The
whole
of
the
Law
is
this
,
to
Love
GOD
above
our selves
,
and
to
Love
our
Neighbour
as
our selves
.
32
For
if
ye
love
them
which
love
you
,
what
thank
have
ye
?
sinners
also
love
those
that
love
them
.
33
And
if
ye
do
good
to
them
which
do
good
to
you
,
what
thank
have
ye
?
for
sinners
also
do
even
the
same
.
34
And
if
ye
lend
to
them
of
whom
ye
hope
to
receive
,
what
thank
have
ye
?
for
sinners
also
lend
to
sinners
,
to
receive
as
much
again
.
35
But
love
your
enemies
,
and
do
good
,
and
lend
,
hoping
for
nothing
again
,
and
your
reward
shall
be
great
,
and
ye
shall
be
the
children
of
the
Highest
;
for
he
is
kind
unto
the
unthankful
,
and
to
the
evil
.
36
Be
ye
therefore
merciful
,
as
your
father
also
is
merciful
.
The
Design
of
our
Blessed
Saviour
in
all
and
every
of
these
Precepts
,
is
to
recommend
unto
us
,
all
sorts
and
kinds
of
mercy
and
charity
;
namely
,
charity
in
giving
,
charity
in
forgiving
,
charity
in
lending
;
it
is
sometimes
our
Duty
(
if
we
have
ability
)
to
Lend
to
such
poor
Persons
as
we
cannot
expect
will
ever
be
in
a
Capacity
,
either
to
repay
,
or
to
requite
us
.
This
is
to
imitate
the
Divine
Bounty
,
which
does
Good
to
all
,
even
to
the
unthankful
,
and
to
the
unholy
.
Love
for
Love
,
is
justice
;
Love
for
no
Love
,
is
favour
and
kindness
;
but
Love
and
Charity
,
mercy
and
compassion
to
all
Persons
,
even
the
undeserving
and
ill-deserving
,
this
is
Divine
Goodness
,
a
Christ-like
Temper
which
will
render
us
illustrious
on
Earth
,
and
glorious
in
Heaven
.
St.
Luke
says
here
,
Be
ye
merciful
,
as
your
Father
it
merciful
.
St.
Matthew
says
,
Ch.
5.
last
,
Be
ye
perfect
as
your
father
in
Heaven
is
perfect
,
implying
,
that
love
and
mercy
,
charity
and
compassion
,
is
the
perfection
of
a
Christians
Grace
;
he
that
is
made
perfect
in
Love
,
is
perfect
in
all
Divine
Graces
in
the
Account
of
God
.
Perfection
in
all
Graces
,
but
especially
in
Love
and
Charity
,
ought
to
be
our
Aim
in
this
Life
,
and
shall
be
our
attainment
in
the
next
.
37
Judge
not
,
and
ye
shall
not
be
judged
,
condemn
not
,
and
ye
shall
not
be
condemned
,
forgive
and
ye
shall
be
forgiven
.
This
Prohibition
,
Judge
not
,
is
not
to
be
understood
of
our selves
,
but
our
Neighbours
.
Self-judging
is
a
great
and
necessary
Duty
;
rash
judging
of
others
,
is
an
heinous
and
grievous
sin
,
which
exposes
to
the
Righteous
judgment
of
God
:
it
is
private
judging
,
and
private
condemning
of
Persons
which
Christ
forbids
;
it
follows
,
Forgive
,
and
ye
shall
be
forgiven
;
not
that
a
bare
forgiving
of
others
,
is
all
that
God
requires
in
order
to
our
forgiveness
.
But
it
is
one
part
of
that
Obedience
which
we
owe
to
God
,
without
which
it
is
in
vain
to
expect
forgiveness
from
God
;
Forgive
,
and
ye
shall
be
forgiven
.
38
Give
and
it
shall
be
given
unto
you
,
good
measure
,
pressed
down
and
shaken
together
,
and
running
over
,
shall
men
give
into
your
bosome
,
for
with
the
same
measure
that
ye
meet
withal
,
it
shall
be
measured
to
you
again
.
I
think
there
is
not
any
one
Text
of
Scripture
that
declares
the
Bounty
of
God
more
fully
in
Rewarding
Acts
of
Charity
and
Mercy
,
then
this
before
us
.
Oh
how
liberal
a
Pay-master
is
God
?
How
sure
and
bountiful
are
the
returns
he
makes
to
us
for
the
relief
given
to
him
in
his
Members
;
he
promises
us
here
(
1.
)
not
bare
measure
,
but
good
measure
,
(
2.
)
pressed
down
,
shaken
together
,
and
running
over
;
nothing
adds
more
to
the
Measure
then
the
shaking
of
the
Bushel
,
the
crowding
and
pressing
of
the
Corn
,
and
heaping
till
the
measure
runneth
over
;
now
a
measure
will
run
over
,
as
long
as
you
will
pour
.
Learn
hence
,
That
Charities
done
in
Faith
,
in
Obedience
to
God
,
and
with
an
eye
to
the
Glory
of
God
,
will
produce
a
certain
and
plentiful
Increase
;
Liberality
is
the
way
to
Riches
;
Giving
is
the
best
and
surest
way
of
Thriving
;
a
little
Charity
from
us
,
if
we
have
but
a
little
,
is
look'd
upon
by
God
as
a
great
deal
.
But
it
is
the
greatest
imprudence
,
as
well
as
impiety
,
to
do
but
a
little
when
we
have
ability
to
do
much
,
for
he
that
soweth
bountifully
shall
reap
bountifully
,
good
measure
,
pressed
down
,
and
running
over
.
39
And
he
spake
a
parable
unto
them
,
can
the
blind
lead
the
blind
,
shall
they
not
both
fall
into
the
Ditch
?
Our
Saviour
doubtless
apply'd
these
words
to
the
Scribes
and
Pharisees
;
the
Jewish
Leaders
,
their
Doctors
and
Teachers
,
who
being
ignorant
of
the
spiritual
sense
of
the
Law
,
(
Interpreting
it
only
to
the
restraining
of
the
outward
Man
)
they
were
very
unfit
to
instruct
and
lead
others
;
for
where
one
blind
man
leads
another
,
both
are
in
danger
of
the
Ditch
,
that
is
,
to
run
into
Ruine
and
Destruction
.
Learn
(
1.
)
That
ignorant
,
erroneous
,
or
unfaithful
Ministers
,
are
the
greatest
plague
,
and
soarest
punishment
that
can
befal
a
people
.
(
2.
)
That
Christ
having
fore-warned
us
of
such
Guides
,
to
follow
them
will
be
an
inexcusable
sin
and
folly
,
and
never
free
us
from
the
danger
of
Destruction
,
but
rather
be
an
aggravation
of
our
Condemnation
:
If
the
blind
follow
the
blind
,
both
will
inevitably
,
yet
inexcusably
fall
into
the
Ditch
.
40
The
Disciple
is
not
above
his
Master
but
every
one
that
is
perfect
shall
be
as
his
master
.
The
Application
of
these
words
no
doubt
our
Saviour
intended
to
his
own
Disciples
,
partly
to
comfort
them
under
Sufferings
,
and
partly
to
encourage
them
to
Obedience
:
Did
they
suffer
hard
things
from
an
unkind
World
?
the
remembrance
of
what
their
Master
suffered
before
them
may
support
them
,
did
they
meet
with
hard
and
difficult
Duties
,
such
as
loving
Enemies
,
doing
good
to
them
that
hate
and
persecute
them
?
Their
Lord's
Example
may
encourage
and
instruct
them
,
who
loved
them
when
they
were
Enemies
,
who
prayed
for
his
Murtherers
,
and
offered
up
his
Blood
to
God
on
the
behalf
of
them
that
shed
it
.
Learn
hence
,
That
the
Perfection
of
a
Christian
in
this
World
,
consisteth
in
his
imitation
of
Christ
Jesus
in
being
as
our
Master
,
in
coming
as
near
to
his
Example
as
it
is
possible
for
persons
cloathed
with
Flesh
and
Blood
to
arrive
at
,
Every
one
that
is
perfect
must
be
as
his
master
.
41
And
why
beholdest
thou
the
mote
which
is
in
thy
Brothers
eye
?
but
perceivest
not
the
Beam
which
is
in
thine
own
eye
.
42
Either
how
canst
thou
say
to
thy
Brother
,
Brother
let
me
pull
out
the
mote
that
is
in
thine
eye
?
when
thou
thy self
beholdest
not
the
Beam
that
is
in
thine
own
eye
.
Thou
hypocrite
,
cast
out
first
the
Beam
out
of
thine
own
eye
,
and
then
shalt
thou
see
clearly
to
pull
out
the
mote
that
is
in
thy
Brothers
eye
.
By
the
Mote
in
our
Brother's
eye
,
is
meant
some
small
and
little
sins
discerned
,
or
some
sin
suspected
.
By
the
Beam
in
our
own
Eye
,
some
greater
sin
undiscerned
:
Now
says
our
Saviour
,
there
is
no
greater
sign
of
Hypocrisy
then
to
be
curious
in
spying
out
the
smaller
faults
of
others
,
and
at
the
same
time
indulge
greater
in
our selves
.
Learn
hence
,
That
there
is
no
such
way
to
teach
us
Charity
in
judging
of
Others
,
as
to
exercise
severity
in
judging
of
our selves
.
(
2.
)
That
those
who
desire
others
should
look
upon
their
failings
with
a
Compassionate
Eye
,
must
not
look
upon
the
Failings
of
others
with
a
censorious
Eye
;
for
with
what
measure
we
meet
,
it
shall
be
measured
to
us
again
.
43
For
a
good
Tree
bringeth
not
forth
corrupt
fruit
,
neither
doth
a
corrupt
Tree
bring
forth
good
fruit
.
44
For
every
Tree
is
known
by
his
own
Fruit
;
for
of
thorns
men
do
not
gather
Figs
,
nor
of
a
Bramble-bush
do
they
gather
Grapes
.
45
A
good
man
out
of
the
good
treasure
of
his
heart
,
bringeth
forth
that
which
is
good
;
and
an
evil
man
out
of
the
evil
treasure
of
his
heart
bringeth
forth
that
which
is
evil
,
for
out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
Our
Saviour
here
and
elsewhere
frequently
compares
Persons
to
Trees
;
the
Heart
of
Man
is
as
the
Root
,
the
Actions
as
the
Fruit
;
as
the
root
is
the
principle
from
which
the
Fruit
springs
,
so
the
heart
of
man
is
the
Principle
from
which
all
humane
Actions
flow
;
an
holy
Heart
will
be
accompanied
with
an
Holy
Life
;
where
there
is
a
vital
principle
of
Grace
within
,
there
will
be
the
actings
of
Grace
without
:
a
good
Conscience
will
be
accompanied
with
a
good
Conversation
.
Observe
farther
,
a
double
Treasure
discovered
in
the
heart
of
Man
,
(
1.
)
an
Evil
Treasure
of
sin
and
corruption
,
from
whence
flow
evil
Things
;
but
why
should
sin
be
called
a
Treasure
?
not
for
the
preciousness
of
it
,
but
for
the
abundance
of
it
;
a
little
doth
not
make
a
Treasure
;
and
also
for
the
continuance
of
it
:
for
tho'
sin
be
perpetually
over-flowing
in
the
Life
,
yet
doth
the
Heart
continue
full
.
The
Treasure
of
Original
Corruption
in
man's
Heart
and
Nature
,
tho'
by
sanctifying
Grace
it
be
drawn
low
,
yet
it
is
never
in
this
Life
drawn
dry
.
(
2.
)
Here
is
a
good
Treasure
of
Grace
discovered
in
a
sanctified
and
renewed
Man
,
which
is
the
source
and
spring
from
whence
all
gracious
Actions
do
proceed
and
flow
,
namely
,
a
sanctified
and
renewed
Heart
and
Nature
.
When
once
the
Will
of
Man
is
made
conformable
to
the
Will
of
God
,
it
doth
will
and
desire
,
choose
and
embrace
,
take
pleasure
and
delight
in
what
God
approves
,
commands
,
and
Loves
;
and
it
will
lay
an
injunction
upon
all
the
Members
of
the
Body
to
act
Conformably
thereunto
.
46
And
why
call
ye
me
,
Lord
,
Lord
,
and
do
not
the
things
which
I
say
?
47
Whosoever
cometh
to
me
,
and
heareth
my
sayings
,
and
doth
them
,
I
will
shew
you
to
whom
he
is
like
.
48
He
is
like
a
man
which
built
an
house
,
and
digged
deep
,
and
laid
the
foundation
on
a
rock
,
and
when
the
flood
arose
,
the
stream
beat
vehemently
upon
that
house
,
and
could
not
shake
it
,
for
it
was
founded
upon
a
rock
.
49
But
he
that
heareth
and
doth
not
,
is
like
a
man
,
that
without
a
foundation
,
built
an
house
upon
the
earth
,
against
which
the
stream
did
beat
vehemently
,
and
immediately
it
fell
,
and
the
ruine
of
that
house
was
great
.
Our
Saviour
here
concludes
his
Sermon
with
an
Elegant
Similitude
;
He
compares
the
Faithful
doer
of
the
Word
to
a
wise
Builder
,
which
founded
his
House
upon
a
Rock
.
Others
he
resembles
to
a
foolish
Builder
,
that
built
his
house
upon
the
Sand
;
the
house
is
the
hope
of
Heaven
and
Eternal
Life
,
the
Rock
is
Christ
,
the
building
upon
the
Sand
,
is
resting
upon
the
bare
performance
of
outward
Duties
;
the
Rain
,
the
Winds
,
and
the
Floods
,
are
all
kinds
of
afflicting
Evils
,
Sufferings
and
Persecutions
that
may
befal
us
.
The
Sum
is
,
men's
hopes
of
Salvation
built
upon
any
other
besides
Christ
,
or
built
upon
Christ
without
a
sincere
and
uniform
Obedience
to
him
,
are
vain
hopes
,
deceitful
hopes
;
for
when
the
Storm
arises
,
when
affliction
or
Persecution
comes
,
their
Confidence
will
fail
them
,
their
Foundation
will
be
shaken
.
Learn
(
1.
)
That
the
Obedient
Believer
is
the
only
wise
Man
;
that
builds
his
hopes
of
Heaven
upon
a
sure
and
abiding
Foundation
;
Christ
is
the
Rock
that
he
builds
upon
,
and
one
Christ
is
before
a
thousand
Creatures
;
one
Rock
better
than
millions
of
Sands
to
build
upon
.
(
2.
)
That
such
Professors
as
rest
in
the
bare
performance
of
outward
Duties
,
are
foolish
Builders
,
their
Foundation
is
weak
and
sandy
,
and
all
their
hopes
of
Salvation
vain
and
deceitful
.
Lord
,
how
does
the
Carnal
World
build
all
their
hopes
upon
the
Sand
,
on
the
wisdom
of
the
Flesh
,
on
their
Policies
,
Counsels
,
Friends
and
Riches
,
They
bottom
their
very
Souls
upon
Fancies
,
Presumptions
,
Delusions
and
vain
hopes
;
they
expect
to
be
Happy
without
being
Holy
,
which
is
to
expect
to
be
easy
without
being
Healthy
.
Wo
to
that
Man
whose
Portion
lies
in
the
Creatures
hands
,
who
builds
all
his
hopes
upon
this
Earth
,
for
when
the
Earth
is
shaken
his
hopes
are
shaken
,
his
heart
is
shaken
,
and
he
is
even
at
his
Wits
ends
:
Whereas
the
Christian
that
builds
upon
the
Rock
,
he
stands
firm
and
sure
;
for
if
ever
the
Christian
falls
Christ
must
fall
with
him
;
he
shall
never
be
disappointed
of
his
hopes
,
unless
Faithfulness
can
disappoint
;
he
shall
never
be
deceived
,
unless
Truth
it self
can
deceive
.
If
it
be
impossible
for
God
to
Lye
,
then
it
is
impossible
for
the
Obedient
,
Holy
,
and
circumspect
Christian
finally
to
miscarry
.
CHAP.
VII
.
The
former
part
of
this
Chapter
relates
to
us
a
double
Miracle
wrought
by
our
Blessed
Saviour
,
the
one
in
raising
the
Centurion's
Servant
from
his
bed
,
the
other
in
raising
the
Widows
Son
from
his
Biere
;
both
of
them
eminent
acts
and
instances
of
his
divine
and
Almighty
Power
.
The
History
of
the
former
stands
thus
.
1
NOW
when
Jesus
had
ended
all
his
sayings
in
the
audience
of
the
people
,
he
entered
into
Capernaum
.
2
And
a
certain
Centurions
Servant
,
who
was
dear
unto
him
,
was
sick
and
ready
to
dye
.
3
And
when
he
heard
of
Jesus
,
he
sent
unto
him
the
Elders
of
the
Jews
,
beseeching
him
that
he
would
come
and
heal
his
servant
.
4
And
when
they
came
to
Jesus
,
they
besought
him
instantly
,
saying
,
that
he
was
worthy
for
whom
he
should
do
this
.
5
For
he
loveth
our
Nation
,
and
he
hath
built
us
a
Synagogue
.
6
Then
Jesus
went
with
them
,
and
when
he
was
now
not
far
from
the
house
,
the
Centurion
sent
friends
unto
him
,
saying
unto
him
,
Lord
,
trouble
not
thy self
,
for
I
am
not
worthy
that
thou
shouldst
enter
under
my
Roof
.
7
Wherefore
neither
thought
I
my self
worthy
to
come
unto
thee
,
but
say
in
a
word
and
my
Servant
shall
be
healed
,
8
For
I
also
am
a
man
set
under
authority
,
having
under
me
Soldiers
,
and
I
say
unto
one
go
,
and
he
goeth
,
and
to
another
come
,
and
he
cometh
,
and
to
my
servant
do
this
,
and
he
doth
it
.
9
When
Jesus
heard
these
things
he
marvelled
at
him
,
and
turned
him
about
,
and
said
unto
the
people
that
followed
him
:
I
say
unto
you
I
have
not
found
so
great
faith
,
no
not
in
Israel
.
10
And
they
that
were
sent
returning
to
the
house
found
the
servant
whole
that
had
been
sick
.
In
our
Saviour's
miraculous
Cure
of
the
Centurions
Servant
,
we
have
several
particulars
very
Observable
,
as
(
1.
)
the
person
applying
himself
to
our
Blessed
Saviour
for
help
and
healing
;
he
was
a
Gentile
,
an
Heathen
,
a
Roman
Soldier
,
an
Officer
and
Commander
;
yet
he
believes
in
,
and
relies
upon
the
Power
of
Christ
.
Note
,
That
such
is
the
freeness
of
Divine
Grace
,
that
it
extends
it self
to
all
Sorts
and
Ranks
,
to
all
Orders
and
Degrees
of
Men
without
Exception
;
Even
the
bloody
Trade
of
War
yields
worthy
Clyents
to
Christ
;
he
doth
not
so
much
Regard
what
we
are
,
and
whence
we
are
,
as
what
we
be
,
and
with
what
Dispositions
and
Desires
,
with
what
Purposes
and
Inclinations
we
come
unto
him
.
Observe
(
2.
)
The
Person
whom
the
Centurion
came
to
Christ
for
;
not
for
himself
,
not
for
his
son
,
but
for
his
servant
;
his
servant
was
sick
:
He
doth
not
drive
him
out
of
Doors
,
nor
stand
gazing
by
his
Bed-side
,
but
looks
out
for
help
and
relief
for
him
;
a
worthy
Example
of
Humanity
.
Some
Masters
have
not
so
much
regard
to
their
sick
Servants
,
as
they
have
to
their
Oxen
and
their
Swine
.
Bu
the
is
not
worthy
of
a
good
Servant
,
that
in
a
time
of
sickness
is
not
willing
to
serve
his
Servant
.
Observe
(
3.
)
Unto
whom
the
Centurion
seeks
,
and
with
what
zeal
and
application
;
he
seeks
not
to
Wizards
and
Conjurers
,
but
to
the
Physician
for
his
sick
Servant
,
yea
to
Christ
the
chief
Physician
;
and
this
not
with
a
formal
Relation
in
his
Mouth
,
but
with
a
vehement
aggravation
of
his
Disease
,
My
Servant
lyes
sick
of
the
Palsy
grievously
tormented
,
St.
Matth.
8.6
.
where
the
Master's
condolency
,
and
tender
sympathy
with
his
afflicted
Servant
,
is
both
matter
of
Commendation
and
Imitation
.
Observe
(
4.
)
The
happy
mixture
of
Humility
and
Faith
,
which
was
found
in
this
Centurion
.
See
his
wonderful
Humility
in
not
thinking
himself
worthy
to
come
into
Christ's
presence
,
or
that
Christ
should
come
under
his
Roof
.
The
best
Men
have
always
the
lowest
Thoughts
of
themselves
;
when
we
esteem
our selves
unworthy
of
any
favours
,
Christ
accounts
us
worthy
of
all
.
See
also
his
Faith
in
Christ's
Divine
Power
,
he
believed
that
Christ
was
able
at
a
Distance
,
and
by
a
single
word
to
command
off
the
Distemper
of
his
Servant
;
he
tells
him
,
that
Diseases
were
as
much
at
Christ's
command
,
as
his
Servants
were
at
his
command
.
Humility
we
see
is
both
the
fruit
of
Faith
,
and
the
companion
of
Faith
.
An
humble
Soul
has
evermore
an
high
Esteem
of
Christ's
Power
,
and
a
low
esteem
of
it self
.
Observe
(
5.
)
How
our
Blessed
Saviour
exceeds
not
only
the
Centurion's
Desires
,
but
his
Expectations
also
,
St.
Matth.
8.7
.
Jesus
saith
unto
him
,
I
will
come
and
heal
him
.
Oh
wonderful
Condescension
!
In
St.
John
4.47
.
We
read
of
a
certain
Noble-man
and
Ruler
that
twice
entreated
our
Saviour
to
come
to
his
house
,
and
heal
his
Son
,
but
our
Lord
refused
.
Here
the
Centurion
doth
but
barely
tell
Christ
of
his
poor
Servants
sickness
and
Christ
,
both
unask'd
and
undesired
,
says
,
I
will
come
and
heal
him
:
Oh
how
far
was
Christ
from
seeming
in
the
least
to
honour
Riches
and
despise
Poverty
;
he
that
came
in
the
form
of
a
Servant
,
goes
down
to
visit
a
sick
Servant
upon
his
poor
Pallet-Bed
,
who
did
not
come
near
the
rich
Couch
of
the
Ruler's
Son
.
Observe
(
6.
)
The
Notice
and
Observation
which
our
Saviour
takes
of
the
Centurion's
Faith
;
he
wondered
at
it
from
him
;
Admiration
agreed
not
to
Christ
as
God
,
but
as
Man
it
did
:
Christ
wrought
this
Faith
as
God
,
and
wondered
at
it
as
Man
:
What
can
be
more
wonderful
,
then
to
see
Christ
wonder
?
We
find
not
our
Saviour
wondering
at
Worldly
pomp
and
greatness
;
when
the
Disciples
wondered
at
the
Magnificence
and
Stately
Buildings
of
the
Temple
,
Christ
rather
rebuked
them
then
wondered
with
them
.
But
when
he
sees
the
gracious
acts
and
exercise
of
Faith
,
he
is
ravished
with
wonder
.
Let
it
teach
us
to
place
our
Admiration
where
Christ
fixes
his
;
let
us
be
more
affected
with
the
least
measures
of
Grace
in
a
go●d
man
,
then
with
all
the
Gaieties
and
Glories
of
a
great
Man
;
let
us
not
Envy
the
one
,
but
admire
and
imitate
the
other
.
Obs.
Lastly
,
Christ
doth
not
only
admire
the
Centurion's
Faith
,
but
publishes
it
,
Verily
I
have
not
found
so
great
Faith
,
no
not
in
Israel
;
that
is
,
amongst
the
generality
of
the
Jewish
Nation
.
For
as
to
particular
Persons
,
several
had
shewed
a
greater
Faith
then
this
,
as
Joseph
and
Mary
:
This
Expression
lets
us
know
,
that
where
the
Means
of
Faith
are
but
small
,
the
Noble
Acts
and
Exercise
of
Faith
are
wonderful
,
and
Soul-amazing
.
11
And
it
came
to
pass
the
day
after
,
that
he
went
into
a
city
called
Naïn
,
and
many
of
his
Disciples
went
with
him
,
and
much
people
.
12
Now
when
he
came
nigh
to
the
gates
of
the
city
,
behold
there
was
a
dead
man
carried
out
,
the
only
son
of
his
mother
,
and
she
was
a
widow
,
and
much
people
of
the
city
was
with
her
.
13
And
when
the
Lord
saw
her
,
he
had
compassion
on
her
,
and
said
,
Weep
not
.
14
And
he
came
and
touched
the
Biere
,
and
they
that
bare
him
,
stood
still
;
and
he
said
,
Young
man
,
I
say
unto
thee
arise
.
15
And
he
that
was
Dead
,
sate
up
,
and
began
to
speak
,
and
he
delivered
him
to
his
mother
.
16
And
there
came
a
fear
on
all
,
and
they
glorified
God
,
saying
,
That
a
great
prophet
is
risen
up
amongst
us
,
and
that
God
hath
visited
his
people
.
17
And
the
rumour
of
him
went
forth
throughout
all
Judea
,
and
throughout
all
the
Region
round
about
.
There
were
three
persons
raised
from
Death
to
Life
by
the
powerful
word
of
Christ's
Mouth
;
namely
,
Jairus
his
Daughter
,
mentioned
by
St.
Matthew
;
Lazarus
,
Recorded
by
St.
John
;
and
here
the
Widows
Son
,
only
taken
notice
of
by
St.
Luke
.
The
place
where
this
Miracle
was
wrought
was
the
City
of
Nain
;
out
of
their
Cities
,
and
not
within
them
the
Jews
were
wont
to
Bury
their
Dead
.
Our
Saviour
at
the
Gate
of
this
City
meets
with
the
sad
pomp
of
a
Funeral
;
a
sorrowful
Widow
attended
with
her
mournful
Neighbours
,
following
her
only
Son
to
the
Grave
.
Where
Note
(
1.
)
The
doleful
and
distressed
Condition
of
the
Widow
;
there
were
many
Heart-piercing
Circumstances
in
her
Affliction
;
(
1.
)
It
was
the
death
of
a
Son
;
to
bury
a
child
rends
the
Heart
of
a
Parent
,
for
what
are
Children
but
the
Parent
multiplied
?
but
to
lay
a
Son
in
the
Grave
,
which
continues
the
Name
,
and
supports
the
Family
,
is
a
sore
affliction
.
(
2.
)
This
Son
was
a
young
Man
,
in
the
strength
and
flower
of
his
Age
,
not
carried
from
the
Cradle
to
the
Coffin
:
had
he
dy'd
an
Infant
,
he
had
not
been
so
much
lamented
;
but
then
,
when
the
Mothers
Expectations
were
highest
,
and
the
endearments
greatest
,
even
in
the
flower
of
his
Age
he
is
cut
off
.
(
3.
)
He
was
not
only
a
Son
,
but
an
only
Son
;
one
in
whom
all
his
Mothers
hopes
and
comforts
were
bound
up
.
The
Death
of
one
out
of
many
is
much
more
tolerable
,
then
of
all
in
one
.
The
Loss
of
that
one
admits
of
no
Consolation
.
(
4.
)
Still
to
heighten
the
affliction
,
it
is
added
,
that
she
was
a
Widow
,
she
wanted
the
Counsel
and
Support
of
a
loving
Yoke-fellow
.
Had
the
Root
been
left
entire
,
she
might
better
have
spared
the
Branch
;
now
both
are
cut
down
,
and
she
has
none
left
to
comfort
her
in
her
comfortless
State
of
Widowhood
.
In
this
Distressed
condition
,
Christ
the
God
of
Comfort
meets
her
,
pities
her
,
relieves
her
.
Observe
(
2.
)
The
compassion
of
Christ
towards
this
Distressed
Widow
,
He
saw
her
,
and
had
compassion
on
her
.
Christ
saw
her
,
she
did
not
speak
to
him
;
no
Tears
,
no
Prayers
can
move
Christ
so
much
as
our
Afflictions
and
his
own
Compassions
:
Christ's
Heart
pitied
her
,
his
Tongue
said
to
her
,
Weep
not
,
his
Feet
went
to
the
Biere
,
his
Hand
touched
the
Coffin
,
and
the
Power
of
his
Godhead
raised
the
Dead
.
But
how
strange
doth
Christ's
Counsel
seem
,
to
bid
a
Mother
not
weep
for
such
a
Loss
,
was
to
perswade
her
to
be
miserable
,
and
not
feel
it
;
to
feel
it
,
and
not
regard
it
;
to
regard
it
,
and
yet
conceal
and
hide
it
:
It
is
not
the
decent
expression
of
our
Sorrow
then
which
Christ
condemns
,
but
the
undue
excess
,
and
extravagancies
of
it
which
our
Saviour
blames
.
And
the
Lesson
of
Instruction
which
we
Learn
from
hence
,
is
this
,
That
Christian's
ought
to
moderate
their
Sorrow
for
their
dead
Relations
,
how
many
afflicting
circumstances
and
aggravations
soever
do
meet
together
in
their
Death
;
here
was
a
Child
,
that
Child
a
Son
,
that
Son
an
only
Son
,
that
only
Son
carried
to
the
Grave
in
the
flower
of
his
Age
;
yet
Christ
says
to
the
pensive
Mother
,
a
sorrowful
Widow
,
Weep
not
.
Observe
(
3.
)
The
power
of
Christ
,
in
raising
the
Widows
Son
to
Life
.
The
Lord
of
Life
Arrests
the
Serjeant
Death
,
and
Rescues
the
Prisoner
out
of
his
hand
:
Christ
says
not
,
In
the
Name
of
God
,
young
man
,
arise
,
but
I
say
unto
thee
,
Arise
.
Christ
had
a
power
in
himself
,
and
of
himself
,
to
command
the
Dead
to
arise
,
and
the
same
powerful
Voice
which
Raised
this
young
Man
,
shall
in
the
last
Day
,
Raise
up
our
vanished
Bodies
?
For
is
it
not
as
easy
for
Omnipotency
to
say
,
let
them
be
Repaired
,
as
to
say
at
first
,
let
them
be
made
?
Observe
(
4.
)
The
Reality
of
the
Miracle
,
he
sits
up
,
he
begins
to
speak
,
and
is
delivered
to
his
Mother
:
Death
has
no
power
to
hold
that
man
down
,
whom
the
Son
of
God
bids
rise
up
;
immediately
he
that
was
dead
sate
up
;
and
the
same
power
which
raised
One
Man
,
can
raise
a
Thousand
,
a
Million
,
a
World
;
no
Power
can
raise
one
Man
,
but
an
Almighty
Power
,
and
that
which
is
Almighty
can
raise
all
Men.
It
was
not
so
much
for
the
Child's
sake
,
as
the
Mothers
sake
that
the
Son
was
Raised
;
it
was
an
injury
to
the
Son
,
tho'
a
kindness
to
the
Mother
,
for
he
must
twice
pass
thro'
the
Gates
of
Death
,
to
others
once
;
it
returned
him
from
Rest
to
Labour
,
from
the
peaceful
Harbour
,
back
again
to
the
Tempestuous
Ocean
.
Observe
Lastly
,
What
effect
this
Miracle
had
upon
the
Multitude
,
seeing
the
Divine
Power
thus
manifestly
exerted
,
they
are
filled
with
Astonishment
and
Amazement
,
they
look
upon
our
Saviour
with
awful
and
admiring
Looks
,
They
glorify
and
praise
God
for
sending
a
great
Prophet
amongst
them
,
accounting
it
a
great
act
of
Favour
that
God
had
in
this
wonderful
manner
visited
his
People
;
yet
a
Prophet
was
the
highest
Name
they
could
find
for
him
,
whom
they
saw
like
themselves
in
shape
,
but
above
themselves
in
power
,
a
Great
Prophet
is
risen
up
amongst
us
,
and
God
has
visited
his
people
.
18
And
the
Disciples
of
John
shewed
him
of
all
these
things
.
19
And
John
calling
unto
him
two
of
his
Disciples
,
sent
them
unto
Jesus
,
saying
,
Art
thou
he
that
should
come
,
or
look
we
for
another
?
20
When
the
men
were
come
unto
him
,
they
said
,
John
Baptist
hath
sent
us
unto
thee
,
saying
,
Art
thou
he
that
should
come
,
or
look
we
for
another
?
21
And
in
that
same
hour
he
cured
many
of
their
infirmities
and
plagues
,
and
of
evil
Spirits
,
and
unto
many
that
were
blind
he
gave
sight
.
22
Then
Jesus
answering
said
unto
them
,
Go
your
way
and
tell
John
what
things
ye
have
seen
and
heard
;
how
that
the
Blind
see
,
the
Lame
walk
,
the
Lepers
are
cleansed
,
the
Deaf
hear
,
the
Dead
are
raised
,
to
the
poor
the
Gospel
is
preached
.
23
And
blessed
is
he
whosoever
shall
not
be
offended
in
me
.
About
the
time
of
our
Saviour's
appearing
in
the
World
,
there
was
a
general
Expectation
of
a
great
Prince
that
should
come
out
of
Judea
,
and
govern
all
Nations
:
This
Prince
the
Jews
called
the
Messias
,
or
the
anointed
,
and
waited
for
his
Appearance
.
Accordingly
,
when
John
the
Baptist
appeared
in
the
quality
of
an
extraordinary
Prophet
,
the
Jews
sent
to
know
of
him
,
whether
he
was
the
Messias
or
not
,
John
1.19
.
he
answered
that
he
was
not
,
but
only
the
Harbinger
and
Fore-runner
of
the
Messias
:
So
that
it
is
very
evident
,
that
it
was
not
for
John's
own
information
that
he
sent
two
of
his
Disciples
to
Christ
,
to
know
whether
he
was
the
Messias
or
not
;
for
John
was
assured
of
it
himself
,
by
a
voice
from
Heaven
at
our
Saviour's
Baptism
,
Matth.
3.
last
;
but
it
was
for
his
Disciples
Satisfaction
,
that
he
sent
them
to
Jesus
;
because
John's
Disciples
were
unwilling
to
acknowledge
Christ
to
be
the
Messias
,
out
of
a
great
Zeal
for
the
honour
of
him
their
Master
;
they
were
not
willing
to
own
any
Person
greater
then
John
their
Master
,
lest
such
an
Acknowledgment
should
Eclipse
and
cloud
him
;
from
whence
we
may
Note
,
how
the
Judgments
of
the
Best
Men
,
are
very
apt
to
be
Byassed
and
Perverted
by
Faction
or
Interest
;
no
doubt
John's
Disciples
were
good
Men
,
and
no
doubt
their
Master
had
often
told
them
as
he
did
others
,
that
he
was
not
the
Messias
,
yet
they
will
not
believe
their
own
Master
,
when
they
apprehend
him
to
speak
against
their
own
Interest
;
for
they
knew
,
that
they
must
Rise
and
Fall
in
their
Reputation
and
Esteem
,
as
their
Master
did
;
therefore
that
John's
Disciples
might
receive
full
satisfaction
from
Christ
,
he
sends
two
of
his
Disciples
to
him
,
to
hear
his
Doctrine
,
and
see
his
Miracles
;
for
John
perceiving
his
Disciples
to
be
ill-affected
towards
our
Saviour
,
and
hearing
them
speak
with
some
Envy
of
his
Miracles
,
he
sent
them
to
him
,
that
being
Eye-witnesses
of
what
he
did
,
they
might
be
convinced
who
he
was
.
Observe
next
,
the
way
and
means
which
our
Saviour
takes
to
convince
and
satisfy
John's
Disciples
that
he
was
the
true
Messias
;
he
appeals
to
the
Miracles
wrought
by
himself
,
and
submits
those
Miracles
to
the
Judgment
and
Examination
of
their
Senses
;
Go
and
shew
John
the
Miracles
which
you
hear
and
see
;
the
Blind
receive
their
sight
,
the
lame
walk
,
the
deaf
hear
;
Christ
was
all
this
in
a
Literal
and
Spiritual
Sense
also
;
he
was
an
Eye
of
Understanding
to
the
Ignorant
,
a
Foot
of
Power
to
the
weak
,
he
opened
an
Ear
in
Deaf
Hearts
,
to
receive
the
word
of
Life
;
and
the
poor
receive
and
embrace
the
Gospel
.
Miracles
are
the
highest
Attestation
,
and
the
greatest
external
Confirmation
and
Evidence
that
can
be
given
to
the
Truth
and
Divinity
of
any
Doctrine
.
Now
our
Saviour's
Miracles
for
their
Nature
,
they
were
Divine
and
God-like
,
they
were
healing
and
beneficial
to
Mankind
,
freeing
Men
from
the
greatest
Calamities
of
Humane
Life
,
for
their
number
they
were
many
,
for
their
manner
of
their
Operation
,
they
were
publickly
wrought
in
the
Sight
and
View
of
Multitudes
of
people
,
to
free
them
from
all
suspicion
of
fraud
and
Imposture
;
he
wrought
them
before
his
Enemies
,
as
well
as
in
the
presence
of
his
Friends
and
Followers
,
and
this
not
done
once
or
twice
,
or
in
one
place
,
but
at
several
times
,
and
in
several
places
wherever
he
came
,
and
this
for
a
long
time
,
even
for
three
years
and
an
half
;
so
that
our
Blessed
Saviour
had
all
the
Attestation
that
Miracles
can
give
,
to
Evidence
himself
the
true
and
promised
Messias
.
22
To
the
poor
the
Gospel
is
preached
.
The
poor
Hear
and
Receive
the
Gospel
,
See
on
Matth.
11.5
.
Note
,
that
all
along
in
our
Saviour's
time
and
since
,
the
poor
of
the
World
have
been
more
disposed
to
hear
and
embrace
the
Gospel
then
other
men
,
and
the
Reasons
of
it
are
these
;
(
1.
)
Because
the
poor
have
no
Worldly
Interest
to
Engage
them
to
reject
Christ
and
his
Gospel
;
the
High
Priests
,
the
Scribes
and
Pharisees
had
a
plain
Worldly
Interest
to
engage
them
to
oppose
Christ
and
his
Doctrine
.
But
the
Poor
were
free
from
these
Incumbrances
and
Temptations
.
They
had
nothing
to
loose
,
therefore
our
Saviour's
Doctrine
went
down
more
easily
with
them
,
because
it
did
not
Contradict
their
Interests
,
as
it
did
the
Interest
of
those
who
had
great
Possessions
.
(
2.
)
Those
that
are
poor
and
enjoy
little
of
the
good
things
of
this
Life
,
are
willing
to
entertain
the
glad
Tidings
of
Happiness
in
another
Life
.
Such
as
are
in
a
State
of
misery
here
,
are
glad
to
understand
that
it
shall
be
well
with
them
hereafter
,
and
are
willing
to
listen
to
the
good
News
of
a
future
Happiness
;
whereas
the
Rich
who
have
had
their
Consolation
here
,
are
not
much
concerned
what
will
become
of
them
hereafter
.
23
And
Blessed
is
he
whosoever
shall
not
be
offended
in
me
.
No
doubt
our
Saviour
uttered
these
words
with
particular
Respect
and
Reference
to
John's
Disciples
,
who
out
of
an
extraordinary
Zeal
for
the
honour
of
their
Master
were
prejudiced
against
our
Saviour
;
but
the
general
import
of
the
wordS
doth
shew
,
that
there
are
many
to
whom
Christ
is
a
Rock
of
Offence
;
the
Jews
were
offended
at
the
Meaness
of
his
Extraction
,
at
the
poverty
of
his
Parents
,
at
the
lowness
of
his
Breeding
,
at
his
Suffering
Condition
;
from
their
Traditions
they
expected
the
Messias
should
be
a
Temporal
Prince
;
whereas
the
Prophets
declared
he
should
be
a
man
of
sorrows
,
and
acquainted
with
griefs
;
be
despised
,
and
put
to
Death
.
Thus
at
this
day
,
many
are
offended
at
Christ
:
Some
are
offended
at
the
asserted
Divinity
of
his
Person
,
and
the
meritoriousness
of
his
Satisfaction
.
Some
are
offended
at
the
Sublimity
of
his
Doctrine
,
others
at
the
Sanctity
and
strictness
of
his
Laws
;
some
are
offended
at
the
free
Dispensation
of
his
Grace
;
others
,
that
the
Terms
of
Christianity
are
very
hard
,
and
lay
too
great
a
Restraint
upon
humane
Nature
;
But
blessed
is
he
(
says
Christ
)
that
shall
not
be
offended
in
me
;
intimating
,
that
such
,
as
instead
of
being
offended
at
Christ
,
do
believe
in
him
,
and
ground
their
Expectations
of
Heaven
and
Salvation
wholly
upon
him
,
are
in
a
happy
and
blessed
Condition
;
Blessed
is
he
that
shall
not
he
offended
in
me
.
24
And
when
the
Messengers
of
John
were
departed
,
Jesus
began
to
speak
unto
the
people
concerning
John
.
What
went
ye
out
into
the
Wilderness
to
see
?
a
Reed
shaken
with
the
wind
?
25
But
what
went
ye
our
for
to
see
?
a
man
cloathed
in
soft
Raiment
?
Behold
,
they
which
are
gorgeously
apparelled
,
and
live
delicately
are
in
King's
Courts
.
26
But
what
went
ye
out
for
to
see
?
a
Prophet
?
yea
,
I
say
unto
you
,
and
much
more
than
a
Prophet
.
27
This
is
he
of
whom
it
is
written
,
Behold
,
I
send
my
messenger
before
thy
face
,
which
shall
prepare
thy
way
before
thee
.
Our
Saviour
having
given
(
as
we
may
suppose
)
full
Satisfaction
to
John's
Disciples
,
and
sent
them
away
,
he
enters
upon
a
large
Commendation
of
John
himself
:
Where
we
have
Observable
(
1.
)
The
Persons
whom
he
commended
John
before
,
not
his
own
Disciples
,
but
before
the
Multitude
:
for
John's
Disciples
had
too
high
an
Opinion
of
their
Master
already
,
insomuch
that
they
envied
our
Saviour
for
over-shadowing
their
Master
,
John
7.26
.
Behold
Christ
baptizeth
,
and
all
men
come
unto
him
.
It
was
a
great
Eye-sore
to
John's
Disciples
,
that
Christ
had
more
hearers
and
followers
then
their
Master
;
therefore
not
before
John's
Disciples
,
but
before
the
Multitude
is
John
commended
;
for
as
John's
Disciples
had
too
high
,
so
the
Multitude
had
too
low
an
Opinion
of
John
;
possibly
because
of
his
Imprisonment
and
Sufferings
:
There
was
a
time
when
the
people
had
high
Thoughts
of
John's
Person
and
Ministry
,
but
being
now
clouded
with
Sufferings
,
they
disesteem
and
under-value
him
.
Learn
hence
how
vain
it
is
for
any
men
,
but
especially
for
the
Ministers
of
the
Gospel
,
to
value
themselves
by
popular
applause
:
The
People
contemn
to
day
,
whom
they
admired
yesterday
;
he
who
to
day
is
cry'd
up
,
to
morrow
is
trodden
down
;
the
Word
and
Ministers
are
the
same
,
but
this
proceeds
from
the
fickleness
and
inconstancy
of
the
People
;
nothing
is
so
mutable
as
the
mind
of
Man
;
nothing
so
variable
as
the
Opinion
of
the
Multitude
.
Observe
(
2.
)
The
Time
when
our
Saviour
thus
commended
John
;
when
he
was
cast
into
Prison
by
Herod
;
not
when
he
was
in
Prosperity
,
when
the
People
flock'd
after
him
,
when
he
preach'd
at
Court
,
and
was
reverenced
by
Herod
,
but
when
the
giddy
Maltitude
had
forsaken
him
;
when
he
was
disgraced
at
Court
,
and
had
preach'd
himself
into
a
Prison
:
Now
it
is
that
Christ
proclaims
his
worth
,
maintains
his
honour
,
and
tells
the
People
,
that
the
World
was
not
worthy
of
such
a
Preacher
.
Learn
thence
,
That
Christ
will
ever-more
stand
by
,
and
stick
fast
unto
his
Faithful
Ministers
,
when
all
the
World
forsakes
them
:
Let
the
World
slight
and
despise
them
at
their
pleasure
,
yet
Christ
will
maintain
their
Honour
,
and
support
their
Cause
,
as
they
bear
a
faithful
Witness
to
Christ
,
so
Christ
will
bear
witness
to
their
faithfulness
for
him
.
Observe
(
3.
)
The
Commendation
it self
.
Our
Saviour
commends
John
for
four
Things
,
for
his
Constancy
,
for
his
Sobriety
,
for
his
Humility
,
for
his
Gospel-ministry
,
(
1.
)
for
his
Constancy
,
he
was
not
a
Reed
shaken
with
the
Wind
;
that
is
,
a
Man
of
an
unstable
and
unsettled
Judgment
,
but
fixt
and
steady
.
(
2.
)
For
his
Sobriety
,
Austerity
,
and
high
Degrees
of
Mortification
and
Self-denial
;
he
was
no
delicate
,
voluptuous
Person
,
but
grave
,
sober
,
and
severe
;
he
was
mortified
to
the
Glory
and
Honour
,
to
the
Ease
and
Pleasures
of
the
World
:
John
wrought
no
Miracles
,
but
his
Conversation
was
almost
Miraculous
,
and
as
effectual
as
Miracles
to
prevail
upon
the
People
.
(
3.
)
For
his
Humility
;
John
might
once
have
been
what
he
would
,
the
People
were
ready
to
cry
him
up
for
the
Messias
,
the
Christ
of
God
,
but
John's
humble
and
lowly
Spirit
refuses
all
;
He
confessed
,
and
denied
not
,
saying
,
I
am
not
the
Christ
,
but
a
poor
Minister
of
his
,
willing
,
but
not
worthy
,
to
do
him
the
meanest
Service
.
This
will
commend
our
Ministry
to
the
Consciences
of
our
People
,
when
we
seek
not
our
own
Glory
but
the
Glory
of
Christ
.
(
4.
)
Our
Saviour
commends
John
for
his
clear
Preaching
the
Gospel
,
and
for
his
making
known
the
Coming
of
the
Messiah
to
the
People
,
He
was
more
than
a
Prophet
,
because
he
pointed
out
Christ
more
clearly
and
fully
then
any
of
the
Prophets
before
him
:
The
Ancient
Prophets
beheld
Christ
a
far
off
,
but
John
saw
him
face
to
face
.
They
Prophesy'd
of
him
,
he
pointed
at
him
;
saying
,
This
is
he
;
The
clearer
any
Ministry
is
in
Discovering
of
Christ
,
the
more
excellent
and
useful
it
is
.
28
For
I
say
unto
you
,
that
amongst
those
that
are
born
of
women
there
is
not
a
greater
Prophet
then
John
the
Baptist
;
but
he
that
is
least
in
the
kingdom
of
God
is
greater
then
he
.
Our
Saviour
having
highly
commended
John
in
the
former
Verses
,
here
he
sets
Bounds
to
the
Honour
of
his
Ministry
;
adding
,
that
tho'
John
was
greater
then
all
the
Prophets
that
went
before
him
,
seeing
more
of
Christ
then
all
them
,
yet
he
saw
less
then
those
that
come
after
him
.
The
meanest
Gospel-minister
that
Preaches
Christ
as
come
,
is
to
be
preferred
before
all
the
old
Prophets
,
who
Prophecy'd
of
Christ
to
come
.
That
Minister
who
sets
forth
the
Life
,
Death
,
Resurrection
,
and
Ascension
of
Christ
,
is
greater
in
the
Kingdom
of
Heaven
,
that
is
,
has
an
higher
Office
in
the
Church
,
and
a
more
excellent
Ministry
,
then
all
the
Prophets
,
yea
,
then
John
himself
.
The
excellency
of
a
Ministry
consists
in
the
Light
and
clearness
of
it
;
Now
tho'
John's
Light
did
exceed
all
that
went
before
him
,
yet
it
fell
short
of
them
that
came
after
him
;
and
thus
he
that
was
least
in
the
Kingdom
of
Grace
on
Earth
,
much
more
he
that
is
least
in
the
Kingdom
of
Glory
in
Heaven
,
was
greater
then
John
.
29
And
all
the
people
that
heard
him
,
and
the
Publicans
justified
God
,
being
baptized
with
the
Baptism
of
John
.
30
But
the
Pharisees
and
Lawyers
rejected
the
counsel
of
God
against
themselves
,
being
not
baptized
of
him
.
These
words
are
our
Saviour's
farther
Commendation
of
John
the
Baptist
;
he
tells
us
,
that
John
had
two
sorts
of
Hearers
;
(
1.
)
the
common
People
and
Publicans
;
(
2.
)
The
Pharisees
and
Lawyers
,
and
declares
that
different
effect
which
John's
Ministry
had
upon
these
two
different
sorts
of
Persons
.
As
to
the
former
,
the
common
People
and
the
Publicans
,
the
common
People
were
accounted
by
the
Jewish
Doctors
,
as
the
Dregs
of
Mankind
,
an
ignorant
and
rude
Mob
;
the
Publicans
were
esteemed
notoriously
wicked
,
guilty
of
great
Injustice
,
Oppression
,
and
Extortion
;
yet
these
vile
Persons
were
converted
sooner
then
the
Knowing
Men
of
the
Time
,
the
Self-justifying
Pharisees
and
Lawyers
;
for
it
is
said
,
The
Publicans
were
baptized
of
John
and
justified
God
;
that
is
,
they
look'd
upon
John
as
a
Prophet
sent
of
God
,
they
owned
his
Ministry
,
received
his
Message
,
and
submitted
to
his
Baptism
.
Those
which
believe
the
Message
that
God
sendeth
,
and
obey
it
,
they
justify
God
:
They
that
do
not
believe
and
obey
,
accuse
and
condemn
God
.
But
of
the
others
it
is
said
,
namely
,
of
the
Pharisees
and
Lawyers
,
That
they
rejected
the
Counsel
of
God
against
themselves
;
that
is
,
the
revealed
Will
of
God
,
refusing
to
be
Baptized
of
him
;
this
rejecting
the
Counsel
of
God
we
are
guilty
of
,
when
we
have
low
and
undervaluing
thoughts
of
Christ
and
his
Gospel
,
when
we
are
ashamed
in
times
of
Persecution
to
own
and
profess
him
,
when
we
stop
our
Ears
to
the
voice
of
his
Ministers
and
Messengers
,
when
we
submit
not
our selves
to
the
reasonable
Laws
and
Commands
of
Christ
;
and
this
Rejection
of
Christ
at
the
Great
Day
,
will
render
our
Condition
worse
then
the
Condition
of
Heathens
,
that
never
heard
of
a
Saviour
,
then
the
Condition
of
Jews
which
Crucified
their
Saviour
,
yea
then
the
Condition
of
Devils
for
whom
a
Saviour
was
never
intended
:
Lord
!
Where
shall
we
appear
,
if
we
either
Reject
or
Neglect
thy
great
Salvation
.
31
And
the
Lord
said
,
whereunto
shall
I
liken
the
men
of
this
generation
?
and
to
what
are
they
like
?
32
They
are
like
unto
children
sitting
in
the
market-place
,
and
calling
one
to
another
,
and
saying
,
we
have
piped
unto
you
,
and
ye
have
not
danced
,
we
have
mourned
to
you
,
and
ye
have
not
wept
.
33
For
John
the
Baptist
came
neither
eating
bread
,
nor
drining
wine
,
and
ye
say
he
hath
a
Devil
.
34
The
Son
of
man
is
come
eating
and
drinking
,
and
ye
say
behold
a
gluttonous
man
,
and
a
wine-bibber
,
a
friend
of
Publicans
and
Sinners
.
35
But
wisdom
is
justified
all
of
her
children
.
Our
Blessed
Saviour
in
these
words
,
describes
the
perverse
Humour
of
the
Pharisees
,
whom
nothing
could
allure
to
the
embracing
of
the
Gospel
,
neither
John's
Ministry
nor
Christ's
.
This
our
Saviour
sets
forth
two
ways
,
allegorically
and
properly
;
by
way
of
Allegory
he
compares
them
to
sullen
Children
,
whom
nothing
would
please
,
neither
Mirth
nor
Mourning
;
if
their
fellows
piped
before
them
,
they
would
not
Dance
;
if
they
sang
mournful
Songs
to
them
they
would
not
lament
;
that
is
,
the
Pharisees
were
of
such
a
censorious
and
capricious
humour
,
that
God
himself
could
not
please
them
;
altho'
he
used
variety
of
Means
and
Methods
in
order
to
that
end
.
Next
our
Lord
plainly
interprets
this
Allegory
,
by
telling
them
that
John
came
to
them
,
neither
eating
nor
drinking
;
that
is
,
not
so
freely
and
plentifully
as
other
Men
,
being
a
very
austere
and
mortified
man
,
both
in
his
Dyet
and
Habit
,
all
which
was
designed
by
God
to
bring
the
Pharisees
to
Repentance
and
Amendment
of
Life
.
But
instead
of
this
they
Censure
him
for
having
a
Devil
,
because
he
delighted
in
Solitude
,
and
was
not
so
free
in
Conversation
as
some
Men
;
according
to
the
ancient
Observation
,
that
he
that
delighteth
in
Solitude
,
is
either
an
Angel
or
a
Devil
,
either
a
wild
Beast
,
or
a
God
.
John
being
thus
rejected
,
Christ
himself
comes
to
them
,
who
being
of
a
free
and
familiar
Conversation
,
not
shunning
the
Society
of
the
worst
of
men
,
no
not
of
the
Pharisees
themselves
,
but
complying
with
their
Customs
,
and
accompanying
them
innocently
at
their
Feasts
,
yet
the
freedom
of
our
Saviour's
Conversation
displeas'd
them
,
as
much
as
John's
reservedness
of
Temper
;
for
they
cry
,
Behold
a
man
gluttonous
,
a
friend
of
Publicans
and
Sinners
;
Christ's
Affability
towards
Sinners
they
account
an
Approbation
of
their
Sins
,
and
his
Sociable
Disposition
,
Looseness
and
Luxury
.
Learn
hence
,
That
the
Faithful
and
Zealous
Ministers
of
Christ
,
let
their
Temper
and
Converse
be
what
it
will
,
cannot
please
the
Enemies
of
Religion
,
and
the
haters
of
the
Power
of
Godliness
;
neither
John's
Austerity
,
nor
Christ's
familiarity
could
gain
upon
the
Pharisees
:
It
is
the
Duty
of
the
Minister's
of
God
,
in
the
course
of
their
Ministry
to
seek
to
please
all
Men
for
their
good
:
But
after
all
our
endeavours
to
please
all
,
if
we
strenuously
oppose
the
Errors
and
Vices
of
the
Times
,
we
shall
please
but
very
few
.
But
if
God
and
Conscience
be
of
the
number
of
those
few
,
we
are
Safe
and
Happy
.
Observe
(
2.
)
that
it
has
been
the
old
Policy
of
the
Devil
,
that
he
might
hinder
the
Success
of
the
Gospel
,
to
fill
the
minds
of
Persons
with
an
invincible
Prejudice
against
the
Ministers
and
Dispensers
of
the
Gospel
.
Here
the
Pharisees
are
prejudiced
unreasonably
,
both
against
John
,
and
against
Christ
,
that
the
Success
of
both
their
Ministry
might
be
frustrated
and
disappointed
.
Observe
(
3.
)
That
after
all
the
scandalous
Reproaches
cast
upon
the
Christian
Religion
,
and
the
Ministers
and
Professors
of
it
,
such
as
are
Wisdoms
Children
,
wise
and
good
men
,
will
justify
Religion
,
that
is
,
approve
it
in
their
judgments
,
honour
it
in
their
Discourses
,
and
adorn
it
in
their
Lives
;
Wisdom
is
justified
of
all
her
Children
.
36
And
one
of
the
Pharisees
desired
him
that
he
would
eat
with
him
:
and
he
went
into
the
Pharisees
house
and
sate
down
to
meat
.
37
And
behold
a
woman
in
the
city
which
was
a
sinner
,
when
she
knew
that
Jesus
sate
at
meat
in
the
Pharisees
house
,
brought
an
Alablaster
Box
of
Oyntment
.
38
And
stood
at
his
feet
behind
him
weeping
,
and
began
to
wash
his
feet
with
Tears
,
and
did
wipe
them
with
the
hairs
of
her
head
,
and
kissed
his
feet
,
and
anointed
them
with
the
Oyntment
.
Observe
here
(
1.
)
The
Pharisees
Civility
and
our
Saviour's
Courtesy
,
the
Pharisee
invites
Christ
to
eat
with
him
,
Christ
readily
accepts
the
invitation
,
never
refusing
any
opportunity
for
doing
good
.
There
is
a
Duty
of
Civil
Courtesy
which
we
owe
to
the
worst
of
Men
,
none
are
so
bad
,
but
we
may
soberly
eat
and
drink
with
them
;
only
let
us
take
care
,
that
if
our
Converse
do
not
make
them
better
,
their
Example
may
not
make
us
worse
.
Observe
(
2.
)
What
an
opportunity
our
Saviour
lays
hold
upon
in
the
Pharisees
House
of
doing
good
to
a
sinful
Woman
;
who
coming
to
Christ
bowed
down
in
a
sorrowful
sight
and
sense
of
her
Sins
,
finds
an
hearty
welcome
to
him
,
and
is
dismissed
with
comfort
from
him
.
The
History
runs
thus
;
Behold
a
Woman
in
the
City
which
was
a
sinner
,
that
is
,
a
Gentile
,
say
some
,
a
remarkable
,
notorious
,
and
infamous
Sinner
,
say
others
;
probably
a
lewd
,
unclean
woman
,
she
is
led
in
with
a
note
of
Admiration
,
Behold
a
Woman
that
was
a
Sinner
.
Learn
,
That
to
see
a
sensual
and
notorious
Sinner
,
out
of
true
remorse
of
Conscience
,
to
seek
unto
a
Saviour
,
is
a
rare
and
wonderful
sight
.
Observe
farther
,
it
is
not
said
,
Behold
,
a
Woman
that
had
sinned
,
but
Behold
a
Woman
that
was
a
Sinner
:
One
Action
does
not
denominate
a
Person
a
Sinner
,
but
an
habit
and
trade
of
sin
.
Again
,
it
is
said
,
Behold
a
Woman
in
the
City
,
the
Place
where
she
acted
her
Lewdness
in
,
added
to
the
heinousness
of
her
Sin
,
it
was
in
the
City
;
the
more
publick
the
Offence
,
the
greater
the
Scandal
.
Sin
is
Sin
,
tho'
in
the
Desert
,
where
no
Eye
sees
it
,
but
the
offence
is
aggravated
by
the
number
and
multitude
of
Beholders
:
yet
observable
it
is
,
that
there
is
no
mention
made
,
either
of
the
Womans
Name
,
or
of
the
Cities
Name
;
and
it
is
both
Presumption
and
Injuriousness
for
any
to
Name
her
,
whose
Name
God
has
been
pleased
to
conceal
;
for
this
is
not
the
same
Woman
that
Anointed
Christ's
Feet
,
Matth.
26.
Mark
14.
and
John
12.
that
was
in
Bethany
,
this
in
Galilee
,
that
in
the
House
of
Simon
the
Leper
,
this
of
Simon
the
Pharisee
.
Observe
(3)
The
Behaviour
and
Demeanour
of
this
poor
Woman
,
she
appears
in
the
posture
of
a
Penitent
;
she
stood
at
Christ's
feet
behind
him
,
weeping
.
Where
Note
(
1.
)
The
great
change
wrought
in
this
sinful
Woman
,
and
the
evident
effects
of
it
;
her
Eyes
,
which
had
been
formerly
Lamps
of
Fire
by
Lust
,
are
now
an
holy
Fountain
of
penitential
Tears
;
her
Hair
,
which
she
had
used
as
a
Net
to
catch
her
fond
and
foolish
Lovers
,
doth
now
become
a
Towel
for
her
Saviour's
Feet
.
Verily
such
an
Heart
as
has
once
felt
the
sting
and
smart
of
Sin
,
will
make
plentiful
Expressions
of
the
greatness
of
its
Sorrow
.
Again
,
she
stands
behind
Christ
and
weeps
;
this
proceeded
,
no
doubt
,
from
an
holy
Bashfulness
;
she
that
was
wont
to
look
boldly
upon
the
Face
of
her
Lovers
,
dares
not
now
behold
the
Face
of
our
Saviour
;
she
that
was
wont
to
send
her
alluring
Beams
forth
into
the
Eyes
of
her
wanton
Lovers
,
now
casts
her
dejected
Eyes
down
upon
the
Earth
;
and
behold
the
plenty
of
her
Tears
;
they
flow
in
such
abundance
,
that
she
washes
Christ's
feet
with
them
;
she
began
to
wash
his
Feet
,
says
the
Text
,
but
we
read
not
when
she
ended
;
never
were
our
Saviour's
Feet
bedewed
with
more
precious
Liquor
then
this
of
Remorseful
Tears
.
Thus
doth
an
Holy
Penitent
account
no
office
too
mean
that
is
done
to
the
Honour
of
its
Saviour
.
39
Now
when
the
Pharisee
which
had
bidden
him
saw
it
,
he
spake
within
himself
,
saying
,
This
man
if
he
were
a
prophet
,
would
have
known
who
and
what
manner
of
woman
this
is
,
that
toucheth
him
,
for
she
is
a
sinner
.
40
And
Jesus
answering
said
unto
him
,
Simon
,
I
have
somewhat
to
say
unto
thee
,
and
he
saith
,
Master
say
on
.
41
There
was
a
certain
creditor
which
had
two
debtors
,
the
one
ought
five
hundred
pence
,
and
the
other
fifty
.
42
And
when
they
had
nothing
to
pay
,
he
frankly
forgave
them
both
:
Tell
me
therefore
,
which
of
them
will
love
him
most
?
43
Simon
answered
and
said
,
I
suppose
that
he
to
whom
he
forgave
most
;
and
he
said
unto
him
,
thou
hast
rightly
judged
.
Observe
here
(
1.
)
How
unreasonably
the
Pharisee
was
offended
with
Christ
for
permitting
this
poor
Woman
to
come
near
him
,
and
touch
him
.
Admit
she
had
been
the
greatest
of
Sinners
,
might
not
such
come
to
Christ
,
when
he
was
come
from
Heaven
to
them
?
Oh
Blessed
Saviour
!
there
is
Merit
enough
in
thy
Blood
and
Mercy
,
enough
in
thy
Bowels
to
justify
and
save
the
vilest
Sinners
,
which
by
Repentance
and
Faith
do
make
a
timely
Application
to
thee
.
Observe
(
2.
)
The
Parable
which
Christ
makes
use
of
for
the
Pharisees
Conviction
,
and
the
Womans
Comfort
;
namely
,
the
Parable
of
two
Debtors
,
one
of
whom
owed
a
greater
Sum
,
and
the
other
a
less
,
who
both
having
nothing
to
pay
,
were
both
freely
forgiven
;
and
both
upon
their
Forgiveness
loved
their
Creditor
much
,
but
he
most
,
to
whom
most
was
given
.
Now
from
this
Parable
we
gather
these
Lessons
of
Instruction
;
(
1.
)
That
great
is
the
Debt
which
all
Mankind
has
Contracted
,
and
lyes
under
to
the
justice
of
God
;
'T
is
here
exprest
by
Five
hundred
pence
.
Our
Debt
is
infinite
,
and
had
not
miraculous
Mercy
interposed
,
Divine
Justice
could
never
have
been
satisfied
,
but
by
undergoing
an
infinite
punishment
.
(
2.
)
That
yet
all
Sinners
stand
not
alike
indebted
to
the
Justice
of
God
,
some
owe
more
and
others
less
;
all
are
Guilty
,
but
not
all
alike
;
Some
owe
Five
hundred
Talents
,
others
Fifty
Pence
.
(
3.
)
That
be
Mens
Debts
greater
or
less
,
their
Sins
more
or
fewer
,
't
is
utterly
impossible
for
any
Person
of
himself
to
clear
his
Debt
,
and
make
Satisfaction
,
but
they
that
owe
least
stand
in
need
of
mercy
and
forgiveness
;
He
forgave
them
both
.
(
4.
)
That
the
forgiveness
that
is
in
God
is
a
free
,
gratuitous
,
and
gracious
Forgiveness
,
he
frankly
forgave
them
both
.
Gracious
art
thou
,
oh
Lord
,
in
thy
doings
towards
thy
children
,
and
thy
tender
mercy
is
over
all
thy
works
.
44
And
he
turned
to
the
woman
,
and
said
unto
Simon
,
seest
thou
this
woman
:
I
entered
into
thy
House
,
and
thou
gavest
me
no
water
for
my
feet
,
but
she
hath
washed
my
feet
with
Tears
,
and
wiped
them
with
the
hairs
of
her
head
.
45
Thou
gavest
me
no
kiss
,
but
this
woman
,
since
the
time
I
came
in
,
hath
not
ceased
to
kiss
my
feet
.
46
Mine
head
with
Oyl
thou
didst
not
anoint
,
but
this
woman
hath
anointed
my
feet
with
Oyntment
.
47
Wherefore
I
say
unto
her
,
her
sins
which
are
many
are
forgiven
,
for
she
loved
much
:
but
to
whom
little
is
forgiven
,
the
same
loveth
little
.
48
And
he
said
unto
her
,
Thy
sins
are
forgiven
.
49
And
they
that
sate
at
meat
with
him
,
began
to
say
within
themselves
,
who
is
this
that
forgiveth
sins
also
.
50
And
he
said
unto
the
woman
,
thy
faith
hath
saved
thee
,
go
in
peace
.
Observe
here
,
(
1.
)
How
our
Saviour
Recounts
and
Sums
up
the
several
particular
instances
of
this
Womans
Love
and
Respect
towards
himself
;
she
wash'd
,
wip'd
,
kist
,
and
anointed
his
Feet
,
according
to
the
Custom
of
those
Eastern
Countries
.
Love
will
creep
where
it
cannot
go
,
it
will
stoop
to
the
meanest
Offices
,
and
is
ambitious
of
the
highest
Services
,
for
and
towards
the
Person
we
sincerely
Love
.
Observe
(
2.
)
The
words
of
Comfort
,
given
by
our
Saviour
to
this
poor
Woman
;
Thy
Sins
,
which
are
many
,
are
forgiven
thee
.
Thence
Learn
,
That
the
pardoning
Mercy
of
God
is
boundless
and
unlimited
;
it
is
not
limited
to
any
sort
of
Sins
or
Sinners
,
it
is
not
limited
to
any
degree
of
Sins
or
Sinners
;
Thy
Sins
that
are
many
are
forgiven
thee
,
and
thy
Sins
which
are
heinous
are
forgiven
also
.
Observe
(
3.
)
What
is
the
effect
and
fruit
of
great
pardoning
Mercy
,
it
is
great
Love
;
her
Sins
which
are
many
are
forgiven
,
for
she
loved
much
:
Her
Love
to
Christ
was
the
effect
of
his
pardoning
Love
to
her
,
and
not
the
Cause
of
it
:
She
did
not
first
Love
much
,
and
then
Christ
forgave
her
,
but
Christ
first
forgave
her
,
and
then
she
loved
much
.
Her
Love
was
a
Love
of
Gratitude
,
because
she
was
pardoned
,
and
not
a
Love
of
Merit
to
Purchase
and
procure
her
Pardon
.
The
Papists
interpret
this
Word
(
For
)
as
if
it
were
the
Antecedent
Cause
of
her
Forgiveness
;
whereas
it
is
a
consequential
Sign
and
Evidence
,
that
the
free
Grace
and
Mercy
of
Christ
had
forgiven
her
;
her
many
and
great
Sins
were
forgiven
her
,
and
therefore
she
Loved
much
.
The
Debt
is
not
Forgiven
because
the
Debtor
Loves
his
Creditor
,
but
the
Debtor
therefore
Loves
because
the
Debt
is
Forgiven
:
Forgiveness
goes
before
,
and
Love
follows
after
.
Hence
Learn
,
That
much
Love
will
follow
great
Forgiveness
.
Love
will
work
in
the
heart
towards
God
,
in
some
proportion
to
that
Love
which
we
have
Experienced
from
God
.
Observe
Lastly
,
The
very
Gracious
Dismission
which
this
Woman
meets
with
from
our
,
Blessed
Saviour
:
What
could
she
desire
that
is
not
here
granted
to
her
?
Here
is
Remission
,
Safety
,
Faith
,
and
Peace
;
all
these
here
meet
to
make
a
Contrite
Soul
Happy
:
Remission
is
the
Ground
of
her
Safety
,
Faith
the
Ground
of
her
Peace
,
Peace
the
fruit
of
her
Faith
,
and
Salvation
the
Issue
of
her
Remission
:
Oh
Woman
!
Great
was
thy
Sin
,
Great
was
Christ's
pardoning
Grace
,
and
Great
was
thy
Joy
and
Comfort
:
Thy
Sins
are
forgiven
thee
,
thy
Faith
hath
saved
thee
,
go
in
peace
.
CHAP.
VIII
.
1
AND
it
came
to
pass
afterwards
,
that
he
went
throughout
every
city
and
village
,
preaching
,
and
shewing
the
glad
tidings
of
the
Kingdom
of
God
,
and
the
Twelve
were
with
him
.
Observe
here
,
the
great
work
and
business
,
which
not
only
the
Apostles
,
but
Christ
himself
was
engaged
in
,
and
imploy'd
about
,
namely
,
preaching
the
Gospel
,
those
glad
Tidings
of
Salvation
to
a
lost
World
.
Where
Note
,
That
Christ
himself
labour'd
in
this
Work
of
publick
Preaching
;
he
did
not
send
forth
his
Apostles
as
his
Curates
to
work
and
sweat
in
the
Vineyard
,
whilst
he
himself
took
his
ease
at
home
;
but
he
accompanieth
them
himself
,
yea
,
he
goes
before
them
himself
,
in
this
great
and
excellent
Work
;
Jesus
went
preaching
the
glad
tidings
of
the
Gospel
,
and
the
twelve
were
with
him
.
Learn
thence
,
That
Preaching
of
the
Gospel
is
a
great
and
necessary
Work
,
incumbent
upon
all
the
Ministers
of
Christ
,
let
their
Dignity
and
Preheminence
in
the
Church
be
what
it
will
.
Surely
none
of
the
Servants
are
above
their
Lord
and
Master
,
did
he
Labour
in
the
Word
and
Doctrine
?
well
may
they
.
Observe
(
2.
)
The
places
where
Christ
and
his
Apostles
preached
,
not
only
in
the
populous
Cities
,
but
in
the
poor
Country
Villages
;
They
went
through
every
city
and
village
,
preaching
the
Gospel
.
Some
will
preach
the
Gospel
,
provided
they
may
preach
at
Court
,
or
in
the
capital
Cities
of
the
Nation
,
but
the
poor
Country
Villages
are
over-look'd
by
them
.
Our
Saviour
and
his
Apostles
were
not
of
this
mind
;
it
's
true
,
they
were
Itinerary
Preachers
,
we
are
settled
,
but
be
the
place
never
so
mean
and
obscure
,
and
the
People
never
so
rude
and
barbarous
,
we
must
not
think
it
beneath
the
greatest
of
us
to
exercise
our
Ministry
there
,
if
God
calls
us
thither
,
Christ
went
through
the
villages
as
well
as
cities
,
Preaching
.
2
And
certain
women
which
had
been
healed
of
evil
Spirits
,
and
infirmities
,
Mary
,
called
Magdalene
,
out
of
whom
went
seven
Devils
.
3
And
Joanna
the
wife
of
Chuza
Herod's
Steward
,
and
Susanna
,
and
many
others
,
which
ministered
unto
him
of
their
Substance
.
Amongst
the
number
of
those
that
did
Accompany
our
Saviour
and
his
Apostles
,
mention
is
here
made
of
certain
Women
who
had
been
healed
by
Christ
of
Evil
Spirits
and
Infirmities
,
that
is
,
of
Spiritual
and
Corporeal
Diseases
,
for
the
Jews
were
wont
to
call
Vices
and
evil
Habits
,
by
the
Name
of
Devils
,
as
the
Devil
of
Pride
,
the
Devil
of
Malice
,
&c.
Now
as
concerning
these
Womens
following
of
Christ
,
and
administring
to
him
,
several
Circumstances
are
Observable
,
as
(
1.
)
That
Women
did
make
up
a
considerable
number
of
Christ's
Followers
,
ay
and
of
his
Apostles
Followers
too
,
the
Devout
Women
not
a
few
,
Acts
17.4
.
And
verily
it
is
no
Disgrace
or
Shame
,
but
matter
of
Glory
and
cause
of
Thankfulness
,
if
our
Ministry
be
attended
by
,
and
Blest
unto
the
weaker
Sex
.
I
believe
in
many
of
our
Congregations
,
and
at
most
of
our
Communions
,
are
found
two
Women
for
one
Man
;
God
grant
them
Knowledge
answerable
to
their
Zeal
,
and
Obedience
proportionable
to
their
Devotion
.
Observe
(
2.
)
One
of
these
Women
that
followed
Christ
,
was
Joanna
the
Wife
of
Herod's
Steward
:
What
one
of
Herod's
Family
transplanted
into
Christ's
Houshold
?
oh
the
freeness
of
the
Grace
of
God
.
Even
in
the
worst
Societies
and
Places
,
God
has
a
number
to
stand
up
for
his
Name
and
bear
witness
to
his
Truth
;
we
read
of
a
Joseph
in
Pharaoh's
Court
;
of
an
Obadiah
in
Ahab's
Court
;
of
a
Daniel
in
Nebuchadnezar's
Court
;
of
a
Church
in
Nero's
House
;
and
of
a
Joanna
here
in
bloody
Herod's
Family
,
who
had
put
John
the
Baptist
to
Death
.
Observe
(
3.
)
The
Holy
courage
and
resolution
of
our
Saviour's
Female
Followers
;
no
doubt
they
met
with
Taunts
and
Jears
,
with
Scofs
and
Scorns
enough
,
and
perhaps
from
their
Husbands
too
,
for
following
the
Carpenters
Son
,
and
a
few
Fishermen
;
but
this
does
not
damp
but
inflame
their
Zeal
:
The
Holy
Gospel
acquaints
us
with
several
instances
of
Masculine
Courage
,
and
manly
Resolutions
in
the
Women
that
followed
Christ
,
as
his
Female
Disciples
;
at
our
Saviour's
Tryal
,
the
Women
cleave
to
him
,
when
his
Disciples
fled
from
him
;
they
accompanied
him
to
his
Cross
,
they
assisted
at
his
Funeral
,
they
attended
his
Hearse
to
the
Grave
,
they
watched
his
Sepulchre
,
fearing
neither
the
Darkness
of
the
Night
,
nor
the
rudeness
of
the
Soldiers
.
These
feeble
Women
had
more
courage
then
all
the
Apostles
.
Learn
that
Courage
is
the
special
and
peculiar
Gift
of
God
,
and
where
he
gives
Courage
,
it
is
not
in
Man
to
make
afraid
.
Observe
(
4.
)
The
pious
and
charitable
care
of
these
Holy
Women
,
to
supply
the
Wants
and
outward
Necessities
of
our
Saviour
,
they
administred
to
him
of
their
Substance
.
Where
Note
,
(
1.
)
The
great
Poverty
of
Christ
,
he
lived
upon
the
Basket
;
he
would
not
honour
the
World
so
far
,
as
to
have
any
part
of
it
in
his
own
hand
,
but
was
beholding
to
others
for
what
he
eat
and
drank
;
yet
must
we
not
suppose
that
either
Christ
or
his
Apostles
were
common
Beggars
,
but
it
is
probable
there
was
a
Bag
or
common
Purse
amongst
them
,
which
upon
occasion
supplied
their
Necessities
;
and
there
were
certain
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sisters
or
Christian
Women
,
as
the
Learned
Dr.
Hammond
observes
,
who
accompanied
Christ
and
his
Apostles
in
their
Travels
,
and
provided
Necessaries
for
them
,
when
they
went
up
and
down
Preaching
the
Gospel
.
Note
also
(
2.
)
The
condescending
Grace
and
Humility
of
Christ
,
he
was
not
ash●med
either
of
these
Womens
following
of
him
,
or
administring
to
him
,
because
of
their
former
vicious
Course
of
Life
;
it
is
not
what
we
formerly
were
,
but
what
now
we
are
that
Christ
considers
:
it
is
a
Glory
to
him
,
to
have
great
and
notorious
Sinners
brought
to
a
closure
and
compliance
with
him
.
The
Reproach
is
not
that
they
have
been
Sinners
,
for
Christ
did
not
give
himself
for
a
people
that
were
pure
and
holy
,
without
spot
or
wrinkle
,
but
to
make
them
so
by
his
Word
and
Spirit
,
Eph.
5.26
.
Christ
is
only
ashamed
of
those
that
eat
of
his
Bread
,
and
lift
up
the
Heel
against
him
.
4
And
when
much
people
were
gathered
together
,
and
were
come
to
him
out
of
every
quarter
,
he
spake
by
a
Parable
.
5
A
sower
went
out
to
sow
his
Seed
,
and
as
he
sowed
,
some
fell
by
the
ways
side
,
and
it
was
trodden
down
,
and
the
Fowls
of
the
air
devoured
it
.
6
And
some
fell
upon
a
Rock
,
and
as
soon
as
it
was
sprung
up
it
withered
away
,
because
it
lacked
moysture
.
7
And
some
fell
among
Thorns
,
and
the
Thorns
sprang
up
and
choaked
it
.
8
And
others
fell
upon
good
ground
,
and
sprang
up
and
bear
fruit
a●
hundred
f●●d
;
and
when
he
had
said
these
thi●●●
,
be
cryed
,
he
that
hath
ears
to
hear
,
let
him
hear
9
And
his
Disciples
asked
him
saying
,
What
might
this
Parable
be
?
10
And
he
said
,
unto
you
it
is
given
to
know
the
mysteries
of
the
Kingdom
of
God
;
but
to
others
in
Parables
,
that
seeing
they
might
not
see
,
and
hearing
they
might
not
understand
.
The
Design
and
Scope
of
this
Parable
is
to
shew
what
are
the
Causes
of
Mens
improving
or
not
improving
under
the
Hearing
of
the
Word
;
and
to
let
us
know
that
there
are
three
sorts
of
bad
Hearers
,
and
but
one
good
one
.
The
c●reless
and
inconsiderate
Hearer
is
like
the
High-way
Ground
,
where
the
Seed
is
trodden
down
and
trampled
upon
.
Hard-hearted
Sinners
,
whom
the
mollifying
word
doth
not
soften
;
These
are
like
Stony-ground
,
where
the
Seed
takes
no
Root
,
the
word
makes
no
impression
.
Those
whose
heads
and
Hearts
are
stuft
with
the
Cares
of
this
World
,
are
like
the
Thorny-ground
,
in
which
the
Seed
is
choaked
,
which
should
fructify
to
an
holy
immortality
:
This
is
the
Scope
of
the
Parable
.
Now
from
the
Subject-matter
of
it
,
Learn
(
1.
)
That
by
the
Sower
you
are
to
understand
Christ
,
and
his
Apostles
,
and
their
Successors
,
the
Ministers
of
the
Gospel
.
Christ
the
principal
Sower
,
they
the
Subordinate
Seeds-men
.
Christ
Sows
his
own
Field
,
they
Sow
his
Field
,
he
sows
his
own
Seed
,
they
his
Seed
:
Wo
unto
us
if
we
sow
our
own
Seed
and
not
Christs
.
Learn
(
2.
)
The
Seed
sown
is
the
Word
of
God
:
Fabulous
Legends
,
and
unwritten
Traditions
which
the
Seeds-men
of
the
Church
of
Rome
Sow
,
these
are
not
Seed
but
Chaff
;
or
if
Seed
(
for
they
fructify
too
fast
in
the
minds
of
their
People
)
their
own
,
not
Christ's
.
Our
Lord's
Field
must
be
all
Sown
with
his
own
Seed
,
with
no
mixt
Grain
.
Learn
then
,
That
the
Word
Preach'd
is
like
the
Seed
Sown
in
the
Furrows
of
the
Field
.
Seed
has
a
fructifying
,
growing
,
and
encreasing
Nature
;
it
has
in
it
an
active
Principle
,
and
will
spring
up
,
if
not
kill'd
by
Accidental
Injuries
;
such
a
quickning
Power
has
the
Word
of
God
to
regenerate
and
make
alive
dead
Souls
,
if
we
suffer
it
to
take
Rooting
in
our
Hearts
;
yet
is
not
this
Seed
alike
fruitful
in
every
Soil
,
all
Ground
is
not
alike
,
neither
doth
the
Word
fructify
alike
in
the
Souls
of
Men
;
there
is
a
difference
both
from
the
Nature
of
the
Soyl
,
and
the
influence
of
the
Spirit
;
for
tho'
no
Ground
is
naturally
good
,
yet
some
is
worse
then
other
;
nay
even
the
best
Ground
doth
not
bring
forth
Encrease
alike
:
Some
good
Ground
brings
forth
an
hundred
fold
,
others
but
sixty
,
and
some
but
Thirty
:
in
like
manner
a
Christian
may
be
a
profitable
Hearer
of
the
Word
,
altho'
he
doth
not
bring
forth
so
great
a
Proportion
of
Fruit
as
others
,
provided
he
bring
forth
as
much
as
he
can
.
9
And
his
Disciples
asked
him
,
saying
,
What
might
this
Parable
be
?
10
And
he
said
,
To
you
it
is
given
to
know
the
mysteries
of
the
Kingdom
of
God
,
but
to
others
in
Parables
,
that
seeing
they
might
not
see
,
and
hearing
they
might
not
understand
.
Here
we
have
the
Disciples
Question
,
and
our
Saviour's
Reply
;
their
enquiry
is
,
concerning
the
sense
and
signification
of
the
Parable
,
they
own
their
Ignorance
,
and
desire
better
information
:
It
is
no
shame
for
the
Best
of
Ministers
,
yea
,
for
the
best
of
Men
,
to
acknowledge
their
own
ignorance
in
the
Mysteries
of
Religion
;
and
to
attend
upon
the
means
of
instruction
,
in
order
to
their
farther
Information
.
In
our
Saviour's
Answer
,
To
you
it
is
given
to
know
the
Mysteries
of
the
Kingdom
of
God
,
&c.
Observe
(
1.
)
That
the
Doctrine
of
the
Gospel
are
great
Mysteries
;
(
2.
)
That
it
is
an
invaluable
Priviledge
,
rightly
to
understand
and
know
Gospel-Mysteries
.
(
3.
)
That
this
Priviledge
all
are
not
sharers
in
and
Partakers
of
,
but
only
those
to
whom
it
is
given
.
(
4.
)
That
it
is
a
Righteous
thing
with
God
to
give
such
Persons
over
to
farther
Blindness
and
ignorance
in
Spiritual
Things
,
who
wilfully
reject
the
Truth
,
and
shut
their
eyes
against
the
evidence
of
it
.
The
Pharisees
had
all
along
shut
their
Eyes
and
said
,
they
would
not
see
;
and
now
Christ
closes
their
Eyes
Judicially
,
and
says
they
shall
not
see
.
11
Now
the
Parable
is
this
,
the
seed
is
the
word
of
God
.
12
Those
by
the
way-side
are
they
that
hear
,
then
cometh
the
Devil
,
and
taketh
the
word
out
of
their
hearts
,
lest
they
should
believe
and
be
saved
.
13
They
on
the
Rock
are
they
which
hear
,
and
receive
the
word
with
joy
,
and
these
have
no
root
,
which
for
a
while
believe
,
and
in
time
of
temptation
fall
away
.
14
And
that
which
fell
among
Thorns
,
are
they
which
when
they
hear
the
word
go
forth
,
and
are
choaked
with
cares
,
and
riches
,
and
pleasures
of
this
Life
,
and
bring
no
fruit
to
perfection
.
15
But
that
on
the
good
ground
,
are
they
which
in
an
honest
and
good
heart
,
having
heard
the
word
,
keep
it
,
and
bring
forth
fruit
with
patience
.
Here
our
Saviour
applies
himself
to
interpret
and
explain
the
foregoing
Parable
to
his
Disciples
,
he
tells
them
,
The
Seed
is
the
Word
,
the
Sower
is
the
Preacher
,
the
Soyl
,
or
ground
,
is
the
Heart
and
Soul
of
Man
;
some
Hearers
he
compares
to
the
high-way
Ground
,
in
which
the
Seed
lies
uncovered
for
want
of
the
Harrow
of
Meditation
,
others
to
st●ny
Ground
,
in
which
the
Word
has
no
Root
;
no
Root
in
their
Understandings
,
no
Root
in
their
Memories
,
in
their
Wills
,
or
in
their
Affections
,
but
they
are
instantly
offended
,
either
at
the
depth
and
profoundness
of
the
Word
,
or
at
the
sanctity
and
strictness
of
the
Word
,
or
else
at
the
plainness
and
simplicity
of
it
.
Again
,
some
Hearers
our
Lord
compares
to
Thorny-ground
.
Worldly
desires
,
and
inordinate
cares
for
the
things
of
this
Life
,
choak
the
Word
,
as
Thorns
over-shadow
the
Corn
,
draw
away
the
Heart
of
the
Earth
from
it
,
hinder
the
influences
of
the
Sun
from
cherishing
it
;
the
like
ill
effects
have
Worldly
Affections
and
desires
in
the
Soul
of
Man
,
rendring
the
Seed
of
the
Word
unfruitful
.
But
the
good
Christian
hears
the
Word
attentively
,
keeps
it
retentively
,
believes
it
steadfastly
,
applies
it
particularly
,
practises
it
universally
,
and
brings
forth
Fruit
perseveringly
.
Learn
hence
,
(
1.
)
That
no
Hearers
are
in
Christ's
Account
good
Hearers
of
the
Word
,
but
such
as
bring
forth
Fruit
answerably
to
their
Hearing
.
(
2.
)
That
a
Person
may
be
a
good
hearer
of
the
Word
in
Christ's
Account
,
if
he
bring
forth
the
best
Fruit
he
can
,
tho'
not
in
so
great
a
Proportion
as
others
do
;
as
some
Ground
brings
forth
Thirty
,
some
sixty
,
some
an
hundred
fold
;
in
like
manner
do
all
the
sincere
Hearers
of
the
Word
;
they
all
bring
forth
fruit
,
tho'
not
all
alike
;
all
in
sincerity
,
tho'
not
all
Equally
,
and
none
to
Perfection
.
16
No
man
when
he
hath
lighted
a
Candle
,
covereth
it
with
a
Vessel
,
or
putteth
it
under
a
bed
;
but
setteth
it
on
a
Candlestick
,
that
they
which
enter
in
may
see
the
light
.
17
For
nothing
is
secret
that
shall
not
be
made
manifest
,
neither
any
thing
hid
,
that
shall
not
be
made
known
,
and
come
abroad
.
18
Take
heed
therefore
how
you
hear
,
for
whosoever
hath
,
to
him
shall
be
given
,
and
whosoever
hath
not
from
him
shall
be
taken
,
even
that
which
he
seemeth
to
have
.
In
these
words
Christ
declares
his
End
and
Design
in
Revealing
unto
his
Disciples
the
foregoing
Parable
,
and
why
he
communicated
to
them
the
Light
of
Scripture
,
Knowledge
and
Gospel
Mysteries
,
namely
,
that
they
may
communicate
it
to
others
,
and
not
keep
it
close
unto
themselves
,
even
as
the
Candle
in
an
house
diffuses
and
disperses
its
light
to
all
that
come
within
the
reach
of
it
.
Such
as
are
enlightned
by
God
in
any
measure
with
the
Knowledge
and
Understanding
of
his
Word
,
ought
not
to
conceal
and
hide
this
Knowledge
within
themselves
,
but
Communicate
it
to
others
,
and
improve
it
for
the
good
and
benefit
of
others
.
Observe
also
the
Argument
which
our
Saviour
makes
use
of
to
quicken
his
Disciples
to
communicate
their
Knowledge
,
and
improve
the
Grace
they
had
received
for
the
good
and
advantage
of
others
;
To
him
that
hath
shall
be
given
,
that
is
,
such
as
improve
their
spiritual
Gifts
,
shall
have
them
encreased
,
such
as
improve
them
not
shall
have
them
blasted
.
Learn
hence
,
that
there
is
no
such
way
to
thrive
in
Grace
,
and
encrease
in
Gifts
as
to
exercise
and
improve
them
;
he
that
hides
his
Talent
,
forfeits
it
,
is
in
danger
of
loosing
it
,
and
also
of
being
punished
for
not
improving
of
it
.
Observe
Lastly
,
How
our
Lord
shuts
up
this
Parable
of
the
Sower
and
the
Seed
,
with
a
cautionary
direction
to
all
his
Auditors
,
to
take
heed
how
they
hear
the
Word
;
Take
heed
therefore
how
you
hear
;
Such
as
would
profit
by
hearing
the
Word
,
must
diligently
attend
to
the
matter
of
the
Doctrine
which
they
hear
,
and
also
to
the
manner
how
they
hear
;
such
is
the
majesty
and
authority
of
the
person
that
speaks
to
us
in
the
Word
,
such
is
the
sublimity
and
spirituality
of
the
matter
,
and
so
great
is
our
danger
if
we
miscarry
under
the
Word
,
that
it
nearly
concerns
us
to
take
heed
both
what
we
hear
,
whom
we
hear
,
and
how
we
hear
.
19
Then
came
to
him
,
his
mother
and
his
Brethren
,
and
could
not
come
at
him
for
the
press
.
20
And
it
was
told
him
by
certain
which
said
,
thy
mother
and
thy
brethren
stand
without
,
desiring
to
see
thee
.
21
And
he
answered
and
said
unto
them
,
My
mother
and
my
brethren
are
these
,
which
hear
the
word
of
God
,
and
do
it
.
Two
things
are
here
Observable
(
1.
)
The
Truth
and
Verity
of
Christ's
Humane
Nature
;
He
had
affinity
and
consanguinity
with
men
,
persons
near
in
Blood
to
him
by
the
Mothers
side
,
called
here
his
Kinsmen
.
Observe
(
2.
)
That
Christ's
Spiritual
Kindred
were
much
dearer
to
him
,
then
his
natural
.
Allyance
by
Faith
is
more
valued
by
Christ
then
allyance
by
Blood
;
to
bear
Christ
in
the
heart
,
is
a
greater
honour
then
to
carry
him
in
the
Womb.
Blessed
be
God
,
this
great
and
gracious
Priviledge
is
not
denyed
us
even
now
.
Altho
'
we
cannot
see
Christ
,
yet
love
him
we
may
;
his
bodily
Presence
cannot
be
enjoy'd
by
us
,
but
his
spiritual
Presence
is
not
denied
to
us
:
Tho'
Christ
be
not
ours
in
House
,
in
Arms
,
in
Affinity
and
Consanguinity
,
yet
in
Heart
,
in
Faith
,
in
Love
and
Service
,
he
is
or
may
be
ours
.
Verily
,
spiritual
Regeneration
bringeth
men
into
a
more
honourable
Relation
to
Christ
,
then
natural
Generation
ever
did
.
Oh
how
dear
are
Obedient
Christians
to
Christ
!
he
prefers
them
in
esteem
before
those
of
his
own
Flesh
and
Blood
;
My
brethren
are
these
,
which
hear
the
word
of
God
and
do
it
.
22
Now
it
came
to
pass
on
a
certain
day
,
that
he
went
into
a
ship
with
his
Disciples
,
and
he
said
unto
them
let
us
go
over
unto
the
other
side
of
the
Lake
,
and
they
lanched
forth
.
23
But
as
they
sailed
he
fell
asleep
;
and
there
came
down
a
storm
of
wind
on
the
Lake
,
and
they
were
filled
with
water
,
and
were
in
jeopardy
.
24
And
they
came
to
him
and
awoke
him
,
saying
,
Master
,
Master
,
we
perish
:
Then
he
arose
,
and
rebuked
the
wind
,
and
the
raging
of
the
water
,
and
they
ceased
,
and
there
was
a
calm
.
25
And
he
said
unto
them
,
where
is
your
Faith
?
and
they
being
afraid
,
wondered
,
saying
one
to
another
,
what
manner
of
man
is
this
,
for
he
commandeth
even
the
winds
and
waters
,
and
they
obey
him
.
Here
Observe
(
1.
)
Our
Saviour
and
his
Disciples
no
sooner
put
forth
to
Sea
,
but
difficulty
attends
them
,
and
danger
over-takes
them
:
a
Tempest
arose
,
and
that
Ship
was
covered
with
Waves
which
Christ
himself
was
in
with
his
Disciples
.
Learn
thence
,
That
the
presence
of
Christ
it self
doth
not
exempt
his
Disciples
and
Followers
from
trouble
and
danger
;
Here
is
a
great
Tempest
about
the
Disciples
Ears
,
tho'
Christ
himself
was
in
their
Company
.
Observe
(
2.
)
The
Posture
our
Saviour
was
in
,
when
this
Tempest
arose
;
being
wearied
with
the
Labours
of
the
day
,
he
was
laid
down
to
sleep
;
thereby
shewing
himself
to
be
truly
and
really
Man
;
and
that
he
not
only
took
upon
him
the
humane
Nature
,
but
the
infirmities
of
that
Nature
also
;
he
was
subject
to
pain
and
weariness
,
to
hunger
and
Thirst
.
Obs.
(
3.
)
The
Disciples
application
made
to
Christ
;
they
awake
him
with
a
sad
out-cry
,
Master
,
Master
,
we
perish
;
here
was
Faith
mixed
with
Humane
frailty
.
They
believed
that
he
could
save
them
,
but
being
asleep
they
concluded
he
must
be
awaked
before
he
could
save
them
:
Whereas
,
tho'
his
Humane
nature
was
asleep
,
yet
his
Divine
Nature
neither
slumbered
nor
slept
.
Learn
hence
,
That
the
prevalency
of
Fear
in
a
time
of
great
and
imminent
Danger
,
tho'
it
may
evidence
weakness
of
Faith
,
yet
is
it
no
Evidence
of
a
total
want
of
Faith
;
in
the
midst
of
the
Disciples
fears
,
they
believed
Christ's
Power
and
Ability
to
save
them
;
Master
,
save
us
,
we
perish
.
Obs.
(
4.
)
A
double
rebuke
given
by
our
Saviour
(
1.
)
to
the
Winds
,
(
2.
)
to
the
fears
of
his
Disciples
;
Christ
rebuked
the
Winds
,
and
instantly
they
were
calm
;
when
the
Sea
was
as
furious
as
a
Mad
Man
,
Christ
with
a
single
Word
calms
it
.
Learn
thence
,
That
the
most
raging
Winds
and
outragious
Seas
cannot
stand
before
the
Rebukes
of
Christ
;
Christ
as
God
lays
a
Law
upon
the
most
Lawless
Creatures
,
even
when
they
seem
to
act
most
Lawlesly
.
Observe
farther
,
Christ
Rebukes
his
Disciples
fears
,
and
their
want
of
Faith
,
Why
are
ye
fearful
?
where
is
your
faith
?
No
sooner
was
the
storm
up
,
but
their
fears
were
up
,
and
their
faith
was
down
.
They
forgot
that
the
Lord
High
Admiral
of
the
Ocean
was
now
on
Board
their
Ship
,
and
were
as
much
over-set
with
their
Boysterous
Passions
,
as
the
Ship
was
with
tempestuous
Winds
:
and
accordingly
Christ
rebukes
the
Tempest
within
,
before
he
calms
the
Storm
without
;
first
he
quickens
their
Faith
,
then
he
quiets
the
Seas
.
Note
from
hence
,
that
great
Faith
in
the
Habit
may
appear
but
little
in
Act
and
Exercise
.
The
Disciples
Faith
in
forsaking
all
and
following
Christ
was
great
Faith
;
but
in
this
present
Act
,
their
Faith
was
weak
,
thro'
the
prevalency
of
their
fear
:
Oh
the
imperfect
composition
of
the
best
of
Saints
,
faith
and
fear
will
take
their
turns
,
and
act
their
several
parts
whilst
we
are
here
;
ere
long
our
fears
will
be
vanquished
,
and
our
faith
swallowed
up
in
Vision
,
our
hope
in
fruition
.
Then
shall
we
obey
with
vigour
,
praise
with
chearfulness
,
Love
without
measure
,
fear
without
Torment
,
Trust
without
Despondency
.
Lord
strengthen
our
Faith
in
the
Belief
of
this
desirable
Happiness
,
and
set
our
Souls
a
longing
for
the
full
fruition
,
and
final
enjoyment
of
it
.
26
And
they
arrived
at
the
Country
of
the
Gadarens
,
which
is
over-against
Galilee
.
27
And
when
he
went
forth
to
Land
,
there
met
him
out
of
the
city
,
a
certain
man
which
had
Devils
long
time
,
and
wore
no
cloaths
,
neither
abode
in
any
house
,
but
in
the
Tombes
.
28
When
he
saw
Jesus
,
he
cryed
out
,
and
fell
down
before
him
,
and
with
a
loud
voice
said
,
What
have
I
to
do
with
thee
,
Jesus
,
thou
son
of
God
most
high
?
I
beseech
thee
torment
me
not
.
29
For
he
had
commanded
the
unclean
Spirit
to
come
out
of
the
man
;
for
oftentimes
it
had
caught
him
,
and
he
was
kept
bound
with
chains
,
and
in
fetters
,
and
he
brake
the
bands
,
and
was
driven
of
the
Devil
into
the
Wilderness
.
30
And
Jesus
asked
him
,
saying
,
What
is
thy
name
?
and
he
said
Legion
,
because
many
Devils
were
entered
into
him
.
31
And
they
besought
him
that
he
would
not
command
them
to
go
out
into
the
deep
.
32
And
there
was
there
an
herd
of
many
Swine
,
feeding
on
the
mountain
,
and
they
besought
him
,
that
he
would
suffer
them
to
enter
into
them
,
and
he
suffered
them
.
33
Then
went
the
Devils
out
of
the
man
,
and
entered
into
the
Swine
;
and
the
herd
ran
violently
down
a
steep
place
into
the
Lake
,
and
were
choaked
.
34
When
they
that
fed
them
,
saw
what
was
done
,
they
fled
and
went
and
told
it
in
the
city
,
and
in
the
country
.
35
Then
they
went
out
to
see
what
was
done
,
and
came
to
Jesus
,
and
found
the
man
out
of
whom
the
Devils
were
departed
,
sitting
at
the
feet
of
Jesus
,
cloathed
and
in
his
right
mind
,
and
they
were
afraid
.
36
They
also
which
saw
it
told
them
by
what
means
he
that
was
possessed
of
the
Devils
was
healed
.
37
Then
the
whole
multitude
of
the
Gadarenes
round
about
besought
him
to
depart
from
them
;
for
they
were
taken
with
great
fear
,
and
he
went
up
into
the
Ship
and
returned
back
again
.
38
Now
the
man
out
of
whom
the
Devils
were
departed
,
besought
him
that
he
might
be
with
him
.
39
But
Jesus
sent
him
away
,
saying
,
Return
to
thine
house
,
and
shew
how
great
things
God
has
done
for
thee
:
and
he
went
his
way
and
published
throughout
the
whole
city
how
great
things
Jesus
had
done
unto
him
.
40
And
it
came
to
pass
when
Jesus
was
returned
,
the
people
gladly
received
him
,
for
they
were
all
waiting
for
him
.
This
piece
of
History
gives
us
a
very
sad
Relation
of
a
Person
that
was
possessed
with
a
Legion
of
Devils
;
we
read
of
few
,
if
any
in
the
Old
Testament
that
were
thus
possest
,
but
of
many
in
the
New
.
Our
Saviour
came
into
the
world
to
destroy
the
Works
of
the
Devil
;
therefore
he
suffered
Satan
to
enter
some
Humane
Bodies
,
to
shew
his
Divine
Power
in
casting
him
out
.
Observe
here
(
1.
)
That
the
Evil
Angels
by
their
Fall
,
lost
their
Purity
but
not
their
Power
;
for
with
God's
permission
they
have
Power
not
only
to
enter
Mens
Bodies
,
and
to
possess
them
,
but
also
to
distemper
their
minds
,
and
to
drive
them
to
Frenzy
and
Madness
;
such
was
the
deplorable
Case
here
.
Note
(
2.
)
That
the
reason
why
the
Evil
Angels
do
no
oftner
exert
their
Power
in
doing
mischief
to
the
Bodies
and
Lives
of
Men
,
is
from
the
restraining
Power
of
God
;
the
Devil
cannot
do
all
the
mischief
he
would
,
and
he
shall
not
do
all
he
can
.
Observe
(
3.
)
The
place
where
these
Evil
Spirits
delighted
to
make
their
abode
,
amongst
the
T●mbs
or
Graves
,
places
desolate
,
forlorn
and
solitary
,
which
are
apt
to
breed
horror
of
mind
,
and
to
give
advantage
to
Temptation
;
from
whence
I
gather
,
That
it
is
very
dangerous
and
unsafe
for
Persons
,
especially
in
whom
Melancholy
prevails
,
to
give
themselves
too
much
to
solitariness
,
to
frequent
desolate
places
,
and
to
affect
being
much
alone
;
for
it
gives
advantage
to
Satan
,
to
set
upon
them
with
powerful
Temptations
.
It
is
much
better
to
frequent
Humane
Society
,
especially
to
delight
in
the
Communion
of
the
Saints
,
by
means
whereof
we
may
be
more
and
more
strengthned
against
Satans
Temptations
.
Obs.
(
4.
)
How
the
Devils
own
Christ
to
be
the
Son
of
God
,
and
pay
unwillingly
,
Worship
and
Homage
to
him
,
yielding
Subjection
to
him
as
his
slaves
and
vassals
,
not
a
free
and
voluntary
Service
,
They
cryed
out
,
and
fell
down
before
him
,
saying
,
What
have
we
to
do
with
thee
,
Jesus
,
thou
Son
of
God
?
where
,
by
calling
him
Jesus
,
they
own
him
to
be
a
Saviour
,
but
none
of
their
Saviour
,
What
have
we
to
do
with
thee
,
Jesus
?
Oh
what
an
uncomfortable
Expression
is
this
?
to
own
Christ
to
be
a
Saviour
,
and
at
the
same
time
to
know
and
declare
,
that
he
is
none
of
our
Saviour
;
Quid
est
Deus
,
si
non
sit
meus
,
What
is
God
,
if
he
be
not
my
God
?
What
comfort
in
a
Saviour
,
if
he
be
not
my
Saviour
?
Observe
(
5.
)
What
a
multitude
of
Evil
Spirits
do
enter
into
one
Man
,
oh
the
extreme
malice
and
enmity
of
the
Devil
against
Mankind
,
in
that
so
many
Evil
Spirits
should
at
once
afflict
and
torment
a
single
Person
,
even
a
Legion
,
many
thousands
of
them
.
Note
likewise
,
the
unity
and
agreement
which
is
amongst
these
Evil
Spirits
in
doing
mischief
,
tho'
there
was
a
multitude
of
them
in
this
one
Person
,
yet
have
they
all
but
one
Name
;
we
see
the
very
Devils
have
a
sort
of
unity
amongst
themselves
,
and
in
their
malicious
and
mischievous
Designs
against
Mankind
,
they
are
as
one
.
Oh
how
happy
were
it
if
good
Men
were
as
united
in
their
Designs
and
endeavours
,
for
the
Glory
of
God
,
and
the
good
of
one
another
,
as
Devils
conspire
and
contrive
against
them
.
Observe
(
6.
)
The
request
which
the
Devils
make
to
Christ
,
we
beseech
thee
torment
us
not
.
From
whence
we
may
gather
,
(
1.
)
That
there
are
Torments
appointed
to
the
Spiritual
Nature
of
Evil
Angels
;
(
2.
)
That
the
Evil
Angels
or
Devils
are
not
so
full
of
Torment
as
they
shall
be
,
altho'
they
are
as
full
of
sin
and
discontent
as
they
can
be
;
there
will
be
a
time
when
their
Torments
shall
be
encreased
;
therefore
they
pray
,
Torment
us
not
before
the
time
;
that
is
,
do
not
encrease
our
Torments
before
the
appointed
time
of
their
Encrease
.
Observe
(
7.
)
The
Devils
Request
for
Permission
and
Leave
to
go
into
the
Herd
of
Swine
.
Where
Note
(
1.
)
The
Devils
malice
,
he
will
hurt
the
poor
Beasts
rather
then
not
hurt
at
all
;
(
2.
)
his
powerful
Restraint
,
he
cannot
hurt
a
poor
Pig
without
a
Permission
,
Suffer
us
to
enter
,
Satan's
malice
indeed
is
infinite
,
but
his
power
is
bounded
:
it
is
potestas
sub
potestate
,
a
power
under
a
power
;
if
he
could
not
hurt
the
Swine
,
much
less
can
he
afflict
the
children
of
Men
without
Leave
.
Obs.
(
8.
)
How
Satans
request
is
yielded
to
by
our
Saviour
,
He
suffered
them
to
go
into
the
Swine
,
not
to
gratify
their
desire
in
doing
mischief
,
but
first
hereby
Christ
shewed
his
Power
over
the
Devils
,
that
they
could
not
Act
without
his
Permission
and
Leave
;
next
to
shew
how
great
the
malice
and
power
of
the
Devil
is
,
if
not
restrained
;
and
Lastly
,
That
the
Miracle
of
casting
out
so
many
Devils
might
appear
to
be
the
greater
.
Learn
hence
,
That
sometimes
Almighty
God
for
wise
Ends
,
and
just
Causes
,
doth
suffer
the
Devil
to
enjoy
his
Desire
,
in
doing
mischief
unto
the
Creatures
;
Jesus
said
unto
them
go
.
Observe
(
9.
)
What
a
bad
effect
this
Miracle
had
upon
the
Minds
of
the
Gadarens
,
instead
of
Believing
and
owning
Christ's
Divine
Power
,
the
loss
of
their
Swine
enrages
them
,
and
makes
them
desire
Christ's
departure
from
them
.
Learn
,
That
Carnal
Hearts
prefer
their
Swine
before
their
Saviour
,
and
had
rather
lose
Christ's
Presence
then
their
Worldly
Profit
;
They
besought
him
to
depart
from
them
:
Sad
is
the
condition
of
those
from
whom
Christ
departs
,
more
sad
the
Condition
of
such
who
say
unto
Christ
depart
,
but
most
sad
the
condition
of
them
who
beseech
and
intreat
Christ
to
depart
from
them
;
thus
did
the
Gadarens
here
,
and
we
do
not
read
that
ever
Christ
returned
more
to
them
.
Observe
(
10.
)
How
desirous
the
possessed
Man
was
to
continue
with
Christ
after
he
was
come
to
himself
,
He
prayed
that
he
might
be
with
him
:
This
he
might
desire
,
partly
to
testify
his
Thankfulness
to
Christ
,
partly
out
of
fear
of
being
Repossessed
again
by
Satan
,
or
perhaps
to
have
the
opportunity
of
hearing
Christ's
Doctrine
,
and
seeing
his
Miracles
;
for
such
as
have
once
tasted
that
the
Lord
is
Gracious
,
and
experienced
the
pleasure
and
profit
of
Christ's
Company
,
are
very
desirous
of
the
continuance
of
it
,
and
exceeding
loth
to
part
with
it
.
However
our
Saviour
at
this
time
did
not
think
fit
to
suffer
him
,
knowing
that
more
Glory
would
redound
to
God
by
publishing
this
Miracle
to
his
Friends
.
Christ
expects
after
eminent
Deliverances
wrought
for
us
,
that
we
should
be
the
publishers
of
his
Praises
,
and
declare
to
all
,
far
and
near
,
the
great
and
wonderful
things
which
he
has
done
for
us
.
41
And
behold
there
came
a
man
named
Jairus
:
and
he
was
a
Ruler
of
the
Synagogue
,
and
he
fell
down
at
Jesus
Feet
,
and
besought
him
that
he
would
come
into
his
house
.
42
For
he
had
one
only
Daughter
,
about
twelve
years
of
Age
,
and
she
lay
a
dying
,
but
as
he
went
the
People
thronged
him
.
Obs.
here
(
1.
)
The
Person
described
who
came
to
Christ
,
on
behalf
of
his
sick
Daughter
,
by
his
Name
Jairus
,
by
his
office
,
a
Ruler
of
the
Synagogue
,
by
his
Gesture
,
he
fell
down
at
Jesus
Feet
,
this
Gesture
of
his
,
was
not
only
a
Sign
of
tender
affection
in
him
towards
his
Daughter
,
but
also
an
evidence
of
his
Faith
in
our
Blessed
Saviour
:
He
believed
him
either
to
be
God
,
or
an
extraordinary
Man
,
who
had
a
miraculous
power
of
healing
.
Observe
(
2.
)
How
readily
Christ
complies
with
Jairus
his
Request
,
Jesus
went
with
him
.
Altho'
his
Faith
was
but
weak
,
yet
our
Saviour
doth
not
reject
him
,
or
deny
his
Suit
:
Oh
how
ready
should
we
be
to
go
to
Christ
in
all
our
Distresses
,
who
is
so
ready
to
hear
,
and
so
forward
to
help
us
,
if
we
seek
him
in
Sincerity
,
tho
our
Faith
be
weak
and
feeble
Observe
(
3.
)
The
great
Humility
of
our
Blessed
Saviour
,
in
suffering
himself
to
be
thronged
by
poor
People
,
much
people
followed
him
and
thronged
him
.
Oh
humble
and
lowly
Saviour
!
how
free
was
thy
Conversation
from
Pride
and
Haughtiness
,
how
willing
to
converse
with
the
meanest
of
the
People
for
their
advantage
!
Christ
did
not
only
suffer
them
to
come
near
him
,
but
even
to
throng
him
:
Let
not
then
the
greatest
Persons
upon
Earth
,
despise
or
disdain
the
poorest
of
the
People
;
but
look
upon
some
with
an
eye
of
favour
,
upon
others
with
an
eye
of
pity
,
upon
none
with
an
eye
of
Contempt
.
43
And
a
woman
having
an
issue
of
Blood
twelve
years
,
which
had
spent
all
her
Living
upon
Physicians
,
neither
could
be
healed
of
any
.
44
Came
behind
him
,
and
touched
the
Border
of
his
Garment
,
and
immediately
her
Issue
of
blood
stenched
.
45
And
Jesus
said
,
who
touched
me
?
when
all
deny'd
;
Peter
and
they
that
were
with
him
said
,
Master
,
the
multitude
throng
thee
,
and
press
thee
,
and
sayest
thou
,
who
touched
me
?
46
And
Jesus
said
,
some
body
hath
touched
me
,
for
I
perceive
that
vertue
is
gone
out
of
me
.
47
And
when
the
Woman
saw
that
she
was
not
hid
,
she
came
trembling
,
and
falling
down
before
him
;
she
declared
unto
him
before
all
the
people
for
what
cause
she
had
touched
him
,
and
how
she
was
healed
immediately
.
48
And
he
said
unto
her
,
Daughter
,
be
of
good
comfort
,
thy
Faith
hath
made
thee
whole
,
go
in
peace
.
As
our
Saviour
was
on
his
way
to
Jairus
his
House
,
a
Diseased
Woman
cometh
behind
him
,
toucheth
his
Cloaths
,
and
is
presently
healed
.
The
virtue
lay
not
in
her
Finger
,
but
in
her
Faith
;
or
rather
in
Christ
which
her
Faith
instrumentally
drew
forth
.
Observe
(
1.
)
The
Diseased
Woman
,
one
with
a
bloody
Flux
;
let
Women
here
take
Notice
of
the
Miseries
which
the
sin
of
the
first
Woman
brought
upon
all
Women
;
amongst
which
this
is
one
,
that
it
has
made
their
Bodies
subject
to
preternatural
Issues
and
Fluxes
of
Blood
.
Observe
(
2.
)
The
long
continuance
of
this
Disease
,
Twelve
years
;
it
pleases
God
to
lay
long
and
tedious
Afflictions
upon
some
of
his
Children
in
this
Life
,
and
particularly
to
keep
some
of
them
a
very
long
time
under
Bodily
Weakness
,
to
manifest
his
Power
in
supporting
them
,
and
to
magnify
his
Mercy
in
Delivering
them
.
Observe
(
3.
)
This
poor
Woman
was
found
in
the
use
of
Means
;
she
sought
to
Physicians
for
help
,
and
is
not
blamed
for
so
doing
,
altho'
she
spent
all
she
had
upon
them
.
The
use
and
help
of
Physick
is
by
no
means
to
be
neglected
by
us
in
times
of
sickness
,
especially
in
dangerous
Diseases
of
the
Body
;
to
trust
to
means
,
is
to
neglect
God
,
and
to
neglect
the
means
,
is
to
tempt
God
.
The
health
of
our
Bodies
ought
to
be
dear
unto
us
,
and
all
lawful
means
used
both
to
preserve
it
,
to
recover
it
,
and
to
confirm
it
.
Observe
(
4.
)
The
actings
of
this
poor
Womans
Faith
;
her
Disease
was
unclean
by
the
Ceremonial
Law
,
and
she
to
be
separated
from
Society
.
Accordingly
she
is
ashamed
to
appear
before
Christ
,
but
comes
behind
him
to
touch
his
Cloaths
,
being
firmly
perswaded
that
Christ
had
a
power
Communicated
to
him
miraculously
to
Cure
incurable
Diseases
;
and
see
how
our
Saviour
encouraged
her
Faith
,
he
saith
,
This
thy
faith
hath
made
thee
whole
.
Learn
hence
,
That
Faith
oft-times
meets
with
a
better
welcome
from
Christ
,
then
it
did
or
could
expect
;
this
poor
Woman
came
to
Christ
Trembling
,
but
went
away
Triumphing
.
Observe
(
5.
)
Christ
would
have
this
Miracle
Discovered
,
he
therefore
says
,
Who
toucheth
me
?
for
I
perceive
that
vertue
is
gone
out
of
me
.
Christ
says
this
,
first
in
Reference
to
himself
,
to
manifest
his
Divine
Power
,
that
by
the
touch
of
his
Cloaths
he
could
cure
such
an
incurable
Disease
;
secondly
,
in
Relation
to
the
Woman
,
that
she
might
have
opportunity
to
give
God
the
Praise
and
Glory
for
the
Cure
;
and
thirdly
,
with
respect
to
Jairus
,
that
his
Faith
might
be
strengthned
in
Belief
of
Christ's
Power
to
raise
his
Daughter
.
49
While
he
yet
spake
there
came
one
from
the
Ruler
of
the
Synagogues
house
,
saying
to
him
,
thy
Daughter
is
Dead
,
trouble
not
the
Master
.
50
But
when
Jesus
heard
it
,
he
answered
him
,
saying
,
fear
not
,
believe
only
,
and
she
shall
be
made
whole
.
51
And
when
he
came
into
the
house
,
he
suffered
no
man
to
go
in
,
save
Peter
,
James
,
and
John
,
and
the
Father
and
Mother
of
the
Maiden
.
52
And
all
wept
and
bewailed
her
;
But
he
said
,
weep
not
,
she
is
not
dead
but
sleepeth
.
53
And
they
laughed
him
to
Scorn
,
knowing
that
she
was
dead
.
54
And
he
put
them
all
out
,
and
took
her
by
the
hand
,
and
called
,
saying
,
Maid
Arise
.
55
And
her
Spirit
came
again
;
and
she
arose
straitway
,
and
he
commanded
to
give
her
Meat
.
56
And
her
parents
were
astonished
;
But
he
charged
them
,
that
they
should
tell
no
man
what
was
done
.
Observe
here
(
1.
)
the
doleful
News
brought
to
Jairus
his
Ear
,
Thy
Daughter
is
dead
.
The
Lord
doth
sometimes
suffer
the
Faith
and
Patience
of
his
Children
to
be
greatly
exercised
and
tryed
.
The
Loss
of
dear
Relations
,
particularly
of
Children
,
especially
of
an
only
Child
,
is
one
of
the
greatest
Sorrows
of
humane
Life
;
a
Tryal
which
has
often
shockt
an
ordinary
Patience
and
constancy
of
mind
.
Observe
(
2.
)
Our
Saviour's
seasonable
Word
of
Advice
and
Comfort
,
fear
not
,
only
believe
.
Christ
stands
ready
to
comfort
Believers
in
the
Hour
of
their
greatest
Tryals
and
Temptations
.
Observe
(
3.
)
Christ's
Application
of
himself
in
order
to
the
raising
unto
Life
Jairus
his
dead
Daughter
.
And
here
(
1.
)
he
goes
into
the
house
only
with
three
of
his
Disciples
,
and
the
Father
and
Mother
of
the
Maid
,
which
were
sufficient
to
bear
Witness
to
the
Truth
of
the
Miracle
.
Our
Saviour
to
avoid
all
shew
of
vain
Glory
,
would
not
work
this
Miracle
publickly
,
before
all
the
People
.
(
2.
)
Our
Saviour
rebukes
them
for
the
shew
they
made
of
immoderate
Grief
and
Sorrow
for
the
dead
Damsel
;
they
wept
and
wailed
greatly
,
with
Minstrels
making
a
noise
,
say
the
other
Evangelists
;
according
to
the
Custom
of
the
Heathens
,
who
by
a
mournful
sort
of
Musick
did
seek
to
stir
up
the
passion
of
Grief
at
their
Funerals
.
To
mourn
immoderately
for
the
Dead
is
an
Heathenish
Custom
and
Practice
;
't
is
hurtful
to
the
Living
,
't
is
dishonourable
to
the
Dead
,
nor
is
it
an
Argument
of
more
Love
,
but
an
Evidence
of
less
Grace
.
(
3.
)
Christ
adds
a
Reason
for
this
Rebuke
given
by
him
,
for
the
Damsel
is
not
dead
,
but
sleepeth
;
Vobis
mortua
,
mihi
dormit
,
She
is
dead
to
you
,
but
asleep
to
me
;
not
so
dead
as
to
be
beyond
my
Power
to
raise
her
to
Life
.
Souls
Departed
are
under
the
Conduct
of
Angels
to
their
several
Regions
of
Bliss
or
Misery
;
It
is
very
probable
,
That
the
Soul
of
this
Damsel
was
under
the
Guard
of
Angels
,
near
her
Dead
Body
,
waiting
the
pleasure
of
God
in
order
to
its
Disposal
,
either
to
restore
it
again
to
the
Body
,
or
to
translate
it
to
its
Eternal
Mansion
.
Observe
farther
,
the
Nature
of
Death
in
General
,
and
of
the
Saints
Death
in
particular
;
't
is
a
Sleep
.
Sleep
is
a
state
of
Rest
,
sleep
is
a
sudden
surprisal
,
in
sleep
there
is
an
insensible
passage
of
our
Time
;
the
person
sleeping
shall
certainly
Awake
.
Oh
how
much
is
it
our
Wisdom
to
prepare
for
the
Bed
of
the
Grave
;
and
so
to
live
,
that
when
we
lye
down
in
it
,
there
may
be
nothing
to
disturb
our
Rest
.
Observe
farther
,
with
what
facility
and
ease
our
Saviour
Raises
the
dead
Damsel
?
with
a
word
speaking
;
and
St.
Mark
tells
us
what
the
word
was
,
Talitha
Cumi
,
Syriack
words
,
to
shew
the
Truth
of
the
Miracle
;
not
like
a
Conjurer
,
muttering
a
Charm
in
an
unknown
Tongue
.
The
Miracles
which
Christ
wrought
were
real
Miracles
,
and
carried
their
own
Evidence
along
with
them
.
Observe
Lastly
,
The
charge
given
by
our
Saviour
not
to
publish
this
Miracle
;
he
charged
them
to
tell
no
Man
what
was
done
,
that
is
,
Divulge
it
not
imprudently
to
such
of
the
Scribes
and
Pharisees
as
would
not
be
convinced
by
it
,
but
only
cavil
at
it
,
and
be
the
more
enraged
against
him
for
it
,
and
seek
his
Death
before
his
appointed
time
was
come
.
Again
,
tell
it
to
no
man
unseasonably
,
and
all
at
once
,
but
gradually
and
by
degrees
:
For
it
was
the
Will
of
God
,
that
the
Divine
Glory
of
Christ
should
not
be
manifested
to
the
World
all
at
once
,
and
on
the
sudden
,
but
by
little
and
little
,
during
his
estate
of
Humiliation
;
for
his
Resurrection
was
the
time
appointed
by
God
for
the
full
manifestation
of
Christ's
Godhead
,
Rom.
1.4
.
Declared
to
be
the
Son
of
God
with
power
,
by
the
Resurrection
from
the
Dead
.
CHAP.
IX
.
1
THen
he
called
his
twelve
Disciples
together
,
and
gave
them
power
and
authority
over
all
Devils
,
and
to
cure
Diseases
.
2
And
he
sent
them
to
preach
the
kingdom
of
God
,
and
to
heal
the
sick
.
3
And
said
unto
them
,
take
nothing
for
your
journey
,
neither
Staves
nor
Scrip
,
neither
Bread
nor
Money
,
neither
have
two
Coats
a
piece
.
4
And
whatsoever
house
ye
enter
into
,
there
abide
,
and
thence
depart
.
5
And
whosoever
will
not
receive
you
,
when
ye
go
out
of
that
city
,
shake
off
the
very
dust
from
your
feet
,
for
a
Testimony
against
them
.
6
And
they
departed
,
and
went
thro'
the
Towns
preaching
the
Gospel
,
and
healing
every
where
.
We
heard
before
,
Ch.
6.13
.
of
our
Saviour's
choosing
his
Twelve
Apostles
,
and
their
several
Names
;
they
were
first
chosen
Disciples
,
to
be
with
Christ
,
to
learn
of
him
,
and
be
instructed
by
him
,
and
to
be
Witnesses
of
what
he
said
and
did
:
Now
after
some
time
thus
spent
in
preparing
and
fitting
them
for
publick
Service
,
our
Saviour
sends
them
forth
to
preach
the
Gospel
,
and
gives
them
a
power
to
confirm
their
Doctrine
by
Miracles
.
Observe
here
(
1.
)
The
Person
that
sends
the
Apostles
forth
to
preach
the
Gospel
,
it
is
Christ
himself
.
Learn
thence
,
that
none
ought
to
take
upon
them
the
Office
of
Preaching
,
or
any
other
Ministerial
Function
in
the
Church
,
till
thereunto
called
by
Christ
him-himself
.
The
Apostles
were
called
by
Christ
,
and
immediately
sent
forth
by
himself
.
The
Ministers
of
the
Gospel
now
are
called
mediately
,
and
receive
Authority
from
Christ
,
by
the
hand
of
the
Governours
of
the
Church
.
Observe
(
2.
)
The
Power
given
to
the
Apostles
by
our
Saviour
to
Work
Miracles
,
for
confirming
that
Doctrine
which
they
preached
,
He
gave
them
power
over
unclean
Spirits
,
&c.
Now
this
miraculous
Power
given
to
the
Apostles
was
necessary
,
partly
to
procure
Reverence
to
their
Persons
,
being
poor
and
unlearned
Men
;
but
principally
to
gain
Credit
and
Authority
to
their
Doctrine
;
for
the
Doctrine
of
Faith
in
the
Messiah
as
now
come
,
and
exhibited
in
the
Flesh
,
being
a
strange
and
new
Doctrine
to
the
Jews
,
the
truth
and
certainty
of
it
was
to
be
extraordinarily
ratified
by
Miracles
,
which
are
the
Broad
Seal
of
Heaven
,
to
testify
that
such
a
Doctrine
comes
from
God
.
Obs.
(
3.
)
The
charge
here
given
by
Christ
to
his
Apostles
at
the
time
of
their
sending
forth
,
and
this
is
Threefold
.
First
,
touching
their
preparation
for
their
Journey
,
he
forbids
them
to
take
much
care
,
or
to
spend
much
time
in
furnishing
themselves
with
Victuals
,
Money
,
or
Cloaths
;
because
they
were
to
finish
their
Journey
speedily
,
and
to
return
again
to
Christ
their
Master
.
This
command
of
our
Saviour
to
his
Apostles
,
not
to
incumber
themselves
when
going
forth
to
preach
the
Gospel
,
Teaches
his
Ministers
their
Duty
,
to
free
themselves
as
much
as
possibly
they
can
,
from
Worldly
incumbrances
,
which
may
hinder
them
in
their
ministerial
Services
,
2
Tim.
2.4
.
No
man
that
warreth
,
entangleth
himself
with
the
affairs
of
this
Life
.
Secondly
,
touching
their
Lodging
in
their
Journey
,
Christ
advises
them
not
to
change
it
,
during
their
stay
in
one
place
:
But
into
whatsoever
house
they
entered
,
they
should
there
continue
,
till
they
departed
out
of
that
place
,
that
so
they
might
avoid
all
shew
of
lightness
and
inconstancy
,
and
testify
all
gravity
and
stayedness
in
their
behaviour
;
this
being
a
special
means
to
gain
reverence
to
their
Persons
,
and
Authority
to
their
Doctrine
.
Thirdly
,
Christ
gives
a
special
Charge
to
his
Apostles
concerning
their
Carriage
towards
such
as
should
refuse
to
give
entertainment
to
them
and
their
Doctrine
,
they
were
to
denounce
the
Judgments
of
God
against
such
Contemners
,
by
shaking
off
the
dust
of
their
feet
for
a
Testimony
against
them
;
This
Action
was
Emblematical
,
signifying
that
Almighty
God
would
in
like
manner
shake
them
off
,
as
the
vilest
Dust
,
for
wherever
the
Word
is
Preached
,
it
is
for
a
Testimony
,
either
a
Testimony
for
,
or
against
a
people
;
for
if
the
dust
of
a
Ministers
feet
whilst
alive
,
and
the
ashes
of
his
Grave
when
dead
,
do
bear
Witness
against
the
Despisers
of
the
Gospel
,
their
Sermons
much
more
.
7
Now
Herod
the
Tetrarch
heard
of
all
that
was
done
by
him
,
and
he
was
perplexed
,
because
that
it
was
said
of
some
that
John
was
risen
from
the
Dead
.
8
And
of
some
,
that
Elias
had
appeared
,
and
of
others
,
that
one
of
the
old
Prophets
was
risen
again
.
9
And
Herod
said
,
John
have
I
beheaded
,
but
who
is
this
of
whom
I
hear
such
things
?
and
he
desired
to
see
him
.
The
History
of
the
Holy
Baptist's
Beheading
by
Herod
,
is
briefly
here
hinted
at
by
St.
Luke
,
but
not
largely
set
forth
by
him
,
as
we
find
it
by
St.
Matthew
,
ch.
14.
and
St.
Mark
,
ch.
6.
See
the
Notes
there
.
That
which
St.
Luke
takes
particular
notice
of
,
is
,
that
great
perplexity
of
mind
,
which
Herod's
guilty
Conscience
did
occasion
;
he
had
murthered
John
,
and
now
is
afraid
his
Ghost
haunted
him
:
Herod
was
perplexed
.
Learn
hence
,
That
Guilt
is
naturally
troublesome
and
uneasy
,
it
disturbs
the
peace
and
serenity
of
the
mind
,
and
fills
the
Soul
with
Storms
and
Thunder
.
Guilt
is
always
full
of
fear
,
every
thing
affrights
the
Guilty
,
a
bad
man
is
a
terror
to
himself
,
and
needs
no
farther
Disquietment
,
then
what
his
own
Guilty
Conscience
doth
occasion
him
.
10
And
the
Apostles
when
they
were
returned
,
told
him
all
they
had
done
;
and
he
took
them
,
and
went
aside
privately
into
a
desert-place
,
belonging
to
a
city
called
Bethsaida
.
11
And
the
people
when
they
knew
it
followed
him
,
and
he
received
them
,
and
spake
unto
them
of
the
kingdom
of
God
,
and
healed
them
that
had
need
of
healing
.
St.
Luke
here
gives
a
short
account
of
several
material
passages
;
as
(
1.
)
concerning
the
Apostles
return
to
Christ
after
their
first
mission
and
sending
forth
;
they
acquaint
their
Master
,
how
they
had
executed
their
Office
,
and
discharged
the
Trust
he
had
reposed
in
them
.
(
2.
)
He
withdraws
privately
into
a
desert
place
,
from
the
multitude
,
that
he
might
enjoy
himself
and
his
Disciples
;
but
there
the
people
find
him
out
,
and
flock
after
him
;
and
Christ
whose
Meat
it
was
by
day
,
and
sleep
by
Night
to
do
good
,
embraces
the
opportunity
,
bestowing
upon
their
Souls
instruction
,
Reproof
and
Counsel
,
upon
their
Bodies
health
and
healing
,
teaching
us
by
his
example
to
mix
Spiritual
Alms
with
Bodily
Relief
,
we
must
be
in
fee
with
the
Body
sometimes
,
that
we
may
come
at
the
Soul
.
Happy
is
that
Christian
whom
God
has
made
both
able
and
willing
to
intermix
Spiritual
Alms
with
Corporal
,
and
knows
how
to
feed
two
at
once
,
Soul
and
Body
both
.
This
is
the
Duty
of
all
,
but
especially
of
Spiritual
Persons
,
the
Lord
give
us
Wisdom
and
Grace
to
manage
it
to
advantage
.
12
And
when
the
day
began
to
wear
away
,
then
came
the
Twelve
,
and
said
unto
him
,
send
the
multitude
away
,
that
they
may
go
into
the
Towns
and
Country
round
about
,
and
lodge
and
get
Victuals
,
for
we
are
here
in
a
desert-place
.
13
But
he
said
unto
them
,
give
ye
them
to
eat
;
and
they
said
,
we
have
no
more
but
five
Loaves
and
two
Fishes
,
except
we
should
go
,
and
buy
meat
for
all
this
people
.
14
For
they
were
about
five
thousand
men
,
and
he
said
to
his
Disciples
,
make
them
sit
down
by
fifties
in
a
Company
.
15
And
they
did
so
,
and
made
them
all
sit
down
.
16
Then
he
took
the
five
Loaves
and
the
two
fishes
,
and
looking
up
to
Heaven
he
blessed
them
,
and
brake
,
and
gave
to
the
Disciples
to
set
before
the
Multitude
.
17
And
they
did
eat
,
and
were
all
filled
;
and
there
was
taken
up
of
Fragments
that
remained
to
them
,
Twelve
Baskets
full
.
This
Miracle
of
our
Saviour's
feeding
five
Thousand
,
with
five
Loaves
and
two
Fishes
,
is
Recorded
by
all
the
Evangelists
,
and
in
the
History
of
it
we
have
these
Observable
particulars
,
(
1.
)
The
seasonable
expression
of
the
Disciples
pity
towards
the
Multitude
,
who
had
long
fasted
,
and
wanted
now
the
ordinary
comforts
and
supports
of
Life
;
it
well
becomes
the
Ministers
of
Christ
to
have
respect
to
the
bodily
wants
,
as
well
as
to
the
Spiritual
Necessities
of
their
people
.
Observe
(
2.
)
The
motion
which
the
Disciples
make
to
Christ
on
the
Behalf
of
the
multitude
,
Send
them
away
,
that
they
may
go
into
the
Towns
and
Country
,
and
get
Victuals
:
Here
was
a
strong
Charity
,
but
a
weak
Faith
;
a
strong
Charity
in
desiring
the
Peoples
Relief
,
but
a
weak
Faith
in
supposing
that
they
could
no
other
way
be
relieved
,
but
by
sending
them
away
;
forgetting
that
Christ
who
had
healed
the
multitude
Miraculously
,
could
also
feed
them
miraculously
whenever
he
pleased
;
all
things
being
equally
easy
to
an
Almighty
Power
.
Observe
(
3.
)
Our
Saviour's
strange
Reply
to
the
Disciples
Request
,
They
need
not
depart
,
give
ye
them
to
eat
;
need
not
depart
?
why
?
the
People
must
either
feed
or
famish
,
Victuals
they
must
have
,
and
a
dry
Desert
will
afford
none
,
yet
says
Christ
to
his
Disciples
,
Give
ye
them
to
eat
.
Alas
!
poor
Disciples
they
had
nothing
for
themselves
to
eat
,
how
then
should
they
give
the
Multitude
to
eat
;
when
Christ
requires
of
us
what
we
of
our selves
are
unable
to
perform
,
it
is
to
discover
to
us
our
own
impotency
and
weakness
,
to
provoke
us
to
look
up
to
him
,
and
to
depend
by
Faith
on
his
Almighty
Power
.
Obs.
(
4.
)
What
a
poor
and
slender
Provision
the
Lord
of
the
whole
Earth
has
for
himself
and
his
Family
,
Five
Barley-loaves
,
and
two
Fishes
;
teaching
us
,
that
these
Bodies
of
ours
must
be
fed
,
but
not
pamper'd
:
Our
Belly
must
not
be
our
Master
,
much
less
our
God
.
The
end
of
Food
is
to
sustain
Nature
,
we
must
not
stifle
her
with
a
Gluttonous
variety
.
And
as
the
quality
of
the
Victuals
was
plain
,
so
the
quantity
of
it
was
small
,
Five
Loaves
and
two
Fishes
;
well
might
the
Disciples
say
,
What
are
these
among
so
many
?
The
eye
of
Sense
and
Reason
sees
an
utter
impossibility
of
those
effects
which
Faith
can
easily
apprehend
,
and
a
Divine
Power
more
easily
produce
.
Observe
.
(
5.
)
How
Christ
the
great
Master
of
the
Feast
doth
marshal
his
Guests
,
He
commands
them
all
to
sit
down
by
fifties
in
a
Company
.
None
of
them
reply
,
sit
down
,
but
to
what
?
Here
are
the
mouths
,
but
where
's
the
meat
?
we
may
soon
be
set
,
but
whence
shall
we
be
served
?
not
a
word
like
this
,
but
they
obey
and
expect
.
Lord
!
how
easy
is
it
to
trust
thy
Providence
,
and
rely
upon
thy
Power
,
when
there
is
Corn
in
the
Barn
,
Bread
in
the
Cup-board
,
Money
in
the
Purse
.
But
when
our
stores
are
empty
,
when
we
have
nothing
in
hand
,
then
to
depend
upon
an
Invisible
Bounty
,
is
a
Noble
Act
of
Faith
indeed
.
Observe
(
6.
)
The
Actions
performed
by
our
Blessed
Saviour
,
he
Blessed
,
and
Brake
,
and
gave
the
Loaves
to
his
Disciples
,
and
they
to
the
multitude
.
(
1.
)
He
Blessed
them
,
teaching
us
,
by
his
Example
,
never
to
use
or
receive
the
good
Creatures
of
God
,
without
Prayer
and
Praise
;
never
to
sit
down
to
our
Food
,
as
a
Beast
to
his
Fodder
.
(
2.
)
Christ
Brake
the
Loaves
;
he
could
have
multiplied
them
whole
,
why
then
would
he
rather
do
it
in
the
breaking
?
perhaps
to
teach
us
,
that
we
may
rather
expect
his
Blessing
in
the
Distribution
of
his
Bounty
,
then
in
the
Reservation
of
it
.
Scattering
is
the
way
to
encreasing
,
Liberality
is
the
way
to
Riches
.
(
3.
)
Christ
gave
the
Loaves
thus
broken
to
the
Disciples
,
that
they
might
distribute
to
the
Multitude
;
but
why
did
Christ
distribute
by
the
Disciples
hands
?
doubtless
to
gain
respect
to
his
Disciples
from
the
People
;
and
the
same
course
doth
our
Lord
take
in
spiritual
Distributions
:
He
that
could
feed
the
World
by
his
own
immediate
hand
,
chooses
rather
by
the
hand
of
his
Ministers
to
divide
the
Bread
of
Life
amongst
his
People
.
Observe
(
7.
)
The
certainty
and
greatness
of
the
Miracle
,
They
did
all
eat
,
and
were
filled
;
They
did
all
eat
,
not
a
crum
or
a
bit
,
but
to
satiety
and
fulness
,
all
that
were
hungry
did
eat
,
and
all
that
did
eat
were
satisfied
;
and
yet
Twelve
Baskets
of
fragments
remain
;
more
is
left
then
was
at
first
set
on
.
'T
is
hard
to
say
which
was
the
greatest
Miracle
,
the
miraculous
eating
,
or
miraculous
Leaving
.
If
we
consider
what
they
left
,
we
may
wonder
that
they
eat
any
thing
;
if
what
they
eat
,
that
they
left
any
thing
.
Observe
Lastly
,
These
Fragments
,
tho'
of
Barley-Loaves
and
Fish-bones
,
must
not
be
lost
,
but
at
our
Saviour's
Command
gathered
up
;
the
Great
House-keeper
of
the
World
will
not
allow
the
loss
of
his
Orts.
Lord
!
how
tremendous
will
their
Accounts
be
,
who
having
large
and
plentiful
Estates
,
do
consume
them
upon
their
Lusts
;
How
will
they
wish
they
had
been
born
to
poverty
and
Want
,
when
they
appear
to
make
up
their
accounts
before
God
.
18
And
it
came
to
pass
as
he
was
alone
,
praying
,
his
Disciples
were
with
him
,
and
he
asked
them
,
saying
,
whom
say
the
people
that
I
am
.
19
They
answering
said
,
John
the
Baptist
;
but
some
say
Elias
,
and
others
say
,
that
one
of
the
old
Prophets
is
risen
again
.
20
He
said
unto
them
,
But
whom
say
ye
that
I
am
?
Peter
answering
said
,
The
Christ
of
God
.
21
And
he
straitly
charged
them
,
and
commanded
them
to
tell
no
man
that
saying
.
22
For
the
Son
of
man
must
suffer
many
things
,
and
be
rejected
of
the
Elders
,
and
chief
Priests
,
and
Scribes
,
and
be
slain
,
and
be
raised
the
third
day
.
These
Verses
relate
to
us
a
private
Conference
which
our
Saviour
had
with
his
Disciples
,
touching
their
own
and
others
Opinion
concerning
himself
.
Where
Observe
(
1.
)
Our
Saviour's
inquiry
,
What
the
generality
of
the
People
thought
and
said
of
him
,
Whom
do
men
say
that
I
am
?
not
as
if
Christ
were
ignorant
,
or
did
vain-gloriously
inquire
after
the
Opinion
of
the
Multitude
.
But
his
intention
and
design
was
to
settle
and
more
firmly
establish
his
Disciples
in
the
Belief
of
his
being
the
True
and
Promised
Messias
.
The
Disciples
tell
him
,
some
took
him
to
be
John
the
Baptist
,
some
Elias
,
some
one
of
the
Prophets
.
'T
is
no
new
thing
it
seems
,
to
find
Diversity
of
Judgments
and
Opinions
,
concerning
Christ
and
the
affairs
of
his
Kingdom
.
Observe
(
2.
)
Peter
as
the
Mouth
of
all
the
Apostles
,
and
in
their
Names
makes
a
full
and
open
Confession
of
Christ
,
acknowledging
him
to
be
the
True
and
Promised
Messias
;
Thou
art
the
Christ
of
God
.
Learn
thence
,
That
the
vail
of
Christ's
Humane
Nature
,
did
not
keep
the
Eye
of
his
Disciples
Faith
from
discerning
him
to
be
Truly
and
Really
God
.
Thou
art
the
Christ
of
God
.
Observe
(
3.
)
The
Charge
and
special
Injunction
given
by
Christ
,
To
tell
no
man
of
him
;
that
is
,
not
commonly
to
Publish
,
and
openly
to
declare
him
to
be
the
Son
of
God
;
because
being
in
his
State
of
Humiliation
,
the
Glory
of
his
Divinity
was
to
be
concealed
till
his
Resurrection
;
He
was
then
declared
to
be
the
Son
of
God
with
power
,
Rom.
1.4
.
Observe
Lastly
,
The
great
Wisdom
of
our
Saviour
in
acquainting
his
Disciples
with
the
near
approach
of
his
Death
and
Sufferings
;
The
Son
of
Man
must
suffer
many
things
,
&c.
This
our
Saviour
did
(
1.
)
To
prevent
that
Scandal
and
Offence
which
otherwise
they
might
have
taken
at
his
Sufferings
.
(
2.
)
The
better
to
fit
and
prepare
them
to
bear
that
great
Tryal
when
it
did
come
.
(
3.
)
To
correct
the
Error
which
they
had
entertained
concerning
the
Temporal
Kingdom
of
the
Messias
,
and
that
he
was
to
be
a
great
and
mighty
Prince
here
upon
Earth
,
for
these
Reasons
did
Christ
frequently
acquaint
his
Disciples
with
his
Sufferings
.
23
And
he
said
to
them
all
,
if
any
man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
cross
,
and
follow
me
.
24
For
whosoever
will
save
his
Life
shall
lose
it
;
and
whosoever
will
lose
his
Life
for
my
sake
,
the
same
shall
find
it
.
Observe
here
(
1.
)
How
our
Saviour
recommends
his
Religion
to
every
Persons
Election
and
Choice
,
not
compelling
any
one
by
force
and
Violence
to
embrace
or
entertain
it
:
If
any
man
will
be
my
Disciple
,
that
is
,
if
any
Man
chooses
and
resolves
to
be
a
Christian
.
Observe
(
2.
)
Our
Saviour's
Terms
propounded
,
namely
,
Self-denial
,
Gospel-suffering
,
and
Gospel-service
.
(
1.
)
Self-denial
,
Let
him
deny
himself
;
by
which
we
are
not
to
understand
either
the
denying
of
our
Senses
in
matters
of
Faith
,
or
the
Renouncing
of
our
Reason
in
matters
of
Religion
;
but
a
willingness
to
part
with
all
our
Earthly
Comforts
and
Temporal
Enjoyments
for
the
sake
of
Christ
,
when
called
thereunto
.
(
2.
)
Gospel-suffering
,
He
must
take
up
his
Cross
daily
;
an
allusion
to
a
Roman
Custom
,
when
a
Malefactor
was
to
be
Crucified
,
he
took
his
Cross
up
upon
his
Shoulder
,
and
carried
it
to
the
place
of
Execution
.
Here
Note
,
That
not
the
making
of
the
Cross
,
but
patient
bearing
of
it
,
when
God
has
made
it
,
and
laid
it
upon
our
Shoulder
,
is
the
Duty
injoin'd
;
Let
him
take
up
his
Cross
.
(
3.
)
Gospel-service
,
Let
him
follow
me
,
says
Christ
,
that
is
,
obey
my
Commands
,
and
imitate
my
Example
,
he
must
set
my
Life
and
Doctrine
continually
before
him
,
and
be
daily
Correcting
and
Reforming
of
his
Life
by
that
Rule
and
Pattern
.
Observe
(
3.
)
The
Arguments
urged
by
our
Saviour
to
induce
Men
to
a
willingness
to
lay
down
their
Lives
for
the
sake
of
Christ
and
his
Holy
Religion
;
He
that
will
save
his
Life
shall
lose
it
,
and
he
that
is
willing
to
lose
his
Life
for
the
sake
of
the
Gospel
,
he
shall
find
it
;
intimating
to
us
,
(
1.
)
That
the
Love
of
this
Temporal
Life
is
a
great
Temptation
to
men
to
deny
Christ
,
and
to
renounce
his
Holy
Religion
.
(
2.
)
That
the
surest
way
to
attain
Eternal
Life
,
is
cheerfully
to
lay
down
our
Temporal
Life
,
when
the
Glory
of
Christ
,
and
the
Honour
of
Religion
requires
it
at
our
hands
.
25
For
what
is
a
man
advantaged
,
if
he
gain
the
whole
world
,
and
lose
himself
.
Here
our
Saviour
goes
on
to
shew
the
Folly
of
those
that
for
saving
their
Temporal
Lives
,
will
expose
their
Eternal
Life
,
or
the
Life
of
their
Souls
to
hazard
and
danger
;
yea
sometimes
by
refusing
to
lay
down
our
Temporal
Life
for
Christ
,
we
lose
that
also
;
which
renders
it
the
greatest
folly
in
the
World
to
refuse
to
part
with
any
enjoyment
,
even
Life
it self
,
at
the
Call
and
Command
of
Christ
.
26
For
whosoever
shall
be
ashamed
of
me
,
and
of
my
words
,
of
him
shall
the
Son
of
man
be
ashamed
,
when
he
shall
come
in
his
own
Glory
,
and
in
his
Fathers
,
and
of
the
Holy
Angels
.
That
is
,
whosoever
shall
deny
and
disown
me
,
either
in
my
Person
,
in
my
Doctrine
,
or
my
Members
,
for
any
fear
or
favour
of
Man
,
he
shall
with
shame
be
disowned
by
me
,
and
rejected
of
me
,
at
the
Great
Day
.
There
are
two
Passions
which
cause
Men
to
disown
Christ
in
the
day
of
Temptation
,
namely
,
fear
and
shame
.
Many
good
Men
have
been
over-come
by
the
former
,
as
St.
Peter
,
and
others
;
but
we
find
not
any
good
Man
in
Scripture
guilty
of
the
latter
,
namely
,
that
denied
Christ
out
of
shame
;
this
argues
a
rotten
,
unsound
,
and
corrupt
Heart
:
If
any
Man
thinks
it
beneath
his
Honour
and
Quality
to
own
the
opposed
Truths
,
and
despised
Members
of
Christ
,
Christ
will
think
it
beneath
him
to
own
such
Persons
at
the
Great
Day
.
Learn
hence
,
(
1.
)
That
such
as
are
ashamed
of
Christ's
Doctrine
,
or
Members
,
are
in
God's
Account
ashamed
of
Christ
himself
.
(
2.
)
That
such
as
either
for
fear
dare
not
,
or
for
shame
will
not
,
own
the
Doctrine
and
Members
of
Christ
now
,
shall
certainly
find
Christ
ashamed
to
own
and
confess
them
at
the
Great
Day
.
27
But
I
tell
you
of
a
truth
,
there
be
some
standing
here
,
which
shall
not
taste
of
Death
,
till
they
see
the
Kingdom
of
God
.
There
is
a
Threefold
sense
and
interpretation
of
these
Words
given
by
Expositors
;
(
1.
)
Some
refer
the
Words
to
the
Times
of
the
Gospel
after
Christ's
Resurrection
and
Ascension
,
when
the
Gospel
was
Propagated
far
and
near
,
and
the
Kingdom
of
God
came
with
Power
.
Learn
thence
,
That
where
the
Gospel
is
powerfully
preached
,
and
chearfully
obey'd
,
there
Christ
cometh
most
gloriously
in
his
Kingdom
.
(
2.
)
Others
understand
these
Words
of
Christ's
Coming
and
Exercising
his
Kingly
Power
in
the
Destruction
of
Jerusalem
,
which
some
of
the
Apostles
then
standing
by
Lived
to
see
.
(
3.
)
Others
(
as
most
agreeable
to
the
Context
)
understand
the
words
with
Reference
to
our
Saviour's
Transfiguration
;
as
if
he
had
said
,
Some
of
you
,
meaning
Peter
,
James
,
and
John
,
shall
shortly
see
me
upon
Mount
Tabor
,
and
that
in
such
splendour
and
Glory
,
as
shall
be
a
Preludium
,
a
shadow
and
Representation
of
that
Glory
which
I
shall
appear
in
,
when
I
shall
come
with
Power
to
judge
the
World
at
the
great
Day
.
And
whereas
our
Saviour
saith
not
,
there
are
some
standing
here
which
shall
not
dye
,
but
which
shall
not
taste
of
Death
,
till
they
had
seen
this
glorious
sight
;
This
implies
two
things
,
(
1.
)
That
after
they
had
seen
this
Transfiguration
,
they
must
taste
of
Death
as
well
as
others
;
(
2.
)
That
they
should
but
taste
of
it
,
and
no
more
.
From
whence
Learn
,
(
1.
)
That
the
most
Renowned
Servants
of
Christ
,
for
Faith
,
Holiness
,
and
Service
,
must
at
length
,
in
God's
appointed
time
,
taste
and
have
experience
of
Death
as
well
as
others
.
(
2.
)
That
altho'
they
must
taste
,
yet
they
shall
but
taste
of
Death
,
they
shall
not
drink
off
the
Dregs
of
that
bitter
cup
,
tho'
they
fall
by
the
hand
of
Death
,
yet
shall
they
not
be
hurt
by
it
,
but
in
the
very
fall
be
victorious
over
it
.
28
And
it
came
to
pass
about
eight
days
after
these
sayings
,
he
took
Peter
,
and
John
,
and
James
,
and
went
up
into
a
mountain
to
pray
.
29
And
as
he
prayed
,
the
fashion
of
his
countenance
was
altered
,
and
his
Raiment
was
white
as
Snow
,
and
glistering
.
30
And
behold
there
talked
with
him
two
men
,
which
were
Moses
and
Elias
.
31
Who
appeared
in
Glory
,
and
spake
of
his
Decease
which
he
should
accomplish
at
Jerusalem
.
32
But
Peter
,
and
they
that
were
with
him
,
were
heavy
with
sleep
;
and
when
they
were
awake
,
they
saw
his
Glory
,
and
the
two
men
that
stood
with
him
.
33
And
it
came
to
pass
as
they
departed
from
him
,
Peter
said
unto
Jesus
,
Master
,
it
is
good
for
us
to
be
here
,
let
us
make
three
Tabernacles
,
one
for
thee
,
one
for
Moses
,
and
one
for
Elias
,
not
knowing
what
he
said
.
34
While
he
thus
spake
,
there
came
a
cloud
and
over-shadowed
them
;
and
they
feared
as
they
entered
into
the
cloud
.
35
And
there
came
a
Voice
out
of
the
cloud
,
saying
,
This
is
my
beloved
Son
,
hear
him
.
36
And
when
the
voice
was
past
,
Jesus
was
found
alone
;
and
and
they
kept
it
close
,
and
told
no
man
in
those
days
,
any
of
those
things
which
they
had
seen
.
Here
we
have
Recorded
the
History
of
our
Holy
Saviour's
Transfiguration
;
when
he
laid
,
as
it
were
,
the
Garments
of
our
frail
Humanity
aside
for
a
little
Season
;
and
put
on
the
Robes
of
his
Divine
Glory
,
to
Demonstrate
and
Testify
the
Truth
of
his
Divinity
;
for
this
Divine
Glory
was
an
Evidence
of
his
Divine
Nature
,
and
also
an
Emblem
of
that
Glory
which
he
and
his
Disciples
,
and
all
his
Faithful
Servants
and
Followers
,
shall
enjoy
together
in
Heaven
.
Observe
then
(
1.
)
The
design
of
our
Saviour
in
this
his
Transfiguration
,
namely
,
to
confirm
his
Disciples
Faith
in
the
Truth
of
his
Divine
Nature
;
he
was
therefore
pleased
to
suffer
the
Rays
of
his
Divinity
to
dart
forth
before
their
Eyes
,
so
far
as
they
were
able
to
bear
it
;
his
Face
shined
with
a
pleasing
Brightness
,
and
his
Raiment
with
such
a
Glorious
Lustre
,
as
did
at
once
both
delight
and
dazzle
the
Eyes
of
his
Disciples
.
Observe
(
2.
)
The
choice
which
our
Saviour
makes
of
the
Witnesses
of
his
Transfiguration
,
his
three
Disciples
,
Peter
,
James
,
and
John
;
But
why
Disciples
?
why
three
Disciples
?
and
why
these
three
?
(
1.
)
Why
Disciples
?
Because
this
Transfiguration
was
a
Type
of
Heaven
;
Christ
vouchsafes
therefore
the
Earnest
and
First-fruits
of
that
Glory
only
to
Saints
upon
Earth
,
on
whom
he
intended
to
bestow
the
full
Crop
in
due
time
.
(
2.
)
Why
three
Disciples
?
Because
three
were
sufficient
to
Witness
the
Truth
of
this
Miracle
;
Judas
was
unworthy
of
this
Favour
,
yet
lest
he
should
murmure
or
be
discontented
,
others
are
left
out
as
well
as
he
.
(
3.
)
But
why
these
three
rather
then
others
?
probably
,
(
1.
)
Because
these
three
were
more
eminent
for
great
Zeal
and
Love
towards
Christ
;
now
the
most
eminent
Manifestations
of
Glory
are
made
to
those
that
are
most
excelling
in
Grace
.
(
2.
)
Because
these
three
Disciples
were
to
be
Witnesses
of
Christ's
Agony
and
Passion
,
to
prepare
them
for
which
,
they
are
here
made
Witnesses
of
his
Transfiguration
.
This
Glorious
Vision
upon
Mount
Tabor
,
fitted
them
to
abide
the
Terrour
of
Mount
Calvary
.
Observe
(
3.
)
The
Glorious
Attendants
upon
our
Saviour
at
his
Transfiguration
;
they
were
Two
,
those
Two
,
Two
Men
,
those
Two
Men
Moses
and
Elias
.
This
being
but
a
Glimpse
of
Heavens
Glory
,
and
not
a
full
Manifestation
of
it
,
only
Two
of
the
Glorified
Saints
attended
it
,
and
these
two
Attendants
are
not
two
Angels
,
but
two
Men
;
because
Men
were
more
nearly
concerned
then
Angels
in
what
was
done
,
But
why
Moses
and
Elias
,
rather
then
any
other
Men
?
(
1.
)
Because
Moses
was
the
giver
of
the
Law
,
and
Elias
the
chief
of
the
Prophets
;
now
both
these
attending
upon
Christ
,
did
shew
the
Consent
of
the
Law
and
the
Prophets
with
Christ
,
and
their
accomplishment
and
fulfilling
in
him
.
(
2.
)
Because
these
two
Men
were
the
most
Laborious
Servants
of
Christ
;
both
adventured
their
Lives
in
God's
Cause
,
and
therefore
were
highly
honoured
by
him
;
for
those
that
honour
him
he
will
honour
.
Observe
(
4.
)
The
Carriage
and
Behaviour
of
the
Disciples
upon
this
great
occasion
,
(
1.
)
They
supplicate
Jesus
,
they
do
not
pray
to
Moses
or
Elias
,
but
to
Christ
,
Master
,
it
is
good
being
here
:
Oh
what
a
ravishing
Comfort
and
Satisfaction
is
the
Communion
and
Fellowship
of
the
Saints
;
but
the
Presence
of
Christ
amongst
them
,
renders
their
Joys
Transporting
.
(
2.
)
They
proffer
their
Service
to
farther
the
Continuance
of
what
they
did
enjoy
;
Let
us
make
three
Tabernacles
;
Saints
will
stick
at
no
cost
or
pains
for
the
Enjoyment
of
Christ's
Presence
and
his
Peoples
Company
.
Learn
hence
,
That
a
Glimpse
of
Heavens
Glory
,
is
sufficient
to
wrap
a
Soul
into
Extasy
,
and
to
make
it
out
of
Love
with
Worldly
Company
.
(
2.
)
That
we
are
apt
to
desire
more
of
Heaven
upon
Earth
then
God
will
allow
us
;
we
would
have
the
Heavenly
Glory
come
down
to
us
,
but
are
not
willing
by
Death
to
go
up
to
that
.
Obs.
(
5.
)
How
a
Cloud
was
put
before
the
Disciples
Eyes
,
when
the
Divine
Glory
was
manifested
to
them
;
partly
to
allay
the
Lustre
and
Resplendency
of
that
Glory
,
which
they
were
swallowed
up
with
;
the
Glory
of
Heaven
is
insupportable
in
this
imperfect
State
,
we
cannot
bear
it
unvailed
;
and
partly
did
this
Cloud
come
to
hinder
their
looking
and
prying
farther
into
this
Glory
:
we
must
be
content
to
behold
God
thro'
a
Cloud
darkly
here
,
e're
long
we
shall
see
him
Face
to
Face
.
Observe
(
6.
)
The
Testimony
given
out
of
the
Cloud
by
God
the
Father
,
concerning
Jesus
Christ
his
Son
;
This
is
my
beloved
Son
,
hear
him
.
Where
Note
(
1.
)
The
Dignity
of
his
Person
,
he
is
my
Son
,
for
Nature
Co-essential
,
and
for
Time
Co-eternal
with
his
Father
.
(
2.
)
The
endearedness
of
his
Relation
,
He
is
my
beloved
Son
,
because
of
his
Conformity
to
me
,
and
Compliance
with
me
;
Likeness
is
the
Cause
of
Love
,
and
an
Union
and
Harmony
of
Wills
causes
a
mutual
endearing
of
Affections
.
(
3.
)
The
Authority
of
his
Doctrine
,
Hear
ye
him
;
Not
Moses
and
Elias
who
were
Servants
,
but
Christ
my
Son
,
whom
I
have
authorized
and
appointed
to
be
the
great
Prophet
and
Teacher
of
my
Church
;
therefore
Adore
him
as
my
Son
,
believe
in
him
as
your
Saviour
,
and
hear
him
as
your
Law-giver
.
The
Obedient
Ear
honours
Christ
more
,
then
either
the
gazing
Eye
,
the
adoring
Knee
,
or
the
applauding
Tongue
.
37
And
it
came
to
pass
,
that
on
the
next
day
,
when
they
were
come
down
from
the
Hill
much
people
met
him
.
38
And
behold
,
a
man
of
the
company
cryed
out
,
saying
,
Master
,
I
beseech
thee
look
upon
my
Son
,
for
he
is
mine
only
child
.
39
And
lo
,
a
Spirit
taketh
him
,
and
he
suddenly
cryeth
out
,
and
it
teareth
him
,
that
he
foameth
again
,
and
bruising
him
,
hardly
departeth
from
him
.
40
And
I
besought
thy
Disciples
to
cast
him
out
,
and
they
could
not
.
41
And
Jesus
answering
said
,
oh
faithless
and
perverse
Generation
,
how
long
shall
I
be
with
you
,
and
suffer
you
?
Bring
thy
Son
hither
.
42
And
as
he
was
yet
a
coming
,
the
Devil
threw
him
down
,
and
tare
him
,
and
Jesus
rebuked
the
unclean
Spirit
,
and
healed
the
child
,
and
delivered
him
to
his
Father
.
Observe
here
(
1.
)
The
Person
brought
to
Christ
for
help
and
healing
,
one
Bodily
possest
by
Satan
,
who
Rent
and
Tore
him
,
but
rather
to
Torment
than
to
Dispatch
him
:
Oh
how
does
Satan
delight
to
do
hurt
to
the
Bodies
,
as
well
as
the
Souls
of
Mankind
!
Lord
!
abate
his
Power
,
since
his
Malice
will
not
be
abated
.
Observe
(
2.
)
The
Person
who
represented
his
sad
Condition
to
our
Saviour
;
his
Compassionate
Father
,
who
kneeled
down
,
and
cryed
out
.
Need
will
make
a
Person
both
humble
and
Eloquent
;
every
one
has
a
Tongue
to
speak
for
himself
,
happy
he
that
keeps
a
Tongue
for
others
.
Observe
(
3.
)
The
Physicians
which
this
Distressed
Person
is
brought
unto
,
first
to
the
Disciples
,
and
then
to
Jesus
:
We
never
apply
our selves
importunately
to
the
God
of
power
,
till
we
despair
of
the
Creatures
help
.
But
what
hindered
the
Disciples
that
they
could
not
cast
this
Evil
Spirit
out
?
why
it
was
their
unbelief
;
oh
faithless
Generation
.
Learn
thence
,
That
the
great
Obstacle
and
Obstruction
of
all
Blessings
both
Spiritual
and
Temporal
,
coming
to
us
,
is
our
wretched
Infidelity
and
Unbelief
.
Observe
(
4.
)
The
Sovereign
Power
,
and
absolute
Authority
which
Christ
had
when
on
Earth
,
over
the
Devil
and
his
Angels
;
Jesus
rebuked
him
,
cast
him
out
,
and
charged
him
to
return
no
more
into
him
.
This
was
a
Proof
and
Demonstration
of
the
Godhead
of
our
Saviour
,
that
in
his
own
Name
,
that
is
,
by
his
own
Power
and
Authority
,
he
did
and
could
cast
the
Devils
out
.
43
And
they
were
all
amazed
at
the
mighty
power
of
God
;
But
while
they
wondered
every
one
at
all
things
which
Jesus
did
,
he
saith
unto
his
Disciples
.
44
Let
these
sayings
sink
down
into
your
ears
;
for
the
Son
of
man
shall
be
delivered
into
the
hands
of
men
.
45
But
they
understood
not
this
saying
,
and
it
was
hid
from
them
,
that
they
perceived
it
not
;
and
they
feared
to
ask
him
of
that
saying
.
Observable
it
is
,
how
frequently
our
Saviour
fore-warned
his
Disciples
of
his
approaching
Sufferings
,
and
as
the
time
of
his
Sufferings
drew
nearer
,
he
did
more
frequently
warn
them
of
his
Death
.
But
all
was
little
enough
to
arm
them
against
the
Scandal
of
the
Cross
;
and
to
Reconcile
them
to
the
thoughts
of
his
Suffering
Condition
;
how
an
ordinary
Prophet
should
be
Delivered
into
the
hands
of
Men
,
they
could
easily
understand
,
but
how
the
Messias
should
be
so
treated
they
could
not
apprehend
;
for
the
Disciples
had
taken
up
the
Common
Opinion
,
That
the
Messias
was
to
be
a
Temporal
Prince
,
and
should
Conquer
and
Reign
here
upon
Earth
,
and
how
to
Reconcile
this
with
being
killed
,
they
could
no
ways
apprehend
;
and
they
were
afraid
to
be
too
particular
in
their
Enquiries
about
it
.
Now
from
Christ's
so
frequent
warning
his
Disciples
of
his
approaching
Sufferings
we
may
gather
,
That
we
can
never
hear
,
either
too
often
or
too
much
,
of
the
Doctrine
of
the
Cross
,
nor
be
too
frequently
instructed
in
our
Duty
to
prepare
for
a
Suffering
State
;
as
Christ
went
from
his
Cross
to
the
Crown
,
from
a
State
of
Abasement
to
a
State
of
Exaltation
,
so
must
all
his
Disciples
and
Followers
likewise
.
46
Then
there
arose
a
Reasoning
among
them
,
which
of
them
should
be
the
greatest
.
47
And
Jesus
perceiving
the
thoughts
of
their
Heart
,
took
a
child
and
set
him
by
him
.
48
And
said
unto
them
,
whosoever
shall
receive
this
child
in
my
name
,
receiveth
me
,
and
whosoever
shall
receive
me
,
receiveth
him
that
sent
me
;
for
he
that
is
least
among
you
all
,
the
same
shall
be
great
.
It
may
justly
seem
a
wonder
,
that
when
our
Blessed
Saviour
Discoursed
so
frequently
with
his
Disciples
about
his
Sufferings
,
that
they
should
at
the
same
time
be
disputing
amongst
themselves
about
precedency
and
preheminency
,
which
of
them
should
be
the
greatest
,
the
first
in
place
,
and
the
highest
in
Dignity
and
Honour
:
But
from
this
Instance
we
may
Learn
,
That
the
Holiest
and
Best
of
Men
are
too
prone
to
Ambition
,
ready
to
catch
at
the
Bait
of
Honour
,
to
affect
a
Precedency
before
,
and
Superiority
over
others
;
Here
the
Apostles
themselves
were
touch'd
with
the
Itch
of
Ambition
;
to
cure
this
,
our
Saviour
sets
before
them
a
little
Child
,
as
the
proper
Emblem
of
Humility
;
shewing
that
they
ought
to
be
as
free
from
Pride
and
Ambition
as
a
young
Child
,
which
affects
nothing
of
Precedency
.
Such
as
are
of
highest
Eminency
in
the
Church
ought
to
be
singularly
adorned
with
the
Grace
of
Humility
,
looking
upon
themselves
as
lying
under
the
greatest
Obligations
to
be
most
Eminently
useful
and
serviceable
for
the
Churches
good
.
49
And
John
answered
,
and
said
,
Master
,
we
saw
one
casting
out
Devils
in
thy
name
,
and
we
forbad
him
,
because
he
followeth
not
with
us
.
50
And
Jesus
said
unto
him
,
forbid
him
not
,
for
he
that
is
not
against
us
,
is
for
us
.
Observe
here
(
1.
St.
John's
Relation
of
a
matter
of
Fact
to
our
Saviour
,
namely
,
his
Forbidding
one
to
cast
out
Devils
in
Christ's
Name
,
that
did
not
follow
Christ
as
they
did
;
for
tho'
only
the
Disciples
which
followed
Christ
had
a
Commission
to
work
Miracles
;
yet
were
there
others
,
no
Enemies
to
Christ
,
who
in
imitation
of
the
Disciples
,
did
attempt
to
do
the
like
;
and
God
was
pleased
for
the
Honour
of
his
Son
,
in
whose
Name
they
cast
out
Devils
,
to
give
them
sometimes
Success
.
Observe
(
2.
)
The
Action
of
the
Disciples
towards
this
Person
,
we
forbad
him
,
because
he
followed
not
with
us
;
where
is
Observable
their
Rashness
in
Forbidding
him
of
their
own
Heads
,
before
they
had
consulted
Christ
about
it
,
and
their
Envy
and
Emulation
,
in
that
they
were
grieved
and
discontented
that
good
was
done
,
because
they
did
not
do
it
;
it
is
as
hard
a
matter
to
look
upon
the
Gifts
of
others
without
Envy
,
as
it
is
to
look
upon
our
own
without
Pride
.
Observe
(
3.
)
Our
Saviour's
Reply
,
forbid
him
not
:
Because
Our
Saviour
knew
that
this
Action
of
casting
out
Devils
in
his
Name
,
would
some
ways
Redound
to
his
Glory
,
altho'
he
undertook
the
matter
without
Direction
from
Christ
:
We
ought
not
to
censure
and
condemn
those
which
do
that
which
is
good
in
it self
,
tho'
they
fail
in
the
manner
of
their
doing
of
it
.
51
And
it
came
to
pass
when
the
time
was
come
,
that
he
should
be
received
up
,
he
stedfastly
set
his
Face
to
go
to
Jerusalem
.
The
time
now
drew
on
,
wherein
our
Saviour
was
to
be
Received
up
into
Heaven
;
and
accordingly
he
sets
his
Face
to
go
to
Jerusalem
,
that
he
might
there
Suffer
,
and
from
thence
Ascend
.
Now
here
we
have
Observable
(
1.
)
That
altho
'
Jerusalem
was
the
Nest
of
his
Enemies
,
the
Stage
upon
which
his
Bloody
Sufferings
were
to
be
Acted
,
the
fatal
place
of
his
Death
,
yet
nothing
terrified
with
Danger
,
he
sets
his
Face
for
Jerusalem
,
that
is
,
come
what
will
,
he
will
go
with
an
invincible
Courage
and
Resolution
.
Learn
thence
,
That
altho'
Christ
had
a
perfect
and
exact
Knowledge
of
all
the
Bitter
Sufferings
he
was
to
undergo
for
,
and
on
behalf
of
his
Members
,
yet
did
it
not
in
the
least
dishearten
him
in
,
or
discourage
him
from
,
that
Great
and
Glorious
Undertaking
.
Observe
(
2.
)
That
tho'
Christ
was
first
to
Suffer
,
before
he
did
Ascend
,
and
to
be
lifted
up
upon
the
Cross
,
before
received
up
into
Heaven
,
yet
is
there
no
mention
of
his
Death
here
,
but
of
his
Ascension
only
;
as
if
all
thoughts
of
Death
were
swallowed
up
in
his
Victory
over
Death
;
teaching
us
by
his
Example
,
to
over-look
our
Suffering
and
Death
,
as
not
worthy
to
be
named
or
mentioned
with
that
Glory
which
we
are
received
into
,
after
Death
.
The
Evangelist
doth
not
say
the
time
was
come
when
he
should
Suffer
,
but
when
he
should
be
Received
up
.
52
And
sent
Messengers
before
his
Face
,
and
they
went
,
and
entered
into
a
Village
of
the
Samaritans
,
to
make
ready
for
him
.
53
And
they
did
not
receive
him
,
because
his
Face
was
as
tho
he
would
go
to
Jerusalem
.
Our
Saviour
was
now
going
from
Galilee
to
Jerusalem
,
and
being
to
pass
thro'
a
Village
of
Samaria
,
he
sent
Messengers
before
him
to
prepare
Entertainment
for
him
.
The
Son
of
God
,
who
was
Heir
of
all
things
,
sends
to
,
and
sues
for
a
Lodging
in
a
Samaritan
Cottage
.
Oh
Blessed
Saviour
,
how
can
we
be
abased
enough
for
thee
,
who
thus
neglected
thy self
for
us
:
It
was
thy
pleasure
to
appear
,
not
in
the
Figure
of
a
Prince
,
but
in
the
Form
of
a
Servant
,
yet
the
people
in
the
Samaritan
Village
would
not
receive
him
:
Strange
!
to
hear
the
Son
of
God
Sue
for
a
Lodging
and
be
deny'd
;
but
the
Reason
was
,
the
difference
of
Religion
which
was
between
the
Jews
and
the
Samaritans
:
the
Jews
Worshipped
at
the
Temple
in
Jerusalem
,
the
Samaritans
at
a
Temple
of
their
own
,
built
upon
Mount
Gerizim
.
Upon
the
Building
of
this
new
Temple
,
there
arose
so
great
a
Fewd
between
the
Jews
and
the
Samaritans
,
and
in
process
of
time
,
such
an
implacable
Hatred
,
that
they
would
not
shew
common
Civility
to
one
another
.
A
Samaritan's
Bread
to
a
Jew
was
no
better
then
Swines
Flesh
;
they
would
rather
thirst
then
drink
a
Draught
of
Samaritan-Water
.
Hence
we
Learn
,
That
no
Enmity
is
so
desperate
as
that
which
arises
from
matters
of
Religion
.
54
And
when
his
Disciples
James
and
John
saw
this
,
they
said
,
Lord
,
Wilt
thou
that
we
command
Fire
to
come
down
from
Heaven
,
and
consume
them
,
as
Elias
did
?
Here
Observe
,
(
1.
)
The
Crime
which
these
Men
were
guilty
of
;
no
affront
must
be
accounted
little
,
no
indignity
light
,
that
is
offered
to
the
Son
of
God
.
But
these
Samaritans
did
not
Revile
Christ
,
nor
any
of
his
Retinue
,
that
we
read
of
;
they
did
not
violently
assault
him
,
they
did
not
follow
him
with
Stones
in
their
Hands
,
or
Blasphemies
in
their
Mouths
,
but
the
wrong
and
injury
was
only
Negative
,
They
received
him
not
:
They
denied
him
a
Night's
Lodging
,
and
this
not
out
of
any
dislike
of
his
Person
,
but
from
an
antipathy
against
his
Nation
.
Observe
(
2.
)
The
Carriage
of
the
Disciples
upon
this
occasion
;
it
was
thus
far
commendable
,
that
from
the
endeared
Love
which
they
bare
to
their
Master
,
they
did
highly
resent
the
churlish
Denial
of
an
act
of
Kindness
towards
him
.
A
gracious
Heart
is
Holily
impatient
at
the
sight
of
any
indignity
offered
to
Christ
:
But
their
fault
was
,
That
they
were
too
far
Transported
with
Passion
and
Revenge
,
even
to
desire
the
Death
and
Destruction
of
the
uncivil
Samaritans
;
Wilt
thou
that
we
command
Fire
to
come
down
from
Heaven
and
consume
them
?
They
do
not
say
,
Master
,
will
it
please
thee
,
who
art
Lord
of
the
Creatures
,
to
command
Fire
to
come
down
?
Nor
did
they
say
,
if
it
be
thy
pleasure
,
command
us
to
call
down
Fire
;
but
wilt
thou
that
we
command
Fire
?
this
savours
too
much
of
Pride
,
Cruelty
and
Revenge
,
so
dangerous
is
a
misguided
Zeal
.
55
But
he
turned
and
rebuked
them
,
saying
,
ye
know
not
what
manner
of
Spirit
ye
are
of
.
56
For
the
Son
of
man
is
not
come
to
destroy
mens
Lives
,
but
to
save
them
.
Here
we
have
our
Saviour's
Censure
of
the
rash
and
hot
Motion
of
his
Disciples
,
which
proceeded
,
(
1.
)
from
ignorance
of
themselves
,
Ye
know
not
what
Spirits
ye
are
of
;
ye
are
not
now
under
the
rough
and
sower
Dispensation
of
the
Law
,
but
under
the
calm
and
gentle
Institution
of
the
Gospel
,
which
designs
universal
Love
,
Peace
,
and
good
Will
to
all
Mankind
.
Hence
Learn
first
,
That
a
cruel
and
revengeful
Spirit
is
directly
contrary
to
the
Design
and
Temper
of
Christianity
.
Secondly
,
That
no
difference
in
Religion
,
no
pretence
of
Zeal
for
God
can
warrant
and
justify
such
a
Spirit
and
Temper
.
Again
,
This
rashness
in
the
Disciples
proceeded
from
their
ignorance
of
Christ
their
Lord
and
Master
,
as
well
as
of
themselves
;
The
Son
of
man
did
not
come
to
destroy
mens
lives
,
but
to
save
them
;
that
is
,
the
proper
intent
and
design
of
my
Coming
,
was
to
save
and
not
destroy
;
tho'
the
accidental
event
of
it
may
be
otherwise
,
thro'
the
malice
and
perverseness
of
men
.
Learn
,
That
it
was
the
Design
of
Christ
,
and
his
Holy
Religion
,
to
discountenance
all
fierceness
,
rage
and
cruelty
in
Men
,
one
towards
another
;
and
to
inspire
them
universally
with
a
Spirit
of
Love
and
Unity
.
Christ
is
so
far
from
allowing
us
to
persecute
them
that
hate
us
,
that
he
forbids
us
to
hate
them
that
persecute
us
.
57
And
it
came
to
pass
,
that
as
they
went
in
the
way
,
a
certain
man
said
to
him
,
Lord
,
I
will
follow
thee
whithersoever
thou
goest
.
58
And
Jesus
said
unto
him
,
Foxes
have
holes
,
and
Birds
of
the
air
have
nests
,
but
the
son
of
man
hath
not
where
to
lay
his
head
.
Observe
here
(
1.
)
A
Person
resolving
to
follow
Christ
,
a
good
Resolution
if
made
deliberately
and
wisely
,
not
for
sinister
Ends
,
or
secular
Advantages
,
which
it
is
to
be
feared
was
the
Case
here
,
by
our
Saviour's
Answer
,
For
,
says
he
,
Foxes
have
holes
,
and
the
Birds
of
the
Air
Nests
,
but
the
Son
of
Man
has
not
where
to
lay
his
head
;
as
if
Christ
had
said
,
My
Condition
in
the
World
is
very
poor
,
I
have
no
house
of
Residence
that
I
call
my
own
;
the
Birds
of
the
Air
have
their
fixed
Nests
,
and
the
Beasts
of
the
Earth
have
their
Dens
and
Holes
,
but
I
have
no
fixed
Habitation
;
therefore
if
you
think
to
follow
me
,
for
the
sake
of
Wordly
Advantage
,
you
will
find
your self
greatly
disappointed
.
Learn
hence
,
That
such
Men
will
find
themselves
miserably
mistaken
,
and
greatly
disappointed
,
who
expect
to
gain
any
thing
by
following
of
Christ
,
but
their
Souls
Salvation
.
59
And
he
said
to
another
,
follow
me
,
but
he
said
,
Lord
,
suffer
me
first
to
go
and
bury
my
father
.
60
Jesus
said
unto
him
,
Let
the
dead
bury
their
dead
;
but
go
thou
and
preach
the
Kingdom
of
God
.
We
are
not
to
suppose
by
this
Prohibition
,
that
Christ
disallows
or
disapproves
of
any
civil
office
from
one
Person
to
another
,
much
less
of
a
Child
to
a
Parent
,
either
Living
or
Dying
;
but
he
lets
us
know
,
(
1.
)
That
no
Office
of
Love
and
Service
to
Man
,
must
be
preferred
before
our
Duty
to
God
,
to
whom
we
owe
our
first
and
chief
Obedience
.
(
2.
)
That
lawful
and
decent
Offices
become
sinful
,
when
they
hinder
greater
Duties
.
(
3.
)
That
such
as
are
called
by
Christ
to
preach
the
Gospel
,
must
mind
that
alone
,
and
leave
inferiour
Duties
to
inferiour
Persons
;
as
if
Christ
had
said
,
others
will
serve
well
enough
to
bury
the
Dead
,
but
thou
that
art
called
to
Minister
unto
God
,
must
do
that
unto
which
thou
art
called
;
under
the
Law
,
the
Priests
might
not
come
near
a
dead
Corpse
,
nor
meddle
with
the
Interment
of
their
own
Parents
,
unto
which
our
Saviour
here
probably
alludes
.
61
And
another
also
said
,
Lord
,
I
will
follow
thee
,
but
let
me
first
go
bid
them
farewel
which
are
at
home
at
my
house
.
62
And
Jesus
said
unto
him
,
No
man
having
put
his
hand
to
the
plough
,
and
looking
back
,
is
fit
for
the
Kingdom
of
God
.
Here
we
have
another
Person
that
promised
to
follow
Christ
,
but
desireth
leave
first
to
settle
the
affairs
of
his
Family
,
and
to
take
leave
of
his
Friends
;
our
Saviour
tells
him
,
if
he
would
be
one
of
his
Ministers
,
he
must
be
like
a
Ploughman
,
who
looks
forward
and
not
backward
,
otherwise
he
will
never
make
his
Furrows
right
;
they
will
either
be
too
deep
,
or
too
narrow
,
he
must
mind
his
Plough
and
nothing
else
.
Thus
must
they
that
are
called
to
the
Work
of
the
Ministry
,
mind
it
wholly
,
attend
to
that
alone
,
their
whole
time
,
their
whole
strength
,
must
be
devoted
to
it
:
The
things
of
the
World
are
things
behind
them
,
they
must
not
look
back
upon
them
;
nothing
can
justify
a
Minister
concerning
himself
with
rhe
incumbrances
of
Worldly
Business
,
but
only
perfect
Necessity
,
for
the
Support
of
himself
and
his
Family
.
CHAP.
X.
1
AFter
these
things
the
Lord
appointed
other
seventy
also
,
and
sent
them
,
Two
and
Two
before
his
face
into
every
city
and
place
,
whither
he
himself
would
come
.
The
Captain
General
of
our
Salvation
,
Christ
Jesus
,
having
called
,
commissioned
,
and
sent
forth
his
Twelve
Apostles
,
as
great
Commanders
,
to
subdue
his
Native
Kingdom
of
Israel
to
himself
,
at
the
sixth
Chapter
of
this
Gospel
.
In
this
Chapter
he
sendeth
after
them
a
Band
of
Seventy
Auxiliary
Forces
to
Aid
and
Assist
them
;
After
these
things
the
Lord
appointed
other
Seventy
Disciples
,
and
sent
them
two
by
two
before
his
Face
.
Where
Note
,
(
1.
)
The
Person
Commissioning
and
Sending
them
forth
,
Christ
himself
:
Thence
Learn
,
That
none
ought
to
take
upon
them
the
Office
of
Preaching
,
or
other
Ministerial
Function
in
the
Church
,
till
thereunto
called
by
Christ
himself
.
The
Twelve
Apostles
,
and
Seventy
Disciples
,
had
an
immediate
Mission
from
Christ
himself
:
All
his
Ministers
now
are
called
mediately
,
and
receive
their
Authority
from
Christ
,
by
the
hands
of
the
Governours
of
his
Church
.
Note
(
2.
)
The
manner
of
their
sending
two
by
two
in
a
company
,
partly
to
make
their
Message
of
more
Authority
,
partly
to
testify
their
mutual
consent
in
the
Doctrine
they
taught
;
and
partly
to
comfort
and
encourage
,
to
help
and
strengthen
,
to
assist
and
support
each
other
:
In
imitation
of
this
Example
,
the
Jesuits
send
forth
their
Emissaries
by
pairs
,
Jesuitae
semper
sunt
Bini
,
&c.
Learn
hence
,
That
the
Ministers
of
the
Gospel
do
stand
in
great
need
of
the
mutual
help
and
comfort
of
the
united
assistance
and
encouragement
of
each
other
,
in
the
weighty
Duties
of
their
Calling
and
Function
.
Our
Saviour
in
the
next
Verse
compares
his
Ministers
to
Harvest
Labourers
,
who
are
to
help
and
assist
one
another
,
the
strong
endeavouring
to
strengthen
the
hands
of
the
weak
.
But
Lord
!
What
Tears
are
sufficient
to
bewail
the
want
of
Love
and
Unity
,
yea
the
prevalency
of
that
Envy
and
malignity
which
is
found
too
often
amongst
the
Ministers
of
the
Gospel
?
so
that
instead
of
going
forth
two
by
two
,
happy
is
he
that
is
alone
in
a
place
:
Well
might
Melanchton
bless
God
when
he
lay
a
dying
,
that
he
was
going
to
a
place
where
he
should
be
freed
from
the
implacable
hatred
of
Divines
;
this
is
,
and
ought
to
be
for
a
Lamentation
.
2
Therefore
said
he
unto
them
,
the
Harvest
truly
is
great
,
but
the
Labourers
are
few
,
pray
ye
therefore
the
Lord
of
the
Harvest
,
that
he
would
send
forth
Labourers
into
his
Harvest
.
Note
here
,
(
1.
)
That
God's
Church
is
an
Harvest
Field
;
(
2.
)
That
the
Ministers
of
God
are
Labourers
in
his
Harvest
,
under
God
the
Lord
of
the
Harvest
.
(
3.
)
That
to
God
alone
doth
it
belong
to
send
forth
Labourers
into
his
Harvest
,
and
none
must
thrust
themselves
in
,
till
God
sends
them
forth
,
Pray
ye
the
Lord
of
the
Harvest
that
he
send
forth
Labourers
.
(
4.
)
That
the
number
of
Faithful
Labourers
,
is
comparatively
small
and
few
:
the
Scribes
and
Pharisees
in
the
Jewish
Harvest-field
,
are
many
;
yet
says
Christ
,
The
Labourers
are
few
.
(
5.
)
That
it
is
the
Churches
Duty
to
pray
,
and
that
earnestly
and
incessantly
to
God
the
Lord
of
the
Harvest
,
to
encrease
the
number
of
Faithful
Labourers
,
and
to
send
forth
more
Labourers
into
his
Harvest
.
3
Go
your
ways
,
Behold
,
I
send
ye
forth
,
as
Lambs
amongst
Wolves
.
4
Carry
neither
Purse
,
nor
Scrip
,
nor
Shoes
,
nor
Salute
any
man
by
the
way
.
Our
Saviour
(
1.
)
Arms
his
Disciples
against
the
difficulties
,
dangers
,
and
discouragements
which
they
might
meet
with
in
the
Course
of
their
Ministry
,
by
telling
them
,
that
he
sent
them
forth
as
Lambs
among
Wolves
;
thereby
intimating
,
that
the
Enemies
of
the
Gospel
have
as
great
an
Inclination
from
their
malicious
Nature
,
to
devour
and
destroy
the
Ministers
of
Christ
,
as
Wolves
have
from
their
natural
temper
,
to
devour
Lambs
;
Behold
I
send
you
forth
as
Lambs
among
Wolves
.
(
2.
)
Our
Saviour
directs
them
in
this
their
first
Expedition
to
preach
the
Gospel
,
to
commit
themselves
to
the
gracious
care
and
good
providence
of
God
,
both
for
Provision
and
Protection
;
carry
neither
purse
,
nor
scrip
,
nor
staff
,
says
St.
Matthew
;
as
if
he
had
said
,
Trust
God
with
the
care
of
your
Lives
,
rely
upon
his
Providence
both
for
Protection
and
Provision
;
yet
must
we
take
notice
,
that
this
was
only
a
temporary
command
,
given
to
the
Disciples
for
this
particular
Journey
,
which
they
were
quickly
to
Dispatch
;
for
in
the
General
,
Christ
allows
his
Ministers
,
as
well
as
others
,
to
exercise
a
prudent
and
provident
care
for
themselves
and
their
Families
.
And
as
it
is
the
Ministers
Duty
to
trust
God
in
the
use
of
prudential
Means
for
their
Maintenance
,
so
it
is
the
Peoples
Duty
to
take
care
for
their
Ministers
comfortable
Subsistence
.
The
Workman
is
worthy
of
his
meat
,
says
our
Saviour
;
that
is
,
of
all
necessary
Supplies
;
he
is
worthy
of
a
comfortable
Subsistence
,
and
where
it
may
be
had
,
of
an
honourable
maintenance
.
5
And
into
whatsoever
house
ye
enter
,
first
say
,
peace
be
to
this
house
.
6
And
if
the
son
of
peace
be
there
,
your
peace
shall
rest
upon
it
,
if
not
,
it
shall
turn
to
you
again
.
Here
our
Blessed
Saviour
directs
his
Disciples
how
to
manage
themselves
in
the
executing
of
their
Office
,
Into
whatsoever
house
ye
enter
,
first
say
,
peace
be
to
this
house
,
they
must
wish
peace
to
the
Sons
of
peace
,
yea
to
the
Enemies
of
peace
also
;
and
as
their
peace
shall
rest
upon
the
one
,
so
shall
it
return
from
the
other
;
Peace
be
to
this
house
,
is
a
fit
Salutation
for
them
to
use
,
who
were
the
Disciples
and
Ambassadors
of
the
Prince
of
Peace
;
and
very
agreeable
to
the
Gospel
they
were
to
Preach
,
which
was
a
Gospel
of
Peace
;
and
it
was
a
Prayer
as
well
as
a
Salutation
;
the
Disciples
were
to
speak
it
,
not
from
the
Lip
only
,
but
from
the
Heart
also
.
Peace
is
the
Musick
which
both
Angels
and
Men
are
delighted
with
,
and
the
Christian
Religion
is
the
greatest
Promoter
and
Preserver
of
it
;
That
commands
us
to
pray
for
peace
,
to
follow
after
peace
,
to
part
with
our
Coat
and
Cloak
;
that
is
,
with
our
civil
Rights
,
for
peace
,
and
if
it
be
possible
,
to
live
peaceably
with
all
men
.
Observe
(
2.
)
As
the
injunction
given
by
our
Saviour
to
his
Disciples
,
to
deliver
a
message
of
Peace
;
first
say
,
Peace
be
to
this
house
;
so
the
prediction
of
what
should
befal
them
in
the
Delivery
of
this
their
Message
:
their
Salutation
,
tho'
it
be
Peace
,
yet
will
not
find
a
welcome
and
entertainment
with
all
Persons
,
but
only
with
the
Sons
of
Peace
,
If
the
Sons
of
peace
be
there
,
your
peace
shall
rest
upon
it
.
Observe
(
3.
)
An
Encouragement
not
to
be
afraid
of
delivering
their
Message
,
tho'
it
wanted
Success
;
If
your
peace
rest
not
,
it
shall
return
to
you
again
.
Learn
,
(
1.
)
That
as
there
was
at
the
first
preaching
of
the
Gospel
,
so
there
is
,
and
always
will
be
,
some
that
are
Sons
of
Peace
,
and
others
that
are
Enemies
unto
Peace
.
(
2.
)
That
this
Peace
will
rest
on
none
,
but
those
that
are
fit
to
receive
it
.
(
3.
)
That
tho'
it
doth
not
rest
,
yet
it
shall
not
be
lost
,
but
return
again
to
those
that
publish
it
.
Ministers
can
but
say
,
Peace
be
to
this
House
,
they
cannot
make
it
rest
there
;
we
can
offer
Terms
of
Peace
to
a
lost
World
,
but
cannot
compel
men
to
accept
them
,
and
if
they
finally
refuse
them
,
We
shall
be
a
sweet
Savour
unto
God
,
as
well
in
them
that
perish
,
as
in
them
that
are
saved
.
7
And
in
the
same
house
remain
,
eating
and
drinking
such
things
as
they
give
,
for
the
Labourer
is
worthy
of
his
hire
.
Go
not
from
house
to
house
.
8
And
into
whatsoever
city
ye
enter
,
and
they
receive
you
,
eat
such
things
as
are
set
before
you
.
9
And
heal
the
sick
that
are
therein
,
and
say
unto
them
,
the
Kingdom
of
God
is
come
nigh
unto
you
.
10
But
into
whatsoever
city
ye
enter
,
and
they
receive
you
not
,
go
your
ways
out
into
the
streets
of
the
same
,
and
say
.
11
Even
the
very
dust
of
your
city
which
cleaveth
on
us
,
we
do
wipe
off
against
you
;
notwithstanding
be
ye
sure
of
this
,
that
the
kingdom
of
God
is
come
nigh
unto
you
.
12
But
I
say
unto
you
,
it
shall
be
more
tolerable
in
that
day
,
for
Sodom
,
than
for
that
city
.
Here
our
Saviour
gives
his
Disciples
sundry
directions
,
how
to
manage
themselves
in
this
Expedition
for
Preaching
the
Gospel
;
he
enjoyns
them
(
1.
)
To
observe
the
Rules
of
Decency
,
in
going
from
place
to
place
,
having
entered
an
house
to
continue
there
,
not
changing
their
Lodging
and
going
from
house
to
house
,
thereby
avoiding
all
shew
of
Lightness
and
Inconstancy
,
and
testifying
all
gravity
and
stayedness
in
their
Behaviour
;
this
being
a
special
means
to
win
Authority
to
their
Persons
and
Ministry
.
(
2.
)
He
gives
them
a
power
to
work
Miracles
,
for
the
confirming
of
the
Doctrine
which
they
Preach'd
;
Heal
the
Sick
that
are
therein
.
This
was
necessary
,
partly
to
procure
Reverence
to
their
Persons
,
being
poor
and
unlearned
Men
,
and
partly
to
gain
credit
and
Authority
to
their
Doctrine
;
for
the
Doctrine
of
Faith
in
the
Messias
,
as
now
come
and
exhibited
in
the
Flesh
,
being
a
strange
and
new
Doctrine
to
the
Jews
,
the
Truth
and
Certainty
of
it
was
to
be
extraordinarily
ratified
and
confirmed
,
by
working
Miracles
;
one
sort
of
which
was
healing
of
Diseases
in
an
extraordinary
manner
.
Obs.
(
3.
)
How
Christ
encourages
his
Disciples
against
the
want
of
Success
;
he
bids
them
denounce
the
Judgments
of
God
against
such
contemners
of
their
Doctrine
,
by
shaking
off
the
dust
of
their
feet
,
which
Action
was
Emblematical
,
and
signified
that
God
,
in
like
manner
would
shake
off
them
,
and
esteem
them
no
better
then
the
vilest
Dust
.
Learn
hence
,
That
those
which
despise
the
Message
that
the
Ministers
of
the
Gospel
bring
,
shall
hereafter
find
,
the
Dust
of
their
Feet
,
and
the
Ashes
of
their
Graves
to
give
a
judicial
Testimony
against
them
,
in
the
Day
of
Christ
:
Where
ever
the
Word
is
Preach'd
,
it
is
for
a
Testimony
,
either
a
Testimony
for
,
or
against
a
People
.
For
if
the
Dust
of
a
Minister's
Feet
,
bear
Witness
against
a
People
,
their
Sermons
much
more
.
Observe
Lastly
,
The
dreadful
Judgment
denounced
by
our
Saviour
against
the
Contemners
of
his
Disciples
Doctrine
;
Verily
it
shall
be
more
tolerable
for
Sodom
and
Gomorrah
in
the
Day
of
Judgment
,
then
for
that
City
.
Where
Note
(
1.
)
That
there
shall
be
a
Day
of
Judgment
,
(
2.
)
That
in
the
day
of
Judgment
some
Sinners
shall
fare
worse
then
others
.
(
3.
)
That
of
all
Sinners
,
the
Condition
of
such
shall
be
saddest
at
the
day
of
Judgment
,
who
living
under
the
Gospel
,
dye
after
all
in
their
impenitency
and
infidelity
;
It
shall
be
more
tolerable
for
Sodom
and
Gomorrah
,
then
for
that
City
.
13
Wo
unto
thee
Corazin
,
wo
unto
thee
Bethsaida
;
for
if
the
mighty
works
had
been
done
in
Tyre
and
Sidon
,
which
were
done
in
you
,
they
had
a
great
while
ago
repented
,
sitting
in
Sack-cloth
and
ashes
.
14
But
it
shall
be
more
tolerable
for
Tyre
and
Sidon
at
the
day
of
Judgment
,
then
for
you
.
15
And
thou
Capernaum
which
art
exalted
to
Heaven
,
shalt
be
brought
down
to
Hell
.
These
Cities
in
Galilee
,
Corazin
,
Bethsaida
,
and
Capernaum
,
having
been
the
places
where
Christ
preached
and
wrought
his
Miracles
,
they
have
a
Wo
denounced
here
against
them
,
for
their
contempt
of
Christ
,
and
the
offers
of
his
Grace
,
Wo
unto
thee
Corazin
,
&c.
The
higher
a
People
rise
under
the
Means
,
the
lower
they
fall
,
if
they
miscarry
.
They
that
have
been
nearest
to
Conversion
,
being
not
Converted
,
shall
have
the
greatest
Condemnation
,
when
they
are
judged
:
Capernaum's
Sentence
will
exceed
Sodoms
for
Severity
,
because
she
exceeded
Sodom
in
the
enjoyment
of
Means
and
Mercy
.
Observe
here
,
(
1.
)
Capernaums
Priviledge
enjoyned
,
She
was
lifted
up
to
heaven
,
that
is
,
enjoyed
Priviledges
above
all
other
Places
,
namely
,
the
Presence
,
Preaching
,
and
Miracles
of
our
Saviour
.
Observe
(
2.
)
Capernaums
doom
denounced
,
Thou
shalt
be
thrust
down
to
Hell
;
that
is
,
thy
condition
shall
be
sadder
,
then
those
that
never
heard
of
a
Saviour
,
even
Tyre
and
Sidon
,
Sodom
and
Gomorrah
;
those
rude
and
barbarous
Nations
,
out
of
the
Pale
of
the
Church
,
shall
be
in
an
easier
state
and
condition
,
then
those
that
have
enjoyed
Gospel-Ordinances
and
Church-Priviledges
,
but
not
improved
them
.
Learn
hence
,
(
1.
)
That
Gospel-Ordinances
enjoyed
,
are
a
mighty
Honour
and
Advancement
to
the
poorest
Persons
and
obscurest
Places
;
Thou
Capernaum
art
exalted
to
Heaven
.
(
2.
)
That
Gospel-Ordinances
,
and
Church-Priviledges
enjoyed
,
but
not
improved
,
provoke
Almighty
God
to
inflict
the
soarest
of
Judgments
upon
a
People
;
Thou
that
art
exalted
to
Heaven
,
shalt
be
thrust
down
to
Hell
.
16
He
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
,
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
Here
our
Saviour
encourages
his
Ministers
to
Faithfulness
in
their
Office
,
by
assuring
them
that
he
should
reckon
and
esteem
all
the
kindness
shewn
to
them
,
as
done
unto
himself
;
He
that
receiveth
you
,
receiveth
me
;
he
that
despiseth
you
,
despiseth
me
.
Where
Note
,
That
all
the
Offices
of
Love
,
and
Respect
,
of
Kindness
and
Charity
,
which
we
shew
to
the
Ministers
or
Members
of
Christ
,
for
his
sake
,
Christ
reckons
it
as
done
unto
himself
.
17
And
the
seventy
returned
again
with
joy
,
saying
,
Lord
,
even
the
Devils
are
Subject
unto
us
,
thro'
thy
Name
.
18
And
he
said
unto
them
,
I
beheld
Satan
as
Lightning
fall
from
Heaven
.
Obs.
here
,
(
1.
)
The
Seventy
Disciples
return
to
give
Christ
an
account
of
the
Success
of
their
Expedition
;
they
return
as
Victors
with
joy
and
triumph
,
shewing
Christ
the
Trophies
of
their
Conquest
;
Lord
,
the
Devils
are
subject
unto
us
,
thro'
thy
Name
;
the
Weapons
of
their
warfare
were
not
carnal
,
but
Spiritual
and
Mighty
,
through
Christ
;
the
Powers
of
Darkness
cannot
stand
,
but
must
fall
before
the
power
of
Christ
;
the
Devils
are
no
match
for
Christ
,
no
nor
for
the
meanest
of
the
Ministers
of
Christ
,
who
go
forth
in
his
Name
,
armed
with
his
Authority
and
Power
.
Observe
(
2.
)
our
Saviour's
Reply
to
the
Seventy
Disciples
upon
this
occasion
,
I
beheld
Satan
as
Lightning
fall
from
Heaven
;
a
Two-fold
Interpretation
is
given
of
which
words
,
(
1.
)
Some
look
upon
them
as
a
Secret
Rebuke
given
by
our
Saviour
to
the
Seventy
,
for
that
excess
of
joy
,
and
mixture
of
vain-glory
which
was
found
with
them
,
upon
the
account
of
those
extraordinary
Gifts
and
Abilities
of
casting
out
Devils
,
and
healing
Diseases
which
were
conferr'd
upon
them
;
I
beheld
Satan
,
says
Christ
,
falling
like
Lightning
from
Heaven
;
as
if
Christ
had
said
,
Take
heed
of
being
puft
up
with
Pride
,
upon
the
account
of
those
Endowments
which
I
have
bestowed
upon
you
;
Remember
Lucifer
,
the
Prince
of
Pride
,
how
he
fell
from
Heaven
by
his
Arrogancy
,
and
Labour
you
to
ascend
thither
by
Humility
:
The
words
in
this
sense
,
afford
this
Instruction
,
That
those
whom
Christ
has
bestowed
the
greatest
measure
of
Spiritual
Graces
,
Ministerial
Gifts
,
and
Temporal
Blessings
upon
,
ought
,
to
be
very
watchful
against
that
hateful
Sin
of
Pride
,
which
has
ruin'd
and
destroy'd
so
many
Thousands
of
Angels
and
Men.
(
2.
)
Some
understand
this
Fall
of
Satan
,
not
Literally
,
but
Figuratively
and
Mystically
,
of
his
Ruine
by
the
Power
and
Preaching
of
the
Gospel
;
as
if
Christ
had
said
,
I
know
that
this
is
no
vain
boast
of
yours
,
no
vaunt
nor
brag
of
your
Valour
,
that
Devils
are
conquer'd
by
your
Courage
,
for
when
I
first
sent
you
forth
to
preach
the
Gospel
,
and
armed
you
with
Divine
Power
,
I
easily
foresaw
that
the
Devils
Kingdom
would
shake
about
his
Ears
,
and
that
his
Power
would
be
ruin'd
by
the
Power
of
the
Gospel
,
and
that
wherever
you
Preached
,
Satans
Strength
and
Power
should
vanish
like
a
Flash
of
Lightning
suddenly
,
and
irrevocably
.
Learn
hence
,
That
the
powerful
and
efficacious
Preaching
of
the
Gospel
,
is
the
special
means
ordained
and
appointed
by
Christ
for
the
Ruine
and
Subversion
of
Satans
Kingdom
in
the
World
;
as
the
Gospel
is
the
power
of
God
unto
Salvation
,
to
them
that
believe
and
obey
it
,
so
it
is
the
Power
of
God
unto
Destruction
,
to
Satan
,
and
all
that
fight
under
his
Banner
against
it
.
19
Behold
,
I
give
you
power
to
tread
on
Serpents
and
Scorpions
,
and
over
all
the
power
of
the
Enemy
,
and
nothing
shall
by
any
means
hurt
you
.
Our
Lord
finding
that
his
Seventy
Ambassadors
had
managed
their
former
Commission
so
well
,
he
here
enlargeth
it
,
adding
thereunto
a
promise
of
Divine
Protection
,
Behold
,
I
give
you
power
to
tread
on
Serpents
,
and
nothing
shall
hurt
you
;
as
if
Christ
had
said
,
Go
forth
again
in
this
Armour
of
Power
,
with
which
I
have
girt
you
,
and
I
warrant
you
Sword-free
and
Shot-free
,
nothing
shall
by
any
means
hurt
you
,
neither
Strength
nor
Stratagem
shall
overcome
you
;
neither
the
Power
,
the
Presence
,
nor
Protection
of
God
shall
be
wanting
to
any
of
Christ's
Ministers
or
Members
,
who
go
forth
in
his
Strength
against
the
Spiritual
Enemies
of
their
Salvation
;
As
we
have
a
Promise
of
Power
in
this
Text
,
to
enable
us
to
resist
the
Devil
,
so
we
have
a
Promise
of
Success
elsewhere
upon
our
Resisting
of
him
;
Resist
the
Devil
,
and
he
will
flee
from
you
,
St.
James
4.7
.
20
Notwithstanding
in
this
rejoyce
not
,
that
the
Spirits
are
Subject
unto
you
;
but
rather
rejoyce
,
because
your
Names
are
written
in
Heaven
.
In
these
words
of
our
Saviour
,
there
is
something
Corrective
,
and
something
Directive
;
the
corrective
part
lies
in
the
first
words
,
wherein
Christ
checks
the
suspected
excesses
of
their
joy
,
for
Victories
gained
over
Evil
Spirits
;
in
this
Rejoyce
not
;
that
is
,
l●t
not
your
Hearts
too
much
over-flow
with
joy
upon
this
occasion
;
the
Negation
is
not
absolute
,
but
comparative
only
;
Christ
doth
not
forbid
,
but
only
qualify
and
moderate
their
joy
:
That
the
Spirits
are
subject
to
you
;
that
is
,
the
Devils
.
Where
Note
,
(
1.
)
That
tho'
the
Evil
Angels
by
their
Fall
have
lost
their
happy
Condition
,
yet
not
their
original
Constitution
;
their
Honour
,
but
not
their
Nature
,
they
are
Spirits
still
.
(
2.
)
The
Subjection
of
those
Evil
Spirits
to
the
Power
of
Christ
is
not
a
free
and
professed
,
but
an
involuntary
and
imposed
Subjection
;
like
that
of
a
slave
to
his
Lord
,
whether
he
will
or
no.
Learn
hence
,
(
1.
)
That
Evil
Spirits
are
Subject
to
the
Power
of
Christ
,
not
only
to
his
personal
,
but
to
his
Ministerial
Power
.
(
2.
)
That
it
is
matter
of
great
joy
to
see
Evil
Spirits
brought
into
Subjection
by
the
Power
of
Christ
;
to
see
the
Evil
Spirit
of
Pride
and
Contention
,
of
Envy
and
Malice
,
of
Error
and
Falshood
,
of
Jealousy
and
Self-love
,
of
Animosity
and
Division
,
not
only
chained
but
changed
;
to
see
not
only
an
unwilling
Subjection
,
but
a
Subjection
of
the
Will
given
to
Christ
,
is
matter
of
great
Joy
,
and
unspeakable
Rejoycing
:
The
Directive
part
of
our
Saviour's
Words
,
lies
in
the
latter
part
of
the
Verse
;
But
rather
rejoyce
that
your
Names
are
written
in
Heaven
;
There
are
no
literal
Records
in
the
Court
of
Heaven
,
no
Pen
or
Ink
,
Paper
or
Parchment
;
but
to
be
written
in
Heaven
,
is
to
have
a
Title
to
Eternal
Life
,
and
to
be
made
meet
for
the
Inheritance
of
the
Saints
in
Light
.
Learn
,
(
1.
)
That
God
has
in
Heaven
a
Book
of
Life
;
a
Book
written
with
the
Golden
Rays
and
Beams
of
his
own
Eternal
Love
.
Observe
(
2.
)
That
there
are
Names
written
in
this
Book
,
(
3.
)
That
Persons
may
know
that
their
Names
are
written
in
that
Book
,
otherwise
they
could
not
rejoyce
;
for
no
Man
can
rejoyce
in
an
unknown
good
.
(
4.
)
That
it
is
greater
matter
of
Joy
and
Rejoycing
,
to
know
that
our
Names
are
written
in
Heaven
,
then
to
have
a
Power
to
cast
out
Devils
here
on
Earth
.
A
Man
may
have
Power
to
cast
forth
Devils
out
of
others
,
and
yet
at
the
same
time
,
the
Devil
may
have
Power
in
and
over
himself
;
Therefore
in
this
rejoyce
not
,
that
the
Devils
are
subject
unto
you
;
But
rather
rejoyce
,
that
your
Names
are
written
in
Heaven
:
If
you
say
,
With
what
spectacles
shall
we
read
that
at
such
a
Distance
?
Who
will
ascend
up
into
Heaven
,
to
see
whether
his
Name
be
written
there
?
Or
who
can
send
a
Messenger
thither
to
search
the
Records
?
I
Answer
,
Turn
thine
Eyes
inward
;
if
the
Name
of
God
be
written
in
thy
Heart
,
thy
Name
is
certainly
written
in
Heaven
;
if
you
in
your
daily
Actions
write
out
a
Copy
of
God's
Book
,
(
the
Blessed
Bible
)
here
below
;
assure
your selves
,
the
hand
of
God
has
written
your
Names
in
his
Book
above
;
that
is
,
you
shall
certainly
be
saved
.
21
In
that
Hour
Jesus
rejoyced
in
Spirit
and
said
,
I
thank
thee
,
O
Father
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
Babes
,
even
so
father
,
for
so
it
seemed
good
in
thy
sight
.
22
All
things
are
delivered
to
me
of
my
father
,
and
no
man
knoweth
who
the
Son
is
,
but
the
Father
,
and
who
the
Father
is
,
but
the
Son
,
and
he
to
whom
the
Son
will
reveal
him
.
Here
we
find
our
Saviour
glorifying
his
Father
,
and
magnifying
himself
:
(
1.
)
He
glorifies
his
Father
for
the
wise
and
free
Dispensation
of
his
Gospel-Grace
to
the
meanest
and
most
ignorant
Persons
,
whilst
the
Great
and
Learned
Men
of
the
World
undervalued
and
despised
it
;
I
thank
thee
,
Father
,
that
thou
hast
revealed
these
things
to
Babes
.
Learn
hence
,
(
1.
)
That
till
God
reveals
himself
,
his
Nature
and
Will
,
no
Man
can
know
either
what
he
is
,
or
what
he
requires
,
Th●u
hast
revealed
.
(
2.
)
That
the
wise
and
knowing
Men
of
the
World
have
in
all
Ages
despised
the
Mysteries
of
the
Gospel
,
and
have
therefore
been
judicially
blinded
by
God
;
Thou
hast
hid
these
things
from
the
wise
and
prudent
:
When
Men
shut
their
Eyes
against
the
clearest
Light
,
and
say
,
they
will
not
see
,
God
closes
their
Eyes
,
and
says
they
shall
not
see
.
(
3.
)
That
the
most
ignorant
,
if
humble
,
and
desirous
of
spiritual
Illumination
,
are
in
the
readiest
disposition
to
receive
and
embrace
the
Gospel
Revelation
;
Thou
hast
revealed
them
unto
Babes
.
(
4.
)
That
this
is
not
more
pleasing
to
Christ
then
it
is
the
pleasure
of
his
Father
,
even
so
Father
,
for
so
it
seemed
good
in
thy
sight
.
Observe
(
2.
)
our
Saviour
magnifies
himself
,
(
1.
)
His
Authority
and
Commission
;
All
things
are
delivered
unto
me
;
that
is
,
all
Power
is
committed
to
me
as
Mediator
from
God
the
Father
.
(
2.
)
His
Office
,
to
reveal
his
Father's
Will
to
a
lost
World
;
No
man
knoweth
the
Father
but
the
Son
,
or
the
Son
but
the
Father
;
That
is
,
no
Man
knoweth
their
Essence
and
Nature
,
their
Will
and
Pleasure
,
their
Counsel
and
Consent
,
their
mutual
Compact
and
Agreement
betwixt
themselves
for
saving
a
lost
World
,
but
only
themselves
,
and
those
to
whom
they
reveal
it
.
Learn
thence
,
That
all
saving
Knowledge
of
God
is
in
,
by
,
and
thro'
Christ
,
he
as
the
great
Prophet
of
his
Church
,
reveals
unto
us
the
Mind
and
Will
of
God
for
our
Salvation
;
None
knoweth
,
but
he
to
whom
the
Son
revealeth
.
23
And
he
turned
him
to
his
Disciples
,
and
said
privately
,
Blessed
are
the
eyes
which
see
the
things
that
ye
see
.
24
For
I
tell
you
,
that
many
Prophets
and
Kings
have
desired
to
see
those
things
which
ye
see
,
and
have
not
seen
them
,
and
to
hear
those
things
which
ye
hear
,
and
have
not
heard
them
.
From
the
very
first
giving
out
of
the
Promise
of
Christ
to
Adam
after
the
Fall
,
Gen.
3.15
.
There
was
in
all
good
Men
a
longing
Desire
and
Expectation
to
see
that
Person
,
who
should
be
so
great
a
Blessing
to
Mankind
;
Prophets
and
Kings
desired
to
see
the
promised
Messiah
.
Now
says
our
Saviour
to
his
Disciples
;
Blessed
are
you
,
for
you
have
seen
with
the
Eyes
of
your
Body
,
what
others
only
saw
with
the
Eyes
of
their
Mind
;
with
your
Bodily
Eye
you
have
seen
the
Promised
Messias
coming
in
the
Flesh
,
and
also
the
Miracles
to
confirm
you
that
I
am
He
,
have
been
wrought
before
your
Eyes
,
therefore
Blessed
are
the
eyes
of
your
Body
,
which
have
beheld
me
corporally
,
and
blessed
also
are
the
eyes
of
your
Mind
,
which
have
beheld
me
Spiritually
.
A
sight
of
Christ
by
a
Believing
eye
,
much
more
by
a
glorified
eye
,
is
a
blessed
Sight
.
Blessed
are
those
eyes
which
see
Christ
in
his
Dispensations
of
Grace
here
,
they
shall
certainly
see
him
in
his
manifestations
of
Glory
hereafter
.
25
And
behold
a
certain
Lawyer
stood
up
,
and
tempted
him
,
saying
,
Master
,
What
shall
I
do
to
inherit
eternal
Life
?
26
He
said
unto
him
,
What
is
written
in
the
Law
?
How
readest
thou
?
27
And
he
answering
said
,
Thou
shalt
Love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
strength
,
and
with
all
thy
mind
,
and
thy
neighbour
as
thy self
.
28
And
he
said
unto
him
,
Thou
hast
answered
right
,
this
do
and
thou
shalt
live
.
Here
we
have
a
Lawyer
,
that
is
,
an
Interpreter
and
Expounder
of
the
Law
of
Moses
,
tempting
our
Saviour
;
that
is
,
making
tryal
of
him
;
whether
he
would
deliver
any
Doctrine
contrary
to
the
Law
of
Moses
;
he
propounds
therefore
a
question
;
What
he
should
do
to
inherit
eternal
Life
?
Where
Note
(
1.
)
He
Believed
the
certainty
of
a
future
State
,
(
2.
)
he
professes
his
desire
of
an
Eternal
Happiness
in
that
State
,
(
3.
)
He
declares
his
Readiness
to
do
something
,
in
order
to
the
obtaining
of
that
Happiness
.
Hence
Learn
,
That
all
Religion
,
both
N●tural
and
Revealed
,
teaches
Men
that
good
Works
are
necessary
to
Salvation
;
or
that
something
must
be
done
by
them
,
who
desire
to
enter
into
Life
;
What
shall
I
do
to
inherit
eternal
Life
?
It
is
not
talking
well
,
and
professing
well
,
but
doing
well
,
that
entitles
us
to
Heaven
and
Eternal
Salvation
,
and
this
the
very
Light
of
Nature
teaches
.
Observe
(
2.
)
Our
Saviour's
Answer
,
What
is
written
in
the
Law
?
how
readest
thou
?
intimating
to
us
,
that
the
Word
and
Law
of
God
,
is
the
Rule
and
measure
of
our
Duty
;
our
Guide
to
direct
us
in
the
way
to
Eternal
Life
:
The
Man
Replies
,
That
the
Law
of
God
requires
,
That
we
love
God
with
all
our
heart
,
soul
,
and
strength
;
and
our
Neighbour
as
our selves
.
Where
Note
,
(
1.
)
That
the
fervour
of
all
our
Affections
,
and
particularly
the
Supremacy
of
our
Love
is
Required
by
God
as
his
Right
and
Due
.
Love
must
pass
thro'
and
possess
all
the
Powers
and
Faculties
of
our
Souls
.
The
Mind
must
meditate
upon
God
,
the
Will
must
choose
and
embrace
him
,
the
affections
must
take
complacency
and
delight
in
him
;
the
measure
of
Loving
God
,
is
to
Love
him
without
Measure
.
Note
,
(
2.
)
that
the
best
Evidence
of
our
sincere
Love
to
God
,
is
the
unfeigned
Love
of
our
Neighbour
;
Love
to
Man
,
is
both
a
Fruit
and
Testimony
of
our
Love
to
God
.
For
he
that
Loveth
not
his
Brother
whom
he
hath
seen
,
how
can
he
Love
God
whom
he
hath
not
seen
.
Note
,
(
3.
)
That
as
it
is
every
Mans
Duty
to
Love
himself
,
so
is
he
to
Love
his
Neighbour
as
himself
;
not
as
he
does
Love
himself
,
but
as
he
ought
to
Love
himself
,
not
with
the
same
measure
and
degree
of
Love
,
but
in
the
same
manner
and
kind
of
Love
that
we
Love
our selves
.
Do
we
Love
our selves
freely
and
readily
,
sincerely
and
unfeignedly
,
tenderly
and
compassionately
,
constantly
and
perseveringly
?
so
should
we
Love
our
Neighbour
also
:
Tho'
we
are
not
required
to
Love
our
Neighbour
,
as
much
as
we
Love
our selves
,
yet
are
we
commanded
,
to
Love
him
like
as
we
Love
ourselves
.
Observe
Lastly
,
Our
Lord's
Reply
,
Thou
hast
an●●●●
right
,
This
do
,
and
thou
shalt
live
.
Where
Note
,
That
Christ
intimates
to
him
,
that
the
Law
considered
in
it self
could
give
Life
;
but
then
a
Person
must
keep
it
perfectly
and
exactly
,
without
the
least
Deficiency
,
which
is
impossible
to
Man
in
his
Fallen
State
;
for
the
Law
is
not
weak
to
us
,
but
we
are
weak
to
that
,
Rom.
8.3
.
the
Law
becomes
weak
through
the
weakness
of
our
Flesh
:
Such
as
seek
Salvation
by
the
Works
of
the
Law
,
must
keep
the
Law
perfectly
and
exactly
;
which
being
impossible
in
our
fallen
estate
,
Christ
has
obtained
of
his
Father
,
that
for
his
sake
,
our
sincere
,
tho'
imperfect
Obedience
shall
find
Acceptance
with
God
,
and
be
available
to
our
Salvation
.
29
But
he
willing
to
justify
himself
,
said
unto
Jesus
,
And
who
is
my
Neighbour
?
30
And
Jesus
answering
,
said
,
a
certain
man
went
down
from
Jerusalem
to
Jericho
,
and
fell
among
Thieves
,
which
stripped
him
of
his
Raiment
,
and
wounded
him
,
and
departed
,
leaving
him
half
dead
.
31
And
by
chance
there
came
down
a
certain
Priest
that
way
,
and
when
he
saw
him
,
he
passed
by
on
the
other
side
.
32
And
likewise
a
Levite
,
when
he
was
at
the
place
,
came
and
looked
on
him
,
and
passed
by
on
the
other
side
.
33
But
a
certain
Samaritan
,
as
he
journeyed
,
came
where
he
was
,
and
when
he
saw
him
,
he
had
compassion
on
him
.
34
And
went
to
him
,
and
bound
up
his
Wounds
,
pouring
in
Oyl
and
Wine
,
and
set
him
on
his
own
Beast
,
and
brought
him
to
an
Inn
,
and
took
care
of
him
.
35
And
on
the
morrow
,
when
he
departed
,
he
took
out
two
pence
,
and
gave
them
to
the
Host
;
and
said
unto
him
,
Take
care
of
him
,
and
whatsoever
thou
spendest
more
,
when
I
come
again
,
I
will
repay
thee
.
36
Which
now
of
these
three
thinkest
thou
,
was
neighbour
unto
him
that
fell
among
the
Thieves
?
37
And
he
said
,
he
that
shewed
mercy
on
him
.
Then
said
Jesus
unto
him
,
Go
and
do
thou
likewise
.
The
Design
of
our
Saviour
in
this
Parable
is
to
convince
the
Lawyer
,
who
put
that
question
to
him
,
Who
is
my
Neighbour
?
v.
29.
That
every
one
is
,
and
ought
to
be
accounted
our
Neighbour
,
to
whom
God
affords
us
opportunity
of
doing
good
,
contrary
to
the
strait
Notion
of
the
Pharisees
,
that
by
the
Word
Neighbour
,
understood
Friends
and
Kinsfolk
,
Brethren
by
Blood
,
Neighbours
by
Habitation
,
and
Persons
of
the
same
Religion
.
Our
Saviour
by
this
Parable
taught
him
,
that
even
Strangers
and
professed
Enemies
,
every
one
that
needeth
our
help
and
relief
,
is
to
be
accounted
our
Neighbour
;
to
convince
him
hereof
,
Christ
propounds
this
parable
of
a
Jew
that
fell
among
Thieves
,
who
was
neglected
by
his
own
Country-men
,
but
relieved
by
a
Samaritan
,
who
tho'
a
professed
Enemy
upon
the
score
of
Religion
,
yet
was
so
exceeding
kind
and
charitable
,
that
he
became
Physician
,
Surgeon
,
and
Host
,
and
a
real
Neighbour
to
the
unknown
Traveller
,
Wounded
by
Thieves
,
in
his
Journey
to
Jericho
.
From
the
whole
Learn
(
1.
)
That
every
Person
in
Misery
is
the
object
of
our
Mercy
,
our
Neighbour
,
and
capable
of
our
Charity
.
(
2.
)
That
no
difference
in
Religion
▪
much
less
in
some
doubtful
Opinions
,
will
excuse
us
from
exercising
Acts
of
Charity
and
Compassion
towards
such
as
are
really
in
Want
,
and
need
our
Assistance
;
our
Holy
and
merciful
Religion
makes
all
Persons
the
Objects
of
our
compassion
who
are
indigent
and
helpless
;
tho'
they
be
Strangers
and
Foreigners
,
Heathens
or
Hereticks
,
Friends
or
Enemies
;
yea
,
be
they
good
or
bad
,
holy
or
wicked
,
as
we
have
opportunity
we
must
do
good
unto
all
,
and
imitate
the
example
of
our
merciful
God
,
who
is
kind
to
the
unthankful
,
and
to
the
Evil.
(
3.
)
That
real
Charity
is
an
Active
,
operative
thing
,
it
consists
not
in
good
Words
given
to
the
Distressed
,
nor
in
a
compassionate
beholding
of
them
,
nor
in
a
pitiful
mourning
over
them
,
but
in
positive
Acts
of
kindness
towards
them
.
The
Samaritan
here
is
an
example
of
a
real
and
thorough
Charity
;
he
turns
his
Face
towards
the
forlorn
Man
,
his
Feet
hasten
to
him
,
his
hand
pours
in
Wine
and
Oyl
into
his
Wounds
,
after
which
he
sets
him
upon
his
own
Beast
,
brings
him
to
the
Inn
,
stays
with
him
all
Night
,
and
the
next
day
,
because
his
Recovery
would
be
a
Work
of
Time
and
Expence
,
he
leaves
him
,
but
first
leaves
Money
with
the
Host
,
and
a
special
charge
to
take
care
of
him
;
with
a
punctual
promise
,
that
whatever
was
expended
more
should
be
Repaid
.
Behold
here
an
instance
and
pattern
of
a
compleat
Charity
,
managed
with
as
much
Discretion
as
Compassion
;
well
might
our
Lord
say
to
this
Person
,
and
in
him
to
every
one
of
us
,
Go
and
do
thou
likewise
.
38
Now
it
came
to
pass
as
they
went
,
that
he
entered
into
a
certain
Village
,
and
a
certain
Woman
named
Martha
received
him
into
her
house
.
Observe
here
(
1.
)
the
great
Work
and
Business
of
our
Saviour's
Life
,
it
was
to
go
about
Preaching
the
Gospel
.
(
2.
)
The
Nature
of
the
place
which
Christ
at
this
time
preached
in
,
it
was
a
poor
Village
,
Bethany
,
as
some
think
;
Christ
did
not
only
take
care
of
populous
Cities
,
and
great
Towns
,
but
private
Villages
and
obscure
places
,
enjoyed
also
the
blessing
of
his
Ministry
.
Our
Saviour's
Example
herein
is
instructive
to
his
Ministers
,
not
to
affect
great
Auditories
,
and
to
Preach
only
in
populous
Cities
,
but
to
scatter
the
Seed
of
the
Word
in
Country
Villages
,
where
are
like
precious
Souls
to
be
taken
care
of
,
and
provided
for
;
as
Christ
was
sent
himself
,
so
he
sends
his
Ministers
to
preach
the
Gospel
to
the
poor
.
Observe
(
3.
)
The
party
that
entertain'd
him
in
the
Village
,
Martha
received
him
into
her
house
;
Martha
is
named
because
she
was
probably
the
Owner
of
the
House
:
Tho'
Christ
had
no
house
of
his
own
,
yet
he
had
as
many
as
he
pleased
at
his
Command
;
for
wherever
he
had
an
Heart
,
he
was
sure
to
have
an
House
;
Martha
received
him
into
her
house
.
39
And
she
had
a
Sister
called
Mary
,
which
also
sate
at
Jesus
feet
,
and
heard
his
words
.
Observe
(
1.
)
Both
these
Sisters
were
Holy
and
Devout
Women
,
both
had
an
Honour
and
Reverence
for
Christ
,
and
both
are
forward
to
entertain
him
;
these
were
Sisters
by
Grace
as
well
as
by
Nature
;
yea
they
both
for
a
time
attended
upon
Christ's
Preaching
.
Mary
(
also
)
sat
at
Jesus
Feet
,
implying
,
that
Martha
sat
there
too
,
till
Houshold
occasions
called
her
away
:
Oh
how
happy
is
that
Family
where
all
Parties
are
agreed
to
receive
and
entertain
the
Lord
Jesus
Christ
.
Observe
(
2.
)
No
sooner
is
Christ
entered
into
Martha's
House
,
but
he
falls
a
Preaching
,
whilst
they
provide
Bodily
Food
for
him
,
he
prepares
spiritual
Bread
for
them
;
oh
that
in
our
place
and
measure
we
might
all
imitate
Christ
in
this
:
Can
we
come
into
any
House
or
Company
,
and
find
nothing
to
say
or
do
for
God
.
Observe
(
3.
)
The
Holy
and
Humble
Deportment
of
Mary
upon
this
occasion
,
she
sate
at
Jesus
Feet
,
and
heard
his
words
.
When
Christ
was
speaking
Mary
was
hearing
,
and
little
things
could
not
take
her
off
.
Lord
!
how
carefully
should
we
take
the
present
opportunity
for
our
Souls
,
to
hear
and
learn
of
thee
as
Mary
did
:
She
was
not
sure
of
another
opportunity
,
therefore
hears
humbly
,
attentively
,
affectionately
,
as
if
it
were
her
last
hearing
Season
.
40
But
Martha
was
cumbered
about
much
serving
,
and
came
to
him
,
and
said
,
Lord
,
dost
thou
not
care
that
my
sister
hath
left
me
to
serve
alone
?
Bid
her
therefore
that
she
help
me
.
Observe
here
,
(
1.
)
Martha's
Behaviour
,
She
was
cumbered
about
much
serving
,
that
is
,
much
taken
up
with
providing
for
the
Entertainment
of
Christ
and
his
Friends
,
all
which
considered
in
it self
was
no
miscarriage
,
but
a
token
of
Martha's
endeared
respect
to
her
best
Friend
.
A
Person
that
sincerely
loves
Christ
,
as
Martha
did
,
thinks
it
can
never
shew
enough
of
respect
unto
him
.
Martha
having
such
a
Guest
to
Honour
her
House
,
puts
forth
her self
all
she
can
,
yea
,
more
then
she
was
able
,
to
give
him
Entertainment
,
She
was
cumbered
about
much
serving
.
Observe
(
2.
)
Martha's
complaint
to
Christ
,
concerning
her
Sisters
not
joyning
with
her
in
the
Work
that
lay
so
hard
upon
her
;
Lord
,
dost
thou
n●t
care
that
my
Sister
hath
left
me
to
serve
alone
?
bid
her
therefore
that
she
help
me
;
as
if
Martha
had
said
,
is
it
a
fit
thing
that
both
thy self
,
and
all
this
Company
,
should
be
unprovided
for
;
or
is
it
reasonable
,
that
the
whole
Burthen
should
lye
upon
me
,
whilst
M●ry
fits
still
,
and
doth
not
touch
the
least
houshold
Business
with
one
of
her
Fingers
.
Lord
!
What
infirmity
and
weakness
intermixes
and
mingles
with
the
Vertues
and
Graces
of
the
best
of
thy
Servants
,
especially
when
they
give
way
to
their
distempered
Passions
.
This
good
Woman
at
this
time
,
did
not
attend
upon
Christ's
Preaching
her self
,
but
interrupts
him
wit●
a
●rivolous
Complaint
about
her
Sister
,
Bid
her
that
she
help
me
.
But
why
did
not
Martha
speak
to
her
Sister
her self
,
and
whisper
in
her
Ear
,
and
acquaint
her
how
she
wanted
her
help
,
but
makes
her
mo●n
to
Christ
?
Answer
,
'T
is
like
she
thought
her
Sister
was
so
tyed
by
the
Ear
with
those
A●●mantine
Chains
of
Christ's
heavenly
Doctrine
,
that
until
Christ
was
silent
,
she
had
no
Power
to
stir
:
doubtless
she
believed
,
that
Mary
would
not
move
,
unless
Christ
spake
to
her
so
to
do
.
Obs.
(
3.
)
That
all
this
while
,
Mary
speaks
not
one
word
for
her self
;
no
doubt
it
troubled
her
,
good
Woman
,
to
hear
her
Sister
complain
of
her
to
Christ
,
and
to
find
her self
blam'd
for
her
Piety
,
and
implicitly
condemn'd
for
l●●in●
hold
upon
such
a
sweet
opportunity
of
hearing
the
Beloved
of
her
Soul
,
whose
Lips
dropt
as
the
Honey-comb
.
However
,
she
speaks
not
a
word
in
her
own
Vindication
,
but
leaves
her
Answer
to
her
Saviour
.
Learn
thence
,
That
when
we
are
complain'd
of
for
well-doing
,
it
is
our
Duty
,
and
may
be
our
Prudence
,
to
Seal
up
our
Lips
in
Silence
,
and
to
expect
our
Vindication
from
above
;
Mary
says
nothing
,
but
Christ
speaks
for
her
in
the
next
Verses
.
41
And
Jesus
answered
and
said
unto
her
,
Martha
,
Martha
,
Thou
art
careful
and
troubled
about
many
things
.
42
But
one
thing
is
needful
,
and
Mary
hath
chosen
that
good
part
,
which
shall
not
be
taken
away
from
her
.
As
if
Christ
had
said
,
Martha
,
Martha
,
I
well
know
thou
dost
all
this
in
Love
to
me
,
and
it
is
no
more
then
what
is
thy
Duty
in
its
proper
Season
,
but
thou
hadst
now
an
opportunity
to
hear
my
Word
,
which
thou
canst
not
have
every
da●
;
and
it
would
have
pleased
me
better
,
to
whom
it
is
Meat
and
Drink
to
feed
Souls
,
if
I
had
seen
thee
fitting
with
thy
dear
Sister
at
my
Feet
,
and
yielding
an
a●tentive
Regard
to
my
Holy
Doctrine
,
then
to
find
thee
performing
a
necessary
Civility
to
my
Person
.
Thou
hast
not
made
a
bad
Choice
,
but
Mary
has
made
a
Better
;
she
has
laid
all
aside
to
attend
upon
my
Ministry
,
and
the
fruit
of
it
will
continue
with
her
to
all
Eternity
;
It
is
that
good
part
which
shall
never
be
taken
away
from
her
.
Note
here
(
1.
)
The
unexpectedness
of
our
Saviour's
Answer
to
Martha
,
how
contrary
it
was
to
her
Expectation
;
she
thought
that
her
Sister
should
have
been
sent
away
with
a
check
,
and
her self
with
thanks
,
but
she
is
quite
mistaken
;
for
all
her
good
cheer
that
she
had
provided
for
Christ
,
he
spares
not
to
tell
her
of
her
fault
,
Martha
,
Martha
,
thou
art
troubled
about
many
things
.
Learn
thence
,
That
no
Obligations
to
any
particular
Person
should
so
enthral
us
,
but
that
our
Tongues
should
be
at
Liberty
to
reprove
the
Faults
of
our
best
Friends
wherever
we
find
them
.
Martha
,
tho'
a
pious
and
good
Woman
,
tho'
a
friendly
and
kind
Woman
,
tho'
a
Woman
greatly
Beloved
of
Christ
,
yet
is
she
reproved
by
Christ
.
Note
(
2.
)
The
Reproof
given
to
Martha
,
Thou
art
troubled
about
many
things
;
where
Christ
condemns
not
her
Hospitality
,
but
her
sollicitude
and
superfluity
,
her
distraction
and
perplexity
;
oh
how
prone
are
we
to
exceed
in
things
Lawful
and
necessary
,
and
to
go
beyond
our
Bounds
in
them
;
when
we
are
satisfied
in
the
matter
,
we
are
prone
to
exceed
in
the
measure
.
Martha's
Entertainment
of
Christ
was
a
noble
Service
,
but
she
was
too
anxious
and
sollicitous
about
it
;
she
was
cumbered
,
she
was
careful
,
she
was
troubled
.
Note
(
3.
)
Our
Saviour's
Admonition
,
But
one
thing
is
needful
;
that
is
,
there
is
one
thing
which
ought
first
and
principally
to
be
regarded
by
us
,
and
is
of
the
greatest
Concernment
to
us
;
namely
,
the
Business
of
Religion
,
and
the
Care
of
our
Souls
Salvation
.
Learn
thence
,
That
the
care
of
Religion
,
and
our
Souls
Salvation
,
is
the
One
Thing
Necessary
,
and
that
which
every
Man
is
concerned
in
the
first
place
,
and
above
all
other
things
to
regard
and
mind
.
Note
(
4.
)
Our
Saviour's
justification
of
Marys
choice
,
Mary
hath
chosen
that
good
part
,
Non
Tu
malam
sed
illa
meliorem
.
Christ
did
not
tell
Martha
,
she
had
chosen
a
Bad
part
,
but
her
Sister
had
chosen
the
Better
.
Martha's
Entertainment
of
Christ
was
good
,
but
Marys
Attendance
upon
Christ's
Ministry
was
better
,
and
more
pleasing
unto
Christ
.
Christ
was
better
pleased
to
see
Mary
in
the
Chapel
,
than
Martha
in
the
Kitchin
,
tho'
he
doth
not
condemn
the
one
,
yet
he
extols
the
other
;
Mary
hath
chosen
the
good
part
.
Learn
hence
,
That
Religion
,
and
the
Service
of
God
must
be
the
matter
our
Election
and
Choice
;
we
must
choose
the
good
part
,
and
it
being
once
chosen
by
us
,
it
shall
never
be
taken
away
from
us
;
One
thing
is
needful
,
and
Mary
hath
chosen
the
good
part
,
which
shall
never
be
taken
away
from
her
.
CHAP.
XI
.
1
AND
it
came
to
pass
,
that
as
he
was
praying
in
a
certain
place
,
when
he
ceased
,
one
of
his
Disciples
said
unto
him
,
Lord
,
teach
us
to
pray
,
as
John
also
taught
his
Disciples
.
The
Learned
Mr.
Mede
upon
this
place
,
apprehends
that
it
was
the
custom
of
the
Jewish
Doctors
,
to
deliver
some
certain
Form
of
Prayer
to
their
Disciples
to
use
,
at
least
that
John
Baptist
had
done
so
to
his
Disciples
:
Thereupon
our
Saviour's
Disciples
besought
him
,
that
he
also
would
give
them
in
like
manner
some
Form
of
his
own
composing
,
that
they
might
pray
with
their
Masters
Spirit
,
as
John's
Disciples
did
with
his
.
Accordingly
our
Saviour
gives
them
here
a
Form
of
his
own
,
and
commands
them
when
they
pray
to
use
it
.
Indeed
he
had
given
them
this
Prayer
about
a
year
and
half
before
,
in
his
Sermon
upon
the
Mount
,
Matth.
6.9
.
After
this
manner
pray
ye
;
where
it
is
probable
,
that
the
Disciples
look'd
upon
it
only
as
a
pattern
of
Prayer
,
and
not
as
a
Form
,
for
had
they
thought
that
Christ
had
given
them
a
Form
of
Prayer
before
,
they
had
not
asked
him
for
one
now
;
Therefore
says
Christ
,
When
ye
pray
,
say
:
Certainly
this
gives
us
to
understand
,
that
our
Saviour
intended
and
commended
it
for
a
set
Form
of
Prayer
unto
his
Church
.
Learn
hence
,
That
the
Lords
Prayer
is
both
a
Pattern
and
Platform
,
according
to
which
all
our
Prayers
ought
to
be
framed
;
and
also
an
exact
Form
of
Prayer
,
which
ought
to
be
used
by
us
in
our
Addresses
to
the
Throne
of
Grace
:
After
this
manner
pray
ye
,
says
St.
Matthew
;
When
ye
pray
,
say
,
says
St.
Luke
.
2
And
he
said
unto
them
,
When
ye
pray
say
.
Observe
here
the
favour
which
Christ
does
us
in
prescribing
a
Form
of
Prayer
to
us
;
a
great
Favour
,
no
doubt
,
tho'
the
World
grows
weary
of
it
;
we
know
not
Alas
!
what
to
ask
,
but
he
himself
teaches
us
,
and
frames
our
Supplication
for
us
,
that
it
may
be
accepted
.
Should
a
King's
Son
draw
a
Petition
for
a
poor
Subject
,
to
be
put
up
to
his
Father
,
what
a
ground
of
hope
would
there
be
,
that
whatever
is
desired
would
be
obtained
;
if
any
of
us
then
think
meanly
of
our
Lord's
Prayer
;
oh
how
meanly
may
he
think
of
us
,
and
of
our
Prayers
.
2
Our
Father
which
art
in
Heaven
,
Hallowed
be
thy
Name
,
Thy
Kingdom
come
,
Thy
Will
be
done
,
As
in
Heaven
,
So
in
Earth
.
3
Give
us
day
by
day
our
daily
Bread
.
4
And
forgive
us
our
sins
,
For
we
also
forgive
every
one
that
is
indebted
to
us
,
And
lead
us
not
into
Temptation
,
But
deliver
us
from
Evil.
The
Sense
and
Signification
of
this
Best
of
Prayers
is
this
,
O
thou
our
Father
in
Jesus
Christ
,
who
remainest
in
thy
Throne
in
Heaven
,
and
art
there
perpetually
praised
,
and
perfectly
obey'd
,
by
Glorious
Angels
and
Glorified
Saints
,
Grant
that
thy
Name
may
be
Glorified
,
thy
Throne
Acknowledged
,
and
thy
Holy
Will
Obey'd
here
on
Earth
below
,
by
us
thy
Sons
and
Servants
,
as
readily
,
as
cheerfully
,
and
sincerely
,
and
in
some
degree
of
Proportion
to
what
is
done
in
Heaven
above
.
And
because
by
reason
of
the
Frailty
of
our
Natures
,
we
cannot
subsist
without
the
Comforts
and
Supports
of
Life
,
we
crave
our
daily
Bread
at
thy
Bountiful
hand
;
even
such
a
proportion
of
the
good
things
of
this
Life
,
as
thy
Wisdom
shall
see
convenient
for
us
.
And
knowing
that
thy
Holiness
and
Justice
doth
oblige
thee
to
punish
Sin
,
and
Sinners
,
we
plead
with
thee
for
the
sake
of
thy
Son's
Satisfaction
,
to
forgive
us
our
daily
Trespasses
;
for
it
is
our
desire
and
endeavour
,
heartily
to
forgive
those
that
have
offended
us
;
And
seeing
this
wicked
World
wherein
we
live
is
so
full
of
Snares
and
Temptations
of
all
sorts
,
we
pray
,
that
by
the
Power
of
thy
Grace
,
and
the
Concurrence
of
our
own
careful
endeavours
,
we
may
be
kept
from
Satans
Temptations
,
from
the
World's
Allurements
,
and
from
our
own
Evil
Inclinations
;
and
be
preserved
unblamable
to
thine
Everlasting
Kingdom
;
and
in
Testimony
of
our
Desires
and
Assurance
to
be
heard
,
we
say
Amen
,
so
be
it
,
so
let
it
be
,
even
so
oh
Lord
,
let
it
be
for
ever
.
Learn
(
1.
)
That
God
is
the
Father
of
all
his
People
;
as
a
Father
,
he
knows
all
his
children
,
he
loves
them
,
and
takes
care
of
them
:
As
his
Children
it
is
our
Duty
to
Honour
him
,
to
Obey
him
,
to
imitate
him
,
to
cast
our
care
upon
him
,
and
to
long
for
the
Enjoyment
of
him
.
(
2.
)
From
the
Word
Our
,
Learn
,
That
it
is
our
Duty
to
pray
for
others
,
as
well
as
for
our selves
;
we
cannot
pray
acceptably
for
our selves
,
if
we
pray
only
for
our selves
.
(
3.
)
That
the
Hallowing
,
Honouring
and
Sanctifying
of
God's
Name
,
as
it
is
the
first
thing
we
are
to
pray
for
,
so
it
ought
to
be
preferred
before
all
other
things
whatsoever
;
we
pray
for
it
before
we
pray
for
our
own
Salvation
;
we
say
Hallowed
be
thy
Name
,
before
we
say
,
Forgive
us
our
Debts
.
(
4.
)
Learn
,
That
Sins
are
Debts
,
and
Sinners
indebted
to
Divine
Justice
.
Sin
,
it
is
an
infinite
Debt
,
a
multiplied
Debt
,
an
inexcusable
Debt
,
and
if
not
discharged
by
our
Surety
,
we
must
ly
in
Prison
to
all
Eternity
,
for
Non-payment
of
this
Debt
.
(
5.
)
That
God
has
made
our
Forgiveness
of
others
,
the
Condition
of
his
Forgiving
us
:
The
word
As
,
is
not
a
Note
of
Equality
but
of
Similitude
;
we
cannot
equal
God
in
Forgiving
,
but
we
must
imitate
him
.
(
6.
)
No
sooner
is
Sin
pardoned
,
but
Satan
will
be
busy
with
his
Temptation
;
forgive
us
our
sins
,
and
lead
us
not
into
Temptation
.
(
7.
)
That
it
is
a
greater
Mercy
to
be
Delivered
from
the
Evil
of
Temptation
,
then
from
Temptations
to
Evil.
The
Evil
of
Temptations
is
the
Evil
of
Sin
,
but
Temptations
to
Evil
is
at
most
but
the
Evil
of
Punishment
,
Lead
us
not
into
Temptation
,
but
deliver
us
from
Evil
;
Suffer
us
not
to
be
led
into
Temptation
,
or
if
so
,
leave
us
not
when
we
are
Tempted
.
5
And
he
said
unto
them
,
which
of
you
shall
have
a
friend
,
and
shall
go
unto
him
at
mid-night
,
and
say
unto
him
,
friend
,
lend
me
three
loaves
.
6
For
a
friend
of
mine
in
his
Journey
,
is
come
unto
me
,
and
I
have
nothing
to
set
before
him
.
7
And
he
from
within
shall
answer
and
say
,
Trouble
me
not
,
the
door
is
now
shut
,
and
my
children
are
with
me
in
bed
;
I
cannot
rise
and
give
thee
.
8
I
say
unto
you
,
tho'
he
will
not
rise
and
give
him
because
he
is
his
friend
,
yet
because
of
his
importunity
,
he
will
rise
and
give
him
as
many
as
he
needeth
.
The
design
of
our
Blessed
Saviour
in
these
,
and
the
following
Verses
,
is
to
excite
and
stir
up
his
Disciples
to
fervency
,
importunity
,
and
constancy
in
the
Duty
of
Prayer
,
and
to
this
purpose
he
makes
use
of
a
double
Argument
,
the
one
of
a
Friend
,
and
the
other
of
a
Father
.
(
1.
)
He
lays
before
them
the
Parable
of
a
Friend
,
coming
to
his
Friend
at
Mid-night
,
and
by
his
importunity
obtaining
that
of
him
which
otherwise
he
must
have
gone
without
.
From
whence
our
Lord
leaves
us
to
infer
,
that
if
an
impudent
and
bold
Beggar
can
obtain
so
much
from
Man
,
what
cannot
an
humble
,
earnest
,
and
daily
Petitioner
obtain
from
God
?
What
Friend
so
faithful
and
helpful
to
his
dearest
Friend
,
as
God
is
to
us
his
Children
.
From
the
whole
Note
,
(
1.
)
That
a
Man
must
be
brought
into
a
state
of
Friendship
and
Reconciliation
with
God
,
if
he
hopes
his
Prayers
shall
be
accepted
.
(
2.
)
That
when
any
of
the
Friends
of
God
are
in
Necessities
and
Streights
,
he
allows
them
the
liberty
at
all
hours
to
call
upon
him
,
and
pray
unto
him
,
at
mid-night
as
well
as
at
Mid-day
,
God's
ear
is
open
to
his
Praying
Friends
.
(
3.
)
That
Almighty
God
takes
pleasure
in
being
urged
in
Prayer
,
by
the
Holy
importunity
of
his
Friends
;
never
is
he
better
pleased
,
then
when
his
People
,
with
Holy
Jacob
,
Wrestle
with
him
,
and
will
not
let
him
go
till
he
has
blessed
them
.
(
4.
)
That
such
holy
and
humble
importunity
shall
not
only
obtain
what
we
desired
,
but
more
then
we
expected
;
only
three
Loaves
were
desired
here
,
but
because
of
importunity
,
he
had
as
many
as
he
needed
;
more
is
given
in
the
Concession
,
than
was
desired
in
the
Supplication
.
9
And
I
say
unto
you
,
ask
and
it
shall
be
given
you
,
seek
and
ye
shall
find
,
knock
and
it
shall
be
opened
unto
you
.
10
For
every
one
that
asketh
,
receiveth
,
and
he
that
seeketh
,
findeth
,
and
to
him
that
knocketh
,
it
shall
be
opened
.
Our
Saviour
here
goes
on
,
to
urge
us
to
importunity
and
constancy
in
Prayer
,
he
bids
us
ask
,
seek
,
and
knock
,
and
assures
us
we
shall
be
accepted
,
heard
,
and
answered
.
Here
Note
(
1.
)
That
Man
is
a
poor
indigent
Creature
,
full
of
wants
,
but
unable
to
supply
them
.
(
2.
)
As
Man
is
an
indigent
and
insufficient
Creature
,
so
God
is
an
All-sufficient
Good
,
able
to
supply
the
Wants
,
and
to
Relieve
the
Necessities
of
his
Creatures
.
(
3.
)
That
All-mighty
God
stands
ready
to
supply
all
our
Wants
,
not
Temporal
only
,
but
Spiritual
also
,
affording
his
Grace
,
and
the
assistance
of
his
holy
Spirit
to
them
that
ask
it
.
(
4.
)
If
therefore
we
want
the
Grace
of
God
,
and
the
assistance
of
his
Holy
Spirit
,
it
is
our
own
fault
and
not
God's
;
it
is
either
for
want
of
seeking
,
or
for
want
of
earnestness
in
asking
,
for
our
Saviour
expresly
assures
us
,
that
God
denies
it
to
none
;
but
every
one
that
asketh
receiveth
.
11
If
a
Son
shall
ask
Bread
of
any
of
you
that
is
a
Father
,
will
he
give
him
a
stone
?
or
if
he
ask
a
fish
,
will
he
for
a
fish
give
him
a
Serpent
?
12
Or
if
he
ask
an
egg
,
will
he
offer
him
a
Scorpion
?
13
If
ye
then
being
evil
,
know
how
to
give
good
gifts
unto
your
children
,
how
much
more
shall
your
Heavenly
Father
give
the
Holy
Spirit
to
them
that
ask
him
?
The
Second
Parable
which
our
Saviour
makes
use
of
,
is
that
of
a
Father
to
his
Children
.
Christ
represents
the
care
and
kindness
of
God
towards
us
,
by
the
affections
which
Earthly
Parents
bear
to
their
natural
Children
,
who
tho'
they
be
many
times
Evil
themselves
,
yet
are
not
wont
to
deny
their
Children
necessary
good
things
when
they
dutifully
and
decently
beg
them
at
their
hands
;
If
ye
being
evil
—
how
much
more
shall
your
heavenly
Father
give
his
holy
Spirit
;
that
is
,
the
continual
presence
and
influence
of
his
Holy
Spirit
,
to
all
the
purposes
of
Guidance
and
Direction
,
of
Grace
and
Assistance
,
of
Comfort
and
Support
in
our
Christian
Course
.
Learn
hence
,
That
the
presence
and
assistance
of
God's
Holy
Spirit
to
enable
us
to
do
what
God
requires
,
shall
never
be
wanting
to
those
that
desire
it
,
and
endeavour
after
it
.
But
we
must
always
remember
,
That
the
Assistance
of
God's
Holy
Spirit
,
tho'
it
be
offered
and
tendered
to
us
,
yet
it
is
not
forced
upon
us
;
for
if
we
beg
the
Holy
Spirit
,
and
his
assistance
,
but
refuse
to
make
use
of
it
;
or
if
we
cry
to
him
for
his
help
to
mortify
our
Lusts
,
but
do
not
put
forth
his
own
endeavours
,
we
forfeit
the
Divine
Assistance
,
and
God
will
certainly
withdraw
his
Holy
Spirit
from
us
.
14
And
Jesus
was
casting
out
a
Devil
,
and
it
was
dumb
;
and
it
came
to
pass
when
the
Devil
was
gone
out
,
that
the
dumb
spake
,
and
the
people
wondered
.
15
But
some
of
them
said
he
casteth
out
Devils
through
Beelzebub
the
chief
of
the
Devils
.
16
And
other
tempting
him
,
sought
of
him
a
sight
from
Heaven
.
17
But
he
knowing
their
thoughts
,
said
unto
them
,
Every
kingdom
divided
against
it self
is
brought
to
desolation
,
and
a
house
divided
against
a
house
,
falleth
.
18
If
Satan
also
be
divided
against
himself
,
how
shall
his
kingdom
stand
?
because
ye
say
that
I
cast
out
Devils
thrô
Belzebub
.
19
And
if
I
by
Beelzebub
cast
out
Devils
,
by
whom
do
your
Sons
cast
them
out
?
therefore
shall
they
be
your
judges
.
20
But
if
I
with
the
Finger
of
God
cast
out
Devils
,
no
doubt
the
kingdom
of
God
is
come
upon
you
.
A
Relation
is
here
given
of
a
famous
Miracle
wrought
by
our
Saviour
in
casting
a
Devil
out
of
a
possessed
Man
;
it
is
called
a
dumb
Devil
,
because
of
the
effect
upon
the
poor
possessed
Person
in
restraining
the
use
of
his
Tongue
.
Learn
here
,
(
1.
)
That
amongst
the
many
Calamities
which
Sin
has
rendered
humane
Nature
liable
and
obnoxious
to
,
this
is
one
,
to
be
bodily
possest
by
Satan
.
(
2.
)
That
one
Demonstration
of
Christ's
Divine
Power
,
and
a
convictive
Evidence
of
his
being
truly
and
really
God
,
was
his
casting
out
Devils
by
the
Word
of
his
Power
.
Observe
(
3.
)
What
a
sad
and
contrary
effect
this
Miracle
had
upon
the
wicked
Pharisees
through
their
own
blindness
,
obstinacy
,
and
malice
;
instead
of
magnifying
his
Divine
Power
,
they
maliciously
accuse
him
for
holding
a
correspondency
with
the
Devil
,
and
acting
by
a
Power
derived
from
him
;
as
if
Satan
should
lend
our
Saviour
a
power
against
himself
,
and
that
for
the
Destruction
of
his
own
Kingdom
.
Lord
!
how
dangerous
is
a
wilful
opposition
against
the
Truth
,
it
provokes
the
Almighty
to
deliver
Persons
up
to
the
most
unreasonable
Infidelity
,
and
obstinate
Obduracy
.
Observe
(
4.
)
Our
Saviour
knowing
their
Thoughts
,
makes
a
just
Apology
for
himself
,
by
shewing
how
improbable
and
unlikely
,
how
unreasonable
and
absurd
it
is
once
to
imagine
or
suppose
,
that
Satan
should
cast
out
himself
,
and
any
ways
seek
to
oppose
or
destroy
his
own
Kingdom
;
Now
if
I
have
received
(
says
Christ
)
my
power
from
Satan
,
for
casting
out
of
Satan
,
then
is
the
Devil
like
a
Family
divided
within
it self
,
and
divided
like
a
Kingdom
against
it self
,
which
can
never
stand
bust
must
be
brought
to
Destruction
.
Observe
Lastly
,
Our
Saviour
tells
the
Pharisee
,
that
they
might
with
as
much
reason
attribute
all
other
Miracles
to
the
Power
of
the
Devil
,
as
those
wrought
by
himself
;
for
there
were
certain
Jews
amongst
them
that
casts
out
Devils
in
the
Name
of
the
God
of
Abraham
,
Isaac
,
and
Jacob
;
now
our
Saviour
asks
them
by
what
power
these
their
Children
cast
them
out
?
They
acknowledged
that
what
they
did
was
by
the
Power
of
God
,
and
there
was
no
cause
,
but
their
malice
,
why
they
should
not
acknowledge
,
that
what
he
did
was
by
the
same
Power
?
If
I
by
Beelzebub
cast
out
Devils
,
by
whom
do
your
sons
cast
them
out
?
but
if
I
with
the
finger
of
God
cast
them
out
,
no
doubt
the
kingdom
of
God
is
come
upon
you
;
that
is
,
the
long
expected
Kingdom
of
the
Messias
is
certainly
come
,
and
I
having
wrought
these
Miracles
by
my
own
Power
,
is
a
Demonstrative
proof
that
I
am
the
promised
Messias
.
21
When
a
strong
man
armed
keepeth
his
palace
,
his
goods
are
in
peace
.
22
But
when
a
stronger
then
he
shall
come
upon
him
,
and
overcome
him
,
he
taketh
from
him
all
his
armour
wherein
he
trusted
,
and
divideth
his
spoil
.
23
He
that
is
not
with
me
,
is
against
me
,
and
he
that
gathereth
not
with
me
,
scattereth
.
24
When
the
unclean
Spirit
is
gone
out
of
a
man
,
he
walketh
thro'
dry
places
,
seeking
rest
and
finding
none
;
he
saith
,
I
will
return
to
my
house
whence
I
came
out
.
25
And
when
he
cometh
,
he
findeth
it
empty
,
swept
,
and
garnisht
.
26
Then
goeth
he
and
taketh
to
him
seven
other
Spirits
,
more
wicked
then
himself
,
and
they
enter
in
and
dwell
there
;
and
the
last
state
of
that
man
is
worse
than
the
first
.
Our
Saviour
having
sufficiently
shewn
,
that
he
did
not
Work
his
Miracles
by
the
Power
of
the
Devil
,
he
next
informs
the
Pharisees
from
whence
he
had
that
Power
,
even
from
God
himself
;
accordingly
he
compares
Satan
to
a
strong
Man
armed
with
Weapons
to
defend
his
House
,
and
himself
cloathed
with
Divine
Power
,
he
compares
him
to
one
that
is
stronger
th●n
the
strong
Man
;
so
that
the
Argument
runs
thus
,
the
Devil
is
very
strong
and
powerful
,
and
there
is
no
Power
,
but
only
God's
that
is
stronger
than
his
;
if
then
,
says
Christ
,
I
were
not
assisted
with
a
Divine
Power
,
I
could
never
cast
out
this
strong
Man
,
who
Reigns
in
the
Bodies
and
Souls
of
Men
,
as
in
his
house
;
for
it
must
be
a
stronger
than
the
strong
Man
that
shall
bind
Satan
,
and
who
is
he
but
the
God
of
strength
.
Learn
thence
,
That
only
Christ's
Divine
Power
is
superior
to
Satans
strength
;
he
only
can
vanquish
and
over-rule
him
at
his
pleasure
,
and
drive
him
out
of
that
Possession
which
he
holds
either
in
the
Bodies
or
Souls
of
Men
:
The
strong
man
armed
keeps
the
house
,
till
a
stronger
than
he
comes
upon
him
,
and
over-comes
him
;
When
the
unclean
Spirit
goeth
out
of
a
man
,
he
walketh
thro'
dry
places
,
seeking
rest
,
and
findeth
none
.
Note
here
,
(
1.
)
That
Satan
is
an
unclean
Spirit
,
he
hath
lost
his
Original
Purity
,
his
Holy
Nature
in
which
he
was
Created
,
and
is
by
sin
become
universally
sinful
and
impure
,
no
means
being
allowed
him
by
God
,
for
the
purging
of
his
filthy
and
impure
Nature
;
yea
,
he
is
a
perfect
Enemy
to
Purity
and
Holiness
;
maligning
all
that
Love
it
,
and
would
promote
it
.
(
2.
)
That
Satan
is
a
restless
and
unquiet
Spirit
,
being
cast
out
of
Heaven
,
he
can
rest
no
where
;
when
he
is
either
gone
out
of
a
Man
by
Policy
,
or
cast
out
by
Power
,
he
has
no
content
or
satisfaction
,
till
he
returns
into
a
filthy
Heart
,
where
he
delights
to
be
,
as
the
Swine
in
miry
places
.
(
3.
)
That
wicked
and
prophane
sinners
have
this
unclean
Spirit
dwelling
in
them
;
their
Hearts
are
Satans
House
and
Habitation
,
and
the
Lusts
of
Pride
and
Unbelief
,
Malice
and
Revenge
,
Envy
and
Hypocrisy
,
these
are
the
Garnishings
and
Furniture
of
Satans
House
:
Mans
Heart
was
God's
House
by
Creation
,
't
is
now
Satan's
by
Usurpation
and
judiciary
Tradition
.
(
4.
)
That
Satan
by
the
Preaching
of
the
Gospel
,
may
seem
to
go
out
of
Persons
,
and
they
become
sober
and
civilized
,
yet
may
he
return
again
to
his
old
habitation
,
and
the
latter
end
of
that
Man
may
be
worse
then
the
beginning
.
27
And
it
came
to
pass
as
he
spake
these
things
,
a
certain
woman
of
the
company
lift
up
her
voice
,
and
said
unto
him
,
Blessed
is
the
womb
that
bare
thee
,
and
the
paps
which
thou
hast
suckt
.
28
But
he
said
,
Yea
rather
Blessed
are
they
,
that
hear
the
word
of
God
and
keep
it
.
Observe
here
(
1.
)
How
ready
we
are
to
admire
Persons
for
their
external
Priviledges
,
and
the
favours
of
Divine
Providence
,
and
to
pronounce
such
Blessed
;
Blessed
is
the
Womb
that
bare
thee
.
(
2.
)
That
Christ
makes
another
judgment
of
Persons
,
and
pronounces
them
more
blessed
that
bear
him
in
their
hearts
by
Faith
,
then
his
own
Mother
who
bare
him
in
her
Womb
by
sense
.
The
Blessedness
of
being
an
Obedient
Believer
,
is
far
greater
than
that
of
being
the
Mother
of
our
Blessed
Saviour
.
Blessed
be
God
this
great
and
gracious
Priviledge
is
not
deny'd
unto
us
now
.
Altho'
we
cannot
see
Christ
,
yet
love
him
we
may
;
his
bodily
presence
cannot
be
enjoyed
by
us
,
but
his
Spiritual
,
Gracious
Presence
is
not
denyed
us
:
Tho'
Christ
be
not
ours
in
house
,
in
arms
,
by
Affinity
,
by
Consanguinity
,
yet
in
Heart
,
in
Faith
,
in
Love
,
in
Service
,
he
is
or
may
be
ours
;
verily
spiritual
Regeneration
,
and
an
obediential
doing
of
God's
Will
,
bringeth
men
into
a
more
Honourable
Relation
to
Christ
,
than
natural
Generation
ever
did
;
Yea
,
rather
blessed
are
they
that
hear
the
word
of
God
,
and
keep
it
.
29
And
when
the
people
were
gathered
thick
together
,
he
began
to
say
this
is
an
evil
generation
;
they
seek
a
sign
,
and
there
shall
no
sign
be
given
it
;
but
the
sign
of
Jonas
the
Prophet
.
30
For
as
Jonas
was
a
sign
unto
the
Ninevites
,
so
shall
also
the
Son
of
man
be
to
this
generation
.
31
The
Queen
of
the
South
shall
rise
up
in
the
judgment
with
the
men
of
this
generation
,
and
condemn
them
;
for
she
came
from
the
utmost
parts
of
the
Earth
,
to
hear
the
wisdom
of
Solomon
;
and
behold
a
greater
than
Solomon
is
here
.
32
The
men
of
Nineveh
shall
rise
up
in
judgment
with
this
generation
and
shall
condemn
it
,
for
they
repented
at
the
preaching
of
Jonas
,
and
behold
a
greater
than
Jonas
is
here
.
The
Sign
which
the
Pharisees
here
desired
of
our
Saviour
,
was
a
Miracle
wrought
by
him
:
Now
our
Saviour
,
tho'
he
was
very
ready
to
work
Miracles
,
to
encourage
and
confirm
his
Hearers
Faith
,
yet
not
to
satisfy
the
unbelieving
Pharisees
Curiosity
:
And
accordingly
he
tells
them
,
they
should
have
no
other
Sign
than
that
of
his
Resurrection
,
which
Jonas
was
a
Type
of
.
Next
he
threatens
them
for
their
Obstinacy
and
Infidelity
,
which
he
aggravates
from
the
Example
of
the
Queen
of
the
South
,
and
the
Men
of
Nineveh
.
From
hence
Learn
,
That
the
sins
of
infidelity
and
impenitency
are
exceedingly
heightned
,
and
their
guilt
aggravated
,
from
the
Means
afforded
by
God
to
bring
Men
to
Faith
and
Obedience
.
The
sin
of
the
Pharisees
was
infinitely
greater
in
rejecting
the
Evidence
of
Christ's
Miracles
,
than
the
sin
of
the
Ninevites
would
have
been
in
refusing
to
hearken
to
Jonas
his
Ministry
;
therefore
the
Ninevites
shall
condemn
the
Pharisees
.
33
No
man
when
he
hath
lighted
a
Candle
,
putteth
it
in
a
secret
place
,
neither
under
a
Bushel
,
but
on
a
Candlestick
,
that
they
which
come
in
may
see
the
Light
.
34
The
light
of
the
body
is
the
eye
;
therefore
when
thine
eye
is
single
,
thy
whole
body
also
is
full
of
Light
;
but
when
thine
eye
is
evil
,
thy
body
also
is
full
of
darkness
.
35
Take
heed
therefore
that
the
light
which
is
in
thee
,
be
not
darkness
.
36
If
thy
whole
body
therefore
shall
be
full
of
light
,
having
no
part
dark
,
the
whole
shall
be
full
of
light
,
as
when
the
bright
shining
of
a
candle
doth
give
thee
light
.
Our
Saviour
in
these
words
does
these
two
things
,
(
1.
)
he
declares
,
that
altho'
his
Ministry
had
no
effect
upon
the
proud
and
obstinate
Pharisees
,
yet
he
would
not
hide
the
light
which
he
came
into
the
World
to
bring
,
nor
conceal
that
Heavenly
Doctrine
which
his
Father
had
committed
to
him
to
Communicate
to
the
Children
of
Men
;
teaching
us
,
That
such
as
are
enlightned
by
God
with
the
Knowledge
of
his
Word
and
Will
,
ought
not
to
conceal
and
hide
this
Knowledge
within
themselves
,
but
communicate
it
to
others
,
and
improve
it
for
the
good
and
benefit
of
others
;
No
man
that
lighteth
a
Candle
,
putteth
it
under
a
Bushel
.
(
2.
)
Our
Saviour
here
discovers
the
Reason
why
the
Pharisees
continued
blind
under
so
clear
a
light
as
that
of
his
Ministry
;
namely
because
the
eye
of
their
Understanding
was
darkned
,
not
so
much
with
Ignorance
as
with
Prejudice
,
whereby
they
opposed
Christ
and
his
Holy
Doctrine
,
for
if
the
Mind
be
clearly
enlightned
by
the
Word
and
Spirit
of
God
,
that
Light
will
diffuse
and
spread
it self
in
the
Soul
,
as
the
bright
shining
of
a
Candle
doth
in
the
House
,
enlightning
all
the
inward
Faculties
,
and
directing
all
the
outward
Actions
,
and
communicating
its
Light
also
to
the
enlightning
of
others
.
37
And
as
he
spake
,
a
certain
Pharisee
besought
him
to
dine
with
him
,
and
he
went
in
and
sate
down
to
meat
.
38
And
when
the
Pharisee
saw
it
,
he
marvelled
that
he
had
not
first
washed
before
dinner
.
39
And
the
Lord
said
unto
him
,
now
do
ye
Pharisees
make
clean
the
outside
of
the
cup
and
of
the
platter
,
but
your
inward
part
is
full
of
ravening
and
wickedness
.
40
Ye
fools
,
did
not
he
that
made
that
which
is
without
,
make
that
which
is
within
also
.
Observe
here
(
1.
)
The
free
Conversation
of
our
Blessed
Saviour
,
how
readily
he
complies
with
the
Pharisees
Invitation
to
dine
with
him
;
I
do
not
find
that
when
Christ
was
invited
to
any
Table
,
that
ever
he
refused
to
go
,
if
a
Pharisee
,
if
a
Publican
invited
him
,
he
constantly
went
,
not
so
much
for
the
pleasure
of
eating
,
as
for
the
opportunity
of
Conversing
and
doing
good
;
Christ
feasts
us
when
we
feed
him
:
He
says
of
himself
,
that
he
came
eating
and
drinking
,
that
is
,
allowing
himself
a
free
tho'
innocent
Conversation
,
with
all
sorts
of
Persons
,
that
he
might
gain
some
.
Observe
(
2.
)
The
Exception
which
the
Pharisee
takes
at
our
Saviour's
not
washing
his
hands
before
Dinner
.
This
they
made
(
but
without
any
warrant
for
it
)
a
Religious
Act
;
abounding
in
external
washings
,
but
neglecting
the
inward
Purgations
of
their
Hearts
and
Consciences
from
Sin
and
Uncleanness
:
Thus
Pharisaical
Hypocrisy
puts
God
off
with
outward
cleansing
,
instead
of
inward
Purity
;
regarding
more
the
outward
cleanness
of
the
hand
,
than
the
inward
Purity
of
the
Heart
.
Observe
(
3.
)
Our
Blessed
Saviour
does
not
condemn
any
external
Decency
and
cleanliness
in
Conversation
;
but
his
design
is
to
shew
the
vanity
of
outward
Purity
,
without
inward
Sanctity
,
and
to
convince
them
of
the
Necessity
of
cleansing
the
Heart
,
in
order
to
the
purifying
and
Reforming
the
Life
.
The
Pharisee
washt
his
hands
clean
,
but
left
his
Soul
full
of
uncleanness
,
not
considering
,
that
he
that
made
the
Soul
as
well
as
the
Body
,
requires
that
both
should
be
kept
pure
,
all
the
impiety
of
mens
Lives
proceeding
from
the
impurity
of
their
Hearts
and
Natures
.
41
But
rather
give
alms
of
such
things
as
you
have
,
and
behold
all
things
are
clean
unto
you
.
As
if
Christ
had
said
,
the
way
to
purify
your
Meats
,
and
Drinks
,
and
Estates
from
all
pollution
cleaving
to
them
,
and
to
have
them
Sanctified
Blessings
to
you
,
is
,
(
in
Conjunction
with
other
Graces
)
by
doing
Works
of
Mercy
,
and
by
liberal
Alms-giving
,
according
to
your
Ability
.
Learn
,
that
Charity
and
Alms-giving
according
to
our
ability
and
opportunity
,
is
a
special
means
to
sanctify
our
Estates
to
us
,
and
to
cause
us
holily
and
comfortably
to
enjoy
whatever
we
do
possess
;
Give
Alms
of
such
things
as
you
have
,
and
behold
all
things
are
clean
unto
you
.
42
But
Wo
unto
you
Pharisees
,
for
ye
Tythe
Mint
,
and
Rue
,
and
all
manner
of
Herbs
,
and
pass
over
judgment
,
and
the
love
of
God
,
these
ought
ye
to
have
done
,
and
not
to
leave
the
other
undone
.
Our
Saviour
here
denounces
a
Wo
against
the
Pharisees
,
for
their
strict
and
scrupulous
observing
the
lesser
things
of
the
Law
,
as
Tything
Mint
,
and
Rue
,
whilst
they
were
regardless
of
the
principal
and
substantial
Duties
which
they
owed
both
to
GOD
and
Man
.
Learn
hence
,
That
altho'
some
Duties
are
of
greater
moment
and
importance
than
others
,
yet
a
good
Man
will
omit
none
,
but
make
Conscience
of
all
,
both
great
and
small
,
in
obedience
to
the
Command
of
God
:
there
is
no
Duty
so
little
as
to
be
neglected
,
no
Command
so
small
as
to
be
disobeyed
;
but
yet
there
is
a
difference
in
Duties
,
and
our
first
regard
ought
to
be
to
the
greater
,
then
to
the
less
.
Christ
doth
not
condemn
them
for
Tything
Mint
,
and
Rue
,
but
for
passing
over
judgment
,
and
the
love
of
God
.
43
Wo
unto
you
Pharisees
,
for
ye
love
the
uppermost
seats
in
the
Synagogues
,
and
greetings
in
the
Market-place
.
The
next
Wo
denounced
against
the
Pharisees
,
is
for
their
Ambition
,
Pride
,
and
Popularity
,
affecting
the
uppermost
Seats
in
the
Synagogues
,
and
Salutations
in
the
Markets
,
where
their
fault
was
,
not
in
taking
,
but
in
affecting
these
uppermost
places
:
God
is
the
God
of
Order
,
there
may
and
ought
to
be
a
precedency
amongst
Persons
,
honour
is
to
be
given
to
whom
honour
is
due
,
and
that
by
God's
Command
.
But
Pride
and
Ambition
are
detestable
Vices
,
especially
in
such
as
are
Preachers
,
and
ought
to
be
patterns
of
Humility
.
44
Wo
unto
you
Scribes
,
Pharisees
,
Hypocrites
,
for
ye
are
as
Graves
which
appear
not
,
and
the
men
that
walk
over
them
are
not
aware
of
them
.
Another
Wo
is
here
denounced
against
the
Pharisees
,
for
cheating
and
deceiving
the
people
with
an
outward
shew
and
appearance
of
Piety
and
Religion
.
They
were
like
Graves
and
Sepulchres
grown
over
with
Grass
,
which
tho'
they
held
dead
mens
Bones
,
yet
the
putrefaction
not
outwardly
appearing
,
Men
walked
unawares
over
them
,
and
so
were
polluted
by
them
;
intimating
,
that
the
inward
Rottenness
and
filthy
Corruptions
of
the
Pharisees
not
appearing
unto
Men
,
the
people
were
easily
deceived
by
outward
shews
of
Pharisaical
Sanctity
,
and
so
fell
into
a
dangerous
imitation
of
them
.
Learn
thence
,
That
the
great
design
of
Hypocrisy
,
is
to
cheat
the
World
with
an
empty
shew
of
Piety
;
the
Hypocrites
Ambition
is
to
be
thought
good
,
not
to
be
so
.
Learn
(
2.
)
That
nothing
is
more
fatally
dangerous
to
the
Souls
of
Men
,
and
draws
Persons
to
an
admiration
and
imitation
of
hypocritical
Professors
,
like
their
outward
shews
of
Sanctity
,
and
their
extraordinary
appearances
of
Devotion
and
Piety
.
This
it
was
that
gained
the
Pharisees
such
a
veneration
and
esteem
among
the
people
,
that
it
became
a
proverb
amongst
them
,
If
but
two
men
went
to
Heaven
,
the
one
must
be
a
Pharisee
;
but
their
counterfeit
piety
being
double
iniquity
,
they
did
receive
for
it
double
Damnation
.
45
Then
answered
one
of
the
Lawyers
,
and
said
unto
him
,
Master
,
thus
saying
,
thou
reproachest
us
also
.
46
And
he
said
,
Wo
unto
you
also
ye
Lawyers
,
for
ye
lade
men
with
Burthens
grievous
to
be
born
;
and
ye
your selves
touch
not
the
Burthens
with
one
of
your
Fingers
.
The
former
Woes
were
denounced
by
our
Saviour
against
the
Pharisees
,
who
had
their
Name
from
an
Hebrew
word
which
signifies
to
separate
,
because
they
were
persons
separated
and
set
apart
for
studying
the
Law
of
God
,
and
teaching
it
to
others
.
The
next
Wo
is
here
denounced
against
the
Lawyers
,
that
is
,
the
Scribes
of
the
Law
,
of
which
there
were
two
sorts
,
the
Civil
Scribe
,
and
the
Ecclesiastical
Scribe
;
the
Civil
Scribe
was
a
publick
Notary
,
or
Register
of
the
Synagogue
,
employed
in
writing
Bills
of
Divorce
,
and
Sentences
in
the
Phylacteries
.
The
Ecclesiastical
Scribe
was
an
expounder
of
the
Scripture
,
an
interpreter
of
the
Law
,
Men
of
great
Learning
and
Knowledge
,
whose
Decrees
and
Interpretations
the
Pharisees
strictly
observed
;
this
Lawyer
here
,
insolently
calls
our
Saviour's
Reproof
a
Reproach
;
however
,
our
Saviour
▪
who
never
feared
the
Face
,
or
regarded
the
person
of
any
Man
,
gives
them
their
portion
,
and
lets
them
know
wherein
they
were
faulty
,
as
well
as
the
Pharisees
,
and
accordingly
pronounces
a
Wo
unto
them
also
,
for
a
threefold
Crime
;
(
1.
)
For
their
laying
heavy
Burthens
upon
others
Shoulders
,
which
they
would
not
touch
with
one
of
their
own
Fingers
.
These
Burthens
in
general
were
a
rigid
exaction
of
Obedience
to
the
whole
Ceremonial
Law
,
and
in
particular
the
Burthen
of
Traditions
,
certain
austerities
and
severities
which
they
imposed
upon
the
people
,
but
would
not
undergo
any
part
of
them
themselves
,
in
vain
do
we
hope
to
oblige
our
Hearers
to
follow
those
Rules
of
Life
,
which
we
refuse
or
neglect
to
put
in
practise
our selves
.
47
Wo
unto
you
,
for
ye
build
the
Sepulchres
of
the
Prophets
,
and
your
fathers
killed
them
.
48
Truly
ye
bear
witness
that
ye
allow
the
Deeds
of
your
fathers
;
for
they
indeed
killed
them
,
and
ye
build
their
Sepulchres
.
49
Therefore
also
said
the
wisdom
of
God
,
I
will
send
them
Prophets
and
Apostles
,
and
some
of
them
they
shall
slay
and
Persecute
.
50
That
the
blood
of
all
the
Prophets
which
was
shed
from
the
foundation
of
the
World
,
may
be
required
of
this
Generation
.
51
From
the
blood
of
Abel
to
the
blood
of
Zacharias
,
which
perished
between
the
Altar
and
the
Temple
;
Verily
I
say
unto
you
,
it
shall
be
required
of
this
Generation
.
The
second
Crime
which
Christ
reproves
in
these
Men
,
is
their
grand
Hypocrisy
,
in
pretending
great
honour
to
the
Saints
departed
,
building
their
Tombs
,
and
garnishing
their
Sepulchres
,
declaiming
against
their
Fathers
impiety
,
that
had
they
lived
in
their
days
,
they
would
not
have
been
partakers
with
them
in
their
sins
.
Now
their
Hypocris●
appeared
in
three
Particulars
;
(
1.
)
In
that
they
continued
in
their
own
wickedness
,
and
yet
commended
the
Saints
departed
;
they
magnify
the
Saints
,
but
multiply
their
sins
,
and
instead
of
imitating
their
Vertues
,
they
content
themselves
with
garnishing
their
Sepulchres
.
(
2.
)
In
professing
great
Respect
to
the
Dead
Saints
,
and
at
the
same
time
Persecuting
the
Living
:
Palpable
Hypocrisy
!
and
yet
as
gross
as
it
is
,
it
prevails
to
this
day
:
The
Church
of
Rome
,
who
magnifies
Martyrs
,
Canonizes
Saints
departed
,
have
yet
added
to
their
number
,
by
shedding
of
their
Blood
.
(
3.
)
In
taking
false
measures
of
their
Love
to
the
Saints
departed
,
from
their
Building
their
Tombs
,
and
garnishing
their
Sepulchres
;
whereas
the
best
Evidence
of
our
Love
to
them
,
is
the
imitating
their
Vertues
,
and
cherishing
their
Followers
.
'T
is
gross
Hypocrisy
to
pay
respect
to
the
Relicks
of
Saints
,
and
Veneration
to
their
Images
,
and
at
the
same
time
to
persecute
and
hate
their
Followers
.
From
the
whole
Note
,
(
1.
)
That
the
World
has
all
along
Loved
dead
Saints
better
than
living
ones
,
Mortui
non
mordent
;
the
dead
Saints
Example
,
how
bright
soever
,
is
not
so
scorching
and
troublesome
at
a
distance
;
and
he
himself
stands
no
longer
in
other
Mens
Light
;
whereas
the
Living
Saints
Example
is
a
cutting
Reproof
to
Sin
and
Vice
.
Note
(
2.
)
That
there
is
a
certain
Civility
in
humane
Nature
,
which
leads
Men
to
a
just
Commendation
of
the
Dead
,
and
to
a
due
estimation
of
their
Worth
.
The
Pharisees
here
,
tho'
they
persecuted
the
Prophets
whilst
alive
,
yet
did
they
pretend
to
a
mighty
Veneration
for
their
Piety
and
Vertue
,
after
they
were
dead
,
and
thought
no
Honour
too
great
to
be
done
unto
them
.
Note
(
3.
)
That
it
is
the
greatest
Hypocrisy
imaginable
to
pretend
to
love
Goodness
,
and
at
the
same
time
to
hate
and
persecute
good
Men.
These
Pharisees
and
Lawyers
pretended
high
to
Piety
and
Religion
,
and
at
the
same
time
killed
the
Prophets
.
Note
(
4.
)
That
the
highest
Honour
we
can
pay
to
the
Saints
departed
,
is
not
by
raising
Monuments
,
and
Building
Tombs
to
their
Memory
,
but
by
a
careful
imitation
of
their
Piety
and
Vertue
,
following
the
Holiness
of
their
Lives
,
and
their
Patience
and
Constancy
at
their
Death
.
Lastly
Learn
,
That
it
is
a
Righteous
thing
with
God
to
punish
Children
for
the
impiety
of
their
Parents
,
when
they
walk
in
their
ungodly
Parents
Footsteps
;
upon
you
shall
come
the
Blood
of
all
the
Prophets
,
from
the
Blood
of
Abel
to
the
Blood
of
Zacharias
;
yet
this
must
be
understood
of
Temporal
Evils
,
not
of
Eternal
Punishments
;
no
Man
for
his
Fathers
Sins
shall
lye
down
in
Everlasting
Burnings
;
as
our
Fathers
Faith
will
not
let
us
into
Heaven
,
so
neither
will
their
Impiety
shut
us
into
Hell
:
At
the
Day
of
Judgment
every
Man
shall
be
separately
considered
according
to
his
own
Deeds
.
52
Wo
unto
you
Lawyers
,
for
ye
have
taken
away
the
Key
of
Knowledge
,
ye
entered
not
in
your selves
,
and
them
that
were
entering
in
,
ye
hindered
.
The
last
Wo
pronounced
by
our
Saviour
against
the
Scribes
and
Pharisees
,
is
for
perverting
the
Holy
Scriptures
,
and
keeping
the
true
sense
and
knowledge
of
them
from
the
People
;
This
St.
Luke
here
calls
,
The
taking
away
the
Key
of
Knowledge
from
Men
;
alluding
to
a
custom
among
the
Jews
in
Admission
of
their
Doctors
:
Those
that
had
Authority
given
them
to
interpret
the
Law
and
the
Prophets
,
were
solemnly
admitted
into
that
Office
,
by
delivering
to
them
a
Key
and
a
Table-Book
,
so
that
by
the
Key
of
Knowledge
is
meant
the
Interpretation
and
Understanding
of
the
Scriptures
;
and
by
taking
away
that
Key
,
is
signified
(
1.
)
That
they
arrogated
to
themselves
the
sole
Power
of
Understanding
and
Interpreting
the
Holy
Scriptures
.
(
2.
)
That
they
kept
the
true
knowledge
of
the
Scriptures
from
the
People
,
especially
the
Prophecies
which
concerned
the
Kingdom
and
Coming
of
the
Messias
;
and
so
they
hindered
Men
from
embracing
our
Saviour's
Doctrine
,
who
were
otherwise
well
enough
disposed
for
it
.
Learn
,
First
,
That
the
written
Word
is
the
Key
whereby
an
entrance
into
Heaven
is
opened
unto
Men.
(
2.
)
That
the
use
of
this
Key
,
or
the
Knowledge
of
the
Word
of
God
,
is
absolutely
and
indispensably
necessary
,
in
order
to
Salvation
.
(
3.
)
That
great
is
the
Guilt
,
and
inexcusable
the
Fault
,
of
those
who
deny
the
People
the
use
of
this
Key
,
and
deprive
them
of
the
Knowledge
of
the
Holy
Scriptures
,
which
alone
can
make
them
wise
unto
Salvation
.
(
4.
)
That
such
as
do
so
,
shut
the
Kingdom
of
Heaven
against
Men
,
endeavouring
what
in
them
lies
,
to
hinder
their
Salvation
;
Men
may
miscarry
with
their
Knowledge
,
but
they
are
sure
to
perish
for
lack
of
Knowledge
.
53
And
as
he
said
these
things
unto
them
,
the
Scribes
and
Pharisees
began
to
urge
him
vehemently
,
and
to
provoke
him
to
speak
of
many
things
.
54
Laying
wait
for
him
,
and
seeking
to
catch
something
out
of
his
mouth
,
that
they
might
accuse
him
.
Observe
here
(
1.
)
How
our
Blessed
Saviour's
Plain
and
Faithful
dealing
with
these
Men
does
Enrage
,
instead
of
Reform
them
;
they
are
filled
with
Anger
and
Indignation
.
(
2.
)
Their
Wrath
sets
their
Wits
on
Work
to
ensnare
him
.
Lord
!
When
any
of
thy
Faithful
Ministers
and
Ambassadors
meet
with
the
like
Usage
and
Treatment
from
a
wicked
World
;
when
any
lye
in
wait
to
catch
something
out
of
our
Mouth
,
that
therewith
they
may
ensnare
us
,
give
us
thy
Prudence
and
thy
Patience
,
that
we
may
cut
off
occasion
from
those
that
seek
occasion
against
us
,
and
disappoint
them
of
their
purpose
;
or
else
furnish
us
with
such
measures
of
Meekness
and
Patience
,
as
becomes
Persons
of
our
Holy
Character
and
Profession
;
that
we
may
Glory
in
Reproaches
,
in
Persecutions
and
Distresses
for
Christ's
sake
;
and
that
the
Spirit
of
Glory
and
of
God
may
rest
upon
us
.
CHAP.
XII
.
1
IN
the
mean
time
,
when
there
were
gathered
together
an
innumerable
multitude
of
people
,
insomuch
that
they
trode
one
upon
another
,
he
began
to
say
unto
his
Disciples
,
first
of
all
,
Beware
ye
of
the
Leaven
of
the
Pharisees
which
is
Hypocrisy
.
2
For
there
is
nothing
covered
that
shall
not
be
revealed
,
neither
hid
that
shall
not
be
known
.
3
Therefore
whatsoever
ye
have
spoken
in
darkness
shall
be
heard
in
the
light
,
and
that
which
ye
have
spoken
in
the
ear
in
closets
,
shall
be
proclaimed
upon
the
house
tops
.
In
this
Chapter
our
Blessed
Saviour
furnishes
his
Disciples
with
many
Instructions
for
the
worthy
discharge
of
their
Function
in
Preaching
the
Gospel
;
particularly
he
recommends
unto
them
two
gracious
Qualifications
,
namely
,
uprightness
and
sincerity
,
v.
1
,
2
,
3.
Secondly
Courage
and
Magnanimity
,
v.
4
,
5.
(
1.
)
He
recommends
unto
them
the
Grace
and
Vertue
of
Sincerity
,
Beware
of
the
Leaven
of
the
Pharisees
,
which
is
hypocrisy
.
Learn
thence
,
That
hypocrisy
is
a
dangerous
Leaven
,
which
Ministers
and
People
are
chiefly
and
especially
to
beware
of
,
and
to
preserve
themselves
from
.
Hypocrisy
is
a
Vice
in
a
Vizor
,
the
Face
is
Vice
,
the
Vizor
is
Vertue
,
God
is
pretended
,
self
intended
;
Hypocrisy
is
resembled
to
Leaven
;
partly
for
its
sowerness
,
partly
for
its
diffusiveness
.
Leaven
is
a
piece
of
sower
dow
,
that
diffuses
it self
into
the
whole
Mass
or
Lump
of
Bread
with
which
it
is
mixed
.
Thus
Hypocrisy
spreads
over
all
the
Man
,
all
his
Duties
,
Parts
,
and
Performances
are
Leavened
with
it
.
Again
,
Leaven
is
of
a
swelling
,
as
well
as
of
a
spreading
Nature
;
it
puffs
up
the
Dough
,
and
so
doth
Hypocrisy
,
the
Heart
.
The
Pharisees
were
a
sour
and
proud
sort
of
People
,
they
were
all
for
preheminence
,
chief
places
,
chief
Seats
,
chief
Titles
,
to
be
called
,
Rabbi
,
Rabbi
;
in
a
word
,
as
Leaven
is
hardly
discerned
from
good
Dough
,
at
first
sight
,
so
is
Hypocrisy
hardly
discerned
and
distinguished
from
Sincerity
.
The
Pharisees
outwardly
appeared
righteous
unto
Men
,
but
within
were
full
of
Hypocrisy
and
Iniquity
.
Observe
next
,
the
Argument
which
Christ
uses
to
disswade
Men
from
Hypocrisy
,
There
is
nothing
covered
that
shall
not
be
revealed
;
as
if
he
had
said
,
the
day
is
coming
,
when
a
rotten
and
corrupt
Heart
shall
no
longer
pass
under
the
Vizor
and
disguise
of
a
demure
Look
.
In
the
day
of
Judgment
Hypocritical
sinners
shall
walk
naked
,
GOD
,
Angels
,
and
Men
,
shall
see
their
Shame
.
Learn
hence
,
That
God
will
certainly
,
e're
long
,
wash
off
all
the
Varnish
and
Paint
which
the
Hypocrite
has
put
upon
the
Face
of
his
Profession
,
and
lay
him
open
to
the
Terrour
of
himself
,
and
the
Astonishment
of
the
World
.
4
And
I
say
unto
you
my
friends
,
Be
not
afraid
of
them
,
that
kill
the
Body
,
and
after
that
have
no
power
,
that
they
can
do
.
5
But
I
will
forewarn
you
whom
you
shall
fear
,
fear
him
,
which
after
he
hath
killed
,
hath
power
to
cast
into
Hell
;
yea
,
I
say
unto
you
,
fear
him
.
The
Second
Duty
which
our
Saviour
presses
upon
his
Disciples
,
is
that
of
Holy
Courage
and
Resolution
:
As
if
Christ
had
said
,
The
Preaching
of
the
Gospel
will
stir
up
many
Enemies
against
you
,
which
will
malign
and
oppose
you
,
vex
and
persecute
you
;
but
I
say
unto
you
,
fear
them
not
,
who
can
only
kill
the
Body
,
but
fear
him
,
who
if
you
fail
in
your
Duty
,
can
cast
both
Body
and
Soul
into
Hell
.
Here
Note
(
1.
)
an
unwarrantable
fear
condemned
,
and
that
is
the
sinful
,
servile
,
slavish
fear
of
Man
;
Fear
not
them
that
can
kill
the
Body
.
(
2.
)
An
holy
,
awful
,
and
prudential
fear
of
the
Omnipotent
God
commended
;
Fear
him
that
is
able
to
kill
both
Body
and
Soul
.
(
3.
)
The
Persons
whom
this
Duty
of
fear
is
recommended
to
,
and
bound
upon
;
Disciples
,
Ministers
,
and
Ambassadors
,
all
the
Friends
of
Christ
.
They
not
only
may
,
but
ought
to
fear
him
;
not
only
for
his
greatness
and
goodness
,
but
upon
the
account
of
his
punitive
Justice
,
as
being
able
to
cast
both
Soul
and
Body
into
Hell
.
Such
a
fear
is
not
only
Lawful
,
but
Lawdable
,
not
only
Commendable
,
but
Commanded
,
and
not
misbecoming
the
Friends
of
Christ
.
The
Ministers
of
God
may
use
Arguments
from
fear
of
Judgments
,
both
to
disswade
from
Sin
,
and
to
perswade
to
Duty
.
It
is
not
unsuitable
to
the
best
of
Saints
,
to
keep
in
Heavens
way
for
fear
of
Hell
,
't
is
good
to
bid
a
Friend
fear
,
when
that
fear
tendeth
to
his
good
.
6
Are
not
five
Sparrows
sold
for
two
farthings
,
and
not
one
of
them
is
forgotten
before
God
.
7
But
even
the
very
hairs
of
your
head
are
all
numbered
,
fear
not
therefore
,
ye
are
of
more
value
than
many
Sparrows
.
Obs.
here
,
(
1.
)
The
Doctrine
which
our
Saviour
Preaches
to
his
Disciples
,
and
that
is
the
Doctrine
of
the
Divine
Providence
,
which
concerns
it self
for
the
meanest
Creatures
.
Even
the
Birds
of
the
Air
,
and
the
Hairs
of
our
Heads
,
do
fall
within
the
Compass
of
God's
protecting
Care
.
Observe
(
2.
)
Tha
use
which
our
Saviour
makes
of
this
Doctrine
,
namely
,
to
fortify
his
Disciples
Spirits
against
all
Distrustful
fears
,
and
distracting
cares
.
Learn
hence
,
(
1.
)
That
the
Consideration
of
the
Divine
Care
,
and
Gracious
Providence
of
God
over
us
and
ours
,
ought
to
Antidote
our
Spirits
against
all
distrustful
fears
whatsoever
.
If
an
hair
from
the
Head
falls
not
to
the
ground
without
a
Providence
,
much
less
shall
the
Head
it self
:
If
the
very
excrements
of
the
Body
(
such
are
the
Hair
)
be
taken
care
of
by
God
,
surely
the
more
Noble
parts
of
the
Body
,
but
especially
the
Noblest
part
of
our Selves
,
our
Souls
,
shall
fall
under
his
particular
Regard
.
8
Also
I
say
unto
you
,
whosoever
shall
confess
me
before
men
,
him
shall
the
Son
of
man
confess
before
the
Angels
of
God
.
9
But
he
that
denieth
me
before
men
,
shall
be
denied
before
the
Angels
of
God
.
Note
here
,
(
1.
)
That
not
to
confess
Christ
,
is
in
his
account
to
deny
him
,
and
to
be
ashamed
of
him
.
(
2.
)
That
whosoever
shall
deny
o●
be
ashamed
of
Christ
,
either
in
his
Person
,
in
his
Gospel
,
or
in
his
Members
,
for
any
fear
or
favour
of
Man
,
shall
with
shame
be
disowned
,
and
eternally
rejected
by
him
,
at
the
dreadful
Judgment
of
the
great
day
.
Christ
may
be
denied
three
ways
,
Doctrinally
,
by
an
erroneous
and
heretical
Judgment
;
verbally
,
by
oral
expressions
;
vitally
,
by
a
wi●ked
and
unholy
Life
;
but
wo
to
that
Soul
,
that
denies
Christ
any
of
these
ways
.
10
And
whosoever
shall
speak
a
word
against
the
Son
of
man
,
it
shall
be
forgiven
him
:
but
unto
him
that
blasphem●th
against
the
Holy
Ghost
,
it
shall
not
be
forgiven
.
Altho'
never
Man
Preached
or
Lived
as
Christ
did
,
yet
there
were
those
that
spake
against
him
;
the
Person
of
Jesus
was
contemned
and
reproached
,
for
the
meanness
of
his
Birth
,
for
the
poverty
of
his
Condition
,
for
the
freedom
of
his
Conversation
,
but
this
sin
did
not
exclude
the
hope
of
p●rdon
;
Whosoever
shall
speak
a
word
against
the
Son
●f
Man
,
it
shall
be
forgiven
him
;
all
the
Reproaches
cast
upon
Christ
,
as
Man
,
were
pardonable
,
But
whosoever
speaketh
against
the
Holy
Ghost
,
it
shall
not
be
fsrgiven
him
;
that
is
,
whoever
affirms
that
Divine
power
by
which
I
do
all
my
Miracles
to
be
the
power
of
the
Devil
,
such
Blasphemy
will
be
unpardonable
,
because
it
is
to
resist
the
last
Remedy
,
and
to
oppose
the
best
Means
for
Mens
Conviction
:
For
what
could
be
done
more
to
convince
Men
that
Christ
was
the
True
and
Promised
Messias
,
then
to
work
so
many
Miracles
before
their
Eyes
to
that
purpose
.
Now
these
Miracles
,
tho'
evidently
wrought
by
the
power
of
God
,
the
Pharisees
ascribed
to
the
Power
of
the
Devil
,
which
our
Saviour
calls
Blasphemy
against
the
Holy
Ghost
,
and
a
Sin
unpardonable
.
11
And
when
they
bring
you
into
the
Synagogues
,
and
unto
Magistrates
and
Powers
,
take
ye
no
thought
how
,
or
what
ye
shall
answer
,
or
what
ye
shall
say
.
12
For
the
Holy
Ghost
shall
teach
you
in
the
same
hour
what
ye
ought
to
say
.
Here
our
Saviour
acquaints
his
Apostles
,
that
for
Preaching
his
Doctrine
,
and
professing
his
Religion
,
they
should
be
brought
before
all
sorts
of
Magistrates
,
and
into
all
kinds
of
Courts
;
but
advises
them
when
they
should
be
so
brought
,
not
to
be
anxiously
thoughtful
,
or
sollicitously
careful
what
they
should
say
;
for
it
should
be
suggested
to
them
by
the
Holy
Ghost
what
they
should
speak
in
that
Hour
.
Thence
Note
,
That
tho'
the
Truth
of
Christ
may
be
opposed
,
yet
the
Defenders
of
it
shall
never
be
ashamed
,
for
rather
then
they
shall
want
a
Tongue
to
plead
for
it
,
God
himself
will
prompt
them
by
his
Holy
Spirit
,
and
furnish
them
with
such
Arguments
to
defend
the
Truth
,
as
all
their
Adversaries
shall
not
be
able
to
gainsay
;
In
that
hour
the
Holy
Ghost
shall
teach
you
what
ye
ought
to
say
.
13
And
one
of
the
Company
said
unto
him
,
Master
,
Speak
to
my
brother
that
he
divide
the
Inheritance
with
me
.
14
And
he
said
unto
him
,
Man
,
Who
made
me
a
judge
,
or
a
divider
over
you
?
Whilst
our
Saviour
was
thus
instructing
his
Disciples
and
the
rest
of
his
Auditors
,
in
things
appertaining
to
the
Kingdom
of
Heaven
;
one
of
the
Company
being
more
intent
,
as
it
seems
,
upon
his
Temporal
,
then
his
Eternal
Concerns
,
desired
him
to
speak
to
his
Brother
to
divide
the
Inheritance
with
him
.
Christ
tells
him
,
he
would
neither
be
judge
nor
arbitrator
in
any
civil
Affairs
,
or
secular
Concerns
.
This
Work
,
as
if
Christ
had
said
,
belongs
to
the
civil
Magistrate
,
to
divide
Inheritances
,
and
decide
Controversies
betwixt
Man
and
Man
.
But
my
work
is
of
another
Nature
namely
,
to
preach
the
Gospel
to
a
lost
World
,
and
to
direct
Men
how
to
secure
an
Inheritance
in
Heaven
,
not
to
divide
Inheritances
here
on
Earth
.
Teaching
us
,
That
matters
of
Civil
Justice
do
not
belong
to
those
whom
Christ
sends
forth
to
preach
the
Gospel
,
that
work
alone
is
sufficient
for
them
:
The
proper
Work
of
a
Minister
is
work
enough
,
one
branch
of
which
is
to
manage
a
perswading
task
betwixt
Neighbour
and
Neighbour
,
to
prevent
Differences
and
to
compose
them
;
but
as
Christ's
Commissioners
,
and
Ministers
of
the
Gospel
,
they
have
no
Authority
to
intermeddle
in
civil
Judgments
;
Who
made
me
a
judge
over
you
?
said
our
Great
Master
;
that
is
,
a
Judge
in
Civil
Affairs
.
15
And
he
said
unto
them
,
Take
heed
,
and
beware
of
Covetousness
,
for
a
mans
Life
consisteth
not
in
the
abundance
of
the
things
which
he
possesseth
.
Our
Saviour
upon
the
occasion
given
him
in
the
fore-going
Verses
,
admonishes
all
his
Disciples
and
Followers
to
take
heed
and
beware
of
the
Sin
of
Covetousness
;
assuring
them
,
that
neither
the
Comfort
nor
Continuance
of
Man's
Life
doth
consist
in
an
Abundance
;
for
tho'
something
of
this
World's
Goods
is
necessary
to
the
Comfort
and
Happiness
of
Life
,
yet
abundance
is
not
necessary
.
Here
Observe
,
(
1.
)
The
manner
of
our
Lord's
Caution
;
he
doubles
it
,
not
saying
take
heed
alone
,
or
beware
only
,
but
take
heed
and
beware
both
;
this
argues
that
there
is
a
strong
inclination
in
our
Natures
to
this
Sin
;
the
great
danger
we
are
in
of
falling
into
it
,
and
of
what
fatal
Consequence
it
is
to
them
in
whom
this
Sin
Reigns
.
Observe
(
2.
)
The
matter
of
the
Caution
,
or
the
Sin
which
our
Saviour
warns
his
Hearers
against
,
and
that
is
Covetousness
;
Take
heed
and
beware
of
Covetousness
;
where
under
the
Name
and
Notion
of
Covetousness
,
our
Saviour
doth
not
condemn
a
provident
Care
for
the
things
of
this
Life
,
nor
a
regular
Industry
and
Diligence
for
obtaining
of
them
,
nor
every
degree
of
Love
and
Affection
to
them
;
but
by
Covetousness
is
to
be
understood
,
an
eager
and
insatiable
desire
after
the
things
of
this
Life
,
or
using
unjust
ways
and
means
to
get
or
encrease
an
Estate
;
seeking
the
things
of
this
Life
,
with
the
neglect
of
things
infinitely
better
,
and
placing
their
chief
Happiness
in
Riches
.
Observe
(
3.
)
The
Reason
of
this
Caution
,
Because
mans
Life
consisteth
not
in
the
abundance
of
the
things
which
he
possesseth
.
Humane
Life
is
sustained
by
a
little
,
therefore
abundance
is
not
necessary
either
to
the
Support
or
Comfort
of
it
:
'T
is
not
a
great
Estate
and
vast
Possessions
that
makes
a
Man
happy
in
this
World
,
but
a
mind
suited
to
our
Condition
,
whatever
it
be
.
16
And
Jesus
spake
a
Parable
unto
them
,
saying
,
the
Ground
of
a
certain
rich
man
brought
forth
plentifully
.
17
And
he
thought
within
himself
,
saying
,
What
shall
I
do
,
because
I
have
no
room
where
to
bestow
my
fruits
?
18
And
he
said
,
this
will
I
do
,
I
will
pull
down
my
Barns
,
and
build
greater
,
and
there
will
I
bestow
all
my
fruits
and
my
goods
.
19
And
I
will
say
to
my
Soul
,
Soul
,
thou
hast
goods
,
much
goods
laid
up
for
many
years
;
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
20
But
God
said
unto
him
,
Thou
fool
,
This
Night
shall
thy
Soul
be
required
of
thee
.
Then
whose
shall
those
things
be
,
which
thou
hast
provided
?
21
So
is
he
that
layeth
up
Treasure
for
himself
,
and
is
not
rich
towards
God
.
The
Design
and
Scope
of
our
Saviour
in
this
Parable
,
is
to
shew
Men
the
vileness
and
vanity
of
the
Sin
of
Covetousness
,
or
an
eager
and
insatiable
desire
after
the
things
of
this
World
.
When
Men
heap
up
Riches
,
and
lay
up
Treasures
in
this
Life
,
taking
no
care
to
be
Rich
towards
God
in
Faith
and
good
Works
,
our
Saviour
illustrates
this
by
the
Parable
of
a
Rich
Man
,
whom
God
had
Blessed
with
great
Plenty
,
yet
his
desire
of
more
wealth
was
never
satisfied
,
but
he
is
projecting
how
he
may
lay
up
Goods
in
store
for
many
Years
.
Where
Note
,
(
1.
)
That
the
Parable
doth
not
intimate
any
indirect
and
unjust
ways
of
Gain
,
which
this
Man
used
to
encrease
his
Estate
,
but
condemns
his
insatiable
desire
and
Thirst
after
more
.
So
that
hence
we
may
Learn
,
That
an
eager
and
inordinate
desire
after
the
things
of
this
World
,
tho'
it
be
free
from
injustice
,
and
doing
wrong
to
others
,
is
one
species
or
kind
of
the
sin
of
Covetousness
.
Observe
(
2.
)
How
this
rich
Man
looked
no
farther
than
himself
,
not
looking
upon
himself
as
God's
Steward
,
but
his
own
Carver
,
he
cries
out
,
What
shall
I
do
,
because
I
have
no
room
where
to
lay
my
fruits
?
not
considering
that
the
houses
of
the
Poor
should
have
been
his
Granaries
;
for
the
Abundance
of
his
Encrease
;
Charity
to
the
Necessitous
is
the
best
way
of
bestowing
our
Abundance
.
God's
extraordinary
Bounty
is
to
be
laid
out
for
the
Relief
of
others
Necessities
,
not
for
the
gratifying
of
our
own
Luxurious
Desires
.
Obs.
(
3.
)
The
Brand
of
Infamy
which
the
wise
God
fixes
upon
this
Covetous
Rich
Man
,
Thou
fool
,
says
God
;
Learn
thence
,
That
it
is
an
act
and
instance
of
the
most
egregious
Folly
imaginable
,
for
Persons
to
spend
their
time
and
strength
in
getting
and
laying
up
Treasure
upon
Earth
;
in
the
mean
time
neglecting
to
be
rich
towards
God
in
Faith
and
good
Works
,
Thou
fool
.
Observe
(
4.
)
The
doleful
Tidings
,
and
threatning
News
brought
unto
him
,
This
Night
shall
thy
soul
be
required
of
thee
.
Learn
hence
,
(
1.
)
That
all
a
Mans
Wealth
is
not
able
to
preserve
his
Life
,
much
less
to
save
his
Soul
;
and
if
Wealth
cannot
save
a
Mans
Life
,
why
should
men
endanger
their
Lives
,
nay
hazard
their
Souls
to
get
or
encrease
Wealth
.
Learn
,
(
2.
)
That
God
takes
away
Mens
Lives
many
times
when
they
least
suspect
it
,
This
night
,
says
God
;
many
Years
,
says
he
;
God
will
not
have
us
think
of
Rest
in
a
place
of
Disquiet
,
nor
of
Certainty
in
a
Condition
of
Inconstancy
;
we
are
Dependant
Creatures
,
and
our
time
is
in
God's
Hand
;
This
night
shall
thy
soul
be
taken
away
from
thee
.
Learn
(
3.
)
That
the
Souls
of
ungodly
Men
are
taken
from
them
by
force
and
compulsion
,
Thy
soul
shall
be
required
of
thee
;
good
Men
have
the
same
reluctancies
of
Nature
which
others
have
,
yet
they
sweetly
resign
their
Souls
into
the
Hands
of
God
,
in
a
dying
Hour
;
whereas
a
wicked
Man
,
tho'
he
sometimes
dyes
by
his
own
hand
,
yet
never
dyes
with
the
consent
of
his
own
Will
;
he
chooses
rather
to
eat
Dust
(
with
the
Serpent
)
then
to
return
to
Dust
.
Observe
(5)
The
Expostulatory
Question
,
Whose
then
shall
these
things
be
which
thou
hast
provided
?
intimating
,
(
1.
)
That
they
should
not
be
his
:
A
Man's
Wealth
lasts
no
longer
than
his
Life
,
neither
has
he
any
longer
the
comfort
of
it
;
lay
up
Gold
,
and
it
perishes
with
thee
;
but
Treasure
up
Grace
,
and
it
shall
accompany
thee
;
whose
shall
these
things
be
,
not
thine
undoubtedly
.
(
2.
)
As
these
things
shall
not
be
thine
when
thou
art
gone
,
so
thou
knowest
not
whose
they
shall
be
after
thou
art
gone
;
whether
they
shall
fall
into
the
hand
of
a
Child
or
a
Stranger
,
of
a
wise
Man
or
a
Fool
;
the
Wealthiest
Man
cannot
be
certain
who
shall
be
his
Heir
,
and
whose
his
Goods
shall
be
.
Observe
Lastly
,
The
Application
which
our
Saviour
makes
of
this
Parable
to
his
Disciples
,
So
is
every
one
that
layeth
up
Treasure
for
himself
,
and
is
not
rich
towards
God
.
Learn
hence
,
That
such
as
are
not
rich
in
Grace
,
rich
in
good
Works
,
shall
find
no
benefit
by
,
and
take
no
comfort
in
all
their
Worldly
Riches
in
the
time
of
their
greatest
need
,
at
the
hour
of
Death
,
and
in
the
Day
of
Judgment
.
22
And
he
said
unto
his
Disciples
,
therefore
I
say
unto
you
;
Take
no
thought
for
your
life
,
what
shall
ye
eat
,
neither
for
the
Body
,
what
ye
shall
put
on
.
23
The
Life
is
more
than
Meat
,
and
the
Body
is
more
than
Raiment
.
24
Consider
the
Ravens
,
for
they
neither
sow
,
nor
reap
,
which
neither
have
store-house
,
nor
barn
,
and
God
feedeth
them
;
how
much
more
are
ye
better
than
the
fowls
.
25
And
which
of
you
with
taking
thought
,
can
add
to
his
stature
one
cubit
?
26
If
ye
then
be
not
able
to
do
that
thing
which
is
least
,
why
take
ye
thought
for
the
rest
?
27
Consider
the
Lillies
how
they
grow
,
they
toil
not
,
they
spin
not
,
and
yet
I
say
unto
you
,
that
Solomon
in
all
his
Glory
was
not
arrayed
like
one
of
these
.
28
If
then
God
so
cloth
the
grass
,
which
is
to
day
in
the
field
,
and
to
morrow
is
cast
into
the
oven
;
How
much
more
will
he
cloath
you
,
O
ye
of
little
Faith
?
29
And
seek
not
ye
what
ye
shall
eat
,
or
what
ye
shall
drink
;
neither
be
ye
of
doubtful
mind
.
30
For
all
these
things
do
the
nations
of
the
world
seek
after
:
And
your
Father
knoweth
that
ye
have
need
of
these
things
.
There
is
a
Twofold
sense
and
interpretation
given
of
these
Verses
,
(
1.
)
Some
take
them
as
spoken
only
to
the
Apostles
,
directing
them
absolutely
to
cast
off
all
care
for
the
things
of
this
Life
,
that
so
they
might
attend
upon
Christ's
Person
,
and
wholly
give
up
themselves
to
that
Work
to
which
he
had
called
them
:
and
therefore
St.
Luke
here
takes
notice
,
that
after
he
had
cautioned
his
Hearers
in
general
against
Covetousness
,
he
applies
himself
particularly
to
his
Disciples
,
and
tells
them
,
that
he
would
have
them
so
far
from
this
sin
of
Covetousness
,
that
they
should
not
use
that
ordinary
care
,
and
common
Industry
about
the
things
of
this
Life
,
which
is
not
only
Lawful
,
but
Necessary
for
Men
in
all
ordinary
Cases
,
v.
22.
And
he
said
to
his
Disciples
,
therefore
I
say
unto
you
,
Take
no
thought
for
your
Life
,
what
ye
shall
eat
or
drink
:
but
if
we
understand
the
words
in
this
sense
,
we
must
look
upon
it
only
as
a
Temporary
Command
,
given
to
the
Apostles
for
that
time
only
,
like
that
in
St.
Matth.
10.9
.
Provide
neither
gold
,
nor
silver
,
nor
brass
in
your
purses
,
neither
coat
,
nor
scrip
,
which
no
Man
ever
understood
as
a
general
Law
to
all
Christians
,
but
as
a
particular
Precept
to
the
Apostles
at
that
time
.
(
2.
)
Others
understand
these
injunctions
of
our
Saviour
,
to
be
consistent
with
a
prudent
and
provident
Care
for
the
things
of
this
Life
,
not
forbidding
a
regular
industry
and
diligence
for
the
obtaining
of
them
;
but
condemning
only
an
anxious
,
vexatious
,
tormenting
Care
,
and
an
over-sollicitous
diligence
for
the
things
of
this
Life
;
and
taking
our
Saviour's
Words
for
a
general
and
standing
Rule
to
all
Christians
,
they
only
forbid
distrustful
Thoughtfulness
,
distracting
Cares
,
which
drives
a
M●n's
mind
this
way
and
that
way
(
like
Meteors
or
Clouds
in
the
Air
,
as
the
Word
signifies
)
now
against
this
vexatious
care
,
and
sollicitous
thoughtfulness
our
Saviour
propounds
many
weighty
Arguments
or
Considerations
;
Four
especially
.
He
tells
us
,
such
cares
are
needless
,
fruitless
,
heathenish
,
and
brutish
,
(
1.
)
'T
is
needless
,
Your
heavenly
father
knoweth
that
ye
have
need
of
these
things
,
and
will
certainly
provide
for
you
,
and
what
need
you
take
care
,
and
God
too
?
cast
your
care
upon
him
.
(2)
'T
is
fruitless
,
Which
of
you
by
taking
care
can
add
one
cubit
to
his
stature
?
we
may
sooner
by
our
carking
care
add
a
Furlong
to
our
grief
,
than
a
Cubit
to
our
Comfort
.
All
our
own
care
without
God's
help
,
will
neither
feed
us
when
we
are
hungry
,
nor
nourish
us
when
we
are
fed
.
(
3.
)
'T
is
Heathenish
,
After
all
these
things
do
the
Gentiles
seek
,
Mat.
6.32
.
The
Ends
and
Objects
of
a
Christians
Thoughts
ought
to
be
higher
and
more
sublime
than
that
of
Heathens
.
Lastly
,
'T
is
brutish
,
nay
worse
than
brutish
.
The
Birds
of
the
Air
,
the
Beasts
of
the
Field
,
the
Ravens
of
the
Valley
,
are
all
fed
and
sustained
by
God
,
without
any
care
of
their
own
,
much
more
shall
his
Children
.
Has
God
a
Breakfast
ready
for
every
little
Bird
that
comes
chirping
out
of
its
Nest
,
and
for
every
Beast
of
the
Field
,
that
comes
leaping
out
of
its
Den
,
and
will
he
not
much
more
provide
for
you
?
Surely
that
God
that
feeds
the
Ravens
when
they
cry
,
will
not
starve
his
Children
when
they
pray
.
31
But
rather
seek
ye
the
kingdom
of
God
,
and
all
these
things
shall
be
added
to
you
.
As
if
Christ
had
said
,
let
your
first
and
chief
care
be
to
promote
the
Kingdom
of
Grace
in
this
World
,
and
to
secure
the
Kingdom
of
Glory
in
the
next
:
and
then
fear
not
the
want
of
these
outward
Comforts
,
they
shall
be
added
in
measure
,
tho'
not
in
excess
,
to
satisfy
,
tho'
not
to
satiate
,
for
health
,
tho'
not
for
surfeit
.
Learn
(
1.
)
That
Christians
ought
not
to
be
so
sollicitous
about
the
Necessaries
and
Conveniencies
of
this
Life
,
as
about
the
Happiness
of
the
next
,
rather
seek
ye
the
kingdom
of
God
.
(
2.
)
That
Heaven
,
or
the
Kingdom
of
God
,
must
be
sought
in
the
first
place
;
that
is
,
with
our
principal
care
and
chief
Endeavours
.
(
3.
)
That
Heaven
being
once
secured
by
us
,
all
Earthly
things
shall
be
superadded
to
us
,
as
God
sees
needful
and
convenient
for
us
.
But
few
Men
like
our
Saviour's
Method
;
they
would
seek
the
things
of
this
World
in
the
first
place
,
and
get
Heaven
at
last
;
they
would
be
content
to
seek
the
World
,
and
to
have
Heaven
thrown
in
without
their
seeking
;
but
this
will
not
be
granted
;
if
we
make
Religion
and
the
Salvation
of
our
Souls
,
our
first
and
chief
care
,
all
other
things
shall
be
adaed
to
us
,
so
far
as
the
Wisdom
of
God
sees
them
fit
and
convenient
for
us
.
32
Fear
not
little
Flock
,
it
is
your
fathers
good
pleasure
to
give
you
the
kingdom
.
That
is
,
fear
not
the
want
of
any
of
these
outward
Comforts
,
and
be
not
over-sollicitous
for
them
;
for
your
father
which
has
provided
a
Kingdom
for
you
hereafter
,
will
not
suffer
you
to
want
such
things
as
are
needful
for
you
here
.
Lea●●
(
1.
)
That
the
Disciples
of
Christ
are
very
subject
to
disquieting
and
perplexing
fears
,
but
must
by
no
means
cherish
,
but
oppose
them
;
a
fear
of
present
wants
,
a
fear
of
future
Sufferings
,
a
fear
of
Death
approaching
,
a
fear
that
they
shall
not
find
acceptance
with
God
,
a
sear
least
they
should
fall
foully
or
finally
from
God
;
the
fear
of
all
these
Evils
doth
oft-times
disturb
them
,
and
discompose
them
.
Learn
(
2.
)
That
Jesus
Christ
is
the
great
Shepherd
of
his
Church
;
the
love
and
care
,
the
compassion
and
tenderness
,
the
prudence
and
providence
,
the
guidance
and
vigilance
of
a
good
Shepherd
are
found
with
him
.
(
3.
)
As
Christ
is
the
Churches
Shepherd
,
so
the
Church
is
Christ's
Flock
,
tho'
a
little
Flock
,
in
opposition
to
the
huge
Herds
and
Droves
of
the
Men
of
the
World
.
(
4.
)
That
God
the
Father
has
a
Kingdom
in
store
for
his
little
Flock
,
his
Church
and
Children
.
(
5.
)
That
the
good
will
and
gracious
pleasure
of
God
,
is
the
Original
,
Spring
,
and
Fontal
Cause
from
whence
all
Divine
Favours
do
proceed
and
slow
,
It
is
your
Father's
good
pleasure
to
give
you
a
kingd●m
.
33
Sell
that
you
have
,
and
give
alms
,
provide
your selves
Bags
which
wax
not
old
,
a
treasure
in
the
Heavens
that
faileth
not
,
where
no
Thief
approacheth
,
neither
moth
corrupteth
.
34
For
where
your
Treasure
is
,
there
will
your
hearts
be
also
.
The
next
Duty
which
our
Saviour
exhorts
his
Disciples
to
,
is
the
Duty
of
Alms-giving
;
that
they
should
be
so
far
from
distrusting
God's
Provision
for
themselves
,
that
they
should
be
always
forward
to
a
ready
distribution
towards
others
,
yea
in
cases
of
Necessity
,
to
be
willing
to
sell
their
Goods
to
relieve
others
;
yet
this
precept
is
not
to
be
taken
as
if
it
concerned
all
Persons
,
at
all
times
,
and
in
all
places
;
but
respects
only
cases
of
extreme
Necessity
;
or
if
it
concerns
all
,
it
is
only
as
to
the
readiness
and
preparation
of
the
Mind
,
that
when
Necessity
calls
for
it
,
we
be
found
willing
to
part
with
any
thing
we
have
for
the
Relief
of
Christ
in
his
Members
.
Observe
also
the
Argument
used
to
excite
to
this
Duty
of
Alms-giving
;
hereby
we
lay
up
our
Treasure
in
a
safe
hand
,
even
in
God's
,
who
will
reward
us
openly
.
The
Bellies
of
the
Poor
are
bags
that
wax
not
old
,
what
is
lodged
there
is
laid
up
securely
out
of
the
reach
of
danger
;
we
imitate
the
wise
Merchant
in
Transmitting
our
Estates
into
another
World
,
by
Bills
of
Exchange
,
where
we
are
sure
to
receive
our
own
with
Usury
.
35
Let
your
Loyns
be
girded
about
,
and
your
Lights
burning
.
36
And
ye
your selves
like
unto
men
that
wait
for
their
Lord
,
when
he
will
return
from
the
wedding
,
that
when
he
cometh
and
knocketh
,
they
may
open
unto
him
immediately
.
The
next
Duty
Christ
exhorts
his
Disciples
to
,
is
that
of
Watchfulness
,
with
Reference
to
his
Second
Coming
,
Let
your
Loyns
be
girded
,
and
your
Lights
burning
;
the
words
may
be
understood
two
ways
,
spoken
either
in
a
martial
phrase
,
as
to
Soldiers
,
or
in
a
Domestick
as
to
Servants
;
if
as
to
Soldiers
,
then
let
your
Loyns
be
girded
,
and
your
Lights
burning
,
is
as
much
as
that
we
should
be
always
ready
for
a
March
,
having
our
Armour
on
,
and
our
Match
Light
,
ready
to
give
fire
at
the
first
Alarm
of
Temptation
.
If
the
words
are
spoken
as
to
Servants
,
then
our
Master
bids
us
carefully
expect
his
Second
Coming
,
like
a
Lord
's
returning
from
a
wedding
Supper
,
(
which
used
to
be
Celebrated
in
the
Night
)
that
they
should
not
put
off
their
Cloaths
,
nor
put
out
their
Lights
,
but
stand
ready
to
open
,
tho'
he
comes
at
Midnight
;
when
Christ
comes
,
that
Soul
only
shall
have
his
Blessing
,
whom
he
finds
watching
.
37
Blessed
are
those
Servants
,
whom
the
Lord
when
he
cometh
shall
find
watching
,
verily
I
say
unto
you
,
that
he
shall
gird
himself
,
and
make
them
sit
down
to
meat
,
and
will
come
forth
and
serve
them
.
38
And
if
he
shall
come
in
the
second
watch
,
or
come
in
the
third
Watch
,
and
find
them
so
,
Blessed
are
those
Servants
.
39
And
this
know
,
that
if
the
good
man
of
the
house
had
known
what
hour
the
Thief
would
come
,
he
would
have
watched
,
and
not
have
suffered
his
house
to
be
broken
up
.
40
Be
ye
therefore
ready
also
,
for
the
Son
of
man
cometh
at
an
hour
when
ye
think
not
.
Here
our
Saviour
makes
use
of
several
Arguments
to
enforce
the
Duty
of
Watchfulness
upon
his
Disciples
;
the
first
is
drawn
from
the
transcendent
Reward
which
Christ
will
bestow
upon
his
watchful
Servants
,
He
will
gird
himself
,
make
them
sit
down
to
meat
,
and
will
come
forth
and
serve
them
;
a
very
high
metaphorical
Expression
;
as
if
a
Master
should
be
so
transported
with
the
diligence
and
faithfulness
of
his
Servant
,
as
to
vouchsafe
not
only
to
let
him
sit
down
to
meat
in
his
presence
,
but
to
take
the
Napkin
upon
his
Arm
,
and
wait
upon
him
himself
at
his
Table
.
Lord
!
how
poor
and
inconsiderable
is
that
Service
which
the
best
of
us
do
for
thee
,
and
yet
thou
speakest
of
it
,
as
if
thou
wert
beholding
to
us
for
it
.
Thou
dost
not
only
administer
to
us
a
Supper
,
but
thou
Ministerest
and
waitest
upon
us
at
Supper
,
he
will
gird
himself
,
and
serve
them
.
The
Second
Argument
to
excite
to
watchfulness
,
is
drawn
from
the
Benefit
which
we
shall
receive
by
watching
in
this
Life
;
that
let
the
Lord
come
when
he
will
,
whether
in
the
Second
or
Third
Watch
,
they
shall
be
found
ready
and
in
a
blessed
Condition
,
who
are
found
diligent
in
his
Service
,
and
waiting
for
his
Appearance
.
Note
here
,
(
1.
)
The
Son
of
Man
will
certainly
come
at
one
hour
or
other
;
(
2.
)
at
what
Hour
the
Son
of
Man
will
come
,
cannot
certainly
be
known
.
(
3.
)
That
there
is
no
hour
wherein
we
can
promise
our selves
,
that
the
Son
of
Man
will
not
come
.
(
4.
)
Very
joyful
will
the
Coming
of
the
Son
of
Man
be
,
if
we
be
found
upon
our
watch
,
and
ready
for
his
coming
,
Be
ye
therefore
ready
also
,
for
the
Son
of
Man
cometh
at
an
hour
when
ye
think
not
.
41
Then
Peter
said
unto
him
,
Lord
,
speakest
thou
this
Parable
unto
us
,
or
even
unto
all
.
42
And
the
Lord
said
,
Who
then
is
that
faithful
and
wise
Steward
,
whom
his
Lord
shall
make
Ruler
over
his
houshold
,
to
give
them
their
portion
of
meat
in
due
season
?
43
Blessed
is
that
Servant
whom
his
Lord
when
he
cometh
shall
find
so
doing
.
44
Of
a
truth
,
I
say
unto
you
,
that
he
will
make
him
Ruler
over
all
that
he
hath
.
These
words
may
be
applied
these
two
ways
,
first
to
all
the
Faithful
Servants
of
God
in
General
;
and
then
the
Note
is
this
,
that
for
a
Christian
to
spend
and
end
his
days
in
the
Service
of
Christ
,
and
doing
his
Will
,
gives
good
assurance
of
a
happy
and
blessed
Condition
,
Blessed
is
that
Servant
.
Secondly
,
These
words
may
be
applied
to
the
Ministers
of
the
Gospel
in
special
,
and
then
Observe
(
1.
)
The
Character
and
Duty
of
a
Gospel-Minister
,
he
is
the
Steward
of
Christ's
Houshold
,
to
give
them
their
Meat
in
due
Season
:
(
2.
)
A
double
qualification
requisite
in
such
Stewards
;
namely
,
prudence
and
faithfulness
,
who
then
is
that
faithful
and
wise
Steward
.
Observe
(
3.
)
The
Reward
insured
to
such
Stewards
,
with
whom
are
found
these
Qualifications
;
Blessed
is
that
Servant
.
Learn
hence
,
(
1.
)
That
the
Ministers
of
the
Gospel
are
in
a
spiritual
sense
Stewards
of
Christ's
Houshold
.
(
2.
)
That
Faithfulness
and
prudence
are
the
indispensable
Qualifications
of
Christ's
Stewards
.
(
3.
)
That
where
these
Qualifications
are
found
,
Christ
will
graciously
and
abundantly
Reward
them
.
Our
Faithfulness
must
respect
God
,
our Selves
,
and
our
Flock
;
and
includes
integrity
of
Heart
,
purity
of
intention
,
industry
of
Endeavour
,
and
impartiality
in
all
our
Administrations
.
Our
prudence
must
appear
in
the
choice
of
suitable
Subjects
,
in
the
choice
of
fit
Language
,
in
exciting
our
own
affections
,
in
order
to
the
moving
of
our
Peoples
.
Ministerial
Prudence
also
must
teach
us
,
by
the
strictness
and
gravity
of
our
Deportment
,
to
maintain
our
Authority
,
and
keep
up
our
esteem
in
the
Consciences
of
our
People
,
it
will
also
assist
us
to
bear
Reproach
,
and
direct
us
to
give
Reproof
,
he
that
is
silent
,
cannot
be
innocent
;
reprove
we
must
,
or
we
cannot
be
Faithful
,
but
prudently
,
or
we
cannot
be
successful
.
45
But
,
and
if
that
servant
say
in
his
heart
,
My
Lord
delayeth
his
coming
,
and
shall
begin
to
beat
the
men
servants
and
maidens
,
and
to
eat
and
drink
,
and
to
be
drunken
.
46
The
Lord
of
that
servant
will
come
in
a
day
when
he
looked
not
for
him
,
and
at
an
hour
when
he
is
not
aware
,
and
will
cut
him
in
sunder
,
and
will
appoint
him
his
portion
with
unbelievers
.
47
And
that
servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
48
But
he
that
knew
not
,
and
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
;
for
unto
whomsoever
much
is
given
,
of
him
shall
be
much
required
,
and
to
whom
men
have
committed
much
,
of
him
they
will
ask
the
more
.
Our
Lord
in
these
Verses
describes
a
negligent
and
unfaithful
Steward
of
his
Houshold
,
and
then
declares
that
dreadful
Sentence
of
Wrath
which
hangs
over
him
.
The
unfaithful
Steward
,
or
negligent
Minister
of
the
Gospel
is
described
,
(
1.
)
by
his
infidelity
;
he
believeth
not
Christ's
Coming
to
Judgment
,
tho'
he
preaches
it
to
others
;
he
saith
in
his
heart
,
my
Lord
delayeth
his
coming
.
(
2.
)
He
is
described
by
his
hatred
,
envy
,
and
malignity
,
against
his
Fellow
Servants
;
that
were
more
faithful
than
himself
,
He
begins
to
smite
them
,
at
least
with
the
virulence
of
his
Tongue
,
if
not
with
the
violence
of
his
hand
.
(
3.
He
is
farther
described
by
his
Associating
with
the
wicked
,
and
strengthning
their
hands
by
his
ill
example
,
He
eateth
and
drinketh
with
the
drunken
;
that
is
,
as
their
Associate
and
Fellow
Companion
.
Thus
the
negligent
Steward
,
and
unfaithful
Minister
is
described
:
Next
his
Sentence
is
declared
,
(
1.
)
Christ
will
surprize
him
in
his
sin
and
security
,
by
coming
in
an
hour
when
he
lookt
not
for
him
.
(
2.
)
He
will
execute
temporal
Vengeance
upon
him
,
He
will
cut
him
in
pieces
,
as
the
Jews
did
their
Sacrifices
,
dividing
them
into
two
parts
.
Hence
some
Observe
,
That
God
seldom
suffers
slothful
,
sensual
Ministers
to
Live
out
half
their
days
.
(
3.
)
Christ
will
punish
them
with
Eternal
Destruction
also
,
appoint
them
their
portion
with
unbelievers
:
Teaching
us
,
That
such
Ministers
as
neglect
the
Service
of
God
,
and
the
Souls
of
their
People
,
as
they
are
ranked
amongst
the
worst
sort
of
Sinners
in
this
Life
,
so
shall
they
be
punished
with
them
in
the
severest
manner
in
the
next
.
When
Satan
destroys
the
Souls
of
Men
,
he
shall
answer
for
it
as
a
Murtherer
only
;
not
as
an
Officer
that
was
intrusted
with
the
Care
of
Souls
.
But
if
the
Steward
doth
not
provide
,
if
the
Shepherd
doth
not
feed
,
if
the
Watchman
doth
not
warn
,
they
shall
answer
,
not
only
for
the
Souls
that
have
miscarried
,
but
for
an
Offic●
neglected
,
for
a
Tallent
hidden
,
and
for
a
Stewardship
unfaithfully
managed
.
Wo
unto
us
,
if
at
the
Great
day
we
hear
distressed
Souls
roaring
out
their
Complaints
,
and
howling
forth
that
doleful
accusation
against
us
,
saying
,
Lord
!
Our
Stewards
have
defrauded
us
,
our
Watchmen
have
betrayed
us
,
our
Guides
have
misled
us
.
48
For
unto
whomsoever
much
is
given
,
of
him
shall
be
much
required
;
and
to
whom
men
have
committed
much
,
of
him
they
will
ask
the
more
.
Here
we
Learn
,
(
1.
)
That
whatever
we
receive
from
God
,
is
both
a
Gift
and
a
Talent
.
(
2.
)
That
every
one
has
some
Gift
or
Talent
from
God
to
be
improved
for
God
.
(
3.
)
That
God's
Gifts
or
Talents
are
not
given
to
all
in
the
same
measure
.
(
4.
)
That
whether
we
receive
little
or
much
,
all
is
in
order
to
an
Account
.
(
5.
)
That
answerable
to
our
present
Talents
will
be
our
future
Accounts
:
If
thy
Gifts
be
mean
,
the
less
thou
hast
to
Account
for
;
if
greater
then
others
,
God
expects
thou
shouldest
do
more
good
than
others
;
For
where
much
is
given
much
will
be
required
.
49
I
am
come
to
send
fire
on
the
earth
,
and
what
will
I
if
it
be
already
kindled
?
50
But
I
have
a
Baptism
to
be
Baptized
with
;
and
how
am
I
streightned
,
till
it
be
accomplished
?
51
Suppose
ye
,
that
I
am
come
to
give
peace
on
the
earth
:
I
tell
you
nay
,
but
rather
division
.
52
For
from
henceforth
there
shall
be
two
in
one
house
divided
against
three
,
and
three
against
two
.
53
The
father
shall
be
divided
against
the
son
,
and
the
son
against
the
father
,
the
mother
against
the
daughter
,
and
the
daughter
against
the
mother
,
the
mother-in-law
against
the
daughter-in-law
,
and
the
danghter-in-law
against
the
mother-in-law
.
Our
Saviour
in
these
Verses
declares
what
will
be
the
accidental
Event
and
effect
,
but
not
the
natural
tendency
of
his
Religion
;
so
that
we
must
distinguish
between
the
intentional
Aim
of
Christ's
Coming
,
and
the
Accidental
Event
of
it
.
Christ's
intentional
aim
,
was
to
plant
,
propagate
,
and
promote
Peace
in
the
World
;
but
thro'
the
Lusts
and
Corruptions
of
Mens
Natures
,
the
issue
and
event
of
his
Coming
is
War
and
Division
,
not
that
these
are
the
genuine
and
natural
Fruits
of
the
Gospel
,
but
occasional
and
accidental
only
.
Hence
Learn
,
That
the
preaching
of
the
Gospel
,
and
setting
up
the
Kingdom
of
Christ
,
tho'
it
be
not
the
Genuine
and
Natural
Cause
,
yet
is
it
the
accidental
occasion
of
all
that
War
and
Tumult
,
of
all
that
Dissention
and
Division
,
of
all
that
Distraction
and
Confusion
which
the
World
abounds
with
;
I
am
come
to
send
fire
on
the
earth
.
He
is
said
to
send
the
fire
of
Dissention
,
because
he
foresaw
this
would
be
the
certain
Consequence
,
tho'
not
the
proper
and
natural
Effect
of
the
Preaching
of
the
Gospel
.
There
was
another
Fire
of
Christ's
sending
,
the
Holy
Spirit
;
this
was
a
fire
to
warm
,
not
to
burn
;
or
if
so
,
not
mens
Persons
,
but
Corruptions
;
but
that
seems
not
to
be
intended
in
this
place
.
54
And
he
said
also
to
the
people
,
when
ye
see
a
cloud
rise
out
of
the
West
,
streightway
ye
say
there
cometh
a
shower
,
and
so
it
is
.
55
And
when
ye
see
the
South
wind
blow
,
ye
say
there
will
be
heat
,
and
it
cometh
to
pass
.
56
Ye
hypocrites
ye
can
discern
the
Face
of
the
Sky
,
and
of
the
Earth
,
but
how
is
it
that
ye
do
not
discern
this
time
?
57
Yea
,
and
why
even
of
your selves
judge
ye
not
what
is
right
?
Our
Saviour
in
these
words
does
at
once
upbraid
the
stupid
ignorance
of
the
Jews
in
General
,
and
the
obstinate
infidelity
of
the
Pharisees
in
particular
,
in
that
they
could
make
a
judgment
of
the
Weather
by
the
sight
of
the
Sky
,
by
the
appearance
of
the
Heavens
,
and
the
motions
of
the
Winds
,
but
could
not
discern
this
Time
of
the
Messias
,
tho'
they
had
so
many
miraculous
Signs
and
Evidences
of
it
,
and
for
this
he
upbraids
them
with
Hypocrisy
;
Ye
hypocrites
,
ye
can
discern
the
face
of
the
sky
,
but
ye
do
not
discern
this
time
.
Learn
thence
,
That
to
pretend
either
more
Ignorance
,
or
greater
uncertainty
in
discerning
the
Signs
of
Gospel
Times
,
(
the
time
of
our
gracious
Visitation
)
than
the
Signs
of
the
weather
is
great
Hypocrisy
;
Ye
hypocrites
,
can
ye
not
discern
this
time
?
Observe
farther
,
That
Christ
doth
not
here
condemn
the
study
of
Nature
,
or
making
Observation
of
the
State
of
the
Weather
from
the
Face
of
the
Sky
:
For
Almighty
God
by
natural
Signs
,
gives
us
warning
of
a
Change
in
Natural
things
,
and
in
like
manner
by
his
Providential
Dispensations
,
he
gives
us
warning
of
a
Change
in
Civil
things
;
He
that
is
wise
will
observe
both
,
and
by
their
Observation
will
come
to
understand
the
pleasure
of
the
Lord
.
58
When
thou
goest
with
thine
Adversary
to
the
Magistrate
,
as
thou
art
in
the
way
,
give
diligence
,
that
thou
mayest
be
delivered
from
him
,
lest
he
hale
thee
to
the
Judge
,
and
the
Judge
deliver
thee
to
the
Officer
,
and
the
Officer
cast
thee
into
prison
.
59
I
tell
thee
,
thou
shalt
not
depart
thence
,
till
thou
hast
paid
the
very
last
mite
.
In
these
words
our
Saviour
advises
Persons
to
use
the
same
prudence
in
Divine
Matters
,
which
they
use
in
Worldly
affairs
,
and
the
same
endeavours
to
seek
Reconciliation
with
God
,
which
they
put
forth
in
order
to
their
being
reconciled
unto
men
;
for
in
such
a
Case
,
when
they
see
an
Action
bringing
against
them
,
wherein
they
are
sure
to
be
Cast
,
their
best
way
is
presently
to
seek
to
reconcile
their
Adversary
,
and
make
their
peace
with
him
,
that
so
they
may
escape
the
Threatning
Danger
.
In
like
manner
should
they
do
here
,
lay
hold
upon
the
present
opportunity
of
Mercy
now
offered
to
them
;
because
't
is
a
fearful
thing
to
dye
without
Reconciliation
with
God
.
Note
here
(1)
That
GOD
and
Man
were
once
Friends
.
(
2.
)
That
GOD
and
Man
are
now
Adversaries
.
(
3.
)
That
Man
and
not
GOD
is
averse
to
Reconciliation
and
Agreement
.
(
4.
)
That
it
is
the
Wisdom
,
the
Duty
and
Interest
of
fallen
Man
,
speedily
to
accept
of
Terms
of
Peace
and
Reconciliation
with
God
.
(
5.
)
That
an
eternal
Prison
will
be
their
portion
who
dye
in
their
Enmity
against
God
.
CHAP.
XIII
.
1
THere
were
present
at
that
Season
,
some
that
told
him
of
the
Galileans
,
whose
blood
Pilate
had
mingled
with
their
Sacrifices
.
2
And
Jesus
answering
said
unto
them
;
suppose
ye
that
these
Galileans
were
sinners
above
all
the
Galileans
,
because
they
suffered
such
things
?
3
I
tell
you
,
nay
,
but
except
ye
repent
ye
shall
all
likewise
perish
.
There
were
two
eminent
Sects
amongst
the
Jews
in
our
Saviour's
Time
,
namely
the
Herodians
and
Galileans
,
the
former
stood
stifly
for
having
Tribute
paid
to
the
Roman
Emperour
,
whose
Subjects
the
Jews
now
were
,
but
the
Galileans
(
so
called
probably
from
Judas
of
Galilee
,
mentioned
Acts
5.37
.
)
opposed
this
Tribute
,
and
often
raised
Rebellion
against
the
Roman
Power
;
Pilate
takes
the
opportunity
when
these
Galileans
were
come
up
at
the
Passover
,
and
Sacrificing
in
the
Temple
,
to
fall
upon
them
with
his
Soldiers
,
and
barbarously
mingled
their
own
blood
with
the
blood
of
the
Sacrifices
,
which
they
offered
;
neither
the
Holiness
of
the
place
,
(
the
Temple
)
nor
the
Sacredness
of
the
Action
,
(
Sacrificing
)
could
divert
Pilate
from
this
barbarous
Impiety
.
Our
Saviour
understanding
that
some
of
his
Hearers
then
present
concluded
these
Persons
to
be
the
greatest
Sinners
,
because
they
were
the
greatest
Sufferers
,
he
corrects
their
error-in
this
matter
,
and
assures
them
,
that
the
same
or
the
like
Judgments
did
hang
over
all
other
Sinners
,
as
well
as
these
,
if
timely
and
sincere
Repentance
prevented
not
.
Learn
hence
,
(
1.
)
That
a
violent
and
sudden
Death
is
no
argument
of
God's
disfavour
.
(
2.
)
That
notwithstanding
Persons
are
exceeding
prone
to
pass
rash
Censures
,
and
an
uncharitable
Judgment
upon
such
as
dye
suddenly
,
especially
if
they
dye
violently
.
(
3.
)
That
none
justly
can
conclude
such
Persons
to
have
been
the
greatest
Sinners
,
who
have
been
in
this
World
the
most
signal
Sufferers
.
(
4.
)
That
the
best
use
we
can
make
of
such
instances
and
examples
of
God's
Severity
,
is
to
Examine
our
own
lives
,
and
by
a
speedy
Repentance
to
prevent
our
own
perdition
,
I
tell
you
nay
,
&c.
4
Or
those
eighteen
upon
whom
the
Towerin
Siloam
fell
,
and
slew
them
,
think
ye
,
that
they
were
sinners
above
all
men
that
dwelt
in
Jerusalem
?
5
I
tell
you
nay
▪
but
except
ye
repent
,
ye
shall
all
likewise
perish
?
Another
instance
our
Saviour
gives
of
persons
that
fell
by
a
sudden
Death
,
even
eighteen
that
were
slain
by
the
fall
of
a
Tower
in
Jerusalem
;
he
takes
occasion
from
thence
to
caution
the
Jews
,
that
they
do
not
rigidly
censure
the
Sufferers
,
or
conclude
that
those
have
wrought
the
most
Sin
,
who
are
brought
to
most
shame
;
Oh
how
ready
are
we
to
judge
of
mens
Eternal
Condition
by
their
present
Visitation
;
and
to
conclude
them
the
greatest
Offenders
,
upon
whom
God
inflicts
the
most
visible
Punishments
.
Our
Saviour
forbids
this
,
and
advises
every
one
to
look
at
home
.
Telling
the
whole
Body
of
the
Jews
,
that
if
they
did
not
Repent
,
they
should
all
likewise
perish
,
and
that
two
ways
,
(
1.
)
Certitudine
poenae
,
by
as
certain
a
punishment
as
these
did
;
(
2.
)
ye
shall
likewise
perish
,
Similitudine
poenae
,
by
the
same
kind
of
punishment
,
you
shall
perish
by
the
ruine
of
your
whole
City
,
as
they
did
by
the
downfal
of
that
Tower
;
if
a
timely
and
sincere
Repentance
doth
not
intervene
.
Learn
hence
,
That
we
must
judge
of
Persons
by
their
Conversation
towards
God
,
not
by
God's
Dispensations
towards
them
;
all
things
here
fall
alike
to
all
,
a
sudden
Death
,
yea
a
violent
Death
,
as
it
comes
upon
many
men
,
so
it
may
come
upon
the
best
of
Men
,
as
well
as
others
;
think
not
,
says
Christ
,
that
these
eighteen
were
sinners
above
all
that
dwelt
in
Jerusalem
,
because
they
suffered
such
things
,
I
tell
you
nay
,
but
except
ye
repent
ye
shall
all
likewise
perish
;
Teaching
us
,
that
Repentance
is
the
only
way
and
means
to
prevent
punishment
here
,
and
perishing
hereafter
,
Except
ye
repent
ye
shall
perish
.
6
He
spake
also
this
parable
:
A
certain
man
had
a
fig-tree
planted
in
his
Vineyard
,
and
he
came
and
sought
fruit
thereon
,
and
found
none
.
7
Then
said
he
to
the
dresser
of
the
Vineyard
,
Behold
,
these
three
years
I
come
seeking
fruit
on
this
Fig-tree
,
and
find
none
,
cut
it
down
,
why
cumbereth
it
the
Ground
.
Our
Blessed
Saviour
that
he
might
excite
the
Jews
to
the
practice
of
the
last
mentioned
Duty
of
Repentance
,
sets
forth
his
Long-suffering
with
them
,
and
Forbearance
towards
them
,
by
the
Parable
of
a
Fig-tree
,
whom
the
Master
of
the
Vineyard
had
long
expected
Fruit
from
,
but
found
none
.
Where
Note
,
(
1.
)
The
great
Care
that
God
takes
to
make
poor
sinners
Happy
;
he
plants
them
in
his
Church
,
as
in
a
Vineyard
,
that
by
the
Cultivating
Care
of
his
Ministers
,
and
the
fructifying
influences
of
his
Spirit
,
they
may
be
fruitful
in
good
Works
.
Note
(
2.
)
That
God
keeps
an
exact
account
or
Reckoning
,
what
means
and
advantages
every
place
and
people
have
enjoyed
;
These
three
years
have
I
come
seeking
fruit
,
alluding
to
the
three
years
of
his
own
Ministry
amongst
them
.
God
keeps
a
Memorial
how
many
years
the
Gospel
has
been
amongst
a
People
,
how
many
Ministers
they
have
had
,
and
how
long
with
them
,
what
pathetical
Exhortations
,
what
pressing
admonitions
,
what
cutting
Reproofs
,
all
are
upon
the
file
,
and
must
be
accounted
for
.
Learn
(
3.
)
That
God
expects
suitable
and
proportionable
Fruit
from
a
People
,
according
to
the
time
of
their
standing
in
his
Vineyard
,
and
answerable
to
the
Cost
and
Culture
which
his
Ministers
have
expended
upon
them
,
and
the
pains
they
have
taken
with
them
.
Note
farther
,
(
4.
)
That
altho'
God
doth
,
and
justly
may
expect
Fruit
from
such
as
are
planted
in
his
Vineyard
,
to
wit
the
Christian
Church
,
yet
he
expects
it
with
much
Patience
and
Forbearance
,
waiting
from
year
to
year
,
to
see
if
time
will
work
amendment
,
These
three
years
I
have
come
,
seeking
fruit
,
and
found
none
.
Lastly
,
If
after
all
the
Cost
that
God
has
bestowed
upon
a
People
by
his
Ministers
and
Ordinances
,
they
continue
unfruitful
,
there
is
nothing
to
be
expected
but
excision
and
final
Destruction
,
cut
it
down
,
why
cumbereth
it
the
Ground
.
8
And
he
answering
said
unto
him
,
Lord
,
Let
it
alone
this
year
also
,
till
I
shall
dig
about
it
,
and
dung
it
.
9
And
if
it
bear
fruit
,
well
;
and
if
not
,
Then
after
that
thou
shalt
cut
it
down
.
Ob●erve
here
(
1.
)
The
Vine-dressers
Petition
and
Request
,
Lord
,
let
it
alone
this
year
also
.
This
points
out
unto
us
,
the
O●fice
and
Duty
of
the
Ministers
of
God
,
who
are
Labourers
in
his
Vineyard
,
to
be
Intercessors
with
God
,
for
sparing
a
Barren
and
unfruitful
People
.
Lord
!
spare
them
a
little
longer
,
Let
it
alone
this
year
also
;
if
they
cannot
absolutely
prevent
Judgment
coming
upon
an
unfruitful
People
,
yet
they
endeavour
to
respite
it
,
and
delay
its
Coming
all
they
can
.
Observe
(
2.
)
The
Condition
upon
which
the
Vine-dressers
Petition
is
Grounded
,
Till
I
shall
dig
about
it
,
and
dung
it
;
Phrases
which
intimate
to
us
the
nature
and
quality
of
the
Ministerial
Work
and
Service
,
signifying
it
to
be
a
very
difficult
and
laborious
Service
.
Digging
is
a
painful
Work
,
and
a
spending
Work
,
and
such
is
our
Ministerial
Work
,
if
followed
as
it
ought
to
be
.
We
deal
in
Mysteries
in
the
deep
things
of
God
,
which
are
not
received
without
much
digging
.
Observe
(
3.
)
A
double
supposition
here
made
by
the
Vine-dresser
,
first
of
future
Fruitfulness
,
If
it
bear
fruit
,
well
:
Secondly
,
of
further
incorrigibleness
;
if
not
,
after
that
thou
shalt
cut
it
down
.
(
1.
)
Here
is
a
Supposition
of
future
Fruitfulness
,
If
it
bear
fruit
.
well
;
that
is
,
it
will
be
well
for
the
Master
of
the
Vineyard
;
herein
is
he
glorified
,
when
his
Fig-trees
bear
much
Fruit
;
well
,
for
the
Dresser
of
the
Vineyard
;
it
rejoyces
the
Ministers
of
God
,
to
see
their
People
bring
forth
Fruit
unto
God
;
well
,
for
the
Vineyard
and
the
rest
of
the
Trees
that
are
in
it
:
But
more
especially
well
,
for
t●e
Tree
it self
;
thereby
avoiding
the
punishment
of
Barrenness
,
and
procuring
the
Reward
of
Fruitfulness
;
Thus
,
If
it
bear
fruit
,
well
.
(
2.
)
Here
is
a
supposition
of
future
incorrigibleness
,
After
that
thou
shalt
cut
it
down
;
that
is
,
after
thou
hast
spared
it
,
and
I
have
pruned
it
;
after
thy
patience
and
my
pains
,
after
thou
hast
forborn
it
,
and
I
have
manur'd
it
,
digged
and
dung'd
it
,
if
after
all
this
,
it
bears
no
fruit
,
then
I
have
not
a
word
more
to
say
,
Thou
shalt
cut
it
down
.
Thou
mayest
cut
it
down
,
no
Body
will
go
about
to
hinder
thee
,
and
thou
wilt
cut
it
down
,
there
is
no
Body
can
hinder
thee
.
From
hence
Learn
,
That
a
Peoples
continued
unfruitfulness
under
the
means
of
Grace
,
doth
in
time
take
off
the
Prayers
and
Intercessions
of
the
Ministers
of
God
for
them
,
and
provokes
God
to
bring
his
Judgments
unavoidably
and
irrevocably
upon
them
,
After
that
thou
shalt
cut
it
down
.
10
And
he
was
teaching
in
one
of
the
Synagogues
on
the
Sabbath-day
.
11
And
behold
there
was
a
woman
which
had
a
Spirit
of
Infirmity
eighteen
years
,
and
was
bound
together
,
and
could
in
no
wise
lift
up
her self
.
12
And
when
Jesus
saw
her
,
he
called
her
unto
him
and
said
unto
her
;
woman
,
thou
art
loosed
from
thy
infirmity
.
13
And
he
laid
his
hands
upon
her
,
and
immediately
she
was
made
streight
,
and
glorified
God
.
14
And
the
Ruler
of
the
Synagogue
Answered
with
indignation
,
because
that
Jesus
had
healed
on
the
Sabbath-day
,
and
said
unto
the
people
,
there
are
six
days
in
which
men
ought
to
work
,
in
them
therefore
come
and
be
healed
,
but
not
on
the
Sabbath-day
.
15
The
Lord
then
answered
him
and
said
,
Thou
hypocrite
,
doth
not
each
one
of
you
on
the
Sabbath-day
,
loose
his
Ox
or
his
Ass
from
the
Stall
,
and
lead
him
away
to
watering
?
16
And
ought
not
this
Woman
,
being
a
daughter
of
Abraham
,
whom
Satan
hath
bound
,
lo
!
these
eighteen
years
,
be
loosed
from
this
bond
on
the
Sabbath-day
?
17
And
when
he
had
said
these
things
,
all
his
Adversaries
were
ashamed
,
and
all
the
people
rejoyced
,
for
all
the
glorious
things
that
were
done
by
him
.
Observe
here
(
1.
)
The
afflicted
Person
,
a
Woman
which
had
a
sore
Disease
,
inflicted
upon
her
by
the
Devil
for
Eighteen
Years
,
which
almost
bowed
her
together
:
There
is
nothing
that
the
Devil
more
delights
in
,
than
in
the
Miseries
and
Calamities
of
Mankind
.
Satan
is
not
satisfied
barely
to
infect
the
Mind
,
and
poyson
the
Souls
of
Men
,
but
he
delights
to
afflict
and
hurt
the
Body
,
where
and
when
he
can
obtain
leave
.
Observe
(
2.
)
Christ's
Compassion
towards
her
,
and
his
Miraculous
healing
of
her
,
Jesus
called
her
to
him
,
and
with
a
word
speaking
healed
her
.
Where
Note
,
That
the
inveterateness
of
the
Disease
,
and
the
instantaneousness
of
the
Cure
,
made
the
Miracle
evident
.
She
that
had
been
bowed
down
eighteen
years
,
and
in
an
instant
is
made
streight
,
and
only
by
a
word
of
Christ's
Mouth
:
Such
a
miraculous
Operation
was
an
evident
Testimony
of
his
Divine
Mission
,
that
he
was
the
Son
of
God
.
Observe
(
3.
)
How
the
Heart
of
the
poor
Woman
is
affected
with
Christ's
hand
;
she
Glorified
God
;
that
is
,
she
gave
thanks
to
God
,
and
attributed
the
Miracle
to
him
.
As
the
chief
End
of
all
God's
extraordinary
Works
,
either
of
Power
or
Mercy
,
is
the
exaltation
of
his
own
Glory
;
so
the
only
way
that
we
can
set
forth
his
Glory
,
is
by
celebrating
his
Praises
,
and
expressing
our
own
Thankfulness
;
He
that
offereth
me
praise
and
thanks
,
glorifies
me
,
Ps.
50.
ult.
Observe
(
4.
)
The
unreasonable
anger
,
and
unjust
indignation
which
was
found
with
the
Ruler
of
the
Synagogue
,
against
our
Holy
Lord
,
for
working
this
miraculous
Cure
on
the
Sabbath
day
:
There
is
no
Person
so
Holy
,
no
action
so
Innocent
,
but
may
fall
under
unjust
Censure
,
especially
where
malice
and
ignorance
are
combined
;
what
a
severe
reflection
doth
this
man
make
upon
our
Blessed
Lord
,
for
performing
a
work
of
Mercy
on
the
Sabbath-day
.
Observe
(
5.
)
Our
Lord's
Vindication
of
himself
from
Calumny
and
false
Accusation
;
(
1.
)
He
charges
his
Accuser
with
Hypocrisy
,
Thou
hypocrite
,
doth
not
each
of
you
loose
his
Ox
or
his
Ass
from
the
stall
on
the
Sabbath-day
,
and
water
him
?
It
is
one
Note
of
an
Hypocrite
,
to
condemn
that
in
another
which
he
doth
himself
;
the
Jews
held
it
lawful
to
loose
and
lead
a
Beast
to
watering
on
the
Sabbath-day
,
which
was
a
work
of
Servile
Labour
,
and
yet
would
condemn
Christ
for
healing
a
poor
Woman
,
only
with
a
word
speaking
.
(
2.
)
Christ
vindicates
his
own
Action
,
by
comparing
it
with
theirs
,
which
they
judged
lawful
on
the
Sabbath-day
:
was
their
loosing
and
watering
the
Beast
,
a
Work
of
Necessity
?
much
more
was
his
:
Was
theirs
a
work
of
Mercy
?
his
much
more
;
their
compassion
was
to
a
Bruit
Beast
,
his
to
a
rational
Creature
,
to
a
Woman
;
and
that
not
to
a
stranger
,
an
Heathen
Woman
,
but
one
of
their
own
,
a
Jewish
Woman
,
a
Daughter
of
Abraham
:
Nay
farther
Christ's
Act
was
an
Act
of
far
greater
Necessity
,
and
more
special
Mercy
then
theirs
.
The
Beast
might
live
a
day
without
Water
;
the
Beast
might
not
be
sick
,
but
this
Woman
was
in
sore
distress
,
and
had
been
so
for
eighteen
years
;
nay
she
was
in
the
hands
of
the
Enemy
of
Mankind
,
bound
by
Satan
,
Was
it
not
then
a
greater
Act
of
Mercy
,
and
Compassion
to
loose
her
,
than
to
lead
a
Beast
.
Observe
(
6.
)
What
Effect
Our
Lord's
Vindication
of
himself
had
upon
the
Hearers
of
it
,
His
adversaries
were
ashamed
,
the
people
rejoyced
,
v.
17.
his
Accusers
were
ashamed
,
and
probably
convinced
,
perhaps
silenced
;
but
we
read
not
that
they
confest
their
Errour
,
or
acknowledged
their
unjust
Censure
,
or
craved
Christ's
pardon
:
When
Persons
judgments
are
under
Conviction
of
an
errour
and
mistake
,
it
is
very
hard
to
bring
themselves
to
confess
and
own
their
mistake
,
because
all
men
stand
very
much
upon
the
Credit
and
Reputation
of
their
Understandings
,
and
look
upon
it
as
a
Reproach
to
own
themselves
mistaken
,
tho'
it
is
really
otherwise
:
But
tho'
our
Saviour's
Adversaries
were
only
ashamed
,
others
Rejoyced
for
all
the
glorious
things
that
were
done
by
him
.
18
Then
said
he
,
Unto
what
is
the
kingdom
of
God
like
?
and
whereunto
shall
I
resemble
it
?
19
It
is
like
a
grain
of
Mustard-seed
,
which
a
man
took
and
cast
into
his
Garden
;
and
it
grew
,
and
waxed
a
great
Tree
,
and
the
fowls
of
the
Air
lodged
in
the
branches
of
it
.
20
And
again
he
said
,
Whereunto
shall
I
liken
the
kingdom
of
God
?
21
It
is
like
leaven
which
a
woman
took
and
hid
in
three
measures
of
meal
,
till
the
whole
was
leavened
.
Our
Saviour's
Design
in
both
these
Parables
,
is
to
keep
his
Disciples
and
Followers
from
being
offended
at
the
small
Beginnings
of
his
Kingdom
,
and
to
fore-tell
the
future
great
Success
of
the
Gospel
,
notwithstanding
the
present
small
appearance
of
the
efficacy
of
it
;
to
this
purpose
he
compares
the
Kingdom
of
God
,
that
is
,
the
Gospel-Church
,
to
a
grain
of
Mustard-seed
,
which
being
one
of
the
least
Seeds
,
yet
in
that
Country
grew
into
so
large
a
Tree
,
that
the
Birds
did
Roost
and
Lodge
in
the
Boughs
of
it
.
He
also
likens
it
to
Leaven
,
which
quickly
diffuses
it self
through
the
whole
Mass
and
Lump
,
instantly
turning
a
great
heap
of
Meal
into
its
own
nature
.
Christ
shews
hereby
of
what
a
spreading
Nature
the
Doctrine
of
the
Gospel
would
be
,
notwithstanding
all
the
Malice
and
Opposition
of
the
wicked
Men.
Learn
thence
,
That
how
small
Beginnings
soever
the
Gospel
had
in
its
first
plantation
,
yet
by
the
fructifying
Blessing
of
God
,
and
the
influence
of
the
Holy
Spirit
,
it
has
had
,
and
shall
have
a
wonderful
encrease
.
22
And
he
went
through
the
cities
and
villages
,
teaching
and
journeying
towards
Jerusalem
.
23
Then
said
one
unto
him
,
Lord
,
are
there
few
that
be
saved
?
And
he
said
unto
them
.
24
Strive
to
enter
in
at
the
strait
gate
,
for
many
I
say
unto
you
,
will
seek
to
enter
in
,
and
shall
not
be
able
.
Observe
here
(
1.
)
The
unwearied
pains
and
diligence
of
our
Holy
Lord
in
preaching
and
publishing
the
glad
tidings
of
the
Gospel
to
lost
Sinners
,
He
went
through
cities
and
villages
teaching
;
not
in
great
and
populous
Cities
only
,
but
in
poor
and
obscure
Villages
also
;
not
preaching
by
his
exemplary
Life
only
,
but
by
his
Holy
Doctrine
likewise
.
Let
such
preachers
who
look
upon
the
work
of
Preaching
,
as
the
least
part
of
their
Business
,
consider
the
indefatigable
pains
which
our
Lord
took
in
that
work
;
and
how
will
his
diligence
shame
our
negligence
.
Observe
(
2.
)
A
curious
question
put
to
our
Saviour
,
concerning
the
number
of
those
that
should
be
saved
,
whether
they
should
be
few
or
many
;
Lord
,
are
there
few
that
be
saved
?
Where
Note
,
How
curiously
inquisitive
we
naturally
are
after
the
Knowledge
of
things
that
do
not
concern
us
,
how
forward
to
pry
into
unrevealed
Secrets
,
and
to
search
into
God's
hidden
Counsel
;
it
concerns
us
rather
to
understand
what
sort
of
Persons
shall
be
saved
,
than
how
man
shall
be
saved
,
and
to
make
sure
that
we
be
of
that
number
.
Observe
(
3.
)
Our
Saviour
gives
no
direct
Answer
to
the
Curiosity
of
this
Inquirer
,
but
turns
his
Speech
from
him
to
the
People
;
Jesus
said
unto
them
,
strive
to
enter
in
at
the
strait
gate
,
for
,
&c.
Where
Note
(
1.
)
The
Metaphor
which
Christ
is
pleased
to
set
forth
Heaven
and
the
Happiness
of
a
future
State
by
,
he
compares
it
to
a
streight
gate
;
to
a
Gate
,
to
denote
the
possibility
of
entring
;
to
a
streight
gate
,
to
denote
the
difficulty
of
Entrance
;
a
Gate
supposes
the
entrance
possible
,
but
a
streight
gate
bespeaks
the
Entrance
difficult
.
(
2.
)
Here
is
a
Duty
urged
and
enforced
upon
all
those
that
expect
the
Happiness
of
another
Life
,
and
desire
to
enter
in
at
this
streight
gate
,
and
that
is
a
diligent
and
industrious
striving
,
Strive
to
enter
in
at
the
streight
gate
.
(
3.
)
We
have
a
forcible
argument
and
motive
to
excite
and
quicken
to
the
practice
of
this
Duty
,
drawn
from
the
paucity
,
or
small
number
of
those
that
shall
obtain
Salvation
in
a
dying
hour
;
Many
will
seek
to
enter
in
,
but
shall
not
be
able
.
Learn
hence
(
1.
)
That
Heaven
or
the
Happiness
of
a
future
State
is
attainable
.
(
2.
)
That
it
is
not
attainable
without
Labour
and
difficulty
.
(
3.
)
That
all
those
difficulties
may
be
happily
overcome
by
a
diligent
and
industrious
striving
.
25
When
once
the
master
of
the
house
is
risen
up
and
hath
shut
to
the
door
,
and
ye
begin
to
stand
without
,
and
to
knock
at
the
door
,
saying
,
Lord
,
Lord
,
open
unto
us
;
and
he
shall
answer
and
say
unto
you
,
I
know
you
not
whence
you
are
.
26
Then
shall
ye
begin
to
say
,
we
have
eaten
and
drunk
in
thy
presence
,
and
thou
hast
taught
in
our
streets
.
27
But
he
shall
say
,
I
tell
you
,
I
know
you
not
whence
you
are
;
Depart
from
me
all
ye
workers
of
iniquity
.
28
There
shall
he
weeping
and
gnashing
of
Teeth
;
when
ye
shall
see
Abraham
,
and
Isaac
,
and
Jacob
,
and
all
the
prophets
in
the
kingdom
of
God
,
and
you
your selves
thrust
out
.
29
And
they
shall
come
from
the
east
,
and
from
the
west
,
and
from
the
the
north
,
and
from
the
south
,
and
shall
sit
down
in
the
kingdom
of
God
.
30
And
behold
there
are
last
that
shall
be
first
,
and
there
are
first
that
shall
be
last
.
Our
Saviour
having
exhorted
all
his
Followers
in
the
foregoing
Verses
to
make
sure
of
Heaven
and
Salvation
to
themselves
,
whilst
the
door
of
Hope
and
Salvation
is
open
to
them
,
by
this
Parable
of
a
Master
of
a
Family
inviting
Guests
to
his
Table
,
and
waiting
for
their
Coming
,
and
at
last
shutting
the
door
against
them
,
because
they
either
deny'd
or
delay'd
Coming
.
Christ
hereby
represented
to
the
Jews
,
the
great
danger
they
were
in
if
they
neglected
the
present
Season
of
Grace
and
Salvation
,
which
now
they
did
enjoy
;
telling
them
farther
,
how
little
it
would
profit
them
at
the
day
of
Judgment
,
to
alledge
that
they
had
eaten
and
drunk
in
his
presence
,
that
they
had
heard
him
preach
in
their
streets
,
if
they
did
not
forsake
their
sins
,
and
obey
his
Gospel
.
Adding
farther
,
that
it
would
be
an
Heart-piercing
sorrow
,
a
Soul-rending
grief
to
them
,
at
the
Great
Day
,
to
see
not
only
the
Patriarchs
,
and
Prophets
,
and
other
Jews
,
but
even
the
despised
Gentiles
from
all
Quarters
and
Nations
,
whom
they
thought
accursed
,
admitted
into
the
Kingdom
of
Heaven
,
and
themselves
eternally
shut
out
;
For
the
last
shall
be
first
,
and
the
first
last
;
that
is
,
the
Gentiles
who
were
afar
off
shall
receive
the
Gospel
,
when
you
for
rejecting
it
shall
be
cast
off
.
From
the
whole
Note
(
1.
)
That
there
is
a
determinate
time
when
Souls
must
(
if
ever
)
accept
of
the
offers
of
Grace
and
Salvation
,
which
are
made
unto
them
;
now
is
the
door
open
,
and
Persons
invited
in
.
(
2.
)
That
e're
long
Jesus
Christ
,
who
now
stands
at
every
one
of
our
doors
,
waiting
for
our
complyance
with
his
Gospel-Terms
,
will
wait
no
longer
upon
us
,
nor
strive
any
farther
by
the
motions
of
his
Spirit
with
us
,
when
once
the
master
of
the
house
is
risen
up
,
and
shut
to
the
door
.
(
3.
)
That
doleful
is
the
condition
of
such
miserable
Souls
against
whom
the
door
is
shut
,
the
door
of
Repentance
,
the
door
of
hope
,
the
door
of
Salvation
;
all
shut
,
eternally
shut
,
and
that
by
him
,
who
shutteth
and
none
can
open
.
(
4.
)
That
all
would
be
saved
at
last
;
all
will
cry
for
mercy
when
it
is
too
late
,
even
such
as
now
sinfully
undervalue
,
and
scornfully
despise
it
;
Ye
shall
stand
without
,
and
knock
at
the
door
,
saying
,
Lord
,
Lord
,
open
to
us
.
Note
(
5.
)
That
it
is
no
good
plea
for
admittance
into
Heaven
,
because
we
have
been
Church-members
here
on
Earth
;
no
outward
priviledges
,
tho'
Christ
has
taught
in
our
Streets
;
no
external
Acts
of
Communion
,
tho'
we
have
eaten
and
drunk
in
his
presence
,
and
at
his
holy
Table
,
will
justify
our
hopes
of
entring
into
Heaven
when
we
dye
,
if
we
be
workers
of
iniquity
whilst
we
live
;
Lord
,
we
have
eaten
and
drunk
in
thy
presence
,
but
he
shall
say
,
I
know
you
not
,
ye
workers
of
iniquity
.
Note
(
6.
)
That
as
Hell
will
be
a
second
Heaven
to
the
Glorified
,
so
Heaven
will
be
a
second
Hell
to
the
Damn'd
.
Hell
will
be
a
second
Heaven
to
the
Glorified
,
that
is
,
it
will
add
exceedingly
to
the
Happiness
of
the
Saints
in
Heaven
,
to
see
and
be
sensible
of
that
misery
which
they
escaped
,
and
the
damn'd
indure
;
and
on
the
other
hand
,
Heaven
will
be
a
second
Hell
to
the
Damn'd
;
that
is
,
it
will
encrease
their
Torments
,
and
add
to
the
vexation
of
their
Spirits
,
to
see
some
in
Heaven
whom
they
little
expected
to
see
there
;
some
that
never
saw
,
nor
heard
,
nor
enjoyed
what
they
have
done
,
Strangers
,
yea
Heathens
taken
in
,
when
the
Children
of
the
Kingdom
,
that
is
,
the
Members
of
the
visible
Church
are
shut
out
;
They
shall
come
from
the
East
,
from
the
West
,
from
the
North
,
and
from
the
South
,
and
sit
down
in
the
Kingdom
of
God
,
but
the
children
of
the
Kingdom
shall
be
cast
into
outer
darkness
.
31
The
same
day
there
came
certain
of
the
Pharisees
,
saying
unto
him
,
Get
thee
out
and
depart
hence
,
for
Herod
will
kill
thee
.
32
And
he
said
unto
them
,
Go
ye
and
tell
that
Fox
,
Behold
,
I
cast
out
Devils
,
and
do
cures
to
day
,
and
to
morrow
,
and
the
third
day
,
I
shall
be
perfected
.
33
Nevertheless
I
must
walk
to
day
and
to
morrow
,
and
the
day
following
,
for
it
cannot
be
that
a
Prophet
perish
out
of
Jerusalem
.
It
may
seem
strange
,
that
the
Pharisees
who
had
no
kindness
for
our
Saviour
,
should
come
here
and
acquaint
him
with
a
danger
that
he
was
in
from
Herod
;
Get
thee
hence
,
for
Herod
will
kill
thee
.
It
is
probable
they
had
a
design
to
drive
him
out
of
the
Country
,
because
his
Reputation
was
so
great
among
the
People
,
who
were
admirers
of
his
Person
,
hearers
of
his
Doctrine
,
and
Witnesses
of
his
Miracles
.
But
what
intention
soever
they
had
in
acquainting
Christ
with
this
Danger
,
it
is
very
evident
that
our
Saviour
slighted
it
,
by
the
Message
which
he
sent
to
Herod
,
Go
and
tell
that
Fox
;
Where
we
must
not
suppose
,
that
our
Lord
did
fix
this
Name
of
Fox
upon
Herod
as
an
opprobrious
Title
,
thereby
reflecting
the
least
dishonour
upon
him
as
a
King
;
but
it
was
to
let
him
know
,
that
being
about
his
Fathers
Work
,
he
feared
neither
his
Power
nor
his
Policy
,
neither
his
Cruelty
nor
his
Craft
,
and
that
nothing
should
take
him
off
from
finishing
the
Work
of
Man's
Redemption
.
Learn
hence
,
That
when
God
calls
forth
any
of
his
Servants
to
any
special
service
for
him
,
all
the
combined
Power
and
Policy
of
the
Prince
of
Darkness
,
and
his
Instruments
shall
never
be
able
to
hinder
them
,
till
they
have
finished
their
Course
,
and
done
the
Service
which
God
designed
;
I
must
work
to
day
,
and
to
morrow
,
and
the
day
following
;
as
if
Christ
had
said
,
Let
Herod
know
,
that
my
time
is
not
in
his
Hand
,
and
as
to
this
matter
,
I
am
not
under
his
Command
or
Power
;
e're
long
my
work
will
be
finished
,
and
then
I
shall
be
perfected
.
34
O
Jerusalem
,
Jerusalem
,
that
killest
the
Prophets
,
and
stonest
them
that
are
sent
unto
thee
:
How
often
would
I
have
gathered
thy
children
together
,
as
an
Hen
doth
gather
her
Brood
under
her
wings
,
and
ye
would
not
?
35
Behold
your
house
is
left
unto
you
desolate
,
and
verily
I
say
unto
you
,
Ye
shall
not
see
me
,
until
the
time
come
when
ye
shall
say
,
Blessed
is
he
that
cometh
in
the
name
of
the
Lord
.
Our
Lord
concludes
this
Chapter
with
a
Compassionate
Lamentation
over
Jerusalem
,
the
place
where
he
was
to
suffer
his
Ingemination
,
or
doubling
of
the
Word
:
Oh
Jerusalem
,
Jerusalem
,
shews
the
vehemency
of
his
affection
towards
them
,
and
the
sincerity
of
his
desires
for
their
Salvation
.
Observe
(
1.
)
The
Kindness
and
Compassion
of
Christ
to
the
Jews
in
general
,
and
Jerusalem
in
particular
,
set
forth
by
a
lively
Metaphor
and
Similitude
,
namely
,
that
of
a
Hen
gathering
her
Chickens
under
her
Wings
:
As
the
Hen
doth
tenderly
cherish
,
and
carefully
hide
and
cover
her
young
from
the
Eye
of
the
Destroyer
,
so
would
Christ
have
shrouded
and
sheltered
this
People
from
all
those
Birds
of
Prey
,
and
particularly
from
the
Roman
Eagle
,
by
whose
Tallons
they
were
at
last
destroyed
.
Again
,
as
the
Hen
continueth
her
Call
to
her
young
ones
from
Morning
to
Night
,
and
holds
out
her
Wings
for
shelter
to
them
all
the
day
long
,
so
did
Christ
wait
for
this
Peoples
Repentance
and
Conversion
;
for
it
was
more
than
Forty
years
after
they
had
killed
his
Prophets
,
and
murthered
himself
,
before
they
met
with
a
final
Overthrow
.
Observe
(
2.
)
The
amazing
obstinacy
and
wilfulness
of
this
People
,
in
rejecting
the
Grace
and
Favour
,
the
kindness
and
condescension
of
the
Lord
Jesus
Christ
,
I
would
have
gathered
you
,
but
ye
would
not
.
Observe
(
3.
)
The
fatal
issue
of
this
obstinacy
,
Behold
your
house
is
left
unto
you
desolate
;
is
left
,
that
is
certainly
and
suddenly
will
be
left
desolate
,
(
the
present
Tense
being
put
for
the
paulo
post
futurum
)
which
denotes
both
the
certainty
and
proximity
of
this
Peoples
Ruine
.
Learn
(
1.
)
that
the
ruine
and
destruction
of
Sinners
is
wholly
chargable
upon
themselves
,
that
is
,
on
their
own
wilfulness
and
impenitency
,
on
their
own
obstinacy
and
obduracy
,
I
would
have
gathered
you
,
says
Christ
,
but
ye
would
not
.
Learn
(
2.
)
How
deplorably
and
inexcusably
they
will
perish
,
who
perish
by
their
own
wilfulness
and
obduracy
under
the
Gospel
.
(
3.
)
That
there
is
no
desire
like
unto
God's
desire
of
a
Peoples
Repentance
,
no
longing
like
unto
God's
longing
for
a
Peoples
Salvation
;
Oh
Jerusalem
,
how
oft
would
I
have
gathered
thee
?
when
shall
it
once
be
?
Jerem.
13.27
.
CHAP.
XIV
.
1
AND
it
came
to
pass
as
he
went
into
the
house
of
one
of
the
chief
Pharisees
,
to
eat
Bread
on
the
Sabbath-day
,
that
they
watched
him
.
2
And
behold
,
there
was
a
certain
man
before
him
which
had
the
Dropsy
.
3
And
Jesus
answering
,
spake
unto
the
Lawyers
and
Pharisees
saying
,
Is
it
lawful
to
heal
on
the
Sabbath-day
.
4
And
they
held
their
peace
,
and
he
took
him
,
and
healed
him
,
and
let
him
go
.
5
And
answered
them
saying
,
which
of
you
shall
have
an
Ass
or
an
Ox
fallen
into
a
Pit
,
and
will
not
straightway
pull
him
out
on
the
Sabbath-day
?
and
they
could
not
answer
him
again
to
these
things
.
Several
particulars
are
here
worthy
of
our
Observation
and
Imitation
.
Note
(
1.
)
The
freedom
of
our
Lord's
Conversation
with
Men
,
he
delighted
in
humane
Society
,
and
was
of
a
sociable
Temper
;
we
do
not
find
,
that
whenever
he
was
invited
to
a
Dinner
that
he
disdain'd
to
go
,
not
so
much
for
the
pleasure
of
Eating
,
as
for
the
opportunity
of
Conversing
and
doing
good
.
Note
(
2.
)
The
House
he
goes
into
,
and
is
entertain'd
in
,
one
of
the
chief
Pharisees
,
who
were
some
of
his
chiefest
Enemies
;
a
great
instance
of
our
Lord's
humanity
,
humility
,
and
self-denial
,
in
that
he
refuses
not
the
Conversation
of
those
whom
he
knew
did
not
affect
him
;
teaching
us
to
Love
our
Enemies
,
and
not
to
shun
Conversing
with
them
,
that
thereby
we
may
gain
an
opportunity
of
being
reconciled
to
them
.
Note
(
3.
)
The
day
when
our
Saviour
dined
publickly
at
the
Pharisees
House
,
among
the
Lawyers
and
Pharisees
,
it
was
on
the
Sabbath-day
.
Learn
thence
,
That
it
is
not
sinfully
unlawful
for
us
to
entertain
our
Friends
and
Neighbours
with
a
plentiful
Meal
on
the
Lord's
day
;
it
must
be
acknowledged
,
that
Feasting
upon
any
day
is
one
of
those
Lawful
things
which
is
difficultly
managed
without
Sin
,
but
more
especially
upon
that
day
,
that
it
does
not
unfit
us
for
the
Duties
of
the
Sabbath
:
However
,
our
Lord's
Example
in
going
to
a
publick
Dinner
amongst
Lawyers
and
Pharisees
,
evidently
shews
the
lawfulness
of
feasting
on
that
day
,
provided
we
use
the
same
moderation
in
eating
and
drinking
that
he
did
,
and
improve
the
opportunity
as
a
Season
for
doing
good
,
as
he
has
taught
us
by
his
Example
.
Note
(
4.
)
How
contrary
to
all
the
Laws
of
Behaviour
,
the
Decency
of
Conversation
,
and
the
Rules
of
Hospitality
,
the
Pharisees
watched
him
,
making
their
Table
a
Snare
to
catch
him
,
hoping
they
might
hear
something
from
him
,
or
see
something
in
him
,
for
which
they
might
accuse
him
;
He
entered
into
the
house
of
the
Pharisee
to
eat
Bread
,
and
they
watched
him
.
Note
(
5.
)
Our
Saviour
chose
the
Sabbath-day
as
the
fittest
Season
to
work
his
miraculous
Cures
in
;
in
the
Pharisees
House
he
heals
a
Man
that
had
the
Dropsy
on
the
Sabbath-day
.
Christ
would
not
forbear
doing
good
,
nor
omit
an
opportunity
of
helping
and
healing
the
distressed
,
tho'
he
knew
his
Enemies
the
Pharisees
would
carp
and
cavil
at
it
,
calumniate
and
reproach
him
for
it
;
it
being
the
constant
guise
of
Hypocrites
,
to
prefer
Ceremonial
and
Ritual
Observations
,
before
Necessary
and
Moral
Duties
.
Note
(
6.
)
How
our
Saviour
defends
the
Lawfulness
of
his
Act
in
Healing
the
diseased
Man
,
from
their
own
Act
in
helping
the
Beast
out
of
the
Pit
on
the
Sabbath-day
;
as
if
Christ
had
said
,
Is
it
lawful
for
you
on
the
Sabbath-day
to
help
a
Beast
?
and
is
it
sinful
in
me
to
heal
a
Man
?
Note
Lastly
,
How
the
Reason
and
Force
of
our
Saviour's
Argument
silenced
the
Pharisees
,
convinced
them
no
doubt
,
but
we
read
nothing
of
their
Conversion
;
the
obstinate
and
malicious
are
much
harder
to
be
wrought
upon
,
than
the
Ignorant
and
Scandalous
;
it
is
easier
to
silence
such
Men
then
to
satisfy
them
,
to
stop
their
Mouths
than
to
remove
their
Prejudices
;
for
Obstinacy
will
hold
the
Conclusion
,
tho'
Reason
cannot
maintain
the
Premises
;
They
could
not
answer
him
again
to
these
things
.
7
And
he
put
forth
a
Parable
to
those
that
were
bidden
,
when
he
marked
how
they
chose
out
the
chief
Rooms
,
saying
unto
them
.
8
When
thou
art
bidden
of
any
man
to
a
wedding
,
sit
not
down
in
the
highest
Room
,
lest
a
more
honourable
person
than
thou
be
bidden
of
him
.
9
And
he
that
bade
thee
and
him
,
come
and
say
to
thee
,
Give
this
man
place
,
and
thou
begin
with
shame
to
take
the
lowest
Room
.
10
But
when
thou
art
bidden
,
go
and
sit
down
in
the
lowest
Room
,
and
when
he
that
bade
thee
cometh
,
he
may
say
unto
thee
,
Friend
,
go
up
higher
;
then
shalt
thou
have
Worship
in
the
presence
of
them
that
sit
at
meat
with
thee
.
11
For
whosoever
exalteth
himself
shall
be
abased
,
and
he
that
humbleth
himself
shall
be
exalted
.
It
was
observed
before
that
our
Blessed
Saviour
Dined
publickly
on
the
Sabbath
day
with
several
Pharisees
and
Lawyers
;
that
which
is
here
worthy
of
our
Notice
is
this
,
how
holy
and
suitable
our
Lord's
Discourse
was
to
the
Solemnity
of
that
day
,
may
it
be
the
matter
of
our
imitation
;
it
is
not
unlawful
for
Friends
to
Dine
together
on
the
Lord's
Day
,
provided
their
Discourse
be
suitable
to
the
Day
,
such
was
our
Lord
's
here
;
for
observing
how
the
Company
then
at
Table
did
affect
precedency
and
taking
place
one
of
another
:
he
that
before
their
Eyes
had
Cured
a
Man
of
a
Bodily
Dropsy
,
attempts
to
Cure
the
Persons
that
Dined
with
him
of
the
Tympany
of
Pride
.
Where
Note
,
That
it
is
not
the
Taking
,
but
the
Affecting
the
highest
Places
and
uppermost
Rooms
,
that
our
Saviour
condemns
:
There
may
and
ought
to
be
a
Precedency
amongst
Persons
;
it
is
according
to
the
Will
of
God
,
That
Honour
is
given
to
whom
Honour
is
due
;
and
that
the
more
Honourable
Persons
should
sit
in
the
most
Honourable
Places
;
for
Grace
gives
a
Man
no
exteriour
Preference
:
it
makes
a
Man
glorious
indeed
,
but
it
is
glorious
within
.
Note
farther
,
the
way
and
course
,
the
method
and
means
which
our
Saviour
directs
Persons
to
,
in
order
to
their
attaining
real
Honour
,
both
from
GOD
and
Men
,
namely
,
by
being
little
in
our
own
Eyes
,
and
in
lowliness
of
mind
,
esteeming
others
better
than
our selves
;
as
GOD
will
abase
,
and
Men
will
despise
the
proud
and
haughty
;
so
GOD
will
exalt
,
and
Men
will
honour
the
humble
Person
;
Whosoever
exalteth
himself
shall
be
abased
,
and
he
that
humbleth
himself
shall
be
exalted
.
12
Then
said
he
also
to
him
that
bade
,
when
thou
makest
a
Dinner
or
a
Supper
,
call
not
thy
friends
,
nor
thy
brethren
;
neither
thy
kinsmen
,
nor
thy
rich
neighbours
,
lest
they
also
bid
thee
again
,
and
a
recompence
be
made
thee
.
13
But
when
thou
makest
a
Feast
,
call
the
poor
,
the
maimed
,
the
lame
,
and
the
blind
.
14
And
thou
shalt
be
blessed
,
for
they
cannot
recompence
thee
,
for
thou
shalt
be
recompenced
at
the
Resurrection
of
the
just
.
Our
Saviour
observing
how
the
Pharisee
that
bade
him
to
Dinner
invited
only
the
Rich
,
over-looking
and
neglecting
the
Poor
,
he
exhorts
him
and
the
Company
,
that
whenever
they
make
Entertainments
for
the
time
to
come
,
they
should
not
only
invite
their
rich
Neighbours
and
Friends
,
who
can
and
will
invite
them
again
,
but
remember
the
Poor
.
Here
Note
(
1.
)
That
Civil
Courtesies
,
and
Hospitable
Entertainments
of
Kindred
and
Friends
,
for
maintaining
and
preserving
Love
and
Concord
,
is
not
only
Lawful
,
but
an
expedient
and
necessary
Duty
;
Vse
hospitality
to
one
another
(
says
St.
Peter
)
without
grudging
.
(
2.
)
That
altho'
it
be
not
lawful
to
invite
and
feast
the
Rich
,
yet
is
it
most
acceptable
to
God
,
when
we
feed
and
refresh
the
Poor
;
When
thou
makest
a
Feast
,
call
rather
the
poor
,
and
thou
shalt
be
blessed
.
We
must
prefer
the
Duties
of
Christian
Charity
before
Acts
of
Common
Civility
;
Blessed
are
those
Feast-makers
,
who
make
the
Bowels
of
the
Hungry
to
Bless
them
.
(
3.
)
That
God
oft-times
Rewards
our
Liberality
to
the
poor
very
signally
in
this
Life
;
but
if
it
be
deferr'd
,
we
shall
not
fail
to
receive
it
at
the
Resurrection
of
the
Just
;
The
poor
cannot
recompence
thee
,
but
thou
shalt
be
recompenced
at
the
Resurrection
of
the
just
.
15
And
when
one
of
them
that
sate
at
meat
with
him
heard
these
things
,
he
said
unto
him
,
Blessed
is
he
that
shall
eat
Bread
in
the
kingdom
of
God
.
16
Then
said
he
unto
him
,
A
certain
man
made
a
great
Supper
,
and
bade
many
.
17
And
sent
his
Servant
at
Supper-time
to
say
to
them
that
were
bidden
,
Come
,
for
all
things
are
now
ready
.
18
And
they
all
,
with
one
consent
,
began
to
make
excuse
:
The
first
said
unto
him
,
I
have
bought
a
piece
of
Ground
,
and
I
must
needs
go
and
see
it
;
I
pray
thee
have
me
excused
.
19
And
another
said
,
I
have
bought
five
yoke
of
Oxen
,
and
I
go
to
prove
them
,
I
pray
thee
have
me
excused
.
20
And
another
said
,
I
have
married
a
wife
,
and
therefore
I
cannot
come
.
21
So
that
the
servant
came
and
shewed
his
Lord
these
things
.
Then
the
master
of
the
house
being
angry
,
said
to
his
Servant
,
Go
out
quickly
into
the
streets
and
lanes
of
the
City
,
and
bring
in
hither
the
poor
and
the
maimed
,
the
halt
and
the
blind
.
22
And
the
servant
said
,
Lord
,
it
is
done
as
thou
hast
commanded
,
and
yet
there
is
room
.
23
And
the
Lord
said
unto
the
servant
,
go
into
the
High-ways
and
Hedges
,
and
compel
them
to
come
in
,
that
my
house
may
be
filled
.
24
For
I
say
unto
you
,
None
of
those
men
which
were
bidden
shall
taste
of
my
Supper
.
One
of
them
that
sate
at
meat
with
our
Saviour
in
the
Pharisees
House
,
hearing
Christ
speak
of
being
Recompenc'd
at
the
Resurrection
of
the
Just
,
repeated
that
known
saying
among
the
Rabbins
,
Blessed
is
he
that
shall
eat
bread
in
the
kingdom
of
God
;
that
is
,
who
shall
be
partaker
of
the
Joys
of
Heaven
.
Hereupon
Christ
utters
the
Parable
of
the
Marriage
Supper
,
Recorded
here
by
St.
Luke
with
small
variation
from
what
was
delivered
by
St.
Matthew
,
Ch.
22.
The
first
intention
of
our
Saviour
in
that
Parable
seems
to
be
this
,
to
set
forth
that
gracious
offer
of
Mercy
and
Salvation
which
was
made
by
the
preaching
of
the
Gospel
unto
the
Jews
,
and
to
declare
God's
purpose
of
Receiving
the
Gentiles
into
the
Fold
of
Christ
,
upon
the
Jews
despising
and
rejecting
that
inestimable
Favour
.
But
besides
this
,
it
has
an
aspect
upon
us
Christians
,
who
have
embraced
the
Doctrine
of
the
Gospel
.
Here
Note
,
(
1.
)
That
the
Gospel
for
its
freeness
and
fulness
,
for
its
varieties
and
delicacies
,
is
like
a
Marriage-Supper
;
For
(
1.
)
it
does
create
the
same
Relation
between
Christ
and
Believers
that
Marriage
doth
between
Husband
and
Wife
;
(
2.
)
it
entitles
to
the
same
Priviledges
that
a
Conjugal
Relation
doth
,
to
the
same
endearing
Love
and
Tenderness
,
to
the
same
Care
and
Protection
,
to
the
same
Honour
,
and
to
the
same
Happiness
;
(
3.
)
It
obliges
to
the
like
Duties
,
namely
,
unspotted
Love
and
fidelity
,
chearful
obedience
to
his
Commands
,
reverence
to
his
Person
,
submission
to
his
Authority
.
(
4.
)
It
produces
the
same
Effects
;
as
the
Effect
of
Marriage
is
increase
of
Children
,
so
the
fruit
of
the
Gospel
,
is
bringing
many
sons
to
God
.
Note
(
2.
)
That
Gospel
invitations
are
mightily
disesteemed
;
they
made
light
of
the
invitation
,
and
offered
frivolous
Excuses
for
their
refusal
of
it
.
Note
(
3.
)
That
the
preference
which
the
World
has
in
Mens
esteem
,
is
the
great
Cause
of
the
Gospel-Contempt
;
one
had
purchased
a
piece
of
Ground
,
another
had
bought
five
yoke
of
Oxen.
Note
(
4.
)
The
deplorable
sadness
of
their
Condition
,
who
refuse
upon
any
pretence
whatever
,
to
comply
with
the
Gospel-Tender
of
Reconciliation
and
Mercy
:
The
King
was
wrath
,
pronounced
them
unworthy
of
his
Favour
,
and
resolved
they
should
not
taste
of
his
Supper
,
but
sends
forth
his
Servants
to
invite
others
to
the
Supper
.
Note
(
5.
)
The
Notion
under
which
the
Gentiles
are
set
forth
unto
us
,
such
as
were
in
Lanes
,
Streets
,
and
High-ways
;
that
is
,
a
rude
,
rustick
,
barbarous
People
,
whom
the
Jews
despised
,
yea
,
whom
they
held
Accursed
,
yet
even
these
are
called
and
accepted
,
whilst
the
Jews
,
the
first
intended
Guests
are
excluded
,
by
means
of
their
own
Contempt
.
Note
lastly
,
The
means
used
to
bring
in
the
Gentiles
to
the
Gospel-Supper
;
Go
and
compel
them
to
come
in
;
not
by
Violence
,
but
perswasion
;
by
Argumentation
,
not
Compulsion
;
the
plain
and
perswasive
,
the
powerful
and
efficacious
Preaching
of
the
Word
,
with
the
Motions
and
influences
of
the
Holy
Spirit
,
are
the
Compulsion
here
intended
;
not
external
Force
,
not
temporal
Punishments
,
not
outward
Violence
;
Non
Religionis
est
cogere
Religionem
,
says
Tertullian
;
No
Man
ought
by
Force
and
Violence
to
be
compelled
to
the
Profession
of
the
true
Faith
.
25
And
there
were
great
multitudes
with
him
,
and
he
turned
and
said
unto
them
.
26
If
any
man
come
to
me
,
and
hate
not
his
Father
,
and
Mother
,
and
Wife
,
and
Children
,
and
Brethren
,
and
Sisters
,
yea
,
and
his
own
life
also
,
he
cannot
be
my
Disciple
.
27
And
whosoever
doth
not
bare
his
cross
and
come
after
me
,
cannot
be
my
Disciple
.
Our
Saviour
by
these
Expressions
doth
not
condemn
natural
Love
and
Affection
,
either
to
our
Relations
,
or
our
own
Lives
,
but
only
regulates
and
directs
it
,
shewing
that
our
first
and
chief
Love
must
be
bestowed
upon
himself
;
we
may
have
,
and
ought
to
cherish
tender
and
relenting
affections
towards
our
near
and
dear
Relations
:
But
then
the
Consideration
of
Christ's
Truth
and
Religion
must
take
place
of
these
;
yea
,
of
Life
it self
;
and
when
they
stand
in
Competition
with
these
,
we
are
to
regard
them
no
more
,
then
if
they
were
the
Objects
of
our
Hatred
.
Learn
hence
,
(
1.
)
That
no
Man
can
be
a
sincere
Disciple
of
Christ
,
who
gives
any
Relation
,
or
outward
Enjoyment
,
a
preference
to
Christ
in
his
Heart
and
Affections
.
Christ
must
be
Loved
above
all
,
or
we
Love
him
not
at
all
;
less
Love
he
accounts
and
calls
Hatred
.
(
2.
)
That
all
the
Disciples
of
Christ
must
be
ready
and
willing
whenever
called
to
it
,
to
quit
all
their
Temporal
Interests
and
Enjoyments
,
even
Life
it self
,
and
submit
to
any
Temporal
Inconveniencies
,
even
Death
it self
,
and
all
this
willingly
and
chearfully
,
rather
than
disown
their
Relation
to
Christ
,
and
quit
the
Profession
of
his
Holy
Religion
;
upon
easier
Terms
than
these
,
can
none
of
us
be
the
Disciples
of
Jesus
.
28
For
which
of
you
intending
to
build
a
Tower
,
sitteth
not
down
first
,
and
counteth
the
cost
,
whether
he
have
sufficient
to
finish
it
?
29
Lest
haply
after
he
hath
laid
the
foundation
,
and
is
not
able
to
finish
it
,
all
that
behold
it
,
begin
to
mock
him
.
30
saying
,
This
man
began
to
build
,
and
was
not
able
to
finish
.
31
Or
,
What
King
cometh
to
make
War
against
another
King
,
sitteth
not
down
first
,
and
consulteth
,
whether
he
be
able
with
ten
thousand
to
meet
him
that
cometh
against
him
with
twenty
thousand
?
32
Or
else
,
while
the
other
is
yet
a
great
way
off
,
he
sendeth
an
Ambassage
,
and
desireth
Conditions
of
peace
.
33
So
likewise
whosoever
he
be
of
you
,
that
forsaketh
not
all
that
he
hath
,
he
cannot
be
my
Disciple
.
Our
Blessed
Saviour
by
these
two
Parables
,
advises
all
his
Followers
to
sit
down
and
consider
,
to
weigh
well
,
and
cast
up
before
hand
what
it
is
like
to
cost
them
,
to
go
through
with
their
Profession
of
Religion
:
This
he
tells
us
,
common
Prudence
will
direct
Men
to
do
in
other
Cases
;
particularly
when
they
either
go
to
Build
or
to
fight
;
as
a
Man
that
intends
to
Build
,
will
consult
whither
he
is
able
to
defray
the
Charge
;
and
a
King
that
goes
forth
to
War
,
will
consider
what
strength
he
has
to
make
Opposition
;
in
like
manner
should
Persons
engage
in
Religion
;
not
rashly
,
but
advisedly
,
with
Consideration
and
Judgment
;
It
is
good
to
remember
the
Issues
of
Action
before
we
Act
,
before
we
engage
in
the
spiritual
Combate
to
consider
the
difficulty
of
the
Battle
;
What
proud
Leviathans
we
have
to
Conflict
with
,
what
mighty
Gyants
to
contend
and
strive
against
,
even
the
World
,
the
Flesh
,
and
the
Devil
.
But
then
we
must
take
great
care
that
our
Deliberation
and
Consideration
of
Difficulties
and
Dangers
may
not
deter
us
from
,
but
work
in
us
a
steady
Resolution
for
the
Combat
,
looking
up
to
Christ
for
his
Auxiliary
Aid
and
Strength
,
to
render
us
Victorious
,
who
tho'
of
our selves
we
can
do
nothing
,
yet
may
do
all
things
through
Christ
that
strengthens
us
.
Learn
from
hence
,
That
such
as
take
up
a
Profession
of
Christianity
,
without
considering
the
dangers
and
difficulties
,
the
Tryals
and
Troubles
,
the
Afflictions
and
Temptations
which
may
accompany
it
,
will
never
hold
out
in
the
spiritual
Warfare
,
but
either
fall
in
it
,
or
run
from
it
.
34
Salt
is
good
,
but
if
the
Salt
have
lost
his
savour
,
wherewith
shall
it
be
seasoned
?
35
It
is
neither
fit
for
the
Land
,
nor
yet
for
the
Dunghil
,
but
men
cast
it
out
:
he
that
hath
ears
to
hear
let
him
hear
.
Our
Saviour
here
compares
his
Disciples
to
Salt
,
thereby
denoting
their
Usefulness
,
Salt
being
one
of
the
most
useful
things
in
Nature
;
and
pointing
also
out
their
Duty
,
which
is
to
Season
themselves
and
others
with
sound
Doctrine
.
But
Hypocritical
Professors
are
like
unsavory
Salt
,
they
are
neither
savory
in
themselves
,
nor
serviceable
to
others
;
our
Saviour
compares
such
Christians
who
have
no
savour
of
Piety
and
Goodness
upon
their
Spirits
to
Salt
,
that
having
lost
its
Goodness
,
is
neither
fit
for
the
Land
,
nor
yet
for
the
Dunghil
;
that
is
,
being
of
a
brackish
Nature
,
it
is
wholly
unfit
to
manure
the
Ground
,
and
will
rather
occasion
Barrenness
then
any
Fruitfulness
of
Encrease
.
Learn
hence
,
That
sincere
and
serious
Christians
,
are
and
will
be
as
the
Salt
of
the
Earth
,
that
is
,
good
and
savory
in
themselves
,
and
endeavouring
by
good
Exhortation
and
good
Example
to
season
others
:
But
hypocritical
Professors
and
Apostatizing
Christians
will
be
cast
out
,
and
trampled
upon
as
unsavory
Salt
.
CHAP.
XV.
This
Chapter
consists
of
three
Parables
;
the
design
and
scope
of
them
all
is
this
,
to
represent
the
great
tenderness
and
compassion
of
God
Almighty
,
towards
the
vilest
and
worst
of
sinners
upon
their
sincere
Repentance
,
and
how
highly
pleasing
it
is
to
God
when
they
do
so
;
This
is
expressed
by
three
Parables
,
(
1.
)
Of
a
man's
seeking
diligently
a
Sheep
that
he
had
lost
,
and
having
found
it
,
rejoycing
greatly
,
and
inviting
his
Neighbours
to
partake
of
his
Joy
.
(
2.
)
Of
a
Woman
having
lost
a
piece
of
Silver
,
and
seeking
carefully
till
she
had
found
it
;
and
then
in
like
manner
rejoycing
with
her
Friends
,
for
her
good
Success
.
(
3.
)
Of
a
prodigal
Son
,
who
having
spent
his
Time
and
consumed
his
Estate
in
Riot
and
Excess
,
at
length
returns
to
his
Father's
House
,
and
is
joyfully
Received
.
1
THen
drew
near
unto
him
all
the
Publicans
and
sinners
,
for
to
hear
him
.
2
And
the
Pharisees
and
Scribes
murmured
,
saying
,
This
man
receiveth
sinners
,
and
eateth
with
them
.
The
Publicans
and
Sinners
,
as
they
had
done
several
times
before
,
came
to
hear
our
Saviour's
Instructions
;
he
treated
them
very
kindly
,
and
conversed
familiarly
with
them
;
at
this
the
Pharisees
were
displeased
,
and
murmured
,
censuring
our
Saviour
for
too
much
Familiarity
with
those
Men
,
whom
they
look'd
upon
as
Scandalous
to
Converse
with
;
not
considering
that
he
Convers'd
with
them
as
their
Physician
,
not
as
their
Companion
,
and
therefore
his
proper
Work
and
Employment
lay
among
his
Patients
;
and
that
he
might
give
all
possible
Encouragement
to
the
Repentance
of
the
greatest
Sinners
,
he
sets
forth
at
once
the
tender
care
of
God
in
Recovering
such
lost
Sinners
,
and
the
inexpressible
Joy
that
is
found
in
Heaven
at
the
welcome
News
of
their
Recovery
,
for
thus
it
follows
in
the
Parables
.
3
And
he
spake
this
Parable
unto
them
,
saying
.
4
What
man
of
you
having
an
hundred
Sheep
,
if
he
lose
one
of
them
,
doth
not
leave
the
ninety
and
nine
in
the
Wilderness
,
and
go
after
that
which
is
lost
until
he
find
it
.
5
And
when
he
hath
found
it
,
he
layeth
it
on
his
shoulders
rejoycing
.
6
And
when
he
cometh
home
,
he
calleth
together
his
Friends
and
Neighbours
,
saying
unto
them
,
Rejoyce
with
me
,
for
I
have
found
my
sheep
that
was
lost
.
7
I
say
unto
you
,
That
likewise
joy
shall
be
in
Heaven
over
one
sinner
that
Repenteth
,
more
then
over
ninety
and
nine
just
persons
,
that
need
no
Repentance
.
In
this
Parable
Christ
compares
Sinners
to
Sheep
going
astray
,
and
God
the
Father
to
a
tender
and
careful
Shepherd
,
seeking
his
stray
Sheep
,
wherein
he
secretly
Taxes
the
Pharisees
for
their
Uncharitableness
in
censuring
him
for
Conversing
with
Publicans
and
Sinners
,
and
for
their
Envy
at
the
Recovery
of
such
Sinners
by
Repentance
,
assuring
them
,
that
they
are
far
from
the
temper
of
the
Holy
Angels
,
who
Rejoyce
more
at
the
News
of
one
Notorious
Sinners
Conversion
,
then
for
many
Righteous
Persons
who
went
not
astray
;
like
as
a
Father
is
touched
with
a
more
sensible
Joy
,
for
the
Recovery
of
one
Son
who
was
dangerously
sick
,
then
for
the
Health
of
all
the
rest
who
were
in
no
such
Danger
.
From
the
whole
Note
,
(
1.
)
That
the
Creatures
Aberration
may
serve
for
our
Instruction
;
the
Sheeps
straying
away
from
us
,
should
put
us
in
mind
of
our
wandring
away
from
God
.
(
2.
)
That
Christ
the
great
Shepherd
of
his
Church
,
with
vigilancy
and
care
,
seeketh
up
,
and
findeth
out
his
lost
Sheep
,
and
will
never
give
over
his
search
,
till
he
hath
found
them
.
(
3.
)
That
the
Recovery
of
one
lost
Sinner
by
Repentance
,
is
matter
of
exceeding
Joy
and
Rejoycing
to
Christ
the
great
Shepherd
,
and
to
all
the
Blessed
Company
of
Heaven
;
There
is
joy
in
Heaven
over
one
sinner
that
Repenteth
,
or
changeth
the
whole
Course
of
his
Life
,
more
then
over
Ninety
and
nine
just
Persons
that
need
no
such
Repentance
.
8
Either
what
Woman
having
ten
pieces
of
Silver
,
if
she
lose
one
piece
,
doth
not
light
a
Candle
,
and
sweep
the
house
,
and
seek
diligently
till
she
find
it
?
9
And
when
she
hath
found
it
,
she
calleth
her
Friends
and
her
Neighbours
together
,
saying
,
Rejoyce
with
me
,
for
I
have
found
the
piece
which
I
had
lost
.
10
Likewise
I
say
unto
you
,
there
is
joy
in
the
presence
of
the
Angels
of
God
over
one
sinner
that
Repenteth
.
The
scope
of
this
Parable
is
the
same
with
the
former
;
(
1.
)
To
express
the
Joy
that
is
found
with
GOD
and
his
Holy
Angels
,
at
the
Recovery
and
Conversion
of
a
notorious
Sinner
.
(
2.
)
To
justify
Christ
in
Conversing
with
such
Sinners
in
order
to
their
Repentance
and
Conversion
,
from
the
malicious
Reflections
of
the
Pharisees
made
upon
our
Saviour
for
so
doing
;
the
sense
of
the
words
seems
to
be
this
,
If
you
do
all
justify
the
diligence
and
care
of
a
Woman
,
using
all
possible
means
to
recover
the
loss
of
a
piece
of
Silver
,
that
had
Cesar's
Image
upon
it
,
why
(
might
our
Saviour
say
)
will
you
Pharisees
Censure
and
Condemn
me
for
seeking
to
recover
and
save
lost
Sinners
,
that
have
the
Image
of
an
Holy
God
instampt
upon
them
?
Learn
hence
,
(
1.
)
That
the
Conversion
of
a
Sinner
from
a
Course
and
State
of
Sin
and
wickedness
,
is
highly
acceptable
and
pleasing
unto
God
.
(
2.
)
That
it
is
reasonable
to
suppose
,
that
the
Holy
Angels
in
Heaven
do
conceive
a
new
joy
at
the
notice
and
news
of
a
Sinners
Repentance
and
Conversion
unto
God
;
how
the
Angels
come
by
this
Knowledge
,
whether
by
vertue
of
their
Ministry
here
below
,
or
whether
God
is
pleased
to
reveal
it
to
them
above
,
as
a
thing
extremely
welcome
and
delightful
to
good
Spirits
,
't
is
neither
material
to
enquire
,
nor
possible
to
determine
.
But
their
Happiness
not
being
intensively
infinite
,
it
is
certain
that
they
may
be
Happier
than
they
are
.
Note
(
3.
)
That
God
is
not
only
willing
to
receive
and
embrace
Repenting
and
Returning
Sinners
,
but
the
News
of
their
Repentance
is
entertain'd
with
so
much
joy
in
Heaven
,
that
if
it
be
possible
for
the
Blessed
Inhabitants
of
that
place
to
have
any
thing
added
to
their
Happiness
,
this
will
be
a
new
Accession
to
it
:
For
tho'
the
Happiness
of
God
himself
be
intensively
infinite
,
and
can
have
nothing
added
to
it
;
yet
the
Happiness
of
Angels
and
glorified
Spirits
being
but
finite
,
is
capable
of
Addition
;
and
as
their
Knowledge
and
Love
do
encrease
,
so
their
Felicity
may
be
growing
and
improving
to
all
Eternity
;
so
that
it
is
reasonable
enough
to
suppose
,
that
there
is
really
joy
among
the
Angels
and
Spirits
of
just
Men
made
perfect
,
over
every
Sinner
that
Repenteth
.
11
And
he
said
,
A
certain
man
had
two
sons
.
12
And
the
younger
of
them
said
to
his
Father
,
Father
give
me
the
portion
of
Goods
that
falleth
to
me
,
and
he
divided
to
them
his
Living
.
13
And
not
many
days
after
,
the
younger
Son
gathered
all
together
,
and
took
his
Journey
into
a
far
Country
,
and
there
wasted
his
Substance
with
riotous
Living
.
14
And
when
he
had
spent
all
,
there
arose
a
mighty
Famine
in
that
Land
,
and
he
began
to
be
in
want
.
15
And
he
went
and
joined
himself
to
a
Citizen
of
that
Country
,
and
he
sent
him
into
his
Fields
to
feed
Swine
.
16
And
he
would
fain
have
filled
his
Belly
with
the
Husks
that
the
Swine
did
eat
,
and
no
man
gave
unto
him
.
17
And
when
he
came
to
himself
he
said
,
How
many
hired
servants
of
my
Fathers
have
bread
enough
,
and
to
spare
,
and
I
perish
with
hunger
?
18
I
will
arise
and
go
to
my
Father
,
and
will
say
unto
him
,
Father
I
have
sinned
against
Heaven
,
and
before
thee
.
19
And
am
no
more
worthy
to
be
called
thy
Son
,
make
me
as
one
of
thy
hired
Servants
.
20
And
he
arose
and
came
to
his
Father
;
but
when
he
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
compassion
on
him
,
and
ran
and
fell
on
his
Neck
,
and
kissed
him
.
21
And
the
Son
said
unto
him
,
Father
,
I
have
sinned
against
Heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
.
22
But
the
Father
said
to
his
Servants
,
Bring
forth
the
best
Robe
,
and
put
it
on
him
,
and
put
a
Ring
on
his
Hand
,
and
Shooes
on
his
Feet
.
23
And
bring
hither
the
fatted
Calf
,
and
kill
it
,
and
let
us
eat
and
be
merry
.
24
For
this
my
Son
was
dead
,
and
is
alive
again
,
he
was
lost
and
is
found
,
and
they
began
to
be
merry
.
In
the
two
former
Parables
of
the
lost
Sheep
and
lost
Groat
,
was
Represented
to
us
the
great
pains
and
care
which
Christ
takes
for
the
Recovery
of
lost
Sinners
.
In
this
third
Parable
of
the
Prodigal
Son
,
is
shadowed
forth
unto
us
,
with
what
great
readiness
,
joy
and
gladness
our
Heavenly
Father
receives
repenting
and
returning
Sinners
.
In
the
Face
of
this
Prodigal
,
as
in
a
Glass
,
we
may
behold
,
first
,
a
riotous
Sinners
Aversion
from
God
,
secondly
,
a
penitent
sinners
Conversion
to
God
,
thirdly
,
a
pardoned
Sinners
Acceptance
and
Entertainment
with
God
.
From
the
whole
Learn
(
1.
)
What
is
the
Nature
of
Sin
,
and
the
Practice
of
Sinners
;
Sin
is
a
departing
from
God
,
and
every
Sinner
doth
voluntarily
,
and
of
his
own
accord
,
depart
from
him
;
He
took
his
Journey
into
a
far
Country
.
Learn
(
2.
)
The
great
extravagancy
which
Sinners
run
into
when
they
forsake
God
,
and
give
up
themselves
to
the
Conduct
of
their
Lusts
and
vile
Affections
;
he
wasted
all
his
Substance
with
riotous
Living
;
that
is
,
spent
his
Time
,
and
consumed
his
Treasure
in
riot
and
excess
.
(
3.
)
Observe
That
sin
will
certainly
bring
Men
into
Streights
,
but
Streights
do
not
always
bring
Men
off
from
sin
;
he
began
to
be
in
want
,
yet
thinks
not
of
returning
to
his
Fathers
House
.
(
4.
)
That
sinners
will
try
all
ways
,
and
go
through
the
greatest
Hardships
and
Difficulties
before
they
will
leave
their
sins
,
and
return
home
to
their
Heavenly
Father
;
He
joined
himself
to
a
Citizen
of
that
Country
,
and
went
into
the
Fields
to
feed
Swine
;
he
chooses
rather
to
feed
at
the
Hogs
Trough
,
then
to
Feast
in
his
Fathers
House
.
(
5.
)
Observe
at
last
the
happy
Fruits
of
a
Sanctified
Affliction
,
they
put
the
prodigal
upon
serious
Consideration
,
he
came
to
himself
:
upon
wise
Consultation
,
I
perish
for
hunger
;
and
upon
a
fixed
Resolution
,
I
will
arise
and
go
to
my
Father
;
serious
Consideration
,
and
solid
Resolution
,
are
great
steps
to
a
sound
Conversion
and
thorough
Reformation
.
Observe
(
6.
)
The
affectionate
tenderness
and
compassion
of
the
Father
towards
the
returning
Prodigal
,
tho'
he
had
deserved
to
be
sharply
reproved
,
severely
Corrected
,
and
finally
rejected
and
shut
out
of
doors
;
yet
the
Fathers
Compassion
is
above
his
Anger
;
not
a
word
of
his
miscarriages
drops
from
the
Fathers
Mouth
,
but
as
soon
as
ever
the
Son
looks
back
,
mercy
looks
out
,
and
the
Father
expresses
(
1.
)
His
speedy
readiness
to
receive
his
son
,
he
ran
unto
him
;
the
Son
did
only
arise
and
go
,
but
the
Father
made
haste
and
ran
;
Mercy
has
not
only
a
quick
eye
to
spy
out
a
Penitent
,
but
a
swift
Foot
,
it
runs
to
embrace
a
Penitent
.
(
2.
)
Wonderful
Tenderness
,
he
fell
upon
his
neck
;
it
had
been
much
to
have
looked
upon
him
with
the
Eye
,
more
to
have
taken
him
by
the
hand
,
but
most
of
all
to
fall
upon
his
Neck
.
Divine
Mercy
will
not
only
meet
a
Penitent
,
but
embrace
him
also
.
(
3.
)
Strong
Affectionateness
,
he
kissed
him
;
giving
him
thereby
a
pledge
and
assurance
of
perfect
Friendship
and
Reconciliation
with
him
.
Learn
hence
,
That
God
is
not
only
ready
to
give
Demonstrations
of
his
Mercy
to
penitent
sinners
,
but
also
to
give
the
Seals
and
Tokens
of
his
special
Reconciled
Favour
to
them
,
they
shall
now
have
the
kisses
of
his
Lips
,
who
formerly
deserved
the
blows
of
his
Hand
;
The
Father
ran
unto
him
,
fell
on
his
Neck
and
kissed
him
.
Observe
Lastly
,
The
great
joy
that
appeared
in
the
whole
House
,
as
well
as
in
the
Fathers
Heart
,
upon
this
great
occasion
,
the
prodigal
Sons
returning
,
They
all
began
to
be
merry
,
there
was
Musick
and
Dancing
.
Learn
hence
,
That
sincere
Conversion
brings
the
Soul
into
a
joyful
,
into
a
very
joyful
State
and
Condition
.
The
joy
that
Conversion
brings
,
is
an
holy
and
spiritual
joy
,
a
solid
and
substantial
joy
,
a
wonderful
and
transcendent
joy
,
an
encreasing
and
never
fading
joy
;
our
joy
on
Earth
is
an
earnest
of
the
joys
of
Heaven
;
where
there
will
be
Rejoycing
in
the
presence
of
our
Heavenly
Father
,
and
his
Holy
Angels
to
all
Eternity
;
Because
we
were
dead
,
but
are
now
alive
again
,
we
were
lost
but
are
found
.
25
Now
his
elder
son
was
in
the
field
;
and
as
he
came
and
drew
nigh
to
the
house
,
he
heard
Musick
and
Dancing
.
26
And
he
called
one
of
the
Servants
,
and
asked
what
these
things
meant
.
27
And
he
said
unto
him
,
Thy
Brother
is
come
,
and
thy
Father
hath
killed
the
fatted
Calf
,
because
he
hath
received
him
safe
and
sound
.
28
And
he
was
angry
and
would
not
go
in
,
therefore
came
his
Father
out
and
entreated
him
.
29
And
he
answering
said
to
his
Father
,
Lo
!
these
many
years
do
I
serve
thee
,
neither
transgressed
I
at
any
time
thy
Commandment
,
and
yet
thou
never
gavest
me
a
kid
,
that
I
might
make
merry
with
my
Friends
.
30
But
as
soon
as
this
thy
son
was
come
,
which
hath
devoured
thy
Living
with
Harlots
,
thou
hast
killed
for
him
the
fatted
Calf
.
31
And
he
said
unto
him
,
Son
,
thou
art
ever
with
me
,
and
all
that
I
have
is
thine
.
32
It
was
meet
that
we
should
make
merry
and
be
glad
,
For
this
thy
Brother
was
dead
,
and
is
alive
again
,
he
was
lost
,
and
is
found
.
By
the
murmurings
of
the
Elder
Son
at
the
Prodigals
Returning
to
,
and
Reception
with
his
Father
;
some
think
the
Jews
in
general
are
to
be
understood
,
whose
peevishness
to
the
Gentiles
,
and
their
Repinings
at
the
offer
of
Salvation
,
made
unto
them
by
the
Gospel
,
is
very
evident
from
many
places
of
Scripture
;
others
understand
it
of
the
Scribes
and
Pharisees
in
particular
,
who
presuming
on
their
own
Righteousness
,
as
if
they
had
never
transgressed
God's
Commandments
at
any
time
,
murmured
at
our
Saviour
for
Conversing
with
Sinners
,
tho'
it
were
in
order
to
the
bringing
of
them
to
Repentance
;
which
instead
of
being
frowardly
discontented
at
,
they
ought
to
have
rejoyced
in
.
Learn
hence
,
There
is
such
an
envious
Spirit
in
Men
,
yea
even
in
the
best
of
Men
,
as
inclineth
them
to
repine
at
such
Dispensations
of
Divine
Grace
and
Favour
,
●s
others
receive
a●d
they
want
(
2.
)
That
to
indulge
such
a
Spirit
and
Temper
in
our selves
,
argues
great
sin
and
great
folly
;
great
sin
,
in
being
dissatisfied
with
God's
Dispensations
,
and
affronting
his
Wisdom
and
Justice
;
and
great
Folly
,
in
making
anothers
Good
our
Grief
,
as
if
we
had
less
because
another
has
more
;
The
elder
Son
was
angry
,
and
would
not
go
in
,
it
follows
,
therefore
came
the
Father
out
and
entreated
him
:
This
shews
the
meekness
of
God
,
in
dealing
with
us
under
our
frowardness
;
and
the
high
satisfaction
he
takes
in
a
Sinners
Conver●ion
and
Returning
to
his
Duty
.
Lastly
,
This
points
out
unto
us
our
Duty
to
imitate
God
,
and
be
Followers
of
him
as
dear
Children
.
Doth
he
Reioyce
at
a
S●nners
Return
to
his
Duty
?
so
should
we
.
'T
is
the
Devil's
Temper
to
regret
and
envy
the
Good
and
Happiness
of
others
;
he
gnashes
his
Teeth
,
when
the
Prey
he
thought
himself
sure
of
,
is
snatched
out
of
his
Jaws
.
But
to
God
and
all
his
Holy
Angels
,
nothing
is
so
agreeable
as
the
Repentance
and
Conversion
of
a
Sinner
from
the
Error
of
his
ways
,
and
the
saving
of
a
Soul
from
death
;
this
is
look'd
upon
as
a
Resurrection
from
the
Dead
,
and
a
ground
of
the
greatest
Joy
and
Rejoycing
;
It
was
meet
that
we
should
make
merry
and
be
glad
;
For
this
thy
Brother
was
dead
and
is
alive
again
,
he
was
lost
and
is
found
.
CHAP.
XVI
.
1
AND
he
said
also
unto
his
Disciples
,
There
was
a
certain
rich
Man
which
had
a
Steward
,
and
the
same
was
accused
unto
him
,
that
he
had
wasted
his
Goods
.
2
And
he
called
him
,
and
said
unto
him
,
How
is
it
that
I
hear
this
of
thee
?
Give
an
account
of
thy
Stewardship
,
for
thou
mayest
be
no
longer
Steward
.
3
Then
the
Steward
said
within
himself
,
what
shall
I
do
?
For
my
Lord
taketh
away
from
me
the
Stewardship
;
I
cannot
dig
,
to
beg
I
am
ashamed
.
4
I
am
resolved
what
to
do
,
That
when
I
am
put
out
of
the
Stewardship
they
may
receive
me
into
their
Houses
.
5
So
he
called
every
one
of
the
Lord's
Debtors
unto
him
,
and
said
unto
him
first
,
How
much
owest
thou
unto
my
Lord
?
6
And
he
said
an
hundred
measures
of
Oyl
,
and
he
said
unto
him
,
Take
thy
Bill
,
and
set
down
quickly
,
and
write
fifty
.
7
Then
said
he
to
another
,
And
how
much
owest
thou
?
and
he
said
an
hundred
measures
of
Wheat
,
and
he
said
unto
him
,
Take
thy
Bill
and
write
Fourscore
.
Our
Lord
begins
this
Chapter
with
the
Parable
of
a
rich
Mans
Steward
,
who
being
called
upon
by
his
Master
to
give
up
his
Accounts
,
in
order
to
his
being
discharged
from
his
Office
,
cast
about
with
himself
,
what
Course
he
had
best
take
to
provide
for
his
Subsistence
,
when
he
should
be
turned
out
of
his
Employment
;
at
last
he
resolves
upon
this
Course
,
That
he
will
go
to
his
Lord's
Debtors
,
and
take
a
favourable
Account
of
them
,
writing
down
Fifty
for
an
Hundred
,
that
by
this
means
he
might
oblige
them
to
be
kind
to
him
in
his
Necessity
;
this
is
the
Sum
of
the
Parable
:
Now
the
Scope
and
Design
of
it
is
this
,
To
exhort
all
Men
that
are
entrusted
by
God
here
,
with
Estates
,
Honours
,
and
Authority
,
to
make
use
of
all
these
unto
Spiritual
Ends
,
the
Glory
of
God
and
the
Benefit
of
others
;
for
we
are
not
Proprietors
and
Owners
,
but
Stewards
only
of
the
manifold
Gifts
of
God
,
and
must
be
accountable
unto
him
for
all
at
last
;
but
in
the
mean
time
to
use
,
imploy
and
improve
our
Lord's
Goods
to
the
best
Advantage
for
our selves
,
whilst
we
are
entrusted
with
them
;
this
is
the
Scope
of
the
Parable
:
Now
the
Observations
from
it
are
these
,
(
1.
)
That
all
Persons
,
even
the
highest
and
greatest
of
Persons
are
,
but
Stewards
of
the
good
things
of
God
.
(
2.
)
That
our
Stewardship
must
and
shall
have
an
End
;
we
shall
not
be
always
,
nay
we
shall
not
be
long
Stewards
.
(
3.
)
That
when
we
are
put
out
of
our
Stewardship
,
we
must
give
an
A●count
of
our
Carriage
ther●in
,
and
the
greater
our
Trust
was
,
the
heavier
will
our
Beck●ning
be
.
(
4.
)
That
therefore
it
will
be
our
highest
Prudence
,
whilst
we
are
entrusted
with
our
Masters
Goods
,
so
to
us●
and
improve
them
,
as
may
make
most
for
our
Comfort
and
Advantage
,
when
we
give
up
our
Account
.
8
And
the
Lord
commended
the
unjust
Steward
,
because
he
had
do●e
wisely
;
for
the
Children
of
this
world
are
in
their
generation
wiser
than
the
Children
of
Light
.
The
Steward
here
is
Commended
,
not
for
his
dishonesty
,
but
for
his
policy
,
shrewdness
,
and
sagacity
,
having
done
cunningly
for
himself
,
tho'
knavishly
for
his
Master
;
from
whence
our
Saviour
draws
this
Conclusion
,
That
the
Children
of
this
World
are
in
their
generation
wiser
than
the
Children
of
Light
.
Hence
Note
,
That
the
generality
of
Men
are
not
so
wise
and
provident
for
the
Soul
,
and
the
Concernments
of
another
World
,
as
Worldly
Men
are
for
the
Interests
and
Concerns
of
this
Life
.
It
is
seldom
seen
,
that
good
Men
are
so
wise
for
the
Concerns
of
their
Souls
,
as
Worldly
Men
are
for
their
Worldly
Interests
.
9
And
I
say
unto
you
,
make
unto
your selves
friends
of
the
Mammon
of
unrighteousness
,
that
when
ye
fail
,
they
may
receive
you
into
everlasting
habitations
.
Here
our
Saviour
makes
Application
of
the
foregoing
Parable
to
his
Disciples
.
Where
Note
,
(
1.
)
The
Title
given
by
our
Saviour
to
Wealth
and
Riches
,
he
calls
it
Mammon
,
and
Mammon
of
Vnrighteousness
;
Mammon
was
the
Name
given
by
the
Heathen
to
the
God
of
Riches
;
the
Mammon
of
Unrighteousness
,
is
Riches
unrighteously
gotten
.
(
2.
)
The
advice
given
by
our
Saviour
to
the
Men
of
Wealth
,
Make
to
your selves
Friends
of
the
Mammon
of
unrighteous●ess
,
that
is
,
make
God
your
Friend
by
a
Charitable
Distribution
,
that
he
may
bless
you
;
make
the
Poor
your
Friends
,
that
they
may
unitedly
engage
their
Prayers
for
you
;
make
your
own
Consciences
your
Friends
,
that
they
may
not
reproach
and
shame
you
,
sting
and
torment
you
.
(
3.
)
Observe
the
Argument
used
to
excite
the
Rich
to
this
Improvement
of
their
Wealth
,
That
when
ye
fail
,
they
may
receive
you
into
everlasting
Habitations
;
when
ye
fail
,
that
is
,
when
ye
dye
,
and
your
Riches
fail
you
,
and
can
stand
you
in
no
farther
stead
,
they
may
receive
you
;
What
they
?
Some
understand
it
of
the
Holy
Trinity
,
others
of
the
Blessed
Angels
,
whose
Office
it
is
to
convoy
the
Charitable
and
good
Mans
Soul
to
Heaven
,
its
Eternal
Habitation
;
Some
understand
it
of
Riches
themselves
,
they
may
receive
you
,
that
is
,
your
Estates
laid
out
for
God
in
Works
of
Piety
and
Charity
,
may
enter
before
you
into
Heaven
,
and
open
the
Gate
of
Eternal
Life
for
you
,
not
in
a
way
of
Merit
,
but
in
a
way
of
Means
.
Lastly
,
They
may
receive
you
;
Some
understand
it
of
the
poor
themselves
,
whose
Bowels
our
Charity
have
Refresh'd
,
that
they
will
welcome
us
to
Heaven
,
and
receive
us
with
joyful
Acclamations
into
the
Eternal
Mansions
,
which
are
prepared
for
the
Merciful
.
10
He
that
is
faithful
in
that
which
is
least
,
is
faithful
also
in
much
;
and
he
that
is
unjust
in
the
least
,
is
unjust
also
in
much
.
11
If
therefore
ye
have
not
been
Faithful
in
the
unrighteous
Mammon
,
who
will
commit
to
your
Trust
the
true
Riches
?
12
And
if
ye
have
not
been
Faithful
in
that
which
is
another
mans
,
who
shall
give
you
that
which
is
your
own
?
13
No
Servant
can
serve
two
Masters
,
for
either
he
will
hate
the
one
,
and
love
the
other
,
or
else
he
will
hold
to
the
one
,
and
despise
the
other
,
ye
cannot
serve
God
and
Mammon
.
14
And
the
Pharisees
also
who
were
Covetous
heard
these
things
,
and
they
derided
him
.
Our
Blessed
Saviour
having
declared
to
his
Followers
in
the
foregoing
Verses
,
the
great
advantage
they
shall
reap
by
a
charitable
Distribution
of
Temporal
good
things
,
he
acquaints
them
in
these
Verses
with
the
great
Detriment
and
Disadvantage
that
will
redound
to
them
if
they
do
otherwise
.
(
1.
)
If
they
be
not
Faithful
in
right
employing
temporal
Riches
,
they
must
not
expect
that
God
will
intrust
them
with
Spiritual
and
Heavenly
;
which
are
the
true
Riches
:
God
will
deal
with
his
Servants
,
as
we
deal
with
ours
,
never
trust
them
with
much
,
whom
we
find
unfaithful
in
a
little
,
(
2.
)
If
they
be
not
faithful
in
the
improvement
of
these
outward
things
,
which
God
intrusts
them
with
but
for
a
time
,
and
must
shortly
leave
them
to
others
;
how
can
they
expect
that
God
should
give
them
those
Spiritual
good
things
which
shall
never
be
taken
away
from
them
to
whom
they
are
given
.
Where
Note
(
1.
)
That
the
Riches
we
have
are
called
not
our
own
,
but
another
Mans
,
If
ye
have
not
been
faithful
in
that
which
is
another
mans
;
Because
God
has
not
made
us
Proprietors
,
but
dispensers
,
not
owners
,
but
Stewards
of
these
things
;
we
have
them
for
others
,
and
must
leave
them
to
others
;
we
are
only
Trustees
for
the
Poor
;
if
much
be
put
into
our
hands
,
it
is
to
dispense
to
others
,
according
to
our
Masters
Order
;
let
us
be
Faithful
then
in
that
which
is
another
Mans
,
that
is
,
with
what
God
puts
into
our
hand
for
the
Benefit
of
others
.
(
2.
)
Note
,
That
tho'
our
Gifts
are
not
our
own
,
yet
Grace
or
Spiritual
Goods
are
our
own
;
others
may
have
all
the
Benefit
of
our
Gifts
,
but
we
shall
have
the
benefit
and
comfort
of
our
own
Grace
;
this
Treasure
we
cannot
leave
to
others
,
and
it
shall
never
be
taken
away
from
our selves
.
Note
(
3.
)
That
God
is
just
,
and
will
be
eternally
justified
in
denying
his
special
Grace
to
those
,
who
do
not
make
use
of
his
common
Gifts
;
would
Men
be
Faithful
in
improving
a
little
,
GOD
would
intrust
them
with
more
;
did
they
not
abuse
the
Trust
of
his
common
Gifts
,
he
would
not
deny
them
the
Treasure
of
his
Saving
Grace
,
called
here
,
the
true
Riches
.
13
No
servant
can
serve
two
Masters
,
for
either
he
will
hate
the
one
and
love
the
other
,
or
else
he
will
hold
to
the
one
and
despise
the
other
,
ye
cannot
serve
God
and
Mammon
.
Observe
here
a
Two-fold
Master
spoken
of
,
GOD
and
the
World
:
GOD
is
our
Master
by
Creation
,
Preservation
,
and
Redemption
;
he
has
appointed
us
our
Work
,
and
secured
us
our
Wages
;
the
World
is
become
our
Master
,
by
Intrusion
,
Usurpation
,
and
a
general
Estimation
;
too
many
esteeming
it
as
their
chief
Good
,
and
delighting
in
it
as
their
chief
Joy
.
Observe
(
2.
)
That
no
Man
can
serve
these
two
Masters
,
who
are
of
contrary
Interests
,
and
issue
out
contrary
Commands
;
when
two
Masters
are
Subordinate
,
and
their
Commands
subservient
each
to
other
,
the
difficulty
of
serving
both
is
not
great
;
But
where
Commands
interfere
,
and
Interests
clash
,
it
is
impossible
;
no
Man
can
serve
GOD
and
the
World
,
but
he
may
serve
GOD
with
the
World
;
we
may
be
served
of
Riches
,
and
yet
serve
God
,
but
we
cannot
serve
Riches
but
we
must
disserve
God
;
we
cannot
serve
GOD
and
the
World
both
,
and
seek
them
as
our
chief
Good
and
ultimate
End
,
because
no
Man
can
divide
his
Heart
betwixt
GOD
and
the
World
.
Learn
hence
,
That
to
Love
the
World
as
our
chief
Good
,
to
seek
it
as
our
highest
Interest
,
and
to
serve
it
as
our
chief
Commander
,
cannot
stand
with
the
Love
and
Service
which
we
bear
and
owe
to
God
our
Maker
.
The
World's
Slaves
,
whilst
such
,
can
be
none
of
God's
free
Men.
14
And
the
Pharisees
also
who
were
Covetous
,
heard
these
things
,
and
they
derided
him
.
The
Pharisees
were
notoriously
addicted
to
the
sin
of
Covetousness
,
accounting
no
Men
happy
but
them
that
were
rich
;
and
because
the
Promises
made
to
the
Jews
were
generally
(
tho'
not
only
)
of
Temporal
Blessings
,
they
look'd
upon
Poverty
as
a
Curse
,
and
esteemed
the
Poor
Accursed
,
John
7.49
.
These
Pharisees
hearing
their
Covetousness
reproved
,
and
the
Doctrine
of
Charity
and
Alms
preached
and
enforced
by
our
Saviour
,
they
derided
him
in
the
shamefullest
manner
,
with
the
highest
degree
of
Contempt
and
Scorn
,
wringing
the
Nose
,
and
making
Mouths
at
him
,
as
the
Original
Word
seems
to
import
.
Learn
hence
,
(
1.
)
That
Sinners
grow
very
angry
and
impatient
under
the
Ministry
of
the
Word
,
when
they
hear
their
darling
sin
,
their
beloved
Lusts
struck
at
,
and
sharply
reproved
.
(
2.
)
That
Covetous
Men
,
who
make
Wealth
their
Idol
,
when
they
hear
the
Doctrine
of
an
Holy
Contempt
of
the
World
Preached
,
and
the
great
Duty
of
Alms-giving
Urged
and
Enforced
,
they
make
it
the
matter
of
their
Contempt
and
Derision
;
The
Pharisees
heard
and
derided
him
.
15
And
he
said
unto
them
,
Ye
are
they
which
justify
your selves
before
men
,
but
God
knoweth
your
hearts
;
for
that
which
is
highly
esteemed
amongst
men
,
is
abomination
in
the
sight
of
God
.
Here
our
Saviour
sharply
reproves
the
Pharisees
for
their
horrible
Pride
,
their
Self-justification
,
and
vain
Affectation
of
the
Opinion
and
esteem
of
others
;
as
if
Christ
had
said
,
You
bear
up
your selves
,
and
take
a
pride
in
this
,
that
Men
know
no
ill
by
you
,
that
no
Man
can
say
,
Black
is
your
Eye
,
but
God
can
see
that
black
is
your
Heart
.
Learn
,
That
no
Man
ought
to
think
himself
approved
of
God
,
barely
because
he
is
approved
by
himself
;
for
all
who
justify
themselves
upon
the
goodness
of
their
Works
,
are
not
good
.
16
The
Law
and
the
Prophets
were
until
John
;
since
that
time
the
kingdom
of
God
is
preached
,
and
every
man
presseth
into
it
.
17
And
it
is
easier
for
Heaven
and
Earth
to
pass
,
then
one
Tittle
of
the
Law
to
fail
.
18
Whosoever
putteth
away
his
Wife
,
and
marrieth
another
,
committeth
Adultery
;
and
whosoever
marrieth
her
that
is
put
away
from
her
Husband
committeth
adultery
.
Our
Saviour
in
these
words
gives
the
Pharisees
to
understand
that
their
contempt
of
his
Person
and
Doctrine
was
the
more
inexcusable
,
because
they
lived
in
and
under
the
clearest
Light
of
the
Gospel
;
The
Preaching
of
the
Law
and
the
Prophets
continued
but
till
John
the
Baptist
came
amongst
you
,
since
which
time
the
Gospel
has
been
clearly
Preached
,
both
by
him
,
and
my self
unto
you
;
and
it
has
pleased
God
to
give
my
Doctrine
great
acceptation
in
the
World
,
tho'
you
Pharisees
reject
it
;
yet
every
one
,
that
is
,
very
many
press
into
it
;
so
that
the
Doctrine
which
you
mock
,
the
Holy
Doctrine
of
the
Gospel
,
others
will
embrace
;
yet
lest
whilst
Christ
spake
thus
highly
of
the
Gospel
,
the
Pharisees
should
reproach
him
as
a
Destroyer
of
the
Law
,
he
shews
that
the
Obligation
of
the
Moral
Law
was
of
Eternal
Force
,
and
that
Heaven
and
Earth
should
sooner
pass
,
then
the
Obligation
of
that
Law
cease
;
which
yet
the
Pharisees
most
shamefully
violated
,
particularly
the
Seventh
Commandment
,
which
they
break
by
permitting
and
practising
Divorces
,
upon
unjustifiable
Grounds
.
Learn
hence
,
That
the
Moral
Law
,
in
all
the
Branches
of
it
,
which
is
summarily
comprehended
in
the
Ten
Commandments
,
is
an
Eternal
Rule
of
Life
and
Manners
,
which
is
to
stand
in
force
as
long
as
the
World
stands
,
and
the
frame
of
Heaven
and
Earth
endures
.
19
There
was
a
certain
rich
man
,
who
was
cloathed
in
purple
and
fine
linnen
,
and
fared
sumptuously
every
day
.
20
And
there
was
a
certain
Beggar
named
Lazarus
,
which
was
laid
at
his
gate
full
of
Sores
.
21
And
desiring
to
be
fed
with
the
crumbs
which
fell
from
the
rich
mans
Table
;
moreover
the
Dogs
came
and
licked
his
Sores
.
Our
Saviour
in
this
Parabolical
History
of
Dives
and
Lazarus
,
instructs
us
concerning
the
right
use
of
Riches
,
which
is
to
capacitate
us
to
do
good
to
others
,
declaring
that
in
the
Life
to
come
,
the
pious
poor
man
shall
be
eternally
Happy
,
whilst
the
unmerciful
rich
Man
shall
be
intolerably
miserable
.
Here
Observe
,
(
1.
)
That
our
Saviour
did
not
censure
the
Rich
Man
for
being
Rich
,
but
for
being
sensual
,
not
for
wearing
costly
Apparel
,
and
keeping
a
plentiful
Table
,
(
which
,
if
managed
according
to
Mens
Qualities
and
Estates
is
a
commendable
Vertue
)
but
his
Sensuality
and
Luxury
,
and
forgetting
to
feed
the
Hungry
with
the
Superfluities
of
his
Table
;
these
are
the
things
for
which
he
is
Censured
.
From
whence
me
may
Learn
,
That
Pride
and
Luxury
,
Intemperance
and
Sensuality
,
are
such
abuses
of
Worldly
Riches
as
Worldly
Men
are
very
prone
and
incident
to
.
Rich
Men
too
often
make
their
Back
and
their
Belly
their
God
;
Sacrificing
and
Devoting
all
they
have
,
to
the
Service
of
those
Idols
.
Observe
(
2.
)
That
a
poor
and
mean
Condition
,
is
the
Lot
of
many
,
nay
perhaps
of
the
most
in
this
World
.
(
3.
)
That
a
Man
may
be
poor
and
miserable
in
this
World
,
and
yet
be
very
dear
to
God
;
the
Grace
of
Sanctification
is
sometimes
bestowed
most
eminently
,
where
the
Gifts
of
Providence
have
been
dispensed
more
sparingly
.
22
And
it
came
to
pass
that
the
Beggar
dyed
,
and
was
carried
by
the
Angels
into
Abrahams
Bosom
;
the
rich
man
also
dyed
and
was
buried
.
23
And
in
Hell
lift
up
his
eyes
,
being
in
torments
,
and
seeth
Abraham
afar
off
,
and
Lazarus
in
his
bosom
.
Obs.
here
,
(
1.
)
That
our
Saviour
represents
all
Men
,
both
Good
and
bad
,
passing
immediately
out
of
this
Life
,
into
a
State
of
Happiness
or
Misery
;
Lazarus
dyed
,
and
was
carried
by
Angels
into
Abraham's
bosom
.
Thence
Note
,
That
all
Holy
Souls
,
and
amongst
the
rest
the
Godly
Poor
,
are
instantly
,
after
Death
,
conveyed
by
Angels
to
their
place
of
Rest
and
Blessedness
.
The
Rich
Man
also
dyed
;
this
is
added
to
let
us
know
,
that
Riches
for
all
Mens
Confidence
in
them
,
will
not
deliver
from
Death
;
the
rich
Man
might
be
Surfeited
,
by
faring
deliciously
every
day
,
whilst
Lazarus
was
Famished
.
And
was
Buried
;
Here
is
no
mention
of
Lazarus's
Buryal
,
probably
he
had
none
,
but
flung
out
of
the
way
into
some
Hole
or
Pit
;
or
if
he
had
a
Buryal
,
a
very
mean
one
,
which
is
past
over
in
silence
:
All
the
advantage
which
a
rich
Man
has
by
a
great
Estate
after
he
is
Dead
,
is
only
to
have
a
pompous
Funeral
,
which
yet
signifies
nothing
to
him
,
because
he
is
not
sensible
of
it
:
And
in
Hell
lifts
up
his
Eyes
,
&c.
he
feels
at
once
his
own
Misery
,
and
sensibly
perceives
Lazarus
his
Happiness
.
Thence
Note
,
That
the
Souls
of
wicked
Men
,
whilst
their
Bodies
lye
in
the
Grave
,
are
in
a
State
of
greatest
Misery
,
which
is
aggravated
,
by
the
sense
they
have
at
the
same
time
of
the
Saints
Happiness
.
24
And
he
cryed
and
said
,
Father
Abraham
have
mercy
on
me
,
and
send
Lazarus
that
he
may
dip
the
tip
of
his
Finger
in
Water
and
cool
my
Tongue
,
for
I
am
tormented
in
this
flame
.
Observe
here
,
(
1.
)
The
place
where
the
rich
Man
Suffers
,
it
is
in
Hell
;
the
Souls
of
wicked
Men
,
when
they
leave
their
Bodies
,
do
certainly
go
into
a
place
of
Torment
,
which
is
not
only
beyond
Expression
,
but
our
Apprehension
also
;
Eye
hath
not
seen
,
nor
ear
heard
,
nor
has
it
entered
into
the
Heart
of
Man
,
to
conceive
those
dreadful
things
which
God
has
prepared
for
them
that
hate
him
.
Observe
(
2.
)
The
sin
for
which
he
Suffers
,
it
is
the
Sin
of
unmercifulness
.
Thence
Learn
,
That
uncharitableness
and
unmercifulness
to
the
Poor
,
is
a
very
great
sin
,
and
such
a
sin
as
alone
,
and
without
any
other
Guilt
,
is
sufficient
to
Ruine
a
Man
for
ever
;
there
is
found
in
this
sin
,
great
Impiety
towards
God
,
and
great
Inhumanity
towards
our
own
Nature
.
Obs.
(
3.
)
The
Nature
and
Quality
of
his
Sufferings
,
they
are
exquisitely
painful
,
and
void
of
the
least
degrees
of
Comfort
;
not
a
drop
of
Water
is
granted
to
cool
an
inflamed
Tongue
.
Learn
thence
,
That
the
least
Refreshments
are
impatiently
desired
by
damned
Souls
in
Hell
,
but
righteously
denied
and
withheld
from
them
;
a
drop
of
Water
was
desired
,
but
not
granted
.
25
But
Abraham
said
,
Son
,
Remember
,
that
thou
in
thy
Life
time
receivedst
thy
good
things
,
and
likewise
Lazarus
evil
things
,
but
now
he
is
comforted
,
and
thou
art
tormented
.
Observe
(
1.
)
The
Title
given
to
the
rich
Man
by
Father
Abraham
,
Son
;
He
doth
not
revile
him
,
tho'
a
very
bad
Man
;
if
we
revile
the
Good
we
are
unjust
,
they
deserve
it
not
;
if
we
revile
the
Bad
,
we
are
unwise
,
we
shall
get
nothing
by
it
;
a
wise
Man
knows
not
what
it
is
to
give
bad
Language
.
Observe
(
2.
)
The
Admonition
given
,
Remember
,
that
thou
in
thy
Life-time
receivedst
thy
good
things
;
thy
good
things
in
which
thou
placedst
all
thy
Happiness
;
thy
good
things
,
which
thou
lookedst
upon
thy self
as
the
Proprietor
,
and
not
as
the
Dispenser
of
;
Now
remember
what
thou
hadst
,
and
what
thou
abusedst
.
Learn
hence
,
That
the
outward
Blessings
which
are
afforded
to
wicked
Men
on
Earth
,
will
be
sadly
remembred
in
Hell
;
Son
,
remember
that
thou
in
thy
life-time
receivedst
thy
good
things
.
(
2.
)
That
no
Man
ought
to
measure
his
Happiness
hereafter
by
his
Temporal
Felicity
here
;
we
may
receive
our
good
things
here
,
and
yet
be
tormented
hereafter
.
(
3.
)
That
no
Man
ought
to
be
excessively
troubled
if
he
meets
with
Hardship
here
,
because
those
for
whom
God
designs
good
things
hereafter
,
may
have
their
evil
things
here
;
Son
,
Thou
hadst
thy
good
things
,
and
also
Lazarus
evil
things
.
26
And
besides
all
this
,
between
us
and
you
there
is
a
great
gulph
fixed
,
so
that
they
which
would
pass
from
hence
to
you
cannot
,
neither
can
they
pass
to
us
,
that
would
come
from
thence
.
The
meaning
is
,
That
there
neither
is
,
nor
can
be
any
Commerce
or
intercourse
betwixt
glorified
Saints
and
damned
Sinners
;
but
the
State
of
Souls
at
Death
is
unalterably
fixt
and
stated
.
Learn
,
that
the
miserable
Condition
of
damn'd
Souls
in
the
next
World
,
and
the
blessed
Condition
of
glorified
Souls
,
is
unchangeably
and
unalterably
such
;
the
power
of
God
is
irresistible
,
and
the
will
of
God
is
invariable
,
the
Oath
of
God
is
immutable
;
I
have
sworn
that
they
shall
never
enter
into
my
rest
.
27
Then
said
he
,
I
pray
thee
therefore
Father
,
that
thou
wouldest
send
him
to
my
Fathers
house
.
28
For
I
have
five
Brethren
,
that
he
may
testify
unto
them
,
lest
they
also
come
to
this
place
of
torment
.
Here
the
rich
Man
is
represented
as
retaining
even
in
Hell
some
tenderness
for
his
Relations
on
Earth
;
yet
others
think
,
that
the
kindness
intended
,
was
rather
to
himself
than
to
his
Relations
;
fearing
that
their
sinning
by
his
Example
should
be
an
aggravation
of
his
own
Torments
.
Note
thence
,
That
the
presence
of
sinful
Relations
and
companions
in
Hell
,
may
be
supposed
to
make
a
considerable
Addition
to
the
miseries
of
the
Damned
;
the
sight
of
those
whom
they
have
sinned
with
,
is
a
fresh
revival
of
their
own
Guilt
;
all
the
Circumstances
of
their
past
and
profligate
Lives
,
are
upon
this
occasion
continually
in
their
remembrance
.
29
Abraham
saith
unto
him
,
They
have
Moses
and
the
Prophets
,
let
them
hear
them
.
That
is
,
they
have
the
inspired
Writings
of
Moses
and
the
Prophets
,
which
sufficiently
declare
the
Mind
and
Will
of
God
to
Mankind
,
and
therefore
it
is
unreasonable
to
expect
any
farther
Revelation
.
Learn
thence
,
That
a
standing
Revelation
of
God
,
is
Evidence
sufficient
for
Divine
things
;
it
is
a
more
certain
way
of
Conveyance
,
and
more
secure
from
Imposture
:
Secondly
,
That
there
is
sufficient
Evidence
that
Moses
and
the
Prophets
,
or
the
Writings
of
the
Holy
Scriptures
are
of
Divine
Authority
,
and
therefore
to
be
read
and
heard
,
to
be
believed
and
assented
to
;
They
have
Moses
,
&c.
30
And
he
said
,
nay
,
father
Abraham
,
but
if
one
went
unto
them
from
the
dead
,
they
would
repent
.
As
if
he
had
said
,
they
have
always
had
Moses
and
the
Prophets
in
their
hands
,
but
yet
their
Hearts
remain
impenitent
;
but
if
a
special
Messenger
be
sent
to
them
from
the
Dead
,
this
will
not
fail
to
awaken
them
,
and
bring
them
to
Repentance
.
Learn
hence
,
how
prone
we
are
to
dislike
God's
Method
and
Means
,
which
he
has
appointed
for
Reclaiming
us
from
our
Sins
,
and
imagin
some
Methods
of
our
own
would
be
more
Successful
.
The
Scriptures
read
,
the
Word
Preached
,
the
Sacraments
Administred
;
these
are
the
ordinary
Means
which
the
Wisdom
of
God
has
appointed
for
Mens
Conviction
;
and
if
we
think
a
Messenger
from
the
Dead
would
be
a
more
conducible
Means
,
the
next
Verse
will
confute
us
,
and
thoroughly
satisfy
us
,
that
whom
the
Scriptures
convince
not
,
probably
nothing
will
;
for
thus
it
follows
:
31
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
,
tho'
one
arose
from
the
dead
.
A
very
awakening
Text
this
is
,
which
speaks
dreadfully
to
Persons
sitting
all
their
days
under
the
Ministry
of
the
Gospel
,
and
yet
find
not
their
Understandings
enlightned
,
their
judgments
convinced
,
their
Wills
subdued
,
and
their
Lives
Reformed
by
it
.
Were
it
possible
for
such
Persons
to
see
one
come
from
the
Dead
,
yea
from
the
Damned
,
with
the
flames
of
Hell
about
his
Ears
,
wringing
his
Hands
and
gnashing
his
Teeth
,
bewailing
his
Misery
,
and
beseeching
them
to
take
warning
by
his
Example
,
and
in
time
to
acquaint
themselves
with
God
,
and
be
at
Peace
;
all
this
would
have
no
farther
effect
upon
them
,
than
to
move
their
Passion
a
little
for
the
present
,
whilst
the
dreadful
found
is
in
their
Ears
;
the
Ordinances
of
God
,
and
not
his
Providences
,
are
the
instituted
and
appointed
means
for
Mens
Conversion
and
Salvation
.
Note
then
,
(
1.
)
That
no
Visions
or
Apparitions
,
no
new
revelations
concerning
Eternal
Rewards
and
Punishments
,
are
to
be
expected
from
the
other
World
,
in
order
to
Mens
Conversion
and
Salvation
.
Note
(
2.
)
That
the
Word
of
God
dispensed
to
us
,
and
the
ordinary
Means
of
Grace
enjoyed
by
us
,
are
a
more
conducible
and
effectual
means
to
perswade
Men
to
Repentance
,
than
if
one
should
arise
from
the
Dead
and
Preach
unto
them
.
A
Messenger
from
the
Dead
cannot
bring
with
him
either
a
more
necessary
Doctrine
,
or
a
more
certain
and
infallible
Doctrine
,
nor
bring
with
him
better
Arguments
for
our
Conviction
,
then
what
the
Scriptures
do
propound
to
our
Consideration
;
nor
can
we
expect
a
greater
Co-operation
of
the
Holy
Spirit
,
or
a
greater
Concurrence
of
Divine
Power
to
render
a
Message
from
the
Dead
more
effectual
,
then
doth
ordinarily
attend
the
Ministry
of
the
Word
.
Hence
forward
then
,
let
us
not
wonder
,
if
when
a
Drunkard
drops
down
dead
upon
the
spot
,
the
Companions
say
to
one
another
,
drink
on
:
If
Sinners
daily
tumble
one
another
into
the
Grave
,
without
considering
the
Operation
of
God's
Hand
;
this
to
those
that
consider
this
Text
,
will
not
seem
strange
;
For
if
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
converted
,
tho'
hundreds
of
Sinners
before
their
Eyes
drop
down
dead
;
nay
,
if
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
tho'
one
arose
from
the
Dead
.
CHAP.
XVII
.
1
THen
said
he
unto
the
Disciples
,
it
is
impossible
but
that
offences
will
come
,
but
wo
unto
him
through
whom
they
come
.
2
It
were
better
for
him
that
a
Milstone
were
hanged
about
his
Neck
,
and
he
cast
into
the
Sea
,
then
that
he
should
offend
one
of
these
little
ones
.
Two
things
are
here
Observable
,
(
1.
)
The
Necessity
of
Scandalous
Offences
,
It
must
needs
be
that
offences
come
,
if
we
consider
Mens
Corruption
,
Satan's
Malice
,
God's
Permission
and
just
Judgment
.
Observe
(
2.
)
The
Misery
and
Mischief
which
comes
by
these
Scandals
;
Wo
unto
the
World
because
of
Offences
;
Wo
to
such
as
give
the
Scandal
,
this
is
vae
indignantis
,
the
Wo
of
one
denouncing
;
and
wo
to
such
as
stumble
at
offences
given
,
this
is
vae
dolentis
,
the
Wo
of
one
Lamenting
.
From
the
whole
Note
(
1.
)
That
Scandals
or
Offensive
Actions
in
the
Church
of
Christ
,
will
certainly
happen
,
and
frequently
fall
out
amongst
those
that
profess
Religion
and
the
Name
of
Christ
;
It
is
impossible
but
that
Offences
will
come
.
Secondly
,
That
Scandalous
and
offensive
Actions
from
such
as
profess
Religion
,
and
the
Name
of
Christ
,
are
Baneful
and
Fatal
Stumbling-blocks
to
wicked
and
worldly
Men.
Thirdly
,
That
the
Offence
which
wicked
Men
take
at
the
Falls
of
the
Professors
of
Religion
,
to
the
hardning
of
themselves
in
their
wicked
and
sinful
Practices
,
is
matter
of
just
and
great
Lamentation
;
Wo
unto
the
World
because
of
Offences
,
Matt.
18.7
.
3
Take
heed
to
your selves
,
if
thy
Brother
trespass
against
thee
,
rebuke
him
,
and
if
he
repent
forgive
him
.
4
And
if
he
trespass
against
thee
Seven
times
in
a
day
,
and
seven
times
in
a
day
,
and
turn
again
to
thee
,
saying
,
I
repent
,
thou
shalt
forgive
him
.
The
Doctrine
of
Forgiving
an
offending
Brother
,
is
prest
upon
us
with
many
forceable
Arguments
in
the
New
Testament
,
which
speak
it
to
be
a
Duty
of
indispensable
Necessity
.
This
place
is
to
be
understood
of
private
Offences
,
and
personal
Wrongs
and
Injuries
done
by
one
Man
to
another
,
which
we
must
first
reprove
,
and
then
remit
;
and
altho'
it
be
said
,
If
he
repent
,
forgive
him
;
that
is
not
to
be
understood
,
as
if
we
needed
not
pardon
our
Brother
if
he
neglected
to
repent
and
ask
Forgiveness
;
but
whether
he
acknowledges
his
offence
or
no
to
us
,
our
Hearts
must
stand
ready
to
forgive
the
Wrong
done
to
us
,
and
to
pray
for
Forgiveness
on
his
behalf
,
at
the
hands
of
God
;
laying
aside
all
thoughts
and
desire
of
Revenge
in
our
own
Cause
;
and
standing
ready
to
do
any
Office
of
Love
and
Service
for
our
offending
Brother
.
Learn
hence
(
1.
)
That
to
fall
often
into
the
same
Offence
against
our
Brother
,
is
a
great
aggravation
of
our
Offence
;
If
thy
Brother
trespass
against
thee
seven
times
in
a
day
;
that
is
,
very
often
.
(
2.
)
That
as
the
Multiplication
of
Offences
is
a
great
aggravation
of
Offences
,
so
the
Multiplying
of
Forgiveness
,
is
a
great
Demonstration
of
a
God-like
Temper
in
us
;
he
that
Multiplies
sin
,
doth
like
Satan
,
sin
abundantly
;
and
he
that
multiplies
Pardon
,
doth
like
God
,
pardon
abundantly
.
5
And
the
Apostles
said
unto
the
Lord
,
encrease
our
Faith
.
Observe
here
,
(
1.
)
The
Supplicants
,
the
Apostles
;
(
2.
)
the
Person
Supplicated
,
the
Lord
;
(
3.
)
The
Supplication
it self
,
encrease
our
Faith
;
(
4.
)
The
occasion
of
this
Supplication
,
our
Saviour
urging
the
Duty
of
forgiving
Injuries
.
Learn
(
1.
)
That
all
Graces
in
general
,
so
the
Grace
of
Faith
in
particular
,
is
weak
and
imperfect
in
the
best
of
Saints
.
(
2.
)
That
the
most
eminent
Saints
,
(
Apostles
not
excepted
)
are
very
sensible
of
the
imperfection
of
their
Faith
,
and
very
importunate
with
God
,
daily
for
the
encrease
of
it
,
Lord
,
encrease
our
Faith
.
(
3.
)
That
Faith
strengthned
enables
the
Soul
to
the
most
difficult
Duties
of
Obedience
,
and
particularly
helps
to
the
practice
of
that
hard
Duty
of
Forgiving
Injuries
:
When
our
Saviour
had
preach'd
the
Doctrine
and
Duty
of
Forgiveness
,
the
Apostles
instantly
pray
,
Lord
,
encrease
our
Faith
.
6
And
the
Lord
said
,
If
ye
had
Faith
as
a
Grain
of
Mustard-seed
,
ye
might
say
to
this
Sycamine-Tree
,
Be
thou
plucked
up
by
the
Root
,
and
be
thou
planted
in
the
Sea
,
and
it
should
obey
you
.
Here
our
Saviour
tells
his
Disciples
,
that
if
they
have
the
smallest
degrees
of
true
Faith
,
lively
,
operative
Faith
,
it
will
enable
them
to
perform
this
difficult
Duty
of
Forgiving
Injuries
,
and
all
other
Duties
,
with
as
much
facility
and
ease
,
as
a
miraculous
Faith
would
enable
them
to
remove
Mountains
,
and
transplant
Trees
.
Learn
,
That
there
is
nothing
which
may
tend
to
the
Glory
of
God
,
or
to
our
own
Good
and
Comfort
,
but
may
be
obtained
of
God
by
a
firm
exercise
of
Faith
in
him
;
All
things
are
possible
to
him
that
believeth
.
7
But
which
of
you
having
a
Servant
ploughing
,
or
feeding
Cattel
,
will
say
unto
him
,
by
and
by
,
when
he
is
come
from
the
field
,
Go
,
and
sit
down
to
meat
?
8
And
will
not
rather
say
unto
him
?
make
ready
wherewith
I
may
sup
,
and
gird
thy self
,
and
serve
me
,
till
I
have
eaten
and
drunken
;
and
afterward
thou
shalt
eat
and
drink
.
9
Doth
he
thank
that
Servant
,
because
he
did
the
things
that
were
commanded
him
?
I
trow
not
.
10
So
likewise
ye
,
when
ye
shall
have
done
all
those
things
which
are
commanded
you
,
say
,
We
are
unprofitable
Servants
,
we
have
done
that
which
was
our
Duty
to
do
.
The
Design
and
Scope
of
this
Parable
is
to
shew
,
that
Almighty
God
neither
is
nor
can
be
a
Debtor
to
any
of
his
Creatures
,
for
the
best
Services
which
they
are
able
to
perform
unto
him
;
and
that
they
are
so
far
from
meriting
a
Reward
of
Justice
,
that
they
do
not
deserve
a
return
of
thanks
;
three
Arguments
our
Saviour
makes
use
of
,
to
evidence
and
prove
this
;
(
1.
)
In
respect
of
God
,
who
is
our
absolute
Lord
and
Master
;
and
the
Argument
lies
thus
,
if
Earthly
Masters
do
not
owe
so
much
as
thanks
to
their
Servants
for
doing
that
which
is
commanded
them
,
how
much
less
can
God
owe
the
Reward
of
Eternal
Life
to
his
Servants
,
when
they
are
never
able
to
do
all
that
is
commanded
them
,
in
a
perfect
and
sinless
manner
?
(
2.
)
In
respect
of
our selves
,
who
are
his
Bond-servants
,
his
Ransomed
Slaves
,
and
consequently
we
are
not
our
own
Men
,
but
his
who
hath
redeemed
us
;
and
accordingly
do
owe
him
all
that
Service
,
yea
more
then
all
that
we
are
able
to
perform
unto
him
;
and
therefore
whatever
Reward
is
either
promised
or
given
,
it
is
wholly
to
be
ascribed
to
the
Master's
Bounty
,
and
not
to
the
Servants
Merit
.
(
3.
)
To
Merit
any
thing
by
our
good
Works
is
impossible
,
in
regard
of
the
Works
themselves
,
because
all
that
we
can
do
,
altho'
we
did
do
all
that
is
Commanded
us
,
is
but
our
Duty
.
The
Argument
runs
thus
;
to
bounden
Duty
belongs
no
Reward
of
Justice
;
but
all
the
Service
we
do
perform
,
yea
more
than
we
can
perform
to
God
,
is
Bounden
Duty
,
therefore
there
is
due
unto
us
no
reward
of
Justice
,
but
of
free
Mercy
.
From
the
whole
Note
(
1.
)
That
we
are
wholly
the
Lord's
,
both
by
a
right
of
Creation
,
and
Redemption
also
.
(
2.
)
That
as
his
we
are
,
so
him
we
ought
to
serve
,
by
doing
all
those
things
which
he
hath
Commanded
us
.
(
3.
)
That
when
we
have
done
all
,
we
are
to
look
for
our
Reward
,
not
of
Debt
,
but
of
Grace
.
(
4.
)
That
wer●●ur
Service
and
Obedience
absolutely
Perfect
,
yet
it
cou●d
not
merit
any
thing
at
the
hand
of
Justice
;
When
ye
have
done
all
,
say
,
&c.
11
And
it
came
to
pass
as
he
went
to
Jerusalem
,
that
he
passed
through
the
midst
of
Sama●ia
and
Galilee
.
12
And
as
he
entered
into
a
certain
Village
,
there
met
him
ten
men
that
were
Lepers
,
which
stood
afar
off
.
13
And
they
lifted
up
their
voice
and
said
,
Jesus
,
Master
,
have
mercy
on
us
.
Observe
here
(
1.
)
Tho'
the
Samaritans
were
bitter
Enemies
to
the
Jews
,
and
had
been
guilty
of
great
incivility
towards
our
Saviour
,
yet
our
Saviour
in
his
Journey
to
Jerusalem
balks
them
not
,
but
bestows
the
favour
of
a
Miracle
upon
them
.
Civil
Courtesy
and
Respect
,
may
and
ought
to
be
paid
to
those
that
are
the
professed
Enemies
of
us
,
and
our
Holy
Religion
.
Observe
(
2.
)
Tho'
the
Leper
by
the
Law
of
God
was
to
be
separated
from
all
other
Society
,
(
God
thereby
signifying
to
his
People
,
that
the
Society
of
those
that
are
spiritually
Contagious
,
ought
to
be
avoided
)
yet
the
Law
of
God
did
not
restrain
them
from
Conversing
with
one
another
;
accordingly
these
Ten
Lepers
get
together
,
and
are
Company
for
themselves
.
Fellowship
is
that
we
all
naturally
affect
,
tho'
even
in
Leprosy
;
Lepers
will
flock
together
,
Where
shall
we
find
one
Spiritual
Leper
alone
?
Drunkards
,
prophane
Persons
,
will
be
sure
to
Consort
with
one
another
:
why
should
not
God's
Children
delight
in
an
Holy
Communion
,
when
the
Wicked
joyn
hand
in
hand
?
Observe
(
3.
)
Tho'
Jews
and
Samaritans
could
not
abide
one
another
,
yet
here
in
Leprosy
they
Accord
;
here
was
one
Samaritan
Leper
with
the
●ewish
.
Common
Sufferings
had
made
them
Friends
,
whom
Religion
had
disjoined
:
Oh
what
Vertue
is
there
in
Afflict●●
to
unite
the
most
alienated
and
estranged
Hearts
.
Obser●●
(
4.
)
These
Lepers
apply
themselves
to
Christ
the
great
Physician
,
they
cry
unto
him
for
Mercy
,
with
respect
to
their
Afflictions
;
they
jointly
cry
,
they
all
lifted
up
their
voice
with
fervent
importunity
,
Teaching
us
our
Duty
,
to
joyn
our
Spiritual
Forces
together
,
and
set
upon
God
by
Troops
:
Oh
Holy
and
Happy
Violence
that
is
thus
offered
to
Heaven
;
how
can
we
want
Blessings
when
so
many
Cords
draw
them
down
upon
our
Heads
?
14
And
when
Jesus
saw
them
,
he
said
unto
them
,
Go
,
shew
your selves
unto
the
Priests
,
and
it
came
to
pass
,
that
as
they
went
,
they
were
cleansed
.
Observe
here
(
1.
)
The
preventing
Grace
and
Mercy
of
Christ
,
their
Disease
is
Cured
e're
it
can
be
complained
of
;
Go
,
shew
your selves
to
the
Priests
,
says
Christ
,
and
in
their
going
they
were
cleansed
;
they
were
healed
before
they
could
come
at
the
Priests
,
that
as
the
Power
that
healed
them
was
wholly
Christ's
,
so
might
the
Praise
be
also
.
Observe
(
2.
)
A
twofold
reason
why
Christ
commanded
them
to
go
to
the
Priests
,
(
1.
)
In
Complyance
with
the
Ceremonial
Law
,
which
required
the
Leper
to
be
brought
to
them
,
to
judge
whether
healed
or
not
;
and
if
so
,
to
receive
the
Offering
prescribed
,
in
Token
of
Thankfulness
.
(
2.
)
For
the
Tryal
of
their
Obedience
;
had
they
stood
upon
Terms
with
Christ
,
and
said
,
alas
,
to
what
purpose
is
it
to
shew
our selves
to
the
Priests
?
what
good
can
their
Eyes
do
us
?
we
should
be
glad
to
see
our selves
Cured
;
but
why
should
we
go
to
them
to
see
our selves
loathed
?
Had
they
thus
expostulated
,
they
had
not
been
healed
;
what
Command
soever
we
receive
from
Christ
,
we
must
rather
consider
the
Authority
of
the
Commander
,
than
the
weight
of
the
thing
Commanded
;
for
God
delights
to
try
our
Obedience
by
small
Precepts
;
happy
for
these
Lepers
,
that
in
obedience
to
Christ
went
to
the
Priests
,
for
as
they
went
,
they
were
healed
.
15
And
one
of
them
,
when
he
saw
that
he
was
healed
,
turned
back
,
and
with
a
loud
voice
glorified
God
.
16
And
fell
down
on
his
face
at
his
feet
giving
him
thanks
,
and
he
was
a
Samaritane
.
Observe
here
(
1.
)
All
were
Healed
,
but
one
was
Thankful
;
the
Cure
is
wrought
upon
the
Bodies
of
all
,
Thankfulness
is
found
but
in
the
Heart
of
one
;
the
Will
makes
the
difference
in
Men
,
but
he
makes
the
difference
in
Wills
,
who
at
first
made
the
Will
.
All
these
Lepers
were
Cured
,
all
saw
themselves
Cured
,
their
sense
was
alike
,
their
Hearts
were
not
alike
.
Observe
(
2.
)
The
Person
that
made
this
return
of
Thankfulness
to
Christ
,
he
was
a
Samaritan
;
that
is
,
none
of
the
Jewish
Nation
,
but
one
that
was
a
Stranger
to
the
Common
Wealth
of
Israel
;
neither
Place
nor
Parentage
can
block
up
the
way
,
or
stop
the
Current
of
God's
free
Mercy
,
which
reaches
the
unworthy
,
and
the
ill-deserving
.
Observe
(
3.
)
How
singly
he
returns
his
Thanks
,
he
gets
away
from
his
Fellows
to
make
his
Acknowledgments
;
there
are
Cases
wherein
Singularity
is
not
only
Lawful
,
but
Laudable
;
instead
of
Subjecting
our selves
to
others
Examples
,
it
is
sometimes
our
Duty
to
resolve
to
set
an
Example
to
others
;
for
it
is
much
better
to
go
the
right
way
alone
,
then
to
err
with
Company
.
Observe
(
4.
)
How
speedily
he
returns
his
Thanks
;
no
sooner
doth
he
see
his
Cure
,
but
he
hasts
to
acknowledge
it
;
a
noble
Pattern
of
Thankfulness
;
What
speed
of
Retribution
is
here
?
late
Payments
of
our
Thankfulness
Savours
of
Ingratitude
;
it
were
happy
for
us
Christians
,
did
we
learn
our
Duty
of
this
Samaritan
.
17
A●d
●●●s
answering
said
,
Were
there
not
Ten
●le●n●●d
?
but
where
are
the
Nine
?
18
There
〈◊〉
not
found
that
returned
to
give
Glory
to
God
,
save
this
Stranger
.
19
And
he
said
unto
him
,
Arise
,
go
thy
way
,
thy
Faith
hath
made
thee
whole
.
In
the
face
of
these
ten
Lepers
we
may
,
as
in
a
Glass
,
behold
the
Face
and
Complexion
of
all
Mankind
:
How
few
are
there
,
oh
Lord
!
scarce
more
than
One
in
Ten
,
who
after
signal
Mercies
,
return
suitable
Thanks
.
Men
howl
to
God
upon
their
Beds
,
but
run
away
from
God
as
soon
as
they
are
raised
up
by
him
.
Observe
farther
,
what
an
exact
account
Christ
keeps
of
his
own
dispensed
Favours
;
Were
there
not
not
ten
cleansed
?
He
forgets
our
Sins
,
but
Records
his
own
Mercies
;
It
is
one
of
his
glorious
Titles
,
a
God
Forgiving
and
Forgetting
Iniquity
,
but
his
Mercies
are
over
all
his
Works
,
and
deserve
everlasting
Remembrance
.
God
keeps
a
Register
of
his
Mercies
towards
us
,
oh
shall
not
we
record
the
favours
received
from
him
?
at
once
to
declare
his
Bounty
towards
us
,
and
our
Thankfulness
towards
him
?
Observe
Lastly
,
The
thankful
Leper
was
a
Samaritane
,
but
the
Nine
that
were
unthankful
were
Israelites
.
Learn
thence
,
That
the
more
we
are
bound
to
God
,
the
more
shameful
is
our
ingratitude
towards
him
;
where
God
may
justly
expect
the
greatest
returns
of
Praise
and
Service
,
he
sometimes
receiveth
least
.
God
has
more
Rent
,
and
better
paid
him
from
a
smoaky
Cottage
,
then
he
has
from
some
stately
Palaces
.
20
And
when
he
was
demanded
of
the
Pharisees
,
when
the
kingdom
of
God
should
come
?
he
answered
them
and
said
,
the
kingdom
of
God
cometh
not
with
Observation
.
21
Neither
shall
they
say
,
lo
here
,
or
lo
there
,
for
behold
the
kingdom
of
God
is
within
you
.
The
Generality
of
the
Jews
,
and
particularly
the
Pharisees
,
expected
that
the
promised
Messias
should
be
a
Temporal
Prince
,
and
deliver
them
from
the
Roman
Yoke
,
under
which
they
groaned
.
Accordingly
the
Pharisees
here
demanded
of
our
Saviour
,
when
the
Kingdom
of
God
,
of
which
he
had
so
often
spoken
,
should-come
?
Christ
answers
them
,
That
his
kingdom
cometh
not
with
observation
,
that
is
without
Pomp
and
Splendour
,
which
Men
may
observe
and
gaze
upon
;
but
he
tells
them
,
the
Kingdom
of
God
was
now
among
them
,
by
the
Ministry
of
John
Baptist
and
Himself
;
and
was
already
set
up
in
the
Hearts
of
his
People
,
by
the
secret
Operations
of
his
Holy
Spirit
.
Learn
here
,
That
the
false
Notion
which
the
Jews
had
of
the
Messiah
and
his
Kingdom
,
That
he
himself
was
to
be
a
Temporal
Prince
,
and
his
Kingdom
a
secular
Kingdom
,
to
be
set
up
with
a
great
deal
of
Noise
,
Pomp
and
Splendour
,
did
hinder
the
generality
of
them
from
believing
in
him
.
Secondly
,
That
the
Kingdom
which
Christ
designed
to
set
up
in
the
World
,
was
altogether
Spiritual
,
not
obvious
to
Humane
Senses
,
but
managed
in
the
Hearts
of
his
People
by
the
Scepter
of
his
Spirit
;
My
Kingdom
cometh
not
with
observation
,
but
is
within
you
.
22
And
he
said
unto
the
Disciples
,
the
days
will
come
when
ye
shall
desire
to
see
one
of
the
days
of
the
son
of
man
,
and
ye
shall
not
see
it
.
23
And
they
shall
say
to
you
,
see
here
,
or
see
there
,
go
not
after
them
,
nor
follow
them
.
24
For
as
the
Lightning
that
lighteth
out
of
the
one
part
under
Heaven
,
shineth
unto
the
other
part
under
Heaven
,
so
shall
also
the
Son
of
man
be
in
his
day
.
25
But
first
must
he
suffer
many
things
,
and
be
rejected
of
this
Generation
.
In
the
remaining
part
of
this
Chapter
,
our
Saviour
acquaints
his
Disciples
with
what
days
of
Tribulation
and
distress
were
coming
on
the
Jewish
Nation
in
general
,
and
on
Jerusalem
in
particular
,
Days
of
Suffering
,
(
as
if
our
Saviour
had
said
)
are
not
far
off
when
you
will
wish
for
my
Bodily
presence
again
among
you
,
to
support
and
comfort
you
;
and
when
many
Seducers
will
rise
up
,
pretendin●
to
be
Deliverers
,
but
go
not
you
after
them
;
for
after
this
Generation
have
rejected
and
crucified
me
,
my
Coming
(
says
Christ
)
to
execute
Vengeance
on
my
Enemies
and
Murtherers
at
Jerusalem
,
by
the
Roman
Soldiers
,
will
be
sudden
,
and
like
the
Lightning
that
shines
in
an
instant
,
from
one
part
of
the
Heavens
to
the
other
.
From
this
Coming
of
Christ
to
judge
Jerusalem
,
which
was
an
Emblem
of
the
final
Judgment
,
we
may
gather
this
Instruction
,
that
the
Coming
and
Appearance
of
the
Lord
Jesus
Christ
,
to
the
judging
of
wicked
and
impenitent
Sinners
,
it
will
be
a
very
certain
,
sudden
,
and
unexpected
Appearance
.
26
And
as
it
was
in
the
days
of
Noe
,
so
shall
it
be
also
in
the
days
of
the
Son
of
Man
.
27
They
did
eat
,
they
drank
,
they
married
Wives
,
they
were
given
in
Marriage
,
until
the
day
that
Noe
entered
into
the
Ark
,
and
the
flood
came
and
destroyed
them
all
.
28
Likewise
also
as
it
was
in
the
days
of
Lot
;
they
did
eat
,
they
drank
,
they
bought
,
they
sold
,
they
planted
,
they
builded
.
29
But
the
same
day
that
Lot
went
out
of
Sodom
,
it
rained
Fire
and
Brimstone
from
Heaven
,
and
destroyed
them
all
.
30
Even
thus
shall
it
be
in
the
day
when
the
Son
of
Man
is
revealed
.
In
these
Verses
our
Saviour
declares
that
Jerusalem's
Destruction
,
and
the
World
's
final
Desolation
at
the
great
Day
,
would
be
like
the
Destruction
of
the
old
World
in
the
Days
of
Noah
,
and
like
the
Destruction
of
Sodom
in
the
Days
of
Lott
,
and
that
both
in
regard
of
unexpectedness
,
and
in
regard
of
Sensuality
and
Security
;
as
they
before
the
Flood
were
eating
and
drinking
,
Marrying
and
giving
in
Marriage
;
that
is
,
wholly
given
up
to
Sensuality
and
Debauchery
;
and
did
not
know
,
that
is
,
did
not
consider
the
Flood
's
coming
,
till
it
swept
them
away
;
thus
was
it
before
the
Destruction
of
Jerusalem
,
and
thus
will
it
be
before
the
end
of
the
World
.
Hence
we
Learn
,
That
as
the
old
World
perished
by
Infidelity
,
Security
,
and
Sensuality
,
so
will
the
same
Sins
be
prevalling
before
the
Destruction
of
this
present
World
,
As
it
was
in
the
days
of
Noah
,
so
shall
it
be
in
the
days
of
the
Son
of
Man
.
31
In
that
day
,
he
which
shall
be
in
the
house
top
,
and
his
staff
in
the
house
,
let
him
not
come
down
to
take
it
away
;
and
he
that
is
in
the
field
,
let
him
likewise
not
turn
back
.
32
Remember
Lots
wife
.
Here
our
Saviour
advises
them
,
that
when
they
shall
see
the
Judgments
of
God
breaking
out
upon
Jerusalem
,
that
they
make
all
possible
speed
to
get
out
of
it
,
as
Lot
and
his
Family
did
out
of
Sodom
;
and
to
take
heed
of
imitating
Lott's
Wife
,
who
looking
back
became
a
pillar
of
Salt
,
Gen.
19.
Where
Observe
(
1.
)
Her
Offence
,
she
looked
back
.
(
2.
)
The
punishment
of
her
Offence
,
She
became
a
pillar
of
Salt
;
her
Offence
in
looking
behind
her
was
manifest
Disobedience
to
the
Divine
Command
,
which
said
,
Look
not
behind
thee
;
and
proceeded
either
from
Carelesness
,
or
from
Covetousness
,
or
from
Curiosity
,
or
from
Compassion
to
those
she
left
behind
her
,
and
was
undoubtedly
the
effect
of
great
Infidelity
,
she
not
believing
the
Truth
of
what
the
Angel
had
declared
as
touching
the
Certainty
and
Suddenness
of
Sodom's
Destruction
.
The
Punishment
of
her
Offence
was
Exemplary
,
She
became
a
pillar
of
Salt
;
that
is
,
a
perpetual
Monument
of
Divine
Severity
for
her
Infidelity
and
Disobedience
.
Where
Note
,
(
1.
)
The
suddenness
of
her
Punishment
;
the
Justice
of
God
Surprizes
her
in
the
very
Act
of
Sin
,
with
a
present
Revenge
.
(
2.
)
The
seeming
disproportion
betwixt
the
Punishment
and
the
Offence
;
her
Offence
was
a
forbidden
Look
.
From
whence
Carnal
Reason
might
plead
,
was
it
not
sufficient
for
her
to
loose
her
Eyes
,
but
must
she
loose
her
Life
?
but
the
Easiness
and
Reasonableness
of
the
Command
aggravated
her
Disobedience
;
and
tho'
her
Punishment
may
seem
severe
,
it
was
not
unjust
.
Now
says
our
Saviour
,
Remember
Lotts
Wife
;
that
is
,
let
her
Example
caution
all
of
you
against
Unbelief
,
Disobedience
,
Worldly
Mindedness
,
Contempt
of
God's
Threatnings
,
and
Lingring
after
the
Forbidden
Society
of
lewd
and
wicked
Persons
.
33
Whosoever
shall
seek
to
save
his
Life
shall
lose
it
,
and
whosoever
shall
lose
his
Life
,
shall
preserve
it
.
34
I
tell
you
in
that
night
,
there
shall
be
two
men
in
one
bed
,
the
one
shall
be
taken
,
and
the
other
left
.
35
Two
Women
shall
be
grinding
together
,
the
one
shall
be
taken
and
the
other
left
.
36
Two
men
shall
be
in
the
field
,
the
one
shall
be
taken
,
and
the
other
left
.
In
this
Hour
,
when
Judgment
is
come
upon
Jerusalem
,
Christ
declares
,
that
whosoever
shall
take
any
unchristian
Course
to
preserve
his
Life
,
by
denying
him
and
his
Holy
Religion
,
he
shall
loose
Eternal
Life
;
but
he
that
for
Christ's
sake
shall
loose
his
natural
Life
,
instead
of
a
Mortal
,
shall
enjoy
an
immortal
Life
in
Bliss
and
Glory
.
Here
we
Learn
,
(
1.
)
That
the
Love
of
Temporal
Life
is
a
great
Temptation
to
tempt
Men
to
deny
Christ
and
his
Holy
Religion
,
in
a
day
of
Tryal
.
(
2.
)
That
the
surest
way
to
attain
Eternal
Life
,
is
chearfully
to
lay
down
our
Temporal
Life
,
when
the
Glory
of
Christ
,
and
the
Honour
of
Religion
requires
it
of
us
.
Christ
farther
adds
,
that
in
this
Terrible
Night
of
Jerusalem's
Calamity
,
when
Destruction
comes
upon
her
,
the
Providence
of
God
will
remarkably
distinguish
between
one
Person
and
another
:
True
Believers
,
and
constant
Professors
shall
be
delivered
,
and
none
else
;
such
shall
escape
the
Danger
,
others
shall
fall
by
it
.
37
And
they
answered
and
said
unto
him
,
Where
Lord
?
and
he
said
unto
them
,
Wheresoever
the
Body
is
,
thither
will
the
Eagles
be
gathered
together
.
The
Disciples
hearing
our
Saviout
speak
of
such
Tremendous
Calamities
,
inquire
where
these
Judgments
should
fall
;
he
answers
them
figuratively
,
and
by
a
Proverbial
Speech
,
That
where
the
Carcase
is
,
there
will
the
Eagles
be
gathered
together
:
signifying
that
Jerusalem
,
and
the
obdurate
Nation
of
the
Jews
,
was
the
Carcass
which
the
Roman
Armies
,
whose
Ensign
was
the
Eagle
,
would
quickly
find
out
and
feed
upon
;
and
that
Judea
in
general
,
and
Jerusalem
in
particular
,
would
be
the
Theater
and
Stage
of
those
Tragical
Calamities
.
Learn
thence
,
That
the
appointed
Messengers
of
God's
Wrath
,
and
the
instruments
of
his
Vengeance
,
will
suddenly
gather
together
,
certainly
find
out
,
and
severely
punish
an
impenitent
People
devoted
to
Destruction
,
Where
the
Carcass
is
,
(
that
is
,
the
Body
of
the
Jewish
Nation
)
there
will
the
Eagles
(
that
is
,
the
Roman
Soldiers
)
be
gathered
together
.
CHAP.
XVIII
.
1
AND
he
spake
a
Parable
unto
them
,
to
this
end
,
that
men
ought
always
to
pray
,
and
not
to
faint
.
2
Saying
,
There
was
in
a
City
a
Judge
,
which
feared
not
God
,
neither
regarded
man
.
3
And
there
was
a
widow
in
that
City
,
and
she
came
unto
him
,
saying
,
Avenge
me
of
mine
Adversary
.
4
And
he
would
not
for
a
while
:
But
afterward
he
said
within
himself
,
Tho
I
fear
not
God
,
nor
regard
man
.
5
Yet
because
this
widow
troubleth
me
,
I
will
avenge
her
,
lest
by
her
continual
coming
she
weary
me
.
6
And
the
Lord
said
,
Hear
what
the
unjust
Judge
saith
.
7
And
shall
not
God
avenge
his
own
Elect
,
which
cry
day
and
night
unto
him
,
tho'
he
bear
long
with
them
?
8
I
tell
you
,
he
will
avenge
them
speedily
.
There
is
no
Duty
in
Christianity
,
the
practice
of
which
our
Saviour
presses
upon
us
more
frequently
than
this
Duty
of
Prayer
.
To
encourage
his
Disciples
(
and
us
in
them
)
to
fervency
,
importunity
,
and
perseverance
in
this
Duty
,
he
propounds
here
the
Parable
of
an
unjust
Judge
,
who
was
overcome
by
an
importunate
Widow
,
to
do
her
Justice
contrary
to
his
own
Inclinations
;
from
whence
our
Saviour
argues
,
that
if
Importunity
will
prevail
with
a
sinful
Man
,
to
grant
Petitions
offered
to
him
;
how
much
more
prevalent
will
such
Importunity
be
with
the
infinitely
good
God
,
to
relieve
the
Necessities
of
such
as
devoutly
implore
his
help
?
And
the
force
of
the
Argument
lies
thus
;
the
Judge
in
the
Parable
,
was
an
inferiour
and
subordinate
Judge
,
was
an
unrighteous
and
unjust
Judge
,
was
a
merciless
and
hard
hearted
Judge
,
and
yet
upon
her
importunity
,
he
avenged
her
;
how
much
more
will
the
Sovereign
and
Supreme
Judge
,
the
Holy
and
Righteous
Judge
,
the
Merciful
and
Compassionate
Judge
of
all
the
Earth
,
hear
and
help
his
Praying
People
,
and
be
the
just
Avenger
of
those
that
fear
him
?
From
the
whole
Note
(
1.
)
That
Prayer
,
or
Liberty
of
making
our
Requests
known
to
God
is
an
inestimable
Favour
and
Priviledge
;
he
that
considers
the
Nature
of
GOD
,
and
the
Nature
of
Man
,
cannot
question
it
;
God
is
a
Being
of
infinite
Fulness
and
Perfection
;
a
Self-sufficient
,
and
an
All-sufficient
Good
;
and
man
an
indigent
,
helpless
dependent
Creature
;
full
of
Wants
,
and
obnoxious
to
Dangers
.
(
2.
)
That
Prayer
is
not
only
an
inestimable
Priviledge
,
but
an
indispensable
Duty
.
So
sollicitous
is
God
for
our
Welfare
and
Happiness
,
that
he
makes
our
Priviledge
our
Duty
,
by
the
Authority
of
his
Command
;
so
that
we
are
at
once
ungrateful
to
God
,
and
unjust
to
our selves
,
in
the
most
exalted
Degree
,
if
we
do
not
pray
unto
him
,
and
spread
our
Wants
before
him
.
Observe
(
3.
)
That
this
Duty
of
Prayer
is
not
an
Occasional
,
but
a
constant
Duty
;
Men
ought
always
to
pray
,
that
is
,
(
1.
)
at
all
seasonable
times
and
fit
opportunities
;
we
are
said
to
do
a
thing
continually
,
when
we
do
it
Seasonably
;
now
the
Seasons
for
Prayer
are
Morning
and
Evening
.
As
the
Morning
and
Evening
Sacrifice
was
constant
among
the
Jews
,
and
the
Fire
was
always
upon
the
Altar
and
never
went
out
;
so
he
that
prays
Morning
and
Evening
,
may
be
said
to
be
instant
in
prayer
,
and
to
pray
without
ceasing
.
(
2.
)
Always
to
pray
,
is
an
endeavour
always
to
keep
the
Heart
in
a
praying
Frame
,
and
to
be
very
frequent
in
offering
up
pious
Ejaculations
,
and
short
mental
Prayers
to
God
,
as
occasion
shall
offer
;
when
in
the
Field
,
in
the
Shop
,
in
the
Bed
,
when
Sleep
departs
,
in
the
Journey
when
alone
,
this
may
be
done
advantagiously
without
loss
of
Time
,
and
Acceptably
without
danger
of
Hypocrisy
,
which
too
often
mingles
it self
with
our
more
set
Prayers
.
Observe
(
4.
)
We
must
not
only
pray
constantly
,
but
pray
fervently
,
yea
importunately
,
if
we
would
pray
successfully
;
we
must
cry
to
God
,
as
the
Widow
to
the
Judge
;
vehemency
and
importunity
,
are
both
helps
and
ornaments
to
Prayer
,
they
both
Fortify
and
Beautify
our
Prayers
,
they
pierce
the
Heavens
,
and
offer
an
Holy
Violence
to
God
:
Oratio
vincit
invincibilem
&
ligat
Omnipotentem
haec
Deo
Grata
est
,
says
Tertullian
,
God
delights
in
such
Importunity
.
8
Nevertheless
when
the
Son
of
Man
cometh
,
shall
he
find
Faith
on
the
Earth
?
If
by
the
Son
of
Man's
Coming
,
we
understand
Christ's
Coming
in
Judgment
against
Jerusalem
,
then
the
sense
is
this
;
That
when
he
comes
to
take
Vengeance
on
the
obstinate
Jews
,
and
to
destroy
their
City
,
he
shall
find
but
little
Faith
,
and
patient
waiting
for
help
from
God
in
the
Land
of
Judea
,
and
consequently
little
Importuning
him
with
incessant
Cries
and
Supplications
,
as
this
poor
widow
did
the
unjust
Judge
.
Secondly
,
if
by
the
Son
of
Man's
Coming
,
we
understand
Christ's
Coming
to
Judge
the
World
at
the
Last
Day
,
then
the
sense
is
,
when
he
Cometh
he
will
find
but
few
Faithful
ones
,
comparatively
speaking
;
he
will
find
but
few
sincere
and
serious
Christians
,
in
whom
the
genuine
effects
and
fruits
of
Faith
are
found
.
Learn
,
That
when
Christ
shall
come
to
Judgment
,
he
will
find
comparatively
very
few
whose
Hearts
have
not
fainted
,
and
very
many
,
who
thro'
the
power
that
Temptation
has
upon
the
Frailty
of
humane
Nature
,
are
fallen
away
;
When
the
Son
of
Man
cometh
,
will
he
find
Faith
on
the
Earth
?
verily
but
little
Faith
,
and
few
Faithful
ones
.
9
And
he
spake
this
Parable
unto
certain
which
trusted
in
themselves
,
that
they
were
Righteous
,
and
despised
others
.
10
Two
men
went
up
into
the
Temple
to
pray
,
the
one
a
Pharisee
,
the
other
a
Publican
.
11
The
Pharisee
stood
and
prayed
thus
with
himself
,
God
I
thank
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
.
12
I
fast
twice
in
the
week
,
I
give
Alms
of
all
that
I
possess
.
13
And
the
Publican
standing
afar
off
,
would
not
lift
up
so
much
as
his
eyes
unto
Heaven
,
but
smote
upon
his
Breast
,
saying
,
God
be
merciful
to
me
a
sinner
.
14
I
tell
you
,
this
man
went
down
to
his
house
justified
,
rather
then
the
other
;
for
every
one
that
exalteth
himself
shall
be
abased
,
and
he
that
humbleth
himself
shall
be
exalted
.
The
Design
and
Scope
of
our
Saviour
in
this
Parable
is
to
reprove
and
condemn
the
Pharisees
,
and
in
them
all
other
Self-Justiciaries
,
who
having
an
high
Opinion
of
,
and
trusting
in
their
own
Righteousness
,
despised
others
as
vile
Persons
,
whose
Religion
is
not
accompanied
with
Ostentation
,
and
who
pretend
not
to
such
extraordinary
degrees
of
Sanctity
as
themselves
.
And
the
Parable
further
shews
,
That
an
humble
,
Self-Condemned
Sinner
,
who
tho'
he
has
been
wicked
,
is
now
sensible
of
it
,
and
with
shame
and
sorrow
confesses
it
before
God
,
shall
be
sooner
pardoned
,
and
find
Favour
with
God
,
than
he
that
vaunts
of
his
Vertue
,
and
rests
in
the
outward
Duties
of
Religion
;
his
pride
and
exaltation
of
himself
shall
abase
him
,
while
the
others
Humility
shall
exalt
him
.
This
is
the
general
Scope
of
the
Parable
;
the
particular
Observations
from
it
are
these
,
(
1.
)
The
Pharisee
and
the
Publican
both
Pray
,
they
both
pray
together
,
they
both
pray
together
in
the
place
of
Prayer
,
the
Holy
Temple
,
and
they
both
Pray
,
Apud
se
,
with
and
within
themselves
;
where
the
Duty
and
Action
is
the
same
,
there
may
be
vast
difference
in
the
purpose
and
intention
;
doth
an
humble
Saint
pray
?
so
may
an
haughty
Hypocrite
;
Two
men
went
up
into
the
Temple
to
pray
,
the
one
a
Pharisee
,
the
other
a
Publican
.
Observe
(
2.
)
The
Pharisees
Prayer
,
He
stood
and
prayed
with
himself
,
God
I
thank
,
&c.
Where
Note
,
his
Gesture
,
He
stood
and
prayed
;
standing
and
kneeling
are
Praying
Gestures
,
but
sitting
is
a
rude
Indecency
,
except
in
Cases
of
Necessity
;
In
Prayer
,
says
pious
Bishop
Hall
,
I
will
either
stand
as
a
Servant
to
my
Master
,
or
Kneel
as
a
Subject
to
my
Prince
.
Note
farther
,
It
is
said
,
he
prayed
,
but
here
is
not
one
Petition
,
but
Thanksgiving
;
God
I
thank
thee
,
&c.
Whence
Learn
,
That
Thanksgiving
is
a
part
of
Prayer
;
Hannah's
Prayer
,
as
it
is
called
1
Sam.
2.
is
a
Canticle
or
Song
of
Praise
;
we
then
Pray
best
when
we
praise
God
most
.
Again
,
See
the
Pharisees
Pride
in
this
his
Prayer
;
This
proud
Begger
shews
not
his
Wounds
but
his
worth
,
not
his
Rags
but
his
Robes
,
not
his
Misery
,
but
his
Bravery
;
yea
he
brings
God
Almighty
in
a
Reckoning
of
his
Services
;
I
fast
twice
a
Week
,
I
give
Alms
of
all
that
I
possess
,
and
thanks
God
more
that
others
were
bad
,
than
that
himself
was
good
;
had
the
Pharisee
with
an
humble
Mind
thanked
God
for
his
restraining
Grace
,
that
tho'
he
were
not
so
good
as
he
should
be
,
that
yet
he
was
not
so
vile
and
bad
as
some
others
,
this
had
been
no
fault
,
but
when
he
comes
before
God
with
a
proud
and
scornful
Mind
,
inwardly
pleased
,
that
others
were
so
bad
,
and
so
much
worse
than
himself
;
giving
Thanks
rather
for
others
Badness
,
than
his
own
Goodness
;
This
is
a
wickedness
incident
to
none
but
Divellish
Dispositions
.
Learn
hence
,
That
whatever
shews
of
Goodness
an
Hypocrite
may
make
,
yet
he
is
inwardly
glad
,
and
takes
a
secret
Delight
in
others
Badness
;
God
I
thank
thee
that
I
am
not
as
this
Publican
;
which
was
a
kind
of
Triumph
,
and
proud
insultation
over
the
poor
Publican
;
he
would
seem
to
thank
God
that
he
was
not
so
bad
as
the
Publican
,
when
indeed
he
was
glad
that
the
Publican
was
not
so
good
as
himself
.
Observe
(
3.
)
The
Publicans
Behaviour
,
in
an
humble
sight
and
sense
of
his
own
sinfulness
and
unworthiness
.
He
stood
afar
off
,
probably
in
the
Court
of
the
Gentiles
,
where
all
sorts
of
Sinners
might
come
;
acknowledging
thereby
,
that
he
was
unworthy
to
come
near
the
Holy
Majesty
of
God
;
not
presuming
to
lift
up
his
eyes
to
Heaven
,
That
place
of
perfect
Holiness
and
Purity
;
but
like
a
true
self-condemned
Penitent
,
smote
upon
his
Breast
,
and
in
bitter
Remorse
of
Soul
said
,
God
be
merciful
to
me
a
sinner
.
Hence
Learn
,
That
a
truly
humble
temper
of
mind
,
well
becomes
us
in
all
our
Approaches
and
Addresses
to
God
,
and
is
more
acceptable
to
him
than
all
pompous
Performances
whatsoever
.
For
Observe
Lastly
;
The
Publican
being
thus
condemned
of
himself
departs
Justified
by
God
;
He
went
down
to
his
house
justified
,
rather
than
the
Pharisee
;
the
Pharisee
justified
himself
,
the
Publican
was
justified
by
God
.
Thence
Learn
,
That
a
Penitent
Sinner
,
who
is
indeed
poor
in
Spirit
,
is
far
more
esteemed
of
God
,
than
he
that
makes
long
Prayers
,
fasts
often
,
Tythes
all
his
Substance
,
and
prides
himself
in
all
this
.
Without
Humility
,
all
is
vain
Glory
and
Hypocrisy
;
and
the
Seemingly
most
Sanctified
Person
that
has
it
not
,
is
like
a
painted
Sepulchre
,
Beautiful
without
,
but
full
of
rottenness
within
.
15
And
they
brought
unto
him
Infants
,
that
he
would
touch
them
;
but
when
his
Disciples
saw
it
,
they
rebuked
them
.
16
But
Jesus
called
them
unto
him
and
said
,
Suffer
little
Children
to
come
unto
me
,
and
forbid
them
not
,
for
of
such
is
the
kingdom
of
God
.
17
Verily
I
say
unto
you
,
whosoever
shall
not
receive
the
Kingdom
of
God
as
a
little
Child
,
shall
in
no
wise
enter
therein
.
Observe
here
(
1.
)
A
solemn
Action
performed
;
Children
,
Infants
,
sucking
Children
,
as
the
word
signifies
,
are
brought
to
Christ
that
he
might
bless
them
,
the
Parents
looking
up-Christ
as
a
Prophet
,
as
a
great
and
extraordinary
Prophet
,
perswaded
themselves
,
that
by
his
Prayers
,
and
laying
his
Hands
on
their
Children
,
they
should
be
preserved
from
Bodily
Diseases
,
and
from
Satan's
Power
,
and
that
he
would
confer
upon
them
all
needful
Blessings
.
Learn
(
1.
)
That
Infants
are
capable
of
Benefit
by
Jesus
Chrst.
(
2.
)
That
it
is
the
best
Office
that
Parents
can
perform
unto
their
Children
,
to
bring
them
unto
Christ
,
that
they
may
be
made
partakers
of
that
Benefit
.
(
3.
)
That
if
Infants
are
capable
of
Benefit
by
Christ
,
if
capable
of
his
Blessing
on
Earth
,
and
Presence
in
Heaven
;
if
they
be
Subjects
of
his
Kingdom
of
Grace
,
and
Heirs
of
his
Kingdom
of
Glory
,
then
may
they
be
Baptized
;
for
they
that
are
within
the
Covenant
,
(
Acts
2.39
.
)
have
a
Right
to
the
Priviledges
of
the
Covenant
,
and
to
Baptism
the
Seal
of
the
Covenant
:
And
if
Christ
denies
not
Infants
the
Kingdom
of
Heaven
,
which
is
the
greater
,
What
Reason
have
his
Ministers
to
deny
them
the
Benefit
of
Baptism
,
which
is
the
less
.
Learn
(
4.
)
That
Christ
will
have
all
his
Disciples
and
Followers
to
resemble
little
Children
in
such
Properties
wherein
they
may
be
patterns
to
them
,
viz.
in
Humility
and
Innocency
,
in
freedom
from
Malice
and
Revenge
,
in
Docibility
and
Teachableness
,
in
Cleaving
to
,
and
Depending
upon
their
Parents
,
and
in
Contentedness
with
their
Condition
;
Whosoever
shall
not
receive
the
Kingdom
of
God
as
a
little
Child
,
shall
in
no
wise
enter
therein
.
18.
And
a
certain
Ruler
asked
him
,
saying
,
Good
Master
,
What
shall
I
do
to
inherit
Eternal
Life
?
We
have
here
a
considerable
Person
,
a
Ruler
,
coming
to
Christ
,
with
an
important
question
in
his
Mouth
,
What
must
I
do
to
inherit
eternal
Life
?
Where
Note
(
1.
)
He
believes
the
certainty
of
future
State
.
(
2.
)
He
professes
a
desire
of
an
Eternal
Happiness
in
that
State
.
(
3.
)
He
declares
his
readiness
and
willingness
to
do
some
good
thing
in
order
to
the
obtaining
of
that
Happiness
.
Hence
Learn
,
(
1.
)
That
the
Light
of
Nature
,
or
Natural
Religion
,
teaches
Men
that
good
Works
are
necessary
to
Salvation
;
or
that
some
good
thing
must
be
done
by
them
,
who
at
Death
expect
Eternal
Life
;
it
is
not
Talking
well
,
and
Professing
well
,
but
Living
well
,
that
Entitles
us
to
Heaven
,
and
Eternal
Life
.
19
And
Jesus
said
unto
him
,
Why
callest
thou
me
Good
?
None
is
good
,
save
one
,
that
is
God
.
Our
Saviour
here
reproves
this
Person
for
calling
him
Good
,
when
he
did
not
own
to
be
God
;
saying
,
There
is
none
good
,
that
is
,
Essentially
and
Originally
Good
,
absolutely
and
immutably
Good
,
but
God
only
;
nor
any
derivatively
Good
,
but
he
that
receives
his
Goodness
from
God
also
.
20
Thou
knowest
the
Commandments
,
Do
not
commit
Adultery
,
Do
not
Kill
,
Do
not
Steal
,
Do
not
bear
false
Witness
,
Honour
thy
Father
and
thy
Mother
.
Note
here
,
that
the
Duties
Directed
to
by
our
Saviour
,
are
the
Duties
of
the
Second
Table
,
nothing
being
a
better
Evidence
of
our
unfeigned
Love
to
God
,
than
a
sincere
Performance
of
our
Duty
to
our
Neighbour
;
Love
to
Man
is
a
Fruit
and
Testimony
of
our
Love
to
God
.
Learn
thence
,
That
such
as
are
defective
in
the
Duties
of
the
Second
Table
,
Charity
and
Justice
towards
Man
,
do
make
but
a
Counterfeit
shew
of
Religion
,
tho'
they
pretend
to
the
highest
Degrees
of
Love
to
God
.
21
And
he
said
,
all
these
things
have
I
kept
from
my
Youth
up
.
This
Assertion
might
be
very
true
according
to
the
Pharisees
sense
and
interpretation
of
the
Law
,
which
Condemned
only
the
gross
outward
Act
,
not
the
inward
Lusts
and
Motions
of
the
Heart
.
An
external
Obedience
to
the
Letter
of
the
Law
this
Man
might
possibly
have
performed
;
this
made
him
think
well
of
himself
,
and
conclude
the
goodness
of
his
own
Condition
.
Learn
hence
,
How
prone
Men
are
to
think
the
best
of
themselves
,
and
to
have
too
high
an
Opinion
of
their
own
Goodness
and
Righteousness
before
God
;
this
is
very
natural
,
but
dangerous
and
fatal
.
22
Now
when
Jesus
heard
these
things
,
he
said
unto
him
,
Yet
lackest
thou
one
thing
,
Sell
all
that
thou
hast
,
and
distribute
unto
the
Poor
,
and
thou
shalt
have
Treasure
in
Heaven
,
and
come
and
follow
me
.
Here
Observe
(
1.
)
Our
Lord's
Admonition
,
Yet
lackest
thou
one
thing
,
which
was
true
Self-denial
,
in
renouncing
the
Sin
of
Covetousness
,
and
the
inordinate
Love
of
Worldly
Wealth
:
We
ought
in
the
midst
of
our
abundance
,
to
maintain
a
readiness
of
Disposition
,
to
part
with
all
for
God's
sake
,
that
is
dear
unto
us
in
this
World
.
Observe
(
2.
)
Our
Lord's
Injunction
,
Sell
all
that
thou
hast
,
and
give
to
the
poor
.
This
was
not
a
Common
,
but
a
special
Precept
,
given
particularly
to
this
Rich
Man
for
Tryal
,
like
that
given
to
Abraham
,
Gen.
22.
and
to
convince
him
of
his
corrupt
Confidence
in
Riches
;
yet
is
the
Precept
thus
far
of
general
use
to
us
all
,
to
teach
us
so
to
contemn
Worldly
Possessions
,
as
to
be
willing
to
part
with
them
all
at
God's
Pleasure
,
and
when
they
prejudice
our
Salvation
.
23
And
when
he
heard
this
,
he
was
sorrowful
,
for
he
was
very
rich
.
Here
Note
the
Effect
which
our
Saviour's
Admonition
had
upon
this
Person
,
He
was
sorrowful
.
Learn
thence
,
That
Carnal
Men
are
exceeding
sorrowful
when
they
cannot
win
Heaven
in
their
own
way
.
(
2.
)
That
such
as
are
wedded
to
the
World
,
will
renounce
Christ
rather
than
the
World
,
when
the
World
and
Christ
stand
in
Competition
,
he
went
away
sorrowful
,
(
St.
Mark
10.22
.
)
for
he
was
very
rich
.
24
And
when
Jesus
saw
he
was
very
sorrowful
,
he
said
,
How
hardly
shall
they
that
have
Riches
enter
into
the
Kingdom
of
God
?
25
For
it
is
easier
for
a
Camel
to
go
thorough
a
Needle
's
eye
,
then
for
a
rich
Man
to
enter
into
the
kingdom
of
God
.
26
And
they
that
heard
it
,
said
,
Who
then
can
be
saved
?
27
And
he
said
,
the
things
which
are
impossible
with
men
,
are
possible
with
God
.
Our
Holy
Lord
takes
occasion
from
the
rich
Man's
Departure
from
him
,
to
discourse
concerning
the
danger
of
Riches
,
and
the
Difficulties
that
attend
Rich
Men
in
their
way
to
Heaven
.
From
whence
we
may
collect
and
gather
(
1.
)
That
Rich
Men
do
certainly
meet
with
more
Difficulties
in
their
way
to
Heaven
,
then
other
Men
;
't
is
difficult
to
withdraw
their
Affections
from
Riches
,
to
place
their
supreme
Love
upon
God
in
the
midst
of
their
Riches
,
and
to
depend
entirely
upon
God
in
a
rich
Condition
;
For
the
rich
mans
wealth
is
his
strong
Tower
.
(
2.
)
That
yet
the
fault
lies
not
in
Riches
,
but
in
rich
Men
,
who
by
placing
their
Trust
,
and
reposing
their
Confidence
in
Riches
,
do
render
their
Salvation
difficult
,
if
not
impossible
.
(
3.
)
Our
Saviour's
proverbial
Speech
,
of
a
Camels
going
thorough
the
eye
of
a
Needle
,
implies
thus
much
,
That
it
is
not
only
a
great
Difficulty
,
but
an
utter
impossibility
,
for
such
as
abound
in
Worldly
Wealth
,
and
place
their
Confidence
therein
,
to
be
Saved
,
without
an
extraordinary
Grace
and
Assistance
from
God
.
'T
is
hard
for
God
to
make
a
Rich
Man
Happy
,
because
he
thinks
himself
Happy
without
God
.
(
4.
)
That
as
difficult
and
impossible
this
may
seem
to
Men
,
yet
nothing
is
impossible
with
GOD
;
he
can
change
the
Heart
of
the
Rich
,
by
the
rich
and
powerful
Influences
of
his
Holy
Spirit
,
That
which
is
impossible
with
Men
,
is
possible
with
God
.
28
Then
Peter
said
,
Lo
,
we
have
left
all
and
followed
thee
.
It
was
well
done
,
and
wisely
done
of
Peter
,
to
leave
all
and
follow
Christ
,
it
was
the
best
Bargain
he
ever
made
in
all
his
Life
.
But
Observe
how
he
magnifies
that
little
he
had
left
for
Christ
,
and
ushers
it
in
with
a
Note
of
Admiration
,
Lo
!
we
have
left
all
and
followed
thee
.
Learn
hence
,
That
tho'
it
be
very
little
that
we
Suffer
for
Christ
,
and
have
to
forsake
upon
his
Account
,
yet
we
are
prone
to
magnify
and
admire
it
,
as
if
it
were
some
great
matter
.
Lord
says
Peter
,
We
have
left
all
;
What
all
,
Man
,
hadst
thou
to
leave
?
a
few
ragged
Nets
,
and
a
Tatter'd
Fisherboat
;
a
great
All
indeed
,
next
to
nothing
at
all
,
scarce
worth
mentioning
,
and
yet
how
is
it
magnified
?
Behold
we
have
left
all
,
and
followed
thee
.
29
And
he
said
unto
them
,
Verily
I
say
unto
you
,
There
is
no
man
that
hath
left
house
or
parents
,
or
brethren
,
or
wife
,
or
children
,
for
the
kingdom
of
God's
sake
.
30
Who
shall
not
receive
manifold
more
in
this
present
time
,
and
in
the
world
to
come
Eternal
Life
.
Observe
here
the
Lenity
and
Kindness
of
our
Lord
's
Gracious
Answer
,
he
tells
his
Disciples
,
That
they
who
had
left
all
and
followed
him
,
should
be
no
losers
by
him
;
that
in
this
World
they
should
receive
many
fold
.
St.
Mark
10.30
.
says
,
an
hundred
fold
;
but
how
so
?
Non
formaliter
,
sed
eminenter
,
non
in
specie
,
sed
in
valore
,
Not
in
Kind
,
but
in
Equivalency
;
not
an
hundred
Brethren
,
and
Sisters
,
and
Possessions
,
in
Kind
,
but
he
shall
enjoy
all
that
in
God
,
which
all
Creatures
would
be
to
him
,
if
they
were
multiplied
an
hundred
times
.
Oh
the
Sanctifying
Gifts
and
Saving
Graces
,
the
supporting
Comforts
,
and
ravishing
Consolations
of
the
Holy
Spirit
,
are
a
sufficient
Compensation
for
any
thing
,
for
all
,
yea
for
more
than
all
that
we
can
part
with
for
the
sake
of
Christ
.
31
Then
he
took
unto
him
the
Twelve
,
and
said
unto
them
,
behold
we
go
up
to
Jerusalem
,
and
all
things
that
are
written
by
the
Prophets
concerning
the
Son
of
Man
shall
be
accomplished
.
32
For
he
shall
be
delivered
unto
the
Gentiles
,
and
shall
be
mocked
,
and
spitefully
entreated
,
and
spit
upon
.
33
And
they
shall
Scourge
him
,
and
put
him
to
Death
,
and
the
third
day
he
shall
rise
again
.
34
And
they
understood
none
of
these
things
,
and
this
saying
was
hid
from
them
;
neither
knew
they
the
things
which
were
spoken
We
find
our
Blessed
Saviour
very
frequently
acquainting
his
Disciples
with
his
approaching
Sufferings
,
to
prevent
the
Offence
that
they
might
take
at
them
,
when
the
Providence
of
God
brought
them
forth
;
his
Design
was
to
arm
them
with
expectation
of
his
Sufferings
,
and
to
quicken
them
to
Preparation
for
their
own
;
yet
is
it
here
said
,
That
the
Disciples
understood
none
of
these
sayings
;
Why
so
?
were
not
the
words
easy
enough
to
be
understood
?
yes
,
but
they
could
not
reconcile
them
to
the
Notion
of
the
Messiah
,
which
they
had
drank
in
;
they
concluded
he
should
be
a
Temporal
Prince
,
and
subdue
their
Temporal
Enemies
,
but
could
not
conceive
how
he
that
should
redeem
Israel
,
should
dye
,
and
be
thus
barbarously
used
;
we
had
great
need
to
consider
well
what
Notions
we
have
concerning
the
things
of
God
,
before
we
entertain
them
;
for
false
Notions
once
taken
up
,
are
not
without
great
difficulty
laid
down
.
35
And
it
came
to
pass
,
that
as
he
was
come
nigh
unto
Jericho
,
a
certain
blind
man
sate
by
the
way-side
,
begging
.
36
And
hearing
the
multitude
pass
by
,
he
asked
what
it
meant
?
37
And
they
told
him
,
That
Jesus
of
Nazareth
passeth
by
.
38
And
he
cryed
,
saying
,
Jesus
,
thou
Son
of
David
have
mercy
on
me
.
39
And
they
which
went
before
rebuked
him
,
that
he
should
hold
his
peace
;
and
he
cryed
so
much
the
more
,
Thou
Son
of
David
have
mercy
on
me
.
40
And
Jesus
stood
,
and
commanded
him
to
be
brought
unto
him
:
and
when
he
was
come
near
,
he
asked
him
.
41
Saying
,
What
wilt
thou
that
I
shall
do
unto
thee
?
and
he
said
,
Lord
,
that
I
may
receive
my
sight
.
42
And
Jesus
said
unto
him
,
Receive
thy
sight
,
thy
Faith
hath
saved
thee
.
43
And
immediately
he
received
his
sight
,
and
followed
him
,
glorifying
God
,
and
all
the
people
when
they
saw
it
,
gave
praise
unto
God
.
This
Chapter
concludes
with
the
recital
of
a
famous
Miracle
,
wrought
by
our
Saviour
upon
a
Blind
Man
,
whom
St.
Mark
calls
Bartimeus
.
Where
we
have
Observable
(
1.
)
The
Blind
Man's
Faith
in
Acknowledging
Christ
to
be
the
Messiah
;
for
so
much
the
Title
of
Son
of
David
did
import
.
(
2.
)
Observe
his
Fervency
as
well
as
his
Faith
,
he
cryed
to
Christ
for
the
Mercy
of
Healing
,
Have
mercy
on
me
thou
Son
of
David
:
A
true
sense
of
Want
,
either
Bodily
or
Spiritual
,
will
cause
a
Soul
to
cry
to
Christ
with
earnestness
and
importunity
.
Observe
(
3.
)
The
great
Compassion
and
Condescension
of
Christ
towards
this
blind
Man
;
he
stood
still
,
he
called
him
,
and
enlightned
his
Eyes
.
(
4.
)
Before
Christ
would
restore
the
blind
Man
to
sight
,
he
must
sensibly
complain
of
the
want
of
sight
,
and
cry
unto
him
for
it
.
Christ
knows
all
his
Creatures
Wants
,
but
takes
no
notice
of
them
,
till
they
make
them
known
to
him
by
Prayer
.
Observe
(
5.
)
How
much
Christ
magnifies
Faith
;
what
he
attributes
to
it
,
and
how
he
rewards
the
least
Exercise
of
it
,
Jesus
said
,
thy
faith
hath
saved
thee
.
Christ
himself
was
the
efficient
Cause
of
the
blind
mans
Healing
;
but
he
exerted
this
Divine
Power
upon
the
Exercise
of
the
blind
Mans
Faith
;
and
accordingly
says
,
Thy
Faith
hath
saved
thee
.
(
6.
)
Note
in
what
way
and
manner
the
Blind
Man
doth
express
his
Thankfulness
to
Christ
for
his
recovered
Sight
,
he
followed
him
,
glorifying
God
:
Mercy
received
from
Christ
is
then
well
Improved
,
when
it
engages
us
to
follow
Christ
;
this
should
be
the
Effect
of
all
Salvations
wrought
for
us
;
he
praiseth
God
best
,
that
serveth
him
most
,
the
Life
of
Thankfulness
consists
in
the
Thankfulness
of
the
Life
.
CHAP.
XIX
.
1
AND
Jesus
entered
and
passed
through
Jericho
.
2
And
behold
,
there
was
a
man
named
Zacheus
,
which
was
the
chief
among
the
Publicans
,
and
he
was
rich
.
This
History
which
relates
the
Calling
and
Conversion
of
Zacheus
the
Publican
,
is
ushered
in
with
a
Note
of
Wonder
,
Behold
there
was
a
man
named
Zacheus
;
It
is
both
great
and
good
News
to
hear
of
a
Soul
Converted
unto
God
;
especially
such
a
remarkable
Sinner
as
Zacheus
was
;
for
(
1.
)
he
was
by
Profession
a
Publican
;
a
Calling
that
carried
Extortion
in
its
Face
,
and
bad
defiance
to
his
Conversion
;
yet
behold
from
the
Toll
Booth
is
Zacheus
called
to
be
a
Disciple
,
and
Matthew
an
Apostle
;
such
is
the
Freeness
of
Divine
Grace
,
that
it
often
calls
the
greatest
sinners
,
and
Triumphs
in
their
powerful
Conversion
.
(
2.
)
He
was
a
Chief
Publican
,
and
probably
one
of
the
chief
of
Sinners
,
yet
behold
him
among
the
chief
of
Saints
.
Lord
!
What
Penitent
need
despair
of
thy
Mercy
,
when
he
sees
a
Publican
,
nay
the
chief
of
Publicans
gone
to
Heaven
?
(
3.
)
It
is
added
as
a
farther
Circumstance
,
That
he
was
Rich
;
his
Trade
was
not
a
greater
obstacle
to
his
Conversion
than
his
Wealth
;
not
that
there
is
any
malignity
in
Riches
considered
in
themselves
,
but
they
become
a
snare
through
the
Corruption
of
our
Natures
.
Zacheus
had
not
been
so
famous
a
Convert
,
if
he
had
not
been
Rich
;
if
more
Difficulty
,
yet
was
there
more
Glory
in
the
Conversion
of
rich
Zacheus
.
To
all
these
might
be
added
a
fourth
Circumstance
,
namely
,
that
Zacheus
was
Converted
in
his
old
Age
,
after
a
long
Habit
of
sin
contracted
.
Such
instances
,
tho'
few
,
has
God
left
upon
Record
in
Scripture
,
Abraham
and
Manasses
in
the
Old
Testament
,
Zacheus
and
Paul
in
the
New
.
3
And
he
ran
before
,
and
sought
to
see
Jesus
,
who
he
was
,
and
could
not
for
the
Press
,
because
he
was
little
of
stature
.
4
And
he
climbed
up
into
a
Sycamore
Tree
to
see
him
,
for
he
was
to
pass
that
way
.
Zacheus
desired
to
see
Jesus
,
this
was
a
sight
that
few
rich
Men
desire
to
see
;
the
sight
of
Cesar's
Face
upon
their
Coyn
is
more
pleasing
to
them
,
then
to
see
the
Face
of
Christ
in
his
Ordinances
;
yet
it
was
not
Faith
but
Fancy
and
Curiosity
that
made
Zacheus
climb
the
Sycamore
to
see
Jesus
;
but
the
Curiosity
of
the
Eye
,
gave
occasion
for
the
belief
of
the
Heart
;
he
that
desires
to
see
Jesus
is
in
the
way
to
enjoy
him
,
't
is
good
to
be
near
the
place
where
Christ
is
,
whatever
Principle
bring
us
thither
.
5
And
when
Jesus
came
to
the
place
,
he
looked
up
and
saw
him
,
and
said
unto
him
,
Zacheus
,
make
haste
and
come
down
,
for
to
day
I
must
abide
at
thy
House
,
6
And
he
made
haste
and
came
down
,
and
received
him
joyfully
.
What
an
instance
is
here
of
Christ's
preventing
Grace
and
Mercy
;
Zacheus
climbs
up
into
the
Sycamore
to
see
Jesus
,
Jesus
first
sees
him
;
little
did
Zacheus
think
,
that
Jesus
should
cast
up
his
Eyes
to
him
;
Christ's
Looks
are
Converting
Looks
,
there
went
a
Divine
Power
along
with
them
,
to
change
the
Heart
of
him
whom
he
look'd
upon
;
he
that
could
heal
a
Disease
by
the
Hem
of
his
Garment
,
could
change
an
Heart
with
the
glance
of
his
Eye
.
Observe
farther
,
Christ
doth
not
only
Note
,
but
Name
Zacheus
;
He
bids
him
come
down
,
for
he
must
abide
at
his
house
;
What
a
sweet
Familiarity
was
here
,
tho'
the
distance
be
infinitely
great
betwixt
our
Saviour
and
our selves
,
yet
he
treats
us
,
not
with
a
Majestick
Stateliness
,
but
with
a
gracious
Affability
.
Some
Note
,
That
Zacheus
was
the
first
Man
we
read
of
to
whose
House
Christ
invited
himself
.
Observe
Lastly
,
With
what
speed
Zacheus
hastens
down
,
and
with
what
Alacrity
he
entertains
our
Saviour
;
Curiosity
carried
him
up
,
but
Love
brings
him
down
,
and
he
entertains
Christ
joyfully
;
but
alas
!
it
was
but
for
a
few
Hours
.
Lord
!
How
great
is
the
Happiness
of
that
Man
that
Receives
and
Entertains
thee
,
not
for
a
Day
or
a
Year
,
or
for
Millions
of
Years
,
but
for
Everlasting
Ages
?
Oh
let
us
welcome
thee
into
our
Hearts
by
Faith
,
whilst
we
are
here
on
Earth
,
and
then
thou
wilt
make
us
welcome
with
thy self
Everlastingly
in
thy
Kingdom
.
7
And
when
they
saw
it
,
they
all
murmured
saying
,
That
he
was
gone
to
be
a
Guest
with
a
Man
that
is
a
sinner
.
That
is
,
the
Pharisees
who
were
there
,
were
highly
discontented
that
Christ
went
to
a
Publican's
House
,
whom
they
look'd
upon
as
the
worst
of
Men
;
their
Eye
was
Evil
,
because
Christ's
was
good
:
Whither
should
the
Physician
go
,
but
to
the
Sick
,
the
whole
need
him
not
.
8
And
Zacheus
stood
and
said
unto
the
Lord
,
Behold
,
Lord
,
half
of
my
Goods
I
give
to
the
poor
,
and
if
I
have
taken
any
thing
from
any
Man
by
false
accusation
,
I
restore
him
four-fold
.
Two
things
are
here
Observable
,
the
greatness
of
his
Charity
,
and
the
justness
of
his
Restitution
.
As
to
his
Charity
,
Observe
(
1.
)
The
freeness
of
it
;
not
I
lend
,
but
I
give
:
(
2.
)
The
readiness
of
it
,
not
I
will
,
but
I
do
give
.
(
3.
)
The
justness
and
honesty
of
it
,
my
Goods
,
not
my
Spoyls
;
what
is
my
own
,
and
not
rent
from
others
by
Rapine
or
Extortion
.
(
4.
)
The
largeness
,
and
extensiveness
of
this
Charity
,
half
of
my
Goods
,
not
an
inconsiderable
pittance
.
(
5.
)
The
fitness
of
his
Charity
,
to
the
Poor
;
not
to
the
rich
,
not
to
his
rich
Heirs
,
but
to
his
poor
Neighbours
.
Again
,
as
his
Charity
was
large
,
so
his
Restitution
was
just
;
as
he
gave
half
to
the
Poor
,
so
he
Restored
fourfold
to
the
wronged
;
What
an
evidence
was
here
of
a
true
Penitent
,
Confession
and
Satisfaction
are
both
found
with
him
.
9
And
Jesus
said
unto
him
,
This
day
is
Salvation
come
unto
this
house
,
forasmuch
as
he
also
is
the
Son
of
Abraham
.
That
which
Zacheus
gave
to
the
Poor
,
was
nothing
to
what
Christ
gave
to
him
:
it
was
but
dross
he
gave
to
them
,
it
was
Salvation
Christ
gave
to
him
:
Where
is
the
Man
that
can
say
God
is
in
his
Debt
for
Acts
of
Charity
and
Mercy
?
Where
is
he
that
will
not
own
God
the
best
and
quickest
Pay-master
?
This
day
is
Salvation
come
to
this
house
;
't
is
thine
in
Title
,
and
e're
long
it
shall
be
thine
in
Possession
;
Forasmuch
as
he
also
is
the
Son
of
Abraham
;
that
is
,
either
a
natural
Son
of
Abraham
,
a
Jew
,
or
a
Spiritual
Son
a
Believer
;
the
Heir
of
Abraham's
Faith
,
which
was
also
imputed
to
him
for
Righteousness
:
Oh
happy
Zacheus
!
thou
hast
climbed
up
from
thy
Sycamore
to
Heaven
,
and
by
thy
Charity
and
Justice
hast
purchased
to
thy self
a
Kingdom
that
fadeth
not
away
.
10
For
the
Son
of
Man
is
come
to
seek
and
to
save
that
which
was
lost
.
Observe
here
(
1.
)
A
Description
of
Man's
deplorable
State
and
undone
Condition
,
he
is
Lost
.
(
2.
)
The
Care
of
Christ
to
Seek
and
Recover
Man
out
of
that
lost
State
;
The
Son
of
Man
is
come
to
seek
and
to
save
that
which
is
lost
.
Learn
(
1.
)
That
Man's
Condition
is
a
Lost
Condition
,
and
every
unregenerate
Man
is
a
lost
Man
;
he
has
lost
his
God
,
his
Soul
,
his
Happiness
,
his
Excellency
,
his
Liberty
,
his
Ability
.
(
2.
)
That
the
great
Errand
that
Christ
came
into
the
World
upon
,
it
was
to
seek
and
to
save
lost
Sinners
;
this
he
does
by
his
Blood
,
by
his
Word
,
by
his
Spirit
,
and
by
his
Rod.
11
And
as
they
heard
these
things
,
he
added
and
spake
a
Parable
,
because
he
was
nigh
to
Jerusalem
,
and
because
they
thought
the
king
.
dom
of
God
should
immediately
appear
.
12
He
said
therefore
,
A
certain
Noble-man
went
into
a
far
Country
,
to
receive
for
himself
a
Kingdom
,
and
to
return
.
13
And
he
called
his
Ten
Servants
,
and
delivered
them
Ten
Pounds
,
and
said
unto
them
occupy
till
I
come
.
14
But
his
Citizens
hated
him
,
and
sent
a
Messenger
after
him
,
saying
,
We
will
not
have
this
Man
to
Reign
over
us
.
15
And
it
came
to
pass
when
he
was
returned
,
having
received
the
Kingdom
,
that
he
commanded
those
Servants
to
be
called
unto
him
,
to
whom
he
had
given
the
Money
,
that
he
might
know
how
much
every
man
had
gained
by
Trading
.
16
Then
came
the
first
,
saying
,
Lord
,
thy
pound
hath
gained
ten
Pounds
.
17
And
he
said
unto
him
,
Well
,
thou
good
Servant
,
Because
thou
hast
been
Faithful
in
a
very
little
,
have
thou
Authority
over
Ten
Cities
.
18
And
the
second
came
,
saying
,
Lord
,
Thy
pound
hath
gained
Five
pounds
.
19
And
he
said
likewise
to
him
,
Be
thou
also
over
Five
Cities
.
20
And
another
came
,
saying
,
Lord
,
Behold
,
here
is
thy
pound
which
I
have
laid
up
in
a
Napkin
.
21
For
I
feared
thee
,
because
thou
art
an
austere
Man
,
thou
takest
up
that
thou
laid'st
not
down
,
and
reapest
that
thou
didst
not
sow
.
22
And
he
saith
unto
him
,
Out
of
thine
own
mouth
will
I
judge
thee
,
thou
wicked
Servant
;
Thou
knewest
that
I
was
an
austere
Man
,
taking
up
that
I
laid
not
down
,
and
reaping
that
I
did
not
sow
.
23
Wherefore
then
gavest
not
thou
my
money
into
the
Bank
,
that
at
my
coming
I
might
have
received
my
own
with
Usury
.
24
And
he
said
unto
them
that
stood
by
,
Take
from
him
the
pound
,
and
give
it
to
him
that
hath
Ten
pounds
.
25
And
they
said
unto
him
,
Lord
,
he
hath
Ten
pounds
.
26
For
I
say
unto
you
,
that
unto
every
one
which
hath
shall
be
given
;
and
from
him
that
hath
not
,
even
that
which
he
hath
shall
be
taken
away
.
27
But
those
mine
enemies
,
that
would
not
that
I
should
Reign
over
them
,
bring
hither
,
and
slay
them
before
me
.
For
the
better
understanding
of
this
Parable
,
we
must
(
1.
)
Consider
the
occasion
of
it
,
(
2.
)
The
Design
and
Scope
of
it
,
(
3.
)
The
Lessons
of
Instruction
which
our
Saviour
intended
us
by
it
.
As
to
the
former
;
the
occasion
of
our
Saviour's
uttering
this
Parable
,
seems
to
be
this
,
he
was
now
going
up
to
Jerusalem
to
dye
,
some
of
the
Company
were
of
Opinion
,
that
he
would
immediately
enter
upon
his
Kingdom
,
and
Act
as
a
Temporal
Prince
,
delivering
them
from
the
Romans
,
and
destroying
his
and
their
Enemies
;
he
lets
them
understand
the
quite
contrary
,
that
he
must
dye
and
rise
again
,
and
ascend
into
Heaven
,
and
then
return
again
and
receive
the
Kingdom
;
and
that
he
was
now
taking
his
last
Journey
to
Jerusalem
,
in
order
to
that
End
.
The
Design
,
(
2.
)
and
Scope
of
the
Parable
,
together
with
the
Interpretation
of
it
is
thus
,
The
Noble-man
here
mentioned
,
is
our
Saviour
himself
,
who
in
his
State
of
great
Humiliation
was
but
like
a
Noble-man
;
His
going
into
a
far
Country
,
signifieth
his
return
from
Earth
to
Heaven
;
his
coming
back
again
,
signifieth
his
Coming
to
Judgment
;
his
calling
his
Servants
,
and
delivering
them
their
Talents
,
intimates
to
us
,
the
various
Gifts
which
he
bestows
upon
the
Sons
of
Men
,
all
which
are
to
be
employed
in
his
Service
,
and
improved
to
his
Glory
,
his
calling
his
Servants
to
an
Account
plainly
signifies
,
that
when
Christ
comes
to
Judgment
,
he
will
have
an
account
of
every
Individual
Person
,
how
they
have
used
the
Gifts
,
and
improved
the
Tallents
entrusted
with
them
;
and
that
they
may
expect
to
be
impartially
Rewarded
according
to
their
Works
,
for
God
will
appear
a
Righteous
God
,
and
will
Condemn
Sinners
out
of
their
own
Mouths
,
and
a
most
certain
and
final
Ruine
will
be
their
Portion
,
whilst
those
that
were
Faithful
in
his
Service
shall
be
crowned
with
his
Rewards
.
Now
from
the
whole
we
may
Learn
these
Lessons
of
Instruction
,
(
1.
)
That
our
Lord's
State
of
Humiliation
and
great
Abasement
on
Earth
,
being
past
and
over
,
a
glorious
State
of
Exaltation
he
is
now
arrived
at
in
Heaven
;
God
has
exalted
him
with
great
Triumph
to
his
Kingdom
in
Heaven
.
(
2.
)
That
Cloathed
with
infinite
Majesty
and
Power
,
and
attended
with
an
innumerable
Host
of
Glorified
Angels
and
Saints
,
this
exalted
Saviour
will
come
to
Judge
Angels
and
Men.
(
3.
)
That
in
the
mean
time
Christ
variously
dispenses
to
his
Servants
particular
Talents
,
to
be
employed
and
improved
for
his
own
Glory
and
his
Churches
good
.
(
4.
)
That
there
will
most
certainly
be
a
Reckoning-day
,
or
a
time
when
our
Lord
will
take
an
Account
of
Mens
improving
those
Gifts
and
Graces
which
were
given
them
as
so
many
Talents
to
be
improved
by
them
.
(
5.
)
That
there
will
be
degrees
of
Happiness
and
Misery
in
the
other
World
,
according
to
Mens
Degrees
of
Faithfulness
or
Negligence
in
this
.
(
6.
)
That
it
is
abominably
False
and
Impious
to
charge
God
,
as
being
rigid
and
severe
with
Men
,
and
requiring
Impossibilities
at
their
Hands
,
For
out
of
their
own
Mouths
will
God
condemn
them
.
Lastly
,
That
the
Condition
of
God's
Faithful
Servants
will
be
unspeakably
Happy
,
and
that
of
the
unprofitable
Servant
intolerably
Miserable
,
both
in
this
World
,
and
in
the
next
;
the
Righteous
shall
enter
into
the
joy
of
their
Lord
,
and
be
confirmed
therein
,
with
an
utter
impossibility
of
losing
that
Happiness
.
The
Wicked
who
would
not
submit
to
Christ's
Authority
,
shall
not
be
able
to
resist
his
Power
.
They
that
would
not
suffer
Christ
to
Reign
over
them
,
they
shall
at
the
last
Day
be
brought
forth
and
slain
before
him
,
These
mine
Enemies
that
would
not
that
I
,
&c.
28
And
when
he
had
thus
spoken
,
he
went
Before
ascending
up
to
Jerusalem
.
29
And
it
came
to
pass
when
he
was
come
nigh
to
Bethpage
and
Bethany
,
at
the
Mount
called
the
Mount
of
Olives
,
he
sent
two
of
his
Disciples
.
30
Saying
,
Go
ye
into
the
Village
over-against
you
,
in
the
which
at
your
entering
ye
shall
find
a
Colt
tyed
,
whereon
yet
never
man
sate
,
loose
him
,
and
bring
him
hither
,
31
And
if
any
man
ask
you
why
do
you
loose
him
?
thus
shall
ye
say
unto
him
,
Because
the
Lord
hath
need
of
him
.
32
And
they
that
were
sent
,
went
their
way
,
and
found
even
as
he
had
said
unto
them
.
33
And
as
they
were
loosing
the
Colt
,
the
Owners
thereof
said
unto
them
,
Why
loose
ye
the
Colt
?
34
And
they
said
,
The
Lord
hath
need
of
him
.
35
And
they
brought
him
to
Jesus
,
and
they
cast
their
Garments
upon
the
Colt
,
and
they
set
Jesus
thereon
.
36
And
as
he
went
,
they
spread
their
Cloaths
in
the
way
.
37
And
when
he
was
come
nigh
,
even
now
at
the
descent
of
the
mount
of
Olives
,
the
whole
multitude
of
the
Disciples
,
began
to
rejoyce
,
and
praise
God
with
a
loud
voice
,
for
all
the
mighty
works
that
they
had
seen
.
38
Saying
,
Blessed
be
the
King
that
cometh
in
the
Name
of
the
Lord
;
peace
in
Heaven
,
and
glory
in
the
Highest
.
39
And
some
of
the
Pharisees
from
among
the
Multitude
,
said
unto
him
,
Master
,
rebuke
thy
Disciples
.
40
And
he
answered
and
said
unto
them
,
I
tell
you
,
That
if
these
should
hold
their
peace
,
the
stones
would
immediately
cry
out
.
Our
Lord
,
(
as
is
Noted
before
)
was
now
upon
his
last
Journey
to
Jerusalem
,
where
he
was
to
shed
his
Blood
,
and
lay
down
his
Life
,
for
the
Redemption
and
Salvation
of
a
lost
World
;
and
it
is
Observable
,
what
a
double
Demonstration
he
gives
of
his
great
Willingness
and
Forwardness
to
go
up
to
Jerusalem
,
there
to
dye
.
(
1.
)
Both
St.
Luke
here
,
and
St.
Mark
,
Ch.
10.32
.
tells
us
,
That
he
went
before
the
Company
,
leading
the
way
,
when
he
went
to
Suffer
:
Lord
!
With
what
Alacrity
and
holy
Chearfulness
didst
thou
manage
the
great
Work
of
Man's
Redemption
.
None
ever
went
so
willingly
to
a
Crown
,
as
thou
to
thy
Cross
.
(
2.
)
Our
Saviour
,
who
all
his
Life
Travelled
like
a
poor
Man
on
Foot
,
now
he
goes
up
to
Jerusalem
to
dye
for
us
,
he
will
Ride
,
to
shew
his
great
Forwardness
to
lay
down
his
Life
for
us
;
but
what
was
the
Beast
he
rode
upon
,
an
Asses
Colt
,
to
Fulfil
that
Prophecy
,
Zach.
9.9
.
Tell
ye
the
Daughter
of
Sion
,
behold
your
King
cometh
,
riding
upon
an
Ass
;
yea
,
it
was
a
Colt
upon
which
never
man
rode
before
;
to
let
us
see
,
how
the
most
unruly
and
untamed
Creatures
become
obedient
and
obsequious
to
Christ
,
and
render
themselves
serviceable
to
him
at
his
pleasure
.
It
was
also
a
borrowed
Ass
,
taken
without
the
Owners
Leave
,
whereby
our
Saviour's
Right
to
all
the
Creatures
was
manifested
;
and
accordingly
he
bids
his
Disciples
tell
the
Owner
,
That
the
Lord
had
need
of
him
;
not
your
Lord
,
or
our
Lord
,
but
the
Lord
,
that
is
,
he
that
is
Lord
of
the
whole
Earth
,
whose
are
the
Cattel
upon
a
thousand
Hills
.
Here
Note
,
What
a
clear
and
full
Demonstration
Christ
gave
of
his
Divine
Nature
;
of
his
Omnisciency
in
fore-seeing
and
fore-telling
the
Event
;
of
his
Omnipotency
in
inclining
the
Heart
,
and
over-ruling
the
will
of
the
Owner
to
let
the
Colt
go
,
and
of
his
Sovereignty
,
that
as
he
was
Lord
of
the
Creatures
,
he
could
command
and
call
for
their
Service
whenever
he
needed
them
.
The
Colt
being
brought
,
and
our
Saviour
set
thereon
;
Observe
next
,
the
Actions
of
the
Multitude
in
Acknowledging
Christ
to
be
their
King
,
they
spread
their
Cloaths
in
the
way
,
casting
their
Garments
on
the
Ground
,
for
him
to
ride
upon
,
according
to
the
Custom
of
Princes
when
they
ride
in
State
;
yea
the
Multitude
do
not
only
Disrobe
their
Backs
,
but
expend
their
Breath
in
ioyful
Acclamations
,
and
loud
Hosannah's
,
wishing
all
manner
of
Prosperity
to
their
Meek
but
Mighty
Prince
.
In
this
Princely
,
yet
poor
and
despicable
Pomp
,
doth
our
Saviour
enter
the
famous
City
of
Jerusalem
.
Oh
how
far
was
our
Holy
Lord
from
affecting
Worldly
greatness
and
grandeur
?
he
despised
that
Glory
which
Worldly
Hearts
fondly
admire
;
yet
because
he
was
a
King
,
he
would
be
proclaimed
such
;
and
have
his
Kingdom
,
Confest
,
Applauded
,
and
Blest
;
but
that
it
might
appear
that
his
Kingdom
was
not
of
this
World
,
he
abandons
all
Worldly
Magnificence
;
Oh
Glorious
,
yet
Homely
Pomp
!
oh
Meek
but
Mighty
Prince
!
Observe
Lastly
,
The
peevish
Envy
of
the
wicked
Pharisees
who
were
then
in
Company
,
they
grudge
our
Saviour
this
poor
Honour
,
they
Envy
him
this
small
Triumph
of
coming
into
the
City
upon
an
Asses
Colt
,
attended
by
a
Company
of
poor
People
,
strewing
the
way
with
Boughs
of
Trees
,
with
Hosannah's
and
joyful
Acclamations
in
their
Mouths
:
These
poor
Peoples
Mouths
they
would
have
stopped
;
Master
,
rebuke
thy
Disciples
;
they
did
not
like
the
Musick
:
Christ
tells
them
,
that
they
Labour
in
vain
to
suppress
the
Testimony
given
him
by
his
Disciples
,
for
if
they
should
be
silent
,
the
stones
would
cry
out
,
yea
cry
shame
of
them
for
neglecting
their
Duty
;
as
if
Christ
had
said
,
the
Speechless
Stones
will
speak
,
and
give
witness
to
me
if
Men
will
not
.
Learn
hence
,
They
that
are
owned
of
God
,
shall
not
want
ownings
and
witnessings
from
Man
at
one
time
or
other
,
in
one
way
or
other
;
tho'
the
Envy
and
Malice
of
Men
do
never
so
much
gainsay
and
oppose
it
.
41
And
when
he
was
come
near
,
he
beheld
the
City
,
and
wept
over
it
.
No
sooner
did
our
Saviour
come
within
the
sight
and
view
of
the
City
of
Jerusalem
,
but
he
burst
out
into
Tears
,
at
the
consideration
of
their
Obstinacy
,
and
wilful
rejecting
of
the
Offers
of
Grace
and
Salvation
made
unto
them
;
and
also
he
wept
to
consider
the
dreadful
Judgments
that
hung
over
their
Heads
for
those
Sins
,
even
the
utter
Ruine
and
Destruction
of
their
City
and
Temple
.
Learn
hence
(
1.
)
That
good
Men
ever
have
been
,
and
are
Men
of
tender
and
compassionate
Dispositions
,
sorrowing
not
only
for
their
own
Sufferings
,
but
others
Calamities
.
(
2.
)
That
Christ
shed
Tears
as
well
as
Blood
,
for
a
lost
World
,
Christ
wept
over
Jerusalem
,
as
well
as
bled
for
her
.
(
3.
)
That
Christ
was
infinitely
more
concerned
for
the
Salvation
of
poor
Sinners
,
than
for
his
own
Death
and
Sufferings
,
not
the
sight
of
his
own
Cross
,
but
Jerusalem's
Calamities
made
him
weep
.
42
If
thou
hadst
known
,
even
thou
at
least
in
this
thy
day
,
the
things
belonging
to
thy
peace
,
but
now
they
are
hid
from
thine
eyes
.
By
the
things
belonging
to
their
peace
,
we
are
to
understand
the
presence
of
Christ
amongst
them
,
the
Preaching
of
the
Gospel
to
them
;
She
did
not
know
,
that
is
,
she
did
not
consider
,
she
did
not
prize
and
improve
her
Priviledges
as
she
ought
,
but
stopped
her
Ear
against
the
words
of
Christ
;
and
closed
her
Eyes
against
the
miraculous
Works
of
Christ
,
till
at
last
they
were
hidden
from
her
Eyes
.
Learn
hence
,
(
1.
)
That
the
time
of
a
Peoples
enjoying
the
Light
and
Liberty
of
the
Gospel
,
it
is
a
limited
day
,
it
is
a
short
day
,
If
thou
hadst
known
in
this
thy
day
.
(
2.
)
That
it
is
the
sad
and
usual
Lot
of
the
Gospel
not
to
be
embraced
,
and
entertained
by
a
People
,
to
whom
it
is
in
Mercy
sent
,
till
it
be
too
late
,
and
the
time
of
their
Visitation
be
past
and
over
,
Oh
that
thou
hadst
known
,
but
now
thou
shalt
never
know
,
now
they
are
hid
from
thine
Eyes
.
43
For
the
day
shall
come
,
that
thine
enemies
shall
cast
a
Trench
about
thee
,
and
compass
thee
round
,
and
keep
thee
in
on
every
side
.
44
And
shall
lay
thee
even
with
the
ground
,
and
thy
Children
within
thee
,
and
they
shall
not
leave
in
thee
one
stone
upon
another
,
Because
thou
knewest
not
the
time
of
thy
Visitation
.
Here
we
have
a
Prophetical
Prediction
of
the
total
and
final
Destruction
of
the
City
of
Jerusalem
by
the
Roman
Armies
,
who
begirt
the
City
round
,
burnt
the
Temple
,
starved
the
People
,
and
brought
such
Ruine
and
Destruction
upon
the
place
,
as
no
History
could
ever
parallel
;
the
reason
is
assigned
,
because
they
knew
not
the
time
of
their
Visitation
;
that
is
,
the
time
when
God
visited
them
with
his
Gospel
,
first
by
the
Ministry
of
John
,
then
by
the
Preaching
of
Christ
himself
,
and
afterwards
by
his
Disciples
and
Apostles
.
Hence
Learn
,
(
1.
)
That
when
God
gives
his
Gospel
to
a
People
,
he
gives
that
People
a
merciful
and
a
gracious
Visitation
.
(
2.
)
That
for
a
People
not
to
know
,
but
neglect
the
time
of
their
gracious
Visitation
,
it
is
a
God
provoking
,
and
a
Wrath-procuring
Sin
,
Because
thou
knewest
not
the
time
of
thy
Visitation
,
therefore
the
time
shall
come
,
that
thine
Enemy
shall
lay
thee
even
with
the
Ground
,
and
not
leave
one
stone
upon
another
;
which
History
tells
us
was
literally
fulfilled
,
when
Turnus
Rufus
with
his
Plough
,
ploughed
up
the
very
Foundation
Stones
upon
which
the
Temple
stood
.
Lord
!
how
has
sin
laid
the
Foundation
of
Ruine
in
the
most
Flourishing
Cities
and
Kingdoms
.
45
And
he
went
into
the
Temple
,
and
began
to
cast
out
them
that
sold
therein
,
and
them
that
bought
.
46
Saying
unto
them
,
It
is
writ
,
My
house
is
the
house
of
Prayer
,
but
ye
have
made
it
a
Den
of
Thieves
.
47
And
he
taught
daily
in
the
Temple
,
but
the
chief
priests
,
and
the
Scribes
,
and
the
chief
of
the
People
,
sought
to
destroy
him
.
48
And
could
not
find
what
they
might
do
;
for
all
the
people
were
very
attentive
to
hear
him
.
No
sooner
was
our
Blessed
Saviour
entered
Jerusalem
,
but
his
first
walk
was
to
the
Temple
,
and
his
first
Work
was
to
Purge
and
Reform
it
from
abuses
,
not
to
ruine
and
destroy
it
,
because
it
had
been
abused
.
But
what
was
the
Prophanation
of
the
Temple
that
so
offended
our
Saviour
:
Answer
,
in
the
Court
of
the
Gentiles
,
the
outward
Court
of
the
Temple
,
there
was
a
publick
Mart
or
Market
kept
,
where
were
sold
Oxen
,
Sheep
and
Doves
for
Sacrifice
,
which
otherwise
the
People
must
have
brought
up
along
with
them
from
their
Houses
;
as
a
pretended
ease
therefore
to
the
People
,
the
Priests
ordered
these
things
to
be
Sold
hard
by
the
Altar
;
but
our
Blessed
Saviour
being
justly
offended
at
this
Prophanation
of
his
Father's
House
,
cast
the
Buyers
and
Sellers
out
of
the
Temple
.
Teaching
us
,
That
there
is
a
special
Reverence
due
to
God's
House
,
both
for
the
Owners
sake
,
and
the
Service
sake
;
nothing
but
Holiness
can
become
the
place
where
God
is
Worshipped
in
the
Beauty
of
Holiness
;
the
Reason
is
added
,
My
house
is
the
house
of
Prayer
,
where
by
Prayer
is
to
be
understood
the
whole
Worship
and
Service
of
God
,
of
which
Prayer
is
an
eminent
and
principal
part
;
That
which
gives
Denomination
to
an
House
,
is
most
certainly
the
chief
work
to
be
done
in
that
House
;
now
God's
House
being
called
An
House
of
Prayer
,
implies
,
that
Prayer
is
a
chief
and
principal
Work
to
be
performed
in
this
House
;
yet
take
we
heed
that
we
set
not
the
Ordinances
of
God
at
variance
one
with
another
;
we
must
not
Idolize
one
Ordinance
,
and
vilify
another
,
but
reverence
them
all
,
and
pay
an
awful
respect
to
all
Divine
Institutions
.
Our
Blessed
Saviour
here
in
his
House
of
Prayer
,
Preach'd
daily
to
the
People
,
as
well
as
Prayed
with
them
;
and
all
the
People
were
as
attentive
to
hear
his
Sermons
,
as
he
was
constant
at
their
Prayers
.
Prayer
Sanctifies
the
Word
,
and
the
Word
fits
us
for
Prayer
,
if
we
would
Glorify
God
,
and
Edify
our selves
,
we
must
put
Honour
upon
all
the
Ordinances
of
God
,
and
diligently
attend
them
upon
all
occasions
.
CHAP.
XX.
1
AND
it
came
to
pass
,
that
on
one
of
those
days
,
as
he
taught
the
people
in
the
Temple
,
and
preached
the
Gospel
,
the
chief
Priests
and
the
Scribes
came
upon
him
with
the
Elders
.
2
And
spake
unto
him
,
saying
,
Tell
us
by
what
Authority
thou
dost
these
things
?
or
who
is
he
that
giveth
thee
this
Authority
?
3
And
he
answered
and
said
unto
them
,
I
will
also
ask
you
one
thing
and
answer
me
.
4
The
Baptism
of
John
,
Was
it
from
Heaven
?
or
of
men
?
5
And
they
reasoned
with
themselves
,
saying
,
If
we
shall
say
from
Heaven
,
he
will
say
,
Why
then
believed
ye
him
not
?
6
But
and
if
we
say
of
men
,
all
the
people
will
stone
us
,
for
they
be
perswaded
that
John
was
a
Prophet
.
7
And
they
answered
,
that
they
could
not
tell
whence
it
was
.
8
And
Jesus
said
unto
them
,
neither
tell
I
you
,
By
what
authority
I
do
these
things
.
The
Pharisees
having
often
quarrelled
at
our
Saviour's
Doctrine
before
,
they
call
in
question
his
Mission
and
Authority
now
:
Altho'
they
might
easily
have
understood
his
Divine
Mission
by
his
Divine
Miracles
,
for
Almighty
God
never
impowered
any
to
work
Miracles
,
that
were
not
sent
by
him
.
Our
Blessed
Saviour
understanding
their
Design
,
gives
them
no
direct
Answer
,
but
Replies
to
their
Question
,
by
asking
them
another
;
The
Baptism
of
John
,
was
it
from
Heaven
?
or
of
men
?
that
is
,
was
it
of
Divine
Institution
or
of
Humane
Invention
?
plainly
implying
,
that
the
calling
of
them
who
call
themselves
the
Ministers
of
God
,
ought
to
be
from
God
;
No
man
ought
to
take
that
honour
upon
him
,
but
he
that
is
called
of
God
,
as
was
Aaron
,
Heb.
5.8
.
The
Pharisees
Reply
,
that
they
could
not
tell
,
whence
John
had
his
Mission
and
Authority
;
which
was
a
manifest
Untruth
;
they
knew
it
,
but
durst
not
own
it
.
By
refusing
to
tell
the
Truth
,
they
fall
into
a
Lye
against
the
Truth
;
thus
one
Sin
ensnares
and
draws
men
on
to
the
Commission
of
more
:
Such
as
will
not
speak
exact
Truth
,
according
to
their
Knowledge
,
they
fall
into
the
sin
of
Lying
against
their
Knowledge
,
and
their
Conscience
;
our
Saviour
answers
them
,
Neither
tell
I
you
by
what
Authority
I
do
these
things
;
he
doth
not
say
,
I
cannot
,
or
I
will
not
tell
you
,
but
I
do
not
,
I
need
not
tell
you
;
because
the
Miracles
which
I
work
before
you
,
are
a
sufficient
Demonstration
of
my
Divine
Commission
,
that
I
am
sent
of
God
amongst
you
;
because
God
never
set
the
Seal
of
his
Omnipotency
to
a
Lye
,
nor
impowered
any
Impostor
to
work
real
Miracles
.
9
Then
began
he
to
speak
to
the
People
this
parable
;
A
certain
man
planted
a
Vineyard
,
and
let
it
forth
to
Husbandmen
,
and
went
into
a
far
Country
for
a
long
time
.
10
And
at
the
season
he
sent
a
Servant
to
the
Husbandmen
,
that
they
should
give
him
of
the
fruit
of
the
Vineyard
,
but
the
Husbandmen
beat
him
,
and
sent
him
away
empty
.
11
And
again
he
sent
another
Servant
,
and
they
beat
him
also
,
and
entreated
him
shamefully
,
and
sent
him
away
empty
.
12
And
Again
he
sent
the
the
third
,
and
they
wounded
him
also
,
and
cast
him
out
.
13
Then
said
the
Lord
of
the
Vineyard
,
What
shall
I
do
?
I
will
send
my
beloved
Son
,
it
may
be
they
will
Reverence
him
,
when
they
see
him
.
14
But
when
the
Husbandmen
saw
him
,
they
reasoned
among
themselves
,
saying
,
This
is
the
Heir
,
come
let
us
kill
him
,
that
the
Inheritance
may
be
ours
.
15
So
they
cast
him
out
of
the
Vineyard
,
and
killed
him
:
What
therefore
shall
the
Lord
of
the
Vineyard
do
unto
them
?
16
He
shall
come
and
destroy
these
Husbandmen
,
and
shall
give
the
Vineyard
unto
others
;
and
when
they
heard
it
,
they
said
,
God
forbid
.
17
And
he
beheld
them
and
said
,
What
is
this
then
that
is
written
?
The
stone
which
the
Builders
rejected
,
the
same
is
become
the
head
of
the
Corner
.
18
Whosoever
shall
fall
on
this
stone
shall
be
broken
,
but
on
whomsoever
it
shall
fall
,
it
will
grind
him
to
powder
.
19
And
the
chief
Priests
,
and
the
Scribes
the
same
hour
sought
to
lay
hands
upon
him
;
but
they
feared
the
People
;
for
they
perceived
,
that
he
had
spoken
this
Parable
against
them
.
In
the
Parable
before
us
,
the
Jewish
Church
is
compared
to
a
Vineyard
,
God
the
Father
to
an
Householder
,
his
planting
,
pruning
and
fencing
his
Vineyard
,
denotes
his
Care
to
furnish
his
Church
with
all
needful
Helps
,
and
Means
,
to
make
it
Fruitful
;
his
Letting
it
out
to
Husbandmen
,
signifies
the
committing
the
Care
of
his
Church
to
the
Priests
and
Levites
,
the
publick
Pastors
and
Governors
of
the
Church
;
his
Servants
are
the
Prophets
and
Apostles
whom
he
sent
from
time
to
time
to
admonish
them
to
bring
forth
answerable
Fruits
to
the
Cost
which
God
had
expended
on
them
;
his
Son
,
is
Jesus
Christ
,
whom
the
Rulers
of
the
Jewish
Church
slew
and
Murthered
.
So
that
the
Design
and
Scope
of
the
Parable
is
to
discover
to
the
Jews
,
particularly
to
the
Pharisees
,
their
obstinate
impenitency
,
under
all
the
means
of
Grace
,
their
bloody
Cruelty
towards
the
Prophets
of
God
,
their
tremendous
Guilt
in
Crucifying
the
Son
of
God
;
for
all
which
God
would
unchurch
them
fiinally
,
Ruine
their
Nation
,
and
set
up
a
Church
among
the
Gentiles
,
that
should
bring
forth
better
Fruits
then
the
Jewish
Church
ever
did
.
From
the
whole
Note
(
1.
)
That
the
Church
is
God's
Vineyard
,
a
Vineyard
is
a
place
enclosed
,
a
place
well
planter
,
well
fruited
,
and
exceeding
dear
and
precious
to
the
Planter
,
and
the
Owner
of
it
.
(
2.
)
That
as
dear
as
God's
Vineyard
is
unto
him
,
in
case
of
Barrenness
and
unfruitfulness
,
it
is
in
great
danger
of
being
destroyed
,
and
laid
waste
by
him
.
(
3.
)
That
the
only
way
and
course
to
engage
God's
Care
over
his
Vineyard
,
and
to
prevent
its
being
given
to
other
Husbandmen
,
it
is
to
give
him
the
Fruits
of
it
;
it
is
but
a
Vineyard
that
God
lets
out
;
it
is
no
Inheritance
;
no
People
ever
had
so
many
Promises
of
God's
Favour
as
the
Jews
;
nor
ever
enjoyed
so
many
Priviledges
whilst
they
continued
in
his
Favour
,
as
they
did
;
but
for
rejecting
Christ
,
and
his
Holy
Doctrine
,
they
are
a
despised
,
scattered
People
throughout
the
World
.
See
the
Notes
on
Mat.
21.39
,
44.
20
And
they
watched
him
,
and
sent
forth
spies
which
should
feign
themselves
just
men
,
that
they
might
take
hold
of
his
words
,
that
so
they
might
deliver
him
unto
the
power
and
authority
of
the
Governour
.
21
And
they
asked
him
,
saying
,
Master
,
We
know
that
thou
sayest
and
teachest
rightly
,
neither
acceptest
thou
the
person
of
any
,
but
teachest
the
way
of
God
truly
.
22
Is
it
lawful
for
us
to
give
Tribute
unto
Cesar
,
or
not
?
23
But
he
perceived
their
craftiness
,
and
said
unto
them
,
Why
tempt
ye
me
?
24
Shew
me
a
Penny
;
whose
Image
and
Superscription
hath
it
?
they
answered
and
said
Cesar's
.
25
And
he
said
unto
them
,
Render
therefore
to
Cesar
,
the
things
which
are
Cesars
,
and
to
God
,
the
things
that
are
God's
.
26
And
they
could
not
take
hold
of
his
words
before
the
people
;
and
they
marvelled
at
his
Answer
,
and
held
their
peace
.
Both
St.
Matthew
and
St.
Mark
tell
us
,
that
these
Spies
,
sent
forth
to
ensnare
our
Saviour
about
paying
Tribute
to
Cesar
,
were
the
Pharisees
and
Herodians
;
the
former
were
against
paying
Tribute
,
looking
upon
the
Roman
Emperour
as
an
Usurper
,
the
latter
were
for
it
;
These
two
opposite
Parties
concluded
,
that
let
our
Saviour
answer
how
he
would
,
they
should
entrap
him
;
if
to
please
the
Pharisees
he
denied
paying
Tribute
,
then
he
is
accused
of
Sedition
;
if
to
gratify
the
Herodians
,
he
voted
for
paying
Tribute
,
then
he
is
pronounced
an
Enemy
to
the
Liberty
of
his
Country
,
and
exposed
to
a
popular
Odium
.
But
Observe
with
what
wisdom
and
caution
our
Lord
Answers
them
:
he
calls
for
the
Roman
Penny
,
and
asks
them
whose
Superscription
it
bare
,
they
answer
Cesar's
;
then
says
he
,
Render
to
Cesar
the
things
that
are
Cesar's
;
as
if
he
had
said
,
Your
admitting
the
Roman
Coyn
amongst
you
,
is
an
Evidence
that
you
are
under
Subjection
to
the
Roman
Emperour
;
because
the
Coyning
and
imposing
of
Money
is
an
Act
of
Sovereign
Authority
;
therefore
you
having
owned
Cesar's
Authority
over
you
,
by
accepting
of
his
Coyn
amongst
you
,
give
unto
him
his
just
dues
,
and
Render
to
Cesar
the
things
that
are
Cesar's
.
Learn
hence
,
(
1.
)
That
our
Saviour
was
no
Enemy
to
Magistracy
and
Civil
Government
;
there
was
no
truer
Pay-master
of
the
King
's
Dues
,
then
he
that
was
King
of
Kings
;
he
preach'd
it
,
and
and
he
practised
it
,
Matth.
17.27
.
(
2.
)
Where
a
Kingdom
is
in
Subjection
to
a
Temporal
Prince
,
whether
by
Descent
,
Election
or
by
Conquest
he
derives
his
Title
,
the
Subjects
ought
from
a
principle
of
Conscience
,
to
pay
Tribute
to
him
.
(
3.
)
That
as
Christ
is
no
Enemy
to
the
Civil
Rights
of
Princes
,
and
his
Religion
exempts
none
from
paying
their
Civil
Dues
,
so
Princes
should
be
as
careful
not
to
rob
him
of
his
Divine
Honour
,
as
he
is
not
to
wrong
them
of
their
Civil
Rights
.
As
Christ
requires
all
his
Followers
to
render
to
Cesar
,
the
things
that
are
Cesar's
;
so
Princes
should
oblige
all
their
Subjects
,
To
render
unto
God
the
things
that
are
Gods
.
27
Then
came
unto
him
certain
of
the
Sadduces
which
say
there
is
no
Resurrection
,
and
they
asked
him
.
28
Saying
,
Master
Moses
wrote
unto
us
,
if
any
mans
Brother
dye
,
having
a
wife
,
and
he
dye
without
children
,
that
his
Brother
should
take
his
Wife
,
and
raise
up
Seed
unto
his
Brother
.
29
There
were
therefore
seven
Brethren
,
and
the
first
,
took
a
wife
,
and
dyed
without
Children
.
30
And
the
second
took
her
to
wife
,
and
he
dyed
childless
.
31
And
the
third
took
her
,
and
in
like
manner
the
seventh
also
;
and
they
left
no
Children
,
and
dyed
.
32
Last
of
all
the
Woman
dyed
also
.
33
Therefore
in
the
Resurrection
whose
wife
of
them
is
she
,
for
seven
had
her
to
wife
?
34
And
Jesus
answering
said
unto
them
,
The
children
of
this
World
marry
,
and
are
given
in
marriage
.
35
But
they
which
shall
be
accounted
worthy
to
obtain
that
world
,
and
the
Resurrection
from
the
dead
,
neither
marry
,
nor
are
given
in
marriage
.
36
Neither
can
they
dye
any
more
,
for
they
are
equal
unto
the
Angels
,
and
are
the
Children
of
God
,
being
the
Children
of
the
Resurrection
.
37
Now
that
the
dead
are
raised
,
even
Moses
shewed
at
the
Bush
,
when
he
calleth
the
Lord
,
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob.
38
For
he
is
not
a
God
of
the
Dead
,
but
of
the
Living
,
for
all
live
unto
him
.
Our
Blessed
Saviour
having
put
the
Pharisees
and
Herodians
to
silence
in
the
foregoing
Verses
,
here
the
Sadduces
encounter
him
,
This
Sect
denied
the
Immortality
of
the
Soul
,
and
the
Resurrection
of
the
Body
,
and
as
an
Objection
against
both
,
they
propound
a
Case
to
our
Saviour
,
of
a
Woman
that
had
Seven
Husbands
;
they
demand
whose
Wife
of
the
Seven
this
Woman
shall
be
at
the
Resurrection
?
as
if
they
had
said
,
if
there
be
a
Resurrection
of
Bodies
at
the
great
Day
,
surely
there
will
be
a
Resurrection
of
Relations
too
,
and
the
other
World
will
be
like
this
,
in
which
Men
will
marry
as
they
do
here
;
and
if
so
,
whose
wife
of
the
seven
shall
this
Woman
be
?
they
all
having
an
equal
claim
to
her
?
Now
our
Saviour
for
resolving
of
this
question
,
first
shews
the
different
State
of
Men
in
this
and
in
the
other
World
;
The
Children
of
this
World
,
says
Christ
,
marry
and
are
given
in
Marriage
,
but
in
the
Resurrection
they
do
neither
;
as
if
our
Lord
had
said
,
after
Men
have
lived
a
while
in
this
World
,
they
dye
,
and
therefore
Marriage
is
necessary
to
maintain
a
Succession
of
Mankind
;
but
in
the
other
World
,
Men
shall
become
Immortal
,
and
live
for
ever
;
and
then
the
Reason
of
Marriage
will
wholly
cease
;
for
when
Men
can
dye
no
more
,
there
will
be
no
need
of
any
new
Supplies
of
Mankind
.
Secondly
,
Our
Saviour
having
got
clear
of
the
Sadduces
Objection
,
by
taking
away
the
Ground
and
Foundation
of
it
,
he
produces
an
Argument
for
the
proof
of
the
Soul's
Immortality
,
and
the
Bodies
Resurrection
,
thus
,
Those
to
whom
Almighty
God
pronounces
himself
a
God
,
are
alive
,
but
God
pronounces
himself
a
God
to
Abraham
,
Isaac
and
Jacob
many
hundred
years
after
their
Bodies
were
dead
,
therefore
their
Souls
are
yet
alive
,
otherwise
God
could
not
be
their
God
,
For
he
is
not
the
God
of
the
Dead
,
but
of
the
Living
:
From
the
whole
Note
,
(
1.
)
That
there
is
no
Opinion
so
absurd
,
no
error
so
monstrous
,
that
having
had
a
Mother
,
will
dye
for
lack
of
a
Nurse
;
the
Beastly
Opinion
of
the
Mortality
of
the
Soul
,
and
of
the
Annihilation
of
the
Body
finds
Sadduces
,
to
profess
and
propagate
it
.
Learn
(
2.
)
The
certainty
of
another
Life
after
this
,
in
which
Men
shall
be
Eternally
Happy
,
or
Intolerably
Miserable
,
according
as
they
behave
themselves
here
:
Tho'
some
Men
live
like
Beasts
,
they
shall
not
dye
like
them
,
neither
shall
their
last
End
be
like
theirs
.
Note
,
(
3.
)
The
Glorified
Saints
in
the
Morning
of
the
Resurrection
,
shall
be
like
unto
the
Glorious
Angels
;
not
like
them
in
Essence
and
Nature
,
but
like
them
in
their
Properties
and
Qualities
,
namely
,
in
Holiness
and
Purity
,
in
Immortality
and
Incorruptibility
;
and
also
like
them
in
their
way
and
manner
of
Living
.
They
shall
no
more
stand
in
need
of
Meat
or
Drink
,
than
the
Angels
do
;
but
shall
live
the
same
Heavenly
and
Immortal
Lives
that
the
Angels
live
.
Note
(
4.
)
That
all
those
that
are
in
Covenant
with
God
,
whose
God
the
Lord
is
,
their
Souls
do
immediately
pass
into
Glory
,
and
their
Bodies
at
the
Resurrection
,
shall
be
sharers
in
the
same
Happiness
with
their
Souls
;
if
God
be
just
the
Soul
must
Live
,
and
the
Body
must
Rise
;
for
Good
Men
must
be
Rewarded
,
and
Wicked
Men
Punished
;
God
will
most
certainly
,
one
time
or
other
,
plentifully
Reward
the
Righteous
,
and
Punish
the
Evil
doers
;
but
this
being
not
always
done
in
this
Life
,
the
justice
of
God
requires
it
be
done
in
the
next
.
39
Then
certain
of
the
Scribes
answering
,
said
,
Master
,
thou
hast
well
said
.
40
And
after
that
they
durst
not
ask
him
any
question
at
all
.
41
And
he
said
unto
them
,
How
say
they
that
Christ
is
David's
Son
?
42
And
David
himself
saith
in
the
Book
of
Psalms
,
the
Lord
saith
unto
my
Lord
,
Sit
thou
on
my
right
hand
.
43
Till
I
make
thine
enemies
thy
Footstool
.
44
David
therefore
calleth
him
Lord
,
How
is
he
then
his
Son
.
The
Design
of
our
Blessed
Saviour
in
propounding
this
Question
to
the
Pharisees
,
how
Christ
could
be
David's
Son
,
when
David
by
Inspiration
called
him
Lord
,
it
was
two-fold
,
(
1.
)
To
confute
the
People's
Erroneous
Opinion
,
touching
the
Person
of
the
Messias
,
who
they
thought
should
be
a
meer
Man
,
of
the
Stock
and
Lineage
of
David
only
,
and
not
the
Son
of
God
.
(
2.
)
To
strengthen
the
Faith
of
his
Disciples
touching
his
Godhead
,
against
the
time
that
they
should
see
him
Suffer
and
Rise
again
:
The
place
Christ
alludes
to
,
is
Psal.
110.1
.
The
Lord
said
unto
my
Lord
,
Sit
thou
on
my
right
hand
;
The
Lord
,
That
is
,
God
the
Father
,
said
to
my
Lord
,
that
is
to
God
the
Son
,
who
was
to
be
Incarnate
,
whom
David
calleth
his
Lord
,
both
as
God
,
and
as
Mediatour
,
his
Lord
by
a
Right
of
Creation
and
Redemption
also
:
now
the
question
our
Saviour
puts
to
the
Pharisees
is
this
,
how
Christ
could
be
both
David's
Lord
,
and
David's
Son
?
No
Son
being
Lord
to
his
own
Father
;
therefore
if
Christ
were
David's
Sovereign
,
he
must
be
more
than
Man
,
more
than
David's
Son
.
As
Man
,
so
he
was
David's
Son
;
as
God
Man
,
so
he
was
David's
Lord
.
Note
hence
,
(
1.
)
That
altho'
Christ
was
truly
and
really
Man
,
yet
was
he
more
than
a
meer
Man
;
he
was
Lord
unto
,
and
the
Salvation
of
his
own
Fore-fathers
.
Note
(
2.
)
That
the
only
way
to
reconcile
the
Scriptures
,
which
speak
concerning
Christ
,
is
to
believe
and
acknowledge
him
to
be
both
God
and
Man
in
one
Person
:
The
Messiah
as
Man
,
was
to
come
forth
out
of
David's
Loyns
,
but
as
God
man
he
was
David's
Lord
,
his
Sovereign
and
Saviour
;
as
Man
he
was
David
s
Son
,
as
God
man
he
was
Lord
to
his
own
Father
.
45
Then
in
the
audience
of
all
the
people
,
he
said
unto
his
Disciples
.
46
Beware
of
the
Scribes
,
which
desire
to
walk
in
long
Robes
,
and
love
greetings
in
the
markets
,
and
the
highest
Seats
in
the
Synagogues
,
and
the
chief
Rooms
at
Feasts
.
47
Which
devour
widows
houses
,
and
for
a
shew
make
long
prayers
,
the
same
shall
receive
greater
Damnation
.
Observe
here
,
What
it
is
that
our
Saviour
condemns
,
not
Civil
Salutations
in
the
Market-place
,
not
the
chief
Seats
in
the
Synagogue
,
not
the
uppermost
Rooms
at
Feasts
,
but
their
fond
affecting
of
these
things
,
and
their
ambitious
aspiring
after
them
;
it
was
not
their
Taking
,
but
their
loving
the
uppermost
Rooms
at
Feasts
which
our
Saviour
condemns
,
God
is
the
God
of
Order
;
there
may
and
ought
to
be
a
Precedency
among
Persons
;
God
commands
us
to
give
Honour
to
whom
Honour
is
due
,
but
Pride
and
Ambition
are
detestable
and
hateful
Vices
,
especially
in
such
as
are
Preachers
,
and
ought
to
be
Patterns
of
Humility
.
Observe
(
2.
)
How
our
Saviour
condemns
the
Pharisees
for
their
gross
Hypocrisy
,
in
colouring
over
their
abominable
Covetousness
with
a
specious
pretence
of
Religion
,
making
long
Prayers
in
the
Temple
and
Synagogues
for
Widows
,
and
thereupon
perswading
them
to
give
Bountifully
to
Corban
,
that
is
,
the
Common
Treasury
for
the
Temple
;
some
part
of
which
was
employed
for
their
Maintenance
.
Whence
we
Learn
,
That
it
is
no
new
thing
for
Designing
Hypocrites
,
to
cover
the
fowlest
Transgressions
with
the
Cloak
of
Religion
;
thus
the
Pharisees
made
their
Prayers
a
cloak
and
cover
for
their
Covetousness
.
CHAP.
XXI
.
1
AND
Jesus
looked
up
,
and
saw
the
rich
men
casting
their
Gifts
into
the
Treasury
.
2
And
he
saw
also
a
certain
poor
widow
casting
in
thither
two
mites
.
3
And
he
said
,
Of
a
truth
I
say
unto
you
,
That
this
poor
Widow
hath
cast
in
more
then
they
all
.
4
For
all
these
have
of
their
abundance
cast
in
unto
the
offerings
of
God
,
but
she
of
her
penury
,
hath
cast
in
all
that
she
had
.
At
the
door
of
the
Temple
,
thro'
which
all
the
People
passed
in
and
out
,
who
came
up
three
times
a
Year
at
the
Solemn
Feasts
,
to
Worship
Almighty
God
in
his
own
House
,
there
was
a
Chest
set
,
(
like
the
poor
Mans
Box
in
some
of
our
,
Churches
)
into
which
all
Persons
cast
in
their
Free
Will
Offerings
and
Oblations
,
which
were
employed
either
for
the
use
of
the
Poor
,
or
for
the
Service
of
the
Temple
;
and
what
was
thus
given
our
Saviour
calls
an
Offering
to
God
,
v.
4.
These
of
their
abundance
have
cast
in
unto
the
Offering
of
God
.
Thence
Learn
,
That
what
we
rightly
give
to
the
Relief
of
the
Poor
,
or
for
the
Service
,
and
towards
the
Support
of
God's
publick
Worship
,
is
Consecrated
to
God
,
and
as
such
is
accepted
of
him
,
and
ought
to
be
esteemed
by
us
.
Observe
(
2.
)
With
what
pleasure
and
Satisfaction
our
Saviour
sets
Himself
to
view
those
Offerings
,
he
beheld
the
rich
men
casting
their
Gifts
into
the
Treasury
.
Thence
Note
,
That
our
Saviour
sees
with
pleasure
,
and
beholds
with
Delight
whatever
we
have
Hearts
to
give
unto
him
,
whether
for
the
Relief
of
his
Members
,
or
for
the
Support
of
his
Service
.
Oh
Blessed
Saviour
,
while
now
thou
sittest
at
thy
Father's
Right
Hand
in
Glory
,
thou
seest
every
hand
that
is
stretched
forth
to
the
relief
of
thy
poor
Members
here
on
Earth
,
But
a
certain
poor
widow
cast
in
two
mites
.
Several
Circumstances
relating
both
to
the
Person
and
the
Action
are
here
Observable
,
as
(
1.
)
The
Person
that
offered
was
a
Widow
,
the
Married
Woman
is
under
the
careful
Provision
of
her
Husband
,
if
she
spends
,
he
earns
,
but
the
Widow
has
no
hands
but
her
own
to
work
for
her
.
(
2.
)
She
was
a
poor
Widow
,
poverty
added
to
the
Sorrow
of
her
Widowhood
;
she
had
no
rich
Joynture
to
live
upon
;
it
is
some
alleviation
of
the
Sorrow
that
attends
Widow-hood
,
when
the
Hand
is
left
full
,
tho'
the
Bed
be
left
empty
;
this
Widow
was
needy
and
desolate
,
but
yet
gives
;
some
in
her
Circumstances
would
have
look'd
upon
themselves
as
having
Right
to
receive
what
was
given
by
others
,
rather
than
to
give
any
thing
themselves
.
(3)
Observe
her
Bounty
and
Munificence
in
giving
,
her
two
Mites
are
proclaimed
by
Christ
,
to
be
more
then
all
the
rich
Mens
Talents
;
more
in
respect
of
the
mind
and
affection
of
the
Giver
,
more
with
respect
to
the
proportion
of
the
Gift
;
a
Mite
to
her
being
more
than
Pounds
to
others
,
Pounds
were
little
to
them
,
two
Mites
were
all
to
her
,
she
leaves
her self
nothing
;
so
that
the
poor
Woman
gave
not
only
more
than
any
of
them
all
,
but
more
then
they
all
.
Christ's
Eye
look'd
at
once
into
the
bottom
of
her
Purse
,
and
into
the
bottom
of
her
Heart
,
and
judge
of
the
Offering
,
rather
by
the
Mind
of
the
Giver
,
than
by
the
value
of
the
Gift
.
From
this
instance
we
Learn
,
(
1.
)
That
the
Poorer
,
yea
the
poorest
sort
of
People
,
are
not
exempted
from
good
Works
;
but
even
they
must
and
ought
to
exercise
Charity
according
to
their
Ability
.
This
poor
Widow
that
had
not
a
Pound
,
nay
not
a
Penny
,
presents
God
with
a
Farthing
.
(
2.
)
That
in
all
Works
of
pious
Charity
which
we
perform
,
God
looks
at
the
Heart
,
the
Will
,
and
the
Affection
of
the
Giver
;
more
then
at
the
largeness
and
liberality
of
the
Gift
;
it
is
not
said
,
the
Lord
loveth
a
Liberal
Giver
,
but
a
chearful
Giver
;
He
accepteth
the
Gift
according
to
what
a
Man
hath
,
and
not
according
to
what
he
hath
not
;
Oh
our
God
,
the
poorest
of
us
thy
Servants
have
our
two
Mites
also
,
a
Soul
and
a
Body
,
perswade
and
enable
us
to
offer
them
both
unto
thee
,
tho'
they
are
thine
own
already
,
yet
wilt
thou
graciously
accept
them
,
and
oh
how
happy
shall
we
be
in
thy
acceptation
.
5
And
as
some
spake
of
the
Temple
,
how
it
was
adorned
with
goodly
Stones
,
and
Gifts
,
he
said
.
6
As
for
these
things
which
ye
behold
,
the
days
will
come
,
in
which
there
shall
not
be
left
one
stone
upon
another
,
that
shall
not
be
thrown
down
.
Our
Blessed
Saviour
being
now
ready
to
depart
from
the
Temple
,
never
more
after
this
Entering
into
it
,
and
his
Disciples
shewing
him
with
Wonder
and
Admiration
,
the
magnificent
Structures
and
Buildings
thereof
,
apprehending
that
in
regard
of
its
Invincible
Strength
,
it
could
not
be
destroyed
;
not
considering
,
that
Sin
will
undermine
and
blow
up
the
most
magnificent
and
famou●
Structures
;
For
Sin
brings
Cities
and
Kingdoms
,
as
well
as
particular
Persons
to
their
End
.
Not
one
stone
,
says
Christ
,
shall
be
left
upon
another
;
which
threatning
was
exactly
fulfilled
after
Christ's
Death
,
when
Titus
the
Roman
Emperour
destroyed
the
City
,
burnt
the
Temple
,
and
Turnus
Rufus
the
General
of
his
Army
,
ploughed
up
the
very
Foundation
on
which
the
Temple
stood
;
Thus
was
the
Threatning
of
God
fulfilled
,
Jerem.
26.18
.
Zion
shall
be
ploughed
as
a
Field
,
and
Jerusalem
shall
become
an
heap
.
Learn
hence
,
(
1.
)
That
Sin
has
laid
the
Foundation
of
Ruine
in
the
most
flourishing
Cities
and
Kingdoms
;
Jerusalem
,
the
Glory
of
the
World
,
is
here
by
sin
threatned
to
be
made
a
Desolation
.
(
2.
)
That
the
Threatnings
of
God
are
to
be
feared
,
and
shall
be
Fulfilled
,
whatever
appearing
Improbabilities
there
may
be
to
the
contrary
.
'T
is
neither
the
Temples
Strength
nor
Beauty
,
that
can
oppose
or
withstand
God's
Power
.
7
And
they
asked
him
,
saying
,
Master
,
But
when
shall
these
things
be
?
and
what
sign
will
there
be
,
when
these
things
shall
come
to
pass
?
A
double
Question
is
here
propounded
to
our
Saviour
,
namely
,
when
the
Destruction
of
Jerusalem
should
be
?
●nd
what
would
be
the
signs
of
it
.
From
whence
Learn
,
What
an
itching
Curiosity
there
is
in
the
best
of
Men
,
to
know
Futurities
,
and
to
understand
things
that
shall
come
to
pass
hereafter
;
and
when
that
hereafter
is
come
to
pass
,
oh
how
happy
were
it
,
if
we
were
as
forward
to
obey
the
Declarations
of
God's
Revealed
Will
,
as
we
are
to
pry
into
the
hidden
Counsels
of
his
secret
Will
.
Tell
us
,
say
the
Disciples
,
when
shall
these
things
be
?
8
And
he
said
,
take
heed
that
ye
be
not
deceived
,
for
many
shall
come
in
my
name
,
saying
,
I
am
Christ
,
and
the
time
draweth
near
,
go
ye
not
therefore
after
them
.
9
But
when
ye
shall
hear
of
Wars
and
Commotions
,
be
not
troubled
,
for
these
things
must
first
come
to
pass
,
but
the
end
is
not
by
and
by
.
10
Then
said
he
unto
them
,
Nation
shall
rise
against
Nation
,
and
Kingdom
against
Kingdom
.
11
And
great
Earthquakes
shall
be
in
divers
places
,
and
famines
,
and
pestilences
,
and
fearful
sights
,
and
great
signs
shall
there
be
from
Heaven
.
Observe
here
,
Christ
does
not
gratify
his
Disciples
Curiosity
,
but
acquaints
them
with
their
present
Duty
;
namely
,
to
watch
against
Deceivers
and
Seducers
,
who
should
have
the
Impudence
to
affirm
themselves
to
be
Christ
,
saying
,
I
am
Christ
.
Some
Christ
personal
,
or
the
Messias
,
others
Christ
Doctrinal
,
affirming
their
erroneous
Opinions
to
be
Christ's
Mind
and
Doctrine
;
Take
heed
that
ye
be
not
deceived
,
for
many
shall
come
in
my
Name
,
saying
I
am
Christ
.
Observe
farther
,
the
signs
which
our
Saviour
gives
of
Jerusalem's
approaching
Destruction
,
namely
,
the
many
Broyls
and
Commotions
,
the
Civil
Discords
and
Dissentions
,
that
should
be
found
amongst
the
Jews
immediately
before
;
You
shall
hear
of
Wars
and
Commotions
,
and
see
fearful
Sights
,
and
great
Signs
from
Heaven
.
Josephus
declares
,
that
there
appeared
in
the
Air
,
Chariots
and
Horsemen
Skirmishing
,
and
that
a
Blazing
Star
in
fashion
of
a
Sword
,
hung
over
the
City
for
a
year
together
,
Hence
Learn
,
That
War
,
Pestilence
,
and
Famine
,
are
Judgments
and
Calamities
inflicted
by
God
upon
a
sinful
People
for
their
Contempt
of
Christ
and
Gospel-Grace
.
Ye
shall
hear
of
War
,
Famine
and
Pestilence
.
12
But
before
all
these
things
,
they
shall
lay
their
hands
on
you
,
and
persecute
you
,
delivering
you
up
to
the
Synagogues
,
and
into
prisons
,
being
brought
before
Kings
and
Rulers
for
my
names
sake
.
13
And
it
shall
turn
to
you
for
a
Testimony
.
14
Settle
it
therefore
in
your
Hearts
,
not
to
meditate
before
what
ye
shall
answer
.
15
For
I
will
give
you
a
mouth
and
wisdom
,
which
all
your
Adversaries
shall
not
be
able
to
gainsay
,
or
resist
.
16
And
ye
shall
be
betrayed
,
both
by
parents
,
and
brethren
,
and
kinsfolks
,
and
friends
,
and
some
of
you
shall
they
cause
to
be
put
to
death
.
17
And
ye
shall
be
hated
of
all
men
for
my
names
sake
.
18
But
there
shall
not
an
hair
of
your
head
perish
.
19
In
your
patience
possess
ye
your
Souls
.
Our
Saviour
here
goes
on
in
giving
farther
Signs
of
Jerusalem's
Destruction
;
he
declares
(
1.
)
The
sharp
Persecution
that
should
fall
upon
the
Apostles
themselves
,
They
shall
lay
their
hands
on
you
,
and
persecute
you
.
Learn
thence
,
That
the
keenest
and
sharpest
edge
of
Persecution
,
is
usually
turned
upon
the
Ambassadors
of
Christ
,
and
falls
heaviest
on
the
Ministers
of
God
.
(
2.
)
He
acquaints
them
,
that
for
Preaching
his
Holy
Doctrine
,
they
should
be
brought
before
Kings
and
Rulers
;
but
advises
them
not
to
be
anxiously
thoughtful
,
or
exceedingly
sollicitous
what
they
should
say
,
for
it
should
be
suggested
to
them
by
the
Holy
Ghost
,
what
they
should
say
in
that
hour
.
Learn
thence
,
That
tho'
the
Truth
of
Christ
may
be
opposed
,
yet
the
Defenders
of
it
,
shall
never
be
ashamed
;
for
rather
then
they
shall
want
a
Tongue
to
plead
for
it
,
God
himself
will
prompt
them
by
his
Holy
Spirit
,
and
suggest
such
Arguments
to
them
,
as
all
their
Enemies
shall
not
be
able
to
gainsay
,
I
will
give
you
a
mouth
and
wisdom
.
Observe
(
3.
)
How
he
describes
the
bitter
Enmity
of
the
World
against
the
Preachers
of
his
Gospel
,
to
be
such
as
would
overcome
and
extinguish
even
the
Natural
Affection
of
nearest
Relations
,
Ye
shall
be
betrayed
both
by
Parents
and
Brethren
.
Grace
teaches
us
to
lay
down
our
Lives
for
the
Brethren
;
but
Corruption
in
General
,
and
Enmity
to
the
Gospel
in
Particular
,
will
put
Brother
upon
taking
away
the
Life
of
Brother
,
and
cause
Parents
to
hate
and
persecute
their
own
Bowels
.
Observe
Lastly
,
Our
Saviour's
Admonition
,
In
your
patience
possess
your
Souls
;
There
are
three
Degrees
of
Christian
Patience
,
the
first
consists
in
a
silent
Submission
to
God's
Will
;
the
Second
in
a
thankful
Acceptation
of
God's
Fatherly
Rod
;
the
third
in
serious
chearfulness
under
sorrowful
Dispensations
,
Rejoycing
in
Tribulation
,
and
counting
it
all
joy
when
we
fall
into
divers
Temptations
,
by
this
Patience
we
possess
our
Souls
;
as
Faith
gives
us
the
Possession
of
Christ
,
so
Patience
gives
us
the
possession
of
our selves
;
an
impatient
Man
is
not
in
his
own
hand
;
for
what
Title
soever
we
have
to
our
own
Souls
,
we
have
no
possession
of
them
without
Patience
,
In
your
patience
possess
your
Souls
.
20
And
when
ye
shall
see
Jerusalem
compassed
with
Armies
,
then
know
that
the
Desolation
thereof
is
nigh
.
21
Then
let
them
which
are
in
Judea
flee
to
the
Mountains
,
and
let
them
which
are
in
the
midst
of
it
,
depart
out
,
and
let
not
them
that
are
in
the
Countries
enter
thereinto
.
22
For
these
be
the
days
of
Vengeance
,
that
all
things
which
are
written
may
be
fulfilled
.
23
But
wo
unto
them
which
are
with
Child
,
and
to
them
that
give
Suck
in
those
days
,
for
there
shall
be
great
distress
in
the
Land
,
and
wrath
upon
this
People
.
24
And
they
shall
fall
by
the
edge
of
the
Sword
,
and
shall
be
led
away
Captive
into
all
Nations
,
and
Jerusalem
shall
be
trodden
down
of
the
Gentiles
,
until
the
time
of
the
Gentiles
be
fulfilled
.
25
And
there
shall
be
Signs
in
the
Sun
,
and
in
the
Moon
,
and
in
the
Stars
,
and
upon
the
Earth
,
distress
of
Nations
,
with
perplexity
,
the
Sea
,
and
the
Waves
roaring
.
26
Mens
hearts
failing
them
for
fear
,
and
for
looking
after
those
things
which
are
coming
on
the
Earth
,
for
the
powers
of
Heaven
shall
be
shaken
.
27
And
then
shall
they
see
the
Son
of
man
coming
in
a
cloud
with
power
and
great
glory
.
28
And
when
these
things
come
to
pass
,
then
look
up
,
and
lift
up
your
Heads
,
for
your
Redemption
draweth
nigh
.
The
sense
is
this
,
As
soon
as
ye
shall
see
the
Roman
Army
appear
before
the
City
of
Jerusalem
,
(
called
by
St.
Matthew
and
St.
Mark
,
The
abomination
of
Desolation
,
that
is
,
the
Army
which
is
such
an
abomination
to
you
,
and
the
occasion
of
such
Desolation
wherever
it
goes
)
then
let
every
one
that
values
his
own
Safety
,
fly
as
far
and
as
fast
as
he
can
,
as
Lot
fled
from
the
Flames
of
Sodom
;
and
be
glad
,
if
by
flight
he
can
save
his
Life
,
tho'
he
loses
all
besides
.
Learn
thence
,
That
when
Almighty
God
is
pouring
forth
his
Fury
upon
a
sinful
People
,
it
is
both
lawful
and
a
necessary
Duty
,
by
flight
to
endeavour
to
shelter
our selves
from
the
approaching
Calamity
and
Desolation
;
When
ye
see
Jerusalem
compassed
with
Armies
,
flee
to
the
Mountains
.
Observe
farther
,
the
dreadful
Relation
that
our
Saviour
here
gives
of
those
Desolating
Calamities
which
were
coming
upon
Jerusalem
,
partly
from
the
Roman
Army
without
,
and
partly
from
the
Seditions
and
Factions
of
the
Zealots
within
,
who
committed
such
outrages
and
slaughters
,
that
there
were
no
less
than
an
Hundred
thousand
Jews
slain
,
and
Ninety
seven
thousand
taken
Prisoners
.
They
that
bought
our
Saviour
for
Thirty
Pence
,
were
now
themselves
sold
Thirty
for
a
Penny
.
Now
did
the
Temple
it self
become
a
Sacrifice
,
a
whole
Burnt-offering
,
and
was
consumed
to
Ashes
.
Observe
Lastly
,
What
Encouragement
Christ
gives
to
all
his
Faithful
Disciples
and
Followers
,
he
bids
them
look
up
,
and
lift
up
their
Heads
when
these
Calamities
came
upon
others
;
look
up
with
Confidence
and
Joy
,
for
your
Redemption
,
Salvation
,
and
Deliverance
then
approacheth
.
God
had
a
Remnant
which
he
designed
should
survive
that
Destruction
,
to
be
an
Holy
Seed
;
these
are
called
upon
to
look
up
with
chearfulness
and
joy
,
when
the
hearts
of
others
were
failing
them
for
fear
.
And
thus
shall
it
be
at
the
General
Day
of
Judgment
(
of
which
Jerusalem's
Visitation
was
a
Type
)
Lord
!
how
will
the
Glory
and
Terror
of
that
Day
dazzle
the
Eyes
,
and
terrify
the
Hearts
of
all
the
Enemies
of
Christ
,
but
delight
the
Eyes
,
and
rejoyce
the
Heart
of
all
that
love
and
fear
him
,
that
serve
and
obey
him
?
then
may
the
friends
of
Christ
look
up
,
and
lift
up
their
heads
,
for
their
full
Redemption
draweth
nigh
.
29
And
he
spake
to
them
a
Parable
,
Behold
the
Fig-tree
,
and
all
the
Trees
.
30
When
they
now
shoot
forth
,
ye
see
and
know
of
your selves
,
that
Summer
is
now
nigh
at
hand
.
31
So
likewise
ye
,
when
ye
see
these
things
come
to
pass
,
know
ye
,
that
the
kingdom
of
God
is
nigh
at
hand
.
32
Verily
I
say
unto
you
,
This
generation
shall
not
pass
away
till
all
be
fulfilled
.
33
Heaven
and
Earth
shall
pass
away
,
but
my
words
shall
not
pass
away
.
In
these
words
our
Saviour
declares
the
certainty
of
his
Coming
to
visit
Jerusalem
for
all
her
barbarous
and
bloody
Cruelty
towards
himself
,
his
Prophets
and
Apostles
;
he
is
pleased
to
set
forth
this
by
the
Similitude
of
the
Fig-Tree
,
whose
beginning
to
bud
,
declares
the
Summer
at
hand
;
thus
our
Saviour
tells
them
,
that
when
they
should
see
the
Fore-mentioned
Signs
,
they
might
conclude
the
Destruction
of
their
City
and
Temple
to
be
nigh
at
hand
;
and
accordingly
some
of
that
Generation
then
Living
,
did
see
these
Predictions
Fulfilled
.
Learn
,
that
God
is
no
less
punctual
in
the
Execution
of
his
Threatnings
upon
Incorrigible
Sinners
,
then
he
is
faithful
in
the
performance
of
his
promises
towards
his
own
People
:
The
Truth
and
Veracity
of
God
,
is
as
much
concerned
to
execute
his
Threatnings
,
as
it
is
to
fulfil
his
Promises
.
34
And
take
heed
to
your selves
,
lest
at
any
time
your
Hearts
be
over-charged
with
Surfeiting
and
Drunkenness
,
and
the
cares
of
this
Life
,
and
so
that
day
come
upon
you
unawares
.
35
For
as
a
snare
it
shall
come
on
all
them
that
dwell
on
the
face
of
the
whole
Earth
;
36
Watch
ye
therefore
,
and
pray
always
,
that
ye
may
be
accounted
worthy
to
escape
all
these
things
that
shall
come
to
pass
,
and
to
stand
before
the
Son
of
Man
.
Here
our
Lord
cautions
his
Disciples
against
such
a
Distemper
and
Indisposition
of
Mind
,
as
may
render
them
unfit
and
unready
for
his
Coming
and
Appearance
,
and
to
take
heed
of
two
dangerous
Sins
,
namely
,
Voluptuousness
and
Earthly-mindedness
,
which
above
any
other
Sins
will
indispose
us
for
the
Duty
of
Watchfulness
.
There
is
a
three-fold
Reason
why
our
Saviour
fore-warns
us
of
these
Sins
,
with
Reference
to
the
Day
of
Judgment
,
(
1.
)
Because
they
are
peccata
praecurrentia
,
certain
prognosticks
of
the
Day
of
Judgment
approaching
;
as
it
was
in
the
Days
of
Noah
,
so
shall
the
coming
of
the
Son
of
Man
be
.
(
2.
)
Because
they
are
peccata
Accelerantia
,
they
do
not
only
fore-tell
,
but
hasten
the
Coming
of
Christ
,
to
see
the
World
drowned
in
voluptuousness
and
earthly-mindedness
,
in
security
and
sensuality
,
is
not
only
a
Sign
to
fore-tell
,
but
a
sin
that
hastens
Judgment
,
and
pulls
down
Vengeance
upon
a
wicked
World
.
(3)
Christ
bids
us
beware
of
these
Sins
with
reference
to
the
Day
of
Judgment
,
because
these
Sins
they
are
derisioria
judicii
,
they
beget
in
Men
a
prophane
Spirit
of
Scoffing
and
Deriding
,
at
the
Notices
of
Christ's
appearing
to
Judgment
,
2
Pet.
3.3
.
In
the
last
days
there
shall
come
Scoffers
,
walking
after
their
own
Lusts
,
and
saying
,
where
is
the
promise
of
his
coming
.
Our
Saviour
having
thus
warn'd
them
of
these
Sins
,
he
next
exhorts
them
to
Watchfulness
,
Watch
ye
therefore
,
for
as
a
snare
that
day
will
come
upon
you
;
that
is
,
very
suddenly
,
and
very
unexpectedly
;
a
snare
has
a
threefold
Property
,
to
catch
suddenly
,
to
hold
surely
,
to
destroy
certainly
.
Our
Lord
's
coming
to
Jerusalem
,
was
very
unexpected
,
and
his
coming
to
us
by
Death
and
Judgment
,
will
steal
upon
us
if
we
be
not
watchful
.
Watch
we
then
,
for
our
Lord
will
come
,
at
what
hour
he
will
come
cannot
certainly
be
known
;
there
is
no
time
in
which
we
can
promise
or
assure
our selves
that
our
Lord
will
not
come
;
the
time
of
our
whole
Life
is
little
enough
to
prepare
for
his
Coming
.
Our
Preparation
for
,
will
be
no
acceleration
or
hastning
of
our
Lord
's
Coming
.
And
oh
,
how
dreadful
will
his
Coming
be
,
if
we
be
found
off
our
Watch
,
and
altogether
unready
for
his
Appearance
?
Appear
we
must
in
Judgment
,
but
shall
not
be
able
to
stand
in
the
Judgment
;
see
Christ
we
shall
as
a
Judge
,
but
not
behold
him
as
a
Redeemer
.
37
And
in
the
day-time
he
was
Teaching
in
the
Temple
,
and
at
Night
he
went
out
and
abode
in
the
Mount
called
the
Mount
of
Olives
.
38
And
all
the
people
came
early
in
the
Morning
to
him
in
the
Temple
,
for
to
hear
him
.
Our
Lord
had
exhorted
his
Disciples
in
the
fore-going
Verses
,
to
Diligence
and
Prayer
,
here
he
sets
an
Example
of
both
before
them
.
Busying
himself
in
God's
Service
all
the
day
,
and
at
Night
spending
much
time
in
Prayer
;
in
the
Day-time
he
was
in
the
Temple
Preaching
,
in
the
Evening
he
was
on
the
Mount
of
Olives
Praying
.
Lord
!
What
an
Example
of
indefatigable
Zeal
and
Diligence
hast
thou
set
before
thy
Ministers
and
Members
.
Oh
that
when
our
Master
comes
we
may
be
found
Working
,
our
People
Watching
,
and
both
they
and
we
waiting
for
the
joyful
Coming
of
our
Lord
and
Saviour
.
Amen
.
CHAP.
XXII
.
1
NOW
the
Feast
of
unleavened
Bread
,
drew
nigh
which
is
called
the
Passover
.
2
And
the
chief
Priests
and
Scribes
sought
how
they
might
kill
him
,
for
they
feared
the
people
.
This
Chapter
gives
a
sad
and
sorrowful
Relation
of
the
Chief
Priest's
Conspiracy
against
the
Life
of
our
Blessed
Saviour
,
in
which
we
have
Three
Particulars
Observable
,
(
1.
)
The
Persons
making
this
Conspiracy
,
The
Chief
Priests
,
Scribes
and
Elders
,
that
is
,
the
whole
Jewish
Sanhedrin
,
or
General
Council
;
they
all
lay
their
malicious
Heads
together
,
to
contrive
the
Destruction
of
the
Holy
and
Innocent
Jesus
.
Thence
Learn
,
That
General
Councils
have
erred
,
and
may
Err
Fundamentally
,
both
in
matters
of
Doctrine
and
Practice
;
so
did
this
General
Council
at
Jerusalem
,
consisting
of
Chief
Priests
,
Doctors
and
Elders
,
with
the
High
Priest
their
President
;
They
did
not
believe
Jesus
to
be
the
Messias
,
after
all
the
Miracles
wrought
before
their
Eyes
,
but
ignominiously
put
him
to
Death
.
Observe
(
2.
)
The
manner
of
this
Conspiracy
against
the
Life
of
our
blessed
Saviour
,
it
was
Clandestine
,
Secret
and
Subtle
,
They
consulted
how
they
might
take
him
by
craft
,
and
put
him
to
Death
.
Learn
thence
,
That
Satan
makes
use
of
the
subtilty
of
crafty
men
,
and
abuseth
their
Parts
as
well
as
their
Power
,
for
his
own
Purposes
and
Designs
;
the
Devil
never
sends
a
Fool
of
his
Errand
.
Observe
(
3.
)
The
Circumstance
of
Time
when
this
Conspiracy
was
managed
at
the
Feast
of
the
Passover
;
It
was
a
Custom
among
the
Jews
,
to
Execute
Malefactors
at
their
Solemn
Feasts
,
at
which
time
all
the
Jews
came
up
to
Jerusalem
to
Sacrifice
,
and
then
they
put
Malefactors
to
Death
,
that
all
Israel
might
see
and
fear
,
and
not
do
so
wickedly
.
Accordingly
the
Feast
of
the
Passover
was
waited
for
by
the
Jews
,
as
a
fit
opportunity
to
put
our
Saviour
to
Death
.
The
only
Objection
was
,
that
it
might
occasion
a
Tumult
and
Uproar
amongst
the
People
,
there
being
such
a
mighty
Concourse
at
that
Time
in
Jerusalem
.
But
Judas
making
them
a
proffer
,
they
readily
comply
with
the
Motion
,
and
resolve
to
take
the
first
Opportunity
to
put
our
Saviour
to
Death
.
3
Then
entered
Satan
into
Judas
,
sirnamed
Iscariot
,
being
of
the
number
of
the
Twelve
.
4
And
he
went
his
way
,
and
communed
with
the
chief
Priests
and
Captains
,
how
he
might
betray
him
unto
them
.
5
And
they
were
glad
,
and
covenanted
to
give
him
Money
.
6
And
he
promised
,
and
sought
opportunity
to
betray
him
unto
them
,
in
the
absence
of
the
Multitude
.
Observe
here
,
(
1.
)
The
Person
Betraying
our
Blessed
Saviour
,
Judas
;
Judas
a
Professor
,
Judas
a
Preacher
,
Judas
an
Apostle
,
and
one
of
the
Twelve
,
whom
Christ
had
chosen
out
of
the
World
to
be
his
dearest
Friend
,
one
of
his
Family
and
Houshold
;
shall
we
wonder
to
find
Friends
unfriendly
or
unfaithful
to
us
,
when
our
Saviour
had
a
Traitor
in
his
own
Family
.
(
2.
)
Observe
The
heinous
Nature
of
Judas
his
Sin
,
he
Betrayed
Jesus
;
Jesus
his
Maker
,
Jesus
his
Master
.
It
is
no
strange
or
uncommon
thing
,
for
the
vilest
of
sins
,
and
most
horrid
impieties
,
to
be
acted
by
such
Persons
as
make
the
most
Eminent
Profession
of
Holiness
and
Religion
.
Observe
(
3.
)
What
was
the
occasion
that
led
Judas
to
the
Commission
of
this
Sin
;
it
was
his
inordinate
Love
of
Money
.
I
do
not
find
that
Judas
had
any
particular
Malice
,
Spite
,
or
Ill
will
against
our
Saviour
,
but
a
base
and
unworthy
Spirit
of
Covetousness
possest
him
,
and
this
made
him
sell
his
Master
.
Covetousness
is
the
Root-sin
;
an
eager
and
insatiable
Thirst
after
the
World
,
is
the
Parent
of
the
most
monstrous
and
unnatural
Sins
;
for
which
Reason
our
Saviour
doubles
his
Caution
,
Luke
12.15
.
Take
heed
and
beware
of
Covetousness
;
it
shews
us
both
the
great
danger
of
the
Sin
,
and
the
great
care
that
we
ought
to
take
to
preserve
our selves
from
it
.
7
Then
came
the
day
of
unleavened
Bread
,
when
the
Passover
was
to
be
killed
.
8
And
he
sent
Peter
and
John
,
saying
,
Go
and
prepare
us
the
Passover
,
that
we
may
eat
.
9
And
they
said
unto
him
,
Where
wilt
thou
that
we
prepare
?
10
And
he
said
unto
them
,
Behold
when
ye
are
entered
into
the
city
,
there
shall
a
man
meet
you
,
bearing
a
pitcher
of
water
,
follow
him
into
the
House
where
he
entereth
in
.
11
And
ye
shall
say
unto
the
good
man
of
the
House
,
the
Master
saith
unto
thee
,
Where
is
the
Guest-chamber
,
where
I
shall
eat
the
Passover
with
my
Disciples
?
12
And
he
shall
shew
you
a
large
upper
Room
furnished
,
there
make
ready
.
13
And
they
went
and
found
as
he
had
said
unto
them
,
and
they
made
ready
the
Passover
.
The
time
for
the
Celebration
of
the
Passover
being
now
at
hand
,
Christ
sends
two
of
his
Disciples
,
Peter
and
John
,
to
Jerusalem
,
to
prepare
what
was
needful
in
order
thereunto
;
and
here
we
have
Observable
,
(
1.
)
An
eminent
Proof
and
Evidence
of
Christ's
Divinity
in
Fore-telling
his
Disciples
all
the
particular
Occurrences
and
Circumstances
which
they
should
meet
with
in
the
City
,
as
a
man
bearing
a
pitcher
of
Water
,
&c.
Observe
(
2.
)
How
readily
the
Heart
of
the
Householder
was
disposed
to
receive
our
Saviour
and
his
Disciples
,
and
to
accommodate
them
with
all
things
needful
upon
this
occasion
.
Our
Blessed
Saviour
had
not
a
Lamb
of
his
own
,
and
peradventure
not
Money
wherewith
to
purchase
one
;
yet
he
finds
a
more
agreeable
Accommodation
in
this
poor
Man's
House
,
then
if
he
had
dwelt
in
Ahab's
Ivory
Palace
,
and
had
the
Provisions
of
Solomon's
Table
.
When
Christ
has
a
Passover
to
Celebrate
,
he
will
dispose
the
Hearts
of
his
Children
and
Servants
to
a
free
Reception
of
himself
.
The
Room
that
Christ
will
enter
into
,
it
must
be
a
large
Room
,
an
upper
Room
,
a
Room
furnished
and
prepared
;
a
large
Room
is
the
Emblem
of
an
enlarged
Heart
,
enlarged
with
Love
,
with
Joy
and
Thankfulness
;
an
upper
Room
,
is
an
Heart
exalted
,
not
puft
up
with
Pride
,
but
lifted
up
by
Heavenly
Meditations
;
and
a
Room
furnished
,
is
a
Soul
adorned
with
all
the
Graces
of
the
Holy
Spirit
;
into
such
an
Heart
doth
Christ
enter
,
and
there
delight
to
dwell
;
Here
is
my
rest
for
ever
,
says
Christ
,
here
will
I
dwell
,
for
I
have
a
delight
therein
.
14
And
when
the
hour
was
come
,
he
sate
down
,
and
the
Twelve
Apostles
with
him
.
15
And
he
said
unto
them
,
With
desire
have
I
desired
to
eat
this
Passover
with
you
before
I
suffer
.
16
For
I
say
unto
you
,
I
will
not
any
more
eat
thereof
,
until
it
be
fulfilled
in
the
Kingdom
of
God
.
17
And
he
took
the
Cup
and
gave
Thanks
,
and
said
,
Take
this
and
divide
it
among
your selves
.
18
For
I
say
unto
you
,
I
will
not
drink
of
the
fruit
of
the
Vine
,
until
the
kingdom
of
God
shall
come
.
19
And
he
took
Bread
,
and
gave
Thanks
,
and
brake
it
,
and
gave
unto
them
saying
,
This
is
my
Body
which
is
given
for
you
,
this
do
in
remembrance
of
me
.
20
Likewise
also
the
Cup
after
Supper
,
Saying
,
This
Cup
is
the
New
Testament
in
my
Blood
,
which
is
shed
for
you
.
21
For
behold
the
hand
of
him
that
betrayeth
me
is
with
me
on
the
Table
.
22
And
truly
the
Son
of
man
goeth
as
it
was
determined
,
but
wo
unto
that
Man
by
whom
he
is
Betrayed
.
23
And
they
began
to
enquire
among
themselves
,
which
of
them
it
was
that
should
do
this
thing
.
Observe
here
(
1.
)
What
ardency
of
Desire
,
and
vehemency
of
Affection
,
our
holy
Lord
expresses
to
Celebrate
the
Passover
with
his
Disciples
,
and
to
Administer
the
Sacramental
Supper
to
them
before
he
left
them
;
with
desire
have
I
desired
to
eat
with
you
before
I
suffer
.
Thence
Learn
,
That
it
is
very
necessary
when
Sufferings
do
appear
,
especially
when
Death
does
approach
,
to
have
immediate
Recourse
to
the
Table
of
the
Lord
,
which
affords
both
an
Antidote
against
Fear
,
and
is
Restaurative
to
our
Faith
.
Christ
the
Night
before
he
Suffered
,
Communicated
with
his
Disciples
.
Observe
(
2.
)
The
unexampled
Boldness
of
the
impudent
Traitor
Judas
,
tho'
he
had
sold
his
Master
,
he
presumes
to
sit
down
at
the
Table
with
him
,
and
with
the
other
Disciples
;
had
the
presence
of
Judas
polluted
this
Ordinance
to
any
but
himself
,
doubtless
our
Saviour
would
not
have
suffered
him
to
approach
unto
it
.
It
Teaches
us
,
That
altho'
nothing
be
more
ordinary
then
for
unholy
Persons
to
press
in
to
the
Holy
Ordinances
of
God
,
which
they
have
no
Right
(
whilst
such
)
to
approach
unto
,
yet
their
Presence
pollutes
the
Ordinances
only
to
themselves
.
Holy
Persons
are
not
polluted
by
their
Sins
,
therefore
ought
not
to
be
discouraged
from
coming
,
by
their
presence
.
Observe
(
3.
)
Christ
did
not
Name
Judas
,
and
say
,
Oh
thou
perfidious
Traitor
!
but
behold
the
hand
of
him
that
betrayeth
me
is
with
me
on
the
Table
.
Doubtless
Christ
did
not
name
him
,
because
he
would
not
provoke
him
;
he
did
not
name
him
,
because
he
would
not
drive
him
to
despair
,
but
draw
him
to
Repentance
.
But
Lord
thou
knowest
us
,
when
thou
namest
us
not
:
Oh
how
sad
is
it
for
any
of
thy
Family
,
who
pretend
Friendship
with
thee
,
to
conspire
against
thee
!
and
after
they
have
eat
of
thy
Bread
,
to
lift
up
the
heel
against
thee
?
Observe
(
4.
)
That
tho'
Judas
was
not
named
,
yet
he
saw
himself
pointed
at
by
our
Saviour
;
Behold
the
hand
that
Betrayeth
me
is
on
the
Table
;
and
Judas
his
Heart
told
him
,
whose
hand
that
was
;
yea
,
tho'
Judas
heard
that
dreadful
Sentence
denounced
against
him
,
Wo
to
the
Man
by
whom
the
Son
of
Man
is
Betrayed
;
yet
is
he
no
more
Blank'd
then
Innocency
it self
:
This
Shameless
Man
had
the
Impudence
to
say
to
our
Blessed
Saviour
,
Master
,
is
it
I
?
tho'
St.
Luke
says
it
not
,
the
other
Evangelists
tell
us
,
that
Christ
answered
him
,
Thou
sayest
it
.
Did
not
Judas
,
(
think
we
)
blush
extremely
,
hang
down
his
Guilty
Head
,
at
so
galling
an
Intimation
?
nothing
less
,
we
read
not
of
any
thing
like
it
.
Lord
!
How
does
obstinacy
in
Sinning
Steel
the
Brow
,
and
render
it
uncapable
of
all
relenting
Impressions
.
Immediately
after
the
Celebration
of
the
Passover
,
followed
the
Institution
of
the
Lord's
Supper
;
where
we
have
Observable
,
The
Author
,
the
Time
,
the
Elements
,
and
the
Ministerial
Actions
:
(
1.
)
Observe
the
Author
of
this
new
Sacrament
,
Jesus
took
Bread
.
Learn
thence
,
That
to
institute
a
Sacrament
is
the
sole
Prerogative
of
Jesus
Christ
;
the
Church
has
no
power
to
make
new
Sacraments
;
it
is
only
her
Duty
to
Celebrate
those
which
our
Saviour
has
made
.
(
2.
)
The
Time
of
the
Institution
,
the
Night
before
the
Passion
,
the
Night
in
which
he
was
Betrayed
,
he
took
Bread
.
(
3.
)
The
Sacramental
Elements
,
Bread
and
Wine
;
Bread
representing
the
Body
,
and
Wine
the
Blood
of
our
Redeemer
;
Bread
being
an
absolutely
necessary
Food
,
a
common
and
obvious
Food
,
a
strengthning
and
refreshing
Food
;
and
Wine
being
the
most
excellent
drink
,
the
most
pleasant
and
delightful
,
the
most
Cordial
and
Restaurative
;
for
these
Reasons
,
amongst
others
did
Christ
Consecrate
,
and
set
these
Creatures
apart
for
those
Holy
Purposes
for
which
he
designed
them
.
(
4.
)
The
Ministerial
Actions
,
Breaking
of
the
Bread
,
and
Blessing
of
the
Cup
;
Jesus
took
Bread
,
that
is
separated
it
,
and
set
it
apart
,
from
common
Use
,
for
holy
Purposes
;
He
blessed
it
,
that
is
,
he
prayed
for
a
Blessing
upon
it
,
and
brake
it
,
thereby
shadowing
forth
his
Body
broken
upon
the
Cross
;
and
he
gave
it
to
his
Disciples
,
saying
,
This
broken
Bread
signifies
my
Body
,
which
is
suddenly
to
be
broken
upon
the
Cross
,
for
the
Redemption
and
Salvation
of
a
Lost
World
;
Do
you
likewise
this
,
in
remembrance
of
my
Death
;
as
to
the
Cup
,
Christ
having
set
it
apart
by
Prayer
and
Thanksgiving
,
he
commands
his
Disciples
to
Drink
all
of
it
;
For
,
says
he
,
this
Cup
is
the
new
Testament
in
my
Blood
;
that
is
,
The
Wine
in
this
Cup
doth
represent
the
shedding
of
my
Blood
,
by
which
the
New
Covenant
betwixt
GOD
and
Man
is
ratified
and
confirmed
;
Drink
ye
all
of
this
,
says
our
Saviour
;
whence
we
gather
,
That
every
Communicant
has
as
undoubtedly
a
Right
to
the
Cup
,
as
he
has
to
the
Bread
in
the
Lord's
Supper
;
therefore
for
the
Church
of
Rome
to
deny
the
Cup
to
the
Common
People
is
Sacriledge
,
and
directly
contrary
to
Christ's
Institution
.
24
And
there
was
also
a
strife
amongst
them
,
which
of
them
should
be
accounted
the
Greatest
.
25
And
he
said
unto
them
,
the
Kings
of
the
Gentiles
exercise
Lordship
over
them
;
and
they
that
exercise
Authority
upon
them
are
called
Benefactors
.
26
But
ye
shall
not
be
so
;
For
he
that
is
greatest
among
you
,
let
him
be
as
the
younger
;
and
he
that
is
chief
,
as
he
that
doth
serve
.
27
For
whether
is
greater
,
He
that
sitteth
at
meat
?
or
he
that
serveth
?
Is
not
he
that
sitteth
at
Meat
?
But
I
am
among
you
as
he
that
serveth
.
If
these
Words
be
not
placed
out
of
Order
,
by
St.
Luke
here
,
it
may
seem
very
strange
,
that
the
Apostles
immediately
after
their
Receiving
the
Sacrament
,
should
entertain
their
Minds
with
thoughts
of
Precedency
and
Superiority
,
and
much
stranger
yet
,
that
they
should
Discourse
openly
of
such
a
Subject
as
this
,
especially
considering
what
our
Saviour
had
just
before
told
them
,
that
he
was
betrayed
into
the
hands
of
Sinners
;
but
whether
at
this
time
or
not
,
it
is
most
certain
,
at
some
time
or
other
a
strife
was
found
amongst
them
,
which
should
be
the
Greatest
;
now
that
our
Saviour
might
effectually
quench
these
unhappy
Sparks
of
Ambition
,
which
were
kindled
in
his
Apostles
Minds
,
he
tells
them
,
that
Supremacy
and
Dominion
belongs
to
Secular
Princes
,
not
to
Evangelical
Pastors
,
who
ought
to
carry
themselves
with
Humility
and
Condescention
,
one
towards
another
.
Not
that
Christ
directs
to
a
parity
and
equality
amongst
his
Ministers
,
or
forbids
the
Preheminency
of
some
over
others
;
but
the
affecting
of
Superiority
,
and
the
love
of
Preheminency
,
is
that
which
our
Saviour
disalloweth
.
Learn
(
1.
)
That
so
far
ought
the
Ministers
of
Christ
to
be
from
affecting
a
Domination
and
Superiority
of
Power
over
their
Fellow
Brethren
,
that
in
imitation
of
Christ
,
their
Lord
and
Master
,
they
ought
to
account
themselves
Fellow-Servants
;
I
am
among
you
as
one
that
serveth
.
(
2.
)
That
such
Ministers
as
do
Love
and
Affect
Preheminency
and
Superiority
are
most
unfit
for
it
,
and
they
deserve
it
best
which
seek
it
least
.
(
3.
)
That
the
Dignity
and
Honour
which
the
Ministers
of
Christ
should
chiefly
and
only
affect
,
is
in
another
World
;
and
the
way
to
be
greatest
and
highest
there
,
is
to
be
low
and
humble
here
;
mean
in
our
own
Eyes
,
and
little
in
our
own
esteem
;
Whosoever
is
chief
,
says
Christ
,
let
him
be
your
Servant
.
28
Ye
are
they
which
have
continued
with
me
in
my
Temptations
.
29
And
I
appoint
unto
you
a
Kingdom
,
as
my
Father
hath
appointed
unto
me
.
30
That
ye
may
eat
and
drink
at
my
Table
in
my
Kingdom
,
and
sit
on
Thrones
,
judging
the
Twelve
Tribes
of
Israel
.
Observe
here
,
What
an
Honourable
Acknowledgment
Christ
makes
of
the
Constancy
of
his
Disciples
Love
and
Affection
towards
him
;
Ye
are
they
that
have
continued
with
me
in
my
Temptations
;
that
is
,
in
my
Afflictions
,
Tryals
,
and
Sufferings
.
It
is
an
easy
matter
to
abide
with
Christ
in
days
of
Peace
,
in
times
of
Consolation
,
but
when
we
are
under
Afflictions
,
Temptations
and
Troubles
,
then
to
abide
and
keep
close
to
Christ
,
this
is
the
proof
of
Love
and
Friendship
:
And
as
Christ
makes
an
honourable
mention
of
their
constancy
towards
him
,
so
he
presently
assures
them
of
an
honourable
Reward
;
I
appoint
unto
you
a
Kingdom
.
Learn
hence
,
That
such
as
are
Sharers
with
Christ
in
his
Sufferings
,
shall
certainly
Communicate
with
him
in
his
Glory
;
If
we
Suffer
with
him
,
we
shall
Reign
with
him
.
And
whereas
our
Saviour
promises
his
Apostles
,
To
sit
upon
Thrones
with
him
,
judging
the
twelve
Tribes
of
Israel
;
we
may
gather
,
That
such
Ministers
as
do
most
Service
for
Christ
and
forsake
most
to
follow
him
,
and
continue
in
Temptation
and
Tribulation
with
him
,
shall
in
his
Kingdom
partake
of
most
Honour
and
Dignity
with
him
and
from
him
;
You
shall
eat
and
drink
in
my
Kingdom
,
and
sit
on
Thrones
judging
the
Twelve
Tribes
of
Israel
;
possibly
the
Apostles
,
and
all
the
Zealous
,
Faithful
,
and
Laborious
Ministers
of
Jesus
Christ
,
shall
be
nearer
his
Throne
in
Heaven
,
than
either
Saints
or
Angels
;
nearer
than
the
Angels
,
because
by
Christ's
assuming
the
Humane
Nature
,
they
are
more
nearly
allyed
to
him
;
he
is
their
Friend
,
but
our
Brother
;
and
nearer
than
other
Saints
,
as
having
done
more
eminent
Service
for
Christ
,
and
brought
more
Honour
and
Glory
to
him
by
a
Laborious
Diligence
in
their
Place
and
Station
,
Dan.
12.3
.
They
that
turn
many
to
Righteousness
shall
shine
,
&c.
31
And
the
Lord
said
,
Simon
,
Simon
,
Behold
Satan
hath
desired
to
have
you
,
that
he
may
sift
you
as
Wheat
.
32
But
I
have
prayed
for
thee
,
that
thy
Faith
fail
not
,
and
when
thou
art
Converted
,
strengthen
thy
Brethren
.
Here
I
shall
give
(
1.
)
The
general
sense
of
the
words
;
(
2.
)
The
particular
Matters
contained
in
them
.
(
3.
)
The
special
Observations
from
them
.
The
Sense
of
the
Words
is
this
;
As
for
you
my
Disciples
in
general
,
and
for
thee
Peter
in
particular
,
I
must
tell
thee
,
that
Satan
hath
accused
you
all
before
God
;
and
desired
that
he
may
have
the
sifting
of
you
all
,
by
his
winnowing
Winds
of
Temptation
and
Persecution
,
that
he
may
shake
your
Faith
,
and
weaken
your
Confidence
.
But
I
have
prayed
for
you
all
,
and
particularly
for
thy self
,
who
art
in
greatest
danger
of
falling
,
because
so
confident
of
thine
own
Strength
and
Standing
,
that
thy
Faith
,
tho
severely
shaken
,
may
not
utterly
fail
;
and
when
by
Repentance
thou
art
Recovered
from
thy
Fall
,
be
careful
to
confirm
and
strengthen
others
,
that
they
fall
not
in
like
manner
.
The
particular
matters
contained
in
these
words
are
three
,
a
Christians
Danger
,
a
Christians
Safety
,
and
a
Christians
Duty
:
(
1.
)
a
Christians
Danger
,
Satan
hath
desired
to
sift
you
.
Where
Observe
(
1.
)
The
Person
particularly
warned
of
the
Danger
,
Simon
,
Simon
;
the
Doubling
of
the
Word
doubtless
carries
a
special
intimation
with
it
;
it
denotes
the
greatness
and
nearness
of
Peter's
Danger
,
his
own
security
and
insensibleness
of
that
danger
,
and
the
great
affection
of
Christ
his
Monitors
to
give
him
warning
of
his
Danger
.
Observe
(
2.
)
The
warning
it self
,
and
that
is
of
a
Devilish
Conspiracy
against
himself
,
and
all
the
Apostles
;
Satan
hath
desired
to
have
you
;
to
have
you
for
his
own
,
if
it
might
be
;
to
have
you
,
as
Believers
,
rather
then
other
Men
;
to
have
you
as
eminent
Believers
,
rather
than
other
Christians
;
and
to
have
you
,
as
Apostles
and
Ministers
,
rather
than
other
eminent
Believers
.
And
as
Satan
has
desired
to
have
you
,
so
to
sift
you
too
,
to
winnow
you
as
Wheat
.
Here
Note
,
That
Satan
has
his
Winnowing
Winds
of
Temptation
,
and
his
Tempestuous
Winds
of
Persecution
,
for
the
sifting
of
God's
Children
.
Note
further
,
That
it
is
the
Wheat
,
the
good
Corn
,
that
Satan
Winnows
;
not
Chaff
,
not
Dross
;
Sinners
that
are
all
Chaff
,
and
nothing
but
Dross
,
Satan
will
not
be
at
the
pains
to
sift
and
winnow
them
:
But
what
is
this
Sifting
?
Answer
,
in
sifting
two
things
are
performed
,
(
1.
)
The
agitation
,
shaking
,
and
tossing
of
the
Corn
from
side
to
side
.
(
2.
)
The
Separation
of
the
Corn
from
the
Chaff
and
Dust
;
Satan
intends
the
former
,
GOD
effects
the
latter
;
Cribratione
non
perditur
,
sed
purgatur
frumentum
;
The
Corn
is
improved
,
not
impaired
by
Winnowing
.
The
Saints
of
God
shall
be
no
losers
in
the
end
,
by
Satans
Temptations
,
how
many
and
strong
soever
they
may
be
in
the
way
.
Observe
(
2.
)
The
Christians
Safety
;
But
I
have
prayed
for
thee
,
that
thy
Faith
fail
not
.
Where
Note
(
1.
)
The
Care
that
Christ
had
of
Peter
,
and
in
him
of
all
Believers
;
I
have
prayed
for
thee
;
for
thee
as
a
Believing
Christian
,
and
for
thee
as
a
Tempted
Christian
:
and
it
is
not
said
,
I
will
pray
for
thee
,
but
I
have
Prayed
for
thee
:
Christ
prayed
for
Peter
,
before
Peter
understood
that
he
had
need
of
Christ's
Prayer
;
Christ
Prayed
for
Peter
,
as
soon
as
ever
Satan
desired
to
sift
Peter
:
Our
Intercessor
is
full
as
nimble
and
speedy
in
his
Suit
for
us
,
as
Satan
is
in
his
Accusations
against
us
;
he
has
desired
,
but
I
have
prayed
;
he
is
a
potent
Assailant
,
but
thou
hast
a
powerful
Assistant
.
Observe
(
2.
)
The
Subject
Matter
Prayed
for
,
That
thy
Faith
fail
not
;
not
that
thy
Faith
be
not
assaulted
,
not
that
thy
Faith
be
not
shaken
,
but
that
thy
Faith
may
not
fail
by
an
absolute
and
total
deficiency
.
The
third
Particular
is
the
Christians
Duty
;
When
thou
art
Converted
,
strengthen
thy
Brethren
:
When
Converted
;
that
is
,
when
Recovered
from
thy
Fall
,
when
Restored
upon
thy
Repentance
to
the
Divine
Favour
;
(
This
Conversion
is
not
from
a
State
of
Sin
;
Peter
was
so
Converted
before
,
but
it
was
from
an
Act
of
Sin
,
into
which
he
should
Lapse
and
Relapse
;
Strengthen
thy
Brethren
,
that
is
▪
establish
others
in
the
Faith
from
which
thou
art
shamefully
fallen
thy self
:
Now
the
Lessons
of
Instructions
from
the
whole
,
are
these
;
(
1.
)
That
Temptations
are
like
siftings
,
God
sifts
to
purge
away
our
dust
and
dross
,
Satan
sifts
,
not
to
get
out
the
Chaff
,
but
to
boult
out
the
Flower
,
his
Temptations
are
Levelled
against
our
Faith
.
(
2.
)
That
Satan
has
a
continual
Desire
to
be
Sifting
and
Winnowing
God's
Flower
.
Satan's
own
Children
are
all
Bran
,
all
Chaff
,
these
he
sifts
not
:
God's
Children
have
Flower
mix'd
with
Bran
,
good
Wheat
mix'd
with
Chaff
;
these
he
desires
to
sift
,
winnow
and
f●n
;
not
to
separate
the
Bran
and
Dross
,
but
to
destroy
the
Flower
.
Learn
(
3.
)
That
the
intercession
of
Christ
gives
Security
,
Satisfaction
and
Encouragement
to
all
Believers
;
that
tho'
their
Faith
may
by
Temptations
be
shaken
and
assaulted
,
yet
that
it
shall
never
be
finally
vanquish'd
and
overcome
;
I
have
prayed
that
thy
Faith
fail
not
.
(
4.
)
That
lapsed
Christians
when
Recovered
and
Restored
,
ought
to
endeavour
to
Restore
and
Recover
,
to
strengthen
and
establish
others
;
When
thou
art
Converted
,
strengthen
thy
Brethren
.
33
And
he
said
unto
him
,
Lord
,
I
am
ready
to
go
with
thee
;
both
into
prison
,
and
to
death
.
34
And
he
said
,
I
tell
thee
Peter
;
the
Cock
shall
not
Crow
this
day
before
that
thou
shalt
thrice
deny
that
thou
knowest
me
.
St
Peter's
Resolution
to
accompany
Christ
,
both
to
Prison
,
and
to
Death
,
was
Holy
and
Good
;
but
his
too
confident
Opinion
of
his
own
Strength
and
Ability
so
to
do
,
without
a
Divine
Aid
and
Assistance
,
was
his
failing
and
infirmity
.
Self-confidence
is
a
sin
too
too
incident
to
the
holiest
and
best
of
Men.
Little
did
Peter
think
,
What
a
Feather
he
should
be
in
the
Wind
of
Temptation
,
if
once
God
left
him
to
himself
,
and
to
Satan's
Assaults
.
Learn
farther
,
How
hard
a
matter
it
is
for
a
Christian
to
excel
in
Gifts
,
and
not
to
be
over-confident
and
conceited
.
To
see
a
Man
eminent
in
Gifts
,
and
yet
exemplary
in
Humility
,
is
a
rare
sight
;
if
we
stand
in
the
Evil
Day
,
't
is
an
humble
fear
of
Falling
that
must
enable
us
to
stand
.
35
And
he
said
unto
them
,
When
I
sent
you
without
Purse
,
and
Scrip
,
and
Shoes
,
Lacked
ye
any
thing
?
and
they
said
nothing
.
36
Then
said
he
unto
them
,
But
now
he
that
hath
a
purse
,
let
him
take
it
,
and
likewise
his
Scrip
;
and
he
that
hath
no
Sword
,
let
him
sell
his
Garment
and
buy
one
.
37
For
I
say
unto
you
,
That
this
that
is
written
must
yet
be
accomplished
in
me
;
And
he
was
reckoned
among
the
Transgressors
;
For
the
things
concerning
me
have
an
end
.
38
And
they
said
,
Lord
,
behold
,
here
are
two
Swords
,
and
he
said
unto
them
,
It
is
enough
.
As
if
our
Lord
had
said
,
Hitherto
I
have
been
with
you
,
and
you
have
had
my
special
Protection
,
and
careful
Provision
,
tho'
you
went
without
Purse
,
Scrip
or
Sword
.
But
the
Time
is
now
at
hand
when
I
must
leave
you
;
when
your
Friends
will
be
few
,
and
your
Enemies
many
;
therefore
make
such
Preparation
for
your selves
,
as
Prudence
shall
direct
:
Indeed
my
Sufferings
will
be
first
;
I
must
be
numbred
with
the
Transgressors
,
and
all
things
that
are
written
of
me
must
be
accomplished
,
and
will
suddenly
be
fulfilled
;
and
after
me
you
will
next
come
upon
the
Stage
,
therefore
prepare
and
provide
for
it
.
Learn
,
That
Christ
having
fore-warned
his
Members
,
but
especially
his
Ministers
,
of
the
Dangers
,
Distresses
and
Difficulties
that
they
are
to
conflict
and
encounter
with
;
it
is
their
Duty
,
by
Faith
and
Patience
,
with
Courage
and
Christian
Resolution
,
to
be
well
armed
and
prepared
against
them
.
39
And
he
came
out
,
and
went
as
he
was
wont
to
the
Mount
of
Olives
;
and
his
Disciples
also
followed
him
.
40
And
when
he
was
at
the
place
,
he
said
unto
them
,
Pray
that
ye
enter
not
into
Temptation
.
41
And
he
was
withdrawn
from
them
about
a
stones
cast
;
and
kneeled
down
and
prayed
,
saying
.
42
Father
,
if
thou
be
willing
remove
this
Cup
from
me
;
nevertheless
,
not
my
Will
,
but
thine
be
done
.
43
And
there
appeared
an
Angel
unto
him
from
Heaven
,
strengthning
him
.
44
And
being
in
an
Agony
,
he
prayed
more
earnestly
,
and
his
Sweat
was
as
it
were
great
drops
of
Blood
,
falling
down
to
the
Ground
.
45
And
when
he
rose
up
from
Prayer
,
and
was
come
to
his
Disciples
,
he
found
them
sleeping
for
Sorrow
.
46
And
he
said
unto
them
,
Why
sleep
ye
?
rise
and
pray
,
lest
ye
enter
into
Temptation
.
Our
Blessed
Saviour
being
now
come
to
the
Mount
of
Olives
,
and
having
entered
with
his
Disciples
into
the
Garden
near
it
,
whither
he
used
to
retire
and
pray
.
In
this
place
he
falls
into
a
bitter
and
bloody
Agony
,
in
which
he
prayed
with
wonderful
Fervour
and
Importunity
;
his
Sufferings
were
now
coming
on
a
great
pace
,
and
he
meets
them
upon
his
Knees
,
and
would
be
found
in
a
Praying
posture
.
Learn
thence
,
That
Prayer
is
the
best
Preparative
for
,
as
well
as
the
most
powerful
Support
under
the
heaviest
Sufferings
that
can
befal
us
.
As
to
this
Prayer
of
our
Saviour
in
his
Agony
,
many
particulars
are
very
Observable
,
As
(
1.
)
The
Time
when
he
Prayed
thus
extraordinarily
,
it
was
the
Evening
before
he
Suffered
,
just
before
Judas
with
his
Black
Guard
came
to
Apprehend
him
;
and
when
he
did
come
,
he
found
him
in
a
praying
Posture
;
our
Lord
Teaching
us
by
his
Example
,
That
when
Eminent
Dangers
are
before
us
,
especially
when
Death
is
apprehended
by
us
,
it
is
our
Duty
to
be
very
much
in
Prayer
to
God
,
and
very
fervent
in
our
Wrestlings
with
him
.
Observe
(
2.
)
The
Subject
Matter
of
our
Lord's
Prayer
,
That
,
if
possible
,
the
Cup
might
pass
from
him
;
That
is
,
he
might
escape
that
Dreadful
Wrath
,
at
which
he
was
so
sore
amazed
.
But
what
!
Did
Christ
now
begin
to
repent
of
his
Undertaking
for
Sinners
?
Did
he
shrink
and
give
back
when
it
came
to
the
pinch
?
No
,
nothing
like
this
;
but
as
he
had
Two
Natures
,
being
GOD
and
Man
,
so
he
had
two
distinct
Wills
;
as
Man
he
feared
and
shunned
Death
;
as
God-man
he
willingly
submitted
to
it
.
The
Divine
Nature
,
and
the
Humane
Spirit
of
Christ
did
now
assault
each
other
with
disagreeing
Interests
.
Again
,
This
Prayer
was
not
absolute
,
but
Conditional
;
Father
,
if
it
may
be
,
if
thou
wilt
,
if
it
please
thee
,
let
the
Cup
pass
,
if
not
,
I
will
drink
it
.
The
Cup
of
Sufferings
we
see
is
a
very
bitter
and
distastful
Cup
,
a
Cup
which
Humane
Nature
abhors
;
yet
doth
God
oft-times
put
this
Bitter
Cup
of
Affliction
into
the
hands
of
those
whom
yet
he
does
sincerely
Love
;
and
when
he
doth
do
so
,
it
is
their
Duty
to
drink
it
with
Silence
and
Submission
,
as
here
their
Lord
did
before
them
.
Observe
(
3.
)
The
manner
of
our
Lord's
Prayer
in
this
his
Agony
;
and
here
we
may
Remark
(
1.
)
It
was
a
Solitary
Prayer
;
he
went
by
himself
alone
,
out
of
the
Hearing
of
his
Disciples
.
The
Company
of
our
best
and
dearest
Friends
is
not
always
Seasonable
;
there
are
Times
and
Seasons
when
a
Christian
would
not
be
willing
that
the
most
intimate
Friend
he
has
in
the
World
should
be
with
him
,
to
hear
what
passes
in
Secret
betwixt
him
and
his
God
.
Again
(
2.
)
it
was
an
humble
Prayer
,
that
appears
by
the
Postures
in
which
he
cast
himself
,
sometimes
kneeling
,
sometimes
lying
Prostrate
upon
his
Face
;
he
lyes
in
the
very
Dust
,
and
lower
he
could
not
lye
,
and
his
Heart
was
as
low
as
his
Body
.
(
3.
)
It
was
a
vehement
,
fervent
,
and
importunate
Prayer
;
Such
was
the
Fervour
of
his
Spirit
,
that
he
Prayed
himself
into
an
Agony
:
Oh
let
us
blush
to
think
,
how
unlike
our
Praying-frame
of
Spirit
is
to
Christ's
.
Lord
!
What
Coldness
,
Deadness
,
Drowsiness
,
Formality
and
Laziness
is
found
in
our
Prayers
?
how
often
do
our
Lips
move
when
our
Hearts
stand
still
.
Observe
(
4.
)
The
Posture
which
the
Disciples
were
found
in
,
when
our
Lord
was
Praying
in
his
Agony
,
they
were
fast
asleep
.
Good
God!
Could
they
possibly
sleep
at
such
a
time
as
this
?
When
Christ's
Soul
was
exceeding
sorrowful
,
could
their
Eyes
be
thus
heavy
?
Learn
thence
,
That
the
very
best
of
Christ's
Disciples
may
be
,
and
oft-times
are
,
overtaken
with
great
Infirmities
;
when
the
most
important
Duties
are
performing
;
Then
cometh
he
to
his
Disciples
,
and
find●
them
Sleeping
.
Observe
(
5.
)
The
Mild
,
Meek
,
and
Gentle
Rebuke
which
he
gives
his
Disciples
for
their
Sleeping
;
he
said
unto
them
,
Why
sleep
ye
?
could
you
not
Watch
with
me
one
hour
?
What
,
not
Watch
when
your
Master
was
in
such
Danger
?
Could
you
not
Watch
with
me
,
when
I
am
going
to
lay
down
my
Life
for
you
?
What
,
not
one
hour
,
and
that
the
parting
Hour
too
?
Learn
hence
,
That
the
holiest
and
best
Resolved
Christians
,
who
have
willing
Spirits
for
Christ
and
his
Service
,
yet
in
regard
of
the
Weakness
of
the
Flesh
,
and
frailty
of
Humane
Nature
,
it
is
their
Duty
to
Watch
and
Pray
,
and
thereby
Guard
themselves
against
Temptations
,
Rise
and
pray
,
lest
ye
enter
into
,
&c.
47
While
he
yet
spake
,
Behold
a
Multitude
,
and
he
that
was
called
Judas
,
one
of
the
Twelve
went
before
them
,
and
drew
near
unto
Jesus
to
kiss
him
.
48
But
Jesus
said
unto
him
,
Judas
,
Betrayest
thou
the
Son
of
Man
with
a
Kiss
?
49
When
they
which
were
about
him
,
saw
what
would
follow
,
they
said
unto
him
,
Lord
,
Shall
we
smite
with
the
Sword
?
50
And
one
of
them
smote
the
Servant
of
the
High-priest
,
and
cut
off
his
right
Ear.
51
And
Jesus
answered
and
said
,
Suffer
ye
thus
far
,
and
he
touched
his
ear
,
and
healed
him
.
52
Then
Jesus
said
unto
the
Chief
Priests
,
and
Captains
of
the
Temple
,
and
the
Elders
which
were
come
to
him
;
Be
ye
come
out
as
against
a
Thief
,
with
Swords
and
Staves
?
53
When
I
was
daily
with
you
in
the
Temple
,
ye
stretched
forth
no
hands
against
me
;
But
this
is
your
Hour
and
the
Power
of
Darkness
.
It
was
the
Lot
and
Portion
of
our
Blessed
Redeemer
here
,
we
find
,
to
be
Betrayed
into
the
hands
of
his
Mortal
Enemies
,
by
the
Treachery
of
a
false
and
dissembling
Friend
:
And
in
this
sad
Relation
before
us
we
have
Observable
,
The
Traitor
,
the
Treason
,
the
Manner
how
,
and
the
Time
when
this
Treasonable
Design
was
Executed
.
Observe
(
1.
)
The
Traitor
Judas
;
all
the
Evangelists
carefully
Describe
him
,
by
his
Name
Judas
,
Judas
Iscariot
,
lest
he
should
be
mistaken
for
Jude
,
the
Brother
of
James
;
and
by
his
Office
,
one
of
the
Twelve
.
Lord
!
How
ought
the
greatest
Professors
to
look
well
to
themselves
,
and
to
the
Grounds
and
Principles
of
their
Profession
:
For
a
Profession
begun
in
Hypocrisy
,
will
certainly
end
in
Apostacy
.
Observe
(
2.
)
The
occasion
of
the
Treason
,
Covetousness
,
or
the
inordinate
Love
of
Worldly
Wealth
;
and
accordingly
the
Devil
lays
a
Temptation
before
him
,
exactly
suited
to
his
Temper
and
Inclination
,
and
it
instantly
over-came
him
.
Learn
hence
,
That
Persons
are
never
in
such
imminent
danger
of
falling
into
Sin
,
as
when
they
meet
with
Temptations
exactly
suited
to
their
Master
Lusts
.
Oh
pray
we
,
That
God
would
keep
us
from
a
Temptation
suited
to
our
predominant
Lust
and
Corruption
.
Observe
(
3.
)
The
Treason
of
Judas
,
He
led
on
an
armed
Multitude
to
the
place
where
Christ
was
,
gave
them
a
signal
to
discover
him
by
,
and
bids
them
lay
hands
upon
him
,
and
hold
him
fast
;
Which
Treason
of
Judas
was
attended
with
these
black
and
hellish
Aggravations
.
He
had
been
a
Witness
of
our
Saviour's
Miracles
,
an
Hearer
of
our
Holy
Lord's
Doctrine
;
What
he
did
was
not
by
Sollicitation
;
the
Chief
Priests
did
not
send
to
him
,
but
he
went
to
them
.
Lord
!
How
dangerous
is
it
,
to
allow
our selves
in
any
Secret
Sin
;
none
can
say
,
how
far
that
one
Sin
may
in
time
lead
us
:
Should
any
one
have
told
Judas
that
his
Covetousness
would
at
last
make
him
deny
his
Master
,
and
Sell
his
Saviour
,
he
would
have
said
with
Hazael
,
Is
thy
Servant
a
Dog
that
I
should
do
this
thing
?
Observe
(
4.
)
The
Endeavours
used
by
the
Disciples
for
their
Master's
Rescue
,
One
of
them
(
St.
Matthew
says
it
was
Peter
)
drew
a
Sword
,
and
cut
off
the
Ear
of
Malchus
;
But
why
not
the
Ear
of
Judas
rather
?
Because
,
though
Judas
was
most
Faulty
,
yet
Malchus
might
be
most
forward
to
Arrest
and
carry
off
our
Saviour
.
Oh
how
does
a
pious
Breast
boyl
with
Indignation
at
the
sight
of
any
open
Affront
offered
to
its
Saviour
:
Yet
tho'
St.
Peter's
Heart
was
sincere
,
his
hand
was
too
rash
;
good
Intentions
are
no
warrant
for
irregular
Actions
;
and
accordingly
Christ
,
who
accepted
the
Affection
,
reproved
the
Action
:
To
resist
Authority
,
even
in
Christ's
own
Defence
,
is
rash
Zeal
,
and
discountenanced
by
the
Gospel
.
Peter
did
well
to
ask
his
Master
,
If
he
should
smite
with
the
Sword
;
but
he
ought
to
have
stayed
his
hand
till
Christ
had
given
him
his
Answer
.
54
Then
took
they
him
,
and
led
him
,
and
brought
him
into
the
High-priests
House
;
and
Peter
followed
afar
off
.
55
And
when
they
had
kindled
a
Fire
in
the
midst
of
the
Hall
,
and
were
set
down
together
,
Peter
sate
down
amongst
them
.
56
But
a
certain
Maid
beheld
him
as
he
sate
by
the
fire
,
and
earnestly
looked
upon
him
,
and
said
,
This
Man
was
also
with
him
,
57
And
he
denied
him
,
saying
,
Woman
I
know
him
not
.
58
And
after
a
little
while
,
another
saw
him
,
and
said
,
Thou
art
also
of
them
,
And
Peter
said
,
Man
I
am
not
.
59
And
about
the
space
of
an
hour
after
,
Another
confidently
affirmed
,
saying
,
Of
a
truth
that
fellow
also
was
with
him
.
60
And
Peter
said
,
Man
,
I
know
not
what
thou
sayest
;
and
immediately
the
Cock
Crew
,
while
he
yet
spake
.
61
And
the
Lord
turned
,
and
looked
upon
Peter
;
And
Peter
remembred
the
word
of
the
Lord
,
how
he
said
unto
him
,
before
the
Cock
crow
,
thou
shalt
deny
me
thrice
.
62
And
Peter
went
out
,
and
wept
bitterly
.
This
Paragraph
of
the
Chapter
gives
us
an
account
of
the
Fall
and
Rising
of
Peter
;
of
his
Sin
in
denying
his
Master
,
and
of
his
Recovery
by
Repentance
;
both
must
be
considered
distinctly
.
First
,
touching
his
Sin
and
Fall
;
there
are
Four
Particulars
Observable
relating
thereunto
;
namely
,
the
Sin
it self
,
the
Occasion
of
that
Sin
,
the
Re-iteration
and
Repetition
of
it
,
and
the
aggravating
Circumstances
attending
it
.
Observe
(
1.
)
The
Sin
it self
,
the
denyal
of
Christ
Jesus
his
Lord
and
Master
:
I
know
not
the
Man
;
and
this
back'd
with
an
Oath
,
he
Sware
that
he
knew
him
not
.
Lord
!
How
may
the
slavish
fear
of
Suffering
drive
the
Holiest
and
best
of
Men
to
commit
the
foulest
and
the
worst
of
Sins
.
Observe
(
2.
)
The
Occasions
leading
to
this
Sin
,
and
they
were
these
,
First
,
his
Following
of
Christ
afar
off
:
To
follow
Christ
was
the
Effect
of
Peter's
Faith
,
but
to
follow
him
afar
off
at
this
time
,
was
the
fruit
of
Fear
,
and
the
Effect
of
Frailty
.
Wo
unto
us
when
Temptation
comes
,
if
we
be
far
from
Christ's
gracious
Presence
and
Assistance
.
(
2.
)
His
being
in
bad
Company
,
amongst
Christ's
Enemies
:
Would
we
escape
Temptations
to
Sin
,
we
must
then
decline
such
Company
as
would
allure
and
draw
us
into
Sin
.
Peter
had
better
have
been
a
cold
by
himself
alone
,
then
warming
himself
at
a
Fire
which
was
Compassed
in
with
the
Blasphemies
of
the
Multitude
;
where
his
Conscience
,
though
not
seared
,
was
yet
made
hard
.
(
3.
)
Another
grand
occasion
of
Peter's
Falling
,
was
a
presumptuous
Confidence
of
his
own
Strength
and
Standing
;
Though
all
Men
forsake
thee
,
yet
will
not
I.
Oh
Lord
!
to
presume
upon
our selves
,
is
the
ready
way
to
provoke
thee
to
leave
us
to
our selves
;
if
ever
we
stand
in
the
day
of
Tryal
,
't
is
the
fear
of
Falling
must
enable
us
to
stand
;
we
soon
Fall
,
if
we
believe
it
impossible
to
Fall
.
Observe
(
3.
)
The
Re-iteration
and
Repetition
of
this
Sin
,
he
denied
Christ
again
and
again
;
he
denies
him
first
with
a
Lye
,
then
with
an
Oath
,
and
next
with
a
Curse
.
Lord
!
How
dangerous
is
it
,
not
to
resist
the
first
Beginnings
of
Sin
?
If
we
yield
to
one
Temptation
,
Satan
will
assault
us
with
more
and
stronger
;
Peter
proceeded
from
a
Denyal
to
a
Lye
;
from
a
Lye
to
an
Oath
,
from
an
Oath
to
an
Imprecation
and
Curse
;
It
is
our
Wisdom
vigorously
to
Resist
Sin
at
the
Beginning
;
for
the●
have
we
most
Power
,
and
Sin
has
least
.
Observe
(
4.
)
The
heinous
and
aggravating
Circumstances
of
St.
Peter's
Sin
;
and
they
are
these
,
(
1.
)
The
Character
of
his
Person
,
a
Disciple
,
an
Apostle
,
a
chief
Apostle
,
a
special
Favourite
,
who
,
with
James
and
John
had
the
special
Honour
to
be
with
Christ
at
his
Transfiguration
;
yet
he
denies
Christ
.
(
2.
)
The
Person
whom
he
denies
,
his
Master
,
his
Saviour
and
Redeemer
,
he
that
in
great
Humility
had
washed
Peter's
Feet
,
had
eat
the
Passover
with
Peter
,
had
given
but
just
before
the
Holy
Sacrament
to
Peter
,
yet
is
this
kind
and
condescending
Saviour
denied
by
Peter
.
(
3.
)
Consider
the
Persons
before
whom
he
denied
Christ
,
the
Chief
Priests
Servants
.
Oh
how
surprizing
,
and
yet
very
pleasing
was
it
to
them
,
to
see
one
Disciple
Betray
and
Sell
his
Master
,
and
another
disown
and
deny
him
.
(
4.
)
Consider
the
Time
when
he
denied
him
;
it
was
but
a
few
Hours
after
he
had
received
the
Holy
Sacrament
from
Christ's
own
hands
:
how
unreasonable
then
is
their
Objection
against
coming
to
the
Lord's
Table
,
That
some
who
go
to
it
,
dishonour
Christ
:
as
soon
as
they
come
from
it
:
Such
Examples
ought
:
not
to
discourage
us
from
Coming
to
the
Ordinance
;
but
should
excite
and
encrease
our
Watchfulness
after
we
have
been
there
;
that
our
After-deportment
may
be
suitable
to
the
Solemnity
of
a
Sacramental
Table
.
Observe
(
5.
)
What
a
small
Temptation
he
lay
under
,
thus
shamefully
to
deny
his
Lord
and
Master
;
a
Damsel
only
at
first
spake
to
him
;
had
a
Band
of
Armed
Soldiers
appeared
to
him
,
and
apprehended
him
:
Had
he
been
Bound
and
led
away
to
the
Judgment-Hall
,
and
there
Threatned
with
the
Sentence
of
an
ignominious
Death
,
some
Excuse
might
have
been
made
better
for
him
;
But
to
disown
his
Relation
to
Christ
upon
a
word
spoken
by
a
sorry
Maid
that
kept
the
door
;
the
smallness
of
the
Temptation
was
an
high
aggravation
of
the
Crime
.
Ah
Peter
,
How
little
didst
thou
answer
thy
Name
at
this
time
?
Thou
art
not
now
a
Rock
but
a
Reed
,
a
Pillar
blown
down
by
a
Womans
Breath
.
Oh
frail
Humanity
,
whose
Strength
is
Weakness
and
Infirmity
.
Note
here
,
That
in
most
of
the
Saints
Falls
Recorded
in
Scriptures
,
the
first
enticers
to
Sin
,
or
the
accidental
occasions
of
it
,
were
Women
;
Witness
(
besides
the
first
Fall
,
that
of
Adam's
,
where
the
Woman
was
first
in
the
Transgression
)
the
Fall
of
Lot
,
Samson
,
David
,
Solomon
,
and
Peter
;
these
are
sad
instances
of
the
Truth
of
what
I
speak
.
A
weak
Creature
may
be
a
strong
Tempter
;
nothing
is
too
impotent
or
useless
for
the
Devil's
Service
;
it
was
a
great
Aggravation
of
Peter's
Sin
,
that
the
voice
of
a
poor
Maid
that
kept
the
door
,
should
be
of
more
Force
to
over-come
him
,
then
his
Faith
in
Jesus
to
sustain
him
.
But
what
shall
we
say
,
small
things
are
sufficient
to
cast
us
down
,
if
God
doth
not
hold
us
up
;
we
sink
under
any
Burthen
,
if
God
sustains
us
not
,
and
yield
to
the
least
Temptation
,
if
he
leaves
us
to
our selves
;
a
Damsel
shall
then
make
a
Disciple
shrink
;
and
a
Door-keeper
shall
be
able
to
drive
an
Apostle
before
her
.
This
is
the
Account
in
short
of
St.
Peter's
Fall
,
considered
in
it self
,
and
with
the
Circumstances
relating
to
it
.
Now
follows
his
Recovery
and
Rising
again
by
Repentance
;
and
here
we
have
Observable
,
the
Suddenness
of
his
Repentance
,
the
Means
of
his
Repentance
,
and
the
Manner
of
his
Repentance
.
Observe
(
1.
)
The
Suddenness
of
St.
Peter's
Repentance
;
as
his
Sin
was
sad
,
so
was
his
Repentance
speedy
:
Sins
committed
by
Surprize
,
and
through
the
prevalency
of
a
Temptation
that
suddenly
Assaults
us
,
are
much
sooner
Repented
of
,
then
where
the
sin
is
presumptuous
and
deliberate
;
David's
Murther
and
Adultery
were
Deliberate
Acts
of
Sin
,
in
which
he
lay
almost
Twelve
Months
,
without
any
Solemn
Repentance
for
them
.
St.
Peter's
Denyal
was
hasty
and
sudden
,
under
a
violent
pang
and
passion
of
Fear
,
and
he
takes
the
warning
of
the
Cock's
Crowing
,
to
go
forth
speedily
and
weep
for
his
Transgression
.
Observe
(
2.
)
The
Means
of
his
Repentance
,
which
was
Two-fold
;
the
less
Principal-means
,
was
the
Crowing
of
the
Cock
,
the
more
principal
Means
were
Christ's
looking
upon
Peter
,
and
Peter's
Remembring
the
word
of
Christ
.
(
1.
)
The
less
principal
Means
of
St.
Peter's
Rising
and
Recovery
by
Repentance
,
was
the
Crowing
of
the
Cock
;
as
the
voice
of
the
Maid
occasioned
him
to
Sin
,
so
the
voice
of
the
Cock
occasioned
him
to
Reflect
,
That
God
who
always
can
work
without
Means
,
can
ever
,
when
he
please
,
work
by
weak
and
contemptible
Means
,
and
open
the
Mouth
of
a
Bird
or
a
Beast
for
the
Conversion
of
a
Man
.
But
why
doth
our
Lord
make
use
of
the
Crowing
of
the
Cock
,
as
a
Means
of
bringing
St.
Peter
to
Repentance
?
There
is
ever
some
Mystery
in
Christ's
Institutions
and
Instruments
;
The
Cock
was
a
Preacher
to
call
St.
Peter
to
his
Duty
,
there
being
something
of
Emblem
between
a
Cock
and
a
Preacher
;
The
Preacher
ought
to
have
the
Wings
of
the
Cock
,
to
rouze
up
himself
from
Drowsiness
and
Security
,
and
to
awaken
others
to
a
sense
of
their
Duty
:
He
must
have
the
Watchfulness
of
the
Cock
,
to
be
ever
ready
to
discover
,
and
fore-warn
Danger
;
He
must
have
the
voice
of
the
Cock
to
cry
aloud
,
to
tell
Israel
of
their
Sin
,
to
terrify
the
Roaring
Lyon
of
Hell
and
make
him
Tremble
,
as
they
say
the
natural
Lyon
does
;
in
a
word
,
he
must
observe
the
Hours
of
the
Cock
,
to
Crow
at
all
Seasons
;
to
Preach
the
Word
in
Season
and
out
of
Season
.
Again
(
2.
)
The
more
principal
Means
of
St.
Peter's
Recovery
were
,
Christ's
looking
upon
Peter
,
and
Peter's
remembring
the
word
of
Christ
.
(
1.
)
Christ's
looking
upon
Peter
;
our
Saviour
look'd
upon
Peter
,
before
either
Peter
look'd
upon
our
Saviour
,
or
upon
himself
.
Oh
wonderful
Act
of
Love
and
Grace
towards
this
fallen
Disciple
.
Christ
was
now
upon
his
Tryal
for
his
Life
(
a
time
when
our
Thoughts
would
have
been
wholly
taken
up
about
our selves
)
but
even
then
did
Christ
find
Leisure
to
think
upon
Peter
,
to
Remember
his
Disconsolate
Disciple
,
to
turn
himself
about
,
and
give
him
a
pittiful
but
piercing
Look
,
even
a
Look
that
melted
and
dissolved
him
into
Tears
;
We
never
begin
to
lament
our
Sins
,
but
we
are
first
Lamented
by
our
Saviour
;
Jesus
,
looked
upon
Peter
,
that
was
the
first
more
principal
Means
of
his
Repentance
.
But
(
2.
)
the
other
Means
was
,
Peter
remembring
of
the
word
of
the
Lord
,
Before
the
C●ck
Crow
thou
shalt
deny
me
.
Now
this
Remembrance
was
an
Applicative
and
Feeling
Remembrance
;
he
Remembred
the
Prediction
of
Christ
,
and
apply'd
it
sensibly
to
himself
;
Teaching
us
,
That
the
efficacy
of
Christ's
Word
,
in
order
to
a
sound
Repentance
,
depends
not
upon
the
Historical
Remembrance
of
it
,
but
upon
the
close
Application
thereof
to
every
Man's
Conscience
.
Observe
(
3.
)
The
Manner
of
St.
Peter's
Repentance
,
it
was
Secret
,
it
was
Sincere
,
it
was
Lasting
and
Abibiding
.
(
1.
)
It
was
secret
;
He
went
out
and
wept
,
Verè
dolet
qui
sine
Teste
dolet
;
He
sought
a
place
of
Retirement
where
he
might
mourn
in
Secret
:
Solitariness
is
most
agreeable
to
an
afflicted
Spirit
;
Yet
must
I
add
,
that
as
St.
Peter's
Sorrow
,
so
probably
his
Shame
might
cause
him
to
go
forth
and
weep
.
Christ
looked
upon
him
,
and
how
ashamed
must
he
be
to
look
upon
Christ
,
seeing
he
had
so
lately
denied
that
he
had
ever
seen
him
.
(
2.
St.
Peter's
Repentance
was
Sincere
,
He
wept
bitterly
;
His
Grief
was
extraordinary
,
and
his
Tears
abundant
;
There
is
always
a
weeping
that
must
follow
Sin
;
Sin
must
cost
the
Soul
Sorrow
,
either
here
or
in
Hell
;
We
must
now
either
Mourn
a
while
,
or
Lament
for
ever
.
Doubtless
with
Peter's
Tears
there
was
joined
hearty
Confession
of
Sin
to
God
,
and
smart
Reflections
upon
himself
after
this
manner
;
Lord
!
What
have
I
done
?
I
a
Disciple
,
I
an
Apostle
,
I
that
did
so
lately
acknowledge
my
Master
to
be
Christ
the
Lord
;
I
that
spoke
with
so
much
Assurance
,
Though
all
Men
deny
thee
,
yet
will
not
I
;
I
that
promised
to
lay
down
my
Life
for
his
sake
,
yet
have
I
denied
him
,
yet
have
I
with
Oaths
and
Imprecations
Disowned
him
,
and
this
at
the
Voice
of
a
Damsel
,
not
at
the
sight
of
a
Drawn
Sword
presented
at
my
Breast
.
Lord
!
What
weakness
?
what
wickedness
,
what
unfaithfulness
have
I
been
guilty
of
?
Oh
that
my
Head
were
Waters
,
and
mine
Eyes
a
Fountain
of
Tears
,
that
I
might
weep
all
my
days
for
the
Fault
of
this
one
Night
.
Thus
may
we
suppose
our
Lapsed
Apostle
to
have
bemoaned
himself
:
And
happy
was
it
for
him
that
he
did
so
,
for
Blessed
are
the
Tears
of
a
Converted
Revolter
,
and
happy
is
the
Misery
of
a
Mourning
Offender
.
Observe
(
3.
St.
Peter's
Repentance
was
not
only
Secret
and
Sincere
,
but
Lasting
and
Abiding
;
He
retained
a
very
quick
Sense
,
and
lively
Remembrance
of
this
Sin
upon
his
Mind
all
his
Life
after
.
Ecclesiastical
History
Reports
,
that
ever
after
when
St.
Peter
heard
the
Crowing
of
the
Cock
,
he
fell
upon
his
Knees
and
wept
:
Others
say
,
That
he
was
wont
to
rise
at
Mid-night
,
and
spend
the
Time
in
Prayer
and
Humiliation
,
between
Cock-Crowing
and
Day-light
:
And
the
Papists
who
delight
to
turn
every
thing
into
Folly
and
Superstition
,
first
began
that
Practice
of
setting
up
what
we
call
Weather-Cocks
upon
Towers
and
Steeples
,
to
put
People
in
mind
of
St.
Peter's
Fall
and
Repentance
by
that
Signal
.
Lastly
,
St.
Peter's
Repentance
was
attended
with
an
extraordinary
Zeal
and
Forwardness
for
the
Service
of
Christ
,
to
the
end
of
his
Days
.
He
had
a
burning
Love
towards
the
Holy
Jesus
ever
after
,
which
is
now
improved
into
a
Seraphick
Flame
;
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
,
says
himself
,
John
21.17
.
And
as
an
Evidence
of
it
,
he
fed
Christ's
Sheep
;
For
in
the
Acts
of
the
Apostles
we
read
of
his
Extraordinary
Diligence
to
spread
the
Gospel
,
and
his
Travels
in
order
thereunto
are
Computed
by
some
to
be
Nine
hundred
and
Fifty
Miles
.
To
end
all
,
have
any
of
us
fallen
with
Peter
;
though
not
with
a
formal
Abjuration
,
yet
by
a
Practical
denying
of
him
,
let
us
go
forth
and
weep
with
him
,
let
us
be
more
vigilant
and
watchful
over
our selves
for
the
time
to
come
,
let
us
express
more
fervent
Love
and
Zeal
for
Christ
,
more
diligence
in
his
Service
,
more
Concernedness
for
his
Honour
and
Glory
:
This
would
be
an
Happy
Improvement
of
this
Example
;
God
grant
it
may
have
that
Blessed
Effect
.
63
And
the
Men
that
held
Jesus
mocked
him
,
and
smote
him
.
64
And
when
they
had
Blind-folded
him
,
they
stroke
him
on
the
Face
,
and
asked
him
,
saying
,
Prophecy
who
he
is
that
smote
thee
.
65
And
many
other
things
blasphemously
spake
they
against
him
.
Observe
here
,
The
vile
Affronts
,
the
horrid
Abuses
,
the
Injuries
and
Indignities
which
were
put
upon
the
Holy
and
Innocent
Jesus
,
in
the
day
of
his
Sufferings
;
the
rude
Officers
and
Servants
spit
in
his
Face
,
Blind-fold
his
Eyes
,
smite
him
with
their
Hands
,
and
in
Contempt
and
Scorn
,
bid
him
Prophecy
,
who
it
was
that
smote
him
.
Verily
,
There
is
no
degree
of
Contempt
,
no
mark
of
Shame
,
no
kind
of
Suffering
,
which
we
ought
to
Decline
for
Christ's
sake
,
who
hid
not
his
Face
from
Shame
and
Spitting
upon
our
Account
.
66
And
as
soon
as
it
was
day
,
the
Elders
of
the
people
,
and
the
Chief
Priests
,
and
Scribes
came
together
,
and
led
him
into
their
Council
.
67
Saying
,
Art
thou
the
Christ
?
Tell
us
;
And
he
said
▪
If
I
tell
you
,
you
will
not
believe
.
68
And
if
I
also
ask
you
,
you
will
not
answer
me
,
nor
let
me
go
.
69
Hereafter
shall
the
Son
of
Man
sit
on
the
Right
Hand
of
the
power
of
God
.
70
Then
said
they
all
,
Art
thou
then
the
Son
of
God
?
And
he
said
unto
them
,
Ye
say
that
I
am
.
71
And
they
said
,
What
need
we
any
farther
Witness
?
for
we
our selves
have
heard
of
his
own
Mouth
.
Our
Lord
is
now
Arraigned
by
the
Chief
Priests
,
and
Observe
the
Indictment
of
Blasphemy
is
brought
in
against
him
;
What
need
we
any
farther
Witness
?
we
have
heard
his
Blasphemy
.
Abominable
Wickedness
!
It
is
not
in
the
Power
of
Innocency
it self
;
nay
,
not
in
the
Power
of
the
greatest
and
unspotted
Innocency
,
to
protect
from
Slander
and
false
Accusation
.
Observe
farther
,
The
great
Meekness
of
our
Saviour
under
all
these
ill
Suggestions
,
and
false
Accusations
,
as
a
Lamb
before
the
Shearer
,
so
is
he
Dumb
,
and
opened
not
his
Mouth
.
Learn
thence
,
That
to
bear
the
Revilings
,
Contradictions
,
and
false
Accusations
of
Men
,
with
a
Silent
and
Submissive
Spirit
,
is
an
excellent
and
Christ-like
Temper
.
Though
a
Tryal
for
his
Innocent
Life
was
now
Managed
most
Maliciously
and
Illegally
against
him
;
yet
When
he
was
Reviled
,
Reviled
not
again
,
when
he
Suffered
,
he
Threatned
not
:
Oh
may
the
same
Meek
and
Humble
Mind
be
in
us
which
was
also
in
Christ
Jesus
,
who
instead
of
Reviling
his
Accusers
,
Prayed
for
his
Murtherers
,
and
Offered
up
his
Blood
to
God
on
the
Behalf
of
them
that
shed
it
.
Lord
Jesus
help
us
to
set
thy
Instructive
Example
continually
before
us
,
and
to
be
daily
Correcting
and
Reforming
of
our
Lives
by
that
Blessed
Pattern
.
Amen
.
CHAP.
XXIII
.
1
AND
the
whole
Multitude
of
them
arose
,
and
led
him
unto
Pilate
.
2
And
they
began
to
accuse
him
,
saying
,
We
found
this
Fellow
perverting
the
Na●ion
,
and
forbidding
to
give
Tribute
to
Cesar
,
saying
,
That
he
himself
is
Christ
a
King
.
3
And
Pilate
asked
him
,
saying
,
Art
thou
the
King
of
the
Jews
?
And
he
answered
him
and
said
,
Thou
sayest
it
.
4
Then
said
Pilate
to
the
Chief
Priests
and
to
the
People
,
I
find
no
fault
in
this
Man
.
5
And
they
were
the
more
fierce
,
saying
,
He
stirreth
up
the
People
,
Teaching
throughout
all
Jeury
,
beginning
from
Galilee
to
this
place
.
6
When
Pilate
heard
of
Galilee
,
he
asked
whether
the
Man
were
a
Galilean
.
7
And
as
soon
as
he
heard
that
he
belonged
to
Herod's
Jurisdiction
,
he
sent
him
to
Herod
,
who
himself
was
also
at
Jerusalem
at
that
time
.
8
And
when
Herod
saw
Jesus
he
was
exceeding
glad
,
for
he
was
desirous
to
see
him
of
a
long
Season
,
because
he
had
heard
many
things
of
him
,
and
he
hoped
to
have
seen
some
Miracle
done
by
him
.
9
Then
he
questioned
with
him
in
many
words
,
but
he
answered
him
nothing
.
10
And
the
Chief
Priests
and
Scribes
stood
and
vehemently
accused
him
.
11
And
Herod
with
his
Men
of
War
set
him
at
naught
,
and
mocked
him
;
And
arrayed
him
in
a
gorgeous
Robe
,
and
sent
him
again
to
Pilate
.
12
And
the
same
day
Pilate
and
Herod
were
made
Friends
together
,
for
before
they
were
at
enmity
between
themselves
.
In
this
Chapter
we
have
a
Relation
of
the
Black
and
Saddest
Tragedy
that
ever
was
Acted
upon
the
Stage
of
the
World
,
Namely
,
the
Barbarous
and
Bloody
Murther
of
the
Holy
and
Innocent
Jesus
,
by
the
Jews
his
own
Country-Men
;
the
Best
of
Kings
put
to
Death
by
his
own
Subjects
.
And
the
first
step
towards
it
is
his
Arraignment
before
Pilate
and
Herod
;
they
Post
him
from
one
to
another
;
Pilate
sends
him
to
Herod
,
and
Herod
having
made
sufficient
Sport
with
him
,
Remands
him
to
Pilate
:
Neither
of
them
find
any
Fault
in
him
worthy
of
Death
,
yet
neither
of
them
would
Release
him
.
Here
Observe
,
That
our
Saviour
being
before
Pilate
,
Answers
him
Readily
and
Cautiously
,
Art
thou
the
King
of
the
Jews
?
says
Pilate
;
Thou
sayest
it
,
says
our
Saviour
.
Art
thou
the
Christ
,
the
Son
of
the
Blessed
?
He
Replied
,
I
am
.
Hence
says
the
Apostle
,
1
Tim.
6.13
.
That
Jesus
Christ
before
Pontius
Pilate
witnessed
a
good
Confession
.
Teaching
us
,
That
though
we
may
,
and
sometimes
ought
to
hold
our
Peace
when
our
Reputation
is
Concerned
;
yet
must
we
never
be
Silent
,
when
the
Honour
of
God
and
his
Truth
may
be
effectually
promoted
,
by
a
Free
and
a
Full
Confession
;
yet
is
it
farther
Observable
,
That
our
Saviour
being
before
Herod
,
would
neither
Answer
him
to
any
Question
,
nor
Work
any
Miracle
before
him
.
This
was
an
Instance
and
Evidence
of
our
Lord
's
great
Humility
in
refusing
to
Work
Miracles
before
Herod
,
who
desired
it
only
to
gratify
his
Curiosity
.
Thus
do
vile
Men
abuse
the
Holy
Power
of
God
,
desiring
to
see
it
exerted
for
Admiration
and
Pastime
;
not
to
be
Convinced
,
or
Converted
by
it
.
And
as
Admirable
was
the
Patience
,
as
the
Humility
of
Christ
,
and
his
present
Silence
,
who
neither
at
Herod's
Request
,
nor
at
the
Jews
Importunity
and
false
Accusations
,
could
be
moved
to
Answer
any
thing
.
Observe
Lastly
,
That
though
Herod
had
Murthered
Christ's
Fore-runner
,
John
the
Baptist
,
and
our
Saviour's
own
Life
was
in
danger
by
Herod
heretofore
,
yet
now
he
had
him
in
his
Hands
,
he
lets
him
go
;
only
he
first
abuses
him
,
and
mocks
him
,
and
Arrays
him
in
a
Gorgeous
Robe
,
like
a
Mock
King
.
Thus
were
all
the
Marks
of
Scorn
imaginable
put
upon
our
Dear
Redeemer
;
yet
all
this
Jearing
and
sportful
Shame
did
our
Lord
undergo
,
to
shew
what
was
due
unto
us
for
our
Sins
;
and
also
to
give
us
an
Example
to
bear
all
the
Shame
and
Reproach
imaginable
for
his
sake
;
Who
for
the
Joy
that
was
set
before
him
,
despised
the
Shame
,
Hebr.
12.2
.
13
And
Pilate
when
he
had
called
together
the
Chief
Priests
,
and
the
Rulers
,
and
the
People
.
14
Said
unto
them
,
Ye
have
brought
this
Man
unto
me
,
as
one
that
perverteth
the
People
,
And
behold
I
have
examined
him
before
you
,
and
find
no
fault
in
this
Man
,
touching
those
things
whereof
ye
accuse
him
.
15
No
,
nor
yet
Herod
;
For
I
sent
you
to
him
,
and
lo
,
nothing
worthy
of
Death
is
done
unto
him
.
16
I
will
therefore
chastize
him
,
and
Release
him
.
17
For
of
necessity
he
must
Release
one
unto
them
at
the
Feast
.
18
And
they
cryed
out
all
at
once
,
saying
,
Away
with
this
Man
,
and
Release
unto
us
Barabbas
.
19
Who
for
a
certain
Sedition
made
in
the
City
,
and
for
Murder
was
cast
into
Prison
.
20
Pilate
therefore
willing
to
Release
Jesus
,
spake
again
to
them
.
21
But
they
cryed
,
saying
,
Crucify
him
,
Crucify
him
.
22
And
he
said
unto
them
the
third
time
,
Why
?
What
Evil
hath
he
done
?
I
have
found
no
Cause
of
Death
in
him
;
I
will
therefore
Chastise
him
,
and
let
him
go
.
23
And
they
were
instant
with
loud
Voices
,
Requiring
that
he
might
be
Crucified
:
And
the
voices
of
them
,
and
of
the
Chief
Priests
prevailed
.
24
And
Pilate
gave
Sentence
that
it
should
be
as
they
Required
.
25
And
he
Released
unto
them
,
him
that
for
Sedition
and
Murder
was
cast
into
Prison
,
whom
they
had
desired
;
But
he
delivered
Jesus
to
their
Will
.
Observe
here
,
(
1.
)
How
unwilling
,
how
very
unwilling
Pilate
was
to
be
the
Instrument
of
our
Saviour's
Death
:
One
while
he
Expostulates
with
the
Chief
Priests
,
Saying
,
What
Evil
hath
he
done
?
Nay
,
St.
Luke
here
declares
,
that
Pilate
came
forth
Three
several
Times
,
professing
that
he
found
no
Fault
in
him
.
Where
Note
,
How
much
more
Justice
and
Equit●
Christ
met
with
from
Pilate
an
Heathen
,
then
from
the
Chief
Priests
,
and
People
of
the
Jews
,
professing
the
true
Religion
.
Oh
how
desperate
is
the
Hatred
that
grows
upon
the
Root
of
Religion
.
Learn
hence
,
That
Hypocrites
within
the
Church
may
be
guilty
of
such
Tremendous
Acts
of
Wickedness
,
as
the
Consciences
of
Infidels
and
Pagans
without
the
Church
may
Boggle
at
,
and
Protest
against
.
Pilate
a
Pagan
Absolves
Christ
,
whilst
the
Hypocritical
Jews
that
heard
his
Doctrine
,
and
saw
his
Miracles
,
do
condemn
him
.
Observe
(
2.
)
How
Pilate
at
last
suffers
himself
to
be
over-come
,
with
the
Importunity
of
the
Jews
,
and
delivers
the
Holy
and
Innocent
Jesus
,
contrary
to
his
Judgment
and
Conscience
,
to
the
Will
of
his
Murtherers
.
It
is
a
vain
Apology
for
Sin
,
when
Persons
pretend
that
they
are
not
committed
with
their
own
Consent
;
but
at
the
Instigation
and
Importunity
of
others
:
For
such
is
the
Frame
and
Constitution
of
Man's
Soul
,
that
none
can
make
a
Person
wicked
without
his
own
Consent
;
It
was
no
Extenuation
of
Pilate's
Sin
,
no
Alleviation
of
his
Punishment
,
that
to
please
the
People
he
delivered
up
our
Saviour
,
contrary
to
the
Direction
of
his
own
Conscience
,
to
be
Crucified
.
Observe
(
3.
)
The
Person
whose
Life
the
wicked
Jews
preferred
before
the
Life
of
the
Holy
Jesus
,
Barabbas
;
We
will
that
thou
Release
Barabbas
,
and
destroy
Jesus
:
Mark
these
Hypocritical
High
Priests
,
who
pretended
such
Zeal
for
God
and
Religion
,
they
prefer
the
Life
of
a
Person
Guilty
of
the
highest
Immoralities
and
Debaucheries
,
even
Murder
and
Sedition
,
before
the
best
Man
that
ever
lived
in
the
World
.
But
whence
sprang
the
Malice
and
Hatred
of
the
High
Priests
,
and
People
of
the
Jews
against
our
Saviour
?
Why
plainly
from
hence
,
Christ
Interpreted
the
Law
of
God
more
strictly
than
their
Lusts
could
bear
;
and
he
lived
a
more
Holy
,
Useful
,
and
Excellent
Life
than
they
could
endure
.
Now
nothing
enrages
the
Men
of
the
World
more
against
the
Professors
,
but
especially
the
Preachers
of
the
Gospel
,
then
Holiness
of
Doctrine
and
Strictness
of
Life
and
Conversation
.
Such
as
Preach
,
and
Live
well
,
let
them
expect
such
Enmity
and
Opposition
,
such
Malice
and
Persecution
,
such
Sufferings
and
Tryals
as
will
shock
an
ordinary
Patience
and
Constancy
of
Mind
.
Our
Master
met
with
it
,
let
his
Zealous
Ministers
prepare
for
it
.
26
And
as
they
led
him
away
,
they
laid
hold
upon
one
Simon
a
Cyrenian
,
coming
out
of
the
Country
,
and
on
him
they
laid
the
Cross
,
that
he
might
bear
it
after
Jesus
.
The
Sentence
of
Death
being
past
by
Pilate
,
who
can
with
dry
Eyes
,
behold
the
sad
Pomp
of
our
Saviour's
Execution
:
Forth
comes
the
Blessed
Jesus
out
of
Pilate's
Gates
,
bearing
that
Cross
which
soon
after
was
to
bear
him
;
with
his
Cross
,
on
his
Shoulder
,
he
Marches
towards
Golgotha
;
and
when
they
see
he
can
go
no
faster
,
they
Compel
Symon
of
Cyrenea
,
not
out
of
Compassion
,
but
Indignation
,
to
bear
his
Cross
;
This
Cyrenian
being
a
Gentile
who
bare
Christ's
Cross
,
some
think
,
thereby
was
signified
,
that
the
Gentiles
should
have
a
part
in
Christ
,
as
well
as
the
Jews
,
and
be
Sharers
with
them
in
the
Benefits
of
the
Cross
.
27
And
there
followed
him
a
great
Company
of
People
,
and
of
Women
,
who
also
Bewailed
and
Lamented
him
.
28
But
Jesus
turning
unto
them
,
said
,
Daughters
of
Jerusalem
,
weep
not
for
me
,
but
weep
for
your selves
,
and
your
Children
.
29
For
Behold
the
Days
are
coming
in
which
they
shall
say
,
Blessed
are
the
Barren
,
and
the
Wombs
that
never
Bare
,
and
the
Paps
which
never
gave
Suck
.
30
Then
shall
they
begin
to
say
to
the
Mountains
fall
on
us
,
and
to
the
Hills
cover
us
.
31
For
if
they
do
these
things
in
the
green
Tree
,
what
shall
be
done
in
the
dry
?
There
were
Four
sorts
of
Persons
which
Attended
our
Saviour
at
his
Crucifixion
,
The
Executioners
that
Tormented
him
,
the
Jews
that
mock'd
him
,
the
Spectators
and
Lookers
on
that
Mark'd
him
,
and
Sympathizing
Friends
which
Lamented
him
;
These
last
Christ
thus
bespoke
,
Weep
not
for
me
,
but
for
your selves
;
That
is
,
Weep
rather
upon
your
own
Account
,
then
mine
;
Reserve
your
Sorrows
for
the
Calamities
coming
upon
your Selves
and
your
Children
.
It
is
very
probable
,
That
the
Tears
and
Lamentations
of
many
of
these
Mourners
,
were
but
the
fruits
of
tender
Nature
,
not
the
Effects
of
Faith
,
and
flowing
from
a
Principle
of
Grace
.
Learn
thence
,
That
melting
Affections
and
Sorrows
,
even
from
the
Sense
of
Christ's
Sufferings
,
are
no
infallible
Marks
of
Grace
.
The
History
of
Christ's
Sufferings
is
very
Tragical
and
Pathetical
,
and
may
melt
ingenuous
Nature
,
where
there
is
no
Renewed
Principle
of
Grace
.
32
And
there
were
also
two
other
Malefactors
led
with
him
to
be
put
to
Death
.
33
And
when
they
were
come
to
the
place
which
is
called
Calvary
,
there
they
Crucifyed
him
,
and
the
Malefactors
with
him
;
one
on
the
Right
Hand
,
and
the
other
on
the
Left
.
Here
we
see
the
Infamous
Company
that
our
holy
Lord
Suffered
with
;
Two
Thieves
:
It
had
been
a
sufficient
Disparagement
to
our
Blessed
Saviour
,
to
be
Sorted
with
the
best
of
Men
;
But
to
be
numbered
with
the
Scum
of
Mankind
,
is
such
an
Indignity
as
Confounds
our
Thoughts
:
This
was
designed
by
the
Jews
to
dishonour
and
disgrace
our
Saviour
the
more
;
and
to
perswade
the
World
,
that
he
was
the
greatest
of
Offenders
:
But
God
over
ruled
this
,
for
Fulfilling
an
Ancient
Prophecy
concerning
the
Messiah
,
Isa.
53.
last
,
and
he
was
Numbered
with
the
Transgressors
.
34
Then
said
Jesus
,
Father
,
Forgive
them
,
for
they
know
not
what
they
do
.
Christ
had
often
Preach'd
the
Doctrine
of
Forgiving
Enemies
,
and
Praying
for
them
,
he
Practises
it
here
himself
in
a
most
Exemplary
manner
.
Where
Note
,
(
1.
)
The
Mercy
desired
and
Prayed
for
,
and
that
is
,
Forgiveness
.
(
2.
)
The
Person
desiring
that
Mercy
,
Christ
,
the
Dying
Jesus
.
(
3.
)
The
Persons
for
whom
it
is
Desired
,
his
Bloody
Murtherers
;
Father
,
Forgive
them
.
(
4.
)
The
Argument
used
,
or
Motive
urged
to
procure
the
Mercy
;
Forgive
them
,
For
they
know
not
what
they
do
.
Learn
hence
,
(
1.
)
That
Ignorance
is
the
usual
Cause
of
Enmity
against
Christ
.
(
2.
)
That
there
is
Forgiveness
with
God
for
such
as
oppose
,
yea
Persecute
Christ
out
of
Ignorance
.
(
3.
)
That
to
Forgive
Enemies
,
and
to
beg
Forgiveness
for
them
,
is
an
Evidence
of
a
Christ-like
Frame
of
Spirit
;
Father
,
Forgive
them
.
35
And
the
People
stood
beholding
,
and
the
Rulers
also
with
them
derided
him
,
saying
,
He
saved
others
,
let
him
save
himself
,
if
he
be
Christ
the
chosen
of
God
.
36
And
the
Soldiers
also
mocked
him
,
coming
to
him
,
and
offering
him
Vinegar
.
37
And
saying
,
If
thou
be
the
King
of
the
Jews
,
save
thy self
.
38
And
a
Superscription
was
written
over
him
in
Hebrew
,
in
Greek
,
and
Latin
;
This
is
the
King
of
the
Jews
.
Observe
here
,
(
1.
)
A
mighty
Aggravation
of
our
Lord's
Sufferings
upon
the
Cross
,
Namely
,
The
mocking
Derision
which
he
met
with
in
his
Dying
Moments
.
As
he
endured
the
Pain
,
so
he
despised
the
Shame
:
Cruel
Mockings
was
our
Lord
Tryed
with
,
both
from
the
Common
People
,
and
from
the
Chief
Priests
;
yet
the
Common
People's
Reviling
him
,
and
wagging
their
Heads
at
him
,
was
not
so
much
to
be
taken
Notice
of
,
as
the
Chief
Priests
,
who
were
Men
of
Age
and
Gravity
,
and
the
Ministers
of
Religion
;
For
them
Barbarously
to
Mock
him
in
his
Misery
,
and
which
was
worse
,
Atheistically
to
Jear
and
Scoff
at
his
Faith
and
Affiance
in
God
;
Saying
,
He
trusted
in
God
that
he
would
deliver
him
,
let
him
deliver
him
if
he
will
have
him
.
This
was
such
an
Indignity
as
Confounds
our
Thoughts
.
But
from
hence
we
Learn
,
(
1.
)
That
Persecutors
are
generally
Atheistical
Scoffers
;
the
Chief
Priests
and
Elders
who
Persecuted
Christ
,
do
Blaspheme
God
;
they
mock
at
his
Power
,
and
deride
his
Providence
,
which
was
as
wicked
as
to
deny
his
Being
.
(
2.
)
We
Learn
from
this
Example
,
That
such
as
Minister
to
God
in
Holy
things
,
by
way
of
Office
,
if
they
be
not
the
Best
,
they
are
generally
the
worst
of
Men
;
no
such
bitter
Enemies
to
the
Power
of
Godliness
,
as
such
Preachers
,
who
were
never
Experimentally
Acquainted
with
the
Efficacy
and
Power
of
it
,
upon
their
own
Hearts
and
Lives
.
Observe
(
2.
)
The
Inscription
wrote
by
Pilate
over
our
suffering
Saviour
,
This
is
Jesus
,
the
King
of
the
Jews
.
It
was
the
Custom
of
the
Romans
,
when
they
Crucified
a
Malefactor
,
to
publish
the
Cause
of
his
Death
,
in
Capital
Letters
placed
over
the
Head
of
the
Person
.
Now
it
is
Observable
how
wonderfully
the
Wisdom
of
God
over-ruled
the
Heart
and
Pen
of
Pilate
,
to
draw
this
Title
,
which
was
truly
Honourable
,
and
fix
it
to
his
Cross
.
Pilate
is
Christ's
Herald
,
and
proclaims
him
King
of
the
Jews
.
Learn
hence
,
That
the
Kingship
and
Regal
Dignity
of
Christ
was
proclaimed
by
an
Enemy
,
and
that
in
a
time
of
his
greatest
Sufferings
and
Reproaches
.
Pilate
without
his
Knowledge
did
our
Saviour
an
eminent
piece
of
Service
;
Verily
he
did
that
for
Christ
,
which
none
of
his
own
Disciples
durst
do
;
not
that
he
did
it
designedly
,
and
with
any
intent
to
put
Honour
upon
Christ
,
but
from
the
special
over-ruling
Providence
of
God
:
No
thanks
to
Pilate
for
all
this
,
Because
the
Highest
Services
performed
to
Christ
undesignedly
shall
never
be
Accepted
nor
Rewarded
by
him
.
39
And
one
of
the
Malefactors
which
were
hanged
,
Railed
on
him
,
saying
,
If
Thou
be
Christ
,
Save
thy self
and
us
.
40
But
the
other
Answering
,
Rebuked
him
,
saying
,
Dost
thou
not
fear
God
,
seeing
thou
art
in
the
same
Condemnation
?
41
And
we
indeed
justly
;
For
we
receive
the
due
Reward
of
our
Deeds
.
But
this
Man
hath
done
nothing
amiss
.
42
And
he
said
unto
Jesus
,
Lord
,
Remember
me
when
thou
comest
into
thy
Kingdom
.
Here
we
have
a
farther
Aggravation
of
our
Lord's
Sufferings
upon
the
Cross
,
from
the
Company
he
Suffered
with
,
the
Two
Thieves
who
Reviled
him
with
the
rest
.
Saint
Matthew
and
Saint
Mark
say
,
They
both
Reviled
him
,
Saint
Luke
says
One
of
them
Reviled
;
possibly
both
of
them
might
do
it
at
first
,
and
one
of
them
Repent
,
which
if
so
,
encreases
the
wonder
of
the
Penitent
Thiefs
Conversion
:
From
the
Impenitent
Thiefs
Reviling
of
Christ
,
when
he
was
at
the
very
point
of
Death
,
and
even
in
the
Suburbs
of
Hell
,
we
Learn
,
That
neither
Shame
nor
Pain
,
will
change
the
Mind
of
a
Resolute
Sinner
;
but
even
then
,
when
he
is
in
the
Suburbs
of
Hell
will
he
Blaspheme
.
From
the
Penitent
Thief
's
Confessing
of
Christ
,
and
Praying
to
him
,
Lord
,
Remember
me
when
thou
comest
into
thy
Kingdom
;
We
Learn
,
Both
the
Efficacy
and
Freeness
of
Divine
Grace
.
(
1.
)
The
efficacious
Power
of
it
:
Oh
how
Powerful
must
tha●
Grace
be
,
which
wrought
such
a
Change
in
an
instant
,
which
supplied
that
Heart
in
a
Moment
,
which
had
been
hardning
in
Sin
for
so
many
Years
.
(
2.
)
The
Freeness
of
it
;
which
takes
hold
of
his
Heart
,
when
he
was
at
the
height
of
Sin
,
and
was
not
only
void
of
Grace
,
but
seemed
past
Grace
.
Oh
the
powerful
Efficacy
,
and
adorable
Freeness
of
the
Heart-changing
Grace
of
God
in
this
vile
Person
;
it
disposed
him
to
own
his
Sin
,
to
confess
the
justness
of
his
Punishment
,
to
justify
Christ's
Innocency
,
to
Reprove
his
Fellow-Companion
,
to
pray
to
a
Crucified
Christ
,
and
to
intercede
with
him
,
not
for
present
Deliverance
from
Death
,
but
for
a
place
in
Christ's
Kingdom
.
Where
we
Learn
,
(
1.
)
That
true
Conversion
is
never
too
late
for
obtaining
Mercy
and
Salvation
.
(
2.
)
That
True
Conversion
,
how
late
soever
,
will
have
its
Fruits
:
The
Fore-mentioned
Fruits
of
Faith
and
Repentance
,
were
found
with
this
penitent
Thief
;
yet
must
not
this
extraordinary
Case
be
drawn
into
Example
:
This
Extraordinary
and
Miraculous
Grace
of
God
is
not
to
be
expected
ordinarily
;
We
have
no
warrant
to
expect
an
over-powering
degree
of
God's
Grace
,
to
turn
our
Hearts
in
an
instant
at
the
Hour
of
Death
,
when
we
have
Lived
in
Forgetfulness
of
God
,
and
in
a
Supine
neglect
of
our
Soul
's
Concerns
all
the
days
of
our
Life
:
For
it
is
evident
,
as
to
this
Case
of
the
Penitent
Thief
's
Conversion
at
the
last
Hour
,
(
1.
)
It
is
an
Example
without
a
Promise
;
(
2.
)
It
is
but
a
single
Example
;
(
3.
)
It
is
an
Example
Recorded
but
by
one
Evangelist
,
the
Spirit
of
God
fore-seeing
what
an
ill
use
some
would
make
of
this
Instance
,
leaves
one
Example
upon
Record
,
that
none
might
despair
,
and
but
one
,
that
none
might
Presume
.
(
4.
)
This
Thief
probably
never
had
any
Knowledge
of
Christ
before
.
(
5.
)
This
was
a
Miracle
with
the
Glory
whereof
Christ
would
Honour
the
Ignominy
of
his
Cross
.
So
that
we
have
no
more
ground
to
expect
such
another
Conversion
,
then
we
have
to
expect
a
Second
Crucifixion
.
This
Converted
Person
was
the
first
Fruits
of
the
Blood
of
the
Cross
.
From
whence
we
Learn
,
That
God
can
,
and
sometimes
doth
,
though
very
seldom
,
prepare
Men
for
Glory
,
immediately
before
their
Dissolution
by
Death
.
43
And
Jesus
said
unto
him
,
verily
I
say
unto
thee
,
To
Day
shalt
thou
be
with
me
in
Paradise
.
These
Words
are
our
Saviour's
Gracious
Answer
to
the
Penitent
Thief
's
Humble
Prayer
,
Lord
,
Remember
me
in
thy
Kingdom
,
says
the
Thief
,
To
day
shalt
thou
be
with
me
in
my
Kingdom
;
says
our
Saviour
:
Where
Note
(
1.
)
The
Immortality
of
the
Souls
of
Men
is
without
all
doubt
:
Our
desires
after
,
and
hopes
for
Immortality
,
do
prove
our
Souls
Immortal
,
and
capable
of
that
State
.
(
2.
)
That
there
is
a
Future
and
Eternal
State
into
which
Souls
pass
at
Death
.
Death
is
our
passage
out
of
the
swift
River
of
Time
,
into
the
Boundless
and
Bottomless
Ocean
of
Eternity
.
(
3.
)
That
the
Souls
of
all
the
Righteous
at
Death
,
are
immediately
Received
into
a
State
of
Happiness
and
Glory
;
This
day
shalt
thou
be
with
me
;
not
after
thy
Resurrection
,
but
immediately
after
thy
Dissolution
.
That
Man's
Soul
is
asleep
,
or
worse
,
that
Dreams
of
the
Soul
's
sleeping
till
the
Resurrection
;
For
why
should
the
Believers
Happiness
be
deferred
,
when
they
are
immediately
capable
of
Enjoying
it
?
Why
should
their
Salvation
slumber
,
when
the
Wicked's
Damnation
slumbereth
not
?
How
do
such
delays
consist
with
Christ's
ardent
Desires
,
and
his
Peoples
vehement
Longings
to
be
together
.
44
And
it
was
about
the
sixth
Hour
,
and
there
was
a
Darkness
over
all
the
Earth
until
the
Ninth
Hour
.
45
And
the
Sun
was
Darkned
,
and
the
Veil
of
the
Temple
was
Rent
in
the
midst
.
46
And
when
Jesus
had
cryed
with
a
loud
Voice
,
he
said
,
Father
,
into
thy
Hands
I
commend
my
Spirit
:
And
having
said
thus
,
he
gave
up
the
Ghost
.
47
Now
when
the
Centurion
saw
what
was
done
,
he
Glorified
God
;
saying
,
Certainly
this
was
a
Righteous
Man
.
48
And
all
the
People
that
came
together
to
that
sight
,
beholding
the
things
which
were
done
,
smote
their
Breasts
and
Returned
.
49
And
all
his
Acquaintance
,
and
the
Women
that
followed
him
from
Galilee
,
stood
afar
off
beholding
these
things
.
Observe
here
,
(
1.
)
What
Prodigies
in
Nature
happened
and
fell
out
at
the
Crucifixion
of
our
Saviour
;
The
Sun
was
Darkened
,
at
the
Setting
of
the
Son
of
Righteousness
;
And
the
Veil
of
the
Temple
was
Rent
,
signifying
,
That
God
was
now
about
to
Forsake
his
Temple
,
that
the
Ceremonial
Law
was
now
Abolishing
,
and
the
Partition-Wall
betwixt
Jew
and
Gentile
,
being
now
pulled
down
,
all
may
have
Access
to
God
,
through
the
Blood
of
a
Mediator
.
Observe
(
2.
)
The
last
Prayer
of
our
Saviour
,
before
his
Death
,
Father
,
into
thy
Hands
I
commend
my
Spirit
:
They
are
words
full
of
Faith
and
Comfort
,
fit
to
be
the
last
Breathings
of
every
Gracious
Soul
in
this
World
.
Learn
hence
,
That
Dying
Believers
are
both
Warranted
and
Encouraged
by
Christ's
Example
,
Believingly
to
Commend
their
precious
Souls
into
the
Hands
of
God
,
as
a
Gracious
Father
;
Father
into
thy
Hands
.
Observe
(
3.
)
What
influence
our
Saviour's
Death
had
upon
the
Centurion
,
He
Glorified
God
,
saying
,
Verily
this
was
a
Righteous
Man
.
Here
Note
,
That
Christ
had
a
Testimony
of
his
Innocency
and
Righteousness
given
unto
him
from
all
sorts
of
Persons
whatsoever
;
Pilate
and
Herod
pronounced
him
Innocent
;
Pilate's
Wife
proclaimed
him
a
Righteous
Person
;
Judas
the
Traitor
declared
it
was
innocent
Blood
;
the
Thief
on
the
Cross
affirmed
,
he
had
done
nothing
amiss
;
and
the
Centurion
owned
him
to
be
a
Righteous
Man
;
yea
,
the
Son
of
God
,
Mark
15.39
.
only
the
Pharisees
and
Chief
Priests
,
which
were
Teachers
of
others
,
not
Ignorance
,
but
Obstinacy
and
Malice
Blinded
and
Hardned
them
to
their
Ruine
and
Destruction
,
instead
of
Owning
and
Receiving
him
for
their
Saviour
,
they
Ignominiously
put
him
to
Death
as
the
vilest
Impostor
.
50
And
behold
there
was
a
Man
Named
Joseph
,
a
Counsellor
,
and
he
was
a
good
Man
,
and
a
just
.
51
(
The
same
had
not
consented
to
the
Counsel
and
Deed
of
them
)
he
was
of
Arimathea
,
a
City
of
the
Jews
;
who
also
himself
waited
for
rhe
Kingdom
of
God
.
52
This
Man
went
unto
Pilate
,
and
begged
the
Body
of
Jesus
.
53
And
he
took
it
down
,
and
wrapped
it
in
Linnen
,
and
laid
it
in
a
Sepulchre
,
that
was
hewn
in
Stone
,
wherein
never
Man
before
was
laid
,
54
And
that
Day
was
the
Preparation
,
and
the
Sabbath
drew
on
.
55
And
the
Women
also
which
came
with
him
from
Galilee
,
followed
after
,
and
beheld
the
Sepulchre
,
and
how
his
Body
was
laid
.
56
And
they
Returned
and
prepared
Spices
and
Oyntments
;
and
rested
the
Sabbath-day
,
according
to
the
Commandment
.
The
Circumstances
of
our
Lord's
Funeral
,
and
Honourable
Interrment
are
here
Recorded
by
our
Evangelist
;
such
a
Funeral
as
never
was
,
since
Graves
were
first
Digg'd
.
Where
Observe
(
1.
)
Our
Lord's
Body
must
be
Begg'd
before
it
could
be
Bury'd
;
The
Dead
Bodies
of
Malefactors
being
in
the
Power
,
and
at
the
Disposal
of
the
Judge
that
Condemns
them
.
Observe
(
2.
)
The
Person
that
Begg'd
this
Body
,
and
bestowed
a
Decent
and
Honourable
Buryal
upon
it
,
Joseph
of
Arimathea
,
a
worthy
,
though
a
close
Disciple
.
Grace
doth
not
always
make
a
publick
and
open
Shew
where
it
is
:
But
as
there
is
much
secret
Riches
in
the
Bowels
of
the
Earth
,
though
unseen
;
so
is
there
much
Grace
in
the
Hearts
of
some
Saints
,
which
the
World
takes
little
Notice
of
.
Observe
(
3.
)
The
Mourners
that
followed
our
Saviour's
Hearse
to
the
Grave
;
The
Women
which
came
out
of
Galilee
,
a
poor
Train
of
Mourners
;
The
Apostles
who
should
have
been
most
officious
to
bear
his
Holy
Body
to
the
Ground
,
were
sometime
since
all
Scattered
,
afraid
to
own
their
Master
,
either
Dying
,
or
Dead
.
Funeral
Pomo
had
been
no
way
suitable
,
either
to
the
End
or
Manner
of
our
Lord's
Death
,
and
accordingly
here
is
is
nothing
like
.
Observe
(
4.
)
The
Grave
or
Sepulchre
in
which
our
Holy
Lord
lay
;
it
was
in
a
Sepulchre
Hewn
out
of
a
Rock
;
That
so
his
Enemies
might
have
no
occasion
to
say
,
that
his
Disciples
stole
him
away
by
secret
Holes
,
and
unseen
Passages
under
Ground
;
It
was
in
a
New
Sepulchre
,
Wherein
never
Man
was
laid
before
,
lest
his
Adversaries
should
say
,
it
was
another
that
was
Risen
,
who
was
Bury'd
there
before
him
:
And
has
Buryed
in
a
Garden
.
As
by
the
Sin
of
the
first
Adam
we
were
driven
out
of
the
Garden
of
Pleasure
,
the
Earthly
Paradise
,
so
by
the
Sufferings
of
the
Second
Adam
,
who
lay
Buryed
in
a
Garden
,
we
may
hope
for
Entrance
into
the
Heavenly
Paradise
.
Observe
(
5.
)
The
manner
of
our
Lord's
Funeral
,
it
was
Hasty
,
Open
and
Decent
.
Hasty
,
because
of
the
Preparation
for
the
Sabbath
;
Open
,
that
all
Persons
might
be
Spectators
,
and
none
might
say
,
He
was
Buryed
before
he
was
Dead
.
Decent
,
being
wrapt
in
fine
Linnen
,
and
Perfumed
with
Spices
.
Observe
(
6.
)
The
Reasons
why
our
Lord
was
thus
Buryed
;
Seeing
he
was
to
Rise
again
in
as
short
a
Time
as
other
Men
lye
by
the
Walls
,
doubtless
it
was
to
declare
the
Certainty
of
his
Death
,
to
Fulfil
the
Types
and
Prophecies
which
went
before
of
him
,
As
Jonas
being
Three
days
and
three
nights
in
the
Whales
Belly
;
He
was
also
Bury'd
to
Compleat
his
Humiliation
;
This
was
the
lowest
step
to
which
he
could
Descend
in
his
Abased
State
.
In
a
word
,
Christ
went
into
the
Grave
,
that
he
might
Conquer
Death
in
its
own
Territories
and
Dominions
.
Observe
(
7.
)
Of
what
Use
our
Lord's
Buryal
is
to
us
his
Followers
;
it
shews
us
the
amazing
Depths
of
his
Humiliation
,
from
what
,
and
to
what
his
Love
brought
him
,
even
from
the
Bosom
of
his
Father
,
to
the
Bosom
of
the
Grave
.
It
may
Comfort
us
against
the
fears
of
Death
,
and
the
Terrors
of
the
Grave
:
The
Grave
could
not
long
keep
Christ
,
it
shall
not
always
keep
Christians
:
It
was
a
Loathsome
Prison
before
,
it
is
a
Persumed
Bed
now
:
He
whose
Head
is
in
Heaven
,
need
not
fear
to
put
his
Feet
into
the
Grave
.
Awake
and
Sing
,
thou
that
dwellest
in
the
Dust
,
for
the
Enmity
of
the
Grave
is
slain
by
Christ
.
CHAP.
XXIV
.
This
Last
Chapter
of
St.
Luke's
Gospel
,
contains
the
History
of
our
Saviour's
Resurrection
,
and
gives
us
an
Account
of
what
he
did
upon
Earth
,
between
the
Time
of
his
glorious
Resurrection
and
Triumphant
Ascension
.
1
NOW
upon
the
first
day
of
the
Week
,
very
early
in
the
Morning
,
they
came
unto
the
Sepulchre
;
bringing
the
Spices
which
they
had
prepared
,
and
certain
others
with
them
.
2
And
they
found
the
Stone
Rolled
away
from
Sepulchre
.
3
And
they
entered
in
,
and
found
not
the
Body
of
our
Lord
Jesus
.
4
And
it
came
to
pass
as
they
were
much
perplexed
thereabout
;
Behold
Two
Men
stood
by
them
,
in
shining
Garments
.
5
And
as
they
were
afraid
,
and
bowed
down
their
Faces
to
the
Earth
,
they
said
unto
them
,
Why
seek
ye
the
Living
among
the
Dead
?
6
He
is
not
here
,
but
is
Risen
:
Remember
how
he
spake
unto
you
,
when
he
was
yet
in
Galilee
.
7
Saying
,
The
Son
of
Man
must
be
delivered
into
the
Hands
of
Sinful
Men
,
and
be
Crucified
,
and
the
Third
day
Rise
Again
.
8
And
they
Remembred
his
Words
.
9
And
Returned
from
the
Sepulchre
,
and
told
all
these
things
unto
the
Apostles
,
and
to
all
the
Rest
.
10
It
was
Mary
Magdalene
,
and
Joanna
,
and
Mary
the
Mother
of
James
,
and
other
Women
that
were
with
them
which
told
these
things
unto
the
Apostles
.
11
And
their
words
seemed
to
them
as
Idle
Tales
,
and
they
believed
them
not
.
12
Then
arose
Peter
and
ran
unto
the
Sepulchre
,
and
stooping
down
,
he
beheld
the
Linnen
Cloaths
laid
by
themselves
,
and
departed
,
wondering
in
himself
at
that
which
was
come
to
pass
.
The
Lord
of
Life
,
who
was
put
to
Death
upon
the
Fryday
,
was
Buryed
in
the
Evening
of
the
same
Day
;
and
his
Holy
Body
Rested
in
the
silent
Grave
,
all
the
next
Day
,
being
the
Jewish
Sabbath
,
and
some
part
of
the
Morning
Following
.
Thus
Rose
he
again
the
Third
Day
,
according
to
the
Scriptures
,
neither
sooner
nor
later
;
Not
sooner
,
lest
the
Truth
of
his
Death
should
have
been
questioned
,
that
he
did
not
Dye
at
all
;
not
later
,
lest
the
Faith
of
his
Disciples
should
have
failed
:
Accordingly
,
when
the
Sabbath
was
past
,
Mary
Magdalene
,
getting
the
other
Women
together
,
she
and
they
set
out
very
early
in
the
Morning
,
to
Visit
the
Holy
Sepulchre
,
and
about
Sun-rising
they
get
to
it
,
intending
with
their
Spices
and
Odours
farther
to
Embalm
their
Lord's
Body
.
Observe
here
(
1.
)
That
although
the
Hearts
of
these
Holy
Women
did
burn
with
an
Ardent
Zeal
and
Affection
to
their
Crucified
Lord
;
Yet
the
Commanded
Duties
of
the
Sabbath
are
not
omitted
by
them
;
they
keep
close
,
and
silently
spend
that
Holy
Day
in
a
Mixture
of
Grief
and
Hope
;
A
good
Pattern
of
Sabbath-Sanctification
,
and
worthy
of
our
Christian
Imitation
.
Observe
(
2.
)
These
Holy
Women
go
,
but
not
empty-handed
:
She
that
had
bestowed
a
costly
Alablaster
upon
Christ
,
whilst
alive
,
prepares
no
less
Precious
Odours
for
him
now
Dead
;
thereby
paying
their
last
Homage
to
our
Saviour's
Corpse
.
But
what
need
of
Odours
to
perfume
a
precious
Body
which
could
not
see
Corruption
?
True
,
his
Holy
Body
did
not
want
them
,
but
the
Love
and
Affection
of
his
Friends
could
not
withhold
them
.
Observe
(
3.
)
How
great
a
Tribute
of
Respect
and
Honour
is
due
and
payable
to
the
Memory
of
these
Holy
Women
,
for
their
great
Magnanimity
and
Courage
:
They
followed
Christ
when
his
Cowardly
Disciples
left
him
;
they
accompanied
him
to
his
Cross
,
they
attended
his
Herse
to
the
Grave
,
when
his
Disciples
did
not
,
durst
not
appear
;
And
now
very
early
in
the
Morning
they
Visit
his
Sepulchre
,
Fearing
neither
the
Darkness
of
the
Night
,
nor
the
Presence
of
the
Watchmen
,
though
a
Band
of
rude
Soldiers
.
Learn
hence
,
That
Courage
and
Resolution
is
the
special
Gift
of
God
;
if
he
gives
it
to
the
feebler
Sex
,
even
to
timerous
and
fearful
Women
,
it
shall
not
be
in
the
power
of
Armed
Men
to
make
them
afraid
.
But
to
come
to
a
close
Consideration
of
the
several
Circumstances
relating
to
the
Resurrection
of
our
Holy
Lord
.
Note
(
1.
)
With
what
Pomp
and
Triumph
our
Holy
Lord
Arises
;
Two
Men
,
that
is
,
Two
Angels
in
the
Shape
of
Men
,
V.
4.
are
sent
from
Heaven
to
roll
away
the
Stone
.
But
could
not
Christ
have
Risen
then
without
the
Angels
help
?
Yes
doubtless
;
he
that
Raised
himself
,
could
easily
have
Rolled
away
the
Stone
himself
;
But
God
thinks
fit
to
send
an
Officer
from
Heaven
,
to
open
the
Prison-door
of
the
Grave
;
and
by
setting
our
Surety
at
Liberty
,
proclaims
our
Debt
to
the
Divine
Justice
●●●y
Satisfied
.
Besides
it
was
fit
that
the
Angels
who
had
been
Witnesses
of
our
Saviour's
Passion
,
should
also
be
Witnesses
of
his
Resurrection
.
Note
(
2.
)
our
Lord's
Resurrection
declared
,
He
is
Risen
,
he
is
not
here
.
Almighty
God
never
intended
,
that
the
Darling
of
his
Soul
should
be
left
in
an
obscure
Sepulchre
;
He
is
not
here
,
said
the
Angels
,
where
you
laid
him
,
where
you
left
him
;
Death
has
lost
its
Prey
,
and
the
Grave
has
lost
its
Prisoner
.
Note
(
3.
)
It
is
is
not
said
,
He
is
not
here
,
for
he
is
Raised
,
but
he
is
Risen
,
V.
6.
The
Original
Word
imports
,
the
Active
Power
of
Christ
,
or
the
Self-quickning
Principle
by
which
Christ
Raised
himself
from
the
Dead
,
Acts
1.3
.
He
shewed
himself
alive
after
his
Passion
.
Hence
Learn
,
That
it
was
the
Divine
Nature
,
or
God-head
of
Christ
,
which
Raised
the
Human
Nature
from
Death
to
Life
,
others
were
Raised
from
the
Grave
by
Christ's
Power
,
but
he
Raised
himself
by
his
own
Power
.
Note
(
4.
)
The
Persons
to
whom
our
Lord's
Resurrection
was
first
declared
and
made
known
,
to
Women
,
to
the
two
Mary's
:
But
why
to
Women
?
and
why
to
these
Women
?
To
Women
first
,
because
God
sometimes
makes
choice
of
weak
Means
,
for
producing
great
Effects
;
knowing
,
that
the
weakness
of
the
Instrument
Redounds
to
the
greater
Honour
of
the
Agent
:
In
the
whole
Dispensation
of
the
Gospel
,
God
intermixes
Divine
Power
with
Humane
Weakness
:
Thus
the
Conception
of
Christ
was
by
the
Power
of
the
Holy
Ghost
,
but
his
Mother
a
poor
Woman
,
a
Carpenter's
Spouse
;
So
the
Crucifixion
of
Christ
was
in
much
Meanness
and
outward
Baseness
,
being
Crucified
between
two
Thieves
;
But
the
Powers
of
Heaven
and
Earth
Trembling
,
the
Rocks
Rending
,
the
Graves
opening
,
shewed
a
mixture
of
Divine
Power
.
Thus
here
,
God
Selects
Women
,
to
declare
that
he
will
Honour
what
Instruments
he
pleases
,
for
the
Accomplishment
of
his
own
Purposes
.
But
why
to
these
Women
,
the
two
Mary's
,
is
the
first
Discovery
made
of
our
Lord's
Resurrection
?
Possibly
it
was
a
Reward
for
their
Magnanimity
and
Masculine
Courage
.
These
Women
cleave
to
Christ
,
when
the
Apostles
forsook
him
:
They
Assisted
at
his
Cross
,
they
Attended
at
his
Funeral
,
they
Waited
at
his
Sepulchre
;
These
Women
had
more
Courage
than
the
Apostles
,
therefore
God
makes
them
Apostles
to
the
Apostles
.
This
was
a
Tacit
Rebuke
,
a
Secret
Check
given
to
the
Apostles
,
that
they
should
be
thus
out-done
by
Women
:
These
Holy
Women
went
before
the
Apostles
in
the
last
Services
that
were
done
for
Christ
;
and
therefore
the
Apostles
here
come
after
them
in
their
Rewards
and
Comforts
.
Note
(
5.
)
The
quick
Message
which
these
Holy
Women
carry
to
the
Disconsolate
Disciples
,
of
the
Joyful
news
of
our
Saviour's
Resurrection
;
They
Returned
from
the
Sepulchre
,
and
told
all
these
things
to
the
Eleven
,
Verse
9.
And
the
other
Evangelists
say
,
That
they
were
sent
and
bidden
to
go
to
the
Apostles
with
the
Notices
of
the
Resurrection
:
Go
tell
the
Disciples
,
says
the
Angel
,
Matthew
28.7
.
Go
tell
my
Brethren
,
says
Christ
,
Verse
10.
A
most
endearing
Expression
;
Christ
might
have
said
,
Go
tell
my
Apostate
Apostles
,
my
Cowardly
Disciples
,
that
left
me
in
my
Danger
,
that
durst
not
own
me
in
the
High
Priest's
Hall
,
that
durst
not
come
within
the
Shadow
of
my
Cross
,
nor
within
sight
of
my
Sepulchre
.
But
not
one
Word
of
all
this
,
by
way
of
upbraiding
them
for
their
late
shameful
Cowardice
,
but
all
words
of
Divine
Indulgence
,
and
of
endearing
Kindness
,
Go
tell
my
Brethren
:
Where
Mark
,
that
Christ
calls
them
Brethren
after
his
Resurrection
and
Exaltation
,
thereby
shewing
,
that
the
Change
of
his
Condition
,
had
wrought
no
Change
in
his
Affection
towards
his
poor
Disciples
;
But
those
that
were
his
Brethren
before
,
in
the
Time
of
his
Humiliation
and
Abasement
,
are
so
still
,
after
his
Exaltation
and
Advancement
;
Go
tell
my
Brethren
.
One
thing
more
must
be
Noted
with
Reference
to
our
Lord's
Resurrection
,
and
that
is
,
Why
he
did
not
first
choose
to
appear
to
the
Virgin
Mary
,
his
Disconsolate
Mother
,
whose
Soul
was
pierced
with
a
quick
and
lively
sight
and
Sense
of
her
Son's
Sufferings
?
But
to
Mary
Magdalene
,
who
had
been
a
grievous
Sinner
?
Doubtless
this
was
for
the
Comfort
of
all
true
Penitents
,
and
Administers
great
Consolation
to
them
;
As
the
Angels
in
Heaven
Rejoyce
,
much
more
doth
Christ
Joy
in
the
Recovery
of
one
Repenting
Sinner
,
then
in
Multitudes
of
Holy
and
Just
Persons
(
such
was
the
Blessed
Virgin
)
who
need
no
Repentance
:
For
the
same
Reason
did
our
Saviour
particularly
Name
Peter
,
Go
tell
my
Disciples
,
and
Peter
;
He
being
for
his
Denyal
of
Christ
,
swallowed
up
with
Sorrow
,
and
standing
most
in
need
of
Consolation
;
therefore
speak
particularly
to
Peter
:
As
if
Christ
had
said
,
Be
sure
that
his
sad
Heart
be
Comforted
with
this
joyful
News
,
that
I
am
Risen
;
and
let
him
know
,
that
I
am
Friends
with
him
,
notwithstanding
his
late
Cowardice
.
13
And
behold
two
of
them
went
the
same
day
to
a
Village
called
Emmaus
,
which
was
from
Jerusalem
about
Threescore
Furlongs
.
14
And
they
talked
together
of
all
those
things
which
had
happened
.
15
And
it
came
to
pass
,
that
while
they
Communed
together
,
and
reasoned
,
Jesus
himself
drew
near
and
went
with
them
.
16
But
their
Eyes
were
holden
,
that
they
should
not
know
him
.
17
And
he
said
unto
them
,
What
manner
of
Communications
are
these
,
that
ye
have
one
to
another
as
ye
walk
,
and
are
sad
?
18
And
one
of
them
,
whose
Name
was
Cleopas
,
answering
said
unto
him
,
Art
thou
only
a
Stranger
in
Israel
,
and
hast
not
known
the
things
which
are
come
to
pass
there
in
these
Days
?
19
And
he
said
unto
them
,
What
things
?
And
they
said
unto
him
,
Concerning
Jesus
of
Nazareth
,
which
was
a
Prophet
mighty
in
Deed
and
Word
,
before
God
and
all
the
People
.
20
And
how
the
Chief
Priests
and
our
Rulers
delivered
him
to
be
Condemned
to
Death
,
and
have
Crucified
him
.
21
But
we
trusted
that
it
had
been
he
which
should
have
Redeemed
Israel
;
and
besides
all
this
,
To
Day
is
the
Third
Day
since
these
things
were
done
.
22
Yea
,
and
certain
Women
of
our
Company
made
us
Astonished
,
which
were
early
at
the
Sepulchre
.
23
And
when
they
found
not
his
Body
,
they
came
,
saying
,
That
they
had
also
seen
a
Vision
of
Angels
,
which
said
that
he
was
Alive
.
24
And
certain
of
them
which
were
with
us
,
went
to
the
Sepulchre
,
and
found
it
even
so
as
the
Women
had
said
,
but
him
they
saw
not
.
Here
we
have
Observable
,
(
1.
)
The
Journey
which
Two
of
the
Disciples
took
to
Emmaus
,
a
Village
not
far
from
Jerusalem
;
The
Occasion
of
their
Journey
is
not
told
us
,
but
the
Scripture
Acquaints
us
with
their
Discourse
in
their
Journey
,
and
as
they
were
walking
by
the
way
:
It
was
Holy
and
Useful
,
Pious
and
Profitable
Discourse
that
they
entertained
one
another
with
as
they
walk'd
;
They
Discours'd
of
Christ's
Death
and
Resurrection
,
a
good
Pattern
for
our
Imitation
,
when
Providentially
cast
into
such
Company
as
will
bear
it
;
That
our
Lips
drop
as
the
Honey-comb
,
and
our
Tongue
be
as
choice
Silver
.
Observe
(
2.
)
How
our
Holy
Lord
presently
made
one
in
the
Company
,
when
they
were
Discoursing
Seriously
about
the
Matters
of
Religion
;
he
over-took
them
,
and
joined
himself
to
them
:
The
way
to
have
Christ's
Presence
and
Company
with
us
,
is
to
be
discoursing
of
Christ
,
and
the
things
of
Christ
.
Observe
(
3.
)
Tho'
Christ
came
to
them
,
it
was
Incognito
;
he
was
not
known
to
them
,
for
their
Eyes
were
holden
by
the
Power
of
God
,
their
Sight
was
restrained
,
that
they
could
not
Discern
who
he
was
,
but
took
him
for
another
Person
,
though
his
Body
had
the
same
Dimensions
that
it
had
before
.
Whence
we
Learn
,
The
Influence
which
God
has
upon
all
our
Powers
and
Faculties
,
upon
all
our
Members
and
Senses
,
and
how
much
we
depend
upon
God
for
the
Use
and
Exercise
of
our
Faculties
and
Members
;
Their
Eyes
were
holden
that
they
could
not
see
him
.
Observe
(
4.
)
That
the
Notion
of
the
Messias
being
a
Temporal
Saviour
,
was
so
deeply
Rooted
in
the
minds
of
the
Disciples
,
that
it
remained
here
with
them
,
even
after
he
was
Risen
from
the
Dead
;
They
here
Own
and
Acknowledge
him
,
To
be
a
Prophet
,
mighty
in
Deed
and
in
Word
,
but
they
Question
whether
he
were
the
Messias
the
Redeemer
of
Israel
;
They
could
not
Reconcile
the
Ignominy
of
his
Death
with
the
Grandeur
of
his
Office
;
nor
Conceive
how
the
Infamy
of
a
Cross
was
Consistent
with
the
Glory
of
a
King
;
We
trusted
that
it
had
been
he
which
should
have
Redeemed
Israel
:
As
if
they
had
said
,
we
were
full
of
Hopes
that
this
had
been
the
Messias
so
long
Expected
by
us
;
but
this
being
the
Third
Day
since
he
Dyed
,
we
fear
we
shall
find
our selves
mistaken
.
25
Then
said
he
unto
them
,
O
Fools
and
slow
of
Heart
,
to
believe
all
that
the
Prophets
have
spoken
;
26
Ought
not
Christ
to
have
Suffered
these
things
,
and
to
enter
into
his
Glory
?
27
And
beginning
at
Moses
,
and
all
the
Prophets
,
he
Expounded
unto
them
in
all
the
Scriptures
,
the
things
concerning
himself
.
28
And
they
drew
nigh
unto
the
Village
whither
they
went
,
and
he
made
as
though
he
would
have
gone
farther
.
29
But
they
constrained
him
,
saying
,
Abide
with
us
for
it
is
towards
Evening
,
and
the
day
is
far
spent
;
And
he
went
in
to
tarry
with
them
.
30
And
it
came
to
pass
as
he
sate
at
Meat
with
them
,
he
took
Bread
,
and
Blessed
it
,
and
Brake
,
and
gave
to
them
.
31
And
their
Eyes
were
opened
,
and
they
knew
him
,
and
he
Vanished
out
of
their
Sight
.
32
And
they
said
one
to
another
,
Did
not
our
Hearts
burn
within
us
,
while
he
talked
with
us
by
the
way
,
and
while
he
opened
to
us
the
Scriptures
?
Observe
(
1.
)
our
Saviour
Reproves
,
and
then
Instructs
them
,
he
Reproves
them
for
being
Ignorant
of
the
Sense
of
Scripture
:
They
thought
the
Death
of
the
Messias
,
a
sufficient
Ground
to
question
the
Truth
of
his
Office
,
when
it
was
an
Argument
to
confirm
and
establish
it
:
Oh
Fools
,
o●●●t
not
Christ
to
Suffer
:
As
if
he
had
said
,
Do
you
not
find
,
that
the
Person
described
by
the
Prophets
in
the
Old
Testament
to
be
the
Messias
,
was
to
wade
to
his
Glory
through
a
Sea
of
Blood
?
Why
then
do
you
think
your selves
deceived
in
the
Person
that
Suffered
three
Days
ago
,
when
his
Death
doth
so
well
agree
with
the
Predictions
of
the
Prophets
,
who
fore-told
that
the
Messias
should
be
cut
off
,
but
not
for
himself
,
and
be
smitten
for
the
iniquities
of
his
People
.
Here
we
may
Observe
,
The
great
Wisdom
and
Grace
of
God
,
who
makes
sometimes
the
Diffidence
of
his
People
,
an
occasion
of
farther
clearing
up
the
choicest
Truths
unto
them
:
Never
did
these
Disciples
hear
so
Excellent
an
Exposition
of
Moses
and
the
Prophets
;
concerning
the
Messiah
,
as
now
,
when
their
sinful
distrust
had
so
far
prevailed
over
them
.
(
2.
)
Observe
,
The
Doctrines
which
Christ
instructs
his
Disciples
in
,
namely
,
in
the
Necessity
of
his
Death
and
Passion
,
and
of
his
Glory
and
Exaltation
;
Ought
not
Christ
to
Suffer
,
and
to
enter
into
his
Glory
.
Learn
(
1.
)
That
with
Respect
to
God's
Decree
,
and
with
Relation
to
Mans
Guilt
,
the
Death
of
Christ
was
Necessary
and
Indispensable
.
(
2.
)
That
his
Resurrection
and
Exaltation
was
as
Necessary
as
his
Passion
.
(
3.
)
That
there
was
a
Meritorious
Connexion
between
Christ's
Sufferings
and
his
Glory
;
his
Exaltation
was
Merited
by
his
Passion
;
He
was
to
drink
of
the
Brook
in
the
way
,
and
then
he
should
lift
up
his
head
.
Observe
(
4.
)
Christ
did
not
only
put
Light
into
these
his
Apostles
Heads
,
but
Heat
also
into
their
Hearts
,
which
burned
all
the
while
he
Communed
with
them
;
Did
not
our
Hearts
burn
within
us
,
while
he
opened
to
us
the
Scriptures
?
Oh
what
an
efficacious
Power
is
there
in
the
word
of
Christ
,
when
set
home
upon
the
Hearts
of
Men
by
the
Spirit
of
Christ
.
33
And
they
rose
up
the
same
Hour
,
and
returned
to
Jerusalem
,
and
found
the
Eleven
gathered
together
,
and
them
that
were
with
them
.
34
Saying
,
The
Lord
is
Risen
indeed
,
and
hath
Appeared
to
Simon
.
35
And
they
told
what
things
were
done
in
the
way
,
and
how
he
was
known
to
them
in
Breaking
of
Bread
.
36
And
as
they
thus
spake
,
Jesus
himself
stood
in
the
midst
of
them
,
and
saith
unto
them
,
Peace
be
unto
you
.
37
But
they
were
Terrified
and
Affrighted
,
and
supposed
that
they
had
seen
a
Vision
.
38
And
he
said
unto
them
,
Why
are
ye
troubled
?
and
why
do
Thoughts
arise
in
your
Hearts
?
39
Behold
my
Hands
and
my
Feet
,
that
it
is
I
my self
,
handle
me
,
and
see
;
For
a
Spirit
hath
not
Flesh
and
Bones
as
ye
see
me
have
.
40
And
when
he
had
thus
spoken
,
he
shewed
them
his
Hands
and
his
Feet
.
41
And
while
they
yet
believed
not
for
joy
,
and
wondered
,
he
said
unto
them
,
Have
ye
here
any
Meat
?
42
And
they
gave
him
a
piece
of
a
Broyled
Fish
,
and
of
an
Honey-comb
.
43
And
he
took
it
,
and
did
eat
before
them
.
44
And
he
said
unto
them
,
These
are
the
words
which
I
speak
unto
you
,
whilst
I
was
yet
with
you
,
That
all
things
must
be
Fulfilled
,
which
were
written
in
the
Law
of
Moses
,
and
of
the
Prophets
,
and
in
the
Psalms
concerning
me
.
Observe
(
1.
)
That
these
Two
Disciples
at
Emmaus
,
being
fully
satisfied
in
the
Truth
of
Christ's
Resurrection
,
by
his
Appearing
to
them
in
Breaking
of
Bread
,
they
arose
presently
,
and
went
from
Emmaus
to
Jerus●lem
;
It
must
needs
be
late
at
Night
,
being
after
Supper
,
and
Seven
Miles
Distance
:
Yet
considering
the
Sorrow
that
the
Disciples
were
under
these
Two
leave
all
their
Private
Affairs
,
and
hasten
to
Comfort
them
with
the
glad
Tidings
of
our
Lord's
Resurrection
.
Teaching
us
,
That
all
Secular
Affairs
,
all
private
and
particular
Business
must
give
place
to
the
Glory
of
God
,
and
the
Comfort
and
Salvation
of
Souls
.
Observe
(
2.
)
The
great
Endeavours
which
our
Saviour
used
to
confirm
his
Disciples
Faith
in
the
Doctrine
of
the
Resurrection
,
He
comes
and
stands
in
the
midst
of
them
,
and
says
,
Peace
be
unto
you
;
Next
he
shews
them
,
his
pierced
Hands
,
Side
and
Feet
;
with
the
Scars
and
Marks
;
which
he
yet
retained
,
that
they
might
see
it
was
their
Crucified
Master
:
After
all
this
,
He
eats
before
them
,
a
piece
of
broiled
Fish
and
Honey-comb
;
Not
that
he
needed
it
,
his
Body
being
now
become
Immortal
;
but
to
assure
them
;
that
it
was
his
own
Person
,
and
that
he
had
still
the
same
Body
;
Yet
so
slack
and
backward
were
they
to
Believe
that
Christ
was
Risen
,
that
all
the
Predictions
of
the
Scripture
,
all
the
Assurances
they
had
from
our
Saviour's
Mouth
,
and
the
several
Appearings
of
Christ
unto
them
;
were
little
enough
to
establish
and
confirm
their
Faith
in
the
Resurrection
of
our
Saviour
.
Observe
(
3.
)
The
highest
and
fullest
Evidence
which
our
Saviour
offers
to
Evince
and
Prove
the
Certainty
of
his
Resurrection
;
Namely
,
by
Appealing
to
their
Senses
,
Handle
me
,
and
see
;
Christ
admits
the
Testimony
of
our
Senses
,
to
assure
it
be
his
Real
Body
:
And
if
the
Church
of
Rome
will
not
allow
us
to
believe
our
Senses
,
we
shall
loose
the
best
External
Evidence
we
can
have
to
prove
the
Truth
of
the
Christian
Religion
;
Namely
,
the
Miracles
of
Christ
;
For
how
can
I
know
,
that
those
Miracles
were
True
,
but
by
the
Judgment
of
my
Senses
?
Now
as
our
Senses
tell
us
,
that
Christ's
Miracles
were
True
,
so
they
assure
us
,
that
the
Doctrine
of
Transubstantiation
is
False
.
45
Then
opened
he
their
Understandings
,
that
they
might
understand
the
Scriptures
.
46
And
he
said
unto
them
,
Thus
it
is
Written
,
and
thus
it
behoveth
Christ
to
Suffer
,
and
to
Rise
from
the
Dead
the
Third
Day
.
47
And
that
Repentance
and
Remission
of
Sins
should
be
Preached
in
his
Name
among
all
Natitions
,
beginning
at
Jerusalem
.
48
And
ye
are
Witnesses
of
these
things
.
Note
here
,
That
the
opening
of
the
Mind
and
Heart
,
effectually
to
Receive
the
Truths
of
God
,
is
the
peculiar
Prerogative
and
Office
of
Jesus
Christ
;
Then
opened
he
their
Vnderstandings
;
Namely
;
by
the
Illuminations
of
his
Holy
Spirit
.
One
of
the
greatest
Miseries
under
which
Lapsed
Nature
Labours
,
is
Spiritual
Blindness
;
Christ
has
the
only
Eye-salve
which
can
Heal
and
Cure
it
,
Revel.
3.18
.
And
there
is
no
worse
Cloud
to
Obscure
the
Light
of
the
Spirit
,
than
a
proud
Conceit
of
our
own
Knowledge
.
Observe
(
2.
)
The
Special
Charge
given
by
our
Saviour
to
his
Apostles
;
to
Preach
Repentance
and
Remission
of
Sin
;
to
Preach
it
in
Christ's
Name
,
to
Preach
it
to
all
Nations
,
beginning
first
at
Jerusalem
.
Where
Note
,
The
Astonishing
Mercy
of
Jesus
Christ
;
Although
Jerusalem
was
the
Place
where
he
lost
his
Life
,
the
City
that
Barbarously
Butcher'd
,
and
Inhumanely
Murthered
him
,
yet
there
he
will
have
the
Doctrine
of
Repentance
Preach'd
;
nay
,
first
Preached
;
there
the
Gospel-Combination
must
first
begin
,
That
Repentan●e
and
Remission
of
Sin
be
Preached
,
beginning
at
Jerusalem
.
Lord
!
How
unwilling
art
thou
that
any
should
Perish
,
when
thou
not
only
prayedst
for
thy
Murtherers
,
and
offeredst
up
thy
Blood
to
God
in
the
Behalf
of
them
that
shed
it
,
but
Requiredst
thy
Ambassadors
to
make
Jerusalem
the
first
Tender
of
Remission
,
upon
Condition
of
Repentance
,
That
Repentance
and
Remission
of
Sin
,
should
be
Preached
among
all
Nations
,
beginning
at
Jerusalem
.
49
And
behold
I
send
the
Promise
of
my
Father
upon
you
,
but
tarry
ye
in
the
City
of
Jerusalem
,
until
ye
be
Endued
with
Power
from
on
high
.
50
And
he
led
them
out
as
far
as
Bethany
,
and
he
lift
up
his
hands
,
and
Blessed
them
.
51
And
it
came
to
pass
while
he
Blessed
them
,
he
was
parted
from
them
,
and
carried
up
into
Heaven
.
52
And
they
Worshipped
him
,
and
Returned
to
Jerusalem
with
great
joy
.
53
And
were
continually
in
the
Temple
,
Praising
and
Blessing
God
.
Amen
.
Our
Saviour
being
now
about
to
leave
his
Disciples
,
Comforts
them
with
the
Promise
of
his
Holy
Spirit
,
which
should
supply
the
want
of
his
Bodily
Presence
;
And
bids
them
tarry
at
Jerusalem
till
they
should
at
the
Feast
of
Pentecost
be
made
Partakers
of
this
Invaluable
Blessing
.
Observe
(
2.
)
Our
Lord
having
Blessed
his
Disciples
,
he
takes
his
Leave
of
them
,
and
goes
up
into
Heaven
:
As
he
Raised
himself
out
of
his
Grave
,
so
did
he
Ascend
into
Heaven
by
his
own
Power
,
there
to
appear
in
the
Presence
of
God
for
us
,
and
as
our
Fore-runner
,
to
give
us
an
Assurance
,
that
in
due
time
we
shall
.
Ascend
after
him
,
Whither
our
Fore-runner
is
for
us
entered
,
Heb.
6.20
.
Observe
Lastly
,
The
Act
of
Homage
and
Adoration
,
which
the
Apostles
perform
to
the
Lord
Jesus
;
now
they
Worshipped
him
,
that
is
as
God
,
the
Eternal
Son
of
God
,
being
so
declared
by
the
Resurrection
from
the
Dead
,
and
by
his
Ascension
into
Heaven
before
their
Eyes
,
from
whence
he
will
certainly
come
at
the
End
of
the
World
,
to
Judge
both
the
Quick
and
the
Dead
.
For
which
Solemn
Hour
God
Almighty
prepare
all
Mankind
,
by
a
Renewed
Frame
of
Heart
,
and
a
Religious
Course
of
Life
;
and
then
,
Come
Lord
Jesus
to
Judgment
,
come
quickly
.
Amen
.
The
End
of
St.
Luke's
Gospel
.
EXPOSITORY
NOTES
,
WITH
PRACTICAL
OBSERVATIONS
UPON
The
Holy
Gospel
ACCORDING
TO
S
T.
JOHN
.
The
Fourth
and
last
of
the
Holy
Gospels
falls
now
under
Consideration
:
Namely
,
That
which
was
written
by
the
Evangelist
St.
John
;
concerning
which
we
have
Observable
,
the
Writer
,
the
Occasion
,
the
Design
and
Scope
of
this
Sublime
Book
.
Obs.
1.
The
Writer
of
it
St.
John
,
the
beloved
Disciple
,
that
lay
in
the
Bosom
of
Christ
;
he
that
lay
in
Christ's
Bosom
,
reveals
the
Secrets
of
Christ's
Heart
.
John
,
saith
St.
Austin
,
drew
out
of
the
Bosom
of
Christ
,
the
very
Heart
of
Christ
,
and
made
it
known
to
a
lost
World
.
Obs.
2.
The
Occasion
of
St
John's
writing
this
Gospel
,
and
that
was
the
Heresie
of
Ebion
and
Cerinthus
,
which
denied
the
Divinity
of
Jesus
Christ
.
When
God
suffers
Hereticks
to
vent
their
blasphemous
Opinions
,
he
takes
Occasion
from
thence
to
make
a
clearer
Discovery
of
Divine
Truth
.
We
had
perhaps
wanted
St.
John's
Gospel
,
if
Ebion
and
Cerinthus
had
not
broach'd
their
Heresie
against
Christ's
Divinity
.
Obs.
3.
The
Design
and
Scope
of
this
Gospel
,
which
is
to
describe
the
Person
of
Christ
in
his
two
Natures
,
Divine
and
Humane
,
as
the
Object
of
our
Faith
:
This
he
doth
in
a
Sublime
and
Lofty
Manner
;
upon
which
Account
he
was
compared
by
the
Ancients
to
the
Eagle
that
soars
aloft
,
and
maketh
her
Nest
on
high
;
and
was
also
called
John
the
Divine
.
Obs.
lastly
,
The
Difference
between
this
and
the
other
Gospels
.
The
other
Evangelists
insist
chiefly
upon
the
Humanity
of
Christ
,
and
prove
him
to
be
truly
Man
,
the
Son
of
the
Virgin
Mary
.
This
Evangelist
proves
him
to
be
GOD
as
well
as
Man
;
God
from
Eternity
,
and
Man
in
the
fulness
of
Time
.
The
other
three
Writers
Relate
what
Christ
did
;
St.
John
Reports
what
Christ
said
:
They
Recount
his
Miracles
,
he
Records
his
Sermons
and
Prayers
.
In
short
,
the
profound
Mysteries
of
our
holy
Religion
are
here
unfolded
by
the
beloved
Disciple
;
and
particularly
,
the
Divinity
and
Incarnation
of
our
Blessed
Saviour
.
CHAP.
I.
1
IN
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
2
The
same
was
in
the
beginning
with
God
.
Observe
here
,
1.
The
Person
spoken
of
,
Jesus
Christ
,
under
the
name
of
the
Word
,
In
the
beginning
was
the
Word
.
Because
God
speaks
to
us
by
him
,
and
makes
known
his
Will
to
us
by
Christ
,
as
we
make
known
our
Minds
to
one
another
by
our
Words
.
Again
,
As
our
Words
are
the
Conception
and
Image
of
our
Minds
;
so
Christ
is
the
express
Image
of
his
Father's
Person
,
and
was
begotten
of
the
Father
,
even
as
our
Words
are
begotten
of
our
Minds
:
For
these
Reasons
he
is
so
often
stiled
the
Word
.
Obs
.
2.
What
the
Evangelist
here
asserts
concerning
the
Word
,
Christ
Jesus
,
even
three
Particulars
;
namely
,
his
Eternal
Existence
,
his
Personal
Coexistence
,
and
his
Divine
Essence
.
1.
His
Eternal
Existence
:
In
the
beginning
was
the
Word
;
in
the
beginning
when
all
Things
received
their
Being
,
then
the
Word
was
and
did
actually
subsist
,
even
from
all
Eternity
.
Learn
thence
,
That
Jesus
Christ
not
only
Antecedent
to
his
Incarnation
,
but
even
before
all
Time
and
the
Beginning
of
all
Things
,
had
an
Actual
Being
and
Subsistence
.
2.
His
Personal
Coexistence
with
the
Father
,
The
Word
was
with
God
;
that
is
,
eternally
and
inseparably
with
him
;
in
the
same
Essence
and
Nature
,
being
in
the
Father
,
as
well
as
with
him
,
so
that
the
Father
was
never
without
him
,
Prov.
8.22
.
I
was
by
him
,
as
one
brought
up
with
him
,
I
was
by
his
Sides
,
says
the
Chaldee
Interpreter
.
Learn
hence
,
That
the
Son
is
a
Person
distinct
from
the
Father
,
but
of
the
same
Essence
and
Nature
with
the
Father
;
he
is
God
of
God
,
very
God
of
very
God
;
being
of
one
Substance
with
the
Father
,
by
whom
all
things
were
made
.
The
Word
was
with
God
.
3.
His
Divine
Essence
:
The
Word
was
God
.
Here
St.
John
declares
the
Divinity
,
as
he
did
before
the
Eternity
of
our
Blessed
Saviour
.
He
was
with
God
,
and
existed
in
him
;
therefore
he
must
be
God
,
and
a
Person
distinct
from
the
Father
.
Learn
hence
,
That
the
Eternity
,
the
Personality
and
the
Divinity
of
Christ
are
of
necessity
to
be
believed
,
if
we
will
worship
him
aright
.
Christ
tells
us
,
John
5.23
.
That
we
must
worship
the
Son
,
even
as
we
worship
the
Father
.
Now
unless
we
acknowledge
the
Eternity
and
Divinity
of
Christ
,
the
Second
Person
,
as
well
as
of
God
the
Father
,
the
First
Person
,
we
honour
neither
the
Father
nor
the
Son
.
There
is
this
Difference
between
Natural
Things
and
Supernatural
.
Natural
Things
are
first
understood
,
and
then
believed
;
but
Supernatural
Mysteries
must
be
first
believed
,
and
then
will
be
better
understood
.
If
we
will
first
set
Reason
on
work
,
and
believe
no
more
than
we
can
comprehend
,
this
will
hinder
Faith
:
But
if
after
we
have
assented
to
Gospel
Mysteries
,
we
set
Reason
on
work
,
this
will
help
Faith
.
3
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
,
that
was
made
.
Observe
here
,
The
Argument
which
St.
John
uses
to
prove
Christ
to
be
God
;
it
is
taken
from
the
Work
of
Creation
.
He
that
made
all
things
is
truly
and
really
God
;
but
Christ
made
all
Things
,
and
nothing
was
made
without
him
,
therefore
is
Christ
truly
and
really
God
.
Here
Observe
,
1.
An
Affirmation
of
as
large
and
vast
an
Extent
as
the
whole
World
.
All
Things
were
made
by
him
;
not
this
or
that
particular
Being
,
but
All
Created
Beings
received
their
Existence
and
Being
from
Christ
.
Obs.
2.
That
to
prevent
the
least
Imagination
of
any
Things
having
another
Author
than
Christ
,
here
is
the
most
positive
and
particular
Negation
that
can
be
.
That
without
Him
was
not
any
thing
made
that
was
made
;
not
without
him
as
an
Instrument
,
but
without
him
as
an
Agent
.
Christ
being
a
Co-worker
with
the
Father
and
the
Spirit
in
the
Work
of
Creation
.
He
was
the
Author
of
the
Creation
,
not
an
Instrument
in
Creating
.
Learn
hence
,
That
Christ
as
God
,
being
the
Creator
and
Maker
of
all
Things
himself
,
is
excluded
from
being
a
Creature
,
or
any
thing
that
was
made
.
4
In
him
was
life
,
and
the
life
was
the
light
of
men
.
5.
And
the
light
shineth
in
darkness
,
and
the
darkness
comprehended
it
not
.
Here
we
have
a
farther
Proof
of
Christ's
Divinity
,
and
an
Evidence
that
he
had
a
Being
as
God
,
before
his
Incarnation
;
forasmuch
as
all
Life
is
center'd
in
him
,
communicated
by
him
,
and
derived
from
him
.
In
him
was
Life
Formaliter
&
Causaliter
.
Life
was
formally
in
Christ
,
as
the
Subject
of
it
;
and
also
causally
in
him
as
the
Fountain
of
it
.
Learn
,
1.
That
Christ
is
the
Author
and
Dispenser
of
all
Life
,
unto
his
Creatures
.
He
is
Original
Life
in
the
Order
of
Nature
,
because
by
him
Man
was
created
,
Gen.
1.26
.
He
is
spiritual
Life
in
the
Order
of
Grace
,
John
14.6
.
I
am
the
Way
,
the
Truth
and
the
Life
.
He
is
Eternal
Life
in
the
Order
of
Glory
,
1
John
5.20
.
This
is
the
True
God
and
Eternal
Life
.
Learn
,
2.
That
all
Creatures
receiving
Light
and
Life
from
Christ
,
not
as
an
Instrument
,
but
as
the
Fountain
from
whence
it
floweth
,
and
in
which
it
is
preserved
,
is
an
evident
Proof
of
his
Divinity
,
and
an
Argument
that
he
is
truly
and
really
God
.
In
him
was
Life
,
and
the
Life
was
the
Light
of
Men.
6
¶
There
was
a
man
sent
from
God
,
whose
name
was
John
:
7
The
same
came
for
a
witness
,
to
bear
witness
of
the
light
,
that
all
men
through
him
might
believe
.
8
He
was
not
that
light
,
but
was
sent
to
bear
witness
of
that
light
.
9
That
was
the
true
light
,
which
lighteth
every
man
that
cometh
into
the
world
.
Here
the
Evangelist
proceeds
in
declaring
Christ
to
be
really
God
,
because
he
was
that
Original
,
that
Essential
Light
,
which
had
no
Beginning
,
suffers
no
decay
,
but
is
so
diffusive
as
in
some
kind
,
and
in
some
measure
or
other
,
to
enlighten
every
Man
that
cometh
into
the
World
.
Some
of
the
Jews
had
a
Conceit
that
John
the
Baptist
was
the
promised
Messias
,
as
appears
by
Luke
3.15
.
The
People
were
in
Expectation
,
and
all
Men
mused
in
their
Hearts
of
John
,
whether
he
were
the
Christ
or
not
.
Here
therefore
to
undeceive
the
Jews
,
the
Evangelist
adds
,
That
John
was
not
That
Light
;
John
was
a
great
Light
,
a
burning
and
a
shining
Light
,
but
not
such
a
Light
as
the
Messias
was
to
be
.
John
was
a
Light
Instrumentally
,
Christ
Efficiently
:
John
was
a
Light
enlightened
,
Christ
was
a
Light
enlightening
:
John's
Light
was
by
Derivation
and
Participation
,
Christ's
was
Essential
and
Original
:
John's
Light
was
as
the
Light
of
a
Candle
in
a
private
House
,
in
and
among
the
Jews
only
;
but
Christ's
Light
was
as
the
Light
of
the
Sun
,
spreading
over
the
Face
of
the
whole
Earth
.
This
is
the
True
Light
that
lightens
every
Man
that
cometh
into
the
World
;
that
is
,
he
enlightens
all
Mankind
with
the
Light
of
Reason
,
and
is
the
Author
of
all
Spiritual
Illumination
in
them
that
receive
it
.
Christ
is
called
a
Light
in
regard
of
his
Office
,
which
was
to
manifest
and
declare
that
Salvation
to
his
Church
which
lay
hid
before
in
the
purpose
of
God
;
and
he
is
called
the
true
Light
,
not
so
much
in
Opposition
to
all
false
Lights
,
but
as
opposed
to
the
Types
&
Shadows
of
the
Mosaical
Dispensation
.
Learn
,
1.
That
every
Man
and
Woman
that
comes
into
the
World
is
enlightened
by
Christ
in
some
Kind
and
Measure
,
or
other
.
All
are
enlightned
with
the
Light
of
Reason
and
a
Natural
Conscience
:
Some
with
the
Light
of
Grace
and
Supernatural
Illumination
.
Learn
,
2.
That
Christ's
being
the
Essential
,
Original
and
Eternal
Light
,
enlightening
and
enlivening
the
whole
Creation
,
is
an
evident
and
undeniable
Demonstration
that
he
is
truly
and
really
God
.
10
He
was
in
the
world
,
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
.
11
He
came
unto
his
own
,
and
his
own
received
him
not
.
He
was
in
the
World
,
that
is
,
he
that
was
God
from
Eternity
,
made
himself
visible
to
the
World
in
the
fullness
of
Time
.
The
Evangelist
repeats
it
again
,
That
the
World
was
made
by
him
,
to
shew
his
Omnipotency
and
Divinity
;
and
then
adds
,
That
the
World
knew
him
not
,
as
an
Evidence
of
the
World's
Blindess
and
Ingratitude
.
Learn
hence
,
That
notwithstanding
the
Eternal
Son
of
God
appeared
in
the
World
,
and
the
World
was
made
and
created
by
him
;
yet
the
generality
of
the
World
,
did
not
know
him
;
that
is
,
did
not
own
and
acknowledge
him
,
did
not
receive
and
obey
him
.
They
neither
knew
him
as
Creator
,
nor
accepted
him
as
Mediator
:
Yea
,
He
came
to
his
own
;
that
is
,
his
own
Kindred
and
Country
,
the
Church
and
People
of
the
Jews
;
but
the
Generality
of
them
gave
him
cold
Entertainment
.
It
was
the
sin
of
the
Jewish
Nation
,
that
though
they
were
Christ's
own
peculiar
People
;
his
own
by
Choice
,
his
own
by
Purchase
,
his
own
by
Covenant
,
by
Kindred
,
yet
the
generality
of
them
did
reject
him
;
and
would
not
own
him
for
the
True
and
Promised
Messias
.
Learn
hence
,
That
the
Lord
Jesus
Christ
met
with
manifest
and
shameful
Rejection
even
at
the
hands
of
those
that
were
nearest
to
him
by
Flesh
and
Nature
,
John
11.5
.
Neither
did
his
Brethren
believe
on
Him
.
12
But
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
sons
of
God
,
even
to
them
that
believe
on
his
Name
.
That
is
,
Although
multitudes
rejected
him
,
yet
some
received
and
owned
him
for
the
True
Messias
;
and
those
that
did
so
,
he
advanced
to
the
high
Dignity
of
Adoption
and
Sonship
,
giving
them
Power
,
that
is
,
Right
or
Privilege
to
become
the
Sons
of
God
.
Here
Note
,
First
,
The
Nature
of
Justifying
Faith
,
declared
;
it
is
to
as
many
as
received
him
.
Now
this
Receiving
of
Christ
implies
these
three
Things
,
1.
The
Assent
of
the
Understanding
to
that
Divine
Testimony
,
which
the
Scripture
gives
Christ
.
2.
The
Consent
of
the
Will
to
submit
to
this
Jesus
as
Lord
and
King
.
3.
The
Affiance
and
Trust
of
the
Heart
in
Christ
alone
for
Salvation
;
for
Faith
is
not
a
bare
Credence
,
but
a
Divine
Affiance
;
and
such
an
Affiance
in
Christ
,
and
Reliance
upon
him
,
as
is
the
Parent
and
Principle
of
Obedience
to
him
.
Note
,
2dly
,
That
it
is
the
high
&
honourable
Privilege
of
all
such
as
receive
Christ
by
Faith
,
to
become
the
Sons
of
God
by
Adoption
.
This
is
a
precious
Privilege
,
a
free
Privilege
,
an
honourable
Privilege
,
an
abiding
Privilege
,
and
calls
for
all
possible
Returns
of
Gratitude
and
Thankfulness
,
of
Love
and
Service
,
of
Duty
and
Obedience
,
of
Submission
and
Self-Resignation
.
13
Which
were
born
,
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
Because
the
bragging
Jews
did
much
boast
of
their
Natural
Birth
and
Descent
from
Abraham
,
as
being
his
Blood
and
Off-spring
:
Therefore
it
is
here
asserted
,
that
Men
become
not
the
Children
of
God
by
Natural
Propagation
,
but
by
Spiritual
Regeneration
.
They
are
not
born
of
Blood
.
Grace
runs
not
in
a
Blood
,
Piety
is
not
Hereditary
.
Religious
Parents
propagate
Corruption
,
not
Regeneration
.
Were
the
Conveyances
of
Grace
Natural
,
good
Parents
would
not
be
so
ill
suited
with
Children
as
sometimes
they
are
.
No
Person
then
whatsoever
,
has
the
gracious
Privilege
of
Adoption
by
the
first
Birth
.
They
are
not
born
of
Blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
;
that
is
,
no
Man
by
the
utmost
Improvement
of
Nature
can
raise
himself
up
to
this
Privilege
of
Adoption
,
and
be
the
Author
and
Efficient
Cause
of
his
own
Regeneration
.
Learn
hence
,
That
Man
in
all
his
Capacities
is
too
weak
to
produce
the
Work
of
Regeneration
in
himself
.
They
,
says
Dr.
Hammond
,
who
by
the
influence
of
the
highest
Rational
Principles
,
live
most
exactly
according
to
the
Rule
of
Rational
Nature
,
that
is
,
of
unregenerate
Morality
,
are
the
Persons
here
described
.
Learn
,
2.
That
God
alone
is
the
Prime
Efficient
Cause
of
Regeneration
.
He
works
upon
the
Understanding
by
Illumination
,
and
upon
the
Will
by
Sanctification
;
Which
were
born
,
not
of
Blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
,
but
of
God
.
14
And
the
Word
was
made
flesh
,
and
dwelt
among
us
(
and
we
beheld
his
glory
,
the
glory
as
of
the
only
begotten
of
the
father
)
full
of
grace
and
truth
.
The
Evangelist
having
asserted
the
Divinity
of
Christ
in
the
foregoing
Verses
,
comes
now
to
speak
of
his
Humanity
and
Manifestation
in
our
Nature
,
The
Word
was
made
Flesh
:
Where
Note
,
1.
Our
Saviour's
Incarnation
for
us
.
2.
His
Life
and
Cenversation
here
among
us
,
He
dwelt
,
or
tabernacled
for
a
Season
with
us
.
In
the
Incarnation
,
or
Assumption
of
our
Nature
,
Observe
,
1.
The
Person
Assuming
,
The
Word
;
that
is
,
the
Second
Person
subsisting
in
the
glorious
God-Head
.
Obs.
2.
The
Nature
Assumed
,
Flesh
:
that
is
,
the
Humane
Nature
,
consisting
of
Soul
and
Body
.
But
why
is
it
not
said
,
The
Word
was
made
Man
?
but
,
The
Word
was
made
Flesh
?
Answ.
To
denote
and
set
forth
the
wonderful
Abasement
and
Condescension
of
Christ
,
there
being
more
of
Vileness
,
and
Weakness
and
Opposition
to
Spirit
,
in
the
Word
Flesh
,
than
in
the
Word
Man
:
Christ's
taking
Flesh
,
implies
,
that
he
did
not
only
take
upon
him
the
Humane
Nature
,
but
all
the
Weaknesses
and
Infirmities
of
that
Nature
also
,
(
sinful
Infirmities
and
personal
Infirmities
excepted
)
he
had
nothing
to
do
with
our
sinful
Flesh
:
Tho'
Christ
loved
Souls
with
an
infinite
and
insuperable
Love
,
yet
he
would
not
sin
to
save
a
Soul
.
And
he
took
no
personal
Infirmities
upon
him
,
but
such
as
are
common
to
the
whole
Nature
,
as
Hunger
,
Thirst
,
Weariness
,
&c.
Obs
.
3.
The
Assumption
it self
,
He
was
made
Flesh
;
that
is
,
he
assumed
the
Humane
Nature
into
an
Union
with
his
God-head
,
and
so
became
a
True
and
Real
Man
by
that
Assumption
.
Learn
hence
,
That
Jesus
Christ
did
really
assume
the
true
and
perfect
Nature
of
Man
,
into
a
personal
Union
with
his
Divine
Nature
,
and
still
Remains
True
God
,
and
True
Man
in
one
Person
for
ever
.
Oh
blessed
Union
!
Oh
thrice
happy
Conjunction
!
As
Man
,
Christ
has
an
experimental
Sense
of
our
Infirmities
and
Wants
.
As
God
,
he
can
support
and
supply
them
All.
Note
farther
,
2.
As
our
Saviour's
Incarnation
for
us
,
so
his
Life
and
Conversation
among
us
.
He
dwelt
,
or
tabernacled
amongst
us
.
The
Tabernacle
was
a
Type
of
Christ's
Humane
Nature
.
1.
As
the
out-side
of
the
Tabernacle
was
mean
,
made
of
ordinary
Materials
,
but
it
's
inside
glorious
,
so
was
the
Son
of
God
.
2.
God's
special
Presence
was
in
the
Tabernacle
,
there
he
dwelt
,
for
he
had
a
delight
therein
.
In
like
manner
dwelt
all
the
fulness
of
the
God-head
bodily
in
Christ
;
and
the
glory
of
his
Divinity
shined
forth
to
the
Eye
and
view
of
his
Disciples
;
for
they
beheld
his
Glory
,
the
Glory
as
of
the
only
Begotten
of
the
Father
,
that
is
,
whilst
Christ
appeared
as
a
Man
amongst
us
,
he
gave
great
and
glorious
Testimonies
of
his
Being
the
Son
of
God
.
Learn
hence
,
That
in
the
Day
of
our
Saviour's
Incarnation
,
the
Divinity
of
his
Person
did
shine
forth
through
the
Vail
of
his
Flesh
,
and
was
seen
by
all
them
that
had
a
Spiritual
Eye
to
behold
it
,
and
a
mind
disposed
to
consider
it
.
We
beheld
his
Glory
,
as
the
Glory
of
the
only
Begotten
of
the
Father
.
¶
15
John
bare
witness
of
him
,
and
cried
,
saying
,
This
was
he
of
whom
I
spake
,
He
that
cometh
after
me
,
is
preferred
before
me
;
for
he
was
before
me
.
16
And
of
his
fulness
have
all
we
received
,
and
grace
for
grace
.
17
For
the
law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
.
18
No
man
hath
seen
God
at
any
time
;
the
only
begotten
son
which
is
in
the
bosom
of
the
father
,
he
hath
declared
him
.
Here
we
have
John
Baptist's
first
Testimony
concerning
Christ
the
promised
Messiah
:
And
it
consists
of
four
Parts
,
1.
John
prefers
Christ
before
himself
,
as
being
surpassingly
above
himself
.
He
that
cometh
after
me
is
preferred
before
me
,
that
is
,
in
the
Dignity
of
his
Person
,
and
in
the
Eminency
of
his
Office
,
as
being
the
eternal
God
.
Now
amongst
them
that
were
born
of
Women
,
there
was
not
a
greater
than
John
the
Baptist
:
If
Christ
then
was
greater
than
John
,
it
was
in
regard
of
his
being
God
.
He
is
therefore
preferred
before
him
,
because
he
was
before
him
,
as
being
God
from
all
Eternity
.
Learn
hence
,
That
the
Dignity
and
Eternity
of
Christ's
Person
as
God
,
sets
him
up
above
all
his
Ministers
,
yea
,
above
all
Creatures
,
how
excellent
soever
.
He
that
cometh
after
me
in
Time
,
is
preferred
before
me
in
Dignity
,
for
he
was
before
me
,
even
from
all
Eternity
.
2.
John
prefers
Christ
before
all
Believers
in
Point
of
Fulness
and
Sufficiency
of
Divine
Grace
:
Of
his
Fulness
do
they
receive
.
They
have
their
Fillings
,
Christ
has
his
Fulness
;
theirs
is
the
fulness
of
a
Vessel
,
his
is
the
Fulness
of
a
Fountain
;
their
fulness
is
Derivative
,
his
Fulness
is
Original
,
yet
also
Ministerial
,
on
purpose
in
him
to
give
out
to
us
,
that
we
may
receive
Grace
for
Grace
;
that
is
,
Grace
answerable
for
Kind
and
Quality
,
though
not
for
Measure
and
Degree
.
As
a
Child
in
Generation
receives
from
its
Parents
Member
for
Member
,
or
as
the
Paper
in
the
Printing-Press
receives
Letter
for
Letter
,
and
the
Wax
under
the
Seal
receives
print
for
print
:
So
in
the
Work
of
Regeneration
whatever
Grace
is
in
Christ
,
there
is
the
like
for
Kind
instampt
upon
the
Christian's
Soul
.
All
the
Members
of
Christ
being
made
plentiful
Partakers
of
his
Spiritual
Endowments
.
Learn
hence
,
That
all
fulness
of
Grace
,
by
way
of
Supply
for
Believers
is
treasured
up
in
Christ
,
and
communicated
by
him
as
their
Wants
and
Necessities
do
require
:
His
Fulness
is
inexhaustible
,
it
can
never
be
drawn
low
,
much
less
drawn
dry
.
Of
his
Fulness
do
we
receive
Grace
for
Grace
;
that
is
,
Grace
freely
,
Grace
plentifully
.
God
grant
that
none
of
us
may
receive
the
Grace
of
Christ
in
vain
.
3.
John
prefers
Christ
before
Moses
,
whom
the
Jews
doated
so
much
upon
.
The
Law
was
given
by
Moses
,
not
as
the
Author
,
but
as
the
Dispenser
of
it
.
Moses
was
God's
Minister
,
by
whom
the
Law
which
reveals
Wrath
,
was
given
to
the
Jews
;
but
Grace
and
Truth
came
by
Jesus
Christ
.
Grace
in
Opposition
to
the
Condemnatory
Curse
and
Sentence
of
the
Law
;
and
Truth
in
Opposition
to
the
Types
,
Shadows
and
Ceremonies
of
the
Legal
Administration
.
Learn
hence
,
That
all
Grace
for
Remission
of
Sin
,
and
for
Performance
of
Duty
,
is
given
from
Christ
the
Fountain
of
Grace
:
Grace
came
by
Jesus
Christ
.
The
Grace
of
Pardon
and
Reconciliation
,
the
Grace
of
Holiness
and
Sanctification
,
the
Grace
of
Love
and
Adoption
,
even
all
that
Grace
that
fits
us
for
Service
here
and
Glory
hereafter
,
Christ
is
both
the
Dispenser
and
the
Author
of
it
.
Grace
came
by
Jesus
Christ
.
Again
,
4.
John
the
Baptist
here
(
v.
18.
)
doth
not
only
prefer
Christ
before
himself
,
before
Moses
,
before
all
Believers
,
but
even
before
all
Persons
whatsoever
in
Point
of
Knowing
and
Revealing
the
Mind
of
God
.
No
Man
hath
seen
God
at
any
time
;
that
is
,
no
meer
Man
hath
ever
seen
God
in
his
Essence
,
whilst
he
was
in
this
mortal
State
.
Here
God's
Invisibility
is
asserted
;
next
Christ's
Intimacy
with
the
Father
is
declared
.
The
only
begotten
Son
,
that
is
in
the
Bosom
of
the
Father
.
This
Expression
implies
three
Things
,
1.
Unity
of
Natures
;
the
Bosom
is
the
Child's
Place
,
who
is
part
of
our selves
and
of
the
same
Nature
with
our selves
.
2.
Dearness
of
Affection
.
None
lye
in
the
Bosom
,
but
the
Person
that
is
very
dear
to
us
.
A
Bosom
Friend
is
the
dearest
of
Friends
.
3.
It
implies
Communication
of
Secrets
.
Christ's
lying
in
his
Fathers
Bosom
intimates
his
being
conscious
to
all
his
Father's
Secrets
,
to
know
all
his
Counsels
,
and
to
understand
his
whole
Will
and
Pleasure
.
Now
as
Christ's
lying
in
the
Father's
Bosom
implies
Unity
of
Nature
,
it
teacheth
us
to
give
the
same
Worship
to
Christ
,
which
we
give
to
God
the
Father
,
because
he
is
of
the
same
Nature
with
the
Father
;
as
it
implies
Dearness
of
Affection
betwixt
the
Father
and
the
Son
,
it
teaches
us
to
place
our
chief
Love
upon
Christ
the
Son
,
because
God
the
Father
doth
so
:
He
,
who
is
the
Son
of
God's
Love
,
should
be
the
Object
of
our
Love
;
as
God
hath
a
Bosom
for
Christ
,
so
should
we
have
also
;
the
noblest
Object
challenges
the
highest
Affection
.
Again
,
as
Christ's
lying
in
the
Father's
Bosom
implies
the
Knowledge
of
his
Mind
and
Will
;
it
teaches
us
to
apply
our selves
to
Christ
,
to
his
Word
and
Spirit
for
Illumination
.
Whither
should
we
go
for
Instruction
,
but
to
this
Great
Prophet
,
for
Direction
,
but
to
this
wonderful
Counsellor
?
We
can
never
be
made
wise
unto
Salvation
,
if
Christ
,
the
Wisdom
of
the
Father
,
doth
not
make
us
so
.
¶
19
And
this
is
the
record
of
John
,
when
the
Jews
sent
priests
and
Levites
from
Jerusalem
,
to
ask
him
,
Who
art
thou
?
20
And
he
confessed
,
and
denied
not
;
but
confessed
,
I
am
not
the
Christ
.
21
And
they
asked
him
,
What
then
?
Art
thou
Elias
?
And
he
saith
,
I
am
not
.
Art
thou
that
prophet
?
And
he
answered
,
No
:
22
Then
said
they
unto
him
,
Who
art
thou
?
that
we
may
give
an
answer
to
them
that
sent
us
:
What
sayest
thou
of
thy self
?
23
He
said
,
I
am
the
voice
of
one
crying
in
the
wilderness
,
Make
straight
the
way
of
the
Lord
,
as
said
the
prophet
Esaias
.
24
And
they
which
were
sent
,
were
of
the
Pharisees
.
25
And
they
asked
him
,
and
said
unto
him
,
Why
baptizest
thou
then
,
if
thou
be
not
that
Christ
,
nor
Elias
,
neither
that
prophet
?
26
John
answered
them
,
saying
,
I
baptize
with
water
:
but
there
standeth
one
among
you
,
whom
ye
know
not
;
27
He
it
is
who
coming
after
me
,
is
preferred
before
me
,
whose
shoes
latchet
I
am
not
worthy
to
unloose
.
28
These
things
were
done
in
Beth-abara
beyond
Jordan
,
where
John
was
baptizing
.
In
these
Verses
we
have
a
second
Testimony
,
which
John
the
Baptist
gave
of
our
Saviour
Jesus
Christ
.
The
Jews
sent
Priests
and
Levites
from
Jerusalem
,
saying
,
Who
art
thou
?
That
is
,
the
Sanhedrim
,
or
Great
Council
at
Jerusalem
,
to
whom
it
belonged
to
judge
who
were
True
Prophets
,
sent
Messengers
to
the
Baptist
to
know
whether
he
was
the
Messias
or
not
.
John
refuses
to
take
this
Honour
to
himself
,
but
tells
them
plainly
,
He
was
his
Harbinger
and
Forerunner
,
and
that
the
Messias
himself
was
just
at
hand
.
From
hence
Note
,
how
very
cautious
and
exceeding
careful
this
Messenger
of
Christ
was
,
and
all
the
Ministers
of
Christ
ought
to
be
,
that
they
do
not
assume
or
arrogate
to
themselves
any
part
of
that
Honour
which
is
due
to
Christ
,
but
set
the
Crown
of
Praise
upon
Christ's
own
Head
,
acknowledging
him
to
be
All
in
All
,
1
Cor.
3.5
.
Who
then
is
Paul
?
and
who
is
Apollo
?
but
Ministers
by
whom
ye
believed
.
Observe
farther
,
in
this
Testimony
of
John
the
Baptist
,
these
two
Things
,
1.
A
Negative
Declaration
,
who
he
was
not
:
I
am
not
,
says
he
,
the
Messiah
,
whom
you
look
for
,
nor
Elias
,
nor
that
Prophet
,
you
expect
;
not
Elias
,
that
is
,
in
your
Sense
,
not
Elias
the
Tishbite
,
not
Elias
for
identity
of
Person
,
but
Elias
for
Similitude
of
Gifts
,
Office
and
Calling
.
John
came
though
not
in
the
Person
,
yet
in
the
Power
and
Spirit
of
Elias
.
He
farther
denies
that
he
was
That
Prophet
;
that
Prophet
which
Moses
spake
of
,
Deut.
18.15
.
nor
any
of
the
old
Prophets
risen
from
the
dead
,
nay
,
strictly
speaking
he
was
not
any
Prophet
at
all
,
but
more
than
a
Prophet
:
The
Old
Testament
Prophets
prophesied
of
Christ
to
come
,
but
John
pointed
at
,
shewed
and
declared
a
Christ
already
come
;
and
in
this
Sense
he
was
no
meer
Prophet
,
but
more
than
a
Prophet
.
2.
We
have
here
the
Baptist's
positive
Affirmation
,
who
he
was
,
namely
,
Christ's
Herauld
in
the
Wilderness
,
his
Usher
,
his
Fore-runner
,
to
prepare
the
People
for
the
receiving
of
the
Messias
,
and
to
make
them
ready
for
the
Entertaining
of
the
Gospel
,
by
preaching
the
Doctrine
of
Repentance
to
them
.
From
hence
Learn
,
That
the
preaching
of
the
Doctrine
of
Repentance
is
indispensably
necessary
,
in
order
to
the
preparing
of
the
Hearts
of
Sinners
for
the
receiving
of
Jesus
Christ
.
Observe
lastly
,
The
Great
&
Exemplary
Humility
of
the
holy
Baptist
,
the
mean
and
lowly
Opinion
he
had
of
himself
.
Although
John
was
the
greatest
among
them
that
were
born
of
a
Woman
,
and
so
much
esteemed
by
the
Jews
,
and
had
the
honour
to
go
before
Christ
in
the
Exercise
of
his
Office
and
Ministry
,
yet
he
judges
himself
unworthy
to
carry
Christ's
Shoes
after
him
.
He
that
cometh
after
me
is
preferred
before
me
,
whose
Shoes
I
am
not
worthy
to
unloose
.
Learn
hence
,
That
the
more
eminent
Gifts
the
Ministers
of
the
Gospel
have
,
and
the
more
ready
Men
are
to
honour
and
esteem
them
,
the
more
will
they
abase
themselves
,
if
they
be
truly
Gracious
,
and
account
themselves
highly
honoured
in
doing
the
meanest
Offices
of
Love
and
Service
for
Jesus
Christ
.
Thus
doth
the
holy
Baptist
here
.
His
Shoes
Latchet
I
am
not
worthy
to
unloose
.
29
¶
The
next
day
John
seeth
Jesus
coming
unto
him
,
and
saith
,
Behold
the
Lamb
of
God
,
which
taketh
away
the
sin
of
the
world
.
30
This
is
he
of
whom
I
said
,
After
me
cometh
a
man
which
is
preferred
before
me
:
for
he
was
before
me
.
This
is
John
the
Baptist's
third
Testimony
concerning
Christ
;
in
which
he
points
out
Christ
as
the
True
Sacrifice
for
Expiation
of
Sin
.
Behold
the
Lamb
of
God
;
the
Lamb
of
God's
appointing
to
be
an
Expiatory
Sacrifice
;
the
Lamb
of
God's
Election
;
the
Lamb
of
God's
Affection
;
the
Lamb
of
God's
Acceptation
;
the
Lamb
of
God's
Exaltation
;
who
,
by
the
Sacrifice
of
his
death
,
has
taken
away
the
sin
of
the
World
.
The
sin
,
not
the
sins
,
in
the
plural
Number
,
to
denote
Original
Sin
,
as
some
think
,
or
as
others
,
to
shew
that
Christ
has
universally
taken
upon
himself
the
whole
Burthen
of
our
Sin
and
Guilt
.
And
there
seems
to
be
a
secret
Antithesis
in
the
Word
,
World
.
In
the
Levitical
Sacrifices
only
the
sins
of
the
Jews
were
laid
upon
the
sacrificed
Beast
;
but
this
Lamb
takes
away
the
sin
both
of
Jew
and
Gentile
.
The
Lord
hath
caused
to
meet
on
him
the
Iniquity
of
us
all
.
And
the
Word
,
Taketh
Away
,
being
of
the
Present
Tense
,
denotes
a
continued
Act
,
and
it
intimates
to
us
thus
much
,
viz.
That
it
is
the
daily
Office
of
Christ
,
to
take
away
our
sin
by
presenting
to
the
Father
the
Memorials
of
his
Death
.
Christ
takes
away
from
all
Believers
the
Guilt
and
Punishment
of
their
sins
,
the
Filth
and
Pollution
of
them
:
the
Power
and
Dominion
that
is
in
them
;
and
as
St.
John
called
upon
the
Jews
,
to
behold
this
Lamb
of
God
,
with
an
Eye
of
Observation
:
so
is
it
our
Duty
to
behold
him
now
with
an
Eye
of
Admiration
,
with
an
Eye
of
Gratulation
,
but
especially
with
an
Eye
of
Faith
and
Dependence
,
improving
the
Fruit
of
his
Death
to
our
own
Consolation
and
Salvation
,
Isa.
45.22
.
Look
unto
me
,
and
be
saved
,
&c.
31
And
I
knew
him
not
:
but
that
he
should
be
made
manifest
to
Israel
,
therefore
am
I
come
baptizing
with
water
.
32
And
John
bare
record
,
saying
,
I
saw
the
Spirit
descending
from
heaven
like
a
dove
,
and
it
abode
upon
him
.
33
And
I
knew
him
not
:
but
he
that
sent
me
to
baptize
with
water
,
the
same
said
unto
me
,
Upon
whom
thou
shalt
see
the
Spirit
descending
and
remaining
on
him
,
the
same
is
he
which
baptizeth
with
the
holy
Ghost
.
34
And
I
saw
,
and
bare
record
that
this
is
the
Son
of
God
.
Observe
here
,
1.
That
John
the
Baptist
,
tho'
a
near
Kinsman
of
Christ's
according
to
the
Flesh
;
yet
the
Providence
of
God
so
ordered
it
,
that
for
thirty
Years
together
they
did
not
know
one
another
,
nor
converse
with
each
other
,
nor
probably
ever
saw
the
faces
of
each
other
;
to
be
sure
he
did
not
know
him
to
be
the
Messiah
.
This
no
doubt
was
over-ruled
by
the
wisdom
of
God
,
to
prevent
all
suspicion
,
as
if
John
and
Christ
had
compacted
together
to
give
one
another
Credit
,
that
the
World
might
suspect
nothing
of
the
Truth
of
John's
Testimony
concerning
Christ
,
or
have
the
least
jealousie
that
what
he
said
of
Christ
,
was
from
any
Bias
of
Mind
to
his
Person
;
therefore
he
repeats
it
a
second
time
,
v.
31.
v.
33.
I
knew
him
not
.
Hence
we
may
learn
,
That
a
Corporal
sight
of
Christ
,
and
an
outward
Personal
Acquaintance
with
him
,
is
not
simply
needful
and
absolutely
necessary
for
enabling
a
Minister
to
set
him
forth
,
and
represent
him
savingly
to
the
World
.
Observe
,
2.
The
Means
declared
,
by
which
John
came
to
know
Christ
to
be
the
true
Messiah
;
it
was
by
a
Sign
from
Heaven
,
namely
,
the
Holy
Ghost
descending
like
a
Dove
upon
our
Saviour
.
He
that
sent
me
to
Baptize
with
Water
,
the
same
said
unto
me
,
Vpon
whom
thou
shalt
see
the
Spirit
descending
and
remaining
,
the
same
is
he
.
Learn
hence
,
1.
That
Christ
taking
upon
him
our
Nature
,
did
so
cover
his
Glory
with
the
Veil
of
our
Flesh
and
common
Infirmities
,
that
he
could
not
be
known
by
bodily
sight
from
another
Man
.
Till
John
had
a
divine
Revelation
,
and
an
evident
Sign
from
Heaven
,
that
Christ
was
the
Son
of
God
,
he
knew
him
not
.
Learn
,
2.
That
Christ
in
his
solemn
entry
upon
his
Office
,
as
Mediator
,
was
sealed
unto
the
Work
by
the
descending
of
the
Holy
Ghost
upon
him
;
he
was
sealed
by
the
Holy
Ghost's
descending
,
and
the
Teacher's
testifying
,
that
this
was
his
beloved
Son
,
in
whom
he
was
well
pleased
.
Now
it
was
,
that
God
gave
not
the
Spirit
to
Christ
by
Measure
,
for
the
effectual
Administration
of
his
Mediatorial
Office
;
now
it
pleased
the
Father
that
in
Christ
should
all
fulness
dwell
.
He
was
filled
Extensively
with
all
Kinds
of
Grace
,
and
filled
Intensively
with
all
Degrees
of
Grace
,
in
the
Day
of
his
Inauguration
,
when
the
Holy
Spirit
descended
upon
him
.
¶
35
Again
,
the
next
day
after
,
John
stood
,
and
two
of
his
disciples
:
36
And
looking
upon
Jesus
as
he
walked
,
he
said
,
Behold
the
Lamb
of
God
.
It
is
evident
that
John's
Disciples
were
never
very
willing
to
acknowledge
Jesus
for
the
Messias
,
because
they
thought
he
did
shadow
and
cloud
their
Master
.
See
therefore
the
Sincerity
of
the
Holy
Baptist
,
he
takes
every
Opportunity
to
draw
off
the
Eyes
of
his
own
Disciples
from
himself
,
and
to
fix
them
upon
Christ
;
he
saith
to
two
of
his
Disciples
,
Behold
the
Lamb
of
God
:
As
if
he
had
said
,
Turn
your
Eyes
from
me
to
Christ
,
take
less
Notice
of
me
his
Minister
;
but
,
behold
your
and
my
Lord
and
Master
:
Behold
the
Lamb
of
God
.
Learn
hence
,
That
the
great
Design
of
Christ's
faithful
Ministers
,
is
to
set
People
upon
admiring
of
Christ
,
and
not
magnifying
themselves
.
Oh!
't
is
their
great
Ambition
and
Desire
,
that
such
as
love
and
respect
them
,
and
honour
their
Ministry
,
may
be
led
by
them
to
Christ
;
to
behold
and
admire
him
,
to
accept
of
him
,
and
to
submit
unto
him
:
John
said
to
his
Disciples
,
Behold
the
Lamb
of
God
.
37
And
the
two
disciples
heard
him
speak
,
and
they
followed
Jesus
.
38
Then
Jesus
returned
,
and
saw
them
following
,
and
saith
unto
them
,
What
seek
ye
?
They
said
unto
him
,
Rabbi
,
(
which
is
to
say
,
being
interpreted
,
Master
)
where
dwellest
thou
?
39
He
saith
unto
them
,
Come
and
see
.
They
came
and
saw
where
he
dwelt
,
and
abode
with
him
that
day
;
for
it
was
about
the
tenth
hour
.
40
One
of
the
two
which
heard
John
speak
,
and
followed
him
,
was
Andrew
,
Simon
Peters
brother
.
41
He
first
findeth
his
own
brother
Simon
,
and
saith
unto
him
,
We
have
found
the
Messias
,
which
is
,
being
interpreted
,
the
Christ
.
42
And
he
brought
him
to
Jesus
.
And
when
Jesus
beheld
him
,
he
said
,
Thou
art
Simon
the
son
of
Jona
:
thou
shalt
be
called
Cephas
,
which
is
by
interpretation
,
a
stone
.
43
¶
The
day
following
,
Jesus
would
go
forth
into
Galilee
,
and
findeth
Philip
,
and
saith
unto
him
,
Follow
me
.
44
Now
Philip
was
of
Bethsaida
,
the
city
of
Andrew
and
Peter
.
This
latter
part
of
the
Chapter
acquaints
t
is
with
the
calling
of
five
Disciples
;
not
to
the
Apostleship
,
for
that
was
afterwards
;
nor
yet
simply
by
Conversion
,
for
some
of
them
were
John's
Disciples
already
,
and
believed
in
the
Messiah
to
come
;
but
they
are
here
called
to
own
and
acknowledge
Jesus
Christ
to
be
the
true
and
promised
Messiah
.
The
Disciples
here
called
,
were
Andrew
and
Peter
,
and
Philip
,
mean
and
obscure
Persons
,
poor
Fisher-men
,
not
any
of
the
learned
Rabbies
and
Doctors
among
the
Jews
.
Hereby
Christ
shewed
at
once
the
Freeness
of
his
Grace
,
in
passing
by
the
knowing
Men
of
the
Age
;
the
Greatness
of
his
Power
,
who
by
such
weak
Instruments
could
effect
such
mighty
Things
;
and
the
Glory
of
his
Wisdom
,
in
chusing
such
Instruments
as
should
not
carry
away
the
Glory
of
the
Work
from
him
;
but
cause
the
Intire
,
Honour
and
Glory
of
all
their
great
Successes
to
redound
to
Christ
.
As
Christ
can
do
,
so
he
chuses
to
do
great
things
by
weak
means
;
knowing
that
the
weakness
of
the
Instrument
redounds
to
the
greater
Honour
of
the
Agent
.
For
these
Persons
called
now
to
be
Disciples
,
were
afterwards
sent
forth
by
Christ
as
his
Apostles
,
to
convert
the
World
unto
Christianity
.
Observe
farther
,
The
Order
according
to
which
the
Disciples
were
called
;
first
Andrew
,
then
Peter
;
which
may
make
the
Church
of
Rome
ashamed
of
the
Weakness
of
their
Argument
for
Peter's
Supremacy
,
that
he
was
first
called
;
whereas
Andrew
was
before
him
,
and
Peter
was
brought
to
Jesus
by
him
.
Andrew
findeth
his
own
Brother
Simon
,
brought
him
to
Jesus
.
Such
as
have
gotten
any
Knowledge
of
Christ
themselves
,
and
are
let
into
Acquaintance
with
him
,
will
be
very
diligent
to
invite
,
and
industrious
to
bring
in
others
to
him
.
Peter
being
brought
to
Christ
,
our
Saviour
names
him
Cephas
,
which
signifies
a
Stone
,
a
Rock
;
to
intimate
to
him
his
Duty
,
to
be
firm
and
steady
in
the
Christian
Profession
,
full
of
Courage
and
Constancy
.
Thou
shalt
be
called
Cephas
,
which
is
by
interpretation
,
a
stone
.
45
Philip
findeth
Nathanael
,
and
saith
unto
him
,
We
have
found
him
of
whom
Moses
in
the
law
,
and
the
prophets
did
write
,
Jesus
of
Nazareth
,
the
son
of
Joseph
.
46
And
Nathanael
said
unto
him
,
Can
there
any
good
thing
come
out
of
Nazareth
?
Philip
saith
unto
him
,
Come
and
see
.
47
Jesus
saw
Nathanael
coming
to
him
,
and
saith
of
him
,
Behold
an
Israelite
indeed
,
in
whom
is
no
guile
.
The
last
Person
mentioned
in
this
Chapter
,
who
was
called
to
own
and
embrace
Christ
for
the
Messiah
,
is
Nathanael
:
Who
this
Nathanael
was
,
doth
not
certainly
appear
;
but
,
it
is
evident
,
he
was
a
sincere
,
good
Man
,
tho'
prejudiced
for
the
present
against
Christ
,
because
of
the
Place
of
his
supposed
Birth
and
Residence
,
Nazareth
:
Can
any
good
thing
come
out
of
Nazareth
?
That
is
,
can
any
worthy
or
excellent
Person
,
much
less
the
promised
and
long
expected
Messias
,
come
out
of
such
an
obscure
Place
as
Nazareth
is
?
Whereas
Almighty
God
,
when
ever
he
pleases
,
can
raise
worthy
Persons
out
of
contemptible
Places
.
Observe
farther
,
How
mercifully
and
meekly
Christ
passes
over
the
Mistakes
and
Failings
,
the
Prepossessions
and
Prejudices
of
Nathanael
;
but
takes
notice
of
and
publickly
proclaims
his
Sincerity
:
Behold
an
Israelite
indeed
,
in
whom
there
is
no
guile
.
That
is
,
no
Guile
imputed
,
no
Guile
concealed
,
no
prevailing
Guile
:
It
being
only
true
of
Christ
,
in
a
strict
and
absolute
Sense
,
that
there
was
no
Guile
found
in
his
Lips
.
But
in
a
qualified
Sense
it
is
true
of
Nathanael
,
and
every
upright
Man
,
they
are
true
Israelites
,
like
their
Father
Jacob
,
plain
Men
,
Men
of
great
sincerity
and
uprightness
of
Heart
,
both
in
the
sight
of
God
and
Man
.
And
whereas
our
Saviour
speaks
of
him
with
a
sort
of
Admiration
:
Behold
an
Israelite
in
whom
is
no
guile
.
We
learn
,
That
a
Person
of
great
Sincerity
and
Uprightness
of
Heart
towards
God
and
Man
,
a
true
Nathanael
,
an
Israelite
indeed
,
is
a
rare
and
a
worthy
sight
.
Behold
an
Israelite
indeed
.
Learn
,
2.
That
such
as
are
indeed
Nathanael's
,
need
not
commend
themselves
,
Christ
will
be
sure
to
do
it
for
them
.
Nathanael
conceals
his
own
worth
,
Christ
publishes
and
proclaims
it
,
and
calls
upon
others
to
take
notice
of
it
.
Behold
,
&c.
48
Nathanael
saith
unto
him
,
Whence
knowest
thou
me
?
Jesus
answered
and
said
unto
him
,
Before
that
Philip
called
thee
,
when
thou
wast
under
the
fig-tree
,
I
saw
thee
.
49
Nathanael
answered
and
saith
unto
him
,
Rabbi
,
thou
art
the
Son
of
God
,
thou
art
the
King
of
Israel
.
50
Jesus
answered
and
said
unto
him
,
Because
I
said
unto
thee
,
I
saw
thee
under
the
fig-tree
,
believest
thou
?
thou
shalt
see
greater
things
then
these
.
Observe
here
,
How
Nathanael
wondereth
that
Christ
should
know
him
,
having
(
as
he
thought
)
never
seen
him
.
Christ
gives
him
to
understand
;
that
by
his
All-seeing
Eye
he
had
seen
him
,
when
he
was
not
seen
by
him
:
When
thou
wert
under
the
fig-tree
,
I
saw
thee
.
Christ's
All-seeing
,
Eye
is
an
infallible
Proof
of
his
Deity
and
Godhead
.
Christ
seeth
us
where
ever
we
are
,
and
whatever
we
do
,
tho'
we
see
not
him
:
He
seeth
the
sincerity
of
our
Hearts
,
and
will
own
it
,
and
bear
witness
to
it
,
if
we
are
upright
in
his
sight
.
Observe
farther
,
How
Christ's
Omnipresence
and
Omniscience
convinces
Nathanael
,
that
he
was
more
than
Man
,
even
the
Messias
,
God
and
Man
,
in
two
distinct
Natures
and
one
Person
.
Rabbi
,
thou
art
the
Son
of
God
.
Philip
called
Christ
the
Son
of
Joseph
.
Nathanael
calls
him
,
the
Son
of
God
.
Such
as
believe
Christ's
Omnisciency
,
will
never
call
in
question
his
Divinity
.
Observe
,
Lastly
,
How
Christ
encourages
the
Faith
of
this
new
Disciple
,
Nathanael
,
by
promising
him
,
that
he
should
enjoy
farther
helps
and
means
for
the
Confirmation
of
his
Faith
,
than
ever
yet
he
had
.
All
that
Christ
said
to
him
,
was
only
this
,
That
he
saw
him
under
the
fig-tree
before
Philip
called
him
.
How
ready
art
thou
,
Oh
Lord
!
to
encourage
the
beginnings
of
Faith
in
the
Hearts
of
thy
People
,
and
to
furnish
them
with
farther
means
of
Knowledge
,
when
they
wisely
improve
what
they
have
received
.
Never
wilt
thou
be
wanting
,
either
in
Means
or
Mercy
to
us
,
if
we
be
not
wanting
to
thee
and
our selves
.
51
And
he
saith
unto
him
,
Verily
,
verily
,
I
say
unto
you
,
Hereafter
you
shall
see
heaven
open
,
and
the
angels
of
God
ascending
and
descending
upon
the
Son
of
man
.
The
Heavens
were
open
to
Christ
,
and
the
Angels
attending
upon
him
,
first
at
his
Baptism
,
Matth.
3.
last
.
then
at
his
Ascension
,
Acts
1.9
.
Whether
Christ
alludes
to
the
one
or
the
other
,
or
to
both
,
I
shall
not
positively
say
;
but
gather
this
Note
,
That
the
Ministry
and
Attendance
of
the
Holy
Angels
upon
the
Lord
Jesus
Christ
,
in
the
time
of
his
Humiliation
,
was
very
remarkable
:
An
Angel
foretels
his
Conception
to
the
Virgin
,
Luke
1.31
.
an
Angel
publishes
his
Birth
to
the
Shepherds
,
Luke
2.14
.
In
his
Temptations
in
the
Wilderness
,
the
Angels
came
and
ministered
unto
him
,
Matth.
4.11
.
In
his
Agony
in
the
Garden
,
an
Angel
is
sent
to
Comfort
him
,
Luke
22.42
.
At
his
Resurrection
,
an
Angel
rolls
away
the
Stone
,
and
proclaims
him
Risen
,
to
the
Women
that
sought
for
him
,
Matth.
28.6
.
At
his
Ascension
,
the
Angels
attended
upon
him
,
and
bear
him
Company
to
Heaven
.
And
at
the
Day
of
Judgment
,
he
shall
be
revealed
from
Heaven
with
his
mighty
Angels
.
Now
,
thus
officious
are
the
Holy
Angels
to
our
Blessed
Saviour
,
and
thus
subservient
to
him
upon
all
Occasions
.
1.
In
Point
of
Affection
and
Singular
Love
to
Christ
.
2.
In
Point
of
Duty
and
Special
Obligation
to
Christ
.
There
is
no
such
chearful
and
delightful
Service
as
the
Service
of
Love
.
Such
is
the
Angels
Service
to
Christ
;
for
the
Services
he
has
done
them
,
he
being
an
Head
of
Confirmation
to
them
:
For
,
that
they
are
established
in
that
holy
and
glorious
State
in
which
they
were
at
first
created
,
is
owing
to
the
special
Grace
of
the
Redeemer
.
Glorifie
him
then
all
ye
Angels
,
and
praise
him
all
his
Host
.
CHAP.
II.
1
AND
the
third
day
there
was
a
marriage
in
Cana
of
Galilee
;
and
the
mother
of
Jesus
was
there
.
2
And
both
Jesus
was
called
,
and
his
disciples
,
to
the
marriage
.
The
former
Part
of
this
Chapter
acquaints
us
with
the
first
Miracle
which
our
Saviour
wrought
,
in
turning
Water
into
Wine
;
the
Occasion
of
it
was
,
his
being
invited
to
a
Marriage
Feast
.
Here
Note
first
,
That
when
ever
our
Saviour
was
invited
to
a
publick
Entertainment
,
he
never
refused
the
Invitation
,
but
constantly
went
;
not
so
much
for
the
Pleasure
of
Eating
,
as
for
the
Opportunity
of
Conversing
and
doing
Good
;
which
was
Meat
and
Drink
unto
him
.
Note
,
2.
What
Honour
Christ
puts
upon
the
Ordinance
of
Marriage
;
he
Honours
it
with
his
Presence
and
first
Miracle
.
Some
think
it
was
St.
John
that
was
now
the
Bridegroom
;
others
,
that
it
was
some
near
Relation
of
the
Virgin
Mothers
:
But
,
whoever
it
might
be
,
doubtless
Christ's
Design
was
rather
to
put
Honour
upon
the
Ordinance
than
upon
the
Person
.
How
bold
is
the
Church
of
Rome
,
in
spitting
upon
the
Face
of
this
Ordinance
,
by
denying
its
Lawfulness
to
the
Ministers
of
Religion
?
when
the
Apostle
,
Heb.
13.4
.
affirms
,
that
Marriage
is
honourable
among
all
.
Neither
the
Prophets
of
the
Old
Testament
,
nor
the
Apostles
of
the
New
(
St.
Peter
himself
not
excepted
)
did
abhor
the
Marriage
Bed
,
or
judge
themselves
too
pure
for
an
Institution
of
their
Maker
.
Note
,
3.
That
it
is
an
ancient
and
laudable
Institution
,
that
the
Rights
of
Marriage
should
not
want
a
solemn
Celebration
.
Feasting
with
Friends
upon
such
an
Occasion
is
both
lawful
and
commendable
,
provided
the
Rules
of
Sobriety
and
Charity
,
Modesty
and
Decency
be
observed
,
and
no
sinful
Liberty
assumed
.
But
it
must
Be
said
,
That
Feasting
in
general
,
and
Marriage
Feasts
in
particular
,
are
some
of
those
lawful
Things
which
are
very
difficultly
managed
without
sin
.
Note
,
4.
That
our
Saviour
working
a
Miracle
when
he
was
at
a
Marriage-Feast
,
should
teach
us
by
his
Example
,
that
in
our
chearful
and
free
times
,
when
we
indulge
a
little
more
than
ordinary
to
Mirth
amongst
our
Friends
,
we
should
still
be
mindful
of
God's
Honour
and
Glory
,
and
lay
hold
upon
an
Occasion
of
doing
all
the
Good
we
can
.
Note
,
Lastly
,
As
Christ
was
personally
invited
to
,
and
bodily
present
at
this
Marriage-Feast
when
here
on
Earth
;
so
he
will
not
refuse
now
in
heaven
to
be
spiritually
present
at
his
Peoples
Marriages
:
They
want
his
Presence
with
them
upon
that
great
Occasion
,
they
desire
and
seek
it
;
he
is
acquainted
with
it
,
and
invited
to
it
,
who
ever
is
neglected
:
And
where
Christ
is
made
acquainted
with
the
Match
,
he
will
certainly
make
one
at
the
Marriage
.
Happy
is
that
Wedding
,
where
Christ
and
his
Friends
(
as
here
)
are
the
invited
,
expected
and
enjoyed
Guests
.
3
And
when
they
wanted
wine
,
the
mother
of
Jesus
saith
unto
him
,
They
have
no
wine
.
4
Jesus
saith
unto
her
,
Woman
,
what
have
I
to
do
with
thee
?
mine
hour
is
not
yet
come
.
5
His
mother
saith
unto
the
servants
,
Whatsoever
he
saith
unto
you
,
do
it
.
This
want
of
Wine
was
probably
so
disposed
by
the
Providence
of
God
,
to
give
our
Saviour
an
Opportunity
to
manifest
his
Divine
Power
in
working
a
Miracle
to
supply
it
.
Observe
here
,
1.
How
the
Virgin
inquires
into
the
Families
Wants
,
and
then
makes
them
known
to
Christ
.
Learn
hence
,
That
it
is
an
Argument
of
Piety
,
and
an
Evidence
of
Christian
Love
,
to
inquire
into
the
Wants
,
and
to
recommend
the
Necessities
of
others
to
Christ's
Care
and
Consideration
;
whose
Bounty
and
Munificence
can
readily
and
abundantly
supply
them
.
Thus
far
the
Virgins
Action
was
Good
,
she
laid
open
the
Case
to
Christ
;
they
have
no
Wine
:
But
Christ
,
who
discern'd
the
Thoughts
of
Mary's
Heart
,
finds
her
guilty
of
Presumption
;
she
thought
by
her
motherly
Authority
she
might
have
expected
,
if
not
commanded
a
Miracle
from
him
:
Whereas
Christ
was
subject
to
her
,
as
Man
,
during
his
private
Life
;
but
now
being
entered
upon
his
Office
,
as
a
Mediator
,
as
God-Man
,
he
gives
her
to
understand
she
had
no
Power
over
him
,
nor
any
Motherly
Authority
in
the
Business
of
his
Publick
Office
;
therefore
he
says
to
her
,
Woman
,
not
Mother
,
what
have
I
to
do
with
thee
?
Observe
therefore
,
2.
Christ
calls
the
Virgin
,
Woman
,
not
Mother
;
but
this
not
out
of
any
Contempt
,
but
to
prevent
her
being
thought
more
than
a
Woman
,
above
and
beyond
a
Woman
,
having
brought
forth
the
Son
of
God
:
Woman
,
says
Christ
,
not
Goddess
,
as
the
Papists
would
make
her
,
and
proclaim
her
free
from
Sin
,
even
from
Venial
Sin
:
But
Christ's
reproving
of
her
,
shews
that
she
was
not
faultless
.
Observe
,
3.
Christ
would
not
bear
with
the
Virgin
's
Commanding
on
Earth
;
will
he
then
indure
her
Intercession
in
Heaven
?
Must
she
not
meddle
with
Matters
pertaining
to
his
Office
here
below●
,
and
will
it
be
indured
by
Christ
,
or
endeavoured
by
her
,
to
interpose
in
the
Work
of
Mediation
,
above
?
No
,
no
;
were
it
possible
for
her
so
far
to
forget
her self
in
Heaven
,
she
would
receive
the
same
Answer
from
Christ
which
she
had
on
Earth
,
Woman
,
what
have
I
to
do
with
thee
?
Or
,
Thou
with
me
in
my
Mediatorial
Office
?
But
,
instead
of
this
,
she
returns
Answer
from
Heaven
to
her
Idolatrous
Petitioners
here
on
Earth
,
What
have
I
to
do
with
you
?
get
you
to
my
Son
,
go
you
to
Christ
,
he
that
was
the
Mediator
of
Redemption
;
he
,
and
only
he
,
continues
the
Mediator
of
Intercession
.
6
And
there
were
set
there
six
water-pots
of
stone
,
after
the
manner
of
the
purifying
of
the
Jews
,
containing
two
or
three
firkins
apiece
.
7
Jesus
saith
unto
them
,
Fill
the
water-pots
with
water
.
And
they
filled
them
up
to
the
brim
.
8
And
he
saith
unto
them
,
Draw
out
now
,
and
bear
unto
the
governour
of
the
feast
.
And
they
bare
it
.
9
When
the
ruler
of
the
feast
had
tasted
the
water
that
was
made
wine
,
and
knew
not
whence
it
was
,
(
but
the
servants
which
drew
the
water
knew
)
the
governour
of
the
feast
called
the
bridegroom
,
10
And
saith
unto
him
,
Every
man
at
the
beginning
doth
set
forth
good
wine
;
and
when
men
have
well
drunk
,
then
that
which
is
worse
:
but
thou
hast
kept
the
good
wine
until
now
.
11
This
beginning
of
miracles
did
Jesus
in
Cana
of
Galilee
,
and
manifested
forth
his
glory
;
and
his
disciples
believed
on
him
.
In
this
Miracle
of
our
Saviour's
turning
Water
into
Wine
,
Observe
,
1.
The
reality
of
the
Miracle
,
and
the
sincerity
of
Christ
in
the
working
of
it
:
To
evidence
that
there
was
no
deceit
in
the
Miracle
,
not
Wine-Casks
,
but
Water-Pots
are
called
for
;
Wine-Vessels
,
in
which
some
Lees
were
remaining
,
might
have
given
both
a
vinous
colour
and
taste
to
the
Water
;
but
Stone-Pots
could
contribute
nothing
of
this
nature
;
and
being
open
Pots
,
there
was
no
stealing
Wine
into
them
without
Observation
.
Again
,
Our
Saviour's
employing
of
the
Servants
,
and
not
his
Disciples
,
takes
off
any
suspicion
of
Collusion
;
and
his
sending
it
to
the
Ruler
or
Governor
of
the
Feast
,
was
an
evidence
that
the
Miracle
would
bear
Examination
.
Our
Saviour's
Miracles
were
real
and
beneficial
;
they
were
obvious
to
Sense
,
not
lying
Wonders
,
not
fictitious
Miracles
,
which
the
Juglers
in
the
Church
of
Rome
cheat
the
People
with
:
The
greatest
Miracle
which
they
boast
of
,
Transubstantiation
,
is
so
far
from
being
obvious
to
Sense
,
that
it
contradicts
the
Sense
and
Reason
of
Mankind
,
and
is
the
greatest
Affront
to
humane
nature
that
ever
the
World
was
acquainted
with
.
Obs.
2.
Tho'
Christ
wrought
a
real
Miracle
,
yet
he
would
not
work
more
of
Miracle
than
needed
;
he
would
not
create
Wine
out
of
nothing
,
but
turned
Water
into
Wine
.
Thus
he
multiplied
the
Bread
,
changed
the
Water
,
restored
withered
Limbs
,
raised
dead
Bodies
,
still
working
upon
that
which
was
,
and
not
creating
that
which
was
not
:
Christ
never
wrought
a
Miracle
but
when
needful
,
and
then
wrought
no
more
of
Miracle
than
he
needed
.
Obs.
3.
The
Liberality
and
Bounty
of
Christ
in
the
Miracle
here
wrought
;
six
Water-pots
are
filled
with
Wine
;
enough
,
say
some
Writers
,
for
an
Hundred
and
fifty
Men
;
had
he
turned
but
one
of
those
large
Vessels
into
Wine
,
it
had
been
a
sufficient
Proof
of
his
Power
;
but
to
fill
so
many
,
was
an
Instance
both
of
his
Power
and
Mercy
.
The
Lord
of
the
Family
furnishes
his
Houshold
not
barely
for
Necessity
,
but
for
Delight
,
giving
richly
all
Things
to
enjoy
.
And
as
the
Bounty
of
Christ
appeared
in
the
Quantity
,
so
in
the
Excellency
of
the
Wine
.
Thou
hast
kept
the
best
Wine
till
now
,
says
the
Governor
of
the
Feast
:
It
was
fit
that
Christ's
miraculous
Wine
should
be
more
perfect
than
the
natural
.
But
,
Oh
Blessed
Saviour
!
how
delicate
and
delicious
shall
that
Wine
be
,
which
we
shall
drink
ere
long
with
thee
in
thy
Father's
Kingdom
!
Let
thy
Holy
Spirit
fill
the
Vessel
of
my
Heart
with
Water
,
(
with
godly
Sorrow
and
Contrition
)
and
thou
wilt
turn
it
into
Wine
.
For
,
blessed
are
they
that
mourn
,
they
shall
be
comforted
.
Observe
,
4.
The
double
Effect
of
this
Miracle
:
Christ
hereby
manifested
forth
his
Glory
,
and
his
Disciples
believed
in
him
.
1.
He
manifested
forth
his
Glory
;
that
is
,
the
Glory
of
his
God-head
,
as
doing
this
by
his
own
Power
.
Here
shined
forth
his
Omnipotency
,
his
Bounty
and
Liberality
,
every
thing
that
might
bespeak
him
both
the
Great
and
Good
God
.
The
second
Effect
of
this
Miracle
was
,
That
the
Disciples
believed
on
him
.
The
great
End
of
Miracles
is
the
Confirmation
of
Faith
;
God
never
sets
the
Seal
of
his
Omnipotency
to
a
Lye
:
All
the
Miracles
then
that
Christ
and
his
Apostles
did
,
were
as
so
many
Seals
,
that
the
Doctrine
of
the
Gospel
is
true
.
If
you
believe
not
me
,
says
Christ
,
believe
the
works
which
I
do
,
for
they
bear
witness
of
me
,
John
5.36
.
12
¶
After
this
,
he
went
down
to
Capernaum
,
he
,
and
his
mother
,
and
his
brethren
,
and
his
disciples
,
and
they
continued
there
not
many
days
.
13
¶
And
the
Jews
passover
was
at
hand
,
and
Jesus
went
up
to
Jerusalem
,
14
And
found
in
the
temple
those
that
sold
oxen
,
and
sheep
,
and
doves
,
and
the
changers
of
money
sitting
:
15
And
when
he
had
made
a
scourge
of
small
cords
,
he
drove
them
all
out
of
the
temple
,
and
the
sheep
,
and
the
oxen
;
and
poured
out
the
changers
money
,
and
overthrew
the
tables
;
16
And
said
unto
them
that
sold
doves
,
Take
these
things
hence
;
make
not
my
Fathers
house
an
house
of
merchandise
.
Observe
here
,
1.
How
obedient
in
all
things
Christ
was
to
the
Ceremonial
Law
:
He
was
not
naturally
subject
to
the
Law
,
but
to
fulfil
all
Righteousness
,
he
kept
the
Passoever
yearly
,
according
to
the
Command
of
God
,
Exod.
23.17
.
That
all
the
Males
should
appear
before
him
in
the
Temple
at
Jerusalem
.
Hence
it
is
probably
concluded
,
that
Christ
came
up
to
the
Passover
continually
during
his
private
Life
;
and
being
now
come
up
to
Jerusalem
to
this
first
Passover
after
his
Baptism
,
and
solemn
entrance
upon
his
Office
,
his
first
Walk
was
to
the
Temple
,
and
his
first
Work
was
to
purge
and
reform
it
from
Abuses
,
and
not
to
ruine
and
destroy
it
,
because
it
had
been
abused
.
Now
the
Abuse
and
Prophanation
of
the
Temple
at
that
time
was
this
;
In
the
outward
Court
of
the
Gentiles
,
there
was
a
publick
Mart
or
Market
,
where
were
sold
Oxen
,
Sheep
and
Doves
,
for
Sacrifice
;
which
otherwise
the
People
with
great
Labour
and
Trouble
must
have
brought
up
along
with
them
for
Sacrifice
.
Therefore
as
a
pretended
Ease
to
the
People
,
the
Priests
ordered
these
Things
to
be
sold
hard
by
the
Altar
;
the
Intention
was
commendable
,
but
the
Action
not
justifiable
.
No
pretences
of
good
Ends
can
justifie
that
which
is
forbidden
of
God
:
A
good
End
can
never
justifie
an
irregular
Action
.
Obs.
2.
Our
Saviour's
fervent
Zeal
in
purging
and
reforming
his
Father's
House
.
The
sight
of
Sin
in
any
Persons
,
but
especially
in
and
among
Professors
,
ought
to
kindle
in
our
Hearts
(
as
it
did
here
in
Christ's
Breast
)
a
burning
Zeal
and
Indignation
against
it
.
Yet
was
not
Christ's
Zeal
so
warm
as
to
devote
the
Temple
to
destruction
,
because
of
its
Abuse
and
Prophanation
.
Places
dedicated
to
the
Worship
and
Service
of
God
,
if
idolatrously
abused
,
must
not
be
pulled
down
,
but
purged
;
not
ruined
,
but
reformed
.
There
is
a
special
Reverence
due
to
the
House
of
God
,
both
for
the
Owners
sake
and
the
Service
sake
.
Nothing
but
Holiness
becomes
that
Place
where
God
is
worshipped
in
the
Beauty
of
Holiness
.
Obs.
3.
The
greatness
of
this
Miracle
,
in
the
weakness
of
the
Means
,
which
Christ
made
use
of
to
effect
and
work
it
:
He
drove
the
Buyers
and
Sellers
before
him
out
of
the
Temple
;
but
how
,
and
with
what
?
St.
Hierom
in
Matth.
21.
says
,
That
certain
fiery
Rays
or
Beams
darting
from
Christ's
Eyes
,
drove
out
these
Merchants
from
this
place
.
I
dare
not
avouch
this
,
but
am
satisfied
that
Christ
drove
them
out
,
unarmed
with
any
Weapons
that
might
carry
Dread
and
Terror
with
them
,
at
most
but
with
a
Whip
of
small
Cords
;
which
,
probably
,
might
be
scattered
by
the
Drovers
that
came
thither
to
sell
their
Cattle
.
Behold
then
the
weakness
of
the
Means
on
the
one
side
,
and
consider
the
greatness
of
the
Opposition
on
the
other
:
Here
was
a
Confluence
of
People
to
oppose
Christ
,
this
being
the
most
solemn
Mart
of
the
Passover
,
and
here
were
Merchant
Men
whose
Hearts
were
set
upon
Gain
(
the
Worlds
God
)
to
oppose
him
.
But
neither
the
weakness
of
the
Means
,
nor
the
greatness
of
the
Opposition
did
dismay
him
,
or
cause
our
Saviour
to
desist
from
the
Attempt
of
reforming
what
was
amiss
in
the
House
of
God
.
Learn
we
hence
,
That
it
matters
not
how
weak
the
Means
of
Church-Reformation
is
,
nor
how
strong
the
opposite
Power
is
;
if
we
engage
Christ
in
the
Undertaking
,
the
Work
shall
certainly
be
accomplished
.
Oh
,
how
great
was
the
Work
,
and
how
weak
and
unlikely
were
the
Means
here
!
A
parcel
of
sturdy
Fellows
,
whose
Hearts
were
set
upon
their
Wealth
,
Christ
no
sooner
speaks
to
them
,
and
shakes
his
Whip
at
them
,
but
like
a
company
of
fearful
Hares
they
run
before
him
.
Christ
in
purging
of
his
Church
will
make
every
thing
yield
and
give
way
to
his
Power
.
Let
it
Comfort
the
Church
under
all
unlikelyhood
of
Reformation
.
Who
art
thou
,
Oh
great
Mountain
,
before
our
spiritual
Zerubbabel
?
Thou
shalt
become
a
Plain
.
I
shall
close
my
Observations
upon
this
Miracle
of
Christ's
whipping
the
Buyers
and
Sellers
out
of
the
Temple
,
which
both
St.
Origen
and
St.
Jerom
do
make
the
greatest
Miracle
that
ever
Christ
wrought
,
all
Circumstances
considered
;
I
shall
close
it
with
this
Reflection
;
viz.
Was
there
such
Power
and
Terror
in
Christ's
Countenance
and
Speech
here
in
the
Temple
in
the
days
of
his
Flesh
?
Oh
,
how
terrible
then
will
his
Face
and
his
Appearance
be
to
the
wicked
and
impenitent
World
at
the
great
Day
!
Lord
!
how
fearful
will
his
Iron
Scourge
then
be
!
How
terrifying
that
Voice
,
Depart
,
depart
from
me
;
depart
accursed
;
depart
into
Fire
;
depart
into
everlasting
Fire
,
into
a
Fire
prepared
for
the
Punishment
of
Apostate
Spirits
,
the
Devil
and
his
Angels
.
God
grant
we
may
wisely
consider
it
,
and
timely
flee
from
the
Wrath
to
come
.
17
And
his
disciples
remembred
that
it
was
written
,
The
zeal
of
thine
house
hath
eaten
me
up
.
The
Disciples
upon
this
Occasion
called
to
remembrance
the
words
of
David
,
Psalm
69.9
.
The
zeal
of
thine
house
hath
eaten
me
up
.
Which
was
verified
in
Christ
as
well
as
in
David
.
Where
Observe
,
1.
The
Grace
described
.
Zeal
,
which
is
the
Ardour
of
the
Affections
,
carrying
forth
a
Man
to
the
utmost
for
God's
Glory
and
his
Churches
Good
.
Zeal
is
not
so
much
one
Affection
as
the
intense
degree
of
all
the
Affections
.
Obs.
2.
The
Object
about
which
our
Saviour's
Zeal
was
conversant
,
God's
House
;
that
is
,
all
things
relating
to
the
Worship
of
God
,
Temple
,
Tabernacle
,
Ark
,
&c.
which
were
the
Pledges
of
God's
Presence
.
Obs.
3.
The
effect
of
this
,
it
hath
eaten
me
up
.
Like
Fire
that
eats
up
and
devours
that
whereon
it
lights
.
What
was
said
of
St.
Peter
,
that
he
was
a
Man
made
up
all
of
Fire
;
and
of
St.
Paul
,
in
respect
of
his
Sufferings
,
That
he
was
a
Spark
of
Fire
burning
in
the
midst
of
the
Sea
;
may
much
more
truly
be
said
of
Christ
,
when
he
was
engaged
in
the
Work
of
Church-Reformation
.
Learn
,
That
as
Christ
was
,
so
Christians
ought
to
be
,
very
zealous
for
the
Glory
of
God
,
the
Honour
of
his
House
,
and
the
Purity
of
his
Worship
.
The
Zeal
of
thine
House
;
that
is
,
for
the
Honour
of
thine
House
hath
eaten
me
up
,
&c.
18
¶
Then
answered
the
Jews
,
and
said
unto
him
,
What
sign
shewest
thou
unto
us
,
seeing
that
thou
dost
these
things
?
19
Jesus
answered
and
said
unto
them
,
Destroy
this
temple
,
and
in
three
days
I
will
raise
it
up
.
20
Then
said
the
Jews
,
Fourty
and
six
years
was
this
temple
in
building
,
and
wilt
thou
rear
it
up
in
three
days
?
21
But
he
spake
of
the
temple
of
his
body
.
22
When
therefore
he
was
risen
from
the
dead
,
his
disciples
remembred
that
he
had
said
this
unto
them
:
and
they
believed
the
scripture
,
and
the
word
which
Jesus
had
said
.
Observe
here
,
1.
How
exceedingly
offended
the
Jews
were
at
the
Reformation
which
our
Saviour
had
made
in
the
House
of
God
:
They
were
awed
indeed
with
the
Majesty
of
this
great
Work
,
and
durst
not
openly
oppose
,
but
secretly
malign
it
.
Thence
Note
,
That
a
redress
of
Abuses
in
God's
Worship
,
especially
if
it
crosses
our
Ease
,
and
controuls
our
Profit
(
as
this
did
)
is
usually
distasted
.
Obs.
2.
How
these
Jews
discover
their
old
inveterate
Disease
of
Infidelity
;
they
require
a
Sign
,
and
call
for
a
Miracle
to
justifie
Christ's
Commission
.
Why
!
had
they
not
a
Miracle
before
their
Eyes
?
Was
not
the
Work
of
purging
the
Temple
,
a
wonderful
Miracle
?
Yet
they
demand
another
Miracle
to
make
this
good
.
Learn
thence
,
That
obstinate
Infidelity
will
not
be
satisfied
with
the
most
sufficient
means
for
Satisfaction
,
but
still
object
,
and
oppose
against
the
clearest
,
the
fullest
,
and
most
convincing
Evidence
.
What
sign
shewest
thou
us
?
say
the
Jews
,
when
they
had
so
many
Signs
and
Wonders
daily
before
their
Eyes
.
Obs.
3.
The
Jews
demanding
a
Sign
,
our
Saviour
grants
them
one
;
he
remits
them
to
his
Death
and
Resurrection
,
to
prove
that
he
was
the
true
Messiah
.
Destroy
this
Temple
,
and
in
three
days
I
will
raise
it
up
.
That
is
,
I
know
you
will
destroy
this
Temple
of
my
Body
by
putting
me
to
death
,
but
I
will
raise
my self
again
from
the
Grave
the
third
Day
.
Christ
did
not
command
them
to
destroy
his
Body
,
but
only
foretold
that
they
would
do
it
.
Non
est
verbum
Praecepti
,
sed
Praedictionis
.
Christ
fore-declares
his
Passion
and
his
Resurrection
.
Learn
thence
,
That
all
our
Saviour's
Sufferings
were
fore-known
unto
him
,
were
foretold
by
him
;
he
would
not
prevent
them
,
but
willingly
permitted
them
,
and
chearfully
underwent
them
.
Destroy
ye
this
Temple
.
Note
here
,
1.
The
State
and
Dignity
of
Christ's
holy
Body
.
'T
is
a
Temple
.
He
spake
of
the
Temple
of
his
Body
.
The
Saints
Bodies
are
Temples
by
special
Sanctification
:
Christ's
Body
was
a
Temple
by
Substantial
Inhabitation
.
The
Divinity
of
Christ
dwelt
in
his
Humanity
,
personally
and
immediately
.
God
dwells
in
his
Saints
by
Regal
Authority
,
he
dwelt
in
Christ's
Humanity
by
personal
Residence
.
Note
2.
The
Violence
and
Indignity
offered
to
this
holy
Temple
at
our
Saviour's
Death
;
it
was
pulled
down
and
destroyed
.
Death
dissolved
the
Union
betwixt
our
Saviour's
Soul
and
Body
;
but
there
was
a
closer
Union
which
no
Violence
of
Death
could
dissolve
,
namely
,
the
Union
of
his
Godhead
with
his
Manhood
.
This
was
incapable
either
of
Dissolution
or
Destruction
.
Note
,
3.
The
repairing
,
restoring
and
raising
up
of
this
Temple
out
of
the
Ruins
of
it
by
our
Saviour's
Resurrection
.
In
three
Days
I
will
raise
it
up
.
Observe
,
A
full
Proof
of
our
Saviour's
Divinity
.
To
raise
a
dead
Man
exceeds
the
Power
of
Nature
,
but
for
a
dead
Man
to
raise
himself
,
requires
the
Power
of
God
.
We
read
of
dead
Men
raised
by
others
,
but
none
but
Christ
ever
raised
himself
.
The
Jews
could
not
say
,
He
raised
others
from
the
Grave
,
himself
he
could
not
raise
.
Inference
1.
Was
Christ's
Body
a
Temple
?
so
should
ours
be
too
.
Temples
for
the
Holy
God
to
dwell
in
.
Temples
by
special
Appropriation
.
Temples
by
solemn
Consecration
.
Temples
by
actual
Employment
.
If
any
Man
defiles
this
Temple
of
God
,
him
will
God
destroy
.
2.
Was
the
Temple
of
Christ's
Body
pulled
down
by
death
and
destroyed
?
so
must
also
the
Temple
of
our
Bodies
ere
long
.
The
Temple
of
his
Body
was
pulled
down
for
our
sin
,
the
Temple
of
our
Bodies
is
ruined
by
our
own
sin
.
Sin
brought
Mortality
into
our
Natures
and
the
Wages
of
our
sin
is
death
.
3.
Was
the
Temple
of
Christ's
Body
repaired
in
the
Morning
of
the
Resurrection
?
so
shall
the
Temple
of
our
Bodies
also
,
if
we
be
the
Members
of
Christ
by
a
vital
Union
.
Thy
dead
Men
,
Oh
blessed
Redeemer
!
shall
live
,
together
with
thy
dead
Body
shall
they
arise
.
Awake
then
and
sing
,
ye
that
dwell
in
the
Dust
,
for
thy
Dew
is
as
the
Dew
of
Herbs
,
and
the
Earth
shall
cast
out
the
Dead
,
Isa.
26.19
.
23
¶
Now
when
he
was
in
Jerusalem
at
the
Passover
,
in
the
feast
-
day
,
many
believed
in
his
name
,
when
they
saw
the
miracles
which
he
did
.
24
But
Jesus
did
not
commit
himself
unto
them
,
because
he
knew
all
men
,
Observe
here
,
what
Influence
the
sight
of
our
Saviour's
Miracles
had
upon
many
of
the
common
People
,
They
believed
in
his
Name
,
when
they
saw
the
Miracles
which
he
did
.
That
is
,
they
were
convinced
by
the
Works
which
our
Saviour
wrought
,
that
he
came
from
God
,
and
that
what
he
said
and
did
was
really
True
,
and
no
Imposture
.
But
Jesus
did
not
commit
himself
unto
them
,
because
he
knew
all
Men.
Our
Saviour
did
not
,
and
would
not
trust
them
who
yet
believed
on
his
Name
.
Thence
Note
,
That
a
naked
Assent
to
the
History
of
the
Gospel
is
not
sufficient
to
entitle
us
to
saving
Faith
.
We
may
assent
to
the
Truth
of
all
that
we
find
there
,
and
yet
be
far
from
the
Kingdom
of
God
.
Saving
Faith
implies
more
than
the
Assent
of
the
Understanding
to
the
Truths
of
the
Gospel
.
We
cannot
believe
or
disbelieve
what
we
please
,
but
must
needs
assent
to
what
is
evident
to
our
Understanding
;
so
that
it
is
possible
for
a
Man
to
assent
to
the
Truth
of
Christianity
,
and
yet
remain
in
a
state
of
Damnation
;
if
he
doth
not
embrace
it
as
Good
,
as
well
as
assent
to
it
as
True
;
if
our
Faith
be
not
the
Parent
and
Principle
of
Obedience
,
if
our
Belief
doth
not
influence
our
Practice
,
though
we
pass
for
Believers
amongst
Men
,
we
are
no
better
than
Unbelievers
in
the
Account
of
Christ
.
If
we
believe
Jesus
to
be
the
True
Messias
,
and
do
not
receive
him
in
all
his
Offices
;
if
we
commit
our selves
to
his
saving
Mercy
,
but
do
not
submit
our selves
to
his
ruling
Power
;
if
we
desire
him
for
our
Saviour
,
but
disown
him
for
our
Sovereign
;
if
we
expect
Salvation
by
him
,
and
do
not
yield
Subjection
to
him
:
we
put
a
Cheat
upon
our selves
,
for
he
only
believes
as
he
should
,
that
lives
as
he
does
believe
.
25
And
needed
not
that
any
should
testifie
of
man
:
for
he
knew
what
was
in
man
.
St.
John's
design
in
the
writing
of
this
Gospel
,
being
to
assert
the
Divinity
of
Christ
,
he
scatters
Evidences
of
it
in
almost
every
Chapter
.
Here
he
declares
his
Omnisciency
.
He
knew
what
was
in
Man
;
that
is
,
being
God
blessed
for
ever
,
he
had
an
exact
Knowledge
of
the
Hearts
of
Men
,
not
by
any
Revelation
of
Men's
Hearts
from
God
;
but
by
immediate
Intuitition
from
himself
he
knows
all
Men
,
and
all
that
is
in
Men.
CHAP.
III.
1
THere
was
a
man
of
the
Pharisees
,
named
Nicodemus
,
a
ruler
of
the
Jews
.
2
The
same
came
to
Jesus
by
night
,
and
said
unto
him
,
Rabbi
,
we
know
that
thou
art
a
teacher
come
from
God
:
for
no
man
can
do
these
miracles
that
thou
dost
,
except
God
be
with
him
.
The
former
part
of
this
Chapter
acquaints
us
with
that
famous
Conference
which
our
blessed
Saviour
had
with
Nicodemus
.
This
Man
was
by
Sect
a
Pharisee
,
which
signifies
a
Person
separated
and
set
a-part
for
the
study
of
the
Law
of
God
,
and
to
teach
it
unto
others
,
and
by
Calling
or
Profession
a
Ruler
of
the
Jews
,
that
is
,
probably
one
of
the
Jewish
Sanhedrim
:
A
chief
Person
in
their
Ecclesiastical
Court
and
Council
.
Consider
we
Nicodemus
first
as
a
Pharisee
,
which
sort
of
Men
were
filled
with
inveterate
Prejudice
and
Enmity
against
Christ
,
yet
from
hence
we
may
gather
,
that
such
is
the
Efficacy
of
Divine
Grace
,
that
it
sometimes
convinces
and
converts
also
those
that
are
the
greatest
Enemies
to
Christ
and
the
fiercest
Opposers
of
him
.
No
such
bitter
Enemies
to
Christ
as
the
Pharisees
,
yet
behold
Nicodemus
a
Pharisee
coming
to
him
,
convinced
and
converted
by
him
.
Consider
him
,
secondly
,
as
a
Ruler
of
the
Jews
,
as
a
Person
of
Place
and
Power
,
making
a
Figure
in
the
World
.
Though
they
were
generally
the
Poor
which
followed
Christ
,
yet
some
of
the
Great
and
Rich
Men
of
the
World
,
as
Nicodemus
a
Master
of
Israel
,
and
Joseph
of
Arimathea
,
an
Honourable
Counsellor
,
are
called
to
Christ
and
received
by
him
,
lest
if
he
had
admitted
illiterate
and
simple
Men
only
,
the
World
might
have
thought
that
they
were
deceived
thro'
their
Simplicity
.
Observe
farther
,
The
Time
when
Nicodemus
came
to
Christ
,
it
was
by
Night
,
partly
out
of
Shame
,
lest
the
World
should
think
that
such
a
knowing
Man
as
he
was
,
wanted
Instruction
;
and
partly
out
of
Fear
,
he
had
something
to
lose
,
and
therefore
durst
not
own
Christ
publickly
.
However
,
our
dear
Lord
upbraids
him
not
with
his
Timerousness
,
but
graciously
condescends
to
instruct
him
in
the
Fundamental
Principle
of
Christianity
,
the
great
Doctrine
of
Regeneration
.
3
Jesus
answered
and
said
unto
him
,
Verily
verily
I
say
unto
thee
,
except
a
man
be
born
again
,
he
cannot
see
the
kingdom
of
God
.
Christ
here
acquaints
Nicodemus
,
and
in
him
all
Persons
,
that
there
must
be
a
Change
from
Nature
to
Grace
,
before
there
can
be
a
Change
from
Grace
to
Glory
;
for
tho'
he
was
a
Jew
,
a
Doctor
,
and
one
that
had
good
Thoughts
of
Christ
,
looking
upon
him
as
an
extraordinary
Person
,
one
that
had
received
Power
from
God
to
work
Miracles
,
yet
Christ
assures
him
,
that
nothing
short
of
the
regenerating
Change
would
bring
him
to
Heaven
;
't
is
not
enough
that
we
be
new-dress'd
,
but
we
must
be
new-made
,
that
is
,
thoroughly
and
universally
changed
,
the
Understanding
by
Illumination
,
the
Will
by
Renovation
,
the
Affections
by
Sanctification
,
the
Life
by
Reformation
,
or
we
can
never
come
at
Heaven
.
We
must
be
like
God
,
or
we
can
never
live
with
him
:
If
we
be
not
like
him
in
the
Temper
of
our
Minds
on
Earth
,
we
can
never
be
happy
in
the
Enjoyment
of
him
in
Heaven
;
for
Heaven
which
is
a
place
of
the
greatest
Holiness
,
would
be
a
place
of
the
greatest
Uneasiness
to
an
unregenerate
and
unholy
person
.
4
Nicodemus
saith
unto
him
,
How
can
a
man
be
born
when
he
is
old
?
can
he
enter
the
second
time
into
his
mothers
womb
and
be
born
?
Two
things
are
observable
in
this
Question
of
Nicodemus
,
How
can
a
Man
be
born
when
he
is
old
?
1.
His
Ignorance
and
Weakness
in
propounding
of
such
a
Question
.
So
true
is
that
of
the
Apostle
,
1
Cor.
2.14
.
The
natural
Man
receiveth
not
the
things
of
the
Spirit
of
God
.
What
a
gross
Conception
had
this
learned
Man
of
the
Notion
of
Regeneration
?
How
ignorant
is
Nature
of
the
Workings
of
Grace
?
2.
Yet
in
this
Question
of
his
there
is
discovered
a
great
deal
of
Plainness
and
Simplicity
:
He
did
not
come
as
usually
the
Pharisees
did
,
with
an
insnaring
Question
in
his
Mouth
,
but
with
a
Mind
fairly
disposed
for
Information
and
Conviction
;
with
a
pious
desire
to
be
instructed
.
Whatever
Ignorance
we
labour
under
,
it
is
safest
and
best
to
discover
it
to
our
Spiritual
Guide
,
that
we
may
attain
the
Mercy
of
saving
Knowledge
,
but
how
many
had
rather
carry
their
Ignorance
to
Hell
with
them
,
then
discover
it
to
their
Minister
?
5
Jesus
answered
,
Verily
verily
I
say
unto
thee
,
Except
a
man
be
born
of
water
and
of
the
spirit
,
he
cannot
enter
into
the
kingdom
of
God
.
Nicodemus
not
rightly
understanding
Christ's
meaning
in
the
former
Verse
,
our
Saviour
is
pleased
to
explain
himself
in
this
,
and
tells
him
that
the
Birth
he
spake
of
,
was
not
Natural
,
but
Spiritual
,
wrought
in
the
Soul
by
the
Spirit
of
God
,
whose
Working
is
like
Water
,
cleansing
and
purifying
the
Soul
from
all
sinful
Defilement
.
Learn
hence
,
That
the
regenerating
Change
is
wrought
in
the
Soul
by
the
Spirit
of
God
,
which
purifies
it
from
its
Natural
Defilement
,
and
renews
it
after
the
Divine
Likeness
and
Image
.
6
That
which
is
born
of
the
flesh
,
is
flesh
;
and
that
which
is
born
of
the
spirit
,
is
spirit
.
As
if
Christ
had
said
,
As
Men
generate
Men
,
and
Nature
begets
Nature
,
so
the
Holy
Spirit
produceth
Holy
Inclinations
,
Qualifications
and
Dispositions
.
Learn
hence
,
That
as
Original
Corruption
is
conveighed
by
Natural
Generation
,
so
Saving
Regeneration
is
the
Effect
and
Product
of
the
Holy
Spirit
's
Operation
.
7
Marvel
not
that
I
say
unto
thee
,
Ye
must
be
born
again
.
8
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
:
so
is
every
one
that
is
born
of
the
Spirit
.
Nicodemus
making
an
Exception
against
our
Saviour's
Notion
of
Regeneration
from
the
Absurdity
and
Impossibility
of
it
(
as
he
thought
)
our
Saviour
therefore
proceeds
to
clear
the
Matter
,
by
a
Similitude
taken
from
the
Wind
,
which
at
once
declares
the
Author
and
describes
the
Manner
of
Spiritual
Regeneration
:
The
Author
of
it
is
the
Holy
Spirit
of
God
,
compared
to
the
Wind
,
first
for
the
Quality
of
its
Motion
,
It
blows
when
and
where
it
listeth
.
Secondly
,
From
the
Sensibleness
of
its
Effects
,
Thou
hearest
the
sound
thereof
.
Thirdly
,
From
the
Intricacy
or
Mysteriousness
of
its
Proceedings
,
Thou
knowest
not
whence
it
cometh
,
nor
whither
it
goeth
.
As
the
Natural
Wind
is
not
under
the
Power
of
Man
,
either
to
send
it
out
,
or
to
restrain
it
,
It
bloweth
where
it
listeth
for
all
us
,
though
not
where
it
listeth
in
regard
of
God
.
In
like
manner
,
the
Holy
Spirit
is
as
Wind
in
the
freeness
of
its
Motion
,
and
in
the
Variableness
of
its
Motion
also
.
Learn
hence
,
That
the
Way
and
Work
of
the
Holy
Spirit
of
God
in
the
Soul's
Regeneration
,
it
is
oft-times
very
secret
and
usually
exceeding
Various
.
Various
as
to
the
time
:
Some
are
wrought
upon
in
Youth
,
others
in
old
Age.
Various
in
his
Methods
of
Working
.
Some
are
wrought
upon
by
the
Corrosives
of
the
Law
,
others
by
the
Lenitives
of
the
Gospel
.
Various
in
the
Manner
of
his
Working
,
and
in
the
Means
by
which
he
works
.
Upon
some
by
a
powerful
Ordinance
,
upon
others
by
an
awakening
Providence
.
But
though
there
be
such
Variety
in
the
Method
of
the
Spirit
's
Working
,
yet
is
the
Work
in
all
still
the
same
.
There
is
no
Variety
in
the
Work
wrought
.
The
effect
produced
by
the
Holy
Spirit
in
the
Work
of
Regeneration
is
alike
and
the
same
in
all
,
namely
,
Likeness
to
God
;
A
Conformity
in
our
Natures
to
the
Holy
Nature
of
God
,
and
a
Conformity
in
our
Lives
to
the
Will
of
God
.
9
Nicodemus
answered
and
said
unto
him
,
How
can
these
things
be
?
10
Jesus
answered
and
said
unto
him
,
Art
thou
a
Master
of
Israel
,
and
knowest
not
these
things
?
11
Verily
verily
I
say
unto
thee
,
We
speak
that
we
do
know
,
and
testifie
that
we
have
seen
;
and
ye
receive
not
our
witness
.
12
If
I
have
told
you
earthly
things
,
and
ye
believe
not
,
how
shall
ye
believe
if
I
tell
you
of
heavenly
things
?
Observe
here
,
1.
How
Nicodemus
consulting
only
with
carnal
Reason
,
persists
in
his
Apprehension
concerning
the
Absurdity
and
Impossibility
of
our
Saviour's
Notion
of
Regeneration
,
or
being
born
of
the
Spirit
.
Nicodemus
said
,
How
can
these
things
be
?
Learn
hence
,
That
the
great
Cause
of
Mens
Ignorance
in
the
Matters
of
Salvation
and
the
Mysteries
of
Religion
,
is
consulting
their
own
Natural
Reason
,
without
submitting
their
Understandings
to
the
Authority
of
Divine
Revelation
.
Till
they
can
give
a
Reason
for
every
thing
they
believe
,
they
cry
out
with
Nicodemus
,
How
can
these
things
be
?
whereas
though
we
cannot
give
a
reason
of
all
Gospel
Mysteries
which
we
believe
,
we
can
give
a
good
reason
why
we
believe
them
,
namely
,
Because
God
has
revealed
them
.
No
Man
can
be
a
Christian
who
refuses
to
submit
his
Understanding
to
the
Authority
of
Divine
Revelation
.
Observe
2.
How
our
Saviour
reproves
Nicodemus
for
,
and
upbraids
him
with
his
Ignorance
,
v.
10.
and
his
Infidelity
,
v.
12.
1.
His
Ignorance
is
reproved
.
Art
thou
a
Master
of
Israel
,
and
knowest
not
these
things
?
as
if
Christ
had
said
,
Ignorance
in
any
as
to
the
Fundamentals
of
Religion
is
shameful
,
tho'
but
a
common
Learner
,
much
more
in
a
Teacher
and
Master
,
and
he
a
Teacher
and
Master
in
Israel
;
now
art
thou
one
of
them
,
and
yet
knowest
not
these
things
?
Learn
hence
,
1.
That
a
Man
may
be
very
knowing
himself
and
take
upon
him
to
teach
and
instruct
others
,
and
yet
be
very
ignorant
of
the
Nature
,
and
much
unacquainted
with
the
Work
of
Regeneration
upon
his
own
Soul
.
A
Man
may
be
sharp-sighted
as
the
Eagle
in
the
Mysteries
of
Art
and
Nature
,
and
yet
blind
as
a
Mole
in
the
things
of
God
.
2.
That
Ignorance
,
in
the
Fundamentals
of
Religion
especially
,
is
very
culpable
and
shameful
in
any
that
enjoy
the
means
of
Knowledge
,
but
especially
in
those
that
undertake
to
teach
and
instruct
others
.
Art
thou
a
Teacher
,
thou
a
Master
of
Israel
,
and
knowest
not
these
things
?
Next
our
Saviour
upbraids
him
for
his
Infidelity
,
v.
12.
If
I
have
told
you
earthly
things
,
and
ye
believe
not
.
This
Infidelity
received
its
Aggravation
from
the
Facility
and
Perspicuity
of
our
Saviour's
Doctrine
.
I
have
told
you
earthly
Things
,
that
is
,
I
have
set
forth
Spiritual
Things
,
by
Earthly
Similitudes
;
not
in
a
Stile
suitable
to
the
Sublimity
of
their
own
Nature
.
Let
the
Ministers
of
Christ
learn
from
their
Master's
Example
,
in
all
their
Discoures
to
accommodate
themselves
and
descend
as
low
as
may
be
to
the
Capacities
of
their
People
.
I
have
told
you
earthly
things
.
2.
That
even
Spiritual
Things
when
they
are
shadowed
forth
by
earthly
Similitudes
and
brought
down
in
the
plainest
manner
to
the
Capacities
of
our
People
,
yet
are
they
very
slow
to
understand
them
,
and
very
backward
to
believe
them
.
I
have
told
you
of
earthly
things
,
and
ye
believe
them
not
.
13
And
no
man
hath
ascended
up
to
heaven
,
but
he
that
came
down
from
heaven
,
even
the
son
of
man
which
is
in
heaven
.
Here
our
Saviour
declares
to
Nicodemus
,
that
none
ever
ascended
up
into
Heaven
,
to
fetch
down
from
thence
the
Knowledge
of
Divine
Mysteries
.
And
to
reveal
the
Way
of
Life
and
Salvation
to
Mankind
by
a
Mediator
,
but
only
Christ
himself
,
who
tho'
he
took
upon
him
the
human
Nature
and
was
then
Man
upon
Earth
,
yet
was
he
at
the
same
time
in
his
Divine
Nature
actually
in
heaven
as
God
.
This
Text
evidently
proves
two
distinct
Natures
in
Christ
,
namely
,
a
Divine
Nature
as
he
was
God
,
and
an
Humane
Nature
as
Man
.
In
his
Humane
Nature
,
he
was
then
upon
Earth
,
when
he
spake
these
Words
;
in
his
Divine
Nature
he
was
at
that
Instant
in
Heaven
.
Here
observe
,
That
the
Son
of
God
hath
taken
the
Humane
Nature
into
so
close
and
intimate
an
Union
with
his
God-head
,
that
what
is
proper
to
either
Nature
is
ascribed
unto
the
Person
of
our
Saviour
.
The
same
Person
who
was
on
Earth
as
the
Son
of
Man
,
was
then
in
Heaven
as
God
,
and
yet
but
one
Person
still
.
Lord
!
what
Love
hast
thou
shewen
to
our
Humane
Nature
,
that
under
that
Name
thou
ascribest
to
thy self
what
is
proper
to
thy
God-head
.
The
Son
of
Man
which
is
in
Heaven
.
14
¶
And
as
Moses
lifted
up
the
Serpent
in
the
wilderness
,
even
so
must
the
son
of
man
be
lifted
up
:
15
That
whosoever
believeth
in
him
,
should
not
perish
,
but
have
eternal
life
.
Christ
having
instructed
Nicodemus
in
the
Doctrine
of
Regeneration
in
the
former
Verses
,
here
he
instructs
him
in
the
Death
of
the
Messiah
,
and
in
the
Necessity
of
Faith
in
his
Death
.
The
Son
of
Man
must
be
lifted
up
;
that
is
,
upon
his
Cross
,
and
dye
;
that
whosoever
believeth
in
him
,
should
not
perish
.
Observe
here
,
1.
An
Old
Testament
Type
which
our
Saviour
refers
to
,
and
that
is
the
Brazen
Serpent
in
the
Wilderness
,
the
History
of
which
is
recorded
,
Numb.
21.7
,
8.
Observe
,
2.
The
Antitype
,
or
the
Substance
of
what
that
Type
did
shadow
forth
,
the
Brazen
Serpent's
lifting
up
upon
the
Pole
,
prefiguring
Christ's
Exaltation
or
lifting
up
upon
his
Cross
.
So
must
the
Son
of
Man
be
lifted
up
.
Learn
hence
,
That
the
Lord
Jesus
Christ
is
of
the
same
Use
and
Office
to
a
Sin-stung
Soul
,
which
the
Brazen
Serpent
was
of
old
to
a
Serpent-stung
Israelite
.
Here
observe
,
First
,
Wherein
the
Brazen
Serpent
and
Christ
do
agree
.
And
Secondly
,
Wherein
they
differ
.
They
agree
thus
,
In
the
Occasion
of
their
Institution
;
they
were
both
appointed
for
Cure
and
Healing
.
Were
they
Serpent-stung
?
We
are
Sin-stung
;
Devil-bitten
:
Was
the
Sting
of
the
fiery
Serpents
inflaming
?
Was
it
spreading
?
Was
it
killing
?
So
is
sin
,
which
is
the
Venom
and
Poison
of
the
old
Serpent
.
They
agree
in
this
,
that
they
both
must
be
lifted
up
before
Cure
could
be
obtained
;
the
Brazen
Serpent
upon
the
Pole
;
Christ
upon
his
Cross
:
They
both
must
be
lookt
unto
before
Cure
could
be
obtained
.
The
looking
up
of
the
Israelite
was
as
necessary
unto
Healing
as
the
lifting
up
of
the
Serpent
.
Faith
is
as
necessary
to
Salvation
,
as
the
Death
of
Christ
.
The
one
rendered
God
reconcilable
unto
Sinners
,
the
other
renders
him
actually
reconciled
.
Again
,
did
the
Brazen
Serpent
heal
All
that
lookt
upon
it
,
and
lookt
up
unto
it
,
though
all
had
not
Eyes
alike
,
some
with
a
weak
,
others
with
a
stronger
Eye
?
In
like
manner
doth
Christ
justifie
and
save
All
,
that
with
a
sincere
Faith
,
though
weak
,
do
rely
upon
him
for
Salvation
;
Whoever
believeth
in
him
shall
not
perish
.
Further
,
the
Brazen
Serpent
was
effectual
for
Israel's
Cure
after
many
Stingings
;
if
after
they
were
healed
,
they
were
stung
afresh
,
and
did
look
up
to
it
,
they
were
healed
by
it
.
Thus
the
Merit
of
Christ's
Death
is
not
only
effectual
for
our
Cure
and
Healing
at
our
first
Conversion
,
but
after
involuntary
Relapses
and
Backslidings
,
if
by
Faith
we
have
recourse
to
the
Blood
of
Christ
,
we
shall
find
it
efficacious
for
our
farther
Benefit
and
future
Healing
.
In
a
Word
,
as
the
Brazen
Serpent
had
the
Likeness
of
a
Serpent
,
the
Form
,
the
Figure
,
the
Name
,
the
Colour
of
a
Serpent
,
but
nothing
of
the
Venom
and
Poison
of
the
Serpent
in
it
.
Thus
Christ
did
take
upon
him
our
Natures
;
but
sin
,
the
Venom
and
Poison
of
our
Natures
he
had
nothing
to
do
with
;
though
Christ
loved
Souls
with
an
invincible
and
insuperable
Love
,
yet
he
would
not
sin
to
save
a
Soul
.
This
was
the
Similitude
and
Resemblance
between
Christ
and
the
Brazen
Serpent
.
The
Disparity
or
Dissimilitude
follows
.
The
Brazen
Serpent
had
no
Power
in
its
self
or
of
its
self
to
heal
and
cure
,
but
Christ
has
a
Power
inherent
in
himself
for
the
Cure
and
Healing
of
all
that
do
believe
in
him
.
Again
,
the
Brazen
Serpent
cured
only
one
particular
Nation
and
People
,
Jews
only
.
Christ
is
for
the
healing
of
all
Nations
,
and
his
Salvation
is
to
the
ends
of
the
Earth
.
Farther
,
the
Brazen
Serpent
cured
only
one
particular
Disease
,
namely
,
the
Stingings
of
the
fiery
Serpents
;
had
a
Person
been
sick
of
the
Plague
or
Leprosie
,
he
might
have
died
for
all
the
Brazen
Serpent
.
But
Christ
pardons
all
the
Iniquities
and
heals
all
the
Diseases
of
his
People
,
Psal.
103.3
.
Yet
again
,
though
the
Brazen
Serpent
healed
all
that
lookt
up
unto
it
,
yet
it
gave
an
Eye
to
none
to
look
up
unto
it
:
Whereas
Christ
doth
not
only
heal
those
that
look
up
to
him
,
but
bestows
the
Eye
of
Faith
upon
them
to
enable
them
to
look
unto
him
that
they
may
be
saved
.
In
a
Word
,
the
Brazen
Serpent
did
not
always
retain
its
healing
Virtue
,
but
in
time
lost
it
,
and
was
it self
destroyed
,
2
Kings
18.4
.
But
now
the
healing
Vertue
and
Efficacy
of
Christ's
Blood
is
Eternal
.
All
Believers
have
and
shall
experience
the
healing
Power
of
our
Redeemer's
Death
to
the
end
of
the
World
.
Lastly
,
The
Israelites
that
were
cured
by
looking
up
to
the
brazen
Serpent
,
dyed
afterwards
;
some
Distemper
or
other
soon
carried
them
to
their
Graves
;
but
the
Soul
of
the
Believer
that
is
healed
by
Christ
,
shall
never
dye
more
;
Whosoever
believeth
in
him
,
shall
not
perish
,
but
have
eternal
Life
.
16
¶
For
God
so
loved
the
world
,
that
he
gave
his
only
begotten
son
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
life
.
Here
observe
,
1.
The
Orignal
Source
and
Fountain
of
Man's
Salvation
,
and
that
is
God's
free
and
undeserved
,
his
great
and
wonderful
Love
.
God
so
loved
the
World
,
he
doth
not
say
how
much
,
but
leaves
it
to
our
most
solemn
raised
Thoughts
;
it
is
rather
to
be
conceived
,
than
declared
,
and
admired
rather
than
conceived
.
God
so
loved
the
World
.
Hence
Note
,
That
the
Original
Spring
and
first
Cause
of
our
Salvation
is
the
free
Favour
and
meer
Love
of
God
.
Observe
2.
The
Greatness
of
the
Gift
by
which
God
evidenced
and
demonstrated
the
Greatness
of
his
Love
to
a
lost
World
.
He
gave
his
only
begotten
Son
,
that
is
,
he
deliver'd
him
up
from
out
of
his
own
Bosom
and
everlasting
Embraces
.
Now
this
will
appear
a
stupendious
Expression
of
God's
Love
,
if
we
consider
that
God
gave
Him
for
us
,
who
was
not
only
the
greatest
but
,
the
dearest
Person
to
him
in
the
World
;
even
his
own
Son
.
That
he
gave
him
for
Sinners
;
That
he
gave
him
for
a
World
of
Sinners
;
That
he
gave
him
up
to
become
a
Man
for
Sinners
;
That
he
gave
him
up
to
become
a
miserable
Man
for
Sinners
;
That
he
gave
him
up
to
be
a
Sacrifice
for
the
Sin
of
Sinners
.
Observe
3.
The
Gracious
end
for
which
God
gave
this
great
Gift
of
his
Love
to
lost
Sinners
,
That
whosoever
believeth
on
him
should
not
perish
,
but
have
eternal
Life
.
Where
Note
,
1.
The
gentle
and
merciful
Condition
upon
which
Salvation
depends
,
Whoever
believeth
on
Christ
shall
not
perish
.
2.
The
infinite
Goodness
of
God
in
proposing
such
a
vast
Reward
unto
us
,
upon
our
performing
of
this
Condition
;
He
shall
have
everlasting
Life
.
Learn
hence
,
That
Faith
is
the
way
which
God
hath
appointed
,
and
the
Condition
which
God
has
required
in
order
to
our
obtaining
Salvation
by
Jesus
Christ
.
This
Faith
consists
in
the
assent
of
the
Understanding
,
That
Jesus
is
the
Saviour
of
the
World
.
In
the
Consent
of
the
Will
to
accept
of
Jesus
freely
and
voluntarily
,
deliberately
,
advisedly
and
resolvedly
for
our
Saviour
;
in
accepting
the
Merit
of
his
Blood
and
submitting
to
the
Authority
of
his
Laws
,
it
being
in
vain
to
expect
Salvation
by
Christ
,
if
we
do
not
yield
Subjection
to
him
.
He
that
thus
believes
on
Christ
,
that
submits
himself
to
his
ruling
Power
,
as
well
as
commits
himself
to
his
saving
Mercy
;
shall
not
perish
,
but
have
everlasting
Life
.
17
For
God
sent
not
his
Son
into
the
world
to
condemn
the
world
;
but
that
the
world
through
him
might
be
saved
.
18
¶
He
that
believeth
on
him
,
is
not
condemned
;
but
he
that
believeth
not
is
condemned
already
,
because
he
hath
not
believed
in
the
name
of
the
only
begoten
Son
of
God
.
Observe
here
,
That
the
Salvation
of
Sinners
was
the
intentional
End
and
the
Condemnation
of
them
only
the
accidental
Event
of
Christ's
coming
into
the
World
.
The
Design
of
Christ's
first
coming
into
the
World
was
to
save
it
.
The
End
of
his
second
coming
will
be
to
judge
the
unbelieving
Part
of
it
.
Observe
,
Secondly
,
That
Unbelief
is
the
formal
Cause
of
the
Sinner's
Damnation
;
it
is
that
sin
which
doth
bind
all
other
sins
upon
the
sinner
,
and
consign
him
over
to
Damnation
;
it
is
that
sin
which
doth
not
only
procure
Damnation
,
but
no
Damnation
like
it
;
which
is
intimated
in
the
next
Verse
.
19
And
this
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
men
loved
darkness
rather
than
light
,
because
their
deeds
were
evil
.
Observe
here
,
1.
The
Worth
and
Dignity
of
a
choice
and
invaluable
Priviledge
declared
.
Light
is
come
into
the
World
.
A
Personal
Light
,
Christ
;
a
Doctrinal
Light
,
the
Gospel
.
2.
Observe
the
Unworthiness
,
Abuse
and
great
Indignity
which
the
World
,
through
Infidelity
,
offers
to
this
Benefit
;
they
reject
it
,
and
love
Darkness
rather
than
Light
.
Obs.
3.
The
dreadful
Sentence
of
Wrath
which
the
Rejection
of
this
Benefit
,
and
the
Abuse
of
Christ
,
brings
upon
the
impenitent
and
unbelieving
World
.
It
terminates
in
their
full
and
final
Condemnation
.
This
is
the
Condemnation
.
That
is
,
't
is
a
just
and
righteous
Condemnation
;
't
is
an
inevitable
and
unavoidable
Condemnation
;
't
is
an
heightened
and
aggravated
;
't
is
an
accelerated
and
hastned
;
an
irrevocable
and
eternal
Condemnation
.
Learn
hence
,
That
the
greater
and
clearer
the
Light
is
,
under
which
the
unregenerate
and
impenitent
do
live
in
this
World
;
so
much
the
heavier
will
their
Condemnation
and
Misery
be
in
the
World
to
come
;
if
they
wilfully
and
finally
reject
it
.
20
For
every
one
that
doeth
evil
,
hateth
the
light
,
neither
cometh
to
the
light
,
lest
his
deeds
should
be
reproved
.
21
But
he
that
doeth
truth
,
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
,
that
they
are
wrought
in
God
.
In
these
Words
our
Saviour
acquaints
us
with
the
different
Nature
of
Sin
and
Holiness
.
It
is
the
Nature
of
Sin
and
the
Property
of
Sinners
to
hate
the
Light
,
because
it
discovers
the
Evil
and
Sinfulness
of
their
Ways
unto
them
and
condemns
them
for
them
;
as
the
Ethiopians
are
said
to
curse
the
Sun
for
its
bright
and
hot
shining
;
whereas
holy
and
gracious
Persons
,
that
walk
uprightly
,
do
love
the
Light
;
that
is
,
they
delight
to
have
their
Thoughts
,
Words
and
Actions
,
tried
by
the
Light
of
the
Word
,
because
they
are
wrought
in
God
;
that
is
,
performed
as
in
the
sight
of
God
.
According
to
the
Direction
of
the
Word
of
God
,
and
with
a
single
Eye
and
sincere
Aim
at
the
Glory
of
God
.
Learn
hence
,
1.
That
the
Word
of
God
,
or
the
Gospel
of
Jesus
Christ
,
it
has
all
the
Properties
of
a
Great
and
True
Light
.
It
is
of
a
pure
and
purifying
Nature
,
it
is
manifestative
,
and
of
a
discovering
Nature
.
It
has
a
piercing
Power
and
penetrating
Vertue
.
It
enters
the
darkest
Recesses
of
the
Soul
,
and
detects
the
Errors
of
Mens
Judgments
,
as
well
as
discovers
the
Enormities
of
their
Lives
.
Learn
,
2.
That
nothing
is
so
hateful
to
,
and
hated
by
a
wicked
Man
,
as
the
discovering
and
reproving
Light
of
the
Word
of
God
;
for
at
the
same
time
that
it
discovers
the
sin
,
it
condemns
the
Sinner
.
Learn
,
3.
That
a
truly
gracious
Person
,
who
acteth
agreeably
to
the
Will
of
God
,
is
not
afraid
to
examine
his
Actions
by
the
Word
of
God
;
but
desires
and
delights
that
what
he
does
may
be
made
manifest
both
to
God
and
Man
.
He
that
doth
Truth
cometh
to
the
Light
,
and
rejoyceth
that
his
Deeds
may
be
made
manifest
,
because
they
are
wrought
in
God
.
22
¶
After
these
things
came
Jesus
and
his
disciples
into
the
land
of
Judea
,
and
there
he
tarried
with
them
,
and
baptized
.
23
¶
And
John
also
was
baptizing
in
Enon
,
near
to
Salim
,
because
there
was
much
water
there
:
and
they
came
,
and
were
baptized
.
24
For
John
was
not
yet
cast
into
prison
.
Our
Blessed
Saviour
having
now
finished
his
excellent
Sermon
,
preached
to
Nicodemus
at
Jerusalem
,
he
departs
thence
with
his
Disciples
into
the
Country
of
Judea
to
make
Proselytes
by
the
Ordinance
of
Baptism
.
Where
Note
,
1.
Our
Lord
's
unwearied
Diligence
in
doing
his
Father's
Work
and
Will
.
He
goes
from
Place
to
Place
,
from
City
to
Country
,
preaching
with
,
and
baptizing
by
his
Disciples
,
for
Jesus
himself
baptized
not
,
but
his
Disciples
,
John
4.2
.
Note
,
2.
That
the
Enjoyment
of
Christ's
bodily
Presence
did
not
take
away
the
use
of
his
own
Ordinances
.
None
are
above
Ordinances
till
they
come
to
Heaven
.
The
Ordinance
of
Baptism
is
here
administred
by
the
Disciples
,
even
in
the
Presence
of
Christ
himself
.
This
is
called
,
The
Baptism
of
Repentance
,
of
which
Children
as
well
as
others
were
capable
Subjects
,
because
Baptism
doth
not
require
Childrens
Repentance
at
present
,
but
engages
them
to
Repentance
for
time
to
come
.
As
Children
that
were
circumcised
were
obliged
to
observe
the
whole
Law
,
but
could
not
perform
it
till
they
came
to
understand
it
.
Note
,
3.
How
John
did
go
on
with
his
Work
of
Baptizing
,
tho'
Christ
and
his
Disciples
did
eclipse
and
obscure
him
,
though
the
People
now
flockt
after
Christ
,
All
Men
came
unto
him
,
v.
26.
yet
John
keeps
to
his
Duty
.
'T
is
the
Duty
of
God's
Ministers
to
continue
their
Diligence
and
go
on
with
their
Work
when
God
raises
up
others
about
them
of
greater
Parts
and
better
Success
.
Oh
the
admirable
Humility
of
that
Minister
,
who
can
say
with
John
the
Baptist
,
Let
another
increase
,
though
I
decrease
.
25
¶
Then
there
arose
a
question
between
some
of
Johns
disciples
and
the
Jews
,
about
purifying
.
26
And
they
came
unto
John
,
and
said
unto
him
,
Rabbi
,
he
that
was
with
thee
beyond
Jordan
,
to
whom
thou
barest
witness
,
behold
the
same
baptizeth
,
and
all
men
come
to
him
.
Observe
here
,
What
a
Spirit
of
Envy
there
was
in
John's
Disciples
against
Christ
,
upon
the
account
of
the
multitude
of
his
Followers
.
He
that
was
with
thee
beyond
Jordan
baptizeth
,
and
all
Men
come
unto
him
.
Where
Note
,
1.
How
meanly
John's
Disciples
think
and
speak
of
our
Saviour
,
compared
with
John
their
Master
.
They
do
not
so
much
as
allow
him
a
Name
,
or
give
him
any
Title
,
but
he
that
was
with
thee
beyond
Jordan
,
the
same
baptizeth
.
Observe
,
2.
How
they
intimate
,
as
if
Christ
had
received
all
his
Credit
and
Reputation
from
their
Master
John
:
He
to
whom
thou
barest
witness
,
baptizeth
;
as
if
they
had
said
,
This
Man
whom
the
People
flock
after
,
neglecting
thee
and
thy
Disciples
,
is
much
inferior
to
thee
,
for
he
came
to
thee
,
thou
didst
not
go
to
him
;
thou
baptizest
him
,
he
did
not
baptize
thee
;
thou
gavest
Testimony
to
him
,
he
did
not
give
Testimony
to
thee
.
Whence
we
observe
,
What
a
bitter
Spirit
of
Envy
&
Emulation
there
has
always
been
amongst
the
Ministers
of
the
Gospel
,
even
from
the
very
first
Plantation
of
the
Gospel
.
Which
causes
them
to
look
upon
the
exalted
Parts
and
Gifts
of
Others
,
as
a
diminution
and
debasing
of
their
own
;
but
why
should
the
prospering
of
the
Work
of
God
in
one
Ministers
Hand
,
be
Matter
of
repining
unto
others
?
shall
not
God
honour
what
Instruments
he
pleaseth
?
and
will
he
not
reward
all
his
faithful
Labourers
,
according
to
their
Sincerity
,
not
according
to
their
Success
?
27
John
answered
and
said
,
A
man
can
receive
nothing
,
except
it
be
given
him
from
heaven
.
28
Ye
your selves
bear
me
witness
,
that
I
said
,
I
am
not
the
Christ
,
but
that
I
am
sent
before
him
.
29
He
that
hath
the
bride
,
is
the
bridegroom
:
but
the
friend
of
the
bridegroom
,
which
standeth
and
heareth
him
,
rejoyceth
greatly
,
because
of
the
bridegrooms
voice
:
this
my
joy
therefore
is
fulfilled
.
30
He
must
increase
,
but
I
must
decrease
.
31
He
that
cometh
from
above
,
is
above
all
:
he
that
is
of
the
earth
,
is
earthly
,
and
speaketh
of
the
earth
:
he
that
cometh
from
heaven
is
above
all
.
Observe
here
,
How
holily
and
wisely
John
the
Baptist
corrects
the
Envy
and
Jealousie
of
his
own
Disciples
,
and
endeavours
to
root
out
all
Prejudice
out
of
their
Minds
against
Christ
;
in
order
to
which
he
shews
them
a
fivefold
Difference
betwixt
Christ
and
himself
.
1.
He
tells
them
Christ
was
the
Master
,
John
but
his
Minister
;
and
that
he
had
told
them
so
from
the
beginning
;
Ye
your selves
bear
me
witness
,
that
I
said
,
I
am
not
the
Christ
:
but
sent
before
him
.
The
faithful
Ministers
of
Christ
think
it
honour
enough
to
be
Servants
to
him
,
and
would
not
have
their
Followers
attribute
the
least
part
of
that
honour
and
glory
to
him
,
which
is
due
to
Jesus
Christ
.
2.
John
acquaints
his
Disciples
that
Christ
was
the
Bridegroom
of
his
Church
,
to
whom
the
Christian
Church
was
to
be
solemnly
espoused
and
married
;
and
that
he
had
honour
enough
in
being
one
of
the
Bridegroom's
Friends
and
Servants
;
and
accordingly
instead
of
envying
,
he
rejoyced
at
the
Success
which
the
Bridegroom
had
,
and
took
great
pleasure
in
it
.
Learn
,
1.
That
the
Relation
betwixt
Christ
and
his
Church
,
is
a
Conjugal
Relation
,
a
Relation
of
Marriage
;
yet
set
forth
under
the
Name
of
Bride
and
Bridegroom
,
rather
than
under
the
Notion
of
a
compleat
Marriage
,
because
it
is
but
begun
here
,
and
to
be
consummate
in
Heaven
;
and
also
to
shew
that
Christ's
and
his
People's
Affections
are
as
warm
and
fresh
,
as
strong
and
vehement
each
towards
other
,
as
the
Affections
of
espoused
or
newly-married
Persons
are
to
one
another
,
Isa.
62.5
.
As
the
Bridegroom
rejoyceth
over
the
Bride
,
so
shall
thy
God
rejoyce
over
thee
.
Learn
,
2.
It
is
honour
sufficient
to
the
Ministers
of
Christ
that
they
as
Friends
of
the
Bridegroom
are
imployed
by
him
to
farther
the
Marriage-Relation
betwixt
him
and
his
Spouse
.
Their
Office
is
to
woe
for
Christ
,
to
commend
his
Person
,
and
to
invite
all
Persons
to
accept
of
him
for
their
Head
and
Husband
,
2
Cor.
11.2
.
I
have
espoused
you
to
one
Husband
,
that
I
may
present
you
as
a
chaste
Virgin
to
Christ
.
Learn
,
3.
That
there
is
no
greater
Joy
to
the
Ministers
of
Christ
,
than
to
see
themselves
honoured
by
him
,
as
his
Instruments
in
preparing
a
People
for
Christ
,
and
happily
uniting
them
unto
him
.
Oh!
how
little
do
our
People
know
,
and
less
consider
,
how
much
of
the
Comfort
of
their
poor
Ministers
Lives
lies
at
their
Mercy
:
We
live
as
we
see
any
of
them
stand
fast
in
the
Lord
.
We
die
as
we
see
others
stick
fast
in
their
Sins
.
This
was
the
second
Difference
which
John
acquaints
his
Disciples
was
found
betwixt
Christ
and
himself
.
The
third
follows
,
v.
30.
He
must
increase
,
but
I
must
decrease
:
He
must
increase
;
that
is
,
in
Honour
and
Dignity
,
in
Esteem
and
Reputation
,
in
Discovery
,
and
Manifestation
.
He
shall
shine
forth
as
the
rising
Sun
,
and
I
must
disappear
like
the
morning
Star
.
Not
that
John's
Light
was
diminished
,
but
by
a
greater
Light
obscured
only
:
As
all
the
Stars
disappear
at
the
appearance
of
the
Sun
.
Yet
observe
what
matter
of
Joy
it
was
to
John
to
see
himself
out-shined
by
Christ
:
Let
him
increase
,
tho'
I
decrease
.
That
Minister
has
true
Light
in
himself
,
that
can
Rejoyce
when
he
is
out-shined
by
others
:
Who
is
content
to
be
abased
and
obscured
,
if
he
may
but
see
Christ
dignified
and
exalted
in
the
Lives
of
his
People
,
whoever
the
Person
is
,
whom
God
honours
as
his
Instrument
in
that
Service
.
The
fourth
Difference
wherein
Christ
excels
John
and
all
his
Ministers
,
is
in
the
Divine
Original
of
his
Person
,
v.
31.
He
that
cometh
from
above
,
is
above
all
,
says
John
.
Now
Christ
is
from
above
,
his
Original
is
from
Heaven
;
I
am
from
the
Earth
(
tho'
I
had
my
Commission
from
Heaven
)
and
accordingly
my
Words
and
Actions
are
Earthly
.
My
Master
therefore
infinitely
surpasseth
and
excels
me
in
the
Dignity
of
his
Person
,
and
in
the
Sublimity
of
his
Knowledge
.
From
the
whole
,
Note
,
How
much
it
is
the
Desire
and
Endeavour
of
every
Gospel-Minister
to
magnifie
Jesus
Christ
,
to
display
his
glorious
Excellencies
and
Perfections
before
their
People
,
that
they
may
reverence
his
Person
,
revere
his
Authority
,
and
respect
his
Laws
.
This
was
the
Care
of
the
Holy
Baptist
here
,
and
it
will
be
the
Endeavour
of
every
faithful
Minister
of
Christ
that
succeeds
John
to
the
end
of
the
World
.
32
And
what
he
hath
seen
and
heard
,
that
he
testifieth
;
and
no
man
receiveth
his
testimony
.
33
He
that
hath
received
his
testimony
,
hath
set
to
his
seal
,
that
God
is
true
.
34
For
he
whom
God
hath
sent
speaketh
the
words
of
God
:
for
God
giveth
not
the
Spirit
by
measure
unto
him
.
Observe
,
1.
Another
great
Difference
which
John
the
Baptist
teacheth
his
Disciples
to
put
betwixt
his
Testimony
and
Christ's
:
To
the
intent
that
he
might
remove
the
Prejudice
which
was
upon
his
Disciples
Mind
against
the
Messiah
,
he
shews
them
that
his
own
Testimony
(
which
they
so
much
admired
)
was
by
Revelation
only
;
Christ's
by
immediate
Intuition
.
John
testified
only
what
he
had
received
;
but
Christ
,
what
he
had
seen
;
lying
in
the
Bosom
of
the
Father
.
What
he
hath
seen
and
heard
,
that
he
testifieth
.
Learn
hence
,
That
it
is
Christ's
(
the
great
Prophet
of
his
Church
)
peculiar
Prerogative
,
to
have
the
knowledge
of
Divine
Truths
immediately
from
the
Father
by
special
Communication
;
and
that
all
others
receive
their
Knowledge
from
him
by
gracious
Illumination
only
.
Observe
,
2.
How
sadly
and
sorrowfully
the
holy
Baptist
resents
it
,
that
Christ's
Testimony
was
no
better
received
and
entertained
by
the
World
.
He
testifieth
,
but
no
Man
receiveth
his
testimony
.
John's
Disciples
murmured
that
all
Men
came
unto
Christ
,
v.
26.
but
John
mourns
that
there
came
no
more
,
and
complains
that
none
,
that
is
,
very
few
received
his
Testimony
.
Thence
learn
,
That
it
ought
and
will
be
matter
of
great
Regret
and
Sorrow
to
all
the
Friends
of
Jesus
Christ
,
but
especially
to
his
faithful
Ministers
and
Servants
,
that
his
Doctrine
is
so
ill
received
and
entertained
in
the
World
.
It
greatly
affects
and
grievously
afflicts
them
,
that
when
they
testifie
of
Christ
,
no
Man
,
that
is
,
comparatively
,
very
few
Men
,
receive
their
Testimony
.
Observe
,
3.
The
Eulogy
and
high
Commendation
given
of
all
true
Believers
;
they
receive
Christ's
Testimony
,
and
thereby
set
to
their
Seal
that
God
is
true
;
that
is
,
hath
subscribed
to
,
and
ratified
the
Truth
of
God
,
that
God
in
all
his
Promises
of
the
Messiah
,
under
the
Old
Testament
,
is
faithful
and
true
.
Learn
hence
,
The
great
Honour
that
God
puts
upon
the
Faith
of
Believers
:
As
Unbelief
defames
God
and
makes
him
a
Lyer
,
so
Faith
gives
Testimony
to
the
Truth
of
God
,
and
setteth
its
Seal
that
God
is
true
;
He
that
receiveth
his
Testimony
,
hath
set
to
his
Seal
that
God
is
true
.
Observe
,
4.
The
Illustrious
Character
which
the
Holy
Baptist
gives
of
Christ
his
Master
;
he
is
the
Person
whom
God
hath
sent
,
and
unto
whom
God
giveth
not
his
Spirit
by
measure
.
He
whom
God
has
sent
,
that
is
,
immediately
and
extraordinarily
from
Heaven
;
not
as
the
Prophets
and
Apostles
were
sent
,
but
in
a
way
peculiar
to
himself
:
Having
Authority
for
speaking
,
not
only
from
God
,
but
as
being
God
himself
.
And
accordingly
it
is
added
,
that
God
giveth
not
the
Spirit
by
measure
unto
him
;
that
is
,
the
Gifts
and
Graces
of
the
Holy
Spirit
were
poured
forth
upon
Christ
in
a
Measure
far
above
and
beyond
all
finite
Creatures
:
There
being
a
double
difference
betwixt
Christ's
fulness
of
the
Spirit
,
and
all
other
Persons
whatsoever
.
1.
In
the
Measure
of
it
:
God
did
not
give
out
the
Spirit
to
Christ
sparingly
,
and
with
limitation
,
as
he
did
to
the
former
Prophets
and
John
the
Baptist
,
in
proportion
to
what
their
Offices
required
,
but
he
was
anointed
more
plentifully
and
abundantly
with
the
Holy
Spirit
above
and
beyond
his
Fellows
.
2.
In
the
manner
of
its
working
.
The
holy
Prophets
that
were
filled
with
the
Spirit
(
according
to
their
Measures
)
yet
could
not
do
or
declare
all
Things
,
nor
act
upon
all
Occasions
,
but
sometimes
the
Spirit
restrained
them
,
and
sometimes
departed
from
them
.
But
Christ
had
no
limits
put
upon
the
Vigour
of
his
Spirit
,
but
his
own
Will
;
therefore
could
work
what
and
when
he
pleased
.
Learn
from
hence
,
That
Christ
had
an
abundant
fitness
from
God
for
the
discharge
of
his
Office
,
and
an
abundant
fulness
for
his
People
.
God
did
not
measure
to
him
a
certain
Quantity
and
Proportion
of
the
Gifts
and
Graces
of
his
Spirit
,
but
pour'd
it
forth
upon
him
without
Measure
.
35
The
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
.
The
Father
loveth
the
Son
from
Eternity
,
as
he
was
his
Son
by
eternal
Generation
;
and
he
loved
him
as
Mediator
by
special
Constitution
;
he
loves
him
as
the
Brightness
of
his
own
Glory
,
and
the
express
Image
of
his
Person
,
with
an
Essential
,
Natural
and
Necessary
Love
.
And
he
loves
him
as
Mediator
,
for
undertaking
our
Cause
and
interposing
for
our
Peace
.
Learn
hence
,
That
God
the
Father
had
a
special
Love
and
Affection
to
Christ
,
not
only
in
regard
of
his
Eternal
Sonship
,
but
with
respect
to
his
Office
of
Mediatorship
;
The
Father
loveth
the
Son
.
It
follows
,
he
hath
given
all
things
into
his
hand
;
that
is
,
intrusted
him
with
all
things
necessary
to
our
Salvation
.
Lord
!
what
a
Privilege
is
this
,
that
our
Happiness
is
in
Christ's
Hand
,
not
in
our
own
,
without
his
.
Oh
,
wonderful
Goodness
,
to
put
our
Concerns
into
the
sure
Hands
of
his
Son
,
which
were
lost
by
the
weak
Hands
of
Adam
.
36
He
that
believeth
on
the
Son
,
hath
everlasting
life
:
and
he
that
believeth
not
the
Son
,
shall
not
see
life
;
but
the
wrath
of
God
abideth
on
him
.
Learn
,
1.
That
tho'
all
Power
be
given
to
Christ
,
to
dispense
Grace
here
and
Glory
hereafter
,
yet
none
must
expect
to
enjoy
it
but
upon
Condition
of
believing
in
him
,
and
obeying
of
him
:
For
the
Original
Word
signifies
both
.
No
Faith
is
acceptable
to
Christ
,
nor
available
to
our
Salvation
,
but
that
which
is
the
Parent
and
Principle
of
Obedience
.
Learn
,
2.
That
final
Unbelief
renders
a
Man
infallibly
an
Object
of
the
Eternal
Wrath
of
God
;
He
that
believeth
not
the
Son
,
the
wrath
of
God
abideth
on
him
.
The
Unbeliever
now
lies
under
the
Sentence
of
God's
Wrath
,
hereafter
he
shall
lie
under
the
full
and
final
execution
of
it
.
Lord
!
how
sad
is
it
to
be
here
in
a
state
of
Condemnation
!
But
how
intollerable
will
it
be
in
Hell
,
to
continue
eternally
under
the
Power
of
Condemnation
?
To
lie
for
ever
in
that
mysterious
Fire
of
Hell
,
whose
strange
property
it
is
always
to
torture
,
but
never
to
kill
;
or
,
always
to
kill
,
but
never
to
consume
:
For
after
Millions
of
Years
are
expired
,
still
't
is
a
Wrath
to
come
;
and
tho'
the
Unbeliever
has
felt
and
endured
never
so
much
,
yet
still
the
Wrath
of
God
abideth
on
him
.
CHAP.
IV.
1
WHen
therefore
the
Lord
knew
how
the
Pharisees
had
heard
that
Jesus
made
and
baptized
mo
disciples
then
John
,
2
(
Though
Jesus
himself
baptized
not
,
but
his
disciples
)
3
He
left
Judea
,
and
departed
again
into
Galilee
.
The
former
part
of
this
Chapter
acquaints
us
with
our
Saviour's
removal
from
Judea
into
Galilee
:
The
occasion
of
it
was
this
:
Christ
hearing
that
John
was
cast
into
Prison
,
and
understanding
how
the
Pharisees
were
inraged
at
the
increasing
of
the
Number
of
his
Disciples
;
to
decline
their
Fury
,
and
to
prevent
Danger
to
himself
,
he
leaves
Judea
and
departs
into
Galilee
,
for
his
own
Preservation
.
Hence
learn
,
That
when
the
faithful
Ministers
of
Christ
do
meet
with
eminent
Success
in
their
Master's
Service
,
they
must
expect
to
meet
with
a
mighty
shock
of
Malice
and
Envy
from
Satan
and
his
wicked
Instruments
.
Christ
himself
experienced
it
,
let
his
Ministers
expect
it
and
prepare
for
it
.
2.
That
it
is
neither
unlawful
nor
unbecoming
for
the
Ministers
of
Christ
to
flee
when
Persecution
threatens
them
:
Their
Lord
and
Master
having
fled
before
them
:
And
commanded
also
,
when
they
persecute
in
one
City
,
to
flee
into
another
.
4
And
he
must
needs
go
through
Samaria
.
5
Then
cometh
he
to
a
city
of
Samaria
,
which
is
called
Sychar
,
near
to
the
parcel
of
ground
that
Jacob
gave
to
his
son
Joseph
.
6
Now
Jacobs
well
was
there
.
Jesus
therefore
being
wearied
with
his
journey
,
sat
thus
on
the
well
;
and
it
was
about
the
sixth
hour
.
Here
Observe
,
1.
How
wonderfully
the
Wisdom
of
God
over-rules
the
Malice
of
Men
,
for
his
own
Glory
and
the
Good
of
others
.
The
Malice
of
the
Pharisees
in
Judea
,
drives
Christ
into
Galilee
,
and
in
his
Passage
through
Samaria
,
the
first
Fruits
of
the
Gentiles
are
called
;
and
,
particularly
the
Woman
of
Samaria
.
Observe
,
2.
How
in
every
step
of
Christ's
way
he
was
doing
good
to
the
Souls
of
Men.
In
his
Passage
through
Samaria
into
Galilee
,
a
poor
Woman
is
brought
to
know
him
to
be
the
true
Messias
.
Observe
,
3.
Our
Holy
Lord
in
his
Journeying
from
Place
to
Place
,
did
travel
usually
on
foot
;
and
the
wearkness
of
his
Body
upon
travelling
,
shews
him
to
be
truly
and
really
Man
,
and
in
all
things
like
unto
us
,
Sin
only
excepted
.
Our
blessed
Lord
did
not
only
take
upon
him
our
Nature
,
but
the
Infirmities
of
our
Nature
also
.
7
There
cometh
a
woman
of
Samaria
to
draw
water
:
Jesus
saith
unto
her
,
Give
me
to
drink
.
8
For
his
disciples
were
gone
away
unto
the
city
to
buy
meat
.
9
Then
saith
the
woman
of
Samaria
unto
him
,
How
is
it
that
thou
being
a
Jew
,
askest
drink
of
me
,
which
am
a
woman
of
Samaria
?
for
the
Jews
have
no
dealings
with
the
Samaritans
.
Observe
here
,
1.
How
all
our
own
Motions
and
Actions
are
under
the
Direction
and
Government
of
God
,
and
how
Divine
Providence
doth
sometimes
dispose
of
small
Matters
to
become
Occasions
of
great
Good
.
This
poor
Woman's
coming
to
the
Well
to
draw
Water
,
became
the
means
of
her
Conversion
.
Observe
,
2.
Christ
speaks
to
,
and
seeks
after
this
poor
Woman
,
before
she
takes
any
Notice
of
him
;
God
is
found
of
those
that
seek
him
not
,
and
makes
himself
manifest
to
them
that
inquire
not
after
him
.
Jesus
said
unto
her
,
Give
me
Drink
.
Observe
,
3.
The
great
Poverty
of
our
Lord
's
outward
Condition
,
he
wanted
a
draught
of
Water
for
his
Refreshment
,
and
a
meals
Meat
now
at
Dinner-time
to
refresh
his
wearied
Nature
.
Oh!
what
Contempt
did
Christ
cast
upon
the
World
when
he
was
here
in
it
?
He
would
not
honour
it
so
far
as
to
keep
any
Part
of
it
in
his
own
hand
.
Yet
Observe
,
4.
That
tho'
Christ
had
neither
House
,
nor
Land
,
nor
Money
of
his
own
,
yet
he
lived
not
by
Begging
,
or
upon
meer
Alms.
The
Disciples
were
now
gone
into
the
City
to
buy
,
not
to
beg
Meat
.
For
there
was
a
Bag
which
required
a
Bearer
,
John
12.6
.
and
our
Saviour's
Friends
and
Followers
supplied
him
with
Money
for
his
necessary
Occasions
.
His
Disciples
were
gone
to
buy
Bread
.
Observe
,
Lastly
,
How
bitter
is
the
Enmity
which
differences
in
Religion
and
diversity
of
Opinions
do
occasion
?
They
do
not
only
alienate
Affections
,
but
even
violate
the
Bonds
of
civil
Society
and
common
Conversation
.
The
Jews
had
no
dealings
with
the
Samaritans
,
would
neither
eat
nor
drink
with
them
.
10
Jesus
answered
and
said
unto
her
,
If
thou
knewest
the
gift
of
God
,
and
who
it
is
that
saith
to
thee
,
Give
me
to
drink
;
thou
wouldst
have
asked
of
him
,
and
he
would
have
given
thee
living
water
.
The
Samaritan
Woman
had
refused
Christ
a
draught
of
Water
in
the
former
Verse
,
he
offers
her
the
Water
of
Life
in
this
Verse
.
Oh
,
how
kindly
doth
Christ
deal
with
those
that
dealt
unkindly
with
him
?
If
thou
knewest
the
gift
of
God
,
&c.
Here
Observe
,
1.
The
Mercy
which
Christ
had
for
,
and
was
so
desirous
to
bestow
upon
this
poor
Woman
;
it
was
the
Gift
of
God
;
that
is
,
himself
,
his
Holy
Spirit
,
in
the
sanctifying
Gifts
and
saving
Graces
of
it
:
All
which
are
compared
to
Water
in
regard
of
their
Effects
and
Operations
,
which
are
to
purifie
the
Unclean
,
and
to
satisfie
the
Thirsty
.
Observe
,
2.
The
way
and
course
which
this
Woman
and
every
lost
Sinner
ought
to
take
,
in
order
to
the
obtaining
of
this
inestimable
Gift
;
and
that
is
,
by
asking
of
it
.
Thou
wouldst
have
asked
,
and
he
would
have
given
thee
living
Water
.
Learn
hence
,
That
Christ
himself
,
his
Holy
Spirit
,
with
all
the
sanctifying
Graces
of
it
,
must
be
earnestly
sought
of
God
;
and
such
as
do
unfeignedly
seek
them
,
shall
certainly
obtain
them
.
Observe
,
3.
The
true
Cause
and
Reason
assigned
why
Sinners
ask
not
for
,
and
seek
not
after
Jesus
Christ
,
and
the
Graces
of
the
Holy
Spirit
;
and
that
is
Ignorance
of
the
worth
and
want
of
them
.
If
thou
knowest
the
gift
of
God
,
thou
wouldst
have
asked
.
Learn
thence
,
That
it
is
Ignorance
of
the
worth
of
Christ
,
and
insensibleness
of
the
want
of
him
,
that
makes
Persons
so
indifferent
in
their
Desires
after
him
,
and
so
remiss
in
their
Endeavours
for
the
obtaining
of
him
.
11
The
woman
saith
unto
him
,
Sir
,
thou
hast
nothing
to
draw
with
,
and
the
well
is
deep
:
from
whence
then
hast
thou
that
living
water
?
12
Art
thou
greater
then
our
father
Jacob
,
which
gave
us
the
well
,
and
drank
thereof
himself
,
and
his
children
,
and
his
cattel
?
13
Jesus
answered
and
said
unto
her
,
Whosoever
drinketh
of
this
water
shall
thirst
again
:
14
But
whosoever
drinketh
of
the
water
that
I
shall
give
him
,
shall
never
thirst
:
but
the
water
that
I
shall
give
him
,
shall
be
in
him
a
well
of
water
springing
up
into
everlasting
life
.
Observe
here
,
1.
How
ignorant
Persons
are
of
spiritual
things
,
till
enlightned
by
the
Holy
Spirit
of
God
.
This
poor
Womans
Question
,
Whence
hast
thou
that
living
Water
?
looks
much
like
that
of
Nicodemus
,
John
3.9
.
How
can
these
things
be
?
A
natural
Person
cannot
perceive
the
Mind
of
Christ
when
speaking
to
them
about
spiritual
things
.
Spiritual
Objects
must
have
a
spiritual
Eye
to
discern
and
behold
them
,
1
Cor.
2.14
.
The
natural
man
perceiveth
not
the
things
of
the
Spirit
.
Observe
,
2.
With
what
great
Humility
and
Condescension
our
Holy
Lord
treats
this
poor
Woman
,
pitying
her
Ignorance
,
and
pardoning
her
Infidelity
:
He
tells
her
,
That
the
Water
of
that
Well
which
she
was
about
to
draw
,
could
not
give
an
abiding
Satisfaction
;
but
the
Thirst
quenched
for
the
present
,
would
certainly
return
again
:
But
he
that
should
drink
of
the
Water
which
he
had
to
give
,
that
is
,
be
made
partakers
of
the
Graces
of
his
Spirit
,
shall
find
such
refreshing
satisfaction
therefrom
,
that
all
inordinate
Desires
after
earthly
things
will
be
quench'd
and
extinguish'd
,
and
will
be
like
a
Well
of
Water
springing
up
till
they
come
to
Eternal
Glory
.
Learn
hence
,
1.
That
as
the
Body
of
Man
is
subject
to
natural
,
so
is
the
Soul
of
Man
subject
to
a
spiritual
kind
of
Thirst
.
2.
That
no
Creature-Comfort
,
or
earthly
Enjoyment
can
quench
this
Thirst
,
which
the
Soul
of
Man
is
subject
unto
.
3.
That
the
Spirit
of
Grace
(
which
our
Saviour
here
calls
the
Water
of
Life
)
is
able
fully
and
perfectly
to
quench
this
Thirst
of
the
Soul
:
And
where
it
is
once
savingly
received
,
shall
never
be
totally
or
finally
lost
.
It
shall
be
in
him
a
Well
of
Water
springing
up
into
everlasting
life
.
15
The
woman
saith
unto
him
,
Sir
,
give
me
this
water
,
that
I
thirst
not
,
neither
come
hither
to
draw
.
16
Jesus
saith
unto
her
,
Go
,
call
thy
husband
,
and
come
hither
.
17
The
woman
answered
and
said
,
I
have
no
husband
.
Jesus
said
unto
her
,
Thou
hast
well
said
,
I
have
no
husband
:
18
For
thou
hast
had
five
husbands
,
and
he
whom
thou
now
hast
is
not
thy
husband
:
in
that
saidst
thou
truly
.
These
Words
set
forth
unto
us
,
1.
What
manner
of
Person
this
Woman
was
,
whose
Conversion
Christ
sought
so
industriously
after
.
2.
The
Means
he
used
in
order
to
that
End
.
Observe
,
1.
What
manner
of
Person
this
Woman
was
;
besides
,
that
she
was
an
Idolater
,
as
being
a
Samaritan
,
she
was
also
an
Adulteress
,
and
lived
now
in
the
Sin
of
Uncleanness
with
one
that
was
not
her
Husband
,
after
she
had
had
five
Husbands
before
.
Whence
we
learn
,
That
the
ice
of
old
Age
will
not
quench
the
Fire
of
Lust
,
Concupiscentia
non
senescit
;
such
is
the
Pollulution
of
our
Nature
,
that
Lust
will
be
insatiable
if
Grace
doth
not
restrain
it
.
This
Woman
,
after
five
Marriages
,
yet
lives
in
the
Sin
of
Uncleanness
.
Observe
,
2.
The
Way
and
Manner
our
Lord
takes
,
the
Method
and
Means
our
Lord
uses
in
order
to
her
Conversion
.
1.
He
deals
very
tenderly
and
gently
with
her
,
he
uses
no
roughness
or
tartness
of
Speech
with
her
,
he
doth
not
call
her
Whore
,
nor
upbraid
her
for
her
impudent
Lewdness
,
in
living
with
a
Man
that
was
none
of
her
Husband
,
but
only
gives
her
to
understand
that
he
knew
the
Sin
she
lived
in
;
yet
this
he
did
likewise
with
all
imaginable
privacy
,
whilst
his
Disciples
were
away
,
and
no
Body
by
,
but
they
two
only
.
Hence
learn
,
1.
That
private
Sins
are
not
to
be
reproved
publickly
.
2.
That
in
reproving
Sin
,
all
sharpness
and
bitterness
of
Expression
must
be
avoided
:
The
Pill
of
Reproof
must
be
rapp'd
up
in
Sugar
;
for
if
they
to
whom
it
is
given
taste
the
bitterness
of
Gall
and
Passion
mixt
with
it
,
they
will
certainly
spit
it
out
before
,
it
may
be
,
upon
our
Faces
.
Our
Lord's
Practcie
here
instructs
us
,
That
Sin
is
to
be
so
reproved
,
as
that
the
Credit
and
Estimation
of
the
Sinner
may
be
preserved
as
much
as
may
be
.
Note
,
2.
That
as
Christ
dealt
with
this
Woman
tenderly
and
gently
,
so
he
discovers
her
Sin
to
her
particularly
,
and
sets
her
secret
Sin
before
the
Face
of
her
Conscience
distinctly
.
If
ever
the
Ministry
of
the
Word
works
upon
the
Minds
of
Men
to
their
Conversion
,
it
must
be
by
a
particular
and
close
application
of
the
Word
to
every
Man's
Conscience
.
Generals
will
not
affect
.
Note
,
3.
What
the
particular
Sin
is
which
Christ
charges
home
upon
the
Conscience
of
this
Woman
;
it
is
the
Sin
of
Uncleanness
,
that
the
Man
she
kept
with
,
was
not
her
Husband
.
Learn
thence
,
That
amongst
all
Sins
,
the
sin
of
Uncleanness
will
lie
heaviest
upon
the
Conscience
,
and
wound
the
Soul
most
deeply
,
when
the
Spirit
of
God
once
effectually
discovers
it
,
and
charges
it
home
upon
the
Conscience
:
For
there
is
no
Sin
so
directly
opposite
to
Sanctification
and
Holiness
as
this
Sin
:
No
Sin
that
quenches
the
Holy
Spirit
of
God
like
this
Sin
.
19
The
woman
saith
unto
him
,
Sir
,
I
perceive
that
thou
art
a
prophet
.
20
Our
fathers
worshipped
in
this
mountain
;
and
ye
say
,
that
in
Jerusalem
is
the
place
where
men
ought
to
worship
.
In
these
Verses
the
Evangelist
declares
a
threefold
Effect
and
Fruit
of
the
Grace
of
Conversion
that
appeared
in
this
Woman
.
1.
She
neither
denied
,
nor
excused
,
nor
extenuated
the
Sin
which
Christ
had
charged
her
with
;
but
tacitly
owns
and
implicitly
confesses
it
.
2.
She
doth
not
only
own
and
confess
what
she
was
charged
with
,
but
she
doth
profess
Reverence
to
our
Saviour's
Person
,
and
pays
Honour
to
him
as
an
extraordinary
Prophet
;
Sir
,
I
perceive
that
thou
art
a
Prophet
.
3.
She
desireth
Instruction
and
Resolution
from
him
concerning
the
Worship
and
Service
of
the
true
God
,
how
she
might
seek
him
,
and
where
she
might
serve
him
most
acceptably
;
whether
at
Jerusalem
,
or
upon
Mount
Gerizim
:
Our
Fathers
worshipped
in
this
Mountain
;
but
ye
say
,
Jerusalem
is
the
place
where
Men
ought
to
worship
.
Where
Observe
,
How
ready
and
forward
Persons
of
a
false
Religion
are
to
ascribe
too
much
to
Antiquity
,
and
to
the
Example
and
custom
of
their
Fore-Fathers
.
Whereas
it
is
not
the
continuance
of
a
thousand
or
two
thousand
Years
that
can
make
any
thing
truly
Ancient
in
Religion
,
except
it
has
been
from
the
beginning
:
Nothing
is
truly
Ancient
in
Matters
of
Religion
,
but
that
which
can
derive
its
Original
from
him
that
is
truly
called
the
Ancient
of
Days
.
21
Jesus
saith
unto
her
,
Woman
,
believe
me
,
the
hour
cometh
,
when
ye
shall
neither
in
this
mountain
,
nor
yet
at
Jerusalem
worship
the
Father
.
22
Ye
worship
ye
know
not
what
:
we
know
what
we
worship
:
for
salvation
is
of
the
Jews
.
23
But
the
hour
cometh
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
spirit
and
in
truth
:
for
the
Father
seeketh
such
to
worship
him
.
Here
we
have
our
Saviour's
Answer
to
the
foregoing
Question
,
which
consists
of
two
Parts
;
1.
Concerning
the
Place
of
Worship
.
2.
Concerning
the
Worship
it self
.
As
to
the
Place
of
Worship
,
our
Saviour
tells
her
,
that
though
the
Jews
had
heretofore
by
warrant
of
God's
Word
regularly
worshipped
at
Jerusalem
,
and
the
Samaritans
superstitiously
worshipped
at
Mount
Gerizim
,
yet
the
Hour
was
coming
,
namely
,
at
his
Death
,
when
all
difference
of
Places
for
God's
Worship
should
be
taken
away
,
and
therefore
she
need
not
trouble
her self
about
the
Place
of
God's
Worship
,
to
know
whether
of
the
two
Places
were
holier
,
and
the
better
to
serve
God
in
;
for
ere
long
the
Service
of
God
should
not
be
confined
more
to
one
Place
,
than
another
.
Hence
learn
,
That
since
the
death
of
Christ
,
the
Religious
Difference
of
Places
is
taken
away
,
and
the
Worship
of
God
not
confined
to
any
one
particular
Place
or
Nation
.
2.
Our
blessed
Saviour
resolves
her
concerning
the
Worship
it self
,
namely
,
that
the
Ceremonial
Worship
,
which
the
Jews
and
Samaritans
used
,
should
shortly
be
abolished
,
and
instead
thereof
a
more
spiritual
Form
of
Worship
should
be
established
,
more
suitable
to
the
Spiritual
Nature
of
the
great
and
holy
God
,
and
containing
in
it
the
Truth
and
Substance
of
all
that
which
the
Jewish
Ceremonies
prefigured
and
shadowed
forth
.
Learn
hence
,
That
the
True
Worship
of
God
under
the
Gospel
,
doth
not
consist
in
the
external
Pomp
of
any
outward
Ceremonies
,
but
is
Spiritual
and
Substantial
:
No
Worship
is
acceptable
to
him
,
that
is
the
Father
of
Spirits
,
but
that
which
is
truly
Spiritual
.
24
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
spirit
and
in
truth
.
God
is
a
Spirit
;
that
is
,
he
has
no
Body
nor
bodily
Parts
:
He
is
not
a
bare
spiritual
Substance
,
but
a
pure
and
perfect
Spirit
,
and
therefore
his
Worshippers
must
worship
him
in
Spirit
and
in
Truth
:
Where
Spirit
is
opposed
to
the
Legal
Ceremonies
,
and
Truth
to
the
Jewish
Rites
,
not
to
Hypocritical
Services
;
for
the
old
Patriarchs
did
worship
God
in
Spirit
and
in
Truth
.
As
Truth
is
taken
for
Sincerity
,
they
served
him
with
a
sincere
Conscience
,
and
with
a
single
Heart
.
But
our
Saviour's
Business
is
to
shew
,
That
a
Worship
without
Legal
Rites
and
Jewish
Ceremonies
,
is
proper
to
the
times
of
the
Gospel
.
In
the
Words
,
Observe
,
1.
The
Nature
of
God
declared
.
God
is
a
Spirit
.
2.
The
Duty
of
Man
inferred
;
therefore
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
.
From
the
whole
Note
,
1.
That
God
is
a
pure
Spiritual
Being
.
When
bodily
Parts
,
Hands
and
Eyes
,
&c.
are
ascribed
to
him
,
it
is
only
in
Condescension
to
our
weakness
,
and
to
signifie
those
Acts
in
God
which
such
Members
do
perform
in
us
.
Note
,
2.
That
the
Worship
due
from
the
Creature
to
God
is
spiritual
Worship
,
and
ought
to
be
spiritually
performed
.
The
Jewish
Ceremonial
Worship
was
abolished
to
promote
the
Spirituality
of
Divine
Worship
,
yet
must
not
this
be
so
understood
,
as
if
God
rejected
bodily
Worship
,
because
he
requires
spiritual
under
the
Gopsel
;
for
Jesus
Christ
the
most
spiritual
Worshipper
,
worshipped
God
with
his
Body
.
Besides
,
God
has
appointed
some
Parts
of
Worship
,
which
cannot
be
performed
without
the
Body
,
as
Sacraments
.
In
a
Word
,
God
has
created
the
Body
as
well
as
the
Soul
.
Christ
has
redeemed
the
Body
as
well
as
the
Soul
,
and
he
will
glorify
the
Body
as
well
as
the
Soul
;
therefore
it
is
our
Duty
to
worship
and
glorify
God
,
with
our
Bodies
and
with
our
Spirits
which
are
his
.
25
The
woman
saith
unto
him
,
I
know
that
Messias
cometh
,
which
is
called
Christ
:
when
he
is
come
,
he
will
tell
us
all
things
.
26
Jesus
saith
unto
her
,
I
that
speak
unto
thee
,
am
he
.
Observe
here
,
1.
What
a
General
Expectation
there
was
in
the
Minds
of
all
Persons
(
at
the
time
of
our
Saviour's
appearing
)
of
one
whom
the
Jews
called
the
Messiah
.
I
know
that
Messiah
cometh
.
This
Woman
,
though
a
Samaritan
,
yet
knew
that
the
Messiah
should
come
,
and
that
he
was
now
expected
.
Observe
,
2.
What
the
Work
and
Office
of
the
Messias
was
apprehended
and
believed
to
be
,
namely
,
to
reveal
the
whole
Mind
and
Will
of
God
to
a
lost
World
.
When
the
Messias
is
come
he
will
tell
us
all
things
.
Learn
thence
,
That
the
Lord
Jesus
Christ
,
the
promised
and
true
Messias
,
being
called
and
appointed
by
God
to
be
the
great
Prophet
of
his
Church
,
hath
fully
and
perfectly
revealed
all
things
,
needful
to
be
known
for
our
Salvation
,
John
15.15
.
All
things
that
I
have
heard
of
the
Father
,
I
have
made
known
unto
you
.
Observe
Lastly
,
How
freely
and
fully
Christ
reveals
himself
to
this
poor
Woman
,
he
tells
her
plainly
,
that
he
was
the
Messias
.
When
the
Jews
asked
him
,
John
10.24
.
If
thou
be
the
Christ
tell
us
plainly
,
Christ
did
not
in
plain
Terms
tell
them
who
he
was
.
Nay
,
when
John
Baptist
sent
two
of
his
Disciples
to
ask
him
whether
he
were
He
that
should
come
,
he
gave
them
no
direct
Answer
:
Yet
behold
he
makes
himself
plainly
known
to
this
poor
Woman
,
he
discerning
her
Humility
and
great
Simplicity
,
that
she
was
willing
to
be
instructed
by
him
,
and
did
not
come
to
him
as
the
Jews
and
Pharisees
did
,
captiously
,
with
a
design
to
entangle
and
enspare
him
.
Hence
learn
,
That
the
Lord
Jesus
Christ
delights
to
reveal
himself
and
make
known
his
Mind
and
Will
to
such
as
with
an
humble
Mind
,
and
an
honest
Simplicity
of
heart
do
desire
to
know
him
,
and
understand
their
Duty
to
him
.
27
¶
And
upon
this
came
his
disciples
,
and
marvelled
that
he
talked
with
the
woman
:
yet
no
man
said
,
What
seekest
thou
?
or
,
Why
talkest
thou
with
her
?
28
The
woman
then
left
her
water-pot
,
and
went
her
way
into
the
city
,
and
saith
to
the
men
,
29
Come
,
see
a
man
which
told
me
all
things
that
ever
I
did
:
is
not
this
the
Christ
?
30
Then
they
went
out
of
the
city
and
came
unto
him
.
Observe
here
,
1.
How
the
Providence
of
God
so
ordered
and
disposed
of
things
that
the
Disciples
did
not
return
to
Christ
till
he
had
finisht
his
Discourse
with
this
poor
Woman
.
An
humbled
sinner
may
meet
with
such
Satisfaction
and
sweet
Refreshment
in
Christ's
Company
,
that
the
presence
even
of
Disciples
themselves
(
the
best
and
holiest
of
Saints
)
may
be
lookt
upon
as
injurious
to
it
,
and
an
interruption
of
it
.
This
poor
Woman
had
so
sweet
a
time
with
Christ
,
that
an
end
being
put
to
the
Conference
by
the
coming
of
the
Disciples
,
might
be
Matter
of
Grief
and
Resentment
to
her
.
Yet
the
Providence
of
God
so
ordered
,
that
the
Disciples
did
not
come
to
break
off
the
Conference
till
Christ
had
made
himself
known
as
the
Messias
to
this
poor
Woman
.
Obs.
2.
The
Carriage
and
Behaviour
of
the
Disciples
upon
their
return
to
Christ
.
Finding
him
preaching
a
Sermon
to
a
single
Woman
,
they
marvelled
,
but
yet
were
silent
.
Learn
,
1.
That
the
Humility
and
Condescension
of
the
Lord
Jesus
Christ
in
treating
poor
penitent
and
humbled
sinners
is
matter
of
wonder
and
admiration
,
even
to
Disciples
themselves
.
Oh
blessed
Saviour
▪
there
was
more
Kindness
and
Condescension
,
more
Love
and
Compassion
,
more
Meekness
and
Humility
in
thy self
alone
,
than
in
all
thy
Disciples
and
Followers
put
together
.
Yet
Observe
,
2.
Tho'
they
marvelled
,
they
were
silent
,
No
Man
said
,
Why
talkest
thou
with
her
?
Thence
Note
,
That
such
Reverence
is
due
to
Christ
in
all
his
Dispensations
and
Actions
,
that
when
we
can
see
no
reason
for
what
he
doth
,
it
is
not
for
us
to
inquire
,
much
less
to
quarrel
:
But
we
must
awfully
admire
what
we
cannot
comprehend
.
Observe
3.
the
Behaviour
of
this
Woman
after
the
Conference
was
over
,
she
leaves
her
Water-Pot
,
and
makes
haste
to
invite
and
call
her
Neighbours
to
Christ
,
whose
Grace
and
Kindness
she
had
experienced
.
Learn
thence
.
That
such
as
truly
know
Christ
,
have
tasted
Sweetness
in
him
,
and
derived
Comfort
and
Satisfaction
from
him
,
will
be
forward
to
invite
,
and
industrious
to
draw
others
to
a
saving
Acquaintance
with
him
.
Come
with
me
,
and
see
a
Man
that
told
me
all
that
ever
I
did
,
is
not
this
the
Christ
?
Learn
farther
,
from
the
Woman's
leaving
her
Water-Pot
behind
her
and
hastening
to
the
City
,
That
when
once
a
Soul
has
tasted
the
Sweetness
and
Excellency
that
is
in
Jesus
Christ
,
those
things
which
were
highly
esteemed
before
,
will
be
little
regarded
then
.
The
poor
Woman
came
to
draw
Water
,
and
thought
much
and
spake
much
of
the
Water
of
that
Well
,
which
was
before
her
;
but
meeting
with
Jesus
Christ
,
and
tasting
of
his
Grace
,
she
forgets
both
Water
and
Water-Pot
,
and
away
she
goes
to
fetch
in
all
her
Acquaintance
to
Christ
.
31
¶
In
the
mean
while
his
disciples
prayed
him
,
saying
,
Master
,
eat
.
32
But
he
said
unto
them
,
I
have
meat
to
eat
that
ye
know
not
of
.
33
Therefore
said
the
Disciples
one
to
another
,
Hath
any
man
brought
him
ought
to
eat
?
34
Jesus
saith
unto
them
,
My
meat
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
.
Observe
here
,
The
fit
and
seasonable
Motion
which
our
Saviour's
Disciples
make
to
him
;
Master
,
eat
.
Learn
from
thence
,
That
though
a
Person
's
chief
Care
should
be
for
his
own
Soul
,
and
for
improving
all
Opportunities
for
doing
good
to
the
Souls
of
others
,
yet
the
Bodies
of
Men
must
not
be
neglected
,
but
supported
by
Meat
and
Drink
,
especially
theirs
whose
Health
and
Strength
may
be
of
greater
Use
and
Service
to
God
and
his
Church
.
The
Body
is
the
Servant
of
the
Soul
,
the
Instrument
whereby
it
worketh
;
and
therefore
to
neglect
the
Body
is
to
disable
and
unfit
the
Soul
for
Service
,
to
hinder
the
Functions
and
Operations
of
it
.
The
sixth
Commandment
which
forbids
us
to
kill
,
requires
us
to
use
all
Means
for
the
Preservation
of
Life
both
in
our selves
and
others
.
Observe
next
,
our
Saviour's
Answer
to
the
Disciples
Motion
;
Master
eat
,
say
they
:
I
have
Meat
to
eat
that
ye
know
not
of
,
says
he
,
for
my
Meat
is
to
do
the
Will
of
him
that
sent
me
.
Not
that
our
Saviour
did
not
want
Meat
at
this
time
,
for
he
was
both
hungry
and
thirsty
,
as
appears
by
his
asking
Water
of
the
Woman
to
drink
,
and
by
his
sending
his
Disciples
into
the
City
to
buy
Meat
.
But
our
Lord
was
more
intent
upon
doing
his
Father's
Work
,
than
upon
satisfying
his
own
hunger
.
Christ
hungred
more
after
an
Opportunity
of
doing
good
to
the
Souls
of
Men
,
than
he
did
after
Meat
and
Drink
to
satisfie
his
hunger
.
Lord
!
Let
us
thy
Ministers
learn
of
thee
to
prefer
the
Spiritual
Welfare
of
our
People
,
before
any
temporal
Advantages
whatsoever
.
35
Say
not
ye
,
There
are
yet
four
months
,
and
then
cometh
harvest
?
Behold
,
I
say
unto
you
,
Lift
up
your
eyes
,
and
look
on
the
fields
;
for
they
are
white
already
to
harvest
.
36
And
he
that
reapeth
receiveth
wages
,
and
gathereth
fruit
unto
life
eternal
:
that
both
he
that
soweth
,
and
he
that
reapeth
,
may
rejoyce
together
.
37
And
herein
is
that
saying
true
,
One
soweth
and
another
reapeth
.
38
I
sent
you
to
reap
that
whereon
ye
bestowed
no
labour
:
other
men
laboured
,
and
ye
are
entred
into
their
labours
.
Our
Blessed
Saviour
having
in
the
former
Verses
given
a
most
plain
and
evident
Demonstration
of
his
fervent
desire
to
bring
Souls
home
unto
God
,
doth
in
these
Verses
labor
to
stir
up
and
kindle
the
like
Affections
in
his
Disciples
,
and
this
he
doth
by
three
very
effectual
Arguments
.
The
first
Argument
is
drawn
from
the
Ripeness
of
the
People
,
and
their
Willingness
to
hear
,
and
their
Readiness
to
be
reaped
and
gathered
by
the
Gospel
,
(
whereof
there
was
a
present
instance
in
the
Samaritans
,
who
were
now
coming
forth
in
multitudes
to
Christ
)
which
opportunity
was
therefore
to
be
improved
.
Lift
up
your
Eyes
and
look
on
the
Fields
,
for
they
are
white
already
for
Harvest
.
Learn
hence
,
That
as
a
People
is
sometimes
ripe
for
the
Ministry
of
the
Word
,
as
Corn
is
ripe
and
ready
for
the
Reapers
Hand
,
so
it
is
the
Duty
of
the
Ministers
of
Christ
,
to
lay
hold
upon
such
Opportunities
with
as
much
desire
and
delight
as
the
Harvest-Man
,
doth
upon
a
reaping
Season
.
The
second
Argument
to
stir
up
the
Disciples
Diligence
in
preaching
the
Gospel
is
drawn
from
the
great
Reward
they
should
receive
for
this
their
Work
.
He
that
reapeth
receiveth
Wages
.
The
Harvest
Man's
Wages
is
double
to
what
other
Labourers
receive
.
The
Ministers
of
God
shall
receive
good
Wages
at
his
Hand
,
how
ill
soever
they
are
requited
and
rewarded
by
an
unkind
World
.
And
as
a
farther
Encouragement
it
follows
,
He
that
soweth
and
he
that
reapeth
shall
rejoice
together
;
that
is
,
the
Prophets
who
took
much
pains
in
sowing
the
Seed
of
the
Gospel
and
particularly
John
the
Baptist
,
and
you
my
Apostles
which
succeed
them
and
reap
the
Fruit
of
what
they
did
sow
,
shall
have
the
same
Reward
in
Glory
and
rejoyce
together
.
Learn
hence
,
That
not
only
the
Successful
but
the
Faithful
Labourer
in
God's
Harvest
,
shall
be
rewarded
:
not
only
those
which
see
the
Fruit
of
their
Ministry
in
the
Conversion
of
Sinners
,
but
such
as
are
faithful
Seeds-Men
.
Though
the
Seed
doth
not
come
up
till
we
are
in
our
Graves
,
nay
,
though
it
rots
under
the
Clods
,
and
does
not
come
up
at
all
,
yet
shall
the
faithful
Seeds-Man
be
rewarded
according
to
his
Labour
,
not
according
to
his
Success
.
The
third
Argument
to
quicken
the
Disciples
Diligence
is
drawn
from
the
Easiness
and
Facility
of
that
Labour
which
God
required
of
them
;
Others
have
laboured
,
and
you
are
entred
into
their
Labours
;
that
is
,
the
Prophets
and
John
the
Baptist
have
prepared
the
Ground
and
sown
the
Seed
,
and
made
ready
a
People
for
the
Lord
,
and
now
you
enter
into
their
Labours
,
by
forming
and
gathering
them
into
a
Gospel-Church
;
yet
this
must
not
be
understood
absolutely
,
but
comparatively
:
Not
as
if
the
Prophets
reaped
nothing
,
converted
none
;
but
that
their
Fruit
was
small
in
comparison
of
the
Success
which
the
Apostles
found
.
Nor
is
it
to
be
understood
as
if
the
Apostles
took
no
pains
at
all
,
but
that
the
Prophets
greater
pains
rendred
the
Apostles
Labours
Successful
,
who
took
less
pains
.
Learn
hence
,
1.
That
the
Wisdom
of
God
sees
it
fit
that
all
his
Servants
in
the
Work
of
the
Ministry
do
not
meet
with
the
same
Difficulties
,
nor
enjoy
the
same
Success
.
Some
are
laborious
Sowers
,
others
are
joyful
Reapers
;
some
labour
all
their
Days
with
little
visible
Success
,
others
bring
in
many
to
Christ
,
perhaps
by
a
single
Sermon
;
some
labour
even
with
Weariness
,
and
reap
little
,
others
enter
into
their
Labours
and
reap
much
.
39
¶
And
many
of
the
Samaritans
of
that
city
believed
on
him
,
for
the
saying
of
the
woman
,
which
testified
,
He
told
me
all
that
ever
I
did
.
40
So
when
the
Samaritans
were
come
unto
him
,
they
besought
him
that
he
would
tarry
with
them
:
and
he
abode
there
two
days
.
41
And
many
mo
believed
,
because
of
his
own
word
:
42
And
said
unto
the
woman
,
Now
we
believe
,
not
because
of
thy
saying
:
for
we
have
heard
him
our selves
,
and
know
that
this
is
indeed
the
Christ
,
the
Saviour
of
the
world
.
Here
an
Account
is
given
of
the
Conversion
of
more
of
the
Samaritans
from
the
City
Sychar
.
Some
believed
on
him
,
upon
the
full
Report
which
the
Woman
had
made
,
That
he
had
told
her
all
that
ever
she
did
:
But
others
were
brought
to
believe
by
his
own
Word
.
Now
from
the
Womans
being
an
Instrument
to
bring
her
Acquaintance
to
Christ
,
by
her
own
Experience
of
what
she
had
heard
from
him
;
Learn
,
1.
That
very
weak
Instruments
,
when
they
employ
themselves
for
Christ
,
desiring
to
extol
his
Praise
,
and
set
forth
his
Glory
,
are
sometimes
richly
blessed
with
great
Success
;
Many
of
the
Samaritans
believed
for
the
Saying
of
this
poor
Woman
.
Learn
,
2.
That
when
a
Person
can
say
but
little
of
Christ
,
yet
if
it
be
spoken
from
Experience
and
sensible
Feeling
,
it
will
be
more
Successful
and
Persuasive
,
than
much
more
that
is
spoken
from
Notional
Knowledge
.
Such
was
this
Womans
Testimony
concerning
Christ
;
Come
see
a
Man
that
told
me
all
things
that
ever
I
did
:
Is
not
this
the
Christ
?
She
spake
what
she
found
,
yea
,
what
she
felt
within
her self
,
and
speaking
her
own
Experience
,
many
believed
on
him
for
her
Saying
.
But
further
,
these
Samaritans
believed
Christ
to
be
a
Prophet
upon
the
Testimony
of
this
Woman
.
But
they
believed
him
afterwards
to
be
the
Messias
or
the
Saviour
of
the
World
,
upon
the
Credit
and
Authority
of
his
own
Word
,
v.
41.
And
many
more
believed
,
because
of
his
own
Word
.
Thence
Learn
,
That
although
Instruments
speaking
may
be
a
means
to
draw
Persons
to
give
some
assent
to
Truth
,
yet
it
is
Christ
himself
that
must
work
a
full
Persuasion
,
and
his
own
Word
is
the
surest
Foundation
for
Faith
to
build
and
depend
upon
:
Now
we
believe
not
because
of
thy
saying
,
for
we
have
heard
him
our selves
.
43
¶
Now
after
two
days
he
departed
thence
,
and
went
into
Galilee
:
44
For
Jesus
himself
testified
;
that
a
prophet
hath
no
honour
in
his
own
countrey
.
45
Then
when
he
was
come
into
Galilee
,
the
Galileans
received
him
,
having
seen
all
the
things
that
he
did
at
Jerusalem
at
the
feast
:
for
they
also
went
unto
the
feast
.
Our
Blessed
Saviour
having
spent
two
days
with
the
Samaritans
,
as
an
Introduction
to
the
calling
of
the
Gentiles
,
he
goes
forward
towards
Galilee
,
the
Place
which
he
was
pleased
to
make
choice
of
,
for
the
Exercise
of
the
greatest
Part
of
his
Ministry
.
Coming
into
Galilee
he
passeth
by
the
City
of
Nazareth
,
where
he
had
had
his
Education
,
knowing
what
little
Respect
he
was
like
to
find
there
:
A
Prophet
ordinarily
having
little
Honour
in
his
own
Country
:
Therefore
shunning
Nazareth
,
he
goeth
to
Cana
,
where
he
had
done
his
first
Miracle
.
Learn
hence
,
1.
That
there
is
a
real
Tribute
of
Honour
due
unto
every
Prophet
and
Minister
of
God
,
which
ought
to
be
testified
by
Reverence
to
their
Persons
,
by
a
due
Estimation
of
the
Dignity
of
their
Calling
,
by
Obedience
to
their
Doctrine
,
and
by
an
honourable
Maintenance
.
A
Prophet
should
have
Honour
;
and
Honour
includes
all
these
.
2.
It
is
very
usual
and
ordinary
for
the
Prophets
of
God
to
meet
with
least
Respect
,
where
they
are
most
known
;
their
nearest
Neighbours
,
their
nearest
Relations
,
their
nearest
Acquaintance
are
oft-times
farthest
off
from
giving
them
that
Honour
that
is
due
unto
them
.
Learn
,
3.
That
the
true
Prophets
and
Messengers
of
God
shall
be
sure
to
find
some
that
will
entertain
their
Persons
,
and
embrace
their
Ministry
,
though
they
be
disesteemed
and
rejected
by
others
.
Tho'
our
Saviour
had
no
Honour
at
Nazareth
,
yet
he
found
Entertainment
amongst
the
rest
of
the
Galileans
.
46
So
Jesus
came
again
into
Cana
of
Galilee
,
where
he
made
the
water
wine
.
And
there
was
a
certain
noble
man
,
whose
son
was
sick
at
Capernaum
.
47
When
he
heard
that
Jesus
was
come
out
of
Judea
into
Galilee
,
he
went
unto
him
,
and
besought
him
that
he
would
come
down
and
heal
his
son
:
for
he
was
at
the
point
of
death
.
48
Then
said
Jesus
unto
him
,
Except
ye
see
signs
and
wonders
,
ye
will
not
believe
.
49
The
noble
man
saith
unto
him
,
Sir
,
come
down
ere
my
child
die
.
50
Jesus
saith
unto
him
,
Go
thy
way
;
thy
son
liveth
.
And
the
man
believed
the
word
that
Jesus
had
spoken
unto
him
,
and
he
went
his
way
.
51
And
as
he
was
now
going
down
,
his
servants
met
him
,
and
told
him
,
saying
,
Thy
son
liveth
.
52
Then
enquired
he
of
them
the
hour
,
when
he
began
to
amend
:
and
they
said
unto
him
,
Yesterday
at
the
seventh
hour
the
fever
left
him
.
53
So
the
father
knew
that
it
was
at
the
same
hour
,
in
the
which
Jesus
said
unto
him
,
Thy
son
liveth
;
and
himself
believed
,
and
his
whole
house
.
54
This
is
again
the
second
miracle
that
Jesus
did
,
when
he
was
come
out
of
Judea
into
Galilee
.
In
this
last
Paragraph
of
the
Chapter
we
find
our
blessed
Saviour
performing
a
second
Miracle
in
Cana
of
Galilee
,
curing
a
noble
Man's
Son
that
was
sick
of
a
Fever
:
This
noble
Man
apprehended
Christ
to
be
a
Prophet
,
and
believed
that
if
he
were
bodily
present
with
his
Son
he
might
possibly
cure
him
;
but
he
did
not
believe
him
to
be
the
Messias
,
who
was
true
God
and
every
where
present
:
Therefore
to
give
him
an
infallible
Proof
that
he
was
so
,
he
tells
him
his
Son
was
cured
by
the
Word
of
his
Mouth
,
even
at
that
distance
.
By
which
Miracle
he
cured
not
only
the
Child
of
his
Fever
,
but
the
Father
of
his
Unbelief
.
From
the
whole
we
Note
,
1.
The
Person
that
here
applies
himself
to
Christ
;
A
noble
Man
.
We
do
not
find
Christ
oft
attended
with
Nobility
.
Have
any
of
the
Rulers
believed
on
him
?
Yes
;
here
is
one
?
The
Sovereign
Grace
of
God
is
free
,
and
he
has
his
Numbers
among
all
Orders
,
Ranks
and
Degrees
of
Men.
And
tho'
not
many
Noble
are
called
,
yet
some
are
.
Note
,
2.
The
Calamity
which
befel
this
noble
Person
;
his
Son
was
sick
,
yea
,
dying
.
Earthly
Greatness
is
no
Defence
against
Afflictions
;
great
Men
are
in
Trouble
as
other
Men
;
neither
the
Wealth
and
Riches
of
this
noble
Man
,
nor
his
Power
and
Authority
,
nor
his
Honour
in
his
Country
,
nor
his
Favour
with
his
Prince
,
could
keep
off
God's
Hand
either
from
himself
or
from
his
Son
:
But
the
Father
feels
as
much
by
Simpathy
as
the
Child
by
Sense
.
Note
,
3.
The
Cause
and
special
Occasion
which
brought
this
noble
Man
to
Christ
:
It
was
in
general
,
an
Affliction
;
and
,
in
particular
,
the
sickness
of
his
Child
.
Learn
thence
,
That
great
is
the
Fruit
and
Profit
of
Afflictions
to
the
Children
of
Men.
Many
with
this
noble
Man
,
never
come
to
Christ
till
they
be
driven
by
the
Cross
;
and
particularly
,
God
sanctifies
the
Sickness
and
Death
of
near
and
dear
Relations
,
(
Children
in
special
)
to
bring
Persons
nearer
to
himself
.
Note
,
4.
This
noble
Man
was
neither
faithless
nor
faithful
;
had
he
been
quite
faithless
,
he
had
not
taken
such
Pains
to
come
to
Christ
;
had
he
been
faithful
,
he
had
not
limited
the
Son
of
God
,
by
saying
,
Come
down
and
heal
my
Son
ere
he
die
.
Come
down
,
as
if
Christ
could
not
have
cured
him
absent
;
ere
my
Son
die
,
as
if
the
same
Power
required
to
heal
him
being
sick
,
could
not
raise
him
being
dead
.
Lord
,
heal
my
Son
,
had
been
a
proper
Suit
to
him
,
who
was
the
great
Physician
:
But
,
Come
down
and
heal
him
,
was
to
teach
Christ
how
to
work
.
He
who
doth
whatsoever
he
will
,
must
do
it
how
he
will
,
and
when
he
will
.
It
is
for
us
to
crave
and
receive
,
not
to
prescribe
and
appoint
.
Note
,
5.
The
Meekness
and
great
condescending
Goodness
of
Jesus
Christ
;
notwithstanding
the
Infirmity
of
this
poor
Man
,
our
Lord
says
,
Go
thy
way
,
thy
Son
liveth
.
Worthiness
in
the
Creature
is
not
the
Motive
that
rules
Christ
.
Should
we
measure
our
Hopes
by
our
Worthiness
,
there
were
no
Blessing
to
be
hoped
for
;
but
if
we
measure
them
by
Christ's
Bounty
and
Compassion
,
there
is
no
Blessing
to
be
despaired
of
.
Note
,
6.
How
Christ
not
only
answers
the
Desires
,
but
exceeds
the
Expectations
of
this
distressed
Person
:
His
Request
was
only
,
Come
and
heal
my
Son
.
Christ's
Answer
was
,
Go
thy
way
,
thy
Son
liveth
.
Our
heavenly
Father
,
when
he
doth
not
give
us
what
we
ask
,
gives
us
better
than
we
asked
.
We
ask
what
we
think
best
,
but
God
gives
what
he
knows
best
.
Christ
here
gave
a
greater
Demonstration
of
his
Omnipotency
than
was
craved
.
Note
,
Lastly
,
With
one
Word
doth
Christ
heal
two
Patients
;
the
Son
of
his
Fever
,
the
Father
of
his
Unbelief
.
It
was
a
low
degree
of
Faith
that
brought
the
Father
to
Christ
;
it
was
an
higher
degree
that
sent
him
back
to
his
Son
;
but
highest
of
all
,
when
finding
his
Son
healed
,
he
himself
believed
and
his
whole
House
.
Learn
hence
,
That
a
weak
Faith
may
be
true
,
but
a
true
Faith
is
always
growing
and
increasing
;
It
is
like
the
Path
of
the
Just
,
that
shineth
more
and
more
until
the
perfect
Day
.
CHAP.
V.
AFter
this
there
was
a
feast
of
the
Jews
,
and
Jesus
went
up
to
Jerusalem
.
2
Now
there
is
at
Jerusalem
by
the
sheep
-
market
a
pool
,
which
is
called
in
the
Hebrew
tongue
,
Bethesda
,
having
five
porches
.
3
In
these
lay
a
great
multitude
of
impotent
folk
,
of
blind
,
halt
,
withered
,
waiting
for
the
the
moving
of
the
water
.
4
For
an
angel
went
down
at
a
certain
season
into
the
pool
,
and
troubled
the
water
:
whosoever
then
first
after
the
troubling
of
the
water
stepped
in
,
was
made
whole
of
whatsoever
disease
he
had
.
This
Chapter
begins
with
a
Description
of
the
famous
Pool
of
Bethesda
,
whose
Waters
were
Medicinal
to
cure
the
first
comer
thereinto
,
whatsoever
Disease
he
had
.
Some
think
this
was
effected
in
a
natural
way
,
and
that
the
Entrails
of
the
sacrificed
Beasts
being
wasted
in
this
Pool
,
an
healing
Vertue
was
communicated
for
curing
the
Palsie
and
such
cold
Diseases
:
As
Persons
that
have
lame
and
withered
Hands
are
at
this
day
,
directed
to
put
them
into
the
Belly
of
a
Beast
newly
opened
.
But
others
look
upon
the
healing
Vertue
of
this
Pool
to
be
supernatural
and
miraculous
,
because
it
cured
all
Diseases
,
how
old
,
great
and
desperate
soever
,
and
this
in
a
moment
,
or
very
quickly
;
and
but
one
at
a
time
;
and
that
one
,
the
first
that
stepp'd
in
only
,
after
an
Angel
had
descended
and
troubled
the
Waters
:
All
which
shew
that
the
healing
Vertue
came
not
from
the
goodness
of
the
Waters
,
but
that
it
was
a
supernatural
Work
.
Some
think
that
the
Miracle
of
this
Pool
was
granted
to
the
Jews
,
partly
to
strengthen
them
in
the
true
worship
of
God
,
and
to
confirm
them
in
their
religious
Course
of
Sacrificing
,
against
the
Scoffs
of
the
Romans
,
who
were
now
their
Lords
;
such
a
Vertue
being
given
to
that
Water
wherein
their
Sacrifices
were
wont
to
be
washed
.
Learn
hence
,
That
means
of
God's
appointment
,
how
improbable
and
unlikely
soever
,
must
not
be
despised
,
but
awfully
admired
,
and
thankfully
used
,
although
the
way
and
manner
of
their
working
be
not
understood
or
comprehended
by
us
.
5
And
a
certain
man
was
there
,
which
had
an
infirmity
thirty
and
eight
years
.
6
When
Jesus
saw
him
lie
,
and
knew
that
he
had
been
now
a
long
time
in
that
case
,
he
saith
unto
him
,
Wilt
thou
be
made
whole
?
7
The
impotent
man
answered
him
,
Sir
,
I
have
no
man
,
when
the
water
is
troubled
,
to
put
me
into
the
pool
:
but
while
I
am
coming
,
another
steppeth
down
before
me
.
8
Jesus
saith
unto
him
,
Rise
,
take
up
thy
bed
,
and
walk
.
9
And
immediately
the
man
was
made
whole
,
and
took
up
his
bed
,
and
walked
:
and
on
the
same
day
was
the
sabbath
.
10
¶
The
Jews
therefore
said
unto
him
that
was
cured
,
It
is
the
sabbath-day
;
it
is
not
lawful
for
thee
to
carry
thy
bed
.
11
He
answered
them
,
He
that
made
me
whole
,
the
same
said
unto
me
,
Take
up
thy
bed
and
walk
.
12
Then
asked
they
him
,
What
man
is
that
which
said
unto
thee
,
Take
up
thy
bed
and
walk
?
13
And
he
that
was
healed
,
wist
not
who
it
was
:
for
Jesus
had
conveyed
himself
away
,
a
multitude
being
in
that
place
.
It
was
very
commendable
that
the
rich
Men
did
not
engross
this
Pool
,
and
the
Benefit
of
it
to
themselves
,
but
suffered
poor
People
to
come
to
it
.
In
this
College
of
Cripples
a
poor
Man
that
had
been
lame
thirty
eight
Years
was
found
,
who
wanting
Strength
to
help
himself
,
wanting
Money
to
hire
others
,
and
others
wanting
Mercy
to
help
him
;
Christ
takes
pity
on
him
,
and
because
he
could
not
go
to
Health
,
Health
is
graciously
brought
to
him
,
and
that
by
the
Hand
of
the
great
Physician
,
Christ
Jesus
.
Observe
here
,
1.
That
not
only
are
Mens
Bodies
subject
to
innumerable
Infirmities
and
Diseases
,
but
it
pleases
God
for
wise
Ends
to
continue
some
of
his
Servants
labouring
under
bodily
Weakness
for
many
Years
together
,
yea
,
even
all
the
days
of
their
Life
.
Here
is
a
poor
Man
for
eight
and
thirty
Years
together
under
the
Discipline
of
God's
Rod
by
bodily
Weakness
.
Observe
,
2.
That
it
is
the
Duty
of
the
Afflicted
to
wait
upon
God
in
a
diligent
use
of
all
Means
which
God
has
appointed
for
their
Help
and
Healing
:
As
to
trust
to
Means
,
is
to
neglect
God
;
so
to
neglect
the
Means
,
is
to
tempt
God
.
This
poor
Man
,
no
doubt
,
had
made
use
of
the
Means
before
,
yet
waits
at
the
Pool
now
.
Observe
,
3.
Tho'
Christ
well
knew
the
Case
of
this
afflicted
Person
,
and
wanted
no
Information
,
yet
he
asks
him
,
If
he
were
willing
to
be
made
whole
?
to
make
him
sensible
of
his
Misery
,
to
quicken
his
Desires
after
healing
,
and
to
raise
his
Expectations
of
Help
from
him
.
Tho'
Christ
knows
our
Wants
,
yet
he
takes
no
notice
of
them
,
till
we
make
them
known
to
him
by
Prayer
.
Observe
,
4.
The
time
when
Christ
wrought
this
Miracle
of
healing
upon
the
impotent
Man
;
it
was
on
the
Sabbath-day
;
and
as
an
Evidence
of
the
certainty
of
the
Cure
,
Christ
bids
him
take
up
his
Bed
and
walk
.
Our
Saviour's
Miracles
were
real
and
beneficial
,
they
were
obvious
to
Sense
,
and
would
bear
the
Examination
of
all
Persons
.
The
Miracles
which
the
Church
of
Rome
boast
of
,
will
not
bear
the
Examination
of
our
Senses
:
Their
great
Miracle
,
Transubstantiation
,
is
so
far
from
being
obvious
to
Sense
,
that
it
contradicts
the
Sense
and
Reason
of
Mankind
,
and
is
the
greatest
Affront
to
humane
Nature
that
ever
the
World
was
acquainted
with
.
And
our
Saviour's
working
this
and
many
other
Miracles
,
on
the
Sabbath-day
was
for
the
Testification
of
the
Miracles
to
all
Persons
that
would
take
notice
of
them
.
Observe
,
5.
How
unjustly
the
Jews
tax
the
Cripple
that
was
healed
with
the
breach
of
the
Sabbath
,
for
taking
up
his
Bed
and
walking
on
the
Sabbath-day
;
whereas
the
Law
only
forbad
carrying
Burthens
on
the
Sabbath-day
for
Profit
,
in
a
way
of
Trade
:
But
this
Man's
carrying
his
Bed
,
was
a
Testimony
of
God's
Goodness
and
Mercy
towards
him
,
and
of
his
Gratitude
and
Thankfulness
towards
God
.
Hypocritical
and
superstitious
Persons
oft-times
pretend
much
Zeal
for
observing
the
Letter
of
the
Law
,
little
respecting
the
Moral
Sense
and
Signification
of
it
.
Besides
,
our
Saviour
had
a
mind
to
let
the
Jews
know
that
he
was
Lord
of
the
Sabbath
,
that
he
had
a
Power
over
it
,
and
could
dispense
with
it
as
he
thought
good
.
Observe
,
Lastly
,
The
great
Modesty
and
Humility
of
our
blessed
Saviour
,
how
hateful
all
Ostentation
and
Vain-glory
was
unto
him
;
for
having
wrought
this
famous
Miracle
before
the
People
at
a
Publick
Time
,
the
Feast
of
the
Passover
,
to
shun
all
Applause
from
the
Multitude
,
he
conveys
himself
privately
away
from
them
:
Jesus
conveyed
himself
away
,
a
multitude
being
in
that
place
.
Our
Saviour's
Business
was
to
do
much
Good
,
and
make
but
little
Noise
:
He
sought
not
his
own
Glory
.
14
Afterward
Jesus
findeth
him
in
the
temple
,
and
said
unto
him
,
Behold
,
thou
art
made
whole
:
sin
no
more
,
lest
a
worse
thing
come
unto
thee
.
These
words
are
our
Saviour's
seasonable
Advice
and
Counsel
to
the
poor
impotent
Cripple
,
whom
he
had
miraculously
restored
to
Health
and
Soundness
.
Where
,
Observe
,
1.
The
Person
admonishing
;
Jesus
,
he
that
had
been
his
Physician
before
,
is
his
Monitor
and
Teacher
now
:
Behold
,
thou
art
whole
;
sin
no
more
.
Oh
,
how
much
is
it
the
Duty
,
but
how
seldom
the
Practice
of
those
whom
God
makes
Instruments
for
recovering
bodily
Health
,
to
put
their
Patients
in
mind
of
their
Obligations
to
Thankfulness
and
new
Obedience
?
Thus
did
our
Saviour
here
.
The
Recovered
Mans
Physician
gave
him
Instruction
,
his
Healer
became
his
Monitor
.
Sin
no
more
.
Obs
.
2.
The
Person
admonished
,
the
recovered
Cripple
:
Thou
art
made
whole
.
But
,
what
was
he
?
Not
a
Disciple
,
not
a
Believer
:
For
he
that
was
healed
,
wist
not
who
Jesus
was
,
v.
13.
he
knew
not
Christ
,
therefore
believed
not
on
him
,
and
yet
was
healed
by
him
.
Thence
Learn
,
That
there
are
many
outward
Mercies
and
common
Blessings
which
Christ
bestows
upon
those
that
have
no
spiritual
Knowledge
of
him
,
or
saving
Acquaintance
with
him
.
The
Man
that
was
healed
,
wist
not
who
he
was
that
had
healed
him
.
Observe
,
3.
The
Place
where
Christ
meets
this
his
recovered
Patient
;
not
at
the
Tavern
,
but
in
the
Temple
,
returning
Thanks
to
God
for
his
recovered
Health
.
When
God
sends
forth
his
Word
and
healeth
us
,
it
is
our
Duty
to
make
our
first
Visit
to
God's
House
,
and
to
pay
our
Vows
in
the
great
Congregation
,
and
found
forth
the
Praises
of
our
great
and
gracious
Deliverer
.
Observe
,
4.
The
Circumstance
of
Time
when
Christ
found
him
in
the
Temple
,
soon
after
his
recovery
.
Afterwards
Jesus
findeth
him
in
the
Temple
.
We
must
not
be
clamorous
and
importunate
to
receive
Mercies
,
and
dumb
and
tongue-tied
in
returning
Thanks
;
but
make
haste
,
and
not
delay
the
time
to
pay
our
Acknowledgments
to
him
that
healeth
us
.
Observe
,
5.
The
Admonition
it self
;
Behold
,
thou
art
made
whole
,
sin
no
more
,
lest
a
worse
thing
come
unto
thee
;
where
our
Saviour
admonishes
him
of
the
greatness
of
the
Mercy
;
Behold
,
thou
art
made
whole
;
and
subjoyns
a
cautionary
Direction
,
Sin
no
more
.
Where
it
is
necessarily
implyed
,
that
sin
is
always
the
deserving
,
and
oft
times
the
procuring
Cause
of
a
Person
's
Afflictions
and
Calamities
;
and
that
the
best
and
surest
way
to
prevent
the
Return
of
Judgments
and
Calamities
to
a
Person
,
is
for
a
Person
to
return
no
more
to
sin
;
Sin
no
more
lest
a
worse
thing
come
unto
thee
;
where
it
is
farther
implied
,
that
Almighty
God
has
sorer
Plagues
and
severer
Judgments
in
store
for
those
Sinners
who
go
on
obstinately
in
a
Course
of
Sin
and
Rebellion
against
God
,
notwithstanding
all
the
signal
Rebukes
of
his
avenging
Anger
.
From
the
whole
Note
,
That
when
the
Lord
doth
graciously
heal
a
Person
or
a
People
,
it
is
a
Mercy
to
be
much
observed
and
thankfully
acknowledged
.
15
The
man
departed
,
and
told
the
Jews
that
it
was
Jesus
which
had
made
him
whole
.
16
And
therefore
did
the
Jews
persecute
Jesus
,
and
sought
to
slay
him
,
because
he
had
done
these
things
on
the
sabbath
day
.
After
the
Man
understood
who
his
Healer
and
Benefactor
was
,
he
went
and
told
the
Jewish
Magistrates
,
it
was
Christ
that
had
healed
him
.
This
he
did
,
not
with
any
evil
Design
no
doubt
,
to
inform
against
him
and
stir
up
the
Jews
to
persecute
him
,
but
desirous
to
publish
what
Christ
had
done
to
his
Honour
,
and
to
direct
others
to
make
use
of
him
.
Learn
thence
,
That
it
is
the
Duty
of
all
those
that
have
experienced
the
Power
and
Pity
of
Christ
themselves
to
proclaim
and
publish
it
to
others
,
to
the
intent
that
all
that
need
him
may
experience
Help
and
Healing
from
him
.
This
seems
to
be
the
poor
Man's
Design
:
But
behold
the
Blindness
,
Obstinacy
and
Malice
of
the
Jews
,
who
persecuted
Christ
and
sought
to
kill
him
for
doing
good
,
and
healing
a
Cripple
that
had
been
thirty
eight
Years
so
:
Therefore
did
the
Jews
persecute
Jesus
,
and
sought
to
slay
him
.
Yet
observe
,
the
Cloak
and
Pretence
they
have
for
their
malicious
Persecution
of
our
Saviour
,
namely
,
the
supposed
Violation
of
the
Sabbath-day
;
They
sought
to
slay
him
,
because
he
had
done
these
things
on
the
Sabbath-day
.
Learn
hence
,
That
great
Cruelty
against
Christ
and
his
Members
,
has
always
been
and
still
is
,
masked
and
disguised
with
a
fair
Pretence
of
Zeal
for
God
and
his
Commands
.
The
Pharisees
mortally
hated
our
Saviour
,
therefore
,
to
cover
their
Malice
,
they
traduce
him
as
a
Prophaner
of
the
Sabbath
,
and
seek
to
take
away
his
Life
.
17
¶
But
Jesus
answered
them
,
My
Father
worketh
hitherto
,
and
I
work
.
From
this
Verse
to
the
End
of
the
Chapter
,
we
have
our
Saviour's
Apology
,
for
his
working
the
foregoing
Cure
on
the
impotent
Man
on
the
Sabbath-Day
.
And
the
chief
Argument
he
insists
upon
,
is
drawn
from
his
Unity
and
Equality
in
Nature
and
Operation
with
his
Father
;
As
the
Father
worketh
,
says
he
,
so
I
work
.
Here
he
speaks
of
himself
not
as
a
Servant
,
or
Instrument
in
his
Father's
Hand
,
but
as
a
Fellow-Worker
with
the
Father
,
both
in
the
Works
of
Creation
and
in
the
Works
of
Providence
and
Preservation
also
.
Learn
hence
,
1.
That
although
Almighty
God
has
long
since
ceased
from
the
Works
of
Creation
,
yet
not
from
the
Work
of
Preservation
.
My
Father
worketh
hitherto
;
not
by
creating
new
Kinds
of
Creatures
,
but
by
upholding
and
preserving
what
he
has
already
created
.
Learn
,
2.
That
Christ
the
Son
of
God
,
is
joyned
with
and
undivided
from
the
Father
in
Working
.
As
the
Father
created
all
things
by
him
(
not
as
a
Man
and
as
an
Instrument
in
the
Father's
Hand
,
for
then
he
was
not
such
)
but
as
his
Fellow-Worker
,
being
equal
in
Nature
and
Power
,
with
the
Father
;
in
like
manner
as
the
Father
preserveth
,
sustaineth
,
governeth
and
upholdeth
all
things
,
so
doth
Christ
;
the
Father's
Actions
and
his
,
being
the
same
.
My
Father
worketh
hitherto
,
and
I
work
.
18
Therefore
the
Jews
sought
the
more
to
kill
him
,
because
he
not
only
had
broken
the
sabbath
,
but
said
also
that
God
was
his
Father
,
making
himself
equal
with
God
.
19
Then
answered
Jesus
,
and
said
unto
them
,
Verily
verily
I
say
unto
you
,
The
Son
can
do
nothing
of
himself
,
but
what
he
seeth
the
Father
do
:
for
what
things
soever
he
doeth
,
these
also
doeth
the
Son
likewise
.
Observe
here
,
the
Jews
instead
of
being
satisfied
,
were
the
more
enraged
,
not
only
because
he
had
violated
the
Sabbath
,
(
as
they
pretended
)
by
healing
the
Cripple
on
the
Sabbath-Day
,
but
because
Christ
had
asserted
,
that
God
was
his
Father
in
a
peculiar
manner
,
and
made
himself
equal
with
God
.
Our
Saviour
therefore
goes
on
to
assert
his
Equality
and
Conjunction
with
the
Father
in
his
Operations
and
Workings
,
which
doth
at
once
justify
his
Work
on
the
Sabbath-day
,
and
prove
him
to
be
truly
and
really
God
.
Now
our
holy
Lord
to
prove
himself
equal
with
God
the
Father
,
produces
first
many
Arguments
to
v.
31.
and
then
alledges
the
Testimony
of
many
Witnesses
,
to
the
end
of
the
Chapter
.
Our
Saviour's
first
Argument
to
prove
himself
equal
with
the
Father
in
Essence
and
Nature
is
this
,
That
the
Father
and
he
are
equal
in
Operation
,
in
Will
and
Consent
for
Working
;
that
the
Son
doth
all
that
the
Father
doth
,
and
the
Father
doth
nothing
without
the
Son
,
v.
19.
The
Son
can
do
nothing
of
himself
;
that
is
,
as
Man
,
as
the
Messias
;
and
as
Mediator
,
he
could
do
nothing
of
himself
.
His
perfect
Obedience
to
,
and
Complyance
with
,
the
Will
of
his
Father
that
sent
him
,
would
not
suffer
him
to
do
any
thing
without
him
:
But
as
God
,
he
could
do
all
things
of
himself
.
Learn
hence
,
That
it
is
an
undeniable
Proof
that
the
Father
and
Son
are
one
in
Nature
,
Essence
and
Being
,
in
that
they
are
inseparable
and
undivided
in
Operation
and
Working
;
What
things
soever
the
Father
doth
,
these
also
doth
the
Son
likewise
;
and
the
Son
doth
nothing
of
himself
,
but
what
he
seeth
the
Father
do
:
Therefore
Father
and
Son
being
equal
in
Operation
and
Working
,
are
equal
in
Nature
and
Being
;
and
consequently
both
essentially
truly
and
really
God
.
Therefore
the
Arians
of
old
,
and
the
Socinians
at
this
Day
are
wide
,
when
they
produce
this
Text
,
The
Son
can
do
nothing
of
himself
,
to
prove
that
Christ
is
not
equal
with
God
the
Father
.
They
forget
or
neglect
to
distinguish
betwixt
his
Divine
Nature
,
which
could
do
all
things
,
and
his
Mediatorial
Office
,
which
could
not
do
,
but
what
the
Father
that
sent
him
,
had
appointed
him
to
do
.
20
For
the
Father
loveth
the
Son
,
and
sheweth
him
all
things
that
himself
doeth
:
and
he
will
shew
him
greater
works
then
these
,
that
ye
may
marvel
.
The
second
Argument
which
our
Saviour
produces
to
prove
his
Unity
in
Nature
and
Equality
in
Operation
with
the
Father
,
is
drawn
from
that
special
Love
which
the
Father
beareth
to
the
Son
,
which
inclines
him
to
communicate
all
things
to
him
by
a
Divine
and
Ineffable
Communication
.
Learn
hence
,
1.
That
God
the
Father
loveth
Jesus
Christ
his
Son
.
with
an
Essential
,
Natural
and
Necessary
Love
,
as
being
the
Substantial
Image
of
himself
and
the
Splendor
and
Brightness
of
his
Glory
.
The
Father
loveth
the
Son
;
that
is
,
with
an
Essential
,
Eternal
and
Ineffable
Love
.
2.
That
the
Father's
Love
to
Christ
was
Communicative
;
the
Father
communicated
his
Essence
and
Nature
,
his
Wisdom
and
Power
for
Operation
to
the
Son
:
The
Father
sheweth
the
Son
all
things
that
himself
doth
,
namely
,
by
a
Divine
,
Inconceivable
and
Unspeakable
Communication
.
21
For
as
the
Father
raiseth
up
the
dead
and
quickneth
them
:
even
so
the
Son
quickneth
whom
he
will
.
A
third
Argument
proving
Christ
to
be
God
,
and
equal
with
the
Father
,
is
here
produced
,
namely
,
his
raising
of
the
dead
:
He
is
jointly
with
the
Father
in
that
Work
,
and
equal
with
him
:
As
the
Father
quickneth
whom
he
please
,
so
doth
the
Son
quicken
whom
he
will
;
that
is
,
not
as
the
Father's
Instrument
,
but
as
a
principal
Agent
,
by
the
same
Authority
,
and
with
the
like
absolute
Freedom
of
Will
which
the
Father
uses
,
being
a
Sovereign
and
Independent
Being
as
the
Father
is
;
As
the
Father
raiseth
the
dead
and
quickneth
them
,
so
the
Son
quickneth
whom
he
will
.
Learn
hence
,
1.
That
quickning
and
raising
of
the
dead
is
an
Act
of
Omnipotency
and
proper
to
God
only
;
The
Father
raiseth
the
dead
and
quickneth
them
.
2.
That
Christ's
Power
to
raise
the
dead
as
well
as
his
Father
,
is
a
Proof
of
his
Equality
with
his
Father
,
and
an
Evidence
of
his
being
truly
and
really
God
;
the
Son
quickneth
whom
he
will
.
22
For
the
Father
judgeth
no
man
;
but
hath
committed
all
judgment
unto
the
Son
:
23
That
all
men
should
honour
the
Son
,
even
as
they
honour
the
Father
.
He
that
honoureth
not
the
Son
,
honoureth
not
the
Father
which
hath
sent
him
.
A
fourth
Instance
of
Christ's
God-head
,
and
proof
of
his
Equality
with
the
Father
,
is
,
That
it
is
his
Work
to
judge
the
World
;
The
Father
,
says
Christ
,
judges
no
Man
;
that
is
,
no
Man
without
me
,
but
all
Men
by
me
,
to
this
intent
,
That
all
Men
should
honour
the
Son
,
even
as
they
honour
the
Father
;
that
is
,
honour
him
with
the
same
Faith
,
Love
,
Fear
,
Worship
that
is
due
and
payable
to
God
the
Father
.
Hence
learn
,
1.
That
Christ
as
God
hath
the
absolute
Power
of
Life
and
Death
,
of
Absolution
and
Condemnation
,
which
he
executes
in
Conjunction
with
his
Father
.
2.
That
Christ
having
this
Power
of
judging
the
World
,
with
the
Father
,
doth
shew
that
the
same
Glory
is
due
to
him
,
which
is
due
unto
the
Father
.
All
Men
should
honour
the
Son
,
even
as
they
honour
the
Father
.
3.
That
such
as
pretend
to
honour
Christ
,
but
deny
him
to
be
God
,
equal
with
the
Father
,
They
withdraw
the
highest
Honour
from
him
;
and
such
as
withdraw
Honour
from
the
Son
,
deny
it
to
the
Father
,
who
will
not
be
honoured
but
in
and
through
honouring
of
the
Son
.
This
Text
speaks
dread
and
terror
to
the
Socinians
,
who
pretend
to
Honour
Christ
,
but
not
with
the
same
Honour
with
which
they
pretend
to
honour
the
Father
:
in
God's
Account
they
honour
him
not
at
all
;
For
he
that
honoureth
not
the
Son
,
honoureth
not
the
Father
.
24
Verily
verily
I
say
unto
you
,
He
that
heareth
my
word
,
and
believeth
on
him
that
sent
me
,
hath
everlasting
life
,
and
shall
not
come
into
condemnation
;
but
is
passed
from
death
unto
life
.
25
Verily
verily
I
say
unto
you
,
The
hour
is
coming
,
and
now
is
,
when
the
dead
shall
hear
the
voice
of
the
Son
of
God
:
and
they
that
hear
shall
live
.
26
For
as
the
Father
hath
life
in
himself
;
so
hath
he
given
to
the
Son
to
have
life
in
himself
;
27
And
hath
given
him
authority
to
execute
judgment
also
,
because
he
is
the
Son
of
man
.
Here
we
have
a
fifth
Evidence
of
Christ's
God-head
and
Equality
with
the
Father
,
namely
,
that
he
is
the
Author
of
Spiritual
and
Eternal
Life
,
to
all
that
believe
on
him
.
He
that
was
a
Fountain
of
Life
equal
with
the
Father
,
and
communicated
to
him
from
the
Father
,
is
God
:
But
Christ
hath
this
,
v.
26.
For
as
the
Father
hath
Life
in
himself
,
so
he
has
given
to
the
Son
to
have
Life
in
himself
.
Again
,
he
that
hath
Authority
to
execute
Judgment
upon
Angels
and
Men
,
is
God
;
but
Christ
hath
such
Authority
,
v.
27.
He
hath
given
him
Authority
to
execute
Judgment
.
Farther
,
he
that
with
his
Voice
quickneth
and
maketh
alive
them
that
hear
it
,
is
God
,
but
Christ
doth
this
,
v.
25.
The
dead
shall
hear
the
Voice
of
the
Son
of
God
and
live
.
The
Dead
,
that
is
,
1.
The
Spiritually
dead
;
such
as
are
dead
in
Trespasses
and
Sins
:
These
hearing
the
Voice
of
Christ
in
the
Ministry
of
the
Word
,
shall
live
,
a
Life
of
Grace
on
Earth
,
and
a
Life
of
Glory
in
Heaven
.
2.
Such
as
are
Corporeally
dead
also
;
these
are
likewise
quickned
and
raised
by
Christ
as
God
.
Learn
hence
,
1.
That
God
the
Father
hath
communicated
to
Christ
his
Son
,
a
Power
to
quicken
and
enliven
such
as
are
Spiritually
and
Corporally
dead
.
2.
That
the
Father's
communicating
this
Power
to
the
Son
argues
no
Inequality
nor
Inferiority
in
the
Son
,
but
he
hath
the
same
Life
infinitely
,
independently
and
equally
with
the
Father
,
as
the
Father
hath
it
,
so
hath
the
Son
;
the
Father
hath
it
in
himself
,
and
so
hath
the
Son
also
;
therefore
the
Son
as
well
as
the
Father
,
is
essentially
and
truly
God
.
28
Marvel
not
at
this
:
for
the
hour
is
coming
,
in
the
which
all
that
are
in
the
graves
shall
hear
his
voice
,
29
And
shall
come
forth
,
they
that
have
done
good
,
unto
the
resurrection
of
life
;
and
they
that
have
done
evil
,
unto
the
resurrection
of
damnation
.
Our
Saviour
finding
the
Jews
amazed
and
astonished
at
his
declaring
his
Sovereign
and
Supreme
Authority
and
Power
to
quicken
and
raise
whom
he
pleased
from
the
dead
,
doth
in
these
Verses
assure
them
,
that
there
should
be
a
general
Resurrection
and
an
universal
Day
of
Judgment
,
both
of
the
Righteous
and
the
Wicked
;
and
a
future
Distribution
of
Rewards
and
Punishments
in
another
Life
,
according
to
Men's
Actions
here
in
this
Life
.
All
that
are
in
the
Graves
shall
hear
my
Voice
,
and
shall
come
forth
.
Here
observe
,
1.
The
Certainty
and
Universality
of
the
Resurrection
of
the
dead
declared
;
The
Hour
is
coming
in
which
all
that
are
in
the
Graves
shall
come
forth
.
Obs.
2.
The
powerful
and
efficacious
Means
by
which
this
great
and
sudden
Change
shall
be
effected
and
accompliished
in
the
Morning
of
the
Resurrection
;
namely
,
the
omnipotent
Voice
or
Christ
;
All
that
are
in
the
Graves
shall
hear
his
Voice
,
and
shall
come
forth
.
3.
Here
are
the
different
ends
of
the
Resurrection
declared
according
to
the
Difference
of
Persons
which
shall
then
be
raised
,
Good
and
Bad
;
Those
that
have
done
good
,
to
the
Resurrection
of
Life
,
and
those
that
have
done
evil
to
the
Resurrection
of
Damnation
.
Learn
,
1.
That
there
shall
certainly
be
a
Resurrection
of
the
Body
.
2.
That
all
in
the
Graves
shall
be
raised
,
though
not
all
alike
;
the
Wicked
shall
be
raised
by
the
Power
of
Christ
,
as
their
Judge
;
the
Righteous
shall
be
raised
,
by
Virtue
of
their
Union
with
Christ
,
as
their
Head
.
3.
According
as
Men
live
in
this
World
and
go
out
of
it
,
so
will
they
be
found
at
the
Resurrection
,
without
any
Change
of
their
State
;
there
will
then
be
only
two
sorts
of
Persons
,
Good
and
Bad.
All
that
have
done
Good
,
how
small
soever
the
Degree
of
their
Goodness
hath
been
,
shall
be
rewarded
:
And
all
that
have
done
Evil
,
shall
be
everlastingly
punished
;
For
all
Persons
shall
be
eternally
Happy
or
intollerably
Miserable
in
the
other
World
,
accordingly
as
they
manage
their
Deportment
and
Behaviour
in
this
Life
;
They
that
have
done
Good
shall
go
,
&c.
30
I
can
of
mine
own
self
do
nothing
:
as
I
hear
,
I
judge
:
and
my
judgment
is
just
;
because
I
seek
not
mine
own
will
,
but
the
will
of
the
Father
,
which
hath
sent
me
.
Here
Christ
declares
to
the
Jews
,
and
in
them
to
all
Mankind
,
that
they
might
assure
themselves
his
Judgment
would
be
exactly
Righteous
;
because
he
had
no
private
Will
or
Power
of
his
own
,
contrary
to
,
or
different
from
his
Father
.
Learn
hence
,
That
the
Lord
Jesus
Christ
being
the
same
in
Essence
and
Nature
,
in
Power
and
Operation
with
the
Father
,
had
no
private
Will
or
Interest
of
his
own
,
but
acted
all
things
as
God
,
in
Co-ordination
with
the
Father
;
and
as
Man
in
Subordination
to
him
;
I
can
of
my
own
self
do
nothing
;
that
is
,
neither
as
God
,
nor
as
Mediator
;
not
as
God
,
for
God
the
Father
and
Christ
being
one
,
equal
in
Power
,
what
one
Person
did
the
other
doth
;
not
as
Mediator
,
for
so
Christ
finished
the
Work
which
his
Father
gave
him
to
do
;
the
Will
of
the
Father
and
the
Will
of
Christ
being
both
one
.
31
If
I
bear
witness
of
my self
,
my
witness
is
not
true
.
32
¶
There
is
another
that
beareth
witness
of
me
,
and
I
know
that
the
witness
which
he
witnesseth
of
me
,
is
true
.
Our
Blessed
Saviour
having
produced
these
five
foregoing
Arguments
to
prove
his
Unity
in
Essence
,
and
his
Equality
in
Power
with
the
Father
,
comes
now
to
the
end
of
the
Chapter
,
to
produce
several
Testimonies
for
the
Proof
of
it
;
and
the
first
of
them
is
the
Testimony
of
God
his
Father
;
There
is
another
that
beareth
witness
of
me
,
whose
witness
is
True
.
Now
the
Father
had
lately
at
Christ's
Baptism
by
a
Voice
from
Heaven
declared
him
to
be
his
beloved
Son
,
in
whom
he
was
well-pleased
:
which
illustrious
Testimony
given
to
Christ
,
they
had
not
regarded
.
Learn
hence
,
That
as
Christ
came
into
the
World
in
Obedience
to
his
Father
,
and
to
bear
witness
to
him
;
so
did
the
Father
honour
him
and
bear
witness
of
him
;
and
his
Testimony
concerning
his
Son
is
undoubtedly
True
,
and
to
be
depended
and
rested
upon
;
for
we
make
the
Father
a
Lyar
,
if
we
do
not
depend
upon
the
Record
which
he
has
given
of
his
Son
.
33
Ye
sent
unto
John
,
and
he
bare
witness
unto
the
truth
.
34
But
I
receive
not
testimony
from
man
:
but
these
things
I
say
,
that
ye
might
be
saved
.
The
second
Testimony
to
prove
Christ
to
be
the
Messias
was
that
of
John
the
Baptist
.
We
read
,
John
1.19
.
how
the
Jews
sent
to
inquire
of
him
,
whether
he
were
the
Christ
or
not
;
and
he
denied
it
,
and
pointed
at
Jesus
,
saying
,
Behold
the
Lamb
of
God
;
yet
would
not
the
Jews
abide
by
this
Testimony
of
John
concerning
the
Messias
.
Nevertheless
,
says
Christ
,
I
receive
not
testimony
from
John
;
that
is
,
John
by
his
Testimony
addeth
nothing
to
me
;
I
was
what
I
was
,
and
I
am
what
I
am
,
before
John
testified
of
me
,
and
since
.
Learn
hence
,
That
the
Divinity
of
Christ's
Person
,
and
the
Verity
of
his
Doctrine
,
needs
no
Man's
Testimony
for
the
Confirmation
of
it
,
being
sufficiently
confirmed
by
Christ's
own
Authority
,
and
his
Father's
Testimony
:
I
receive
not
Testimony
from
Man
;
that
is
,
I
need
it
not
,
I
desire
it
not
upon
my
own
Account
,
but
upon
yours
only
,
that
upon
the
Credit
of
John's
Testimony
ye
might
believe
on
me
,
and
be
saved
by
me
:
These
things
I
say
,
that
ye
might
be
saved
.
35
He
was
a
burning
and
a
shining
light
:
and
ye
were
willing
for
a
season
to
rejoyce
in
his
light
.
Observe
here
,
John's
Character
and
the
Peoples
Carriage
.
1.
John's
Character
;
he
was
a
Light
,
a
burning
and
a
shining
Light
:
He
had
in
him
a
Light
of
Knowledge
,
to
enlighten
,
direct
,
and
comfort
others
;
and
this
his
Knowledge
was
accompanied
with
Zeal
,
he
was
a
burning
Light
in
his
Doctrine
,
and
a
shining
Lamp
in
his
Conversation
:
He
had
the
Light
of
Knowledge
in
his
Head
,
the
Warmth
of
Zeal
in
his
Heart
,
and
the
Influence
of
both
in
his
Life
.
Learn
hence
,
1.
That
those
whom
God
calls
to
the
Office
and
Work
of
the
Ministry
,
he
furnishes
with
Abilities
and
Endowments
suitable
to
their
great
Employments
,
he
endues
them
with
a
Light
of
Knowledge
,
which
is
animated
with
the
Heat
and
Warmth
of
Zeal
.
2.
That
Ministerial
Gifts
and
Abilities
are
not
bestowed
alike
upon
all
,
but
dispersed
variously
.
All
are
Lights
,
according
to
their
Measure
,
but
all
are
not
equally
burning
and
shining
Lights
for
Proportion
and
Degree
.
3.
That
the
brightest
,
burning
and
clearest
shining
Lights
in
the
Church
of
Christ
,
have
but
their
time
in
this
World
,
they
are
subject
as
well
as
other
Men
to
the
common
Condition
of
Mortality
,
and
the
Lamp
of
their
Lives
burns
out
the
faster
by
lighting
others
to
Heaven
.
John
was
a
burning
and
a
shining
Light
,
but
now
is
put
out
and
gone
.
Observe
,
2.
As
John's
Character
,
so
the
Peoples
Carriage
;
ye
were
willing
for
a
season
to
rejoyce
in
his
Light
.
Here
is
a
threefold
Gradation
;
they
rejoyced
:
They
rejoyced
in
his
Light
,
and
they
rejoyced
for
a
season
.
1.
They
rejoyced
.
The
word
signifies
,
they
leaped
for
Joy
,
and
danced
about
him
as
Children
do
about
a
Bonfire
,
when
he
first
began
his
Ministry
amongst
them
.
Oh
,
how
warm
are
the
Affections
of
a
People
,
when
a
pious
and
zealous
Minister
comes
first
among
them
!
2.
They
rejoyced
in
his
Light
,
not
in
his
Heat
:
Or
,
they
rejoyced
in
John's
Light
,
not
in
Christ's
:
For
when
they
found
that
John
bare
Record
to
Christ
,
they
soon
grew
cold
in
their
Affections
towards
John
.
3.
They
rejoyced
only
for
a
season
;
for
an
hour
,
as
the
word
signifies
.
For
a
short
time
John's
Ministry
was
acceptable
.
Learn
hence
,
1.
That
it
has
been
an
old
Practice
amongst
Professors
,
not
to
like
their
Pastors
long
,
though
they
have
been
never
such
burning
and
shining
Lights
.
John
was
not
changed
,
but
his
Hearers
were
changed
;
he
did
burn
and
shine
in
the
Candlestick
of
the
Church
with
equal
Zeal
and
Lustre
to
the
last
,
but
they
had
changed
their
Thoughts
of
him
,
and
lost
their
Esteem
for
him
.
Learn
,
2.
That
as
nothing
in
general
is
so
mutable
as
the
Mind
of
Man
,
so
nothing
in
particular
is
so
variable
as
the
Affections
and
Opinions
of
People
towards
their
Ministers
.
The
Lamp
of
John's
Ministry
was
always
alike
,
burning
and
shining
,
his
Oil
did
not
waste
;
but
his
Hearers
Zeal
wasted
,
and
their
Affections
cooled
:
Those
whose
Gifts
are
not
at
all
abated
,
may
yet
find
a
great
abatement
in
the
acceptation
of
their
Gifts
:
Therefore
let
no
Men
live
upon
the
Breath
of
Men
,
least
of
all
let
Ministers
live
upon
the
popular
Air
,
or
the
Speech
of
People
.
Oh
,
let
us
live
upon
the
Credit
which
we
have
with
God
,
and
rejoyce
chiefly
in
his
Esteem
.
If
our
Performances
find
acceptance
with
God
,
we
are
safe
and
happy
,
tho'
they
fall
under
Contempt
with
Men.
36
¶
But
I
have
greater
witness
then
that
of
John
:
for
the
works
which
the
Father
hath
given
me
to
finish
,
the
same
works
that
I
do
,
bear
witness
of
me
,
that
the
Father
hath
sent
me
.
The
third
Testimony
produced
by
Christ
,
to
evidence
and
prove
himself
to
be
the
promised
Messias
and
Saviour
of
the
World
,
is
that
of
his
Miracles
;
which
,
by
an
Omnipotent
Power
,
as
God
,
he
was
enabled
to
work
.
Christ's
Miracles
were
speaking
Testimonies
of
his
Unity
with
the
Father
,
and
of
the
Divinity
of
his
Person
.
Not
so
the
Miracles
of
his
Apostles
;
for
he
wrought
his
Miracles
in
his
own
Name
,
and
by
his
own
Power
and
Authority
;
but
the
Apostles
expresly
declared
the
contrary
,
Acts
3.12
,
16.
Why
look
ye
so
stedfastly
on
us
,
as
if
we
by
our
own
power
had
made
this
Man
whole
?
His
name
,
through
faith
in
his
name
,
hath
made
this
Man
strong
.
Learn
hence
,
That
the
Testimony
of
Christ's
own
Works
,
his
Miracles
wrought
in
his
own
Name
,
and
by
his
own
Authority
and
Power
,
is
a
clearer
Confirmation
of
his
Godhead
,
Office
and
Doctrine
,
than
the
best
of
Mens
Testimonies
;
yea
,
than
John
Baptist's
own
Testimony
,
That
he
saw
the
Spirit
descending
on
him
.
37
And
the
Father
himself
which
hath
sent
me
,
hath
born
witness
of
me
.
Ye
have
neither
heard
his
voice
at
any
time
,
nor
seen
his
shape
.
38
And
ye
have
not
his
word
abiding
in
you
:
for
whom
he
hath
sent
,
him
ye
believe
not
.
Here
our
blessed
Saviour
produces
again
the
Testimony
of
his
Father
,
that
he
was
the
true
and
promised
Messias
:
This
was
given
him
both
at
his
Baptism
and
his
Transfiguration
;
when
God
the
Father
owned
Christ
to
be
his
Son
,
by
an
audible
Voice
from
Heaven
,
saying
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
Which
Testimony
the
Jews
now
ought
the
more
to
have
regarded
,
because
tho'
their
Fore-fathers
had
heard
the
Voice
of
God
at
certain
times
,
Exod.
20.
and
Deut.
4.
yet
they
in
their
times
had
never
heard
his
Voice
.
Learn
hence
,
That
the
Fathers
immediate
Testimony
of
Christ
from
Heaven
,
is
greater
than
all
Testimonies
given
to
him
here
on
Earth
;
greater
than
John's
,
greater
than
his
Miracles
.
The
presence
of
the
glorious
Trinity
,
when
that
Testimony
was
given
,
Matth.
3.
last
,
made
that
Witness
most
awful
and
solemn
.
39
¶
Search
the
Scriptures
,
for
in
them
ye
think
ye
have
eternal
life
,
and
they
are
they
which
testifie
of
me
.
The
next
Testimony
which
Christ
appeals
to
,
is
the
Testimony
of
the
Scriptures
:
That
is
,
the
Writings
of
Moses
&
the
Prophets
,
which
Christ
bids
the
Jews
diligently
search
,
and
they
shall
find
that
they
abundantly
testified
of
him
,
and
that
all
the
Prophecies
and
Types
were
fulfilled
in
him
.
The
word
(
search
)
signifying
to
search
as
Men
do
for
a
golden
Mine
in
the
Bowels
of
the
Earth
;
which
they
must
dig
deep
for
,
before
they
can
come
at
.
It
intimates
1.
That
there
is
an
inestimable
Treasure
lying
hid
in
the
holy
Scriptures
,
which
we
shall
never
fathom
by
a
slight
superficial
search
.
2.
That
this
inestimable
Treasure
may
be
found
out
by
the
painful
Searcher
,
and
it
is
the
Duty
of
all
the
Members
of
the
visible
Church
to
read
and
search
the
Scriptures
,
which
point
out
the
way
to
eternal
Life
.
40
And
ye
will
not
come
to
me
that
ye
might
have
life
.
Here
our
Saviour
upbraids
the
Jews
for
their
obstinate
Infidelity
;
that
notwithstanding
God
the
Father
by
a
Voice
from
Heaven
,
&
John
the
Baptist
by
his
Testimony
on
Earth
;
notwithstanding
all
the
Miracles
which
they
had
seen
wrought
by
Christ
himself
,
and
notwithstanding
the
Scriptures
,
which
they
pretended
so
highly
to
esteem
of
,
did
prove
him
to
be
the
Messias
,
and
the
Author
of
eternal
Life
,
which
they
profest
to
seek
;
yet
such
was
their
Obstinacy
,
that
they
would
not
come
unto
him
,
nor
believe
in
him
.
Ye
will
not
come
unto
me
that
ye
may
have
life
.
Here
Observe
,
1.
A
choice
and
invaluable
Mercy
which
Christ
stands
ready
to
bestow
upon
poor
Sinners
,
and
that
is
Life
,
both
Spiritual
and
Eternal
.
A
Life
of
Grace
,
in
order
to
a
Life
of
Glory
.
Observe
,
2.
The
gracious
Condition
upon
which
this
invaluable
Blessing
may
be
had
,
and
that
is
upon
coming
to
Christ
,
believing
on
him
,
and
receiving
of
him
.
3.
Here
is
the
true
Reason
declared
why
Sinners
do
miss
of
Life
and
Salvation
by
Jesus
Christ
,
when
he
has
so
dearly
purchased
it
for
them
,
and
does
so
freely
tender
it
unto
them
,
and
that
lies
in
their
own
Wilfulness
and
Obstinacy
:
Ye
will
not
come
unto
me
.
Learn
hence
,
That
the
true
Reason
why
so
many
Sinners
miss
of
Salvation
and
eternal
Life
,
after
all
that
Christ
has
done
and
suffered
for
them
,
is
their
own
obstinacy
and
unwillingness
to
come
to
him
that
they
may
have
Life
.
Man
by
Nature
has
not
only
an
Inability
,
but
a
fixed
Enmity
in
his
Will
against
Jesus
Christ
.
41
I
receive
not
honour
from
men
.
42
But
I
know
you
,
that
ye
have
not
the
love
of
God
in
you
.
43
I
am
come
in
my
Fathers
name
,
and
ye
receive
me
not
:
if
another
shall
come
in
his
own
name
,
him
ye
will
receive
.
Here
observe
,
1.
How
little
our
Saviour
sought
the
Approbation
and
vain-glorious
Estimation
of
Men.
I
receive
not
honour
from
Men.
The
same
should
all
his
Disciples
and
Followers
do
;
rest
satisfied
in
the
secret
Testimony
and
silent
Applause
of
their
own
Consciences
,
without
pumping
for
popular
Applause
.
Observe
,
2.
The
dreadful
sin
which
Christ
charged
upon
the
Jews
,
as
the
cause
why
they
rejected
him
.
I
know
,
that
you
have
not
the
love
of
God
in
you
.
Oh
deplorable
State
and
Case
,
to
be
void
of
all
true
Love
to
God!
Love
being
the
Spring
of
all
Action
,
and
the
Root
of
all
true
Obedience
;
he
that
loves
God
,
will
not
only
sweat
at
his
Work
,
but
bleed
at
his
Work
too
,
if
his
Work
cannot
be
carried
on
without
bleeding
:
But
where
Love
to
God
is
wanting
,
and
no
Care
to
please
God
is
found
,
his
Authority
is
despised
,
his
Son
rejected
:
As
the
Jews
here
would
not
come
to
Christ
that
they
might
have
Life
,
because
they
had
not
the
Love
of
God
in
them
.
Observe
,
3.
The
high
Affront
which
the
Jews
offered
to
the
Son
of
God
in
preferring
any
Seducers
and
Impostors
before
him
,
who
came
in
their
own
Names
;
whilst
he
was
rejected
,
who
came
in
the
Name
of
his
Father
.
Learn
hence
,
That
altho'
Christ
was
the
great
Ambassador
of
his
Father
,
not
a
Servant
,
but
a
Son
,
and
had
his
Mission
,
his
Approbation
,
and
his
Testimony
from
Heaven
,
yet
so
far
did
the
Perverseness
and
Prejudices
of
the
Jews
prevail
,
that
he
was
rejected
,
whilst
Impostors
and
Deceivers
,
false
Christs
,
and
Anti-Christs
,
without
any
Evidence
and
Authority
from
God
,
(
because
promising
them
a
temporal
Kingdom
)
were
embraced
and
entertained
.
I
come
in
my
Father's
name
,
and
ye
receive
me
not
:
But
if
another
,
a
Seducer
shall
come
in
his
own
name
,
him
ye
will
receive
.
44
How
can
ye
believe
,
which
receive
honour
one
of
another
,
and
seek
not
the
honour
that
cometh
from
God
only
?
Here
Christ
tells
the
Jews
,
that
it
is
impossible
they
should
believe
aright
in
him
,
because
they
were
so
in
love
with
the
Praise
of
Men
,
that
they
would
own
him
for
the
Messias
who
would
promise
them
a
temporal
Kingdom
,
and
in
the
mean
time
reject
himself
who
came
authorized
with
the
Testimony
and
Approbation
of
God
.
You
will
receive
Honour
one
of
another
,
but
reject
the
Honour
that
cometh
from
God
only
.
Learn
,
That
such
as
ambitiously
hunt
after
Vain-glory
and
Respect
from
Men
,
do
evidence
themselves
to
be
regardless
of
God's
Approbation
and
Acceptation
.
45
Do
not
think
that
I
will
accuse
you
to
the
Father
:
there
is
one
that
accuseth
you
,
even
Moses
,
in
whom
ye
trust
.
46
For
had
ye
believed
Moses
,
ye
would
have
believed
me
:
for
he
wrote
of
me
.
47
But
if
ye
believe
not
his
writings
,
how
shall
ye
believe
my
words
?
Think
not
that
I
will
accuse
you
;
that
is
,
that
I
only
will
accuse
you
to
the
Father
;
there
is
one
that
accuseth
you
,
even
Moses
;
that
is
,
the
Writings
of
Moses
,
which
you
pretend
to
depend
upon
and
to
trust
to
:
For
,
had
you
believed
his
Writings
,
that
is
,
the
Prophesies
and
Types
contained
in
his
Writings
,
you
would
have
been
led
by
them
to
believe
on
me
;
for
they
all
pointed
at
me
,
and
received
their
Accomplishment
in
me
:
But
,
if
Moses
cannot
be
heard
by
you
,
I
must
expect
no
Authority
with
you
.
Learn
,
1.
That
the
whole
Scope
of
Moses
Ceremonial
Law
was
to
point
out
and
prefigure
Jesus
Christ
;
Christ
was
the
Sum
of
the
Law
,
as
well
as
the
Substance
of
the
Gospel
;
he
was
Abraham's
promised
Seed
,
Moses
his
great
Prophet
,
Jacob's
Shiloh
,
Esay's
Emanuel
,
Daniel's
Holy
One
,
Zechary's
Branch
,
and
Malachi's
Angel
.
2.
That
such
as
believed
the
ancient
Prophecies
before
Christ
came
,
did
see
their
Accomplishment
in
him
when
he
was
come
.
CHAP.
VI.
AFter
these
things
Jesus
went
over
the
sea
of
Galilee
,
which
is
the
sea
of
Tiberias
.
Observe
here
,
How
busie
and
industrious
our
holy
Lord
was
about
his
Father's
Work
,
both
on
the
Sea
and
on
the
Land
,
both
by
Night
and
by
Day
;
His
Meat
was
to
do
the
Will
of
him
that
sent
him
,
and
to
finish
his
Work
.
Some
have
inquired
into
the
Reasons
why
Christ
travelled
by
Sea
,
as
well
as
by
Land
;
and
they
seem
to
be
these
.
1.
To
shew
what
his
intent
was
in
making
the
Sea
,
namely
,
to
be
sailed
upon
,
as
the
Land
was
made
to
be
walked
upon
.
2.
That
Christ
might
take
occasion
to
manifest
his
Deity
in
working
Miracles
upon
the
Sea
,
as
well
as
upon
the
Land
.
3.
Might
it
not
be
to
comfort
and
encourage
sea-faring
Men
that
dwell
much
upon
the
Waters
,
in
the
midst
of
their
Distresses
,
to
trust
in
and
pray
unto
such
a
Saviour
as
had
himself
an
experimental
Knowledge
of
the
dangers
of
the
Seas
?
Some
have
farther
observed
,
That
after
our
Saviour's
Resurrection
,
we
never
find
him
sailing
upon
the
Seas
more
;
for
such
a
turbulent
Condition
which
necessarily
attends
Sea
Voyages
,
was
utterly
inconsistent
with
the
stability
and
perpetuity
of
Christ's
State
,
when
he
was
risen
from
the
dead
;
the
firm
Land
better
agreeing
with
his
fix'd
Estate
than
the
fluctuating
Water
.
2
And
a
great
multitude
followed
him
,
because
they
saw
his
miracles
which
he
did
on
them
that
were
diseased
.
Observe
here
,
What
an
exact
Knowledge
Christ
had
,
not
only
of
all
his
Followers
,
but
of
the
Motives
and
Principles
which
did
induce
them
to
follow
him
;
it
was
not
the
Excellency
of
his
Person
,
nor
the
heavenliness
of
his
Doctrine
,
that
drew
the
multitude
at
this
time
after
him
,
but
the
Novelty
of
his
Miracles
;
They
saw
the
Miracles
which
he
did
:
It
is
better
to
feel
one
Miracle
wrought
upon
the
Heart
,
in
changing
and
renewing
That
,
than
to
see
a
thousand
outward
Miracles
wrought
before
our
Eyes
.
3
And
Jesus
went
up
into
a
mountain
,
and
there
he
sat
with
his
disciples
.
4
And
the
Passover
,
a
feast
of
the
Jews
,
was
nigh
.
5
¶
When
Jesus
then
lift
up
his
eyes
,
and
saw
a
great
company
come
unto
him
,
he
saith
unto
Philip
,
Whence
shall
we
buy
bread
,
that
these
may
eat
?
6
(
And
this
he
said
to
prove
him
:
for
he
himself
knew
what
he
would
do
)
7
Philip
answered
him
,
Two
hundred
penny-worth
of
bread
is
not
sufficient
for
them
,
that
every
one
of
them
may
take
a
little
.
8
One
of
his
disciples
,
Andrew
,
Simon
Peters
brother
,
saith
unto
him
,
9
There
is
a
lad
here
,
which
hath
five
barley-loaves
,
and
two
small
fishes
,
but
what
are
they
among
so
many
?
10
And
Jesus
said
,
Make
the
men
sit
down
.
Now
there
was
much
grass
in
the
place
.
So
the
men
sat
down
,
in
number
about
five
thousand
.
11
And
Jesus
took
the
loaves
,
and
when
he
had
given
thanks
,
he
distributed
to
the
disciples
,
and
the
disciples
to
them
that
were
set
down
;
and
likewise
of
the
fishes
,
as
much
as
they
would
.
12
When
they
were
filled
,
he
said
unto
his
disciples
,
Gather
up
the
fragments
that
remain
,
that
nothing
be
lost
.
13
Therefore
they
gathered
them
together
,
and
filled
twelve
baskets
with
the
fragments
of
the
five
barley
loaves
,
which
remained
over
and
above
unto
them
that
had
eaten
.
14
Then
those
men
,
when
they
had
seen
the
miracle
that
Jesus
did
,
said
,
This
is
of
a
truth
that
prophet
that
should
come
into
the
world
.
This
Miracle
of
our
Saviour's
feeding
five
thousand
Persons
with
five
Barly
Loaves
and
two
small
Fishes
is
,
recorded
by
all
the
four
Evangelists
;
and
several
Particulars
therein
are
very
remarkable
.
Obs.
1.
What
a
poor
and
slender
Provision
the
Lord
of
the
whole
Earth
has
for
his
Family
,
for
himself
,
for
his
Disciples
and
the
Multitude
;
nothing
more
than
five
Barley
Loaves
and
two
Fishes
:
Teaching
us
that
these
Bodies
of
ours
must
be
fed
,
not
pampered
.
Our
Belly
must
not
be
our
Master
,
much
less
our
God
;
and
as
the
Quality
of
the
Victuals
was
plain
,
so
was
the
Quantity
small
;
only
five
Loaves
and
two
Fishes
.
Well
might
the
Disciples
say
What
are
they
among
so
many
?
The
Eye
of
Sense
and
Reason
sees
an
utter
Impossibility
of
those
Effects
which
Faith
can
easily
apprehend
and
a
Divine
Power
more
easily
produce
.
When
Men
judge
by
Sense
and
Reason
,
and
do
not
look
to
Christ's
Power
,
if
Extremities
come
,
they
are
soon
at
their
wits
end
,
and
know
not
what
to
do
.
Obs.
2.
How
the
great
Master
of
this
miraculous
Feast
doth
marshal
his
Guests
;
he
commands
them
to
sit
down
.
None
of
the
People
reply
,
Sit
down
?
But
to
what
?
Here
's
the
Mouths
,
but
where
's
the
Meat
?
we
may
soon
be
set
,
but
when
shall
we
be
served
?
not
a
word
like
this
;
but
they
obey
and
expect
.
Lord
!
how
easie
is
it
to
trust
thy
Providence
and
rely
upon
thy
Power
,
when
there
is
Corn
in
the
Barn
,
Bread
in
the
Cupboard
,
Money
in
the
Purse
;
but
when
our
Stores
are
empty
,
when
our
Stock
runs
low
,
when
we
have
nothing
in
Hand
,
then
to
depend
upon
an
invisible
Bounty
is
a
noble
Act
of
Faith
indeed
.
Obs.
3.
The
Actions
performed
by
our
Blessed
Saviour
,
1.
He
blest
the
Loaves
:
Teaching
us
,
by
his
Example
never
to
use
or
receive
the
good
Creatures
of
God
without
Prayer
and
Praise
;
not
to
sit
down
to
our
Food
as
a
Beast
to
his
Fodder
.
2.
Christ
broke
the
Loaves
;
he
could
have
multiplied
them
whole
,
why
then
doth
he
rather
choose
to
do
it
in
the
breaking
?
perhaps
to
teach
us
,
that
we
may
rather
expect
his
Blessing
in
the
Distribution
of
his
Bounty
,
than
in
the
Reservation
of
it
.
Scattering
is
the
way
to
encreasing
,
and
Liberality
the
way
to
Riches
.
Again
,
3.
He
gave
to
his
Disciples
,
that
they
might
distribute
to
the
Multitude
;
he
did
not
do
it
with
his
own
Hands
,
but
by
theirs
;
doubtless
it
was
to
gain
Reputation
to
his
Disciples
from
the
People
,
the
same
Course
doth
Christ
take
in
Spiritual
Distributions
.
He
that
could
feed
the
Souls
of
his
People
immediately
by
the
Hand
of
his
Spirit
,
chooses
rather
by
the
Hand
of
his
Ministers
to
divide
the
Bread
of
Life
among
them
.
Obs.
4.
The
Reality
and
Greatness
of
the
Miracle
;
They
did
all
eat
,
and
were
filled
;
they
did
eat
,
not
a
Crumb
or
a
Bit
,
but
to
satiety
and
fulness
.
All
that
were
hungry
did
eat
,
and
all
that
did
eat
were
satisfied
;
and
yet
twelve
Baskets
of
Fragments
remain
.
More
is
left
than
was
at
first
set
on
.
'T
is
hard
to
say
which
was
the
greatest
Miracle
,
the
miraculous
eating
,
or
miraculous
Leaving
.
If
we
consider
what
they
eat
,
we
may
wonder
that
they
left
any
thing
;
if
what
they
left
,
that
they
eat
any
thing
.
Observe
Lastly
,
These
Fragments
,
tho'
of
Barly
Loaves
and
Fish
Bones
must
not
be
lost
,
but
gathered
up
;
the
great
House-Keeper
of
the
World
will
not
allow
the
Loss
of
his
Orts
:
We
must
exercise
Frugality
in
the
Enjoyment
of
the
greatest
Plenty
.
Lord
!
how
tremendous
will
their
Accounts
be
,
who
having
large
and
plentiful
Estates
do
consume
them
upon
their
Lusts
,
how
will
they
wish
they
had
been
born
to
Poverty
and
Necessity
,
when
they
appear
to
make
up
their
Accounts
before
God!
15
¶
When
Jesus
therefore
perceived
that
they
would
come
and
take
him
by
force
,
to
make
him
a
king
,
he
departed
again
into
a
mountain
himself
alone
.
Here
we
have
observable
,
the
wonderful
Effect
of
the
foregoing
Miracle
;
the
People
seeing
so
many
thousands
fed
with
five
Loaves
,
were
so
transported
that
they
conclude
that
Jesus
was
certainly
the
promised
Messias
.
Now
the
Notion
they
had
of
the
Messias
was
this
,
That
he
should
be
a
temporal
Prince
,
that
should
subdue
all
Nations
under
his
Feet
,
and
particularly
free
the
Jews
from
the
Slavery
of
the
Roman
Yoke
,
which
was
now
upon
their
Necks
;
forgetting
what
our
Saviour
had
often
told
them
,
that
his
Kingdom
was
not
of
this
World
,
but
within
Men
;
and
that
his
Business
was
to
free
Men
from
Soul-Slavery
,
not
from
civil
Subjection
:
However
,
upon
this
Mistake
,
the
Jews
here
in
a
furious
Zeal
designed
to
take
Christ
by
force
,
and
make
him
their
King
;
but
our
Saviour
(
who
came
not
into
the
World
to
disturb
the
Order
of
Civil
Government
)
understanding
their
Intentions
withdraws
himself
into
a
Mountain
to
avoid
giving
the
least
occasion
for
any
such
Jealousie
or
Suspicion
.
Hence
learn
,
That
altho'
Jesus
Christ
be
the
great
King
of
his
Church
,
and
doth
exercise
a
Spiritual
Kingdom
in
it
,
yet
he
came
not
into
the
World
to
be
a
temporal
King
▪
nor
was
his
Kingdom
of
this
World
;
or
ever
designed
to
be
prejudicial
to
the
Thrones
of
Princes
,
and
Civil
Government
of
Men.
Therefore
doth
Christ
withdraw
himself
and
refuse
all
this
Offer
,
as
no
ways
agreeable
to
him
,
or
consistent
with
his
design
.
16
And
when
even
was
now
come
,
his
disciples
went
down
unto
the
sea
,
17
And
entred
into
a
ship
,
and
went
over
the
sea
towards
Capernaum
:
and
it
was
now
dark
,
and
Jesus
was
not
come
to
them
.
18
And
the
sea
arose
,
by
reason
of
a
great
wind
that
blew
.
19
So
when
they
had
rowed
about
five
and
twenty
,
or
thirty
furlongs
,
they
see
Jesus
walking
on
the
sea
,
and
drawing
nigh
unto
the
ship
:
and
they
were
afraid
.
20
But
he
saith
unto
them
,
It
is
I
,
be
not
afraid
.
21
Then
they
willingly
received
him
into
the
ship
:
and
immediately
the
ship
was
at
the
land
whither
they
went
.
Observe
here
,
1.
The
great
danger
the
Disciples
were
in
,
and
the
Difficulties
they
encounter
with
,
after
they
had
enjoyed
the
sweet
Priviledge
of
Christ's
gracious
Presence
with
them
.
They
were
tossed
upon
a
tempestuous
Sea
.
Learn
thence
,
That
it
is
not
unusual
after
sweet
Refreshments
and
Manifestations
from
Christ
unto
his
People
,
to
meet
with
a
stormy
and
sharp
Exercise
of
Faith
and
Patience
;
such
was
the
Lot
of
the
Disciples
here
;
a
constant
Gale
of
Sweetness
and
an
uninterrupted
Course
of
Prosperity
and
Happiness
,
as
it
is
not
to
be
expected
here
;
so
neither
can
it
be
injoyed
here
without
great
peril
and
danger
.
Obs.
2.
What
haste
our
Saviour
makes
towards
his
Disciples
when
they
were
tossed
upon
a
tempestuous
Sea
;
Jesus
drew
nigh
to
the
Ship
.
Nothing
can
separate
between
,
nor
keep
Christ
from
his
Children
and
People
in
a
suffering
Hour
.
He
that
waded
through
a
Sea
of
Wrath
to
save
his
People
,
will
walk
upon
a
Sea
of
Water
to
succour
and
relieve
them
,
in
an
Hour
of
Tribulation
.
Obs.
3.
The
Disciples
not
discerning
Christ
,
nor
knowing
him
to
be
their
Saviour
,
were
afraid
of
him
.
Christ
may
be
coming
to
save
his
People
and
they
not
able
at
present
to
discern
and
apprehend
him
;
but
their
Fears
may
be
highest
when
their
Deliverer
and
Deliverance
is
nearest
.
Obs.
4.
How
speedily
Christ
relieves
them
and
their
Fears
,
by
telling
them
who
he
was
;
It
is
I
,
be
not
afraid
.
It
is
a
sufficient
support
in
all
our
Afflictions
to
be
assured
of
Christ's
gracious
Presence
with
us
.
Say
but
Oh
Saviour
!
It
is
I
:
and
then
let
Evils
do
their
worst
;
that
one
word
,
It
is
I
:
is
sufficient
to
allay
all
storms
,
and
to
calm
a
thousand
Tempests
.
Observe
Lastly
,
With
what
Joy
and
Gladness
the
Disciples
received
and
entertained
Christ
in
this
Hour
of
their
Distress
;
They
willingly
received
him
into
the
Ship
.
Tho'
the
Company
of
Christ
is
always
sweet
and
welcome
to
his
Disciples
and
Friends
,
yet
never
is
it
so
very
agreeable
and
desirable
to
them
as
in
the
Hour
of
Tryal
and
Temptation
.
Then
they
willingly
receive
him
,
and
joyfully
welcome
and
entertain
him
.
22
¶
The
day
following
,
when
the
people
which
stood
on
the
other
side
of
the
sea
,
saw
that
there
was
none
other
boat
there
,
save
that
one
whereinto
his
disciples
were
entred
,
and
that
Jesus
went
not
with
his
disciples
into
the
boat
,
but
that
his
disciples
were
gone
away
alone
:
23
(
Howbeit
there
came
other
boats
from
Tiberias
,
nigh
unto
the
place
where
they
did
eat
bread
,
after
that
the
Lord
had
given
thanks
)
24
When
the
people
therefore
saw
that
Jesus
was
not
there
,
neither
his
disciples
,
they
also
took
shipping
,
and
came
to
Capernaum
,
seeking
for
Jesus
.
25
And
when
they
had
found
him
on
the
other
side
of
the
sea
,
they
said
unto
him
,
Rabbi
,
when
camest
thou
hither
?
26
Jesus
answered
them
,
and
said
,
Verily
verily
I
say
unto
you
,
Ye
seek
me
,
not
because
ye
saw
the
miracles
,
but
because
ye
did
eat
of
the
loaves
,
and
were
filled
.
27
Labour
not
for
the
meat
which
perisheth
,
but
for
that
meat
which
endureth
unto
everlasting
life
,
which
the
Son
of
man
shall
give
unto
you
:
for
him
hath
God
the
Father
sealed
.
Our
Blessed
Saviour
having
wrought
the
foregoing
Miracle
;
feeding
five
thousand
with
five
Loaves
,
the
People
followed
him
in
Troops
from
Place
to
Place
.
Christ
who
knew
their
Hearts
tells
them
plainly
what
was
their
end
:
They
followed
him
indeed
,
but
not
for
any
Spiritual
Excellencies
they
saw
in
him
,
or
Soul-Advantages
they
expected
from
him
,
but
for
Bread
;
only
to
have
their
Bellies
fed
with
the
Loaves
,
not
their
Souls
satisfied
with
the
Bread
of
Life
.
Oh
how
seldom
is
Christ
so●ght
for
his
own
sake
;
vix
Jesus
quaritur
propter
Jesum
.
Aug.
How
natural
is
it
for
Men
to
seek
Christ
for
Sinister
Ends
and
By-Respects
?
but
to
seek
him
only
for
outward
Advantages
,
is
the
basest
of
By-Ends
,
and
that
which
the
Soul
of
Christ
exceedingly
abhors
.
Labour
not
for
the
Meat
that
perisheth
.
]
This
Prohibition
must
not
be
understood
absolutely
,
but
comparatively
;
not
as
if
Christ
intended
to
take
them
off
from
their
lawful
Labours
and
the
Business
of
their
Calling
;
but
his
meaning
is
,
labour
not
in
the
first
and
chief
Place
for
worldly
Things
which
are
all
perishing
,
but
for
Bread
for
your
Souls
to
live
eternally
by
;
even
for
the
Food
of
my
heavenly
Doctrine
which
will
make
them
that
feed
upon
it
Immortal
,
and
this
the
Son
of
Man
stands
ready
to
give
unto
you
;
for
him
hath
God
the
Father
sealed
;
that
is
,
by
a
Special
Commission
and
Authority
hath
impowered
him
to
dispense
all
Spiritual
Blessings
to
them
that
want
and
crave
them
.
Learn
hence
,
1.
That
all
the
Things
of
this
Life
are
perishing
and
fading
.
The
best
of
outward
Comforts
and
Enjoyments
are
Meat
that
perisheth
.
2.
That
it
is
the
greatest
of
Follies
to
labour
intensely
and
inordinately
for
,
and
to
set
our selves
with
all
our
might
and
strength
to
persue
and
follow
after
perishing
things
.
3.
That
Jesus
Christ
,
his
Holy
Doctrine
,
his
heavenly
Grace
,
is
Food
which
neither
perisheth
nor
diminisheth
,
how
many
soever
partake
of
it
;
but
makes
all
that
partake
thereof
,
to
be
Partakers
of
Eternal
Life
therewith
.
4.
That
Jesus
Christ
is
authorized
,
sealed
and
commissioned
,
by
his
Father
to
give
eternal
Life
to
such
as
industriously
labour
after
him
,
and
will
not
be
satisfied
without
him
:
Him
hath
God
the
Father
sealed
:
That
is
,
Jesus
Christ
was
sealed
to
the
Office
of
a
Mediator
,
by
God
the
Father
:
Christ
was
sealed
at
his
Baptism
;
sealed
by
his
Doctrine
;
sealed
by
his
Miracles
;
sealed
by
his
Resurrection
;
sealed
by
his
Unction
or
Supereminent
and
Unparalleled
Sanctification
.
Lord
!
where
will
the
Rejecters
of
Christ
then
appear
at
the
great
Day
,
who
have
despised
the
Authority
of
him
,
whom
the
Father
commissioned
to
give
eternal
Life
,
to
whom
soever
he
pleaseth
.
28
Then
said
they
unto
him
,
What
shall
we
do
,
that
we
might
work
the
works
of
God
?
29
Jesus
answered
and
said
unto
them
,
This
is
the
work
of
God
,
that
ye
believe
on
him
whom
he
hath
sent
.
Here
the
Jews
who
were
strict
Observers
of
the
Ceremonial
Law
of
Moses
,
and
rested
thereupon
for
Salvation
,
inquire
of
our
Saviour
what
they
should
do
that
they
might
please
God
.
Christ
directs
them
to
the
great
Duty
of
believing
on
himself
,
to
own
and
acknowledge
him
to
be
the
True
Messias
,
and
as
such
to
rely
upon
him
alone
for
Salvation
;
This
is
the
work
of
God
that
ye
believe
,
&c.
Learn
hence
,
That
for
a
penitent
,
humbled
Sinner
to
believe
in
the
Lord
Jesus
Christ
it
is
a
work
highly
pleasing
and
acceptable
unto
God
.
Christ
calls
Faith
the
work
of
God
,
upon
a
threefold
Account
;
it
is
the
Work
of
his
Efficiency
and
Operation
;
't
is
the
work
of
his
commanding
;
and
't
is
the
work
of
his
Approbation
and
Acceptation
;
a
work
that
God
is
highly
pleased
with
,
and
greatly
delighted
in
:
This
is
the
work
of
God
.
30
They
said
therefore
unto
him
,
What
sign
shewest
thou
then
,
that
we
may
see
and
believe
thee
?
what
dost
thou
work
?
31
Our
fathers
did
eat
manna
in
the
desert
;
as
it
is
written
,
He
gave
them
bread
from
heaven
to
eat
.
Here
the
Jews
tell
our
Saviour
,
that
before
they
will
believe
in
him
,
they
must
see
some
Sign
from
him
to
confirm
his
Doctrine
,
and
prove
him
to
be
the
Messias
:
They
acknowledge
Christ
had
wrought
a
great
Miracle
in
feeding
five
thousand
Persons
with
five
Barley
Loaves
;
but
Moses
fed
their
Fathers
in
the
Wilderness
,
who
were
no
less
than
six
hundred
thousand
Persons
,
with
excellent
Manna
from
Heaven
,
and
this
for
forty
Years
together
;
from
whence
they
would
seem
to
conclude
,
that
they
had
more
reason
to
believe
Moses
than
Christ
,
not
considering
that
Moses
was
but
an
Instrument
to
obtain
by
Prayer
the
Manna
at
the
Hands
of
God
;
but
Christ
was
an
Agent
,
and
that
by
a
creating
Power
inherent
in
himself
he
multiplied
the
five
Loaves
to
the
feeding
of
five
thousand
.
Note
here
,
1.
From
the
Jews
requiring
a
Sign
before
they
would
believe
,
That
he
who
publishes
a
new
Doctrine
to
the
World
ought
to
confirm
his
Mission
by
some
Miraculous
Operation
.
2.
That
God
honoured
Moses
his
Messenger
,
very
much
,
and
Christ
his
Minister
much
more
,
in
that
both
of
them
wrought
great
and
special
Miracles
for
the
Confirmation
of
their
Mission
.
3.
That
the
Jews
not
believing
Christ
to
be
the
true
Messias
upon
so
many
Attestations
and
after
his
Divine
Mission
was
confirmed
by
such
Miraculous
Operations
,
rendered
their
Infidelity
inexcusable
,
and
their
Obstinacy
invincible
.
32
Then
Jesus
said
unto
them
,
Verily
verily
I
say
unto
you
,
Moses
gave
you
not
that
bread
from
heaven
:
but
my
father
giveth
you
the
true
bread
from
heaven
.
33
For
the
bread
of
God
is
he
which
cometh
down
from
heaven
,
and
giveth
life
unto
the
world
.
Upon
the
Jews
mentioning
Manna
to
our
Blessed
Saviour
he
takes
occasion
to
make
a
Comparison
betwixt
himself
the
Bread
of
Life
,
and
Manna
the
Bread
of
Moses
,
and
that
in
three
Particulars
.
1.
It
was
not
Moses
that
gave
the
Israelites
that
Manna
;
it
was
God
at
the
Prayer
of
Moses
;
but
it
was
God
that
now
offered
them
the
Bread
of
Life
,
were
they
willing
to
accept
it
.
2.
The
Manna
was
not
given
from
Heaven
,
that
is
,
from
the
Coelestial
Heaven
,
but
only
from
the
Air
and
Clouds
,
which
frequently
in
Scripture
is
called
Heaven
:
But
Christ
the
Bread
of
Life
was
given
and
sent
by
the
Father
from
the
highest
Heaven
,
even
the
Heaven
of
Glory
.
3.
Manna
was
not
true
Spiritual
Food
,
effectively
and
of
it self
,
but
bodily
Food
only
;
but
Christ
is
Real
and
Spiritual
Bread
,
which
gives
Life
to
lost
and
dead
Men
,
which
Manna
did
not
,
could
not
do
.
And
whereas
Manna
was
peculiar
to
Israel
only
,
Christ
gives
Life
to
all
sorts
of
Persons
,
Gentiles
as
well
as
Jews
:
The
Bread
of
God
giveth
Life
unto
the
World
.
Learn
hence
,
That
as
Christ
is
the
Truth
and
Substance
of
all
the
Types
in
the
Old
Testament
,
so
particularly
the
Manna
was
an
illustrious
Type
of
Christ
.
In
many
things
they
agree
,
and
in
some
they
differ
.
They
agree
in
their
Original
,
Manna
came
down
from
Heaven
,
so
did
Christ
:
Manna
was
freely
given
,
so
is
Jesus
Christ
the
free
Gift
of
God
:
Manna
was
not
fit
to
be
eaten
as
it
lay
in
the
Field
,
but
must
be
ground
in
a
Mill
,
or
beaten
in
a
Mortar
,
and
baked
in
an
Oven
before
it
was
fit
for
Food
:
Christ
was
ground
by
his
Sufferings
,
bruised
on
the
Cross
,
scorched
in
the
fiery
Oven
of
his
Father's
Wrath
,
that
he
might
become
a
fit
Saviour
for
us
.
Again
,
as
the
Manna
was
gathered
by
the
Israelites
daily
,
and
equally
;
it
was
rained
down
about
their
Tents
,
and
every
Man
had
his
Omer
.
Thus
is
Christ
in
the
Ministry
of
the
Word
daily
offered
to
a
lost
World
,
and
all
that
believe
in
him
shall
share
alike
in
the
Benefits
of
Justification
,
Sanctification
and
Glorification
from
him
:
But
now
the
Manna
and
Christ
differ
in
this
;
and
the
Truth
excells
the
Type
thus
.
There
is
a
quickening
,
inlivening
Vertue
,
a
Life-giving
,
and
a
Life-upholding
Power
in
Christ
the
Bread
of
Life
,
which
was
never
found
in
Manna
the
Bread
of
Israel
:
And
wheras
Manna
only
fed
the
Body
,
the
Body
of
an
Israelite
,
and
this
only
for
a
little
time
in
the
Wilderness
;
Christ
nourishes
the
Soul
;
the
Souls
of
all
Believers
,
be
they
Jew
or
Gentile
,
Bond
or
Free
,
and
this
not
for
time
,
but
for
Eternity
;
the
Bread
of
God
is
he
which
cometh
down
from
Heaven
,
and
giveth
Life
unto
the
World
.
34
Then
said
they
unto
him
,
Lord
,
evermore
give
us
this
bread
.
35
And
Jesus
said
unto
them
,
I
am
the
bread
of
life
:
he
that
cometh
to
me
,
shall
never
hunger
,
and
he
that
believeth
on
me
,
shall
never
thirst
.
36
But
I
said
unto
you
,
that
ye
also
have
seen
me
,
and
believe
not
.
Observe
here
,
1.
How
the
carnal
Jews
hearing
the
Bread
which
Christ
had
commended
so
highly
,
and
conceiving
of
it
carnally
,
desire
they
may
partake
of
it
constantly
;
Lord
,
evermore
give
us
of
this
Bread
.
The
Commendation
of
Spiritual
Things
may
move
the
Affections
,
and
quicken
the
Desires
of
Natural
Persons
;
but
if
their
Desires
be
not
Spiritual
and
Serious
,
Diligent
and
Laborious
,
Constant
and
Abiding
,
they
are
no
Evidence
of
the
Truth
of
Grace
.
Obs.
2.
Christ
discovers
another
excellent
Effect
of
this
Bread
of
Life
,
which
he
had
been
recommending
;
that
such
as
feed
of
it
shall
never
hunger
more
;
that
is
inordinately
;
after
the
perishing
Satisfactions
of
this
World
;
but
shall
find
an
All-sufficient
Fulness
in
him
,
and
compleat
Refreshment
from
him
,
for
the
preserving
and
perpetuating
of
their
Spiritual
Life
;
He
that
cometh
unto
me
shall
never
hunger
,
&c.
Obs.
3.
How
justly
Christ
upbraids
the
Jews
for
their
obstinate
Infidelity
;
Ye
have
seen
me
,
says
our
Saviour
,
yet
ye
believe
not
.
Ye
have
seen
me
in
the
Flesh
,
you
have
heard
my
Doctrine
;
you
have
seen
my
Miracles
,
I
have
done
amongst
you
those
Works
which
never
any
Man
did
,
to
convince
you
that
I
am
the
Messiah
;
yet
you
will
not
own
me
to
be
such
,
nor
believe
on
me
:
Oh
the
Strength
of
Infidelity
and
Unbelief
!
The
Devil
has
as
great
an
Advantage
upon
Men
by
making
them
strong
in
Unbelief
,
as
God
hath
by
making
his
People
strong
in
Faith
.
37
All
that
the
Father
giveth
me
,
shall
come
to
me
:
and
him
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
Our
Blessed
Saviour
having
lamented
the
obstinate
Infidelity
of
the
Jews
in
the
foregoing
Verse
,
who
though
they
had
seen
him
,
would
not
believe
on
him
,
he
doth
in
this
Verse
comfort
himself
with
the
assured
Expectation
,
that
there
would
be
a
number
which
should
certainly
and
infallibly
come
unto
him
;
All
that
the
Father
hath
given
me
shall
come
unto
me
,
&c.
Here
observe
,
1.
An
Account
of
the
Persons
that
shall
come
to
Christ
:
All
that
the
Father
hath
given
him
.
There
is
a
double
Gift
of
us
to
Christ
.
1.
In
God's
Eternal
Purpose
and
Counsel
.
2.
In
our
Effectual
Vocation
and
Calling
:
When
our
Hearts
are
by
the
Holy
Spirit
of
God
,
perswaded
and
enabled
to
accept
of
Christ
as
he
is
freely
tendred
to
us
in
the
Gospel
.
Obs.
2.
The
gracious
Entertainment
which
Christ
gives
to
those
that
come
unto
him
:
He
will
in
no
wise
cast
them
out
;
where
the
Positive
is
included
in
the
Negative
;
I
will
not
cast
them
out
;
that
is
,
I
will
kindly
receive
and
graciously
entertain
them
.
Learn
hence
,
1.
That
both
God
the
Father
and
Christ
his
Son
are
unfeignedly
willing
,
and
cordially
desirous
of
,
the
Salvation
of
lost
Sinners
.
That
federal
Transaction
which
was
betwixt
the
Father
and
the
Son
from
everlasting
about
the
Salvation
of
lost
Sinners
,
evidently
declares
this
.
Learn
,
2.
That
the
merciful
and
compassionate
Jesus
will
in
no
wise
cast
out
or
reject
,
but
kindly
entertain
and
receive
every
penitent
Sinner
that
doth
believingly
apply
unto
him
for
Pardon
of
Sin
and
Eternal
Life
;
I
will
in
no
wise
cast
out
;
that
is
,
I
will
not
cast
them
out
of
my
Pity
and
Compassion
;
out
of
my
Love
and
Affection
;
out
of
my
Prayer
and
Intercession
,
out
of
my
Care
and
Protection
:
I
will
not
cast
them
out
of
my
Covenant
;
I
will
never
cast
them
out
of
my
Kingdom
;
for
my
Nature
inclines
me
,
my
Promise
binds
me
,
and
my
Office
as
Mediator
engages
me
to
the
contrary
.
38
For
I
came
down
from
heaven
,
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
.
39
And
this
is
the
Fathers
will
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
;
but
should
raise
it
up
again
at
the
last
day
.
40
And
this
is
the
will
of
him
that
sent
me
,
that
every
one
which
seeth
the
Son
,
and
believeth
on
him
,
may
have
everlasting
life
:
and
I
will
raise
him
up
at
the
last
day
.
In
these
Words
our
Saviour
gives
us
the
Confirmation
of
the
foregoing
Promise
,
That
he
will
in
no
wise
cast
out
those
that
come
unto
him
,
by
assuring
us
that
it
was
the
great
End
for
which
he
came
into
the
World
.
His
Father
sent
him
to
do
his
Will
,
and
not
his
own
;
that
is
,
not
to
do
his
own
Will
without
his
Father's
,
but
to
do
his
own
Will
and
his
Father's
.
For
Christ
as
God
had
a
co-ordinate
.
Will
with
his
Father's
,
and
as
Man
,
a
Will
subordinate
to
the
Will
of
his
Father
.
Now
it
was
the
Will
both
of
Father
and
Son
,
that
such
as
Believe
in
him
should
be
preserved
from
perishing
,
and
be
raised
up
by
Christ
at
the
last
Day
.
Hence
Learn
,
1.
That
the
Lord
Jesus
Christ
stands
not
only
inclined
by
his
own
Mercy
and
Goodness
to
Save
Repenting
and
Believing
Sinners
;
but
doth
also
stand
obliged
thereunto
by
vertue
of
a
Trust
committed
to
him
from
the
Father
.
Therefore
Christ
mentions
the
Will
of
him
that
sent
him
,
as
a
Reason
of
his
Fidelity
in
this
matter
.
Learn
,
2.
That
the
Father's
Will
,
and
good
pleasure
is
the
original
Source
,
the
Fountain
and
first
Spring
;
from
whence
the
Salvation
of
Believers
doth
proceed
and
flow
.
It
is
the
Fathers
Will
that
sent
me
,
that
every
one
that
seeth
the
Son
,
and
Believeth
on
him
may
have
Everlasting
Life
.
Learn
,
3.
That
such
as
are
given
to
Christ
by
the
Father
,
and
put
as
his
Trust
into
his
Keeping
,
he
looks
upon
them
as
his
Charge
;
and
stands
engaged
for
the
Preservation
of
them
.
This
is
my
Father's
Will
,
that
of
all
which
he
hath
given
me
I
should
lose
nothing
.
Yet
has
the
Father
so
committed
the
Care
of
Believers
to
his
Son
,
as
that
he
keeps
them
still
in
his
own
hand
.
John
10.28
,
29.
My
Father
which
gave
them
to
me
is
greater
than
all
,
and
no
man
is
able
to
pluck
them
out
of
my
Fathers
Hand
.
Learn
,
4.
From
those
words
,
I
will
Raise
him
up
at
the
last
Day
;
That
the
Lord
Jesus
Christ
is
Truly
,
Essentially
and
Really
God
.
That
person
who
can
by
his
own
Almighty
Power
raise
the
Dead
,
must
certainly
be
God
:
but
this
Christ
had
.
He
raised
others
from
the
Dead
,
and
his
own
Dead
Body
from
the
Grave
also
,
by
his
own
Power
.
And
therefore
Christ
says
,
I
am
the
Resurrection
,
and
the
Life
;
and
I
will
raise
him
up
at
the
last
day
.
Doubtless
he
that
spake
these
words
,
and
made
those
promises
,
knew
his
own
Power
to
perform
them
;
and
that
Power
must
be
Omnipotent
,
and
that
Act
of
Omnipotence
,
doth
prove
him
to
be
God
.
'T
is
true
,
the
Disciples
raised
the
Dead
,
who
yet
were
no
Gods
;
but
with
this
difference
,
they
raised
the
Dead
by
Christ's
Power
;
but
Christ
raised
others
and
himself
also
by
his
own
Power
.
41
The
Jews
then
murmured
at
him
,
because
he
said
,
I
am
the
bread
which
came
down
from
heaven
.
42
And
they
said
,
Is
not
this
Jesus
the
son
of
Joseph
,
whose
father
and
mother
we
know
?
how
is
it
then
that
he
saith
,
I
came
down
from
heaven
?
43
Jesus
therefore
answered
and
said
unto
them
,
Murmur
not
among
your selves
.
Altho'
Christ
had
in
the
foregoing
Verses
,
plainly
Asserted
himself
to
be
the
True
Bread
that
came
down
from
Heaven
,
for
the
Benefit
of
the
World
;
yet
the
Jews
understanding
his
words
carnally
,
are
offended
with
him
,
and
Murmur
at
him
;
for
pretending
to
come
down
from
Heaven
,
when
they
know
him
to
be
the
Son
of
Joseph
and
Mary
.
They
understood
nothing
of
his
Divine
Nature
,
nor
of
his
Miraculous
Conception
by
the
overshadowing
of
the
Holy
Ghost
;
and
therefore
were
highly
offended
at
him
.
Thence
Learn
,
That
Ignorance
of
Christ's
Divine
Nature
was
the
Ground
and
Occasion
of
that
Contempt
which
was
cast
upon
his
person
.
Observe
farther
,
The
proof
which
Christ
gave
of
his
Divine
Nature
,
in
his
knowing
the
Hearts
and
Thoughts
of
these
murmuring
Jews
.
Jesus
said
,
Murmur
not
among
your selves
.
Christ
knows
and
observes
the
most
secret
murmurings
and
repinings
that
are
found
in
the
Breasts
of
the
Children
of
Men
;
and
this
his
Knowledge
,
is
an
Evidence
and
Proof
of
his
Divinity
,
that
he
is
truly
and
really
God
.
44
No
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
,
draw
him
:
and
I
will
raise
him
up
at
the
last
day
.
In
which
words
we
have
something
necessarily
implied
,
and
something
positively
expres'd
.
The
misery
of
Man
in
his
Natural
and
Unsanctified
State
is
here
implied
;
he
is
far
distant
from
Christ
,
and
unable
of
himself
to
to
come
unto
him
.
By
Nature
we
are
Strangers
,
yea
Enemies
unto
God
.
Enemies
to
the
Holiness
of
his
Nature
,
and
to
the
Righteousness
of
his
Laws
:
And
as
the
State
of
Unregeneracy
is
a
State
of
Enmity
;
so
consequently
must
it
be
a
State
of
Impotency
;
without
me
,
(
therefore
says
Christ
)
ye
can
do
nothing
,
John
15.5
.
That
is
,
without
interest
in
me
,
and
influences
of
Grace
derived
from
me
.
Again
,
the
Truths
we
have
exprest
are
these
.
1.
That
all
those
who
come
unto
Christ
are
drawn
unto
him
.
2.
That
the
drawing
of
sinful
Souls
unto
Jesus
Christ
,
is
the
special
and
peculiar
Work
of
God
:
This
drawing
is
a
powerful
Act
,
but
not
a
Compulsory
Act.
God
doth
not
draw
any
against
their
wills
to
Christ
;
but
he
inclines
the
Will
of
Sinners
to
come
unto
him
.
He
draws
by
effectual
perswasion
,
and
not
by
violent
Compulsion
.
3.
That
all
those
who
are
drawn
to
Christ
here
,
shall
be
raised
up
Gloriously
by
him
hereafter
.
I
will
raise
him
up
at
the
last
day
.
Such
as
are
brought
to
Christ
by
the
Father
,
Christ
will
never
abandon
them
,
till
he
has
raised
them
up
at
the
last
day
,
and
presented
them
Blameless
and
Compleat
before
his
Father
;
where
they
shall
ever
be
with
the
Lord
.
45
It
is
written
in
the
prophets
,
And
they
shall
be
all
taught
of
God
.
Every
man
therefore
that
hath
heard
,
and
hath
learned
of
the
Father
,
cometh
unto
me
.
46
Not
that
any
man
hath
seen
the
Father
,
save
he
which
is
of
God
,
he
hath
seen
the
Father
.
47
Verily
verily
I
say
unto
you
,
He
that
believeth
on
me
hath
everlasting
life
.
In
these
words
our
Blessed
Saviour
Confirms
his
former
Assertion
,
concerning
his
Father's
drawing
from
the
Prophesies
of
the
Old
Testament
;
which
speaking
of
the
days
of
Messias
,
foretold
that
persons
should
be
Taught
of
God
to
Embrace
the
Messias
;
whence
Christ
inferreth
,
that
every
one
who
is
thus
Taught
will
come
unto
him
,
and
Believe
in
him
.
Learn
hence
.
1.
That
the
Teachings
of
God
are
Absolutely
necessary
to
every
Man
that
cometh
unto
Christ
in
the
way
of
Faith
.
2.
That
such
shall
not
miscarry
in
the
way
of
Faith
,
who
are
under
the
special
Teaching
and
Instructions
of
God
;
They
shall
be
all
taught
of
God
,
and
he
Teacheth
to
profit
,
and
that
not
only
Authoritatively
,
but
efficaciously
and
effectually
.
Those
whom
God
undertakes
to
Teach
,
Receive
from
him
both
an
Ear
to
hear
,
and
an
Heart
to
understand
.
They
shall
be
all
Taught
of
God
,
and
they
that
are
taught
,
have
heard
and
learned
of
the
Father
.
48
I
am
that
bread
of
life
.
49
Your
fathers
did
eat
manna
in
the
wilderness
,
and
are
dead
.
50
This
is
the
bread
which
cometh
down
from
heaven
,
that
a
man
may
eat
thereof
,
and
not
die
.
51
I
am
the
living
bread
,
which
came
down
from
heaven
:
if
any
man
eat
of
this
bread
,
he
shall
live
for
ever
:
and
the
bread
that
I
will
give
,
is
my
flesh
,
which
I
will
give
for
the
life
of
the
world
.
In
these
Verses
,
our
Blessed
Saviour
Resumes
his
former
Doctrine
,
Namely
,
That
he
is
the
Object
of
Saving
Faith
,
and
the
Bread
of
Life
which
he
compares
with
the
Manna
,
the
Bread
of
Israel
.
Your
Fathers
did
eat
Manna
in
the
Wilderness
,
which
Manna
was
an
Illustrious
Type
of
Christ
.
Thus
,
both
came
down
from
Heaven
;
both
were
freely
given
of
God
,
without
any
merit
or
desert
of
Man
;
both
in
a
miraculous
manner
,
both
at
first
unknown
what
they
were
,
and
whence
they
came
.
Both
equally
belonging
to
all
,
both
sufficient
for
all
,
Poor
and
Rich.
The
Manna
white
in
colour
,
so
clear
our
Lord's
Innocence
.
Pleasant
like
Honey
,
so
sweet
are
his
Benefits
;
Beaten
and
Broken
before
eaten
.
Christ
on
his
Cross
bleeding
and
dying
;
given
only
in
the
Wilderness
,
and
ceasing
as
soon
as
they
came
into
the
Land
of
Promise
;
as
Sacraments
shall
Vanish
,
when
we
enjoy
the
Substance
in
Heaven
.
But
tho'
Manna
was
thus
excellent
,
yet
the
eaters
of
it
were
dead
;
but
such
as
feed
upon
Christ
,
the
Bread
of
Life
,
shall
live
Eternally
in
Bliss
and
Glory
.
I
am
the
living
Bread
which
came
down
from
Heaven
,
if
any
man
eat
of
this
Bread
he
shall
live
for
ever
.
Here
we
Learn
,
1.
What
a
miserable
Creature
Man
naturally
is
,
in
a
pining
and
starved
Condition
,
under
the
want
of
Soul-food
.
2.
That
Jesus
Christ
is
the
food
of
Souls
,
which
quickens
them
that
are
Dead
,
and
is
unto
the
needy
Soul
all
that
it
can
need
;
such
Spiritual
food
,
as
will
prove
a
Remedy
and
Preservative
against
Death
,
both
Spiritual
and
Eternal
.
I
am
the
living
Bread
.
52
The
Jews
therefore
strove
amongst
themselves
,
saying
,
How
can
this
man
give
us
his
flesh
to
eat
?
53
Then
Jesus
said
unto
them
,
Verily
verily
I
say
unto
you
,
Except
ye
eat
the
flesh
of
the
Son
of
man
,
and
drink
his
blood
,
ye
have
no
life
in
you
.
54
Whoso
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
,
and
I
will
raise
him
up
at
the
last
day
.
55
For
my
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
.
56
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
.
57
As
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
:
so
,
he
that
eateth
me
,
even
he
shall
live
by
me
.
58
This
is
that
bread
which
came
down
from
heaven
:
not
as
your
fathers
did
eat
manna
,
and
are
dead
:
he
that
eateth
of
this
bread
,
shall
live
for
ever
.
59
These
things
said
he
in
the
synagogue
,
as
he
taught
in
Capernaum
.
Observe
here
,
How
the
Jews
understanding
Christ
after
a
Carnal
manner
,
were
offended
at
what
he
said
;
for
they
thought
it
was
Inhumane
to
eat
Man's
Flesh
,
and
could
not
understand
how
the
Body
of
Christ
could
in
such
a
Sense
be
Food
to
all
the
World
.
Hence
Note
,
That
Carnal
Persons
put
a
Carnal
Sense
upon
Christ's
Spiritual
Words
,
and
so
occasion
their
own
stumbling
.
But
yet
notwithstanding
the
Jews
stumbled
at
our
Saviour's
Expression
,
he
doth
not
alter
his
words
;
but
presseth
more
and
more
the
Necessity
of
feeding
upon
him
by
Faith
,
in
order
to
Eternal
Life
.
Except
ye
eat
the
flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
ye
have
no
Life
in
you
.
Learn
from
hence
,
1.
That
the
Lord
Jesus
Christ
is
the
True
Spiritual
Food
of
all
Believers
.
2.
That
those
,
and
only
those
who
do
by
Faith
feed
upon
him
shall
obtain
a
Life
of
Grace
and
Glory
from
him
;
if
we
do
not
by
Faith
feed
upon
him
,
we
can
have
no
Evidence
for
a
Life
of
Grace
nor
Title
to
a
Life
of
Glory
.
This
place
some
Papists
produce
to
Countenance
their
Doctrine
of
Transubstantiation
,
and
a
Bodily
eating
and
drinking
of
Christ's
Flesh
and
Blood
in
the
Sacrament
.
But
it
is
evident
,
that
Christ
Treats
not
of
the
Sacrament
in
this
Chapter
,
for
the
Sacrament
was
not
now
Instituted
;
and
therefore
it
is
not
a
Sacramental
,
but
a
Spiritual
feeding
upon
Christ
by
Faith
that
is
here
meant
.
For
this
eating
gives
Life
to
the
Eater
;
all
that
eat
are
saved
,
and
all
that
do
not
eat
are
damned
;
but
this
is
not
true
of
a
Sacramental
eating
;
besides
this
eating
that
Christ
speaks
of
,
he
makes
absolutely
necessary
to
Salvation
;
but
some
are
saved
that
never
fed
upon
Christ
in
the
Sacrament
,
as
John
the
Baptist
,
and
the
Thief
on
the
Cross
.
Lastly
,
if
it
be
understood
of
a
Sacramental
Eating
and
Drinking
,
wo
be
to
the
Church
of
Rome
,
for
denying
the
Cup
to
the
Laity
;
because
Drinking
of
Christ's
Blood
,
is
made
here
as
necessary
as
eating
of
his
Flesh
,
in
order
to
Eternal
Life
.
Except
ye
Eat
the
Flesh
of
the
Son
of
Man
,
and
Drink
his
Blood
ye
have
no
Life
in
you
.
Observe
farther
,
The
close
and
intimate
Union
which
is
betwixt
Christ
himself
,
and
those
that
feed
upon
him
.
He
that
eateth
me
Dwelleth
in
me
and
I
in
him
.
As
Meat
is
turned
into
the
Eater's
Substance
,
so
Believers
and
Christ
become
one
,
and
by
feeding
on
him
,
that
is
,
by
believing
in
him
,
there
followeth
a
mutual
Inhabitation
.
Christ
dwelling
in
them
and
they
in
him
;
this
is
true
of
a
Spiritual
feeding
upon
Christ
,
but
not
of
a
Sacramental
Eating
.
Nay
Christ
carries
it
higher
still
,
and
tells
us
,
That
as
there
is
a
Real
Union
between
the
Father
and
him
,
and
as
the
Father
Lives
who
sent
him
,
●aving
an
Eternal
Fountain
of
Life
in
himself
,
and
the
Son
Lives
by
the
Father
,
having
the
same
Life
communicated
to
him
with
his
Essence
from
the
Father
;
in
like
manner
(
says
Christ
)
he
that
eateth
me
,
the
same
shall
Live
by
me
.
All
which
is
certainly
true
of
our
Spiritual
Feeding
upon
Christ
by
Faith
;
but
cannot
be
applied
to
a
Corporal
feeding
upon
him
in
the
Sacrament
,
as
the
Papists
would
have
it
.
60
Many
therefore
of
his
disciples
,
when
they
had
heard
this
,
said
,
This
is
an
hard
saying
,
who
can
hear
it
?
61
When
Jesus
knew
in
himself
,
that
his
disciples
murmured
at
it
,
he
said
unto
them
,
Doth
this
offend
you
?
62
What
and
if
ye
shall
see
the
Son
of
man
ascend
up
where
he
was
before
?
The
foregoing
Doctrine
of
our
Saviour
concerning
eating
his
Flesh
,
and
drinking
his
Blood
sounded
so
very
harshly
,
that
not
only
the
common
multitude
,
but
some
of
them
that
had
been
his
Disciples
,
that
is
,
who
had
given
up
their
names
to
follow
him
,
could
not
tell
how
to
bear
them
.
Our
Saviour
Reproves
their
unjust
stumbling
at
what
he
had
said
.
That
he
was
the
Bread
which
came
down
from
Heaven
;
and
tells
them
that
his
Ascension
into
Heaven
should
prove
the
Truth
of
his
descent
from
Heaven
.
Hence
we
learn
,
That
Christ's
arising
from
the
Grave
,
and
Ascending
into
Heaven
by
his
own
Power
,
is
an
Evident
proof
of
his
Godhead
,
and
that
he
really
came
down
from
Heaven
,
in
respect
of
his
Divine
Nature
,
which
condescended
to
be
cloathed
with
our
Flesh
.
What
and
if
ye
shall
see
the
Son
of
Man
Ascend
up
where
he
was
before
?
63
It
is
the
spirit
that
quickneth
,
the
flesh
profiteth
nothing
:
the
words
that
I
speak
unto
you
,
they
are
spirit
,
and
they
are
life
.
To
convince
the
Jews
,
that
our
Saviour
did
not
mean
a
carnal
fleshly
eating
of
his
Body
,
he
tells
them
that
such
an
eating
would
profit
them
nothing
;
but
it
is
a
Spiritual
eating
of
him
by
Faith
,
that
bringeth
that
Quickning
Life
of
which
he
had
spoken
.
It
is
the
Spirit
,
or
Divine
Nature
that
Quickneth
;
the
flesh
or
human
Nature
alone
separated
from
his
Godhead
,
profiteth
nothing
,
and
can
give
no
Life
.
Learn
hence
,
That
it
is
the
Godhead
of
Christ
united
to
the
Humane
Nature
,
which
adds
all
Vertue
,
Efficacy
and
Merit
,
to
the
Obedience
and
sufferings
of
the
Humane
Nature
.
It
is
the
Spirit
or
Divine
Nature
of
Christ
that
Quickneth
,
the
flesh
or
Humane
Nature
alone
profiteth
nothing
;
and
therefore
the
carnal
eating
of
my
flesh
would
do
no
good
.
64
But
there
are
some
of
you
that
believe
not
.
For
Jesus
knew
from
the
beginning
,
who
they
were
that
believed
not
,
and
who
should
betray
him
.
65
And
he
said
,
Therefore
said
I
unto
you
,
that
no
man
can
come
unto
me
,
except
it
were
given
unto
him
of
my
Father
.
66
¶
From
that
time
many
of
his
disciples
went
back
,
and
walked
no
more
with
him
.
Our
Blessed
Saviour
having
thus
cleared
his
Doctrine
,
that
he
was
the
Bread
of
Life
which
came
down
from
Heaven
,
and
that
he
is
not
to
be
Carnally
,
but
Spiritually
fed
upon
:
He
plainly
tells
the
Jews
,
That
the
true
cause
of
their
stumbling
at
his
Doctrine
,
was
their
Ignorance
and
Unbelief
;
there
are
some
of
you
that
believe
not
:
Upon
which
plain
dealing
of
our
Blessed
Saviour's
,
many
unsound
Professors
did
wholly
forsake
him
,
and
accompanied
no
longer
with
him
.
Learn
hence
,
That
multitudes
who
have
long
professed
Christ
,
and
his
Holy
Religion
,
may
draw
back
and
fall
from
their
Profession
,
and
finally
revolt
from
him
.
2.
That
it
is
an
Evil
heart
of
unbelief
,
which
causes
Men
to
depart
from
Christ
,
and
to
make
Shipwrack
of
their
Profession
.
67
Then
said
Jesus
unto
the
twelve
,
Will
ye
also
go
away
?
68
Then
Simon
Peter
answered
,
him
,
Lord
,
to
whom
shall
we
go
?
thou
hast
the
words
of
eternal
life
.
69
And
we
believe
,
and
are
sure
that
thou
art
that
Christ
the
Son
of
the
living
God
.
70
Jesus
answered
them
,
have
not
I
chosen
you
twelve
,
and
one
of
you
is
a
devil
?
71
He
spake
of
Judas
Iscariot
the
son
of
Simon
:
for
he
it
was
that
should
betray
him
,
being
one
of
the
twelve
.
Our
Saviour
finding
many
of
his
nominal
Disciples
forsaking
him
,
and
departing
from
him
,
Asks
his
Apostles
,
(
the
Twelve
)
whether
they
would
also
go
away
?
intimating
that
their
Departure
would
go
nearer
to
him
,
than
the
departure
of
all
the
rest
.
The
nearer
they
are
from
whom
we
receive
unkindnesses
,
the
nearer
do
those
unkindnesses
go
to
our
Hearts
.
Will
you
of
the
Twelve
,
also
go
away
?
Peter
,
as
the
mouth
,
and
in
the
name
of
the
Rest
,
Answers
,
That
they
knew
none
besides
to
whom
they
could
go
,
and
expect
that
happiness
which
they
did
from
him
.
They
that
go
from
Christ
can
never
hope
to
mend
themselves
,
let
them
go
whither
they
will
;
therefore
't
is
as
irrational
,
as
it
is
sinful
to
depart
from
Christ
;
who
hath
the
words
,
that
is
,
the
promise
of
Eternal
Life
.
Observe
Lastly
,
St.
Peter
having
made
this
profession
for
himself
and
the
rest
of
the
Twelve
,
that
they
would
not
depart
from
Jesus
,
whom
they
believed
to
be
the
True
Messias
,
the
Son
of
God
;
Christ
intimates
to
Peter
,
that
his
Charity
was
something
too
large
in
promising
so
much
for
them
all
;
for
there
was
one
Traytor
among
them
,
whose
heart
was
as
open
to
Christ
as
his
face
was
to
them
;
he
meant
it
of
Judas
Iscariot
,
of
whose
perfidiousness
he
gave
them
warning
at
this
Time
.
Learn
hence
,
That
the
better
any
Man
is
in
himself
,
the
more
charitable
is
the
opinion
which
he
has
of
others
.
Charity
inclines
to
believe
others
good
,
till
they
discover
themselves
to
be
bad
.
Learn
,
2.
That
Christ
doth
approve
of
our
charitable
judgment
of
others
sincerity
according
to
what
we
hope
and
believe
,
tho'
we
happen
to
be
mistaken
,
and
our
judgment
is
not
according
to
Truth
;
Christ
knew
Judas
to
be
an
Hypocrite
at
this
time
,
but
doth
not
Reprove
Peter
for
having
a
better
opinion
of
him
,
than
he
deserved
.
'T
is
far
better
to
Err
on
the
Charitable
,
than
on
the
Censorious
hand
;
't
is
less
offensive
to
Christ
,
and
less
Injurious
to
our selves
.
CHAP.
VII
.
1
AFter
these
things
,
Jesus
walked
in
Galilee
:
for
he
would
not
walk
in
Jewry
,
because
the
Jews
sought
to
kill
him
.
Our
Blessed
Saviour
knowing
that
the
Rage
of
the
Chief
Priests
and
Pharisees
in
Judea
,
and
at
Jerusalem
was
grown
to
that
height
,
that
they
were
resolved
to
kill
him
;
to
avoid
their
fury
he
resolves
to
continue
in
Galilee
,
and
would
not
come
into
Judea
at
present
,
nor
go
up
to
Jerusalem
into
the
mouth
of
his
Enemies
;
his
hour
not
being
yet
come
.
Learn
hence
,
That
so
long
as
it
was
necessary
for
Christ
to
save
and
preserve
himself
from
danger
;
he
was
pleased
to
use
the
ordinary
means
for
his
own
preservation
.
Namely
,
Retirement
and
withdrawing
himself
;
Christ
as
God
could
have
rid
himself
out
of
the
hands
of
his
Enemies
,
by
a
miraculous
preservation
;
but
he
uses
the
ordinary
means
when
they
would
serve
the
turn
,
and
as
he
would
not
decline
danger
when
his
hour
was
come
;
so
would
he
not
run
into
danger
before
it
was
come
,
but
used
all
prudential
means
and
methods
for
his
own
safety
and
preservation
.
He
would
not
come
into
Judea
,
because
the
Jews
sought
to
kill
him
.
2
Now
the
Jews
feast
of
tabernacles
was
at
hand
.
There
were
Three
great
Feasts
which
the
Jews
celebrated
every
Year
.
Namely
,
The
Feast
of
the
Passover
,
the
feast
of
Pentecost
,
and
the
feast
of
Tabernacles
:
This
last
was
observed
in
the
Month
of
September
,
after
they
had
gathered
in
the
Fruits
of
the
Earth
:
whence
it
was
also
called
the
Feast
of
Ingathering
:
At
this
Feast
they
went
out
of
their
Houses
and
dwelt
in
Booths
Seven
Days
,
in
Remembrance
of
their
living
in
Tents
of
Booths
in
the
Wilderness
,
for
Forty
Years
together
,
before
they
came
to
Canaan
:
Now
the
Institution
of
this
Feast
being
to
call
to
the
Israelites
Remembrance
their
former
condition
in
the
Wilderness
;
Teaches
us
,
how
prone
and
ready
we
are
to
forget
our
Troubles
,
and
the
Mercies
wherewith
our
Troubles
have
been
sweetned
;
when
once
they
are
past
and
over
.
The
Jews
when
settled
in
Canaan
,
going
out
of
their
Houses
Yearly
and
dwelling
in
Booths
,
did
thereby
testifie
,
that
present
Mercies
had
not
made
them
forget
former
Tryals
and
Troubles
.
3
His
brethren
therefore
said
unto
him
,
Depart
hence
,
and
go
into
Judea
,
that
thy
disciples
also
may
see
the
works
that
thou
dost
.
4
For
there
is
no
man
that
doth
any
thing
in
secret
,
and
he
himself
seeketh
to
be
known
openly
:
If
thou
do
these
things
,
shew
thy self
to
the
world
.
5
For
neither
did
his
brethren
believe
in
him
.
Observe
here
,
1.
The
Advice
which
Christ's
Brethren
,
that
is
,
his
Kindred
,
gave
him
to
render
himself
more
famous
and
publickly
known
to
the
World
:
they
Advise
him
not
to
tarry
any
longer
in
Galilee
,
an
obscure
place
,
but
go
into
the
more
Noble
and
Populous
Country
of
Judea
,
and
work
Miracles
there
.
But
what
high
presumption
was
this
,
in
Creatures
to
prescribe
to
Christ
and
direct
him
whither
to
go
,
and
what
to
do
.
Observe
2.
The
Reason
they
offer
for
their
Advice
;
for
no
Man
that
seeketh
to
be
known
openly
will
do
any
thing
in
secret
,
that
is
,
if
thou
wilt
be
thought
to
be
the
Messias
by
thy
working
Miracles
,
do
them
not
in
a
Corner
;
but
go
up
to
Jerusalem
with
us
,
at
this
next
Feast
,
that
the
Great
Men
may
take
notice
of
them
.
Such
as
hunt
after
Reputation
themselves
,
and
are
Ambitious
of
vain
Glory
and
Commendation
from
Men
;
they
measure
others
,
even
the
most
Holy
and
Religious
by
their
own
Inclinations
and
dispositions
;
and
wonder
that
others
do
not
follow
their
measures
,
for
gaining
Reputation
and
Respect
.
Thus
did
our
Lord's
Brethren
here
,
but
the
Wonder
ceases
if
we
consult
the
following
words
,
Neither
did
his
Brethren
Believe
in
him
.
It
is
no
new
Thing
for
the
Holiest
Servants
of
God
to
meet
with
great
Trials
from
their
graceless
Friends
.
Christ
met
with
this
before
us
;
his
Kindred
according
to
the
Flesh
,
not
believing
in
him
were
a
sore
Trial
and
Temptation
to
him
.
Some
Martyrs
have
confest
that
the
hardest
works
they
have
met
withal
have
been
to
withstand
the
Temptations
,
the
Tears
and
Entreaties
of
their
dearest
and
nearest
Relations
.
6
Then
Jesus
said
unto
them
,
My
time
is
not
yet
come
:
but
your
time
is
alway
ready
.
7
The
world
cannot
hate
you
;
but
me
it
hateth
,
because
I
testifie
of
it
,
that
the
works
thereof
are
evil
.
8
Go
ye
up
unto
this
feast
:
I
go
not
up
yet
unto
this
feast
,
for
my
time
is
not
yet
full
come
.
9
When
he
had
said
these
words
unto
them
,
he
aboad
still
in
Galilee
.
Here
we
have
Christ's
Answer
and
Refusal
returned
to
his
Brethrens
desire
;
he
tells
them
,
they
might
go
up
to
the
Feast
at
Jerusalem
when
they
pleased
,
and
as
publickly
;
but
it
was
not
fit
for
him
to
Appear
so
publickly
,
because
the
Doctrine
which
he
Taught
was
so
odious
to
the
Pharisees
,
and
the
prevailing
Power
at
Jerusalem
;
he
therefore
Resolves
to
go
up
privately
,
that
he
might
not
stir
up
the
Jealousie
of
the
Sanhedrim
:
but
for
them
they
were
out
of
danger
of
the
Worlds
hatred
;
for
being
the
Children
of
it
,
the
World
would
love
its
own
;
but
him
it
hated
;
because
he
reproved
its
Sins
.
Where
we
may
Remark
,
That
tho'
our
Lord
Jesus
Christ
was
most
freely
willing
and
ready
to
lay
down
his
Life
for
Sinners
,
when
the
Time
was
come
,
that
God
the
Father
call'd
for
it
;
yet
he
would
not
expose
his
Life
to
hazard
and
danger
unseasonably
.
Teaching
us
by
his
Example
,
as
not
to
decline
Sufferings
when
God
calls
us
to
them
;
so
not
to
Tempt
God
by
running
into
them
,
when
we
may
inoffensively
avoid
them
.
Your
time
is
always
ready
,
mine
is
not
yet
come
.
10
¶
But
when
his
brethren
were
gone
up
,
then
went
he
also
up
unto
the
feast
,
not
openly
,
but
as
it
were
in
secret
.
11
Then
the
Jews
sought
him
at
the
feast
,
and
said
,
Where
is
he
?
12
And
there
was
much
murmuring
among
the
people
concerning
him
:
for
some
said
,
He
is
a
good
man
:
others
said
,
Nay
;
but
he
deceiveth
the
people
.
13
Howbeit
,
no
man
spake
openly
of
him
,
for
fear
of
the
Jews
.
Observe
here
,
1.
How
our
Blessed
Saviour
who
came
to
fulfil
the
Law
,
goes
up
to
Jerusalem
at
the
Jewish
Feasts
,
according
to
the
Command
of
God
.
Exod.
23.
Three
times
a
Year
shall
all
the
males
appear
before
me
.
Christ
being
made
under
the
Law
,
sheweth
a
punctual
Obedience
to
the
Law
,
and
fulfilled
it
in
his
own
person
.
Observe
,
2.
The
different
Opinion
which
the
Jews
at
Jerusalem
do
express
,
concerning
our
Saviour
;
some
allowing
him
the
Charitable
Character
of
being
a
good
Man
:
others
traducing
him
as
being
a
deceiver
of
the
People
.
Our
dear
Lord
we
see
when
here
on
Earth
passed
through
Evil
Report
and
Good
Report
.
Is
it
any
wonder
to
find
the
Friends
of
Christ
branded
with
Infamy
and
Reproach
;
when
Christ
himself
passes
under
the
Infamous
Character
of
a
Deceiver
of
the
People
?
Some
allowed
him
to
be
a
good
Man
,
but
others
said
,
Nay
;
he
deceiveth
the
People
.
14
¶
Now
about
the
midst
of
the
feast
,
Jesus
went
up
into
the
temple
,
and
taught
.
15
And
the
Jews
marvelled
,
saying
,
How
knoweth
this
man
letters
,
having
never
learned
?
16
Jesus
answered
them
,
and
said
,
My
doctrine
is
not
mine
,
but
his
that
sent
me
.
17
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
,
whether
it
be
of
God
or
whether
I
speak
of
my self
.
18
He
that
speaketh
of
himself
,
seeketh
his
own
glory
:
but
he
that
seekerh
his
glory
that
sent
him
,
the
same
is
true
,
and
no
unrighteousness
is
in
him
.
Observe
here
,
1.
Tho'
Christ
went
up
to
Jerusalem
privately
,
lest
he
should
stir
up
the
Jealousie
of
the
Pharisees
against
himself
unseasonably
;
yet
he
went
into
the
Temple
and
Taught
publickly
;
his
Example
teaches
us
thus
much
.
That
altho'
the
Servants
of
Christ
may
for
a
time
,
and
in
some
cases
withdraw
themselves
from
apprehended
danger
;
yet
when
God
calls
them
to
appear
openly
they
must
do
it
couragiously
,
without
shrinking
;
tho
the
danger
be
still
impending
.
Jesus
went
up
to
Jerusalem
,
entered
the
Temple
and
Taught
.
Observe
,
2.
So
Admirable
was
our
Holy
Lord's
Doctrine
,
that
the
Jews
marvelled
how
he
should
come
to
the
Knowledge
of
such
Divine
Mysteries
,
considering
the
meanness
of
his
Education
.
They
were
struck
with
Admiration
,
but
they
wanted
Faith
:
whereas
the
least
degree
of
Saving
Faith
is
beyond
all
Admiration
without
it
.
Observe
,
3.
Our
Lord
vindicates
his
Doctrine
;
telling
the
Jews
that
the
Doctrine
he
delivered
was
not
his
own
.
That
is
,
not
of
his
own
inventing
and
devising
;
it
was
no
contrivance
of
his
,
nor
was
it
Taught
him
by
Men
;
but
received
immediately
from
the
Father
,
whose
Ambassadour
and
great
Prophet
he
was
.
Again
,
when
Christ
says
,
My
Doctrine
is
not
mine
;
that
is
,
not
only
mine
,
but
my
Father
's
and
mine
.
For
as
he
was
God
equal
with
the
Father
,
so
he
Naturally
knew
all
his
Counsels
;
and
as
Man
had
Knowledge
thereof
by
communication
from
his
Godhead
.
Learn
hence
,
That
the
Doctrine
of
the
Gospel
is
a
Doctrine
wholly
from
God
;
he
contrived
it
,
and
sent
his
own
Son
into
the
World
to
Publish
and
Reveal
it
.
Christ
was
sent
and
his
Doctrine
was
not
his
own
,
but
his
that
sent
him
.
Observe
,
4.
A
double
Rule
given
by
our
Saviour
,
whereby
the
Jews
might
know
whether
the
Doctrine
he
preached
were
the
Doctrine
of
God
.
First
,
if
a
Man
walks
uprightly
,
and
doth
the
Will
of
God
in
the
best
manner
according
to
his
Knowledge
;
If
any
Man
will
do
his
Will
,
he
shall
know
of
my
Doctrine
whether
it
be
of
God
.
There
is
no
such
way
to
find
out
Truth
,
as
by
doing
the
Will
of
God
.
The
second
Rule
by
which
they
might
know
that
his
Doctrine
was
from
God
,
was
this
,
because
he
sought
his
Father's
Glory
,
and
not
his
own
in
the
Delivery
of
it
.
He
that
seeketh
his
Glory
that
sent
him
,
the
same
is
True
.
Hence
Learn
,
That
the
Nature
and
Scope
of
that
Doctrine
which
Christ
delivered
,
Eminently
tending
not
to
promote
his
own
private
Glory
,
but
the
glorifying
of
his
Father
,
is
an
undoubted
proof
and
Evidence
,
that
his
Doctrine
was
of
God
.
19
Did
not
Moses
give
you
the
law
,
and
yet
none
of
you
keepeth
the
law
?
Why
go
ye
about
to
kill
me
?
20
The
people
answered
and
said
,
thou
hast
a
devil
:
who
goeth
about
to
kill
thee
?
21
Jesus
answered
and
said
unto
them
,
I
have
done
one
work
,
and
ye
all
marvel
.
22
Moses
therefore
gave
unto
you
circumcision
,
(
Not
because
it
is
of
Moses
,
but
of
the
fathers
)
and
ye
on
the
sabbath-day
circumcise
a
man
.
23
If
a
man
on
the
sabbath-day
receive
circumcision
,
that
the
law
of
Moses
should
not
be
broken
;
are
ye
angry
at
me
,
because
I
have
made
a
man
every
whit
whole
on
the
sabbath-day
?
Observe
here
,
1.
That
our
Lord
having
vindicated
his
Doctrine
in
the
former
Verses
,
comes
now
to
vindicate
his
practice
in
healing
the
Impotent
Man
on
the
Sabbath-day
,
for
which
the
Jews
sought
his
Life
,
as
a
violation
of
the
fourth
Commandment
given
by
Moses
.
Our
Saviour
tells
them
,
That
notwithstanding
their
pretended
Zeal
for
the
Law
of
Moses
;
they
more
notoriously
broke
the
sixth
Commandment
,
by
going
about
to
kill
him
,
an
Innocent
person
,
than
he
had
broke
the
fourth
Commandment
,
by
making
a
Man
whole
on
the
Sabbath-day
.
Hence
Learn
,
That
it
is
damnable
Hypocrisie
,
when
Men
pretend
great
Zeal
against
the
Sins
of
others
,
and
do
allow
and
tolerate
worse
in
themselves
.
This
is
,
for
their
practice
,
to
give
their
profession
the
Lye
;
the
Jews
condemn
our
Saviour
for
a
supposed
Breach
of
the
fourth
Commandment
;
whilst
they
are
guilty
themselves
of
a
real
Breach
of
the
sixth
Commandment
.
Observe
,
2.
The
Ignominy
,
and
Reproach
which
the
Jews
fix
upon
our
Blessed
Saviour
,
in
the
heighth
of
their
Rage
and
fury
against
him
.
Thou
hast
a
Devil
;
the
King
of
Saints
in
Heaven
,
as
well
as
the
whole
Host
of
Saints
on
Earth
,
hath
been
frequently
smitten
and
deeply
wounded
with
reproach
.
Christ
was
reproached
for
our
sake
,
and
when
we
are
reproached
for
his
sake
,
he
takes
our
reproach
as
his
own
.
Moses
his
reproach
was
the
reproach
of
Christ
.
Heb.
11.26
.
And
he
esteemed
it
a
Treasure
,
which
did
more
inrich
him
with
its
worth
,
than
press
him
with
its
weight
.
Esteeming
the
Reproach
of
Christ
greater
Riches
than
the
Treasures
of
Egypt
.
Observe
,
3.
The
wonderful
meekness
of
Christ
,
in
passing
over
this
Reproach
and
Calumny
,
without
one
word
of
Reply
.
Guilt
is
commonly
clamorous
and
impatient
,
but
Innocence
is
silent
and
regardless
of
misreports
.
Our
Saviour
is
not
at
the
pains
of
a
word
to
vindicate
himself
from
their
impotent
censure
;
but
goes
on
with
his
Discourse
,
and
justifies
his
own
Action
,
in
healing
a
Man
on
the
Sabbath-day
from
the
Jews
own
practice
,
in
circumcising
their
Children
on
that
day
,
if
it
hapned
to
be
the
Eighth
day
.
And
the
Argument
runs
thus
.
If
Circumcision
may
be
Administred
to
a
Child
on
the
Sabbath-day
,
which
is
a
servile
kind
of
Work
,
and
Bodily
Exercise
,
without
blame
or
censure
;
why
must
I
fall
under
Censure
,
for
healing
a
Man
on
the
Sabbath-day
,
thoroughly
and
perfectly
,
only
by
a
word
speaking
?
Hence
Learn
,
That
the
Law
of
doing
good
,
and
Relieving
the
miserable
at
all
Times
,
is
a
more
ancient
and
excellent
Law
,
than
either
that
of
the
Sabbath
Rest
,
or
of
Circumcision
upon
the
Eighth
day
.
A
Ritual
Law
must
and
ought
to
give
place
to
the
L●w
of
Nature
,
which
is
written
in
every
Man's
heart
.
As
if
our
Lord
had
said
;
If
you
may
wound
a
Man
by
Circumcision
on
the
Sabbath-day
,
may
not
I
heal
One
?
if
you
may
heal
on
that
Day
one
Member
of
the
circumcised
,
may
not
I
make
a
Man
whole
every
whit
?
if
you
be
at
pains
to
cure
such
a
one
with
your
hand
,
may
not
I
without
pains
cure
a
Man
with
the
word
of
my
Mouth
?
24
Judge
not
according
to
the
appearance
,
but
judge
righteous
judgment
.
From
the
foregoing
Argument
,
Christ
draws
an
Inference
or
Conclusion
,
that
there
is
no
making
a
judgment
according
to
the
first
Appearance
of
Things
;
and
that
Suddenness
or
Rashness
,
Prejudice
or
Partiality
in
judging
,
overthrows
Righteous
Judgment
.
This
is
the
general
Application
of
what
Christ
had
said
before
;
and
the
particular
Application
of
it
as
to
himself
,
comes
to
this
;
Judge
not
according
to
Appearance
,
but
judge
Righteous
Judgment
:
As
if
Christ
had
said
,
Lay
aside
your
prejudices
against
my
Person
,
and
compare
these
cases
attentively
,
and
impartially
with
one
another
;
and
then
see
whether
you
can
justly
condemn
me
as
a
Sabbath
Breaker
and
acquit
your selves
.
Such
was
the
perfect
Innocency
of
our
Saviour's
Actions
,
that
he
could
and
did
submit
them
to
the
Reason
and
Judgment
of
his
very
Enemies
.
25
Then
said
some
of
them
of
Jerusalem
,
is
not
this
he
whom
they
seek
to
kill
?
26
But
lo
,
he
speaketh
boldly
,
and
they
say
nothing
unto
him
:
do
the
rulers
know
indeed
that
this
is
the
very
Christ
?
27
Howbeit
we
know
this
man
whence
he
is
:
but
when
Christ
cometh
no
man
knoweth
whence
he
is
.
28
Then
cried
Jesus
in
the
temple
as
he
taught
,
saying
,
Ye
both
know
me
,
and
ye
know
whence
I
am
:
and
I
am
not
come
of
my self
,
but
he
that
sent
me
is
true
,
whom
ye
know
not
.
29
But
I
know
him
,
for
I
am
from
him
,
and
he
hath
sent
me
.
30
Then
they
sought
to
take
him
:
but
no
man
laid
hands
on
him
,
because
his
hour
was
not
yet
come
.
31
And
many
of
the
people
believed
on
him
,
and
said
,
when
Christ
cometh
will
he
do
mo
miracles
then
these
which
this
man
hath
done
?
Our
Blessed
Saviour
having
vindicated
both
his
Doctrine
and
Practice
,
and
appeared
publickly
in
the
Temple
,
and
speaking
boldly
there
,
the
People
of
Jerusalem
knowing
the
hatred
and
enmity
of
the
Chief
Priests
and
Rulers
against
him
,
do
wonder
that
they
did
not
apprehend
him
.
Learn
,
Almighty
God
doth
and
can
preserve
his
own
,
in
the
faithful
discharge
of
their
Duty
,
in
such
an
admirable
manner
,
that
even
their
Enemies
themselves
may
wonder
at
it
,
and
be
Astonisht
with
it
.
Observe
,
2ly
,
The
Argument
which
the
Jews
urged
against
our
Saviour's
being
Christ
,
and
the
promised
Messias
.
Namely
,
That
they
knew
whence
he
was
,
whereas
when
the
Messias
cometh
,
no
man
will
know
whence
he
is
;
now
herein
they
Assert
a
manifest
untruth
;
for
tho'
Christ
in
respect
of
his
Godhead
was
prefigured
by
Melchisedeck
,
who
was
without
Father
or
Mother
,
without
descent
;
(
that
is
,
without
any
that
the
Scripture
mentions
)
yet
in
respect
of
his
humane
Nature
,
the
Jews
might
know
whence
he
was
;
for
the
Scripture
plainly
pointed
out
the
Tribe
,
the
Family
,
the
Lineage
,
and
the
place
of
his
Birth
.
Observe
,
3.
That
Christ
being
grieved
at
this
impudent
Cavil
,
doth
reply
unto
it
with
much
boldness
and
Zeal
;
he
cried
,
saying
,
ye
both
know
me
,
and
know
whence
I
am
;
but
the
Father
that
sent
me
ye
know
not
.
That
is
,
you
know
me
as
Man
,
where
I
was
Born
,
and
of
what
Family
I
am
,
but
you
know
not
my
Divine
Nature
,
nor
the
Father
from
whom
I
am
by
Eternal
Generation
,
and
who
hath
sent
me
into
the
World
.
Observe
,
4.
What
causeless
Rage
appeared
in
these
Men
against
Christ
,
for
declaring
the
Truth
unto
them
;
they
would
have
taken
him
by
Violence
,
had
not
the
Power
and
Providence
of
God
restrained
them
for
the
present
,
because
his
time
to
Suffer
was
not
yet
come
.
Hence
Learn
,
That
Violence
and
Persecution
against
the
Faithful
Dispensers
of
the
Truths
of
God
,
have
been
the
Lot
and
Portion
of
such
in
all
Ages
and
Generations
.
Christ
experienced
it
;
let
his
Ministers
expect
it
.
Observe
,
5.
That
altho'
the
Rulers
at
Jerusalem
were
Angry
and
enraged
,
yet
the
meaner
and
inferiour
sort
of
People
Believed
on
him
,
being
convinced
by
the
wonderful
Miracles
which
he
had
wrought
amongst
them
,
that
he
was
the
True
and
promised
Messias
.
For
say
they
,
when
ever
the
Messias
come
,
he
cannot
do
greater
and
more
Evident
Miracles
then
this
Man
hath
hath
done
.
Learn
hence
,
That
altho'
the
Grace
of
God
be
not
ensured
to
,
or
entailed
upon
any
sort
of
People
;
yet
ordinarily
it
is
the
meaner
sort
of
People
with
whom
it
prevails
most
.
Many
of
the
common
People
at
Jerusalem
were
Believing
,
when
the
Rulers
there
were
Persecuting
:
Men
that
live
in
Pleasure
and
at
Ease
,
see
no
need
of
dependance
upon
God
;
have
little
inclination
or
desire
to
farther
the
Gospel
,
and
to
encourage
either
the
Dispensers
or
Professors
of
it
;
nay
it
is
well
if
they
do
not
turn
Persecutors
.
¶
32
The
Pharisees
heard
that
the
people
murmured
such
things
concerning
him
:
and
the
Pharisees
and
the
chief
priests
sent
officers
to
take
him
.
33
Then
said
Jesus
unto
them
,
Yet
a
little
while
am
I
with
you
,
and
then
I
go
unto
him
that
sent
me
.
34
Ye
shall
seek
me
,
and
shall
not
find
me
:
and
where
I
am
,
thither
ye
cannot
come
.
35
Then
said
the
Jews
among
themselves
;
Whither
will
he
go
,
that
we
shall
not
find
him
?
will
he
go
unto
the
dispersed
among
the
Gentiles
,
and
teach
the
Gentiles
?
36
What
manner
of
saying
is
this
that
he
said
,
Ye
shall
seek
me
,
and
shall
not
find
me
:
and
where
I
am
,
thither
ye
cannot
come
?
Observe
here
,
1.
How
enraged
the
Pharisees
were
,
when
they
heard
that
so
many
of
the
Common
People
were
brought
to
Believe
in
Christ
,
and
to
cleave
unto
Christ
;
insomuch
that
they
sent
publick
Officers
,
Armed
with
Authority
to
Apprehend
our
Blessed
Saviour
.
The
Pharisees
and
Chief
Priests
sent
Officers
to
Take
him
.
Learn
thence
,
That
nothing
more
enrages
the
Enemies
of
Religion
,
and
draws
on
Trouble
on
the
Preachers
and
Professors
of
it
,
than
the
success
which
the
Gospel
at
any
time
meets
with
.
Observe
,
2.
Our
Saviour
tells
them
,
that
as
they
desired
to
be
Rid
of
him
;
so
ere
long
they
should
have
their
desire
,
;
he
would
leave
them
,
and
go
to
his
Father
,
and
in
his
Absence
they
would
wish
for
his
Bodily
presence
again
,
but
should
not
have
it
.
Learn
,
The
Despisers
of
Christ
have
little
cause
to
be
weary
of
him
,
and
to
seek
to
put
him
away
by
Violence
and
Persecution
;
for
their
obstinate
contempt
of
him
will
cause
him
to
depart
from
them
,
and
finally
to
forsake
them
.
Observe
,
3.
How
the
Jews
not
understanding
our
Saviour's
words
aright
,
Reasoned
among
themselves
,
whither
by
Leaving
of
them
,
he
meant
to
go
into
some
Pagan
Country
,
and
Teach
the
Gentiles
the
Mysteries
of
the
Jewish
Religion
;
which
above
all
things
they
could
not
endure
to
hear
.
Learn
hence
,
That
it
is
the
Ordinary
Sin
of
a
People
,
priviledged
with
the
means
of
Grace
,
not
to
be
sensible
of
any
hazard
or
danger
of
Christ's
Leaving
and
forsaking
them
:
Till
at
last
he
forsakes
them
finally
,
and
casts
them
off
to
their
inevitable
and
unutterable
Condemnation
.
Thus
did
our
Lord
deal
with
the
Jews
here
.
I
go
my
way
,
and
whither
I
go
ye
cannot
come
.
37
In
the
last
day
,
that
great
day
of
the
feast
,
Jesus
stood
and
cried
,
saying
,
If
any
man
thirst
,
let
him
come
unto
me
,
and
drink
.
The
feast
of
Tabernacles
,
(
which
is
the
feast
here
meant
)
lasted
Eight
days
;
the
first
and
last
of
which
were
to
be
kept
Holy
,
with
Religious
Assemblies
and
Sacrifices
;
and
it
was
a
Custom
among
the
Jews
,
upon
that
Solemn
day
,
to
offer
up
a
Pot
of
Water
unto
God
,
which
they
drew
out
of
the
Fountain
of
Siloam
;
with
Reference
to
this
Custom
,
Christ
here
cries
with
a
loud
Voice
,
inviting
the
People
to
fetch
and
draw
from
him
,
as
from
a
Living
fountain
,
all
the
Sanctifying
Gifts
and
Saving
Graces
of
the
Holy
Spirit
.
Learn
hence
,
That
Jesus
Christ
is
the
Original
and
Fountain
of
all
Saving
Grace
,
whom
if
we
Thirst
after
,
Repair
to
,
and
by
Faith
depend
upon
as
Mediator
;
we
shall
certainly
Receive
what
influences
of
Grace
so
ever
we
want
and
stand
in
need
of
.
38
He
that
believeth
on
me
,
as
the
scripture
hath
said
,
out
of
his
belly
shall
flow
rivers
of
living
water
.
Here
again
Christ
Alludes
to
a
Jewish
Custom
;
the
Jews
were
wont
at
Fountains
to
Build
great
Vessels
of
Stone
,
and
in
the
midst
or
Belly
of
them
to
have
Pipes
,
through
which
the
Water
passes
.
Now
says
Christ
,
Thus
shall
it
be
with
every
one
that
Believeth
on
me
;
he
shall
be
abundantly
filled
with
the
Spirit
of
God
,
in
all
the
Sanctifying
and
Saving
Graces
of
it
.
Christ
and
his
Holy
Spirit
are
a
Living
Fountain
,
whose
Waters
never
fail
;
they
are
not
a
Water-brook
,
but
a
Spring
of
Waters
;
we
shall
never
miss
of
the
Waters
of
Life
,
if
we
seek
unto
and
wait
upon
Christ
for
them
.
For
if
we
Believe
on
him
:
out
of
our
Belly
shall
flow
Rivers
of
Living
Waters
;
sufficient
for
our selves
,
and
wherewith
to
refresh
others
.
39
(
But
this
spake
he
of
the
Spirit
,
which
they
that
believe
on
him
,
should
receive
:
for
the
holy
Ghost
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
)
.
These
words
are
the
Evangelist
,
St.
John's
Commentary
upon
the
foregoing
promise
;
he
tells
us
,
That
Christ
spoke
this
of
the
Miraculous
Gifts
of
the
Spirit
,
which
did
Accompany
the
descent
of
the
Holy
Ghost
,
at
the
Feast
of
Pentecost
.
For
the
Holy
Ghost
was
not
yet
given
,
that
is
,
not
so
plentifully
given
;
because
that
Jesus
was
not
yet
Glorified
.
Learn
hence
,
That
altho'
the
Spirit
was
in
some
measure
given
by
God
,
from
the
Beginning
to
good
Men
;
yet
the
more
plentiful
effusion
of
it
was
deferred
,
till
the
Ascension
and
Glorification
of
Jesus
Christ
.
40
¶
Many
of
the
people
therefore
,
when
they
heard
this
saying
,
said
,
Of
a
truth
this
is
the
prophet
.
41
Others
said
,
This
is
the
Christ
.
But
some
said
,
Shall
Christ
come
out
of
Galilee
?
42
Hath
not
the
scripture
said
,
That
Christ
cometh
of
the
seed
of
David
,
and
out
of
the
town
of
Bethlehem
,
where
David
was
?
43
So
there
was
a
division
among
the
people
because
of
him
.
44
And
some
of
them
would
have
taken
him
;
but
no
man
laid
hands
on
him
.
In
these
Verses
an
Account
is
given
of
the
various
effects
which
our
Lord
's
foregoing
Sermon
had
upon
his
Hearers
hearts
:
Some
were
so
affected
with
it
,
that
they
Believed
him
to
be
the
great
Prophet
promised
to
Israel
;
Deut.
18.18
.
Others
apprehended
him
to
be
the
Christ
:
Others
contradict
both
,
supposing
him
to
be
Born
not
at
Bethlehem
,
but
in
Galilee
.
And
upon
this
Diversity
of
Opinions
,
there
arose
a
Division
amongst
them
:
And
some
had
a
mind
to
have
apprehended
him
,
but
by
an
over-ruling
Providence
they
were
restrained
from
the
doing
of
it
at
present
.
Learn
hence
,
That
Diversity
of
Opinions
in
matters
of
Religion
,
even
concerning
Christ
himself
,
have
been
even
from
the
beginning
.
Some
accounted
him
a
Prophet
,
others
the
Messiah
,
some
thought
him
neither
;
but
a
grand
Impostor
and
Deceiver
.
Our
dear
Lord
,
when
here
on
Earth
,
passed
through
evil
Report
and
good
Report
;
let
his
followers
expect
and
prepare
for
the
same
.
For
Innocence
it self
cannot
protect
from
Slander
and
false
Accusation
.
45
¶
Then
came
the
officers
to
the
chief
priests
and
Pharisees
;
and
they
said
unto
them
,
Why
have
ye
not
brought
him
?
46
The
officers
answered
,
Never
man
spake
like
this
man
.
47
Then
answered
them
the
Pharisees
,
Are
ye
also
deceived
?
48
Have
any
of
the
rulers
,
or
of
the
Pharisees
believed
on
him
?
49
But
this
people
who
knoweth
not
the
law
are
cursed
.
Observe
here
,
1.
How
God
restrained
the
rage
and
malice
of
Christ's
Enemies
,
till
his
hour
was
come
;
the
Officers
of
the
Chief
Priests
,
who
were
sent
forth
with
a
Commission
to
apprehend
him
,
return
without
him
;
but
with
this
Honourable
mention
of
him
in
their
mouths
,
never
Man
spake
like
this
Man
.
Such
is
the
Power
of
Christ's
Doctrine
,
that
even
those
that
come
unto
it
with
prejudice
,
and
with
a
persecuting
purpose
,
may
be
surprized
by
it
;
and
tho'
not
converted
,
yet
bridled
and
restrained
:
the
preaching
of
the
Gospel
doth
sometimes
restrain
the
violence
of
the
Hand
,
when
it
works
no
change
in
or
upon
the
Heart
.
Thus
it
was
with
these
poor
Officers
.
Observe
,
2.
That
the
Pharisees
being
more
enraged
at
the
Reason
which
the
Officers
gave
for
neglecting
their
Office
,
than
for
the
neglect
it self
;
upbraid
them
that
they
should
suffer
themselves
to
be
so
deceived
,
whereas
none
of
the
Grandees
,
or
Learned
Rabbies
had
owned
him
;
only
an
accursed
crew
of
Ignorant
People
followed
him
and
doated
on
him
.
Here
Note
,
That
when
Christ
came
into
the
World
,
the
great
ones
of
the
World
not
only
refused
to
Believe
on
him
,
but
boasted
of
their
unbelief
,
as
an
Argument
of
their
Wisdom
.
Have
any
of
the
Rulers
believed
on
him
?
Oh
no
,
They
were
too
Wise
to
Believe
;
Faith
is
left
to
Fools
,
and
accounted
Folly
by
those
Wise
Men.
Nay
farther
,
They
count
the
Common
People
cursed
,
who
did
Believe
on
Christ
.
O
prodigious
stupidity
!
to
account
them
accursed
,
who
receive
Jesus
Christ
the
cheifest
Blessing
:
Great
Men
have
not
always
the
Wisdom
of
a
Man
,
but
more
seldom
have
they
the
Wisdom
of
a
real
Christian
.
Great
in
Honour
and
Wise
in
Understanding
are
a
sweet
couple
,
but
seldom
seen
together
.
50
Nicodemus
saith
unto
them
,
(
he
that
came
to
Jesus
by
night
,
being
one
of
them
)
51
Doth
our
law
judge
any
man
before
it
hear
him
,
and
know
what
he
doth
?
52
They
answered
and
said
unto
him
,
Art
thou
also
of
Galilee
?
Search
,
and
look
:
for
out
of
Galilee
ariseth
no
prophet
.
53
And
every
man
went
unto
his
own
house
.
Here
Observe
,
1.
How
God
stirs
up
Nicodemus
,
tho'
he
durst
not
openly
own
Christ
,
yet
to
plead
for
him
,
that
he
might
not
be
condemned
before
heard
;
this
was
a
common
Rule
of
Justice
,
and
nothing
but
what
might
have
been
said
on
behalf
of
the
greatest
Malefactor
;
he
could
not
well
have
said
less
,
but
God
so
ordered
it
,
that
it
was
enough
to
divert
the
Storm
from
falling
upon
Christ
at
this
time
.
One
word
shall
be
sufficient
to
blow
over
a
Persecution
,
when
God
will
have
it
so
.
Obs.
2.
They
answer
Nicodemus
with
a
Taunt
,
a
Mock
,
and
a
Scorn
;
that
no
Prophet
ever
did
rise
out
of
Galilee
,
nor
ever
should
.
Therefore
Christ
arising
out
of
Galilee
,
as
they
thought
could
be
no
Prophet
.
Observe
Lastly
,
That
though
they
were
more
and
more
enraged
,
yet
they
scatter
without
concluding
any
thing
against
Christ
,
for
that
time
every
one
went
to
his
own
home
.
There
is
no
Wisdom
,
nor
Understanding
,
nor
Counsel
against
the
Lord
.
CHAP.
VIII
.
1
JEsus
went
unto
the
mount
of
Olives
:
2
And
early
in
the
morning
he
came
again
into
the
temple
,
and
all
the
people
came
unto
him
;
and
he
sat
down
,
and
taught
them
.
The
foregoing
Chapter
gave
us
an
Account
of
a
most
excellent
Sermon
,
which
our
Saviour
Preach'd
in
the
Temple
,
at
the
Feast
of
Tabernacles
.
Now
the
Feast
being
ended
,
Jesus
did
not
tarry
in
the
City
all
Night
;
but
went
out
of
it
two
Miles
,
as
he
frequently
used
to
do
to
the
Mount
of
Olives
.
And
altho'
it
was
so
dangerous
for
him
to
be
seen
any
more
in
Jerusalem
;
yet
early
the
next
Morning
he
returns
again
to
the
City
,
enters
the
Temple
,
and
falls
upon
his
work
of
preaching
without
fear
,
and
with
indefatigable
diligence
.
Oh
what
a
busie
,
useful
Life
was
this
of
our
Saviour's
;
he
spent
the
Day
in
preaching
,
in
the
Temple
,
the
Night
in
privacy
and
Prayer
on
the
Mount
of
Olives
;
and
the
next
Morning
returns
to
his
work
of
preaching
again
.
Thus
was
he
always
holily
and
painfully
imployed
;
to
glorifie
his
Father
,
and
to
be
useful
and
beneficial
to
Mankind
,
was
his
food
by
Day
,
and
his
rest
by
Night
.
Lord
,
How
little
do
we
resemble
thee
,
if
when
thy
Life
was
all
Pains
and
Labour
,
ours
all
be
Pastime
,
Pleasure
,
and
Recreation
.
3
And
the
Scribes
and
Pharisees
brought
unto
him
a
woman
taken
in
adultery
,
and
when
they
had
set
her
in
the
midst
,
4
They
say
unto
him
,
Master
,
this
woman
was
taken
in
adultery
,
in
the
very
act.
5
Now
Moses
in
the
law
commanded
us
,
that
such
should
be
stoned
:
but
what
sayest
thou
?
6
This
they
said
,
tempting
him
,
that
they
might
have
to
accuse
him
.
But
Jesus
stooped
down
,
and
with
his
finger
wrote
on
the
ground
as
though
he
heard
them
not
.
7
So
when
they
continued
asking
him
,
he
lift
up
himself
,
and
said
unto
them
,
He
that
is
without
sin
among
you
,
let
him
first
cast
a
stone
at
her
.
8
And
again
he
stooped
down
,
and
wrote
on
the
ground
.
9
And
they
which
heard
it
,
being
convicted
by
their
own
conscience
,
went
out
one
by
one
,
beginning
at
the
eldest
even
unto
the
last
:
and
Jesus
was
left
alone
,
and
the
woman
standing
in
the
midst
.
10
When
Jesus
had
lift
up
himself
,
and
saw
none
but
the
woman
,
he
said
unto
her
,
Woman
,
where
are
those
thine
accusers
?
hath
no
man
condemned
thee
?
11
She
said
,
No
man
,
Lord
.
And
Jesus
said
unto
her
,
Neither
do
I
condemn
thee
:
go
,
and
sin
no
more
.
Our
Saviour
early
in
the
Morning
entring
upon
the
work
of
Preaching
.
Observe
,
1.
What
a
mixt
Auditory
he
had
,
of
Scribes
and
Pharisees
,
and
Common
People
.
All
sorts
of
persons
came
to
hear
him
,
but
not
all
with
the
same
intentions
;
the
Common
People
came
to
Learn
,
but
the
Scribes
and
Pharisees
came
to
Cavil
and
Carp
;
the
latter
came
to
Tempt
and
insnare
him
,
the
former
to
be
Taught
and
Instructed
by
him
;
it
is
not
our
bare
attendance
upon
Ordinances
,
but
the
purity
of
our
Aim
,
and
the
sincerity
of
our
Intentions
,
in
waiting
upon
God
in
them
;
that
is
an
Evidence
of
our
Sincerity
.
Observe
,
2.
How
the
Hypocrisie
of
these
Pharisees
was
gilded
over
with
an
appearance
of
Sanctity
;
as
if
they
were
great
lovers
of
Chastity
,
and
haters
of
Uncleanness
;
they
bring
to
Christ
a
Woman
taken
in
a
Adultery
,
to
be
censured
by
him
;
one
that
had
not
known
these
Pharisees
,
would
have
concluded
them
very
Holy
and
Honest
,
very
Conscionable
,
and
Conscientious
Persons
;
but
Christ
that
saw
into
their
Bosoms
,
soon
found
that
all
this
was
done
only
to
Tempt
him
.
Thus
a
smooth
Tongue
,
and
a
false
Heart
,
often
accompany
one
another
;
when
we
see
too
glittering
appearances
,
we
have
reason
to
suspect
the
inside
.
Observe
,
3.
The
punishment
which
the
Pharisees
seek
to
have
inflicted
on
this
Adulteress
;
it
is
Death
,
let
her
be
stoned
:
Sometimes
the
punishment
of
Adultery
was
burning
,
sometimes
stoning
,
always
Death
:
Lord
!
How
ought
Christians
to
Blush
?
who
have
slight
thoughts
of
the
Sin
of
Adultery
,
which
both
Jews
and
Pagans
held
ever
deadly
.
Observe
,
4.
Their
ensnaring
,
Question
,
Moses
commanded
such
to
be
stoned
,
but
what
sayest
thou
?
The
Pharisees
desire
no
better
Advantage
against
Christ
,
than
a
Contradiction
to
Moses
their
Received
Lawgiver
:
It
has
been
an
old
Stratagem
,
to
set
Moses
and
Christ
at
variance
,
but
they
are
fast
Friends
;
they
are
Subordinate
one
to
another
,
not
opposite
one
against
another
.
Moses
brings
us
to
Christ
,
and
Christ
to
Glory
:
Fain
would
these
colloguing
Adversaries
draw
Christ
to
contradict
Moses
;
that
they
might
take
Advantage
of
that
Contradiction
to
condemn
Christ
.
Observe
,
5.
The
Wisdom
and
Caution
of
our
Lord's
Answer
;
he
doth
not
excuse
her
Crime
;
but
bids
her
Accusers
look
at
home
,
and
examine
their
own
Consciences
,
whether
they
were
not
Guilty
of
the
like
,
or
as
great
a
Sin
:
He
doth
not
say
,
Let
her
be
stoned
,
this
had
been
against
the
course
of
his
Mercy
;
he
doth
not
say
,
Let
her
not
be
stoned
,
this
had
been
against
the
Law
of
Moses
;
but
he
so
Answers
,
that
both
his
Justice
and
his
Mercy
are
intire
;
she
dismissed
,
and
they
ashamed
.
It
is
a
false
Zeal
that
is
Eagle-eyed
abroad
,
and
blind
at
home
:
Such
as
are
most
wicked
themselves
,
are
oftimes
most
ready
,
and
skilful
to
spie
out
the
faults
and
failings
of
others
:
We
stand
too
near
our selves
to
discern
our
own
miscarriages
.
The
Eye
that
sees
every
thing
,
sees
not
it self
.
Observe
,
6.
Tho'
Christ
abhorred
the
Sin
,
yet
he
does
not
condemn
the
Sinner
.
Hath
no
Man
condemned
thee
?
Neither
do
I
condemn
thee
,
says
Christ
.
This
Christ
said
,
not
to
excuse
the
Woman
,
or
to
connive
at
her
offence
,
but
to
shew
that
he
declined
the
Office
of
a
Civil
Judge
,
which
was
to
pass
Sentence
on
Criminals
.
He
therefore
doth
not
say
,
No
Man
ought
to
condemn
thee
:
but
hath
no
Man
condemned
thee
?
Christ
doth
not
execute
the
Office
of
a
Magistrate
,
in
judging
her
to
Death
;
but
of
a
Minister
,
in
calling
her
to
Repentance
,
and
Reformation
:
How
ought
every
one
of
us
to
keep
within
the
bounds
of
our
calling
,
when
our
Saviour
himself
will
not
intrench
upon
the
Office
and
Functions
of
others
.
Observe
Lastly
,
Our
Saviour's
cautionary
Direction
to
this
Adulteress
,
Go
and
sin
no
more
.
Where
Note
,
Christ
doth
not
say
,
Go
and
commit
Adultery
no
more
;
but
Go
and
sin
no
more
.
It
is
not
a
partial
Repentance
,
or
a
turning
away
from
this
or
that
particular
Sin
,
that
will
denominate
us
true
Penitents
,
or
intitle
us
to
the
pardoning
Mercy
of
God
;
but
a
leaving
off
all
Sin
of
what
kind
soever
.
Therefore
,
says
Christ
,
Go
and
sin
no
more
.
12
¶
Then
spake
Jesus
again
unto
them
,
saying
,
I
am
the
light
of
the
world
:
he
that
followeth
me
,
shall
not
walk
in
darkness
,
but
shall
have
the
light
of
life
.
13
The
Pharisees
therefore
said
unto
him
,
Thou
bearest
record
of
thy self
;
thy
record
is
not
true
.
14
Jesus
answered
and
said
unto
them
,
Though
I
bear
record
of
my self
,
yet
my
record
is
true
:
for
I
know
whence
I
came
,
and
whither
I
go
;
but
ye
cannot
tell
whence
I
come
,
and
whither
I
go
.
15
Ye
judge
after
the
flesh
,
I
judge
no
man
.
16
And
yet
if
I
judge
,
my
judgment
is
true
:
for
I
am
not
alone
,
but
I
and
the
Father
that
sent
me
.
17
It
is
also
written
in
your
law
,
that
the
testimony
of
two
men
is
true
.
18
I
am
one
that
bear
witness
of
my self
,
and
the
Father
that
sent
me
,
beareth
witness
of
me
.
19
Then
said
they
unto
him
,
Where
is
thy
Father
?
Jesus
answered
,
Ye
neither
know
me
,
nor
my
Father
:
if
ye
had
known
me
,
ye
should
have
known
my
Father
also
.
20
These
words
spake
Jesus
in
the
treasury
as
he
taught
in
the
temple
:
and
no
man
laid
hands
on
him
,
for
his
hour
was
not
yet
come
.
Our
Blessed
Saviour
having
baffled
the
design
which
the
Pharisees
had
upon
him
:
and
shewed
a
Spirit
of
Divine
Wisdom
,
in
delivering
himself
from
that
snare
which
they
had
laid
for
him
:
He
returns
to
instruct
the
People
in
the
Treasury
.
And
here
Note
,
1.
He
instructs
them
in
the
nature
of
his
Office
,
which
was
to
inlighten
all
Men
with
the
Knowledge
of
Divine
Truth
;
so
that
they
should
not
walk
in
Darkness
,
either
of
Sin
or
Error
,
but
be
led
to
Eternal
Life
.
Learn
hence
,
That
the
great
End
and
Errand
of
Christ's
coming
into
the
World
,
it
was
to
give
Light
unto
poor
Souls
that
sat
in
Darkness
.
Observe
,
2.
The
Exception
which
the
Pharisees
made
against
our
Saviour's
Testimony
of
himself
.
Thou
bearest
Record
of
thy self
,
thy
Record
is
not
True
.
Indeed
such
is
the
Corrupt
Nature
of
Man
,
which
is
prone
to
seek
it self
,
and
hunt
after
vain
Glory
,
that
it
may
render
a
person's
Testimony
of
himself
suspected
;
but
Christ
being
true
God
that
cannot
Lye
,
and
coming
out
of
the
Bosom
of
his
Father
,
as
his
Ambassador
;
his
Testimony
of
himself
is
above
all
Exception
,
and
ought
to
be
credited
without
farther
proof
.
Observe
,
3.
How
Christ
challenges
his
Enemies
the
Pharisees
,
for
judging
carnally
of
him
,
and
according
to
the
meanness
of
his
outward
appearance
;
whereas
he
judged
no
Man
.
That
is
,
First
,
No
Man
as
they
judged
,
according
to
outward
shew
;
or
2dly
,
I
judge
no
Man
,
that
is
,
at
present
,
My
proper
work
is
not
to
Condemn
any
but
to
Teach
all
,
and
my
present
Office
is
that
of
a
Prophet
,
not
of
a
Judge
.
My
coming
now
is
to
Instruct
and
Save
the
World
,
my
next
coming
will
be
to
Judge
and
Condemn
it
.
Observe
,
4.
Christ
declares
that
he
is
not
alone
in
the
Testimony
given
of
himself
;
but
that
the
Father
did
also
Testifie
and
bear
Witness
of
him
:
and
that
according
to
their
own
Law
,
the
Testimony
of
Two
was
always
accounted
and
esteemed
valid
.
Now
says
Christ
,
If
so
much
weight
be
to
be
laid
upon
the
Testimony
of
Two
Men
,
how
much
more
forcibly
should
the
Testimony
of
the
Father
,
and
of
him
whom
the
Father
hath
sent
satisfie
you
;
that
what
I
say
of
my self
is
True
?
Learn
hence
,
That
the
Father
and
the
Son
,
tho'
one
in
Essence
and
Operation
;
yet
are
distinct
persons
.
Secondly
,
That
these
distinct
persons
did
bear
joint
witness
concerning
Christ
.
God
the
Father
testified
of
him
by
a
Voice
from
Heaven
;
and
Christ
as
God
,
bare
witness
of
himself
as
Man
,
and
as
Mediatour
.
Surely
out
of
the
mouth
of
Two
such
Witnesses
,
the
Truth
of
Christ's
Divine
Mission
is
sufficiently
established
.
21
Then
said
Jesus
again
unto
them
,
I
go
my
way
,
and
ye
shall
seek
me
,
and
shall
die
in
your
sins
:
whither
I
go
,
ye
cannot
come
.
22
Then
said
the
Jews
,
Will
he
kill
himself
?
because
he
saith
▪
Whither
I
go
,
ye
cannot
come
.
23
And
he
said
unto
them
,
Ye
are
from
beneath
,
I
am
from
above
:
ye
are
of
this
world
,
I
am
not
of
this
world
.
24
I
said
therefore
unto
you
,
that
ye
shall
die
in
your
sins
:
for
if
ye
believe
not
that
I
am
he
,
ye
shall
die
in
your
sins
.
Observe
here
,
A
dreadful
Threatning
denounced
by
Christ
against
the
Obstinate
and
Unbelieving
Jews
,
ye
shall
die
in
your
sins
;
that
is
,
in
the
Guilt
of
your
Sins
,
under
the
Power
,
and
undergoing
the
punishment
of
your
Sins
:
Lord
!
what
a
sad
word
is
this
,
ye
shall
die
in
your
Sins
;
Oh
better
it
is
a
Thousand
times
to
die
in
a
Ditch
;
for
they
that
die
in
their
Sins
,
shall
rise
in
their
Sins
,
and
stand
before
Christ
in
their
Sins
;
such
as
lie
down
in
Sin
in
the
Grave
,
shall
have
Sin
lie
down
with
them
in
Hell
to
all
Eternity
.
The
Sins
of
Believers
go
to
the
Grave
before
them
;
Sin
dieth
while
they
Live
.
But
the
Sins
of
Unbelievers
go
to
the
Grave
with
them
.
While
they
live
they
are
dead
in
Sin
;
and
by
Sin
they
fall
into
Death
;
from
which
there
is
no
Recovery
unto
Life
.
Observe
,
Secondly
,
The
grand
Sin
for
which
this
great
Punishment
is
threatned
,
and
that
is
the
Sin
of
Unbelief
.
If
ye
Believe
not
that
I
am
he
,
ye
shall
Die
in
your
Sins
.
Plainly
intimating
that
of
all
Sins
,
Infidelity
,
or
Unbelief
is
the
grand
damning
Sin
under
the
Gospel
.
The
Devil
hath
as
great
an
advantage
upon
Men
,
by
making
them
strong
in
Unbelief
,
as
God
hath
by
making
his
People
strong
in
Faith
.
Unbelief
renders
a
Sinner's
case
desperate
and
incurable
;
it
doth
not
only
procure
Damnation
,
but
no
Damnation
like
it
.
25
Then
said
they
unto
him
,
Who
art
thou
?
And
Jesus
saith
unto
them
,
Even
the
same
that
I
said
unto
you
from
the
beginning
.
26
I
have
many
things
to
say
,
and
to
judge
of
you
:
but
he
that
sent
me
,
is
true
;
and
I
speak
to
the
world
those
things
which
I
have
heard
of
him
.
27
They
understood
not
that
he
spake
to
them
of
the
Father
.
28
Then
said
Jesus
unto
them
,
When
ye
have
lift
up
the
the
Son
of
man
,
then
shall
ye
know
that
I
am
he
,
and
that
I
do
nothing
of
my self
;
but
as
my
Father
hath
taught
me
,
I
speak
these
things
.
The
Jews
hearing
our
Saviour
denouncing
such
a
terrible
Threatning
against
them
,
because
they
Believed
not
on
him
,
in
the
foregoing
Verses
;
Here
they
perversely
ask
him
who
he
was
?
Our
Saviour
replies
,
That
he
was
the
same
he
was
from
the
Beginning
,
even
the
very
Christ
,
and
that
they
were
the
very
same
they
were
also
;
the
mortal
Enemies
and
opposers
of
the
Truth
.
But
that
the
time
was
hastning
when
they
should
be
fully
convinced
who
he
was
.
Namely
,
When
they
had
lifted
him
upon
his
Cross
;
when
he
was
Risen
again
and
ascended
into
Heaven
,
and
brought
that
destruction
upon
them
,
which
he
had
so
often
threatned
.
Learn
hence
,
That
the
Sufferings
of
Christ
were
clear
and
convincing
Demonstrations
both
who
he
was
,
and
what
he
was
;
the
darkning
of
the
Sun
,
the
quaking
of
the
Earth
,
the
rending
of
the
Rocks
,
the
opening
of
the
Graves
;
were
such
convincing
Proofs
of
his
Deity
,
that
they
could
not
but
say
,
Verily
this
was
the
Son
of
God
.
29
And
he
that
sent
me
,
is
with
me
:
the
Father
hath
not
left
me
alone
:
for
I
do
always
those
things
that
please
him
.
That
is
,
he
that
sent
and
Commissioned
me
for
the
great
work
of
Redemption
,
he
is
continually
with
me
,
both
to
assist
and
to
accept
me
;
I
doing
every
thing
that
is
agreeable
to
his
Holy
Will
and
Pleasure
.
Hence
learn
,
1.
That
the
work
of
Redemption
,
in
the
hands
of
Jesus
Christ
,
was
a
work
well
pleasing
to
God
the
Father
,
the
work
it self
was
highly
pleasing
to
him
;
and
Christ's
way
of
managing
it
was
well
pleasing
also
.
2.
That
the
Reason
why
it
was
thus
pleasing
to
God
,
was
,
because
he
acted
in
a
constant
conformity
to
his
Father's
Will
,
kept
to
his
Father's
Commission
;
and
executed
his
Father's
Commands
,
Doing
always
those
things
that
pleased
him
.
Learn
,
3.
That
as
the
Father
and
Christ
were
inseparable
in
respect
of
the
Unity
of
the
Divine
Essence
;
So
the
Father
was
always
with
Christ
as
Mediatour
,
both
to
support
and
to
uphold
him
,
to
accept
and
to
reward
him
.
The
Father
hath
not
left
me
alone
,
either
in
the
doing
of
his
Will
,
or
in
the
suffering
of
his
Pleasure
.
Learn
,
4.
That
those
who
desire
the
gracious
and
special
presence
of
God
with
them
in
all
Conditions
;
particularly
in
times
of
Suffering
and
Trouble
;
they
must
make
it
their
care
and
study
to
please
God
,
and
to
observe
his
Will
in
all
things
.
Then
God
will
be
with
them
in
his
guiding
presence
,
in
his
strengthning
presence
,
in
his
comforting
,
in
his
quickning
,
in
his
sanctifying
,
sympathising
and
accepting
presence
.
30
As
he
spake
these
words
,
many
believed
on
him
.
31
Then
said
Jesus
to
those
Jews
which
believed
on
him
,
If
ye
continue
in
my
word
,
then
are
ye
my
disciples
indeed
;
32
And
ye
shall
know
the
truth
,
and
the
truth
shall
make
you
free
.
Observe
here
,
1.
The
Blessed
Fruit
and
Success
of
our
Saviour's
foregoing
Discourse
,
concerning
his
Person
and
Office
.
As
he
spake
these
words
many
Believed
on
him
.
Not
by
their
own
natural
Power
and
Ability
;
but
by
Christ's
omnipotent
and
efficacious
Grace
;
he
that
spake
to
the
Ear
,
caused
his
word
to
reach
the
Heart
:
Christ
himself
that
planted
and
watred
gave
also
the
Encrease
.
Observe
,
2.
The
Love
and
Care
of
Christ
mentioned
to
these
new
Converts
;
he
watreth
immediately
these
Plants
with
wholesome
Advice
and
Counsel
.
If
ye
continue
in
my
word
,
then
are
ye
my
Disciples
indeed
.
Where
Note
,
It
must
be
Christ's
word
,
the
true
Doctrine
of
the
Gospel
;
and
this
abided
and
continued
in
,
which
will
evidence
our
Discipleship
.
Observe
,
3.
A
special
priviledge
which
shall
follow
upon
abiding
in
the
Doctrine
of
Christ
;
they
shall
increase
in
the
Knowledge
of
it
,
and
be
made
free
by
it
.
Ye
shall
know
the
Truth
,
and
the
Truth
shall
make
you
free
.
Where
Note
,
That
Man
is
naturally
in
Bondage
and
Captivity
,
by
blindness
of
Mind
,
by
hardness
of
Heart
,
by
rebellion
of
Will
.
2.
That
the
means
appointed
by
God
for
setting
him
at
Liberty
from
this
Captivity
and
Bondage
,
is
the
word
of
Christ
and
the
Doctrine
of
the
Gospel
.
The
Truth
shall
make
you
free
.
33
¶
They
answered
him
,
We
be
Abrahams
seed
,
and
were
never
in
bondage
to
any
man
:
how
sayest
thou
,
Ye
shall
be
made
free
?
34
Jesus
answered
them
,
Verily
verily
I
say
unto
you
,
Whosoever
committeth
sin
,
is
the
servant
of
sin
.
35
And
the
servant
abideth
not
in
the
house
for
ever
:
but
the
Son
abideth
ever
.
36
If
the
Son
therefore
shall
make
you
free
,
ye
shall
be
free
indeed
.
Observe
here
,
How
these
Carnal
Jews
understand
all
that
our
Saviour
said
,
to
be
spoken
in
and
after
a
Carnal
manner
;
when
he
spake
to
them
before
,
of
eating
his
Flesh
and
drinking
his
Blood
;
they
understood
it
grosly
of
his
natural
Body
.
When
he
speaks
to
them
here
of
a
Spiritual
freedom
from
Sin
,
they
understand
it
of
a
Civil
freedom
from
servile
Bondage
and
Subjection
.
Alledging
,
They
were
Abraham's
Seed
,
and
never
in
Bondage
to
any
:
Which
was
a
manifest
untruth
;
having
been
in
Bondage
to
their
Ancestors
,
to
the
Egyptians
and
Babylonians
;
and
in
their
own
persons
to
the
Romans
.
But
this
was
not
the
Bondage
that
Christ
meant
,
but
a
Spiritual
Slavery
and
Thraldom
under
the
Dominion
of
Sin
,
and
Power
of
Satan
.
For
he
that
committeth
Sin
is
the
Servant
of
Sin
.
That
is
,
whosoever
doth
habitually
,
wilfully
,
deliberately
,
and
constantly
allow
and
tollerate
himself
in
a
sinful
course
;
he
is
under
the
Servitude
and
Thraldom
of
Sin
.
Every
Sinner
is
a
Bondslave
,
and
to
live
in
Sin
is
to
live
in
Slavery
.
And
this
every
Man
doth
till
the
Son
makes
him
free
:
Then
and
not
till
then
is
he
free
indeed
.
Learn
hence
,
That
interest
in
Christ
,
and
continuance
in
his
Doctrine
,
sets
the
Soul
at
liberty
from
all
that
Bondage
,
whereunto
it
was
subject
in
its
natural
and
sinful
State
.
Oh
happy
exchange
from
being
the
Devil's
Slaves
,
to
become
Christ's
Free
Men.
37
I
know
that
ye
are
Abrahams
seed
;
but
ye
seek
to
kill
me
,
because
my
word
hath
no
place
in
you
.
38
I
speak
that
which
I
have
seen
with
my
Father
:
and
ye
do
that
which
ye
have
seen
with
your
father
.
39
They
answered
and
said
unto
him
,
Abraham
is
our
father
.
Jesus
saith
unto
them
,
If
ye
were
Abrahams
children
,
ye
would
do
the
works
of
Abraham
.
40
But
now
ye
seek
to
kill
me
,
a
man
that
hath
told
you
the
truth
,
which
I
have
heard
of
God
:
this
did
not
Abraham
.
The
Jews
boasting
again
that
they
were
Abraham's
Seed
,
and
bearing
themselves
much
upon
it
;
our
Saviour
tells
them
he
knew
they
were
so
,
his
natural
Children
according
to
the
Flesh
;
but
not
his
genuine
Children
according
to
the
Spirit
:
This
he
proves
,
because
they
did
not
tread
in
Abraham's
steps
,
and
do
his
works
;
for
if
either
the
Temper
of
their
Minds
,
or
the
Actions
of
their
Lives
were
agreeable
to
Abraham
,
they
would
not
seek
as
they
did
to
destroy
and
kill
him
,
only
for
bringing
the
Doctrine
of
Salvation
to
them
;
which
he
had
heard
and
learned
of
the
Father
.
Hence
learn
,
1.
How
prone
we
are
to
glory
in
our
outward
Priviledges
,
and
to
re●y
upon
them
.
Whereas
these
are
Arguments
of
God's
goodness
towards
us
,
but
no
evidences
of
our
goodness
towards
him
.
2.
That
it
is
very
dangerous
and
unsafe
,
to
pride
our selves
in
,
and
depend
upon
any
external
priviledges
and
prerogatives
whatsoever
.
As
our
being
Born
within
the
pale
of
the
visible
Church
,
our
descending
from
Pious
Parents
,
and
Holy
Progenitors
;
for
unless
we
be
followers
of
their
Faith
,
admirers
of
their
Piety
,
and
imitate
their
Example
,
we
are
none
of
their
Children
;
but
belong
to
another
Father
,
as
our
Saviour
tells
the
Jews
in
the
next
Verses
.
41
Ye
do
the
deeds
of
your
father
.
Then
said
they
to
him
,
We
be
not
born
of
fornication
;
we
have
one
Father
,
even
God
.
42
Jesus
said
unto
them
,
If
God
were
your
Father
ye
would
love
me
:
for
I
proceeded
forth
,
and
came
from
God
;
neither
came
I
of
my self
,
but
he
sent
me
.
43
Why
do
ye
not
understand
my
speech
?
even
because
ye
cannot
hear
my
word
.
44
Ye
are
of
your
father
the
devil
,
and
the
lusts
of
your
father
ye
will
do
:
he
was
a
murderer
from
the
beginning
,
and
abode
not
in
the
truth
,
because
there
is
no
truth
in
him
.
When
he
speaketh
a
lie
,
he
speaketh
of
his
own
:
for
he
is
a
liar
,
and
the
father
of
it
.
In
the
former
Verses
,
the
Jews
made
their
Boast
that
they
were
the
Children
of
Abraham
,
in
these
that
they
are
the
Children
of
God
.
We
have
one
father
even
God
.
This
our
Saviour
disproves
,
Telling
them
,
that
if
God
were
their
Father
,
they
would
love
him
,
as
proceeding
from
him
by
eternal
Generation
;
and
in
his
Office
imployed
by
him
as
Mediatour
.
Also
if
God
were
their
Father
,
they
would
understand
him
speaking
from
God
;
whereas
now
they
were
so
transported
with
Malice
,
that
they
could
not
endure
his
Doctrine
with
patience
,
tho'
it
came
from
God
.
All
which
were
undeniable
proofs
,
that
they
were
not
the
Children
of
God
.
Hence
learn
,
That
none
can
justly
pretend
any
Interest
in
God
as
his
Children
;
but
they
that
love
Christ
,
as
being
the
Express
Image
of
his
Father's
Person
,
and
do
hear
and
receive
his
Doctrine
,
as
coming
from
God
:
This
the
Jews
did
not
do
,
therefore
says
Christ
,
They
are
not
the
Children
of
God
.
Observe
farther
,
Having
told
them
whose
Children
they
are
not
;
our
Saviour
tells
them
plainly
whose
Children
they
were
.
Ye
are
of
your
father
the
Devil
.
This
appears
by
their
being
Acted
by
him
,
by
their
Resembling
and
Imitating
of
him
;
their
Inclinations
,
Dispositions
and
Actions
,
being
all
to
fulfil
the
Lusts
of
the
Devil
.
Now
,
as
his
Servants
we
are
,
whom
we
obey
;
so
his
Children
we
are
whom
we
resemble
.
Learn
hence
,
That
Men's
sinful
Practices
will
prove
them
to
be
Satan's
Children
,
let
their
Profession
be
what
it
will
;
if
in
the
Temper
of
their
Minds
,
and
in
the
Actions
of
their
Lives
,
there
be
a
Conformity
to
Satan's
Disposition
,
and
a
ready
Compliance
with
his
Temptations
,
they
are
certainly
his
Children
;
what
pretences
soever
they
make
of
being
the
Children
of
God
.
None
could
pretend
higher
to
the
Relation
of
God's
Children
than
these
Jews
did
;
yet
says
Christ
,
Ye
are
the
Children
of
the
Devil
,
for
his
work●
ye
do
.
45
And
because
I
tell
you
the
truth
,
ye
believe
me
not
.
46
Which
of
you
convinceth
me
of
sin
?
And
if
I
say
the
truth
,
Why
do
ye
not
believe
me
?
47
He
that
is
of
God
,
heareth
Gods
words
:
ye
therefore
hear
them
not
,
because
ye
are
not
of
God
.
48
Then
answered
the
Jews
,
and
said
unto
him
,
Say
we
not
well
that
thou
art
a
Samaritan
,
and
hast
a
devil
?
49
Jesus
answered
,
I
have
not
a
devil
;
but
I
honour
my
Father
,
and
ye
do
dishonour
me
.
50
And
I
seek
not
mine
own
glory
:
there
is
one
that
seeketh
and
judgeth
.
Here
Observe
,
1.
The
free
Reproof
which
Christ
gave
the
Jews
,
for
their
obstinate
Unbelief
.
Because
I
tell
you
the
Truth
,
ye
Believe
me
not
.
2.
The
Challenge
which
he
gives
the
worst
of
his
Adversaries
.
Which
of
you
convinceth
me
of
Sin
?
So
perfectly
pure
,
Innocent
and
Spotless
,
was
the
Doctrine
and
Life
of
Christ
:
That
altho'
his
Enemies
loaded
him
with
Slander
and
false
Accusation
,
yet
none
of
them
could
justly
convince
him
of
;
much
less
condemn
him
for
the
least
known
Sin
.
Observe
,
3.
The
Jews
being
enraged
at
this
free
Reproof
,
fell
a
railing
at
his
Person
;
charging
him
with
being
a
Samaritan
,
possessed
with
an
Evil
Spirit
.
Our
Saviour
meekly
replies
,
That
he
did
not
deal
with
the
Devil
;
but
was
honouring
his
Father
in
what
he
did
,
and
said
;
And
therefore
his
Father
would
take
care
of
his
honour
,
and
judge
between
him
and
them
.
Here
Note
,
That
tho'
Christ
used
some
sharpness
in
Reproving
the
Jews
,
and
Representing
them
to
themselves
;
yet
he
answers
with
wonderful
mildness
and
meekness
,
when
he
discovers
his
Resentments
of
his
own
Reproaches
:
How
cool
was
Christ
in
his
own
Cause
,
but
hot
enough
in
Gods
.
51
Verily
verily
I
say
unto
you
,
If
a
man
keep
my
saying
,
he
shall
never
see
death
.
52
Then
said
the
Jews
unto
him
,
Now
we
know
that
thou
hast
a
devil
.
Abraham
is
dead
,
and
the
prophets
;
and
thou
sayest
,
If
a
man
keep
my
saying
,
he
shall
never
taste
of
death
.
53
Art
thou
greater
then
our
father
Abraham
,
which
is
dead
?
and
the
prophets
are
dead
:
whom
makest
thou
thy self
?
54
Jesus
answered
,
If
I
honour
my self
,
my
honour
is
nothing
:
it
is
my
Father
that
honoureth
me
,
of
whom
ye
say
,
that
he
is
your
God
:
55
Yet
ye
have
not
known
him
;
but
I
know
him
:
and
if
I
should
say
,
I
know
him
not
,
I
shall
be
a
liar
like
unto
you
:
but
I
know
him
,
and
keep
his
saying
.
Observe
here
,
1.
The
blessed
Fruit
and
effect
of
observing
our
Saviour's
Doctrine
;
He
that
keeps
my
saying
shall
never
see
Death
:
that
is
,
Shall
be
secured
from
Eternal
Misery
,
and
enjoy
Eternal
Life
.
Observe
,
2.
How
the
Jews
misunderstood
our
Saviour's
words
,
He
that
keeps
my
saying
shall
never
see
Death
;
as
if
he
meant
a
freedom
from
Temporal
Death
,
and
hereupon
they
looked
upon
him
as
beside
himself
,
to
promise
a
Priviledge
which
neither
Abraham
,
nor
the
Prophets
did
ever
enjoy
.
Whereas
it
was
not
Exemption
from
Temporal
Death
;
but
freedom
from
Eternal
Destruction
,
which
our
Saviour
promised
to
them
that
keep
his
sayings
.
Hence
learn
,
That
the
misunderstanding
of
Christ's
Doctrine
and
taking
it
in
a
Carnal
Sense
,
has
given
occasion
for
the
many
Cavils
and
Objections
made
against
it
.
Observe
,
3.
How
Christ
clears
himself
of
all
Ambition
in
this
matter
,
and
shews
that
he
did
not
make
this
promise
of
delivering
his
followers
from
Death
vain-gloriously
;
but
that
God
whom
they
called
their
Father
,
had
honoured
him
with
Power
,
to
make
good
what
ever
he
had
promised
to
them
that
keep
his
saying
.
Learn
hence
,
That
as
Christ
intirely
sought
his
Father's
Glory
;
so
the
Father
conferred
all
Honour
and
Glory
upon
Christ
as
Mediatour
;
thereby
testifying
,
how
infinitely
pleased
he
was
with
the
Redemption
of
Mankind
performed
by
him
.
If
I
honour
my self
my
honour
is
nothing
,
it
is
my
Father
that
honoureth
me
.
56
Your
father
Abraham
rejoyced
to
see
my
day
:
and
he
saw
it
,
and
was
glad
.
That
is
,
Abraham
having
Received
a
Promise
,
that
the
Messias
should
come
of
his
Seed
,
he
exceedingly
Rejoyced
to
see
the
day
of
my
coming
in
the
Flesh
,
tho'
afar
off
with
the
Eye
of
his
Faith
;
and
in
a
Figure
,
in
his
Sacrificed
Son
Isaac
.
And
this
sight
of
his
Faith
was
so
Transporting
,
that
he
leap'd
for
Joy
.
Learn
hence
,
That
a
strong
Faith
giveth
such
a
clear
sight
of
Christ
,
(
tho'
at
a
distance
,
)
as
produceth
an
Holy
delight
and
Rejoycing
in
him
.
57
Then
said
the
Jews
unto
him
,
Thou
art
not
yet
fifty
years
old
,
and
hast
thou
seen
Abraham
?
58
Jesus
said
unto
them
,
Verily
verily
I
say
unto
you
,
Before
Abraham
was
,
I
am
.
59
Then
took
they
up
stones
to
cast
at
him
:
but
Jesus
hid
himself
,
and
went
put
of
the
temple
,
going
through
the
midst
of
them
,
and
so
passed
by
.
Observe
here
,
1.
What
a
false
and
Ridiculous
construction
the
Jews
make
of
our
Saviour's
words
,
as
if
he
had
affirmed
that
he
had
seen
Abraham
,
and
Abraham
him
,
with
bodily
Eyes
;
whereas
Christ
only
asserted
that
Abraham
had
seen
his
Day
;
that
is
,
he
foresaw
by
Faith
the
Day
of
his
Incarnation
and
coming
in
the
Flesh
.
Observe
,
2.
Our
Saviour's
positive
asserting
of
his
Divinity
,
or
that
he
had
a
Being
as
God
from
all
Eternity
;
for
says
he
,
Before
Abraham
was
,
I
am
.
Where
Note
,
That
Christ
doth
not
say
,
Before
Abraham
was
,
I
was
;
but
Before
Abraham
was
,
I
am
;
which
is
the
proper
name
of
God
,
whereby
is
signified
the
Eternal
duration
and
permanency
of
his
Being
.
The
Adversaries
of
Christ's
Divinity
,
say
that
before
Abraham
was
,
Christ
was
;
that
is
,
in
God's
fore-knowledge
or
Decree
;
but
this
may
be
said
of
any
other
person
,
as
well
as
Christ
,
that
he
was
in
the
fore-knowledge
of
God
before
Abraham
was
Born
.
Whereas
undoubtedly
it
was
Christ's
design
in
these
words
,
to
give
himself
some
preference
and
advantage
above
Abraham
,
which
this
Interpretation
doth
not
in
the
least
do
.
Observe
lastly
.
How
the
Jews
looking
upon
Christ
as
a
Blasphemer
,
for
making
himself
equal
with
God
,
and
for
asserting
his
Eternal
Existence
;
they
make
a
Zealous
attempt
upon
his
Life
,
by
taking
up
Stones
to
cast
at
him
,
as
the
Jews
used
to
deal
with
Blasphemers
;
but
our
Saviour
delivers
himself
miraculously
from
their
fury
,
and
escapes
untouched
.
Hence
learn
,
That
when
Arguments
fail
,
the
Enemies
of
Truth
betake
themselves
to
force
and
violence
.
They
took
up
Stones
to
cast
at
him
.
2.
That
as
Christ
disappointed
his
own
Persecutors
,
so
he
can
and
will
deliver
his
People
in
their
greatest
extremity
from
the
Persecutors
Rage
and
Fury
.
2.
Pet.
2.9
.
The
Lord
knoweth
how
to
deliver
the
Godly
out
of
Temptation
,
and
to
reserve
the
Vnjust
to
the
Day
of
Judgment
to
be
punished
.
CHAP.
IX
.
1
ANd
as
Jesus
passed
by
,
he
saw
a
man
which
was
blind
from
his
birth
.
The
foregoing
Chapter
acquainted
us
with
a
famous
Encounter
,
which
the
Pharisees
had
with
our
Blessed
Saviour
in
the
Temple
at
Jerusalem
:
This
being
ended
,
as
he
passed
from
the
Temple
,
he
saw
a
Man
lying
;
possibly
by
the
High-way
,
who
was
Born
Blind
:
Him
Christ
pitches
upon
as
an
object
fit
to
exercise
his
Divine
Power
,
in
the
cure
and
healing
of
.
They
that
are
Blind
by
casualty
,
may
possibly
be
relieved
by
Art
and
Industry
;
but
to
cure
one
that
is
Born
Blind
,
nothing
less
is
required
than
an
Almighty
Power
.
Learn
hence
.
That
Diseases
and
Distempers
,
which
are
incurable
by
the
ordinary
course
of
Nature
,
are
not
insuperable
to
Christ's
Power
,
nor
impossible
for
him
to
help
,
but
a
proper
object
for
him
to
magnifie
his
Power
upon
.
Therefore
is
it
here
Recorded
,
that
this
poor
Man
was
Blind
from
his
Birth
;
such
Blindness
being
accounted
incurable
by
Natural
means
.
2
And
his
disciples
asked
him
,
saying
,
Master
who
did
sin
,
this
man
,
or
his
parents
that
he
was
born
blind
?
Here
Observe
,
Something
implied
or
supposed
.
Namely
,
1.
That
all
Bodily
Afflictions
and
Calamities
do
come
upon
us
for
Sin
.
Whereas
Afflictions
,
tho'
they
always
fall
upon
a
Sinner
,
yet
are
they
not
always
sent
for
Sin
;
but
by
way
of
Purgation
and
Prevention
of
Sin
.
2.
It
is
here
supposed
,
that
as
some
Afflictions
come
upon
Men
for
personal
Sins
,
so
others
come
upon
them
for
Parental
Sins
,
and
that
Children
may
and
oftimes
do
,
very
justly
suffer
for
their
Parents
Sins
.
3.
It
is
here
supposed
,
that
there
is
no
other
Reason
of
a
person's
sufferings
but
only
Sin
:
Whereas
tho'
Sin
be
much
and
often
the
cause
of
suffering
,
yet
we
may
wrong
God
and
Man
;
yea
and
Sin
too
,
to
conclude
,
it
is
always
the
cause
of
suffering
.
4.
It
is
implied
here
,
That
there
is
a
Transmigration
of
Souls
,
from
one
Body
to
another
;
the
Disciples
supposed
,
that
this
Soul
,
when
it
was
in
another
Body
sinned
,
and
was
now
punished
by
being
put
into
a
Blind
Body
.
This
Pythagorean
Error
was
crept
in
among
the
Pharisees
,
and
the
Disciples
here
seem
to
be
tainted
and
infected
with
it
.
This
may
Teach
us
,
how
far
the
Holiest
and
Wisest
of
Men
are
from
an
Infallible
Spirit
,
and
that
the
Best
Men
may
be
misled
by
a
common
Error
.
3
Jesus
answered
,
Neither
hath
this
man
sinned
,
nor
his
parents
:
but
that
the
works
of
God
should
be
made
manifest
in
him
.
Christ's
Answer
must
not
be
understood
Absolutely
,
as
if
he
denied
this
Man
and
his
Parents
to
be
guilty
of
Sin
,
for
both
he
and
they
had
Sin
enough
,
not
only
to
deserve
Temporal
Blindness
,
but
Eternal
darkness
.
The
meaning
is
;
That
in
Afflicting
this
Man
,
the
Lord
did
not
so
much
Respect
his
or
his
Parent
's
Sin
,
as
the
manifestation
of
his
own
Glory
,
in
this
miraculous
Cure
.
Christ
doth
not
deny
but
that
a
Man
's
own
Sin
,
and
the
Sin
of
his
Parents
may
be
the
procuring
cause
of
Blindness
;
but
that
neither
the
one
nor
the
other
was
the
cause
in
that
Man's
case
;
but
that
the
Power
and
Mercy
of
God
might
be
seen
in
Restoring
this
Man
to
his
Sight
,
therefore
was
he
Born
Blind
.
Whence
Note
,
1.
That
tho'
Sin
be
always
the
deserving
,
yet
is
it
not
always
the
procuring
cause
of
Affliction
.
2.
That
we
seldom
think
of
,
or
hit
upon
,
any
other
cause
of
Affliction
,
but
only
Sin
;
tho'
the
design
of
God
looks
beyond
the
Sin
of
Man
in
Afflictions
;
yet
Man
seldom
looks
beyond
that
,
or
thinks
of
any
other
design
of
God
in
Afflicting
,
but
only
punishing
for
Sin
.
4
I
must
work
the
works
of
him
that
sent
me
,
while
it
is
day
:
the
night
cometh
when
no
man
can
work
.
5
As
long
as
I
am
in
the
world
,
I
am
the
light
of
the
world
.
Here
our
Saviour
tells
his
Disciples
,
that
he
was
sent
by
God
into
the
World
,
and
had
a
great
work
assigned
him
by
God
,
during
his
abode
in
it
:
Namely
,
To
Instruct
,
Reform
and
Save
Mankind
;
and
what
our
Saviour
says
of
himself
,
is
Applicable
to
every
one
of
us
,
in
a
lower
Sense
we
are
sent
into
the
World
to
work
out
our
own
Salvation
in
the
first
place
,
and
then
to
promote
the
Salvation
of
others
as
much
as
in
us
lies
.
Note
,
1.
That
every
one
has
a
work
to
do
in
the
World
,
a
great
work
assigned
him
by
God
that
sent
him
into
it
.
2.
That
the
Time
allotted
for
the
finishing
and
dispatching
of
this
great
work
,
it
is
a
limited
Time
,
it
is
a
short
Time
;
our
working
Season
is
a
short
Season
;
While
it
is
Day
.
3.
That
after
the
working
Season
is
past
and
expired
,
there
will
succeed
a
Night
of
Darkness
,
in
which
there
must
be
a
cessation
from
work
.
The
Night
cometh
.
6
When
he
had
thus
spoken
,
he
spat
on
the
ground
,
and
made
clay
of
the
spittle
,
and
he
anointed
the
eyes
of
the
blind
man
with
the
clay
,
7
And
said
unto
him
,
Go
wash
in
the
pool
of
Siloam
(
which
is
by
interpretation
,
Sent.
)
He
went
his
way
therefore
,
and
washed
,
and
came
seeing
.
Two
things
concurred
towards
the
Cure
of
this
Blind
Man
.
Namely
,
An
act
of
Divine
Power
on
Christ's
part
,
and
an
act
of
Faith
and
Obedience
on
the
Man's
part
.
1.
An
act
of
Divine
Power
on
Christ's
part
,
he
Tempers
Clay
and
Spittle
together
,
and
Anoints
the
Man's
Eyes
therewith
,
and
behold
he
sees
.
What
an
improbable
remedy
and
means
was
this
,
to
Humane
Reason
!
Much
fitter
to
put
out
a
seeing
Man's
Eyes
than
to
cure
a
Blind
Man's
:
Had
Christ
pull'd
out
his
Box
,
and
Applied
some
Medicinal
Oyntment
to
his
Eyes
;
then
the
praise
had
been
ascribed
to
his
Skill
,
not
to
his
Power
:
But
now
it
plainly
appeared
,
that
all
the
vertue
was
in
Christ
,
not
in
the
means
.
Lord
!
What
great
things
canst
thou
do
by
weak
and
unlikely
means
;
yea
by
opposite
and
contrary
means
.
But
it
is
the
praise
of
Omnipotency
to
work
by
Improbabilities
.
From
the
Contemptibleness
of
the
means
or
Instrument
,
always
redounds
the
greater
honour
to
the
Agent
.
Observe
,
2.
An
act
of
Faith
and
Obedience
on
the
Man's
part
.
He
went
his
way
,
and
washed
his
Eyes
in
the
Pool
of
Siloam
and
returned
seeing
.
Where
Note
,
1.
How
Christ
delights
to
exercise
and
try
the
Faith
of
his
People
,
by
their
subjection
and
Obedience
to
difficult
commands
.
2.
That
true
Faith
joined
with
sincere
Obedience
,
never
faileth
the
expectation
of
them
that
exercise
it
;
especially
in
obeying
the
most
hard
and
difficult
commands
.
Therefore
the
Evangelist
addeth
,
that
the
Blind
Man
after
washing
Returned
seeing
.
8
¶
The
neighbours
therefore
,
and
they
which
before
had
seen
him
,
that
he
was
blind
,
said
,
Is
not
this
he
that
sat
and
begged
?
9
Some
said
,
This
is
he
:
others
said
,
He
is
like
him
:
but
he
said
,
I
am
he
.
10
Therefore
said
they
unto
them
,
How
were
thine
eyes
opened
?
11
He
answered
and
said
,
A
man
that
is
called
Jesus
,
made
clay
,
and
anointed
mine
eyes
,
and
said
unto
me
,
Go
to
the
pool
of
Siloam
,
and
wash
:
and
I
went
and
washed
,
and
I
received
sight
.
12
Then
said
they
unto
him
,
Where
is
he
?
He
said
,
I
know
not
.
The
Blind
Man
thus
miraculously
cured
,
returns
with
much
Joy
to
his
Neighbours
and
Acquaintance
,
who
confer
with
him
upon
this
matter
;
they
enquire
whether
he
was
the
person
cured
or
not
:
who
was
the
person
that
cured
him
,
and
where
that
person
was
?
He
assures
them
he
was
the
very
person
,
that
was
Blind
,
but
now
cured
;
that
he
that
cured
him
was
Jesus
,
that
the
means
used
was
Clay
and
Spittle
,
but
where
this
Jesus
was
,
or
what
was
become
of
him
he
knew
not
.
Learn
hence
,
1.
That
the
miraculous
cures
of
God
,
work
a
sensible
alteration
in
Men
;
not
only
in
their
own
Apprehension
but
in
the
judgment
of
others
.
This
Miracle
shined
forth
among
the
Neighbours
,
who
having
seen
and
observed
the
Blind
Man
,
admire
his
healing
.
Learn
.
2.
How
frankly
the
Blind
Man
acknowledges
,
and
how
freely
he
confesses
that
he
was
the
person
whom
Jesus
had
healed
,
I
am
he
.
It
is
an
unthankful
silence
to
smother
the
works
of
God
in
an
affected
secrecy
;
to
make
God
a
loser
by
his
bounty
towards
us
,
is
a
shameful
injustice
.
Oh
God
we
are
not
worthy
of
thy
common
favours
,
much
less
of
Spiritual
Blessings
,
if
we
do
not
publish
thy
mercies
on
the
House
Top
,
and
praise
thee
for
them
in
the
great
Congregation
.
13
¶
They
brought
to
the
Pharisees
him
that
aforetime
was
blind
.
14
And
it
was
the
sabbath-day
when
Jesus
made
the
clay
,
and
opened
his
eyes
.
15
Then
again
the
Pharisees
also
asked
him
how
he
had
received
his
sight
.
He
said
unto
them
,
He
put
clay
upon
mine
eyes
,
and
I
washed
,
and
do
see
.
16
Therefore
said
some
of
the
Pharisees
,
This
man
is
not
of
God
,
becauseth
he
keepeth
not
the
sabbath-day
.
Others
said
,
How
can
a
man
that
is
a
sinner
,
do
such
miracles
?
And
there
was
a
division
among
them
.
Observe
here
,
1.
How
the
Jews
who
should
have
been
full
of
silent
wonder
,
and
inclined
to
believe
in
Jesus
Christ
,
so
omnipotent
an
Agent
,
are
prejudiced
against
him
,
and
bring
the
late
Blind
Man
before
the
Pharisees
,
our
Saviour's
professed
Enemies
.
Observe
,
2.
The
time
which
our
Saviour
chose
for
working
this
cure
;
it
was
on
the
Sabbath
;
many
if
not
most
of
Christ's
famous
Miracles
were
wrought
upon
the
Sabbath-day
.
Upon
that
Day
he
cured
the
withered
Hand
.
Math.
12.
Upon
that
Day
he
cured
the
impotent
Man
,
at
the
Pool
of
Bethesda
,
St.
John
5.
Upon
that
Day
he
cured
the
B●ind
Man
here
.
Thus
Christ
did
:
probably
for
two
Reasons
.
1.
To
confirm
his
Doctrine
which
he
Preach'd
on
that
Day
,
by
Miracles
;
therefore
his
preaching
and
working
Miracles
went
together
.
2.
To
Instruct
the
Jews
,
(
had
they
been
willing
to
Receive
instru●tion
)
in
the
true
Doctrine
and
proper
Duties
of
their
Sabbath
;
and
to
let
them
know
that
works
of
Necessity
and
Mercy
are
very
consistent
with
the
due
Sanctification
of
the
Sabbath
:
It
his
hard
to
find
out
any
time
wherein
Charity
is
unseasonable
;
for
as
it
is
the
Best
of
Graces
,
so
the
works
of
it
are
fittest
for
the
best
of
Days
.
17
They
say
unto
the
blind
man
again
,
What
sayest
thou
of
him
,
that
he
hath
opened
thine
eyes
?
He
said
,
He
is
a
prophet
.
18
But
the
Jews
did
not
believe
concerning
him
,
that
he
had
been
blind
,
and
received
his
sight
,
until
they
called
the
parents
of
him
that
had
received
his
sight
.
19
And
they
asked
them
,
saying
,
Is
this
your
son
,
who
ye
say
was
born
blind
?
how
then
doth
he
now
see
?
20
His
parents
answered
them
and
said
,
We
know
that
this
is
our
son
,
and
that
he
was
born
blind
:
21
But
by
what
means
he
now
seeth
,
we
know
not
;
or
who
hath
opened
his
eyes
,
we
know
not
:
he
is
of
age
,
ask
him
,
he
shall
speak
for
himself
.
22
These
words
spake
his
parents
,
because
they
feared
the
Jews
:
for
the
Jews
had
agreed
already
,
that
if
any
man
did
confess
that
he
was
Christ
,
he
should
be
put
out
of
the
synagogue
23
Therefore
said
his
parents
,
He
is
of
age
,
ask
him
.
Observe
here
,
1.
How
desirous
the
Pharisees
were
to
obscure
the
Glory
of
this
famous
Miracle
which
Christ
had
wrought
:
In
order
to
which
,
1.
They
Re-examine
the
Man
,
to
know
what
his
Thoughts
were
of
the
Person
who
had
done
this
for
him
:
They
judged
him
to
be
an
Impostor
and
a
great
Sinner
,
the
Man
declares
freely
,
That
he
believed
him
to
be
a
Prophet
.
Hence
we
learn
,
That
there
may
be
,
and
sometimes
is
,
more
True
Knowledge
of
Jesus
Christ
in
one
poor
Man
,
than
in
a
General
Council
of
Learned
Rabbies
.
This
blind
Man
saw
Christ
to
be
a
Prophet
,
when
the
Jewish
Sanhedrim
saw
nothing
in
him
but
Imposture
.
This
Man
is
not
of
God
,
says
the
Council
;
Verily
he
is
a
Prophet
,
says
the
blind
Man
.
2.
They
next
examine
his
Parents
(
being
unwilling
to
believe
the
Man
himself
)
whether
he
was
their
Son
or
not
;
if
so
,
whether
he
were
born
blind
,
and
if
born
blind
,
by
what
means
he
now
sees
.
Lord
!
what
obstinate
and
wilful
blindess
was
found
in
these
Pharisees
?
How
do
they
close
their
Eyes
and
say
,
We
will
not
see
?
What
Endeavours
are
here
used
to
smother
a
Miracle
which
undeniably
proved
Christ
to
be
the
expected
Messias
?
They
examine
first
the
Man
,
then
his
Parents
,
then
the
Man
again
,
hoping
that
being
over
awed
with
fear
,
they
would
either
deny
or
at
least
conceal
the
Truth
;
but
the
more
they
strove
to
darken
and
obscure
the
Truth
,
the
more
conspicuous
and
evident
they
made
it
.
Great
is
Truth
and
will
prevail
,
how
many
soever
oppose
it
and
set
themselves
against
it
.
Observe
next
,
The
Wisdom
and
Cautiousness
of
his
Parents
Answer
,
they
expresly
own
that
the
blind
Man
was
their
Son
:
That
he
was
born
blind
,
but
for
the
way
of
his
cure
they
wave
that
,
possibly
because
they
did
not
see
the
Cure
wrought
,
and
fearing
the
Sentence
of
Excommunication
,
a
Decree
being
past
among
the
Rulers
,
that
whoso
confesseth
Christ
should
be
put
out
of
the
Synagogue
.
Hence
Learn
,
1.
That
Excommunication
,
or
Separation
from
the
Society
of
the
People
of
God
is
an
Ancient
and
Honourable
Ordinance
in
the
Church
of
God
,
and
as
such
to
be
revered
and
esteemed
.
2.
That
this
Ordinance
of
God
has
been
and
may
be
abused
by
wicked
Men
,
and
the
Edge
of
it
turned
against
Christ
himself
and
his
sincerest
Members
.
3.
That
the
fear
of
unjust
Excommunication
must
not
discourage
Persons
from
confessing
the
Truth
,
when
called
to
it
.
The
Parents
of
the
Blind
Man
durst
not
confess
Christ
,
for
fear
that
they
should
be
put
out
of
the
Synagogue
.
24
Then
again
called
they
the
man
that
was
blind
,
and
said
unto
him
,
Give
God
the
praise
:
we
know
that
this
man
is
a
sinner
.
25
He
answered
and
said
,
Whether
he
be
a
sinner
or
no
,
I
know
not
:
but
one
thing
I
know
,
that
whereas
I
was
blind
,
now
I
see
.
26
Then
said
they
to
him
again
,
What
did
he
to
thee
?
how
opened
he
thine
Eyes
?
27
He
answered
them
,
I
have
told
you
already
,
and
ye
did
not
hear
:
wherefore
would
ye
hear
it
again
?
will
ye
also
be
his
disciples
?
28
Then
they
reviled
him
,
and
said
,
Thou
art
his
disciple
;
but
we
are
Moses
disciples
.
29
We
know
that
God
spake
unto
Moses
:
as
for
this
fellow
,
we
know
not
from
whence
he
is
.
Here
we
have
an
Account
of
the
Pharisees
farther
practising
upon
this
blind
Man
to
rob
Christ
of
the
Glory
of
this
Miracle
;
first
they
insinuate
with
him
,
and
then
they
frown
upon
him
.
First
they
insinuate
with
him
,
saying
,
Give
God
the
praise
.
As
if
they
had
said
,
Ascribe
the
Cure
to
God
,
not
to
this
Man
,
whom
they
conclude
to
be
a
Sinner
,
because
he
broke
(
as
they
thought
)
the
Sabbath
.
'T
is
no
new
thing
to
see
Men
pretend
to
aim
at
the
Glory
of
God
,
when
at
the
same
time
they
are
maliciously
opposing
Christ
,
and
persecuting
his
Members
.
Next
they
attempt
to
frown
this
poor
Man
into
a
Denial
of
the
Miracle
wrought
upon
him
,
or
to
perswade
the
People
that
it
was
a
Cheat
;
but
it
is
wonderful
to
observe
how
the
Boldness
and
Confidence
of
the
poor
Man
increased
.
God
giving
him
that
Wisdom
and
Courage
which
all
his
Adversaries
were
not
able
to
resist
or
gainsay
.
Therefore
the
Pharisees
being
angry
at
this
Boldness
of
the
Man
,
they
revile
him
for
being
so
silly
as
to
become
a
Disciple
to
Christ
whose
Office
and
Authority
they
knew
not
,
whereas
they
were
Disciples
of
Moses
,
whom
they
knew
God
spake
unto
.
Learn
hence
,
That
such
as
are
led
by
Malice
and
prepossest
with
Prejudice
against
Christ
,
will
not
only
think
basely
of
his
Person
,
but
refuse
to
see
the
clearest
Evidences
of
his
Authority
and
Commission
.
As
for
this
Fellow
,
say
the
Malicious
Pharisees
,
we
know
not
whence
he
is
,
or
who
gave
him
his
Commission
.
30
The
man
answered
and
said
unto
them
,
Why
,
herein
is
a
marvellous
thing
,
that
ye
know
not
from
whence
he
is
,
and
yet
he
hath
opened
mine
eyes
.
31
Now
we
know
that
God
heareth
not
sinners
:
but
if
any
man
be
a
worshipper
of
God
,
and
doth
his
will
,
him
he
heareth
.
32
Since
the
world
began
was
it
not
heard
that
any
man
opened
the
eyes
of
one
that
was
born
blind
.
33
If
this
man
were
not
of
God
,
he
could
do
nothing
.
In
these
Verses
the
blind
Man
proceeds
to
vindicate
our
blessed
Saviour
who
had
cured
him
of
his
Blindness
from
the
Exceptions
of
the
Pharisees
,
and
endeavours
by
solid
Arguments
to
convince
them
that
his
Cure
(
being
born
blind
)
was
truly
miraculous
,
and
consequently
proved
Christ
to
be
of
God
.
1.
The
Man
admires
that
Christ
having
wrought
such
a
Miracle
upon
him
,
they
should
be
ignorant
of
his
Authority
.
This
is
marvellous
,
that
ye
know
not
from
whence
he
is
,
and
yet
he
hath
opened
mine
Eyes
.
2.
He
lays
down
a
general
Proposition
,
that
no
Deceiver
or
false
Teacher
is
heard
of
God
,
or
inabled
by
him
to
work
such
Miracles
at
these
,
but
only
such
faithful
Servants
as
do
his
Will
are
thus
extraordinarily
Assisted
by
him
.
We
know
that
God
heareth
not
Sinners
;
that
is
,
such
as
love
and
delight
in
Sin
,
such
as
are
in
a
State
of
Sin
,
and
go
on
in
a
Course
of
Sin
;
God
will
not
hear
such
,
or
answer
the
Prayers
of
such
.
Indeed
God
sometimes
hears
a
Sinners
Prayers
in
Wrath
,
and
refuses
to
hear
a
Saints
Prayers
in
Mercy
:
But
he
never
denies
a
Saints
Prayers
in
wrath
,
or
hears
a
Sinners
Prayers
in
mercy
.
The
Proposition
laid
down
is
an
eternal
Truth
.
God
heareth
not
Sinners
;
that
is
,
so
long
as
they
purpose
to
continue
sinners
,
and
go
on
in
a
Course
of
Sin
,
and
remain
bold
and
presumptuous
Sinners
.
Learn
hence
,
That
none
that
live
in
a
Course
of
Sin
,
can
reasonably
expect
that
God
should
hear
them
,
and
give
in
an
Answer
of
Prayer
to
them
.
God
heareth
not
Sinners
:
But
if
any
Man
be
a
Worshipper
of
God
,
and
doth
his
Will
,
him
he
heareth
;
that
is
,
If
a
Man
feareth
God
and
worketh
Righteousness
,
him
the
Lord
accepteth
,
heareth
and
answereth
.
Learn
thence
,
1.
That
such
as
would
be
heard
of
God
and
accepted
with
him
,
must
be
devout
Worshippers
of
him
.
2.
That
it
is
not
enough
to
prove
Men
Religious
and
Accepted
with
God
,
that
they
are
devout
Worshippers
of
him
,
unless
they
walk
in
Obedience
to
him
,
and
do
his
Will
.
If
any
Man
be
a
Worshipper
of
God
,
and
doth
his
Will
,
him
he
heareth
.
Observe
,
3.
How
the
blind
Man
goes
on
to
prove
that
Christ
had
a
special
Authority
from
God
and
an
extraordinary
Presence
of
God
with
him
in
what
he
did
,
because
he
had
done
such
a
Work
,
as
was
never
done
by
Moses
,
or
by
any
of
the
Prophets
,
or
by
any
Person
whatsoever
since
the
Creation
of
the
World
.
From
whence
he
wisely
and
well
infers
,
that
Christ
was
a
Person
authorized
by
and
sent
of
God
.
Learn
hence
,
1.
That
Christ
having
done
that
which
was
never
done
before
,
(
namely
,
to
give
Sight
to
one
that
was
born
blind
)
was
an
Evidence
of
his
Omnipotency
.
2.
That
this
Act
of
Omnipotency
proved
him
to
be
God
.
Whatever
Miracles
the
Prophets
wrought
,
they
wrought
them
by
Christ's
Power
,
but
Christ
wrought
this
and
all
other
Miracles
by
his
own
Power
.
34
They
answered
and
said
unto
him
,
Thou
wast
altogether
born
in
sins
,
and
dost
thou
teach
us
?
And
they
call
him
out
.
35
Jesus
heard
that
they
had
cast
him
out
;
and
when
he
had
found
him
,
he
said
unto
him
,
Dost
thou
believe
on
the
Son
of
God
?
36
He
answered
and
said
,
Who
is
he
,
Lord
,
that
I
might
believe
on
h●m
?
37
And
Jesus
said
unto
him
,
Thou
hast
both
seen
him
,
and
it
is
he
that
talketh
with
thee
.
38
And
he
said
,
Lord
,
I
believe
.
And
he
worshipped
him
.
Observe
here
,
1.
A
special
Instance
of
Pharisaical
Pride
;
they
account
this
poor
Man
a
vile
Person
,
whom
Heaven
had
marked
by
his
Native
Blindess
for
some
extraordinary
Wickedness
.
How
prone
are
we
to
judge
them
the
greatest
Sinners
,
whom
we
observe
to
be
the
greatest
Sufferers
.
Obs.
2.
From
reviling
they
proceed
to
excommunicating
;
They
cast
him
out
;
that
is
,
out
of
Communion
with
the
Jewish
Church
.
Oh
happy
Man
who
having
lost
a
Synagogue
,
hast
found
Heaven
.
Behold
this
blind
Man
and
admire
him
for
a
resolute
Confessor
,
stoutly
defending
the
Gracious
Author
of
his
Cure
,
against
the
Cavils
of
the
Pharisees
,
and
maintaining
the
Innocence
and
Honour
of
so
blessed
a
Benefactor
.
Obs.
3.
Our
Saviour's
Regard
to
this
blind
Man
,
whom
the
Pharisees
had
set
at
naught
and
excommunicated
:
He
finds
him
out
;
reveals
himself
more
fully
to
him
,
and
directs
him
to
believe
in
him
.
Where
observe
,
That
the
Miracle
which
Christ
had
wrought
upon
the
blind
Man
did
not
convert
him
,
and
work
Faith
in
him
;
till
Christ
revealed
himself
unto
him
,
and
enabled
him
to
discern
the
Truth
of
what
he
revealed
.
Learn
thence
,
That
Miracles
confirm
Faith
,
but
Miracles
alone
cannot
work
Faith
.
The
blind
Man
had
experienced
a
Miracle
wrought
upon
him
,
yet
remains
an
Unbeliever
,
till
Christ
said
,
I
am
he
.
Obs
.
4.
How
readily
the
Man
receives
the
Lord
Jesus
Christ
,
by
Faith
upon
the
forementioned
Revelation
of
himself
unto
him
:
He
instantly
said
,
Lord
,
I
believe
;
and
in
Testimony
thereof
worships
him
;
that
is
,
as
God
incarnate
,
as
God
manifested
in
the
Flesh
.
Thence
learn
,
That
true
Knowledge
of
the
Son
of
God
,
will
beget
Faith
in
him
,
and
true
Faith
in
him
,
will
be
productive
of
Homage
and
Adoration
,
of
Obedience
and
Subjection
to
him
.
He
that
knows
Christ
aright
,
will
believe
,
and
he
that
believes
will
worship
and
obey
:
He
said
,
Lord
,
I
believe
,
and
he
worshipped
him
.
39
¶
And
Jesus
said
,
For
judgment
I
am
come
into
this
world
:
that
they
which
see
not
,
might
see
;
and
that
they
which
see
,
might
be
made
blind
.
In
these
words
our
Saviour
declares
not
the
Intentional
design
,
but
the
Accidental
event
of
his
coming
into
the
World
.
Namely
,
1.
That
those
who
were
Blind
might
receive
Sight
.
2.
That
those
who
presume
they
see
,
and
know
more
than
others
,
for
their
despising
the
Gospel
,
and
shutting
their
Eyes
against
the
light
of
it
,
should
be
left
in
darkness
,
and
by
the
just
judgment
of
God
be
more
and
more
blinded
.
Those
who
shut
their
Eyes
willfully
against
the
clearest
light
,
and
say
they
will
not
see
;
it
is
just
with
God
to
close
their
Eyes
judicially
,
and
say
they
shall
not
see
.
40
And
some
of
the
Pharisees
which
were
with
him
,
heard
these
words
,
and
said
unto
him
,
Are
we
blind
also
?
41
Jesus
said
unto
them
,
If
ye
were
blind
,
ye
should
have
no
sin
:
but
now
ye
say
,
We
see
;
therefore
your
sin
remaineth
.
Observe
here
,
1.
How
the
Pharisees
who
watched
all
opportunities
to
insnare
our
Saviour
,
look
upon
these
last
words
as
reflecting
upon
them
;
as
if
Christ
did
insinuate
that
they
were
blind
.
Are
we
blind
also
?
They
that
shut
their
Eyes
and
will
not
see
the
light
which
Christ
offers
to
them
,
are
the
worst
of
blind
ones
.
Observe
,
2.
Our
Saviour's
Reply
to
the
Pharisees
Question
,
If
ye
were
Blind
;
that
is
,
simply
ignorant
of
your
Duty
,
and
without
the
means
of
Knowledge
and
Instruction
;
you
should
have
no
sin
;
that
is
,
comparatively
to
what
you
now
have
,
you
should
not
have
had
so
much
sin
and
guilt
upon
you
as
now
you
have
,
by
shutting
your
Eyes
against
the
Light
.
But
now
you
say
we
see
,
that
is
,
being
puft
up
,
with
the
Knowledge
which
you
have
,
as
if
you
were
the
only
Men
that
saw
;
this
proud
conceit
of
yours
renders
your
condition
incurable
,
and
your
sin
remaineth
unpardonable
.
Learn
hence
,
1.
That
it
is
a
far
greater
sin
to
contemn
the
known
Laws
of
God
,
than
to
be
Ignorant
of
them
;
Pride
is
a
greater
hinderance
of
Knowledge
than
Ignorance
,
because
the
proud
Man
thinks
,
he
wants
no
Knowledge
.
2.
That
the
most
exalted
Knowledge
is
insufficient
to
Salvation
,
without
a
suitable
and
correspondent
practice
.
The
Pharisees
had
the
Key
of
Knowledge
at
their
Girdle
;
yet
our
Saviour
tells
them
of
a
double
Damnation
:
Lord
!
How
sad
is
it
so
to
know
Christ
in
this
World
,
as
that
he
will
be
ashamed
to
know
us
in
another
World
.
CHAP.
X.
1
VErily
verily
I
say
unto
you
,
He
that
entreth
not
by
the
door
into
the
sheepfold
,
but
climbeth
up
some
other
way
,
the
same
is
a
thief
and
a
robber
.
2
But
he
that
entreth
in
by
the
door
,
is
the
shepherd
of
the
sheep
.
3
To
him
the
porter
openeth
;
and
the
sheep
hear
his
voice
:
and
he
calleth
his
own
sheep
by
name
,
and
leadeth
them
out
.
4
And
when
he
putteth
forth
his
own
sheep
,
he
goeth
before
them
,
and
the
sheep
follow
him
:
for
they
know
his
voice
.
5
And
a
stranger
will
they
not
follow
,
but
will
flee
from
him
:
for
they
know
not
the
voice
of
strangers
.
6
This
parable
spake
Jesus
unto
them
:
but
they
understood
not
what
things
they
were
which
he
spake
unto
them
.
Our
blessed
Saviour
having
in
the
end
of
the
foregoing
Chapter
,
upbraided
the
Pharisees
for
their
Blindness
and
Ignorance
in
the
Mysteries
of
Religion
,
notwithstanding
the
high
conceit
which
they
had
of
their
own
Knowledge
:
He
proceeds
in
this
Chapter
farther
to
convince
them
,
that
they
were
Blind
,
Leaders
of
the
Blind
;
tho'
they
thought
and
look'd
upon
themselves
,
as
the
only
Guides
and
Teachers
of
the
People
.
And
in
order
hereunto
,
he
propounds
before
us
a
Parable
of
the
true
and
false
Shepherd
,
which
represents
a
good
and
bad
Pastor
and
Teacher
;
and
gives
us
a
fourfold
mark
and
character
of
a
good
Shepherd
.
Observe
,
1.
The
Good
Shepherd
enters
in
by
the
Door
;
that
is
,
he
has
his
Vocation
and
Mission
from
Christ
,
he
comes
into
the
Church
Regularly
,
in
a
right
and
approved
way
and
manner
;
not
by
any
clandestine
methods
or
indirect
means
.
To
him
the
Porter
openeth
;
that
is
,
the
Holy
Spirit
who
openeth
the
Hearts
of
Men
to
Receive
Jesus
Christ
and
the
Doctrine
of
the
Gospel
,
which
the
Faithful
Shepherds
deliver
in
his
Name
,
and
by
Authority
Received
from
him
.
Learn
hence
,
That
all
Faithful
Pastors
have
a
lawful
call
to
the
work
of
the
Ministry
:
They
enter
by
the
right
door
,
and
execute
their
Trust
in
a
right
manner
;
but
such
as
without
a
Call
from
God
,
unwarrantably
thrust
themselves
into
the
Ministry
;
they
are
no
better
,
nor
no
other
than
Thieves
and
Robbers
in
God's
Account
.
Observe
,
2.
Another
property
of
a
good
Shepherd
,
is
this
,
That
he
calleth
his
Sheep
by
their
names
.
This
importeth
Three
things
;
1.
A
special
Love
that
he
bears
to
them
.
2.
A
special
care
that
he
has
over
them
.
3.
A
particular
Acquaintance
with
them
,
that
he
may
know
how
to
apply
himself
suitably
to
them
;
which
tho'
it
be
eminently
verified
in
Christ
,
yet
is
it
the
Duty
of
every
Faithful
Pastor
,
and
under-Shepherd
in
his
measure
to
labour
after
.
Observe
,
3.
The
good
Shepherd
leads
out
his
Sheep
into
good
Pastures
;
that
is
,
he
feedeth
them
with
sound
Doctrine
;
nourishes
them
with
the
word
of
Life
.
Whereas
the
hireling
or
false
Shepherd
,
whatever
he
may
do
for
his
own
sake
,
he
has
no
regard
to
Jesus
Christ
;
to
the
honour
of
his
Person
,
to
the
Edification
of
his
Church
,
or
the
Salvation
of
Souls
;
but
his
design
is
to
raise
and
inrich
himself
,
and
so
he
may
compass
that
,
he
cares
not
how
many
Souls
perish
thro'
his
neglect
.
Observe
,
4.
The
last
property
of
the
good
Shepherd
here
mentioned
,
is
this
,
That
he
goeth
before
his
Sheep
,
as
the
Shepherd
doth
before
his
Flock
;
Namely
,
By
a
holy
Life
and
unblameable
Conversation
:
He
treads
out
those
steps
before
the
People
which
they
are
to
take
in
their
way
towards
Heaven
.
And
the
Sheep
follow
him
,
and
are
guided
by
him
.
He
leadeth
out
his
Sheep
and
goeth
before
them
,
and
the
Sheep
follow
him
,
for
they
know
his
voice
.
7
Then
said
Jesus
unto
them
again
:
Verily
verily
I
say
unto
you
,
I
am
the
door
of
the
sheep
.
8
All
that
ever
came
before
me
,
are
thieves
and
robbers
:
but
the
sheep
did
not
hear
them
.
9
I
am
the
door
:
by
me
if
any
man
enter
in
,
he
shall
be
saved
,
and
shall
go
in
and
out
,
and
find
pasture
.
10
The
thief
cometh
not
,
but
for
to
steal
,
and
to
kill
,
and
to
destroy
:
I
am
come
that
they
might
have
life
,
and
that
they
might
have
it
more
abundantly
.
Observe
here
,
1.
The
Character
which
Christ
gives
of
himself
,
I
am
the
door
of
the
Sheep
;
that
is
,
the
only
way
and
means
,
by
which
Sinners
have
access
to
God
,
and
can
obtain
Salvation
;
the
only
door
by
which
Sinners
are
entred
into
the
Kingdom
of
Grace
,
and
admitted
into
the
Kingdom
of
Glory
.
Learn
hence
,
That
there
is
no
possible
way
of
Access
to
God
,
for
fallen
Man
,
but
by
Jesus
Christ
.
As
there
is
no
way
of
entring
the
House
but
by
the
Door
,
and
those
that
so
enter
are
safe
,
in
like
manner
,
such
as
come
unto
God
thro'
Jesus
Christ
in
the
way
of
Faith
and
Holy
Obedience
,
shall
be
put
into
a
secure
Condition
,
and
at
last
obtain
Eternal
Salvation
.
Observe
,
2.
The
end
and
design
of
Christ
in
coming
into
the
World
,
asserted
and
declared
by
himself
;
I
am
come
that
they
might
have
Life
,
and
that
they
might
have
it
more
abundantly
.
But
had
not
his
People
Spiritual
Life
before
he
came
into
the
World
?
Yes
,
he
gave
Life
to
his
People
before
his
coming
,
in
a
measure
sufficient
to
supply
their
Necessity
;
but
since
his
coming
,
he
gives
it
in
such
a
superabounding
measure
as
may
testifie
his
Divine
Bounty
;
they
shall
not
only
barely
Live
,
but
Live
abundantly
;
that
is
,
their
Spiritual
Life
shall
abound
thro'
the
upholding
,
strengthning
,
quickning
,
and
comforting
presence
of
my
Holy
Spirit
;
for
having
conveyed
spiritual
Life
unto
his
People
,
in
their
Regeneration
and
Conversion
;
he
will
cause
it
to
encrease
more
and
more
in
their
Sanctification
,
until
it
arrive
at
a
compleat
perfection
in
their
Glorification
.
Observe
lastly
,
The
Character
which
our
Saviour
gives
of
the
Scribes
and
Pharisees
in
general
,
and
of
those
false
Christs
and
false
Prophets
,
which
went
before
him
in
particular
;
he
stiles
them
Thieves
and
Robbers
.
All
that
ever
came
before
me
,
were
Thieves
and
Robbers
.
Observe
,
He
doth
not
say
,
All
that
were
sent
before
me
,
but
all
that
came
before
me
,
were
Thieves
and
Robbers
.
So
that
Christ
doth
not
speak
this
of
the
true
Prophets
,
who
were
sent
by
God
before
him
;
but
of
the
false
Christs
and
false
Prophets
,
that
came
of
themselves
without
any
Commission
from
God
.
The
meaning
is
,
all
persons
that
came
before
me
,
pretending
to
be
what
I
am
,
the
true
Messias
;
as
did
Theudas
and
Judas
of
Galilee
,
&c.
they
were
Thieves
and
Robbers
.
That
is
,
they
only
sought
their
own
Advantage
,
while
they
deceived
and
ruin'd
you
.
Learn
hence
,
That
whoever
took
upon
them
the
Office
and
Person
of
the
Messiah
before
Christ
,
or
whosoever
have
since
Usurp'd
a
lawful
calling
in
his
Church
without
his
Commission
,
they
are
in
Christ's
account
no
better
than
Murtherers
,
Thieves
and
Robbers
;
and
they
ought
to
be
so
in
the
Peoples
esteem
.
The
Sheep
did
not
hear
them
.
11
I
am
the
good
shepherd
:
the
good
shepherd
giveth
his
life
for
the
sheep
.
12
But
he
that
is
an
hireling
and
not
the
shepherd
,
whose
own
the
sheep
are
not
,
seeth
the
wolf
coming
,
and
leaveth
the
sheep
,
and
fleeth
:
and
the
wolf
catcheth
them
,
and
scattereth
the
sheep
.
13
The
hireling
fleeth
,
because
he
is
an
hireling
,
and
careth
not
for
the
sheep
.
14
I
am
the
good
shepherd
,
and
know
my
sheep
,
and
am
known
of
mine
.
15
As
the
Father
knoweth
me
,
even
so
know
I
the
Father
:
and
I
lay
down
my
life
for
the
sheep
.
In
these
Verses
our
Saviour
Evidently
proves
himself
to
be
the
true
Shepherd
of
his
Church
,
by
the
Marks
and
Signs
,
by
the
Properties
and
Characters
of
a
good
Shepherd
,
which
were
eminently
found
with
him
.
Namely
,
To
know
all
his
Flock
;
to
take
care
of
them
,
and
to
lay
down
his
Life
for
them
.
1.
Jesus
Christ
the
great
Shepherd
of
his
Church
,
hath
an
exact
and
distinct
Knowledg
of
all
his
Flock
;
I
know
my
Sheep
,
with
a
threefold
Knowledge
,
with
a
Knowledge
of
Intelligence
and
Observation
;
he
knows
them
so
as
to
observe
and
take
notice
of
them
;
with
a
Knowledge
of
Approbation
and
Acceptation
;
he
knows
them
so
as
to
approve
and
own
them
;
and
with
a
knowledge
of
Care
and
Protection
;
he
knows
them
so
as
to
defend
and
keep
them
.
Thus
Christ
knows
his
Sheep
,
and
is
also
known
of
them
.
That
is
,
he
is
believed
on
,
beloved
,
and
obeyed
by
them
.
2.
He
lays
down
his
Life
for
his
Flock
:
And
for
this
,
doth
he
eminently
deserve
the
Title
of
the
good
Shepherd
.
(
As
for
his
Power
he
is
stiled
the
great
Shepherd
.
)
A
good
Shepherd
indeed
,
who
not
only
gives
Life
to
his
Sheep
;
but
gives
his
own
Life
by
way
of
Ransom
for
his
Sheep
.
This
Example
of
Christ
,
the
Great
and
Good
Shepherd
,
in
laying
down
his
Life
for
his
Sheep
;
teacheth
all
Subordinate
and
Inferiour
Shepherds
to
prefer
the
Good
of
their
Flock
,
even
before
their
own
Lives
.
16
And
other
sheep
I
have
,
which
are
not
of
this
fold
:
them
also
I
must
bring
,
and
they
shall
hear
my
voice
;
and
there
shall
be
one
fold
,
and
one
shepherd
.
Here
Christ
proves
himself
to
be
the
True
Shepherd
of
his
Church
,
from
another
property
of
a
good
Shepherd
,
which
is
to
take
care
for
increasing
and
inlarging
of
his
Fold
,
by
bringing
in
the
Gentiles
to
it
;
and
by
breaking
down
the
Partition
wall
,
to
make
one
Church
both
of
Jews
and
Gentiles
.
Christ
calls
the
Gentiles
his
other
Sheep
,
by
way
of
Anticipation
;
because
shortly
they
were
to
be
so
,
and
united
together
with
the
believing
Jews
,
into
one
Sheep-fold
;
and
whereas
he
says
,
He
Must
bring
these
Sheep
in
,
we
are
to
understand
it
not
of
a
Necessity
of
Coaction
,
but
of
a
Necessity
of
Compact
:
It
being
a
federal
Agreement
,
betwixt
the
Father
and
himself
;
that
both
Jew
and
Gentile
should
be
one
Flock
,
inclosed
in
one
Fold
,
and
presented
to
his
Father
as
a
Glorious
Church
.
Learn
hence
,
How
endearing
our
Obligations
are
to
the
Dearest
Jesus
,
that
he
should
account
us
Gentiles
,
who
were
afar
off
,
his
Sheep
,
(
we
being
so
in
respect
of
his
Eternal
purpose
)
and
make
it
his
Care
,
and
esteem
it
his
Charge
,
to
call
us
home
,
and
bring
us
in
,
to
his
Fold
the
Church
,
that
we
might
be
saved
amongst
the
Remnant
of
the
True
Israelites
.
Other
Sheep
I
have
which
are
not
of
this
Fold
,
them
also
I
must
bring
.
17
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
,
that
I
might
take
it
again
.
18
No
man
taketh
it
from
me
,
but
I
lay
it
down
of
my self
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
.
This
commandment
have
I
received
of
my
Father
.
Here
Note
,
1.
That
Jesus
Christ
certainly
foreknew
his
own
Death
and
Resurrection
.
2.
That
Christ
was
a
Voluntier
in
Dying
,
he
layed
down
his
Life
:
none
could
have
taken
it
from
him
.
'T
is
true
,
his
death
was
a
violent
death
,
but
a
voluntary
Sacrifice
;
he
died
violently
,
but
yet
voluntarily
:
The
hand
of
his
Enemies
could
never
have
hurt
him
without
his
own
consent
.
3.
That
as
Christ
died
voluntarily
with
respect
to
himself
,
so
in
a
way
of
Subjection
to
his
Father's
command
.
This
Commandment
have
I
Received
from
my
Father
.
4.
That
this
voluntary
Submission
of
Christ
to
die
for
us
,
was
the
ground
of
the
Father's
Love
to
him
.
Therefore
doth
my
Father
Love
me
:
because
I
lay
down
my
Life
.
Altho'
the
Father
had
many
Reasons
to
love
the
Son
,
yet
none
was
stronger
,
than
this
Obedience
of
his
to
Death
:
even
the
cursed
death
of
the
Cross
,
for
the
Redemption
and
Salvation
of
lost
Sinners
;
therefore
did
the
Father
love
him
with
a
more
exceeding
love
,
because
he
laid
down
his
Life
for
his
Sheep
.
¶
19
There
was
a
division
therefore
again
among
the
Jews
for
these
sayings
.
20
And
many
of
them
said
,
He
hath
a
devil
,
and
is
mad
;
why
hear
ye
him
?
21
Others
said
,
these
are
not
the
words
of
him
that
hath
a
devil
:
Can
a
devil
open
the
eyes
of
the
blind
?
Here
the
Evangelist
shews
what
different
effects
this
Sermon
of
our
Saviour
had
upon
the
Jews
,
many
of
them
do
calumniate
and
slander
him
,
as
one
possessed
and
mad
,
and
therefore
not
to
be
heard
and
minded
:
others
of
calmer
thoughts
said
,
That
the
Doctrine
he
taught
,
and
the
late
Miracle
which
he
had
wrought
,
in
curing
the
blind
Man
,
were
abundantly
sufficient
to
confute
such
a
groundless
slander
.
Learn
hence
,
That
the
Doctrine
of
Christ
meeting
with
diversity
of
dispositions
,
it
is
no
wonder
that
it
occasions
different
effects
,
to
the
softning
of
some
and
hardning
of
others
;
even
as
the
same
Sun
that
melteth
the
Wax
hardneth
the
Clay
;
yet
is
not
this
to
be
imputed
to
the
Doctrine
of
our
Saviour
,
but
to
Mens
corruptions
which
oppose
the
Truth
,
and
the
maintainers
of
it
.
There
was
a
Division
again
amongst
them
.
¶
22
And
it
was
at
Jerusalem
the
feast
of
the
dedication
,
and
it
was
winter
.
This
Feast
was
not
of
Divine
,
but
Humane
Institution
;
it
was
appointed
by
Judas
Maccabeus
,
and
continued
Eight
Days
as
an
Anniversary
Commemoration
,
for
the
Reparing
of
the
Temple
.
Now
our
Saviour
was
so
far
from
Reproving
the
Jews
,
for
observing
this
Feast
,
which
is
of
Humane
Institution
,
that
he
graced
the
Solemnity
with
his
own
presence
.
Hence
Observe
,
That
our
Saviour
held
communion
with
the
Jewish
Church
,
and
did
without
scruple
conform
himself
to
the
observation
of
their
Rites
and
Customs
,
altho'
they
were
not
orignally
of
Divine
Institution
.
Learn
,
2.
That
such
a
Christian
as
doth
peaceably
comply
with
the
practice
of
the
Church
,
in
whose
Communion
he
Lives
,
in
the
observation
of
those
indifferent
Rites
and
Customs
,
which
are
used
by
Her
,
acts
most
agreeably
to
our
Saviour's
Practice
and
Example
.
Who
can
with
any
shew
of
Reason
censure
Christians
for
observing
the
Feast
of
the
Nativity
,
who
see
Christ
himself
observing
the
Feast
of
Dedication
;
certainly
no
person
of
sober
Principles
ever
questioned
,
but
that
Ecclesiastical
Rulers
and
Civil
Magistrates
have
a
Power
to
appoint
publick
Days
of
Thanksgiving
Yearly
,
for
the
Commemo●ation
of
Mercies
,
which
ought
never
to
be
forgotten
.
23
And
Jesus
walked
in
the
temple
in
Solomons
porch
.
24
Then
came
the
Jews
round
about
him
,
and
said
unto
him
,
How
long
dost
thou
make
us
to
doubt
?
If
thou
be
the
Christ
,
tell
us
plainly
.
25
Jesus
answered
them
,
I
told
you
,
and
ye
believed
not
:
the
works
that
I
do
in
my
Fathers
name
,
they
bear
witness
of
me
.
26
But
ye
believe
not
,
because
ye
are
not
of
my
sheep
,
as
I
said
unto
you
.
In
these
Verses
we
have
Recorded
a
new
and
fresh
Debate
betwixt
our
Saviour
and
the
Jews
,
and
therein
we
have
observable
.
1.
The
time
of
this
Debate
,
v●r
.
22.
It
was
at
the
Feast
of
Dedication
in
the
Winter
.
Our
Saviour
taking
that
opportunity
to
publish
his
Doctrine
,
when
a
concourse
of
People
were
gathered
together
at
that
Solemnity
.
Observe
,
2.
The
place
of
this
Debate
,
in
Solomon's-Porch
.
Altho'
the
Temple
and
Porch
bu●h
by
Solomon
,
was
destroyed
by
the
Babylonians
;
yet
when
the
Temple
was
rebuilt
,
there
was
one
like
it
which
retained
the
Ancient
name
.
Observe
,
3.
The
Debate
it self
.
If
thou
be
the
Christ
tell
us
plainly
.
Not
that
they
affected
the
Knowledge
of
the
Truth
,
but
only
designed
to
insnare
him
;
for
if
he
had
affirmed
himself
to
be
the
Messias
,
he
had
brought
himself
in
danger
of
the
Roman
Governour
;
because
the
Jews
expected
the
Messias
to
be
a
Temporal
Prince
,
that
should
deliver
them
from
the
Roman
Power
.
Now
if
Christ
had
declared
himself
such
a
Messias
as
the
Jews
expected
,
it
might
have
cost
him
his
Life
.
Therefore
,
his
hour
not
being
yet
come
,
he
answers
with
his
usual
Prudence
and
wariness
to
their
insnaring
question
.
Learn
hence
,
That
Christ's
Enemies
are
full
of
subtil
policies
,
and
can
turn
themselves
into
all
shapes
,
that
if
possible
they
may
intrap
and
ensnare
him
;
and
accordingly
they
pretend
here
,
great
earnestness
of
desire
to
be
satisfied
,
whether
he
were
indeed
the
true
and
promised
Messias
;
when
in
truth
they
had
another
design
.
Observe
,
4.
The
Wisdom
and
Caution
of
our
Saviour's
Answer
,
he
refers
them
to
his
Miracles
.
The
works
that
I
do
in
my
Father's
Name
,
they
bare
witness
of
me
.
Our
Saviour's
miraculous
works
were
sufficient
for
the
Jews
,
to
have
grounded
and
bottomed
their
Faith
upon
,
and
to
have
confirm'd
them
in
the
belief
,
that
he
was
the
promised
and
expected
Messias
;
had
not
Prejudice
,
Obstinacy
and
Malice
,
blinded
their
Eyes
,
that
they
could
neither
see
,
nor
consider
.
Observe
Lastly
,
How
Christ
points
out
to
these
Jews
,
the
true
cause
of
their
Infidelity
;
which
was
,
not
the
obscurity
of
his
Doctrine
,
but
their
not
being
of
his
Sheep
;
that
is
,
not
as
yet
converted
,
they
not
having
the
Properties
of
his
Sheep
,
which
he
sets
down
in
the
following
Verses
.
Learn
hence
,
That
Mens
final
unbelief
under
the
means
of
Faith
,
is
a
clear
Evidence
of
their
being
in
a
lost
and
perishing
condition
.
Infidelity
is
the
Sin
that
doth
consign
a
Man
over
to
Damnation
;
and
to
such
as
set
under
the
Gospel
,
doth
not
only
procure
Damnation
,
but
no
Damnation
like
it
.
27
My
sheep
hear
my
voice
,
and
I
know
them
,
and
they
follow
me
.
Here
observe
,
1.
That
all
sincere
and
faithful
Christians
are
Christ's
Sheep
,
and
he
is
their
great
and
good
Shepherd
.
This
Relation
implies
tender
Affection
,
powerful
Protection
,
plentiful
Provision
.
The
tenderness
of
Christ's
Affection
towards
his
Sheep
appears
by
pitying
their
Infirmities
,
by
having
a
Fellow-feeling
with
them
in
their
Sufferings
,
by
suiting
their
Temptations
to
the
Degrees
of
their
Graces
.
His
Care
in
providing
for
them
appears
,
in
affording
to
them
the
Holy
Scriptures
,
the
Ministry
of
the
Word
,
the
Administration
of
the
Sacraments
,
and
the
Operation
of
his
Holy
Spirit
to
make
all
efficacious
and
effectual
to
them
.
His
Protection
of
them
discovers
it self
by
preparing
them
for
Tryals
,
by
supporting
them
under
them
,
and
by
delivering
them
out
of
them
,
and
by
sanctifying
all
to
them
,
causing
them
to
work
together
in
subserviency
to
his
own
Glory
and
his
People's
Good
.
Observe
,
2.
That
Christ's
Sheep
hear
Christ's
Voice
and
answer
the
Call
of
their
great
Shepherd
.
They
hear
the
Voice
of
Christ
speaking
to
them
in
the
Scriptures
,
in
the
Ministry
of
the
Word
,
in
their
own
Consciences
,
in
Providences
,
and
they
hear
Christ's
Voice
speaking
to
them
,
in
and
by
his
Holy
Spirit
;
and
as
they
hear
Christ's
Voice
,
so
do
they
answer
his
Call
;
now
the
right
Answer
to
the
Call
of
Christ
in
the
Gospel
is
a
present
Answer
,
a
willing
Answer
,
and
an
abiding
Answer
.
Obs.
3.
That
all
Christ's
Sheep
do
follow
him
their
Shepherd
.
They
follow
him
,
1.
In
his
Doctrine
.
And
,
2.
In
his
Example
.
In
his
Contempt
of
the
World
,
in
his
Freedom
in
reproving
Sin
,
in
the
Holyness
and
heavenly-mindedness
of
his
Conversation
,
in
his
Meekness
and
Patience
,
in
Charity
and
Universal
Goodness
,
and
as
he
was
a
mighty
Pattern
of
Prayer
.
Observe
,
4.
That
Christ
the
great
and
good
Shepherd
knows
all
his
Sheep
.
My
Sheep
hear
my
Voice
,
and
I
know
them
.
He
knows
them
so
as
to
distinguish
them
,
so
as
to
observe
and
take
Notice
of
them
,
so
as
to
own
and
approve
them
,
so
as
to
take
Care
of
them
and
provide
for
them
.
And
as
the
Lord
knoweth
who
are
his
,
so
he
knoweth
who
are
not
his
too
:
As
he
knows
his
Sheep
,
so
he
knows
the
Goats
also
,
and
their
Place
will
be
at
his
left
Hand
.
My
Sheep
hear
my
Voice
,
and
I
know
them
.
28
And
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
hand
.
29
My
Father
which
gave
them
me
,
is
greater
than
all
:
and
none
is
able
to
pluck
them
out
of
my
Fathers
hand
.
Observe
here
,
1.
The
Promise
made
by
Christ
unto
his
Sheep
,
namely
the
Promise
of
Eternal
Life
and
of
Perseverance
in
Grace
till
they
come
to
the
full
Fruition
of
it
in
Glory
.
I
give
unto
them
eternal
Life
,
and
none
shall
pluck
them
out
of
my
Hand
.
Obs.
2.
The
Confirmation
he
gives
of
this
from
his
own
and
his
Father's
power
,
which
is
employed
,
engaged
and
concerned
for
them
,
and
for
their
perseverance
and
preservation
,
notwithstanding
all
Opposition
to
the
contrary
.
My
Father
which
gave
them
me
is
greater
than
all
,
and
no
Man
is
able
to
pluck
them
out
of
my
Father's
Hand
.
Learn
,
1.
That
eternal
Life
is
the
portion
of
Christ's
Sheep
.
2.
That
eternal
Life
is
the
Gift
of
Christ
.
3.
That
eternal
Life
is
now
given
to
Christ's
Sheep
;
they
have
it
now
in
the
purchase
,
in
the
promise
and
in
the
first
Fruits
.
4.
That
all
Christ's
Sheep
are
put
by
God
the
Father
into
Christ's
Hand
for
Security
;
My
Father
hath
given
them
me
.
5.
The
Father
doth
so
intrust
Christ
with
his
Sheep
,
as
yet
to
take
Care
of
them
himself
,
they
are
in
the
Father's
Hand
,
as
well
as
in
the
Sons
,
and
their
being
in
the
Hands
of
both
,
doth
assure
them
of
the
certainty
of
their
Perseverance
.
None
shall
pluck
them
out
of
my
Hand
;
None
shall
be
able
to
pluck
them
out
of
my
Father's
Hand
,
implying
,
that
there
are
many
that
would
pluck
them
out
of
their
Hands
,
Sin
,
Satan
,
the
World
,
&c.
but
They
shall
be
kept
by
the
Almighty
Power
of
God
,
through
Faith
unto
Salvation
;
for
who
can
be
too
strong
for
omnipotent
Power
?
30
I
and
my
Father
are
one
.
That
is
,
one
in
Essence
and
Nature
,
one
in
Authority
and
Power
,
and
not
barely
one
in
Will
and
Affection
,
or
one
in
Concord
and
Consent
.
That
this
is
the
Genuine
Signification
of
the
Words
appears
by
a
threefold
Argument
,
1.
From
the
Original
Words
;
it
is
not
said
,
I
and
my
Father
are
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
one
Person
,
in
the
Masculine
Gender
,
but
in
the
Neuter
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
I
,
and
my
Father
are
one
thing
:
Now
if
that
Thing
be
not
the
Divine
Being
,
they
cannot
be
one
,
for
since
the
Father
is
confessed
to
be
God
,
the
Son
cannot
be
one
thing
with
the
Father
,
if
he
be
not
God
too
.
2.
It
appears
from
the
Context
our
Saviour
in
the
preceding
Verses
ascribed
the
Preservation
of
his
Sheep
to
the
Power
of
his
Father
;
None
can
pluck
them
out
of
my
Father's
Hand
;
and
he
ascribes
it
also
to
his
own
Power
,
None
shall
pluck
them
out
of
my
Hand
;
plainly
intimating
,
that
his
Sheep
were
equally
safe
in
his
own
Hand
,
as
well
as
in
his
Father's
,
for
,
says
he
,
I
and
my
Father
are
one
,
that
is
,
one
in
Power
;
and
if
they
be
one
in
Power
,
they
must
be
one
in
Nature
,
unless
we
make
an
Almighty
Creature
,
which
is
a
Contradiction
.
3.
It
appears
evidently
by
what
Follows
in
the
next
Verse
that
the
Jews
understood
our
Saviour
in
this
Sense
,
why
else
did
they
take
up
Stones
to
stone
him
?
We
stone
thee
,
say
they
,
for
Blasphemy
,
because
thou
being
a
Man
,
makest
thy self
God
.
The
Jews
took
up
our
Saviour's
meaning
aright
,
and
were
satisfied
,
that
when
he
said
,
I
and
my
Father
are
one
,
he
asserted
himself
to
be
God
,
and
deserved
to
dye
,
and
well
he
had
deserved
it
,
if
he
had
not
been
God
.
The
Adversaries
of
our
Saviour's
Divinity
to
elude
the
Force
of
these
Words
which
make
so
much
against
them
,
interpret
the
Words
thus
,
I
and
my
Father
are
one
;
that
is
,
say
they
,
we
are
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
one
in
Will
and
Affection
,
one
in
Concord
and
Consent
:
This
is
a
Truth
,
but
not
the
great
Truth
contained
in
these
Words
,
for
thus
Believers
are
one
with
God
and
one
with
another
,
Namely
,
by
an
Harmony
of
Wills
and
Desires
;
so
far
as
they
are
regenerated
,
God's
Will
and
theirs
are
Unisons
,
they
will
and
desire
the
same
thing
,
and
are
of
one
Heart
and
of
one
Mind
.
But
God
and
Christ
are
one
in
a
much
higher
Sense
than
Christ
and
Believers
are
one
,
namely
,
one
in
Essence
and
Nature
,
one
in
Authority
and
Power
,
being
Consubstantial
with
God
.
Learn
hence
,
That
the
Lord
Jesus
Christ
is
for
Nature
,
Coessential
;
for
Dignity
,
Coequal
;
and
for
Duration
,
Coeternal
with
the
Father
.
2.
That
although
Christ
be
one
in
Essence
with
the
Father
,
yet
are
they
distinct
Persons
one
from
Another
,
I
and
my
Father
,
we
are
one
.
3.
Learn
hence
,
That
the
Son
being
one
in
Essence
,
one
in
Power
,
one
in
Consent
and
Will
with
the
Father
,
they
are
both
equally
concerned
for
the
Perseverance
of
the
Saints
,
for
preserving
them
in
Grace
and
for
bringing
them
to
Glory
.
None
shall
pluck
them
out
of
mine
or
my
Father's
Hand
;
for
I
and
my
Father
are
One.
31
Then
the
Jews
took
up
stones
again
to
stone
him
.
32
Jesus
answered
them
,
Many
good
works
have
I
shewed
you
from
my
Father
;
for
which
of
those
works
do
ye
stone
me
?
33
The
Jews
answered
him
,
saying
,
For
a
good
Work
we
stone
thee
not
;
but
for
blasphemy
,
and
because
that
thou
being
a
man
,
makest
thy self
God
.
Observe
here
,
1.
How
the
Jews
understood
our
Saviour
affirming
,
that
he
and
his
Father
were
one
;
that
is
,
one
in
Essence
and
Nature
,
and
himself
a
Person
equal
with
God
.
This
they
lookt
upon
as
Blasphemy
in
him
to
arrogate
to
himself
what
is
proper
to
God
only
.
Observe
,
2.
That
the
Jews
lookt
upon
it
as
a
Piece
of
Justice
in
them
to
stone
Christ
for
this
apprehended
Blasphemy
.
Then
the
Jews
took
up
Stones
to
stone
him
.
According
to
the
Law
of
God
,
the
Blasphemer
was
to
be
stoned
to
death
,
but
then
he
was
first
to
be
judicially
tryed
and
judged
:
But
such
was
the
furious
and
fiery
Zeal
of
these
Jews
that
in
a
tumultuous
Manner
they
attempt
to
stone
him
to
death
.
Lord
!
how
far
doth
the
fury
of
Men
in
opposing
Truth
,
out-strip
the
True
Zeal
of
thy
faithful
Servants
in
defending
Truth
.
Obs.
3.
With
what
Meekness
our
Lord
receives
this
horrid
Indignity
of
stoning
(
for
it
is
probable
,
that
some
Stones
were
cast
at
him
,
he
saying
,
For
which
of
these
Works
do
you
stone
me
)
He
clears
his
own
Innocency
and
expostulates
with
them
for
rewarding
him
Evil
for
Good
.
Many
good
Works
have
I
shewed
you
from
my
Father
;
that
is
,
by
my
Father's
Authority
and
Commission
,
I
have
been
sight
to
the
Blind
,
Feet
to
the
Lame
,
a
Tongue
to
the
Dumb
,
and
Hearing
to
the
Deaf
.
Do
any
of
these
Works
deserve
such
Usage
as
stoning
at
your
Hands
?
Learn
hence
,
That
such
was
the
perfect
and
spotless
Innocency
of
Christ
in
all
his
Actions
,
that
he
durst
and
did
appeal
to
the
Consciences
of
his
most
inveterate
Adversaries
;
For
which
of
these
Works
do
you
stone
me
?
34
Jesus
answered
them
,
Is
it
not
written
in
your
law
,
I
said
,
Ye
are
gods
?
35
If
he
called
them
gods
,
unto
whom
the
word
of
God
came
,
and
the
scripture
cannot
be
broken
:
36
Say
ye
of
him
,
whom
the
Father
hath
sanctified
,
and
sent
into
the
world
,
Thou
blasphemest
;
because
I
said
,
I
am
the
Son
of
God
?
Here
our
Saviour
,
by
a
twofold
Argument
,
vindicates
himself
from
the
Imputation
of
Blasphemy
,
in
asserting
himself
to
be
God
.
1.
Because
the
Old
Testament
gave
to
Magistrates
and
Judges
the
Title
of
Gods
,
as
Psa.
82.6
.
I
have
said
,
Ye
are
Gods
.
Now
Christ
argues
strongly
from
the
less
to
the
greater
,
thus
,
If
Judges
and
Magistrates
may
be
called
Gods
,
because
they
are
commissioned
by
him
and
derive
their
Authority
from
him
;
how
much
more
is
that
Title
due
to
me
,
who
was
sanctified
,
separated
and
ordained
for
a
Mediatour
,
and
appointed
to
the
Work
of
Redemption
,
before
I
came
into
the
World
,
and
consequently
was
God
from
all
Eternity
.
This
Place
the
Socinians
(
those
professed
Adversaries
of
our
Saviour's
Godhead
)
produce
,
to
prove
,
That
Christ
was
not
God
by
Nature
,
but
only
in
respect
of
his
Sanctification
and
Mission
.
It
is
a
certain
Truth
,
That
he
that
was
sanctified
and
sent
was
the
Son
of
God
;
but
he
was
not
therefore
the
Son
of
God
,
because
sanctified
and
sent
.
His
Sanctification
was
not
the
Ground
of
his
Sonship
;
but
his
Sonship
was
the
Cause
of
his
Sanctification
.
Christ
was
not
therefore
God's
Son
,
because
he
was
sanctified
and
sent
,
but
he
was
therefore
sanctified
and
sent
,
because
he
was
his
Son
.
He
was
a
Son
before
he
was
sent
,
even
from
Eternity
;
otherwise
it
must
have
been
said
,
That
God
sent
him
to
be
his
Son
,
and
not
that
God
sent
his
Son
.
This
supposes
him
before
he
was
sent
to
have
been
actually
his
Son
,
as
certainly
he
was
from
before
the
Foundations
of
the
World
,
Prov.
8.23
.
I
was
set
up
from
everlasting
,
from
the
Beginning
or
ever
the
Earth
was
.
37
If
I
do
not
the
works
of
my
Father
,
believe
me
not
.
38
But
if
I
do
,
though
ye
believe
not
me
,
believe
the
works
:
that
ye
may
know
and
believe
that
the
Father
is
in
me
,
and
I
in
him
.
Here
we
have
a
second
Argument
,
by
which
our
Saviour
proves
,
That
it
was
no
Blasphemy
to
call
himself
God
.
But
that
he
was
God
in
very
deed
,
Namely
,
an
Argument
taken
from
his
Works
.
If
I
do
not
the
Works
of
my
Father
,
believe
me
not
:
And
the
Argument
runs
thus
,
If
(
says
Christ
)
I
do
those
miraculous
Works
which
no
Power
less
than
a
Divine
Power
can
effect
,
then
you
ought
by
these
Works
to
be
led
to
believe
and
acknowledge
,
that
I
am
truly
and
really
God
:
But
the
Works
which
I
do
are
the
Effect
and
Product
of
an
omnipotent
Power
,
therefore
ye
ought
to
believe
,
That
I
am
one
in
Essence
with
the
Father
,
there
being
a
mutual
Inexistence
of
one
Person
in
the
other
,
so
that
the
Father
is
in
me
,
and
I
in
him
;
and
thus
I
and
the
Father
are
one
.
Learn
hence
,
That
Christ
never
required
of
his
Disciples
and
Followers
an
Implicite
Faith
,
or
a
blind
Obedience
,
but
as
he
submitted
his
Doctrine
to
the
Tryal
of
Reason
,
so
he
submitted
his
Miracles
to
the
Examination
and
Judgment
of
Sense
;
therefore
he
says
,
If
I
do
not
the
Works
of
my
Father
,
that
is
,
Divine
Works
,
believe
me
not
to
be
a
Divine
Person
.
39
Therefore
they
sought
again
to
take
him
:
but
he
escaped
out
of
their
hand
,
40
And
went
away
again
beyond
Jordan
,
into
the
place
where
John
at
first
baptized
;
and
there
he
abode
.
41
And
many
resorted
unto
him
,
and
said
,
John
did
no
miracle
:
but
all
things
that
John
spake
of
this
man
,
were
true
.
42
And
many
believed
on
him
there
.
Observe
here
,
1.
The
Violence
and
Fury
of
these
unbelieving
Jews
against
the
Holy
and
Innocent
Jesus
:
They
sought
again
to
take
him
.
Observe
,
2.
The
prudential
Care
of
Christ
for
his
own
Preservation
;
his
time
being
not
yet
come
,
he
withdraws
from
Jerusalem
,
the
Nest
of
his
Enemies
;
and
goes
beyond
Jordan
,
when
Christ
was
persecuted
in
one
City
,
he
fled
to
another
;
he
has
sanctified
a
State
of
Persecution
to
his
Ministers
and
Members
,
by
his
own
being
in
it
.
'T
is
no
Disgrace
for
any
of
them
to
fly
,
when
their
Captain
did
it
,
and
bids
them
do
it
,
saying
,
When
they
persecute
you
in
one
City
,
flee
unto
another
.
Obs.
3.
The
Success
of
Christ's
Ministry
beyond
Jordan
;
Many
resorted
to
him
,
and
believed
on
him
.
This
Place
about
Jordan
,
was
the
Place
where
John
had
exercised
a
great
Part
of
his
Ministry
,
and
now
many
Years
after
John's
Death
,
the
Fruit
of
his
Ministry
appears
,
for
many
believed
on
him
there
;
that
is
,
about
Jordan
where
John
had
preached
and
baptized
.
Learn
thence
,
That
the
Labours
of
faithful
Ministers
may
seem
to
be
lost
,
and
lye
long
like
Seed
under
the
Ground
,
and
yet
at
last
by
some
new
Watering
,
may
spring
up
,
and
the
Fruit
appear
in
abundance
.
Here
John's
Ministry
about
Jordan
hath
fresh
Fruit
upon
Christ's
coming
,
long
after
John
was
dead
.
Observe
,
4.
The
Dignity
of
Christ
above
John
;
John
did
no
Miracle
;
but
Christ
did
all
.
The
Wisdom
of
God
so
ordered
it
,
that
though
the
Old
Testament
Prophets
Elijah
and
Elisha
,
wrought
many
Miracles
for
the
Confirmation
of
their
Divine
Mission
,
yet
John
the
Baptist
coming
immediately
before
Christ
as
his
Messenger
and
Forerunner
,
wrought
none
,
for
these
three
Reasons
probably
.
1.
That
so
the
Glory
of
Christ
in
working
Miracles
,
when
he
came
upon
the
Stage
of
his
Ministry
,
might
be
the
more
clear
and
evident
.
2.
That
the
Evidence
of
Christ's
being
the
Messias
,
might
be
made
the
more
clear
by
the
Miracles
which
he
wrought
.
3.
That
the
Minds
of
the
People
might
not
be
divided
and
distracted
between
John
and
Christ
,
and
that
there
might
be
no
Pretence
of
Competition
between
them
:
Therefore
John
did
no
Miracle
;
but
all
things
that
John
spake
of
Christ
were
true
.
CHAP.
XI
.
1
NOw
a
certain
man
was
sick
,
named
Lazarus
of
Bethany
,
the
town
of
Mary
and
her
sister
Martha
.
2
(
It
was
that
Mary
which
anointed
the
Lord
with
ointment
,
and
wiped
his
feet
with
her
hair
,
whose
brother
Lazarus
was
sick
)
3
Therefore
his
sisters
sent
unto
him
,
saying
,
Lord
,
behold
,
he
whom
thou
lovest
is
sick
.
4
When
Jesus
heard
that
,
he
said
,
This
sickness
is
not
unto
death
,
but
for
the
glory
of
God
,
that
the
Son
of
God
might
be
glorified
thereby
.
This
Chapter
relates
unto
us
,
the
Miraculous
Power
of
Christ
in
raising
of
dead
Lazarus
,
which
as
it
was
one
of
his
last
,
so
was
it
one
of
the
greatest
Miracles
which
he
wrought
;
and
yet
we
find
none
of
the
Evangelists
making
mention
of
it
,
but
only
St.
John
;
the
Reason
supposed
to
be
this
,
because
when
the
other
Evangelists
wrote
their
History
,
Lazarus
was
then
alive
,
(
for
Epiphanius
says
,
he
lived
thirty
Years
after
he
was
raised
by
Christ
)
and
probably
the
mention
of
this
Relation
might
have
brought
Lazarus
into
Danger
and
Trouble
;
but
St.
John
wrote
his
Gospel
after
Lazarus
his
Death
.
This
Miracle
was
a
sufficient
Demonstration
of
Christ's
Godhead
;
None
but
an
Almighty
Power
,
could
recal
a
Man
four
Days
dead
,
from
a
settled
Corruption
to
a
State
of
Life
.
None
but
he
that
created
Lazarus
could
thus
make
him
new
.
Here
Observe
,
1.
The
Tender
Sympathy
of
these
Two
endeared
Sisters
with
their
afflicted
Brother
,
they
feel
his
Sorrows
and
Acquaint
their
Saviour
with
his
Sufferings
.
Lord
!
Behold
he
whom
thou
lovest
is
sick
.
They
do
not
say
,
our
Brother
that
Loves
thee
is
sick
,
but
he
whom
thou
lovest
is
sick
.
Thereby
pleading
not
the
Merit
of
Lazarus
,
but
the
Mercy
of
Christ
.
For
how
can
the
Love
of
Christ
which
is
infinite
and
eternal
,
have
any
Cause
but
it self
.
Note
,
the
Person
whom
Christ
loved
is
sick
and
dyes
.
Learn
thence
,
That
Strength
of
Grace
and
Dearness
of
Respect
even
from
Christ
himself
cannot
prevail
either
against
Death
or
against
Diseases
.
Lazarus
whom
Christ
loved
is
sick
.
Obs.
2.
The
gracious
Answer
which
Christ
sent
to
the
Sisters
Message
,
This
Sickness
is
not
unto
Death
,
but
for
the
Glory
of
God
;
that
is
,
this
Sickness
shall
not
bring
upon
him
such
a
Death
,
as
he
shall
remain
under
the
Power
of
,
to
the
General
Resurrection
,
but
is
only
designed
to
give
me
an
Opportunity
of
glorifying
God
,
by
exerting
my
miraculous
Power
in
restoring
him
to
Life
.
Learn
hence
,
1.
That
as
God's
own
Glory
is
his
supream
Aim
and
End
in
all
his
Actions
,
so
in
particular
it
is
designed
by
him
in
sending
Afflictions
upon
his
People
to
glorifie
his
Power
and
Wisdom
,
Mercy
and
Love
,
in
and
upon
them
.
The
Saints
Sicknesses
are
all
for
the
Glory
of
God
.
2.
That
God
is
glorified
when
his
Son
is
glorified
,
as
none
do
honour
the
Father
,
who
do
not
honour
the
Son
;
so
the
Father
accounts
himself
glorified
when
the
Glory
of
his
Son
is
advanced
.
This
Sickness
is
for
the
Glory
of
God
,
that
the
Son
of
God
may
be
glorified
thereby
.
5
Now
Jesus
loved
Martha
,
and
her
sister
,
and
Lazarus
.
6
When
he
had
heard
therefore
that
he
was
sick
,
he
abode
two
days
still
in
the
same
place
where
he
was
.
7.
Then
after
that
,
saith
he
to
his
disciples
,
Let
us
go
into
Judea
again
.
8
His
disciples
say
unto
him
,
Master
,
the
Jews
of
late
sought
to
stone
thee
;
and
goest
thou
thither
again
?
9
Jesus
answered
,
Are
there
not
twelve
hours
in
the
day
?
If
any
Man
walk
in
the
day
,
he
stumbleth
not
,
because
he
seeth
the
light
of
this
world
.
10
But
if
a
man
walk
in
the
night
,
he
stumbleth
,
because
there
is
no
light
in
him
.
Observe
,
1.
What
an
happy
,
because
an
holy
and
religious
Family
was
here
,
and
much
honoured
by
Christ
:
Jesus
loved
Martha
,
Mary
and
Lazarus
;
wherever
true
Piety
dwells
,
it
draws
the
Eye
and
Heart
of
Christ
towards
it
.
Christ
had
frequently
and
familiarly
lodged
under
their
Roof
,
and
he
rewards
them
for
their
Entertainment
,
with
his
Love
;
Jesus
loved
Martha
and
her
Sister
:
Where
Note
,
That
Martha
is
here
named
first
though
elsewhere
Mary
had
the
Precedency
,
to
shew
no
doubt
,
that
they
were
both
equally
dear
to
Christ
.
Obs.
2.
That
altho'
Christ
loved
Lazarus
,
yet
he
seems
to
neglect
him
,
he
delays
going
to
him
for
some
days
:
But
could
Christ
absent
himself
from
one
so
long
,
whom
he
loved
so
well
?
we
find
he
did
:
Let
us
take
heed
then
that
we
do
not
mis-interpret
Christ's
Delays
.
He
seldom
comes
at
our
time
,
but
never
stays
beyond
his
own
.
Our
Saviour
had
a
double
End
in
staying
thus
long
,
Namely
,
for
greatning
of
the
Miracle
,
and
confirming
of
their
Faith
.
Had
Christ
gone
before
Lazarus
was
dead
,
they
might
have
attributed
his
Recovery
rather
to
the
strength
of
Nature
,
than
to
Christ's
miraculous
Power
;
or
had
Christ
raised
Lazarus
as
soon
as
he
was
Dead
,
they
might
peradventure
have
thought
it
rather
some
Trance
or
Extasie
,
than
a
Death
and
Dissolution
;
therefore
Christ
stays
so
many
days
,
that
God
might
be
the
more
glorified
,
and
his
own
omnipotent
Power
the
more
magnified
.
We
Learn
then
,
That
when
Christ
delays
to
help
them
whom
he
dearly
loves
,
it
is
always
for
wise
ends
and
holy
purposes
.
Observe
,
3.
How
the
Disciples
,
tho'
they
were
dearly
affected
to
Lazarus
,
(
for
they
had
Learned
to
love
where
their
Master
loved
;
)
yet
they
discourage
Christ
from
going
to
him
into
Judea
,
for
fear
of
violence
offered
to
him
.
Master
the
Jews
of
late
sought
to
stone
Thee
,
and
goest
thou
thither
again
?
Here
the
Disciples
pleaded
for
their
Master's
safety
,
at
the
same
time
aiming
at
their
own
;
they
were
to
go
with
him
into
Judea
,
and
they
well
knew
that
their
danger
was
inwrapped
in
his
.
Therefore
they
seek
to
divert
him
from
his
intention
.
Oh
how
has
the
fear
of
Suffering
made
many
of
the
Friends
of
Christ
decline
an
opportunity
of
glorifying
God
,
and
doing
good
to
others
.
But
cannot
God
give
safety
in
the
midst
of
danger
,
if
he
pleaseth
?
let
us
not
then
chuse
our
way
according
to
our
own
Apprehensions
,
either
of
danger
or
safety
;
but
as
we
see
God
going
before
us
,
if
our
call
be
clear
,
let
us
go
on
with
Courage
,
whatever
difficulties
lye
in
our
way
.
Observe
,
4.
How
our
Saviour
corrects
these
fears
of
his
Disciples
,
by
acquainting
them
with
his
call
from
God
,
to
undertake
this
Journey
into
Judea
.
Are
there
not
Twelve
hours
in
the
day
?
if
a
Man
walk
therein
he
stumbleth
not
;
but
in
the
night
he
stumbleth
.
As
if
Christ
had
said
,
As
he
that
walks
in
the
Day
is
in
no
danger
of
stumbling
,
but
in
the
Night
he
is
in
danger
.
So
as
long
as
I
have
a
call
from
God
,
and
my
working
time
lasts
,
there
is
a
Divine
Providence
,
that
will
watch
over
me
and
secure
me
from
all
danger
;
now
my
day
is
not
fully
spent
,
and
therefore
it
is
not
in
the
Power
of
my
Enemies
to
precipitate
my
Passion
,
or
to
bring
the
Night
of
Sufferings
upon
me
before
the
appointed
time
;
but
ere
long
the
Night
will
come
on
,
the
working
time
will
be
over
,
and
then
shall
both
I
and
you
stumble
upon
Death
;
but
while
the
day
lasteth
we
are
safe
.
Learn
hence
,
1.
Every
Man
has
his
Twelve
hours
;
that
is
,
his
working
time
assigned
him
by
God
in
this
World
.
2.
While
these
hours
are
spent
,
and
whilest
his
working
time
is
unexpired
;
he
shall
not
stumble
,
he
shall
not
die
,
he
shall
not
be
disabled
for
working
,
while
God
has
any
work
for
him
to
do
;
neither
the
Malice
of
Men
,
nor
the
rage
of
Devils
shall
take
them
off
till
their
work
be
finished
.
3.
Every
Man
has
his
Night
as
well
as
his
Day
,
in
which
he
must
expect
and
prepare
to
stumble
;
that
is
,
to
fall
by
Death
,
for
when
God
has
done
his
work
by
us
and
with
us
,
he
will
withdraw
his
protection
from
us
,
but
not
his
care
over
us
,
we
stumble
upon
Death
,
and
fall
into
the
Grave
,
but
God
receives
us
to
himself
,
and
at
the
end
of
our
working
Season
rewards
us
for
our
work
.
11
These
things
said
he
:
and
after
that
,
he
saith
unto
them
,
Our
friend
Lazarus
sleepeth
;
but
I
go
that
I
may
awake
him
out
of
sleep
.
Observe
here
,
1.
Our
Saviour
coming
near
to
Bethany
,
Tells
his
Disciples
that
Lazarus
sleepeth
;
that
is
,
plainly
he
was
Dead
.
This
shewed
his
omnisciency
,
and
that
he
was
truly
God
;
for
he
had
received
no
Advice
of
his
Death
from
any
person
,
but
as
God
he
knew
that
he
was
deceased
.
Observe
,
2.
The
sweet
Title
given
both
to
Death
and
Lazarus
.
Death
is
called
a
sleep
,
Lazarus
is
stiled
a
friend
;
yet
Christ
says
not
my
friend
,
but
our
friend
Lazarus
sleepeth
;
intimating
that
gracious
Familiarity
and
Mutual
Friendship
which
was
betwixt
himself
and
all
his
Members
.
Learn
hence
,
1.
That
all
True
Believers
are
Christ's
Friends
.
2.
That
the
Friends
of
Christ
must
die
as
well
as
others
.
3.
That
their
Death
is
but
a
Sleep
.
Our
friend
Lazarus
Sleepeth
.
It
followeth
,
But
I
go
,
that
I
may
awake
him
out
of
sleep
.
Observe
,
Christ
says
not
,
we
will
go
and
awake
him
,
but
I
will
go
and
I
will
awake
him
.
The
Disciples
who
were
Companions
in
the
way
,
must
not
be
Partners
in
the
work
;
Witnesses
they
may
be
,
Actors
they
cannot
be
;
none
can
awake
Lazarus
but
the
maker
of
Lazarus
.
Who
can
command
the
Soul
to
come
down
,
and
meet
the
Body
,
and
who
can
command
the
Body
to
Rise
up
and
meet
the
Soul
,
but
that
God
that
created
both
Soul
and
Body
?
Lord
!
It
is
our
Comfort
against
the
Dread
and
Terror
of
Death
,
that
our
Resurrection
depends
upon
thy
Almighty
Power
.
I
will
go
,
that
I
may
awake
him
out
of
sleep
.
12
Then
said
his
disciples
,
Lord
,
if
he
sleep
,
he
shall
do
well
.
13
Howbeit
Jesus
spake
of
his
death
:
but
they
thought
that
he
had
spoken
of
taking
of
rest
in
sleep
.
14
Then
said
Jesus
unto
them
plainly
,
Lazarus
is
dead
.
15
And
I
am
glad
for
your
sakes
,
that
I
was
not
there
(
to
the
intent
ye
may
believe
)
nevertheless
,
let
us
go
unto
him
.
16
Then
said
Thomas
,
which
is
called
Didymus
,
unto
his
fellow-disciples
,
Let
us
also
go
,
that
we
may
die
with
him
.
Observe
here
,
1.
How
desirous
the
Disciples
were
that
Christ
should
not
go
to
Bethany
where
Lazarus
was
,
Bethany
being
within
two
Miles
of
Jerusalem
,
where
the
seat
of
our
Saviour's
Enemies
was
.
But
our
Lord
knowing
his
Call
to
be
clear
,
Resolves
to
go
,
Nevertheless
(
says
Christ
)
let
us
go
unto
him
.
Oh
Love
stronger
than
Death
!
the
Grave
cannot
separate
betwixt
Christ
and
his
Friends
,
other
Friends
accompany
us
to
the
brink
of
the
Grave
,
and
there
they
leave
us
to
Worms
and
Dust
,
for
Death
hath
both
horror
and
noysomness
to
attend
it
.
But
for
thee
,
O
Saviour
,
the
Grave-stone
,
the
Earth
,
the
Coffin
,
are
no
Bounders
of
thy
Dear
Respects
.
Blessed
be
God
,
that
neither
Life
nor
Death
can
separate
from
the
Love
of
Christ
;
but
even
after
Death
and
Burial
he
is
graciously
affected
to
those
he
loves
.
Christ
has
a
Gracious
Regard
to
the
Dust
of
his
Saints
;
tho'
his
holy
ones
see
Corruption
,
they
shall
not
always
lye
under
the
power
of
Corruption
;
their
dead
Bodies
are
a
part
of
the
undoubted
Members
of
Christ's
Mystical
Body
.
Blessed
be
God
,
the
time
is
coming
when
Christ
will
knock
at
the
door
of
his
Childrens
Graves
,
and
call
them
up
out
of
their
Bed
of
Dust
,
and
they
shall
hear
the
Voice
of
the
Son
of
God
and
Live
.
Observe
,
2.
The
Wise
and
Holy
design
of
Christ
in
delaying
to
go
to
Bethany
,
till
Lazarus
was
Dead
;
Namely
,
That
he
might
at
once
Raise
Lazarus
his
Dead
Body
,
and
his
Disciples
Faith
,
confirming
them
in
the
Belief
,
that
he
was
the
Son
of
God
,
and
the
true
Messias
.
But
could
the
Faith
of
the
Apostles
want
confirmation
,
who
had
seen
so
many
Miracles
wrought
by
our
Saviour
,
and
had
lived
under
his
Ministry
all
the
time
of
it
?
Yes
,
the
Faith
of
the
most
Eminent
Saints
,
even
of
Apostles
themselves
,
wants
Confirmation
in
this
state
of
Weakness
and
Imperfection
,
and
is
capable
of
Growth
.
I
am
glad
for
your
sakes
that
I
was
not
there
,
to
the
intent
ye
may
Believe
.
Observe
,
3.
The
great
Passion
which
Thomas
expresses
upon
the
notice
given
by
Christ
of
Lazarus
his
Death
:
Plainly
Lazarus
is
Dead
,
says
Christ
;
Let
us
go
and
die
with
him
,
says
Thomas
.
Oh
what
passionate
and
impatient
Expressions
do
sometimes
drop
from
our
Mouths
,
on
the
occasion
of
the
Death
of
our
dear
Relations
.
We
are
ready
to
be
so
affected
with
the
Death
of
our
Friends
,
as
to
wish
our selves
out
of
the
World
,
that
we
might
be
with
them
.
But
we
must
remember
that
it
is
God
that
appoints
us
our
several
Posts
,
and
particular
Stations
,
which
we
must
keep
,
till
the
Wisdom
of
God
sees
fit
to
remove
us
.
17
Then
when
Jesus
came
,
he
found
that
he
had
lien
in
the
grave
four
days
already
.
18
(
Now
Bethany
was
nigh
unto
Jerusalem
,
about
fifteen
furlongs
off
)
19
And
many
of
the
Jews
came
to
Martha
and
Mary
,
to
comfort
them
concerning
their
brother
.
20
Then
Martha
,
assoon
as
she
heard
that
Jesus
was
coming
,
went
and
met
him
:
but
Mary
sat
still
in
the
house
.
21
Then
said
Martha
unto
Jesus
,
Lord
,
if
thou
hadst
been
here
,
my
brother
had
not
died
.
22
But
I
know
,
that
even
now
whatsoever
thou
wilt
ask
of
God
,
God
will
give
it
thee
.
Observe
here
,
1.
The
length
of
time
which
Christ
designedly
delayed
before
he
would
come
to
Lazarus
his
Grave
,
he
was
not
above
six
Miles
off
,
Bethany
being
within
two
Miles
of
Jerusalem
,
and
Jerusalem
within
four
Miles
of
Bethabara
where
Christ
now
was
,
and
yet
our
Saviour
comes
not
of
four
Days
;
doubtless
,
that
the
Miracle
of
Lazarus's
Resurrection
might
be
the
more
Conspicuous
and
remarkable
.
Christ
could
as
easily
have
cured
Lazarus's
being
sick
,
as
have
raised
him
being
dead
;
and
as
easily
have
raised
him
the
first
day
as
the
fourth
day
;
but
that
had
not
carried
along
with
it
such
a
full
conviction
of
Christ's
Almighty
Power
.
Therefore
that
he
might
draw
the
eyes
of
their
Faith
more
steadfastly
to
behold
and
admire
his
Almighty
Power
;
our
Saviour
defers
his
coming
till
Lazarus
had
been
dead
four
Days
.
Observe
,
2.
The
civil
usage
of
mourning
with
those
that
mourn
for
the
Dead
:
Anciently
they
mourned
Thirty
Days
,
and
sometimes
forty
for
a
dear
Relation
.
Numb.
20
,
29.
During
which
time
,
Neighbours
and
Friends
came
to
visit
and
Relieve
them
in
their
sadness
with
such
consolatory
Arguments
as
they
had
.
Christian
Religion
doth
not
condemn
natural
Affection
;
humane
passions
are
not
sinful
,
if
not
excessive
;
to
be
above
the
stroke
of
passions
,
is
a
condition
equal
to
Angels
;
to
be
in
a
state
of
sorrow
without
the
Sense
of
sorrow
is
a
disposition
beneath
the
Beasts
;
but
duly
to
regulate
our
sorrows
,
and
set
Boundaries
to
our
grief
,
is
the
Wisdom
,
the
Duty
,
the
Interest
and
the
Excellency
of
a
Christian
.
As
to
be
above
all
passions
,
will
be
our
happiness
in
Heaven
,
so
to
regulate
and
rectifie
our
passions
,
is
a
great
part
of
our
holiness
on
Earth
.
Observe
,
3.
Although
Martha
was
a
●rue
mourner
for
the
Death
of
her
Brother
;
yet
she
doth
not
so
far
indulge
to
grief
,
but
upon
the
first
notice
of
Christ's
approach
,
she
arises
and
goes
forth
to
meet
him
;
with
a
mournful
moan
in
her
mouth
,
Lord
,
if
thou
hadst
been
here
my
Brother
had
not
died
.
Where
Observe
,
How
Faith
and
Infirmity
were
mixt
together
,
Faith
appeared
in
that
him
perswasion
,
which
she
had
of
Christ's
Power
,
as
if
Death
durst
not
shew
its
face
in
Christ's
presence
,
hadst
thou
been
here
my
Brother
had
not
died
.
But
then
her
Infirmity
appeared
in
limiting
Christ
both
to
Time
and
Place
;
to
Place
,
if
thou
hadst
been
here
:
As
if
Christ
could
not
,
(
if
it
had
pleased
him
)
save
his
Life
absent
as
well
as
present
;
then
to
time
.
Now
he
stinketh
;
as
if
she
had
said
,
you
are
come
,
but
alas
!
too
late
;
you
have
stayed
too
long
,
he
is
past
Recovery
,
the
Grave
has
swallowed
him
up
;
as
if
Death
would
not
deliver
up
its
Prisoner
at
the
command
of
Christ
;
Oh
the
Imperfect
Composition
of
the
Best
of
Saints
,
what
a
mixture
of
Faith
and
Infirmity
is
found
in
the
Holiest
and
Best
of
Christians
!
This
also
farther
appears
in
her
next
words
,
ver.
22.
I
know
that
whatsoever
thou
shalt
ask
of
God
he
will
give
it
thee
:
She
seems
not
to
Believe
that
Christ
was
able
to
raise
him
by
his
own
immediate
Power
,
but
must
obtain
Power
of
God
to
do
it
,
as
the
Prophets
were
wont
to
do
,
that
raised
the
Dead
.
She
thought
Christ
a
person
highly
in
God's
favour
,
but
scarce
believed
him
able
to
raise
Lazarus
by
his
own
Power
;
had
her
Faith
extended
to
a
Belief
that
Christ
was
equal
with
the
Father
,
and
that
the
fulness
of
the
Godhead
dwelt
in
him
,
she
would
not
have
questioned
his
Power
to
raise
him
from
the
Grave
;
for
tho'
Christ
as
Mediatour
did
apply
himself
by
Prayer
to
God
at
the
raising
of
Dead
Lazarus
;
ver.
41
,
42.
Yet
as
God
,
he
had
a
Power
of
himself
to
raise
Lazarus
,
an
Almighty
Power
communicated
with
his
Essence
from
the
Father
,
by
an
Eternal
and
ineffable
Generation
.
23
Jesus
saith
unto
her
,
Thy
brother
shall
rise
again
.
24
Martha
saith
unto
him
,
I
know
that
he
shall
rise
again
in
the
resurrection
at
the
last
day
.
25
Jesus
said
unto
her
,
I
am
the
resurrection
,
and
the
life
:
he
that
believeth
in
me
,
though
he
were
dead
,
yet
shall
he
live
;
26
And
whosoever
liveth
,
and
believeth
in
me
,
shall
never
die
.
Believest
thou
this
?
Here
Observe
,
1.
Christ's
meek
Answer
to
Martha's
passionate
Discourse
,
he
takes
no
notice
of
the
forementioned
failings
,
but
comforts
her
with
a
promise
of
her
Brother's
Resurrection
,
Thy
Brother
shall
rise
again
.
Thence
learn
,
That
the
Knowledge
and
Belief
of
the
General
Resurrection
,
is
,
and
ought
to
be
a
sufficient
support
under
the
Loss
of
our
endeared
Friends
'
,
who
die
in
the
Lord
.
Observe
,
2.
That
the
Doctrine
of
the
General
Resurrection
was
no
new
Doctrine
.
Job
believed
it
,
ch.
19.26
.
Daniel
publish'd
it
,
ch.
12.1
.
The
Pharisees
had
a
Notion
of
it
;
but
Martha
here
makes
it
an
Article
of
her
Faith
.
I
know
he
shall
rise
again
in
the
Resurrection
at
the
last
Day
.
Observe
.
3.
How
Christ
particularly
Instructs
Martha
in
the
cause
of
the
Resurrection
,
acquainting
her
that
he
himself
is
the
Author
and
efficient
cause
of
it
.
I
am
the
Resurrection
and
the
Life
.
That
is
,
I
am
the
Author
and
principal
efficient
cause
of
the
Resurrection
.
And
this
with
respect
to
both
Natures
.
1.
His
Divine
Nature
is
the
efficient
cause
of
the
Resurrection
,
he
shall
Raise
our
Bodies
out
of
the
Dust
,
by
the
Power
of
his
Godhead
.
2.
His
Humane
Nature
is
the
exemplary
cause
or
pattern
of
the
Resurrection
:
For
which
Reason
Christ
is
called
the
first
Born
from
the
Dead
.
For
tho'
some
were
raised
before
him
:
Yet
was
his
Resurrection
the
cause
of
their
Resurrection
.
Hence
St.
Paul
argues
from
Christ's
Resurrection
,
the
certainty
of
the
Resurrection
of
his
Members
;
Christ
and
Believers
are
one
Mystical
Body
,
therefore
is
not
Christ
perfectly
Risen
,
till
all
his
Members
are
Risen
with
him
.
Indeed
Christ's
personal
Resurrection
was
perfect
when
he
arose
,
and
all
Believers
arose
Representatively
in
him
.
Yet
till
all
Believers
arise
personally
,
the
Resurrection
of
Christ
has
not
received
its
utmost
perfection
;
but
there
is
somewhat
behind
of
the
Resurrection
of
Christ
.
Most
fitly
then
might
our
Saviour
assert
,
I
am
the
Resurrection
and
the
Life
.
Observe
,
4.
That
Christ
not
only
asserts
himself
to
be
the
Resurrection
,
but
also
the
Life
.
I
am
the
Resurrection
and
the
Life
;
that
is
,
I
am
the
cause
of
Life
Natural
,
Spiritual
,
and
Eternal
,
and
Whosoever
Liveth
and
Believeth
in
Me
shall
never
Die.
That
is
,
eternally
;
tho'
his
Body
shall
die
because
of
Sin
,
yet
his
Spirit
shall
live
because
of
Righteousness
.
27
She
saith
unto
him
,
Yea
,
Lord
:
I
believe
that
thou
art
the
Christ
the
Son
of
God
:
which
should
come
into
the
world
.
28
And
when
she
had
so
said
,
she
went
her
way
,
and
called
Mary
her
sister
secretly
,
saying
,
The
Master
is
come
,
and
calleth
for
thee
.
29
Assoon
as
she
heard
that
,
she
arose
quickly
,
and
came
unto
him
.
30
Now
Jesus
was
not
yet
come
into
the
town
,
but
was
in
that
place
where
Martha
met
him
.
31
The
Jews
then
which
were
with
her
in
the
house
,
and
comforted
her
,
when
they
saw
Mary
that
she
rose
up
hastily
,
and
went
out
,
followed
her
,
saying
,
She
goeth
unto
the
grave
,
to
weep
there
.
32
Then
when
Mary
was
come
where
Jesus
was
,
and
saw
him
,
she
fell
down
at
his
feet
,
saying
unto
him
,
Lord
,
if
thou
hadst
been
here
,
my
brother
had
not
died
.
Observe
here
,
1.
The
full
confession
which
Martha
makes
of
her
Faith
in
Christ
as
God
;
Thou
art
the
Christ
the
Son
of
God
which
should
come
into
the
World
.
A
confession
which
comes
nearest
to
that
of
St.
Peter
,
(
Math.
16.16
.
)
of
any
that
we
meet
with
in
Scripture
.
Nay
it
seems
more
full
than
Peter's
Confession
;
for
those
additional
words
,
which
should
come
into
the
World
,
are
not
in
his
Confession
;
the
Summ
is
,
She
believed
Christ
to
be
the
very
Messias
,
who
was
Typified
and
prefigured
,
Prophesied
of
,
and
promised
to
the
Old
Testament
Saints
,
as
the
person
that
in
the
fulness
of
time
should
come
into
the
World
for
the
Redemption
and
Salvation
of
it
.
Thou
art
the
Christ
,
the
Son
of
God
which
should
come
into
the
World
.
Thence
Learn
,
That
Christ
is
never
rightly
believed
in
,
nor
regularly
depended
upon
for
Salvation
,
except
he
be
owned
,
and
acknowledged
to
be
the
Eternal
Son
of
God
.
Martha
was
now
fully
perswaded
of
Christ's
Divine
Nature
,
of
which
the
best
of
the
Disciples
till
after
our
Saviour's
Resurrection
,
had
but
a
faint
and
uncertain
perswasion
.
Observe
,
2.
How
earnest
and
intent
our
Saviour
was
to
dispatch
the
errand
he
came
upon
,
Namely
,
to
raise
Lazarus
from
the
Grave
,
and
to
comfort
the
Two
mournful
Sisters
,
he
would
not
so
much
as
enter
the
House
till
he
had
effected
his
work
;
and
therefore
he
goes
strait
to
the
Grave
,
which
probably
was
the
place
where
Mary
met
him
:
Lord
!
it
was
thy
Meat
and
Drink
,
to
do
the
Will
of
thy
Father
;
it
was
thy
Meat
and
Drink
by
Day
,
thy
Rest
and
Repose
by
Night
:
How
unlike
are
we
to
thy self
,
if
we
suffer
either
our
Pleasures
or
our
Profits
to
divert
us
from
our
Duty
.
Observe
,
3.
What
haste
and
speed
Mary
makes
to
attend
upon
her
Saviour
;
she
arose
quickly
and
came
unto
him
.
Mary's
Love
added
Wings
to
her
motion
.
The
Jews
observing
her
hasty
motion
,
have
a
loving
suspicion
that
she
is
gone
to
the
Grave
to
weep
there
;
but
their
Thoughts
were
too
low
,
for
whilst
they
supposed
that
she
went
to
a
dead
Brother
,
she
was
waiting
upon
a
living
Saviour
.
And
she
that
used
to
sit
at
Jesus
feet
,
now
falls
at
his
feet
,
in
an
awful
veneration
;
the
very
gesture
was
supplicatory
.
And
her
humble
prostration
was
seconded
with
a
doleful
Lamentation
;
Lord
!
If
thou
hadst
been
here
my
Brother
had
not
died
.
Where
Observe
,
A
mixture
of
Faith
with
humane
infirmity
.
Here
was
strength
of
Faith
in
ascribing
so
much
Power
to
Christ
,
that
his
presence
could
preserve
from
Death
;
but
here
was
Infirmity
in
supposing
the
necessity
of
Christ's
presence
for
this
purpose
.
Certainly
he
that
did
raise
him
from
Death
,
being
present
,
could
have
preserved
him
from
dying
,
being
absent
,
had
he
pleased
.
This
was
Mary's
moan
,
Lord
!
hadst
thou
been
here
,
our
Brother
had
not
died
;
full
of
Affection
,
but
not
from
frailty
and
infirmity
.
However
Christ
takes
no
notice
of
her
errors
and
infirmity
;
but
all
the
reply
we
hear
of
,
is
a
Compassionate
Groan
:
which
the
following
Verses
acquaint
us
with
.
33
When
Jesus
therefore
saw
her
weeping
and
the
Jews
also
weeping
which
came
with
her
,
he
groned
in
the
spirit
,
and
was
troubled
,
34
And
said
,
Where
have
ye
laid
him
?
They
say
unto
him
,
Lord
,
come
and
see
.
35
Jesus
wept
.
36
Then
said
the
Jews
,
Behold
how
he
loved
him
.
37
And
some
of
them
said
,
Could
not
this
man
,
which
opened
the
eyes
of
the
blind
,
have
caused
that
even
this
man
should
not
have
died
?
Observe
here
,
1.
The
Condolency
and
tender
Sympathy
expressed
by
our
Saviour
,
upon
this
occasion
.
He
groaned
in
his
Spirit
,
and
was
troubled
.
Or
as
the
Original
has
it
,
he
troubled
himself
,
intimating
that
our
Saviour's
Passions
were
pure
and
holy
,
not
like
ours
,
muddy
and
mixt
with
sinful
imperfection
.
The
Commotions
of
his
Affections
were
like
the
shaking
of
pure
Water
in
a
Chrystal-glass
which
still
remain
clear
;
and
they
arose
and
were
calmed
at
his
pleasure
;
he
was
not
over-powered
by
them
,
but
had
them
at
his
Command
.
Learn
hence
,
That
as
Christ
took
upon
him
the
Humane
Nature
,
so
he
did
assume
also
Humane
Affections
;
thereby
evidencing
himself
to
be
our
Brother
and
near
Kinsman
,
according
to
the
Flesh
.
Learn
,
2.
That
the
Passions
and
Affections
which
our
Saviour
had
and
exprest
,
were
always
Holy
and
Innocent
;
he
was
not
without
them
,
but
he
was
above
them
:
they
did
never
violently
and
immoderately
trouble
him
,
but
when
he
pleased
he
troubled
himself
.
Jesus
groaned
in
Spirit
,
and
Troubled
himself
.
Observe
,
2.
How
our
Saviour
manifests
this
Condolency
and
tender
Sympathy
with
Martha
and
Mary
,
by
his
weeping
.
Jesus
wept
.
Partly
from
Compassion
,
and
partly
for
Example
;
in
Compassion
,
first
to
humanity
,
to
see
how
miserably
Sin
had
debased
the
Humane
Nature
,
and
rendred
Man
like
unto
the
Bruit
Beasts
that
perish
.
2dly
,
In
Compassion
to
Lazarus
,
whom
he
was
now
about
to
bring
back
into
a
sinful
and
troublesome
World
.
Thus
St.
Jerom
,
Non
flevit
Christus
Lachrymas
nostras
,
&c.
Christ
(
says
he
)
did
not
weep
our
Tears
,
he
mourned
over
Lazarus
not
because
dead
,
but
because
now
to
be
brought
again
to
Life
.
Again
,
Christ
wept
for
our
Example
,
to
fetch
Sighs
and
Tears
from
us
,
at
the
sight
of
others
miseries
,
and
especially
at
the
Funerals
of
our
godly
Friends
.
Learn
hence
,
That
mourning
and
sorrow
,
and
this
exprest
by
Tears
and
weeping
,
is
an
Affection
proper
for
those
that
go
to
Funerals
;
provided
it
be
decently
kept
within
due
bounds
,
and
is
not
excessive
.
For
immoderate
sorrow
is
hurtful
to
the
living
,
and
dishonourable
to
the
dead
,
neither
is
it
an
Argument
of
more
Love
,
but
an
Evidence
of
less
Grace
.
Note
,
3.
How
the
Jews
observing
Christ's
sorrow
for
,
admire
his
Love
to
,
Dead
Lazarus
.
Behold
!
how
he
loved
him
.
Christ's
Love
to
his
People
is
admirable
and
Soul
amazing
,
such
as
see
it
,
may
admire
it
,
but
can
never
fully
comprehend
it
.
Note
,
4.
How
some
of
the
malicious
Jews
attempt
to
lessen
the
Reputation
of
our
Saviour
,
not
willing
to
own
him
to
be
God
,
because
he
did
not
keep
Lazarus
from
dying
;
as
if
Christ
could
not
be
the
Son
of
God
,
because
he
did
not
at
all
times
,
and
in
all
cases
exert
and
put
forth
his
Divine
Power
.
Whereas
Christ
acted
freely
and
not
necessarily
,
governing
his
Actions
by
his
own
Wisdom
,
as
he
saw
most
conducing
to
the
ends
and
purposes
of
his
own
Glory
.
38
Jesus
therefore
again
groning
in
himself
,
cometh
to
the
grave
.
It
was
a
cave
,
and
a
stone
lay
upon
it
.
39
Jesus
said
,
Take
ye
away
the
stone
.
Martha
,
the
sister
of
him
that
was
dead
,
saith
unto
him
,
Lord
,
by
this
time
he
stinketh
:
for
he
hath
been
dead
four
days
.
40
Jesus
saith
unto
her
,
Said
I
not
unto
thee
,
that
if
thou
wouldest
believe
,
thou
shouldest
see
the
glory
of
God
?
41
Then
they
took
away
the
stone
from
the
place
where
the
dead
was
laid
.
And
Jesus
lift
up
his
eyes
,
and
said
,
Father
,
I
thank
thee
that
thou
hast
heard
me
.
42
And
I
knew
that
thou
hearest
me
always
:
but
because
of
the
people
which
stand
by
,
I
said
it
,
that
they
may
believe
that
thou
hast
sent
me
.
43
And
when
he
thus
had
spoken
,
he
cried
with
a
loud
voice
,
Lazarus
,
come
forth
.
44
And
he
that
was
dead
came
forth
,
bound
hand
and
foot
with
grave-clothes
:
and
his
face
was
bound
about
with
a
napkin
.
Jesus
saith
unto
them
,
Loose
him
,
and
let
him
go
.
In
these
Verses
we
find
our
Lord
addressing
himself
to
the
Miracle
of
raising
Lazarus
from
the
Grave
.
First
he
commands
them
to
take
away
the
Stone
.
But
could
not
that
Voice
which
raised
the
Dead
,
remove
the
Stone
?
Yes
,
no
doubt
;
but
it
is
always
the
Will
of
Christ
that
we
put
forth
our
utmost
Endeavours
and
do
what
we
can
,
in
order
to
our
own
Deliverance
.
To
remove
the
Stone
and
unty
the
Napkins
was
in
their
Power
;
This
therefore
they
must
do
,
but
to
raise
the
Dead
was
out
of
their
Power
;
this
therefore
Christ
will
do
alone
.
Our
Hands
must
do
their
utmost
,
before
Christ
will
put
forth
his
Help
.
The
Stone
being
thus
removed
,
his
Eyes
begin
;
they
are
lift
up
to
Heaven
,
His
Father's
Throne
,
from
whence
he
expects
to
derive
his
Power
.
His
Tongue
Seconds
his
Eye
,
and
he
prays
unto
his
Father
.
Christ
as
God
wrought
this
Miracle
by
his
own
Power
.
Consider
him
as
Mediatour
,
and
so
he
looks
up
to
his
Father
by
Prayer
,
yet
we
hear
of
no
Prayer
,
but
a
Thanksgiving
only
.
Christ's
Will
was
his
Prayer
;
whatever
Christ
willed
,
God
granted
.
Christ
and
his
Father
having
one
Essence
,
one
Nature
,
and
one
Will
.
Neither
was
it
fit
for
Christ
to
pray
vocally
and
audibly
,
lest
the
unbelieving
Jews
should
say
,
he
did
all
by
entreaty
,
nothing
by
Power
.
Observe
farther
,
That
as
Christ
when
he
spake
to
his
Father
,
lifted
up
his
Eyes
,
so
when
he
spake
to
dead
Lazarus
he
lifted
up
his
Voice
,
and
cryed
aloud
.
This
Christ
did
,
that
the
Strength
of
the
Voice
might
answer
the
Strength
of
the
Affection
:
Since
we
vehemently
utter
what
we
earnestly
desire
;
also
that
the
greatness
of
the
Voice
might
answer
to
the
greatness
of
the
Work
,
but
especially
that
the
Hearers
might
be
Witnesses
that
this
mighty
Work
was
performed
,
not
by
any
magical
Inchantments
,
which
are
commonly
mumbled
forth
with
a
low
Voice
,
but
by
an
authoritative
and
divine
Command
.
In
a
word
,
might
not
Christ
utter
a
loud
Voice
at
the
raising
of
Lazarus
,
that
it
might
be
a
Representation
of
the
shrill
and
loud
Voice
of
the
last
Trumpet
at
the
General
Resurrection
,
which
shall
sound
into
all
Graves
,
and
raise
all
Flesh
from
their
Bed
of
Dust
?
Obs.
next
,
As
the
manner
of
our
Lord
's
speaking
with
a
loud
Voice
,
so
the
Words
spoken
by
him
:
Lazarus
,
Come
forth
.
Mark
,
Christ
says
not
,
Lazarus
revive
,
but
as
if
he
suppoposed
him
already
alive
,
he
says
,
Lazarus
,
Come
forth
;
to
let
us
know
that
they
are
alive
to
him
,
who
are
dead
to
us
.
Mark
also
,
what
a
commanding
Word
this
was
,
Come
forth
:
not
that
it
was
in
the
power
of
these
loud
commanding
Words
to
raise
Lazarus
,
but
in
the
quickning
power
of
Christ
which
attended
these
words
.
Oh
Blessed
Saviour
!
It
is
thy
Voice
which
we
shall
ere
long
hear
sounding
into
the
Bottom
of
the
Grave
and
raising
us
up
from
our
Bed
of
Dust
.
It
is
thy
Voice
that
shall
pierce
the
Rocks
,
divide
the
Mountains
,
and
eccho
forth
throughout
the
Universe
,
saying
,
Arise
ye
dead
,
and
come
to
Judgment
.
Observe
lastly
,
How
readily
obedient
Lazarus
was
to
the
Call
and
Command
of
Christ
;
He
that
was
dead
came
forth
;
and
if
Lazarus
did
thus
instantly
start
up
at
the
Voice
of
Christ
in
the
Day
of
his
Humiliation
,
how
shall
the
dead
be
rouzed
up
out
of
their
Graves
by
that
Voice
which
will
shake
the
powers
of
Heaven
and
move
the
Foundations
of
the
Earth
,
in
the
Day
of
his
Glorification
!
Question
,
But
where
was
Lazarus
his
Soul
all
this
while
,
that
he
was
dead
?
if
in
Heaven
,
was
it
not
a
wrong
to
him
to
come
from
thence
?
If
not
,
doth
it
not
prove
that
the
Soul
sleeps
as
well
as
the
Body
?
Ans.
Souls
go
not
to
Heaven
by
Necessitation
,
as
the
Fire
naturally
and
necessarily
ascends
upward
.
But
are
disposed
of
by
God
as
the
supream
Governour
,
those
that
have
served
him
,
go
to
Heaven
,
and
those
that
have
served
the
Devil
,
to
Hell
,
and
those
that
are
not
yet
judged
to
either
place
,
but
are
to
live
presently
again
upon
Earth
,
as
Lazarus
was
,
are
reserved
by
God
accordingly
:
whether
shut
up
in
the
Body
as
in
a
Swound
,
or
whether
kept
in
the
Custody
and
Hands
of
an
Angel
not
far
from
the
Body
,
waiting
his
pleasure
,
either
to
restore
it
to
the
Body
,
or
to
return
it
to
its
proper
place
of
Bliss
or
Misery
.
The
Scripture
has
not
told
us
whether
,
and
it
would
be
too
great
Curiosity
to
inquire
,
and
greater
presumption
to
determine
.
45
Then
many
of
the
Jews
which
came
to
Mary
,
and
had
seen
the
things
which
Jesus
did
,
believed
on
him
.
46
But
some
of
them
went
their
ways
to
the
Pharisees
,
and
told
them
what
things
Jesus
had
done
.
47
¶
Then
gathered
the
chief
priests
and
the
Pharisees
a
council
,
and
said
,
What
do
we
?
for
this
man
doeth
many
miracles
.
48
If
we
let
him
thus
alone
,
all
men
will
believe
on
him
;
and
the
Romans
shall
come
and
take
away
both
our
place
and
nation
.
Observe
here
,
1.
The
different
Effects
which
this
Miracle
had
upon
those
Jews
who
were
present
at
the
raising
of
Lazarus
.
Some
of
them
believed
on
Christ
,
but
others
persisting
in
their
Unbelief
,
went
to
the
Pharisees
and
informed
against
him
.
Notwithstanding
all
the
Evidence
which
our
Saviour
gave
of
his
being
the
Messias
by
the
Miracles
which
he
wrought
;
yet
many
rejected
him
and
refused
to
believe
in
him
,
to
their
unutterable
and
inevitable
Condemnation
.
Obs.
2.
How
greatly
disturbed
the
Pharisees
were
upon
the
Account
of
our
Saviour's
Miracles
.
Knowing
how
proper
an
Argument
they
were
to
convince
Men
,
they
concluded
that
if
Christ
were
suffered
to
go
on
and
work
Miracles
,
he
would
draw
all
Men
after
him
.
Learn
thence
,
That
Jesus
proved
himself
to
be
the
true
Messias
by
the
Miracles
which
he
wrought
,
his
Enemies
themselves
being
Judges
.
For
we
find
here
,
the
worst
of
our
Saviour's
Enemies
were
afraid
of
his
Miracles
,
that
by
them
he
would
draw
all
Men
after
him
.
If
we
let
him
alone
all
Men
will
believe
on
him
.
Obs.
3.
What
was
the
Ground
of
the
Pharisees
fear
,
if
they
let
Christ
go
on
to
work
Miracles
,
that
he
would
have
so
many
Followers
as
would
Alarm
the
Romans
and
awaken
their
Jealousie
and
cause
them
to
come
upon
them
with
an
Army
to
deprive
them
of
the
little
Liberty
they
indulged
them
,
and
take
away
their
Place
and
Nation
:
Their
Place
;
that
is
,
their
Place
of
Worship
,
the
Temple
:
And
their
Nation
;
that
is
,
bring
the
whole
Body
of
the
Jewish
Nation
to
utter
Destruction
.
Learn
hence
,
How
all
the
Enemies
and
Opposers
of
Christ
and
his
Kingdom
do
endeavour
to
colour
their
Quarrel
with
some
specious
Pretences
,
that
they
may
hide
the
odiousness
of
their
Practices
from
the
Eye
of
the
World
,
and
may
not
be
openly
seen
to
fight
against
God
.
Thus
the
Pharisees
here
persecute
our
Saviour
,
not
as
the
Messias
,
(
though
the
Miracles
he
wrought
were
a
sufficient
Evidence
that
he
was
such
)
but
as
one
who
would
bring
Ruine
upon
their
Nation
.
If
we
let
him
alone
,
the
Romans
will
come
and
take
away
both
our
Place
and
Nation
.
49
And
one
of
them
named
Caiaphas
,
being
the
high-priest
that
same
year
,
said
unto
them
,
Ye
know
nothing
at
all
,
50
Nor
consider
that
it
is
expedient
for
us
,
that
one
man
should
die
for
the
people
,
and
that
the
whole
nation
perish
not
.
51
And
this
spake
he
not
of
himself
:
but
being
high-priest
that
year
,
he
prophesied
that
Jesus
should
die
for
that
nation
.
52
And
not
for
that
nation
only
,
but
that
also
he
should
gather
together
in
one
,
the
children
of
God
that
were
scattered
abroad
.
The
foregoing
Verses
acquainted
us
with
the
Apprehension
which
the
chief
Priests
had
of
the
Necessity
of
taking
away
the
Life
of
our
blessed
Saviour
;
Lest
the
Romans
should
take
away
both
their
Place
and
Nation
.
Now
here
in
these
Verses
Caiaphas
the
High-Priest
delivers
his
Opinion
for
the
preventing
of
this
danger
,
he
tells
the
rest
that
they
ought
not
to
boggle
at
the
Matter
,
but
come
to
a
positive
and
peremptory
Resolution
to
provide
for
the
Publick
Safety
,
Right
or
Wrong
;
and
that
it
is
great
Folly
to
prefer
one
Man's
Life
,
though
never
so
innocent
before
a
Nations
Welfare
;
a
most
wicked
and
devilish
Speech
;
as
a
Judge
he
regarded
not
what
was
lawful
,
but
as
a
wicked
Politician
he
consulted
what
was
expedient
;
he
declares
that
one
Man
,
though
never
so
good
and
holy
,
though
never
so
just
and
innocent
,
had
better
dye
,
than
a
whole
Nation
suffer
:
Whereas
it
is
in
any
case
unlawful
to
do
Evil
that
Good
may
come
.
Learn
hence
,
That
although
it
be
the
Duty
of
all
Persons
to
pray
for
,
and
endeavour
after
the
publick
Welfare
of
a
Church
and
Nation
whereof
they
are
Members
,
yet
it
is
altogether
unlawful
to
promote
the
greatest
National
Good
,
by
wicked
and
unlawful
Means
.
Observe
further
,
How
God
over-ruled
the
Tongue
of
Caiaphas
,
beyond
his
own
intention
,
prophetically
to
foretel
that
great
good
which
by
our
Saviour's
death
should
redound
to
the
World
.
And
that
the
Fruit
and
Benefit
of
his
death
should
not
only
extend
to
the
Jews
,
but
to
the
Gentiles
also
;
and
that
he
should
gather
into
one
Body
or
Church
,
all
that
truly
believe
in
him
;
though
far
and
wide
dispersed
upon
the
Face
of
the
Earth
.
Hence
learn
,
1.
That
the
Spirit
of
Prophecy
did
sometimes
fall
upon
very
bad
Men
;
and
God
has
been
pleased
to
reveal
some
part
of
his
Mind
to
the
worst
of
Men.
Thus
Pharaoh
and
Nebuchadnezar
had
in
their
Dreams
a
Revelation
from
God
what
things
he
intended
to
do
.
Learn
2.
That
it
is
consistent
with
the
Holiness
of
God
sometimes
to
make
use
of
the
Tongues
of
the
worst
of
Men
to
publish
and
declare
his
Will
.
Caiaphas
here
though
a
vile
and
wicked
Man
was
influenced
by
God
to
prophesie
and
speak
an
Oracle
.
Almighty
God
may
,
when
he
please
,
employ
wicked
Men
this
way
,
without
any
prejudice
to
his
Holiness
.
This
Caiaphas
spake
not
of
himself
,
but
being
High-Priest
,
he
prophesied
that
Jesus
should
dye
for
that
Nation
.
53
Then
from
that
day
forth
,
they
took
counsel
together
for
to
put
him
to
death
.
54
Jesus
therefore
walked
no
more
openly
among
the
Jews
;
but
went
thence
unto
a
countrey
near
to
the
wilderness
,
into
a
city
called
Ephraim
,
and
there
continued
with
his
disciples
.
55
¶
And
the
Jews
passover
was
nigh
at
hand
:
and
many
went
out
of
the
countrey
up
to
Jerusalem
before
the
passover
,
to
purifie
themselves
.
56
Then
sought
they
for
Jesus
,
and
spake
among
themselves
,
as
they
stood
in
the
Temple
,
What
think
ye
,
that
he
will
hot
come
to
the
feast
?
57
Now
both
the
chief
priests
and
the
Pharisees
had
given
a
commandment
,
that
if
any
man
knew
where
he
were
,
he
should
shew
it
,
that
they
might
take
him
.
Observe
here
,
1.
How
baneful
and
destructive
Evil
Counsel
is
,
especially
out
of
the
Mouth
of
leading
Men
,
and
how
soon
embraced
and
followed
.
Caiaphas
no
sooner
propounds
the
putting
of
Christ
to
Death
,
but
from
that
Day
forward
they
lie
in
wait
to
take
him
.
The
High-Priest
had
satisfied
their
Consciences
,
and
now
they
make
all
possible
speed
to
put
their
malicious
Designs
and
purposes
in
Execution
.
Obs.
2.
The
prudential
Care
and
Means
which
our
Lord
used
for
his
own
Preservation
,
to
avoid
their
fury
;
he
withdraws
himself
privately
into
a
Place
called
Ephraim
,
and
there
continues
with
his
Disciples
.
Learn
,
As
Christ
himself
fled
,
so
is
it
lawful
for
his
Servants
to
flee
when
their
Life
is
conspired
against
by
their
bloody
Enemies
;
and
the
Persecution
is
Personal
.
Observe
,
3.
When
the
time
was
come
that
he
was
to
expose
himself
,
when
the
time
of
the
Passover
drew
near
,
in
which
he
being
the
true
Pascal
Lamb
was
to
be
slain
;
to
put
an
end
to
that
Type
,
he
withdraws
no
more
,
but
surrenders
himself
to
the
Rage
and
Fury
of
his
Enemies
,
and
dyes
a
shameful
Death
for
shameful
Sinners
,
as
the
next
Chapter
more
at
large
informs
us
.
CHAP.
XII
.
THen
Jesus
,
six
days
before
the
passover
,
came
to
Bethany
,
where
Lazarus
was
which
had
been
dead
,
whom
he
raised
from
the
dead
.
The
latter
end
of
the
foregoing
Chapter
acquainted
us
with
the
prudential
Care
of
Christ
in
withdrawing
from
the
Fury
of
his
Enemies
in
and
about
Jerusalem
,
who
were
consulting
his
Destruction
:
his
time
not
being
fully
come
,
he
gets
out
of
the
way
of
his
Persecutors
.
But
now
the
Passover
being
at
hand
,
which
was
the
time
that
this
Lamb
of
God
was
to
die
as
a
Sacrifice
for
the
Sin
of
the
World
;
Our
Lord
comes
forth
first
to
Bethany
and
then
to
Jerusalem
,
not
fearing
the
Teeth
of
his
Enemies
,
but
with
a
fixed
Resolution
to
encounter
Death
and
Danger
for
the
Salvation
of
his
People
.
His
Example
teacheth
us
.
That
altho'
we
are
bound
by
all
lawful
Means
and
prudential
Methods
to
preserve
our selves
from
the
unjust
Violence
of
our
Persecutors
,
yet
when
God's
time
for
our
Sufferings
is
come
,
and
we
evidently
see
that
it
is
his
Will
that
we
suffer
for
his
sake
,
we
ought
to
set
our
Faces
very
chearfully
towards
it
,
and
resign
up
our selves
to
the
Wisdom
and
Will
of
God
.
Thus
did
Christ
here
,
ch.
11.54
.
we
find
he
withdrew
from
Suffering
,
his
Hour
not
being
then
come
;
but
now
when
the
Passover
was
nigh
at
hand
,
which
was
the
time
when
he
was
to
suffer
,
he
sets
his
Face
towards
Jerusalem
,
and
withdraws
no
more
.
2
There
they
made
him
a
supper
,
and
Martha
served
:
but
Lazarus
was
one
of
them
that
sat
at
the
table
with
him
.
3
Then
took
Mary
a
pound
of
ointment
,
of
spikenard
,
very
costly
,
and
anointed
the
feet
of
Jesus
,
and
wiped
his
feet
with
her
hair
:
and
the
house
was
filled
with
the
odour
of
the
ointment
.
4
Then
saith
one
of
his
disciples
,
Judas
Iscariot
,
Simons
son
,
which
should
betray
him
,
5
Why
was
not
this
ointment
sold
for
three
hundred
pence
,
and
given
to
the
poor
?
6
This
he
said
,
not
that
he
cared
for
the
poor
,
but
because
he
was
a
thief
,
and
had
the
bag
,
and
bare
what
was
put
therein
.
7
Then
said
Jesus
,
Let
her
alone
:
against
the
day
of
my
burying
hath
she
kept
this
.
8
For
the
poor
always
ye
have
with
you
;
but
me
ye
have
not
always
.
In
these
Verses
,
an
account
is
given
of
our
Saviour's
entertainment
at
Bethany
,
after
he
had
raised
Lazarus
.
A
Supper
is
made
for
him
;
at
which
Martha
served
,
and
Lazarus
sate
with
him
;
but
Mary
Anoints
Christ
with
precious
Ointments
.
Where
Note
,
1.
The
Action
which
this
Holy
Woman
performed
,
she
pours
a
Box
of
precious
Ointment
upon
our
Saviour's
Head
,
as
he
sat
at
Meat
,
according
to
the
custom
of
the
Eastern
Countries
at
their
Feasts
.
I
do
not
find
that
any
of
the
Apostles
were
at
thus
much
charge
and
cost
,
to
put
honour
upon
our
Saviour
,
as
this
poor
Woman
was
.
From
whence
learn
,
1.
That
where
strong
Love
prevails
in
the
Heart
,
nothing
is
adjudg'd
too
dear
for
Christ
;
neither
will
it
suffer
it self
to
be
out-shined
by
any
Examples
.
The
weakest
Woman
that
strongly
Loves
her
Saviour
,
will
vye
with
the
greatest
Apostle
,
and
Piously
strive
to
express
the
fervour
of
her
Affection
towards
him
.
Observe
,
2.
How
this
Action
was
resented
and
reflected
upon
by
murmuring
Judas
,
who
valued
this
Ointment
at
Three
hundred
Pence
,
and
grudg'd
the
bestowing
of
it
upon
Christ
.
He
accuses
this
Holy
Woman
of
needless
prodigality
.
Lord
!
How
doth
a
Covetous
heart
think
every
thing
too
good
for
Thee
.
He
that
sees
a
Pious
Action
performed
,
and
seeks
to
lessen
or
undervalue
it
,
shews
himself
possessed
with
a
Spirit
of
Envy
.
Judas
his
invidious
Spirit
makes
him
censure
an
Action
which
Christ
highly
approved
.
Hence
learn
,
That
Men
who
know
not
our
Hearts
,
may
thro'
ignorance
or
prejudice
censure
and
condemn
those
Actions
which
God
doth
commend
and
will
graciously
reward
.
Happy
was
it
for
this
poor
Woman
,
that
she
had
a
more
Righteous
Judg
to
pass
Sentence
upon
her
Action
than
wicked
Judas
.
Observe
,
3.
How
readily
our
Holy
Lord
vindicates
this
poor
Woman
,
she
says
nothing
for
her self
,
nor
need
she
,
having
such
an
Advocate
,
and
gives
the
Reason
for
her
Action
,
She
did
it
for
my
Burial
,
as
Kings
and
great
Persons
were
wont
in
those
Eastern
Countries
,
at
their
Funerals
to
be
Embalm'd
with
Odours
and
sweet
Perfumes
.
So
saith
our
Saviour
,
this
Woman
to
declare
her
Faith
in
me
,
as
her
King
and
Lord
,
doth
with
this
Box
of
Ointment
as
it
were
before-hand
Embalm
my
Body
for
its
Burial
.
True
Faith
will
put
honour
upon
a
Crucified
,
as
well
as
Glorified
Saviour
.
This
Holy
Woman
accounts
Christ
worthy
of
all
honour
in
his
Death
;
believing
it
would
be
a
sweet
smelling
Sacrifice
unto
God
,
and
the
Savour
of
Life
unto
his
People
.
9
Much
people
of
the
Jews
therefore
knew
that
he
was
there
:
and
they
came
,
not
for
Jesus
sake
onely
,
but
that
they
might
see
Lazarus
also
,
whom
he
had
raised
from
the
dead
.
Observe
here
,
It
was
not
zeal
but
curiosity
which
brought
these
persons
at
this
time
to
Christ
;
they
had
an
itching
desire
to
see
Lazarus
,
to
enquire
after
the
Truth
of
his
Death
;
and
possibly
after
the
state
of
the
Dead
,
and
the
condition
that
separated
Souls
are
in
,
after
Death
.
Thus
the
Miracles
of
Christ
drew
many
followers
after
his
Person
,
who
were
never
converted
by
his
Doctrine
.
It
was
the
Sin
of
many
,
when
Christ
was
here
upon
Earth
,
that
they
flock'd
after
him
;
rather
out
of
Curiosity
than
out
of
Conscience
,
and
chose
rather
to
gaze
upon
his
Works
,
than
to
fall
in
Love
with
the
Worker
.
The
Multitude
here
came
to
Bethany
,
Not
for
Jesus's
sake
onely
,
but
that
they
might
see
Lazarus
also
.
10
¶
But
the
chief
priests
consulted
,
that
they
might
put
Lazarus
also
to
death
;
11
Because
that
by
reason
of
him
many
of
the
Jews
went
away
,
and
believed
on
Jesus
.
Observe
here
,
1.
The
unreasonableness
of
that
Rage
and
Madness
,
which
was
found
in
the
chief
Priests
against
Lazarus
;
They
consulted
together
how
they
might
put
Lazarus
to
Death
.
But
supposing
that
Christ
had
spoken
Blasphemy
,
in
making
himself
equal
with
God
,
or
supposing
that
he
had
broken
the
Sabbath
,
by
curing
the
Man
that
was
Born
Blind
on
that
Day
;
yet
what
had
Lazarus
done
that
he
must
be
put
to
Death
?
But
from
hence
we
learn
,
That
such
as
have
received
special
Mercy
and
Favours
from
Christ
,
or
are
made
the
Instruments
of
his
Glory
,
must
expect
to
be
made
the
Mark
and
Butt
of
malicious
Enemies
.
Christ
had
highly
honoured
Lazarus
,
by
raising
him
from
the
Grave
;
and
here
there
is
a
Resolution
against
his
Life
,
whom
Christ
had
thus
highly
Honoured
.
The
chief
Priests
consulted
that
they
might
put
Lazarus
to
Death
also
.
Observe
,
2.
The
cause
why
the
Chief
Priests
consulted
that
they
might
put
Lazarus
to
Death
;
Namely
,
Because
that
by
Reason
of
him
many
of
the
Jews
went
away
and
believed
on
Jesus
.
That
is
,
many
of
the
Jews
seeing
the
Miracle
of
Christ's
raising
Lazarus
from
the
Grave
,
were
drawn
thereby
to
Believe
in
Jesus
Christ
;
and
this
so
inraged
the
Chief
Priests
against
Lazarus
,
that
they
sought
to
put
him
to
Death
.
Learn
hence
,
That
nothing
so
much
enrages
the
Enemies
of
Christ
,
as
the
enlargement
of
his
Kingdom
;
and
the
sight
of
the
number
of
Believers
daily
encreasing
.
This
provokes
the
Devil's
wrath
,
and
his
Servants
rage
.
12
¶
On
the
next
day
,
much
people
that
were
come
to
the
Feast
,
when
they
heard
that
Jesus
was
coming
to
Jerusalem
,
13
Took
branches
of
palm-trees
,
and
went
forth
to
meet
him
,
and
cried
,
Hosanna
,
blessed
is
the
King
of
Israel
that
cometh
in
the
name
of
the
Lord
.
14
And
Jesus
when
he
had
found
a
young
ass
,
sat
thereon
;
as
it
is
written
,
15
Fear
not
,
daughter
of
Sion
;
behold
,
thy
King
cometh
,
fitting
on
an
asses
colt
.
16
These
things
understood
not
his
disciples
at
the
first
:
but
when
Jesus
was
glorified
,
then
remembred
they
that
these
things
were
written
of
him
,
and
that
they
had
done
these
things
unto
him
.
Here
we
have
Recorded
the
carriage
of
the
Multitude
towards
our
Saviour
,
when
he
came
near
the
City
of
Jerusalem
:
They
take
Palms
in
their
Hands
and
go
forth
to
meet
him
,
and
cast
their
Garments
on
the
Ground
before
him
to
Ride
upon
;
yea
they
do
not
only
Disrobe
their
Backs
,
but
expend
their
Breath
in
joyful
Acclamations
,
and
loud
Hosannahs
,
wishing
all
manner
of
Prosperity
to
their
meek
but
mighty
King
.
In
this
Prince-like
;
yet
Poor
and
Despicable
Pomp
,
doth
our
Saviour
enter
the
Famous
City
of
Jerusalem
.
Lord
!
How
far
wert
thou
from
affecting
Worldly
Greatness
and
Grandeur
.
Thou
despisest
that
Glory
,
which
our
Hearts
fondly
Admire
:
Yet
because
Christ
was
a
King
,
he
would
be
proclaimed
such
,
and
have
his
Kingdom
confest
,
and
applauded
and
blest
.
Yet
that
it
might
appear
that
his
Kingdom
was
not
of
this
World
,
he
abandons
all
Worldly
magnificence
.
Oh
Glorious
,
yet
homely
Pomp
!
Oh
meek
,
but
mighty
Prince
!
17
The
people
therefore
that
was
with
him
when
he
called
Lazarus
out
of
his
grave
,
and
raised
him
from
the
dead
,
bare
record
.
18
For
this
cause
the
people
also
met
him
,
for
that
they
heard
that
he
had
done
this
miracle
.
19
The
Pharisees
therefore
said
among
themselves
,
Perceive
ye
how
ye
prevail
nothing
?
behold
,
the
world
is
gone
after
him
.
20
¶
And
there
were
certain
Greeks
among
them
,
that
came
up
to
worship
at
the
feast
:
21
The
same
came
therefore
to
Philip
,
which
was
of
Bethsaida
of
Galilee
,
and
desired
him
,
saying
,
Sir
,
we
would
see
Jesus
.
22
Philip
cometh
and
telleth
Andrew
:
and
again
,
Andrew
and
Philip
told
Jesus
.
Observe
here
,
1.
How
the
Multitude
at
Jerusalem
came
forth
to
meet
Christ
,
when
he
was
making
his
publick
entry
into
the
City
;
hearing
the
fame
of
his
Miracles
.
For
this
cause
the
People
also
met
him
,
for
that
they
had
heard
that
he
had
done
this
Miracle
.
Observe
,
2.
How
amongst
others
who
came
forth
to
meet
our
Saviour
,
certain
Greeks
,
or
Gentile
Proselytes
,
who
came
up
to
worship
in
the
outward
Court
of
the
Temple
,
apply
themselves
to
Philip
,
that
he
would
help
them
to
a
sight
of
Jesus
.
Sir
,
we
would
see
Jesus
.
It
is
probable
that
this
desire
to
see
Christ
in
these
persons
,
proceeded
from
Curiosity
only
.
But
if
it
did
produce
true
Faith
in
them
,
we
may
thence
infer
,
That
a
spiritual
sight
of
Christ
by
the
discerning
Eye
of
a
Believer's
Faith
;
it
is
the
most
glorious
,
and
consequently
the
most
desirable
sight
in
all
the
World
;
and
so
must
needs
be
,
for
it
is
a
Soul-Ravishing
,
a
Soul-Satisfying
,
a
Soul-Transforming
,
and
a
Soul-Saving
sight
.
This
sight
of
Christ
by
Faith
,
will
constrain
a
Soul
highly
to
admire
,
and
greatly
to
commend
him
.
It
will
incline
a
Soul
to
chuse
him
,
and
cleave
unto
him
;
and
will
set
the
Soul
a
longing
for
the
full
fruition
and
final
injoyment
of
him
.
Luke
2.29
.
Mine
eyes
have
seen
thy
Salvation
:
now
let
thy
Servant
depart
.
Observe
lastly
,
How
the
Envious
Pharisees
were
galled
,
and
cut
to
the
Heart
,
to
see
such
a
Multitude
both
of
Jews
and
Greeks
crouding
out
of
the
City
,
to
meet
Jesus
in
his
Triumphant
entrance
into
the
City
.
The
Pharisees
said
,
Behold
the
World
is
gone
after
him
.
Learn
hence
,
That
in
the
day
of
Christ's
greatest
Solemnity
and
Triumph
,
there
will
not
be
wanting
some
persons
of
such
a
canker'd
disposition
,
that
they
will
neither
rejoyce
themselves
,
nor
can
they
endure
that
others
should
.
This
was
the
case
of
the
wicked
Pharisees
here
.
23
¶
And
Jesus
answered
them
,
saying
,
The
hour
is
come
,
that
the
Son
of
man
should
be
glorified
.
24
Verily
verily
I
say
unto
you
,
Except
a
corn
of
wheat
fall
into
the
ground
,
and
die
,
it
abideth
alone
:
but
if
it
die
,
it
bringeth
forth
much
fruit
.
25
He
that
loveth
his
life
,
shall
lose
it
:
and
he
that
hateth
his
life
in
this
world
,
shall
keep
it
unto
life
eternal
.
Observe
here
,
1.
How
our
blessed
Saviour
entertains
his
followers
with
a
Discourse
concerning
his
approaching
Death
and
Sufferings
.
The
hour
is
coming
that
the
Son
of
Man
shall
be
glorified
.
Observe
,
2.
How
he
Arms
his
Disciples
against
the
scandal
of
the
Cross
,
by
shewing
them
the
great
Benefit
that
would
redound
by
his
Death
unto
all
Mankind
;
and
this
by
a
Similitude
taken
from
Grain
,
Except
a
Corn
of
Wheat
fall
into
the
Ground
and
die
,
it
abideth
alone
.
That
is
,
as
Corn
unsown
,
lodg'd
in
the
Barn
,
or
laid
up
in
the
Chamber
,
never
multiplies
nor
encreases
;
but
sow
it
in
the
Field
,
and
bury
it
in
the
Earth
,
and
it
multiplies
and
encreases
,
and
brings
forth
a
plentiful
crop
.
So
if
Christ
had
not
died
,
he
had
remained
what
he
was
,
the
Eternal
Son
of
God
;
but
he
had
had
no
Church
in
the
World
.
Whereas
his
Death
and
Sufferings
made
him
fructifie
.
That
brought
a
plentiful
Encrease
of
exaltation
to
himself
,
and
Salvation
to
his
People
.
Observe
,
3.
How
plainly
our
Saviour
dealt
with
his
Followers
;
he
did
not
deceive
them
with
a
vain
hope
and
expectation
of
Temporal
Happiness
,
but
tells
them
plainly
that
all
that
will
be
his
Disciples
must
prepare
for
Sufferings
,
and
not
think
their
Temporal
Life
too
dear
to
lay
down
for
him
,
when
he
calls
them
to
it
,
this
being
the
surest
way
to
secure
unto
themselves
Life
Everlasting
.
He
that
loveth
his
life
shall
lose
it
,
but
he
that
hateth
his
life
in
this
world
shall
keep
it
unto
life
eternal
.
Learn
hence
,
That
the
surest
way
to
attain
Eternal
Life
,
is
chearfully
to
lay
down
our
Temporal
Life
,
when
the
Glory
of
Christ
and
the
Honour
of
Religion
requires
it
at
our
hand
.
26
If
any
man
serve
me
,
let
him
follow
me
;
and
where
I
am
,
there
shall
also
my
servant
be
:
if
any
man
serve
me
,
him
will
my
Father
honour
.
That
is
,
if
any
Man
assumes
the
Title
,
and
enters
into
the
sacred
engagement
of
being
Christ's
Servant
,
let
his
Conversation
correspond
with
his
Profession
,
and
let
him
be
willing
to
follow
him
in
the
Thorny
path
of
Affliction
and
Sufferings
,
from
this
Assurance
,
that
all
his
grievous
Sufferings
shall
end
in
Eternal
Joys
;
Where
I
am
there
shall
my
Servant
be
,
and
him
will
my
Father
honour
.
Learn
hence
,
1.
That
all
that
will
be
Christ's
Servants
must
be
his
Followers
;
they
must
obey
his
Doctrine
,
and
imitate
his
Example
.
2.
That
Christ's
Servants
must
not
expect
better
usage
at
the
hand
of
an
unkind
World
,
than
he
their
Master
met
with
before
them
.
3.
That
such
as
serve
Christ
by
following
of
him
,
shall
at
Death
see
him
as
he
is
,
and
be
with
him
where
he
is
:
Where
I
am
,
there
shall
also
my
Servant
be
.
4.
That
God
will
crown
the
fideli●y
and
constancy
of
Christ's
Servants
,
with
the
highest
Dignity
and
Honour
;
If
any
Man
serve
me
,
him
will
my
Father
honour
.
27
Now
is
my
soul
troubled
;
and
what
shall
I
say
?
Father
,
save
me
from
this
hour
:
but
for
this
cause
came
I
unto
this
hour
.
28
Father
,
glorifie
thy
name
.
Then
came
there
a
voice
from
heaven
,
saying
,
I
have
both
glorified
it
,
and
will
glorifie
it
again
.
Whilst
our
Saviour
was
thus
preaching
of
his
own
Death
and
Sufferings
,
a
Natural
horror
of
his
approaching
Passion
,
(
tho
such
as
was
without
Sin
)
,
seizes
upon
him
;
his
Father
giving
him
a
Taste
of
that
wrath
which
he
was
to
undergo
upon
the
Cross
for
our
Sins
.
Hereupon
he
betakes
himself
to
Prayer
,
Father
save
me
from
this
hour
;
this
was
the
harmless
inclination
of
his
sinless
nature
which
abhorred
lying
under
wrath
,
and
therefore
prays
against
it
:
yet
(
as
it
were
)
recalling
himself
,
he
submits
to
what
his
office
,
as
our
surety
required
of
him
,
and
prays
again
unto
his
Father
,
to
dispose
of
him
,
as
may
most
and
best
conduce
to
the
purposes
of
his
Glory
.
Father
glorifie
thy
name
.
Learn
hence
,
1.
That
meer
Trouble
is
no
Sin
;
Christ's
Soul
was
troubled
,
Christianity
doth
not
make
Men
Senseless
;
Grace
introduceth
no
stoical
Stupidity
.
2.
That
fear
of
death
,
especially
when
accompanied
with
apprehensions
of
the
wrath
of
God
,
is
most
perplexing
and
Soul-amazing
.
My
Soul
is
troubled
and
what
shall
I
say
?
3.
No
extremity
of
Sufferings
ought
to
discourage
us
from
laying
claim
to
that
Relation
which
God
stands
in
to
us
as
a
Father
.
Our
Saviour
in
the
midst
of
his
distress
calls
God
Father
,
Father
,
save
me
from
this
hour
.
4.
In
the
extremity
of
our
Sufferings
,
we
may
be
importunate
,
but
must
not
be
peremptory
in
our
Prayers
;
as
Christ
in
his
Agony
prayed
more
earnestly
,
so
may
we
in
ours
,
but
always
submissively
.
Father
,
Save
me
from
this
hour
,
but
for
this
cause
came
I
unto
this
hour
.
5.
That
our
exemption
from
Suffering
may
sometimes
be
inconsistent
with
the
Glory
of
God
.
Father
,
save
me
from
this
hour
,
Father
Glorifie
thy
name
.
Observe
lastly
,
The
Father's
Answer
to
the
Son's
Prayer
:
There
came
a
voice
from
Heaven
,
saying
;
I
have
glorified
it
,
and
will
glorifie
it
again
.
That
is
,
as
God
the
Father
had
been
already
glorified
in
his
Son's
Life
,
Doctrine
,
and
Miracles
;
so
he
would
farther
glorifie
Himself
in
his
Death
,
Resurrection
and
Ascension
;
as
also
by
the
Mission
of
the
Holy
Ghost
,
and
the
Preaching
of
the
Gospel
for
the
Conversion
of
the
Gentiles
,
to
the
ends
of
the
Earth
.
Learn
hence
,
That
the
whole
work
of
Christ
,
from
the
lowest
degree
of
his
Humiliation
,
to
the
highest
degree
of
his
Exaltation
,
was
a
glorifying
of
his
Father
;
he
glorified
his
Father
by
the
Doctrine
which
he
Taught
,
he
glorified
his
Father
by
the
Miracles
which
he
wrought
,
by
the
unspotted
Innocency
of
his
Life
,
and
by
his
unparallel'd
Sufferings
at
his
Death
;
by
his
Victorious
Resurrection
from
the
Grave
,
and
by
his
Triumphant
Ascension
into
Heaven
.
29
The
people
therefore
that
stood
by
,
and
heard
it
,
said
that
it
thundred
:
others
said
,
An
angel
spake
to
him
.
30
Jesus
answered
,
and
said
,
This
voice
came
not
because
of
me
,
but
for
your
sakes
.
31
Now
is
the
judgment
of
this
world
:
now
shall
the
prince
of
this
world
be
cast
out
.
32
And
I
,
if
I
be
lifted
up
from
the
earth
,
will
draw
all
men
unto
me
.
33
(
This
he
said
,
signifying
what
death
he
should
die
.
)
Observe
here
,
1.
The
way
of
God
in
speaking
to
his
People
by
a
Voice
in
Thunder
,
for
the
greater
declaration
of
his
Glory
and
Majesty
.
Thunderings
and
Lightnings
usually
attended
the
voice
of
God
,
even
in
Consolations
,
and
when
he
spake
comfortably
to
his
own
Servants
.
Oh
how
dreadful
and
terrible
then
must
the
Voice
of
God
be
to
his
Enemies
;
when
he
shall
come
in
flaming
Fire
,
to
render
vengeance
to
them
!
If
there
was
such
Dread
and
Terrors
,
such
Thunderings
and
Lightnings
at
the
giving
of
the
Law
;
Lord
!
What
will
there
be
another
Day
,
when
thou
comest
to
punish
the
violation
of
that
Law
.
Observe
,
2.
The
end
why
God
the
Father
now
spake
with
an
Audible
Voice
to
Christ
his
Son
;
it
was
for
his
Consolation
,
and
the
Peoples
Confirmation
.
His
Soul
being
troubled
,
he
stood
in
need
as
Mediatour
,
of
comfort
from
his
Father
;
and
the
People
had
here
a
farther
and
fuller
Confirmation
of
his
being
the
promised
and
true
Messias
;
that
so
they
might
Believe
in
him
.
This
voice
came
not
because
of
me
;
That
is
,
not
only
or
chiefly
because
of
me
,
but
to
confirm
your
Faith
in
the
Belief
of
this
great
Truth
,
that
I
am
the
Son
of
God
,
by
whom
the
Father
hath
glorified
,
and
will
farther
glorifie
his
Name
.
Observe
,
3.
Our
Saviour
declares
a
double
effect
and
fruit
of
his
Death
and
Passion
.
1.
The
judgment
of
this
World
.
Now
is
the
judgment
of
this
World
,
now
shall
the
Prince
of
this
World
be
cast
out
.
That
is
,
my
Death
will
be
the
Devil's
overthrow
;
will
bring
down
Sin
,
and
deliver
the
World
from
the
Tyranny
and
Dominion
of
Sin
and
Satan
.
Learn
hence
,
1.
That
Satan
is
the
Prince
and
Ruler
of
all
those
who
live
in
Sin
;
not
a
Prince
by
Legal
Right
,
but
by
Tyrannical
Usurpation
.
2.
That
this
Usurper
Satan
will
not
quit
his
Possession
,
unless
he
be
cast
out
.
3.
That
Christ
by
his
Death
has
cast
out
Satan
,
dethroned
him
,
and
deprived
him
of
his
Tyrannical
Usurpation
.
Now
is
the
Prince
of
this
World
cast
out
.
That
is
,
I
will
shortly
by
my
Death
deliver
the
World
from
the
slavery
of
Sin
,
and
Dominion
of
Satan
;
and
particularly
from
that
Idolatry
which
the
greatest
part
of
the
World
were
then
in
slavery
under
.
The
second
effect
and
fruit
of
Christ's
Death
which
is
here
declared
,
is
his
drawing
all
Men
unto
him
.
When
I
am
lifted
up
from
the
Earth
,
I
will
draw
all
Men
unto
me
.
There
is
a
twofold
lifting
up
of
Christ
;
the
first
Ignominious
,
when
he
was
hung
upon
the
Cross
;
the
second
Glorious
in
the
Preaching
of
the
Gospel
,
by
this
he
draws
all
Men
unto
him
;
that
is
,
by
the
Preaching
of
the
Gospel
,
he
calls
and
invites
all
persons
to
himself
;
he
offers
the
Benefits
of
his
Death
to
all
,
and
gathered
a
Church
to
himself
out
of
the
Gentile
,
as
well
as
the
Jewish
World
.
Learn
,
1.
That
all
persons
are
naturally
unwilling
to
come
to
Christ
;
they
must
be
drawn
.
2.
That
Christ
meritoriously
by
his
Death
,
and
instrumentally
by
the
Preaching
of
the
Gospel
,
draws
Sinners
unto
himself
.
3.
That
it
is
not
a
few
,
or
small
number
,
but
a
very
great
number
,
consisting
both
of
Jews
and
Gentiles
,
Bond
and
Free
,
persons
of
all
Nations
,
Sexes
,
Ages
,
and
Conditions
,
whom
Christ
draweth
:
Not
that
all
are
effectually
drawn
to
Christ
,
so
as
savingly
to
Believe
in
him
;
but
by
the
Preaching
of
the
Gospel
,
they
are
called
and
invited
to
him
;
and
the
Benefits
of
his
Death
are
offered
to
them
.
Thus
Christ
being
lifted
up
,
upon
his
Cross
,
and
on
the
Pole
of
his
Gospel
,
draws
all
Men
unto
him
.
34
The
people
answered
him
,
We
have
heard
out
of
the
law
,
that
Christ
abideth
for
ever
:
and
how
sayest
thou
,
The
Son
of
Man
must
be
lift
up
?
who
is
this
Son
of
Man
?
35
Then
Jesus
said
unto
them
,
Yet
a
little
while
is
the
light
with
you
:
walk
while
ye
have
the
light
,
lest
darkness
come
upon
you
:
for
he
that
walketh
in
darkness
,
knoweth
not
whither
he
goeth
.
36
While
ye
have
light
,
believe
in
the
light
,
that
ye
may
be
the
children
of
light
.
These
things
spake
Jesus
and
departed
,
and
did
hide
himself
from
them
.
Observe
here
,
1.
T●●
Objection
which
the
Jews
make
against
our
Saviour's
being
the
True
Messias
.
Their
Argument
runs
thus
,
It
was
foretold
under
the
Law
that
Christ
or
the
Messias
abideth
for
ever
;
but
thou
sayest
the
Son
of
Man
must
be
lift
up
and
die
.
How
then
canst
thou
be
the
promised
Messias
?
The
Answer
is
,
in
his
state
of
Humiliation
unto
Death
,
he
was
lifted
up
;
but
in
his
state
of
Exaltation
he
abideth
for
ever
.
Learn
hence
,
That
Christ's
lifting
up
by
Death
,
and
his
abiding
for
ever
,
do
very
well
consist
together
;
for
both
are
true
of
him
:
The
one
in
his
state
of
Humiliation
,
the
other
in
his
state
of
Exaltation
.
Observe
,
2.
Our
Saviour
returns
no
Answer
to
their
cavilling
Objection
,
nor
doth
he
undertake
to
demonstrate
how
his
Sufferings
and
his
abiding
for
ever
are
consistent
;
but
gives
them
intimations
that
he
was
the
Light
of
the
World
,
and
advises
them
whilst
they
had
the
Light
with
them
,
to
prize
it
highly
,
and
improve
it
faithfully
.
Yet
a
little
while
is
the
Light
with
you
,
walk
whilst
ye
have
the
Light
;
lest
Darkness
come
upon
you
.
Note
here
,
1.
A
choice
and
singular
Priviledge
injoyed
;
the
Light
is
with
you
;
a
personal
Light
,
Christ
;
a
Doctrinal
Light
,
the
Gospel
:
Both
these
brought
with
them
a
Light
of
Knowledge
,
answering
our
Darkness
of
Ignorance
;
a
Light
of
Grace
and
Holiness
,
answering
our
Darkness
of
Sin
,
which
we
had
brought
upon
our selves
;
and
a
Light
of
Joy
and
Comfort
,
answering
the
Darkness
of
Misery
and
Horror
,
which
we
lay
under
by
reason
of
our
guilt
.
Note
,
2.
The
time
of
injoying
this
priviledge
limited
;
yet
a
little
while
is
the
Light
with
you
.
The
time
of
a
Peoples
injoying
the
Light
and
Liberty
of
the
Gospel
,
it
is
a
limited
time
,
it
is
a
short
time
.
Note
,
3.
A
Duty
injoined
by
Christ
,
answerable
to
the
priviledge
injoyed
by
us
;
Walk
whilst
ye
have
the
Light
.
An
uniform
and
constant
course
of
Holy
walking
,
according
to
the
Rule
of
the
Gospel
,
is
the
indispensable
Duty
and
Obligation
of
all
those
that
injoy
the
Light
and
Liberty
of
the
Gospel
.
Namely
,
To
walk
according
to
the
precepts
and
commands
of
the
Gospel
,
answerable
to
the
Priviledges
and
Prerogatives
of
the
Gospel
,
answerable
to
the
helps
and
supplies
of
Grace
which
the
Gospel
affords
;
and
answerable
to
the
glorious
hope
and
expectation
,
which
the
Gospel
raises
us
unto
.
Note
4.
A
danger
threatned
to
the
neglecters
of
this
Duty
;
lest
Darkness
come
upon
you
.
Namely
,
A
Darkness
of
Ignorance
and
judicial
Blindness
;
a
Darkness
of
Error
and
Seduction
,
a
Darkness
of
Horror
and
Despair
;
and
the
fatal
and
final
Darkness
of
Death
and
Hell
;
for
all
contemners
of
Gospel
Light
,
there
is
reserved
the
Blackness
of
Darkness
for
ever
;
where
Sin
and
Torment
run
parallel
,
their
Torment
makes
them
Sin
,
and
their
Sin
feeds
their
Torment
.
37
¶
But
though
he
had
done
so
many
miracles
before
them
,
yet
they
believed
not
on
him
:
38
That
the
saying
of
Esaias
the
prophet
might
be
fulfilled
,
which
he
spake
,
Lord
,
who
hath
believed
our
report
?
and
to
whom
hath
the
arm
of
the
Lord
been
revealed
?
39
Therefore
they
could
not
believe
,
because
that
Esaias
said
again
,
40
He
hath
blinded
their
eyes
,
and
hardned
their
heart
;
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
heart
,
and
be
converted
,
and
I
should
heal
them
.
41
These
things
said
Esaias
,
when
he
saw
his
glory
,
and
spake
of
him
.
Observe
here
,
1.
The
astonishing
Infidelity
and
unbelief
of
the
Jews
,
who
heard
our
Saviour's
Doctrine
,
and
were
Eye-witnesses
of
his
Miracles
;
Tho'
he
had
done
so
many
miracles
before
them
,
yet
they
believed
not
on
him
.
Let
not
the
faithful
Ministers
of
Christ
be
discouraged
,
and
over
much
dejected
,
at
their
want
of
success
in
dispensing
of
the
Gospel
,
when
they
observe
and
consider
the
small
success
of
our
Saviour's
own
Ministry
in
the
Hearts
and
Lives
of
his
hearers
:
Yea
tho'
his
Ministry
was
accompanied
with
Miracles
,
and
tho'
his
Miracles
were
many
in
number
,
mighty
in
nature
,
clear
and
obvious
to
Sense
,
being
wrought
before
their
Eyes
;
yet
his
Ministry
succeeded
not
,
and
his
Miracles
prevailed
not
:
Lord
!
what
little
success
has
the
offer
of
Christ
in
the
Gospel
met
with
,
from
the
first
Original
Tender
to
this
Day
.
Obstinate
Infidelity
,
and
cursed
Hypocrisie
,
draw
more
Souls
to
Hell
,
than
all
the
Devils
in
Hell
.
Observe
,
2.
How
the
present
Infidelity
of
these
unbelieving
Jews
,
was
long
before
foretold
,
and
Prophesied
of
,
by
the
Prophet
Esaias
,
ch.
53.
1.
Lord
,
who
hath
believed
our
report
?
that
is
,
our
Preaching
.
Where
Note
,
That
Isaias's
Complaint
of
the
small
success
of
his
Prea●hing
,
was
a
Prophesie
and
Prediction
of
the
like
success
that
Christ
and
his
Ministers
should
have
under
the
Gospel
.
Learn
hence
,
That
the
Gospel
in
all
Ages
has
met
with
more
that
have
rejected
it
by
unbelief
,
than
have
savingly
entertained
it
by
Faith
.
Isaias
complained
before
Christ
,
and
his
Apostles
and
Ministers
in
every
Age
since
;
that
few
have
believed
their
Reports
.
Observe
,
3.
That
tho'
the
present
unbelief
of
the
Obstinate
Jews
,
was
long
foretold
by
the
Prophets
of
God
;
yet
the
Prophets
Prediction
was
no
cause
of
their
unbelief
,
or
that
which
laid
them
under
an
impossibility
of
believing
;
but
the
fault
lay
in
their
own
Obstinate
Wills
,
with
respect
to
which
,
by
the
just
judgment
of
God
they
were
blinded
and
hardned
,
for
their
contempt
of
Christ
,
the
promised
Messias
.
When
Men
close
their
Eyes
wilfully
,
and
say
they
will
not
see
,
it
is
just
with
God
to
close
their
Eyes
judicially
,
and
say
they
shall
not
see
.
He
hath
blinded
their
Eyes
and
hardned
their
hearts
,
&c.
42
¶
Nevertheless
among
the
chief
rulers
,
also
,
many
believed
on
him
;
but
because
of
the
Pharisees
they
did
not
confess
him
,
lest
they
should
be
put
out
of
the
synagogue
.
43
For
they
loved
the
praise
of
men
more
than
the
praise
of
God
.
Observe
here
,
1.
That
altho'
the
generality
of
the
Jews
were
thus
hardned
under
Christ's
Ministry
and
Miracles
;
yet
there
were
some
,
and
those
of
the
chief
Rank
,
even
Rulers
,
that
did
believe
on
him
:
That
is
,
they
were
under
strong
and
powerful
convictions
,
that
he
was
the
true
and
expected
Messias
;
even
in
times
and
places
where
obstinacy
and
infidelity
most
prevails
,
the
Ministry
of
the
word
shall
not
be
altogether
without
its
fruit
;
Christ
here
had
some
,
and
those
of
the
Rulers
too
,
who
believed
on
him
,
when
others
under
the
same
word
were
hardned
.
Nevertheless
among
the
chief
Rulers
,
also
many
believed
on
him
.
Observe
,
2.
That
tho'
many
of
the
chief
Rulers
had
a
secret
Belief
,
or
an
inward
Perswasion
that
Christ
was
the
promised
and
expected
Messias
;
yet
it
was
not
sufficient
to
make
them
openly
own
,
confess
and
avow
him
to
be
such
;
for
fear
of
Excommunication
from
the
Pharisees
.
They
did
not
confess
him
,
lest
they
should
be
put
out
of
the
Synagogue
.
Slavish
fear
of
Men
,
and
suffering
by
them
,
has
hindred
many
from
believing
on
Christ
,
and
kept
more
from
an
open
owning
and
confessing
of
him
.
Because
of
the
Pharisees
they
did
not
confess
him
.
Observe
,
3.
As
the
fear
of
Suffering
on
the
one
hand
,
so
the
Love
of
Reputation
on
the
other
,
kept
them
from
owning
and
confessing
Jesus
to
be
the
Christ
.
They
loved
the
praise
of
Men
more
than
the
praise
of
God
.
That
is
,
They
valued
Honour
and
Applause
from
Men
,
more
than
God's
honouring
and
approving
them
.
There
is
no
greater
snare
to
draw
persons
from
their
Duty
,
than
inordinate
Love
and
Affection
to
their
own
Credit
and
Reputation
.
Oh
how
often
is
the
Applause
and
Commendation
of
Men
preferred
before
the
Testimony
and
Approbation
of
God!
Here
was
their
snare
,
They
loved
the
praise
of
Men
more
than
the
praise
of
God
.
44
¶
Jesus
cried
,
and
said
,
he
that
believeth
on
me
,
believeth
not
on
me
,
but
on
him
that
sent
me
.
45
And
he
that
seeth
me
,
seeth
him
that
sent
me
.
46
I
am
come
a
light
into
the
world
,
that
whosoever
believeth
on
me
should
not
abide
in
darkness
.
47
And
if
any
man
hear
my
words
and
believe
not
,
I
judge
him
not
:
for
I
came
not
to
judge
the
world
,
but
to
save
the
world
.
48
He
that
rejecteth
me
,
and
receiveth
not
my
words
,
hath
one
that
judgeth
him
:
the
word
that
I
have
spoken
,
the
same
shall
judge
him
in
the
last
day
.
49
For
I
have
not
spoken
of
my self
;
but
the
Father
which
sent
me
,
he
gave
me
a
commandment
,
what
I
should
say
,
and
what
I
should
speak
.
50
And
I
know
that
his
commandment
is
life
everlasting
:
whatsoever
I
speak
therefore
,
even
as
the
Father
said
unto
me
,
so
I
speak
.
In
these
Verses
,
we
have
our
blessed
Saviour's
farewel
Sermon
to
the
Jews
,
concerning
his
Person
,
Office
,
and
Doctrine
;
as
touching
his
Person
,
he
acquaints
them
with
his
Divine
Nature
,
his
oneness
and
equality
with
the
Father
;
and
accordingly
challenges
not
only
the
Assent
,
but
also
the
Obedience
and
Adoration
of
their
Faith
.
Jesus
cried
,
saying
,
he
that
believeth
on
me
,
believeth
not
on
me
,
but
on
him
that
sent
me
.
That
is
,
He
that
believeth
on
me
,
doth
not
believe
on
a
meer
Man
;
but
on
him
that
is
truly
and
really
God
,
as
well
as
Man
,
and
therefore
he
being
true
God
,
one
in
Essence
,
and
equal
in
Power
and
Glory
with
the
Father
;
their
believing
in
him
,
was
believing
in
God
the
Father
that
sent
him
.
Observe
.
2.
The
Argument
which
our
Saviour
uses
to
prove
that
Believers
in
Christ
do
Believe
in
the
Father
.
He
that
seeth
me
,
seeth
him
that
sent
me
.
That
is
,
He
that
seeth
me
Spiritually
,
and
by
Faith
;
seeth
my
Father
to
be
one
with
me
in
Essence
,
tho'
not
in
person
;
and
he
that
seeth
me
in
my
Miraculous
works
which
I
do
,
seeth
him
also
that
sent
me
,
by
whom
I
do
these
mighty
works
.
Learn
hance
,
1.
That
we
do
not
see
Christ
aright
by
the
Eye
of
our
Faith
,
unless
we
see
him
and
Believe
him
to
be
truly
and
really
God
;
one
with
,
and
equal
to
the
Father
,
he
that
seeth
me
,
seeth
in
me
him
that
sent
me
.
Learn
,
2.
That
the
Father
is
not
to
be
seen
but
in
the
Son
,
nor
can
Believers
know
what
the
Father
is
,
but
by
seeing
what
the
Son
is
,
and
what
they
see
the
Son
to
be
,
that
the
Father
is
in
him
.
For
he
that
seeth
me
,
seeth
him
that
sent
me
.
Observe
,
3.
The
dreadful
judgment
which
Christ
denounces
against
all
Unbelievers
,
and
such
as
reject
him
,
by
rejecting
of
his
Gospel
;
for
tho'
at
Christ's
first
coming
,
his
errand
was
not
to
judge
the
World
;
but
to
save
the
World
,
that
is
,
to
offer
the
tenders
of
Salvation
to
lost
Sinners
:
yet
at
his
second
coming
he
would
judge
them
at
the
last
Day
;
when
the
Word
preached
to
them
,
and
rejected
by
them
,
will
give
a
judicial
Testimony
against
them
.
Learn
hence
,
1.
That
Christ
and
his
Doctrine
are
inseparable
;
to
receive
his
Doctrine
,
is
to
receive
him
,
and
to
reject
his
Doctrine
,
is
to
reject
him
.
2.
That
such
rejecters
of
Christ
and
the
Doctrine
of
the
Gospel
,
shall
not
escape
the
judgment
of
Christ
at
the
great
Day
.
3.
That
at
the
great
Day
,
were
there
no
other
witness
against
the
rejecters
of
Christ
and
his
Gospel
,
but
the
Word
preached
;
yet
that
alone
will
be
sufficient
both
for
their
Conviction
and
Condemnation
.
The
word
that
I
have
spoken
,
the
same
shall
judge
him
in
the
last
day
.
Observe
,
4.
The
Argument
and
Reason
which
our
Saviour
produces
,
to
prove
that
the
Word
of
God
,
and
the
Doctrine
of
the
Gospel
slighted
and
rejected
,
should
condemn
Sinners
,
at
the
great
Day
.
Namely
,
From
the
Divine
Authority
of
his
Doctrine
;
for
albeit
,
his
Doctrine
was
his
own
,
as
he
was
true
God
,
yet
as
Man
,
and
as
Mediatour
it
was
not
his
own
,
but
the
Father's
which
sent
him
;
so
that
his
Word
and
Doctrine
being
Divine
,
and
the
Father
's
as
well
as
his
,
(
for
he
did
not
speak
of
himself
;
that
is
,
of
himself
alone
;
and
without
the
Father
,
)
it
is
sufficient
to
Judge
and
Condemn
all
the
rejecters
and
despisers
of
it
.
Learn
hence
,
1.
That
tho'
the
Doctrine
of
the
Gospel
be
Christ's
own
,
as
he
is
truly
and
really
God
;
yet
it
was
not
his
own
as
meer
Man
,
exclusive
of
the
Father
,
who
is
one
God
with
him
;
and
who
gave
him
a
Commission
and
Instructions
,
as
Mediatour
,
to
Preach
and
Publish
the
glad
tidings
of
the
Gospel
;
for
says
he
,
I
have
not
spoken
of
my self
,
but
the
Father
which
sent
me
gave
me
a
Commandment
.
2.
That
the
Doctrine
which
Christ
delivered
by
command
from
the
Father
,
doth
point
out
the
way
to
Eternal
Life
,
and
will
bring
lost
Sinners
thereunto
,
if
they
sincerely
believe
it
and
obey
it
.
I
know
that
his
Commandment
is
Life
everlasting
.
3.
That
therefore
Sinners
who
reject
the
Doctrine
of
Christ
contained
in
the
Gospel
,
do
highly
Dishonour
,
Offend
,
and
Affront
,
both
the
Father
and
Son
,
and
bring
upon
themselves
a
just
and
righteous
judgment
;
and
expose
themselves
to
unutterable
and
inevitable
condemnation
.
The
word
that
I
have
spoken
,
the
same
shall
judge
him
in
the
last
Day
.
CHAP.
XIII
.
1
NOW
before
the
feast
of
the
passover
,
when
Jesus
knew
that
his
hour
was
come
,
that
he
should
depart
out
of
this
world
,
unto
the
Father
,
having
loved
his
own
which
were
in
the
world
,
he
loved
them
unto
the
end
.
2
And
supper
being
ended
,
(
the
devil
having
now
put
into
the
heart
of
Judas
Iscariot
,
Simons
son
to
betray
him
)
3
Jesus
knowing
that
the
Father
had
given
all
things
into
his
hands
,
and
that
he
was
come
from
God
,
and
went
to
God
,
In
this
Chapter
is
Recorded
the
History
of
our
Saviour's
washing
his
Disciples
Feet
,
an
Action
full
of
Humility
and
Condescension
,
and
propounded
to
his
followers
Imitation
.
The
Circumstance
of
Time
is
here
noted
,
when
this
Act
was
done
;
Namely
,
At
the
Feast
of
the
Passover
,
when
the
time
of
our
Saviour's
departure
was
at
hand
;
and
having
constantly
and
immutably
loved
his
own
,
he
expresses
the
permanency
of
his
Love
towards
them
to
the
end
,
by
this
Action
of
his
,
in
washing
their
Feet
.
Here
Note
,
How
Christ
chose
the
Time
of
the
Jewish
Passover
to
suffer
in
,
that
he
might
prove
himself
to
be
the
substance
of
that
Type
;
that
he
was
the
true
Pascal
Lamb
,
who
by
the
Sacrifice
of
his
Death
did
attone
Divine
displeasure
,
and
taketh
away
the
Sins
of
the
World
.
Observe
,
2.
The
means
which
the
Wisdom
of
God
permitted
,
to
bring
the
Lord
of
Life
to
his
Ignominious
Death
.
And
that
was
the
Treason
,
and
perfidiousness
of
one
of
his
own
Disciples
,
Judas
Iscariot
.
Where
Observe
,
1.
The
person
betraying
Judas
;
Judas
a
Professor
,
Judas
a
Preacher
,
Judas
an
Apostle
,
being
one
of
the
Twelve
;
whom
Christ
had
chosen
out
of
all
the
World
to
be
his
dearest
Friend
.
Can
we
wonder
to
find
Friends
unfriendly
,
or
unfaithful
towards
us
,
when
our
Saviour
had
a
Traytor
in
his
own
House
?
Observe
,
2.
The
heinousness
of
Judas
Sin
,
in
betraying
Christ
,
he
betrayed
Christ
Jesus
a
Man
,
Christ
Jesus
his
Master
,
Christ
.
Jesus
his
Maker
;
the
first
was
Murther
,
the
second
Treason
.
Lord
!
It
is
no
strange
or
uncommon
thing
,
for
the
vilest
of
Sins
,
and
most
horrid
impieties
to
be
acted
by
persons
making
the
most
eminent
profession
of
thy
holy
Religion
.
Observe
,
3.
What
hand
the
Devil
had
in
the
Sufferings
of
our
Saviour
:
He
put
it
into
Judas's
heart
to
betray
Christ
;
that
is
,
he
did
suggest
and
inject
such
thoughts
into
his
mind
,
which
Judas
instantly
closed
with
.
The
Devil
being
a
Spirit
,
has
a
quick
access
to
our
Spirits
,
and
can
instill
his
suggestions
into
them
,
as
Christ
did
breath
upon
his
Disciples
,
and
they
received
the
Holy
Ghost
,
and
were
filled
with
the
Spirit
;
so
Satan
breaths
filthy
suggestions
into
the
Spirits
of
Men
,
and
fills
them
with
all
manner
of
wickedness
,
even
with
the
Spirit
of
Hell
it self
.
The
Devil
put
it
into
Judas
heart
to
betray
him
.
4
He
riseth
from
supper
,
and
laid
aside
his
garments
,
and
took
a
towel
and
girded
himself
.
5
After
that
,
he
poureth
water
into
a
bason
,
and
began
to
wash
the
disciples
feet
,
and
to
wipe
them
with
the
towel
wherewith
he
was
girded
.
Observe
here
,
The
admirable
humility
,
and
great
self-denial
of
our
Lord
and
Master
;
he
arises
from
Supper
,
whilst
his
Disciples
sate
still
,
and
he
that
came
in
the
form
of
a
Servant
,
performs
all
the
offices
of
the
meanest
Servant
to
his
Disciples
;
he
lays
aside
his
upper
Garments
,
he
girds
himself
with
a
Towel
,
pours
Water
into
a
Bason
,
and
begins
to
wash
and
wipe
their
Feet
,
which
lay
out
behind
them
,
as
they
leaned
at
the
Table
;
all
which
was
a
most
servile
imployment
.
Learn
hence
,
That
the
wonderful
humility
of
Jesus
Christ
inclined
him
to
do
the
meanest
offices
of
Service
unto
his
People
,
even
to
become
a
Servant
to
them
,
in
the
Day
of
his
Humiliation
;
and
tho'
now
glorified
in
Heaven
,
he
retains
the
same
Compassionate
Heart
towards
them
,
as
when
here
on
Earth
.
6
Then
cometh
he
to
Simon
Peter
:
and
Peter
saith
unto
him
,
Lord
,
dost
thou
wash
my
feet
?
7
Jesus
answered
and
said
unto
him
,
What
I
do
thou
knowest
not
now
;
but
thou
shalt
know
hereafter
.
8
Peter
saith
unto
him
,
Thou
shalt
never
wash
my
feet
.
Jesus
answered
him
,
If
I
wash
thee
not
,
thou
hast
no
part
with
me
.
9
Simon
Peter
saith
unto
him
,
Lord
,
not
my
feet
onely
,
but
also
my
hands
and
my
head
.
10
Jesus
saith
to
him
,
He
that
is
washed
,
needeth
not
,
save
to
wash
his
feet
,
but
is
clean
every
whit
:
and
ye
are
clean
,
but
not
all
.
11
For
he
knew
who
should
betray
him
;
therefore
said
he
,
ye
are
not
all
clean
.
Observe
here
,
1.
How
Simon
Peter
refuses
to
admit
of
such
a
condescending
act
from
Christ
his
Lord
and
Master
,
as
the
washing
of
his
Feet
.
Lord
!
Thou
shalt
never
wash
my
Feet
;
it
is
a
sinful
humility
to
refuse
the
offered
favours
of
Christ
,
because
we
are
unworthy
to
receive
them
.
Tho'
we
are
not
worthy
of
Christ
,
and
of
his
Love
;
yet
Christ
is
worthy
of
us
,
and
of
our
Faith
.
Observe
,
2.
Our
Saviour's
Reply
to
Peter's
refusal
.
1.
He
tells
him
that
there
was
more
in
it
than
the
bare
act
of
washing
did
at
first
sight
import
,
and
that
he
should
know
hereafter
what
he
did
not
understand
now
.
What
I
do
,
thou
knowest
not
now
,
but
thou
shalt
know
hereafter
.
Learn
hence
,
1.
That
the
Servants
of
God
themselves
,
are
oftimes
much
to
seek
and
cannot
apprehend
and
understand
at
present
,
the
actings
and
dealings
of
God
with
them
;
they
understand
not
either
the
intent
,
or
the
event
of
God's
dispensations
.
2.
That
altho'
God's
dealings
with
his
Children
and
People
are
for
a
while
in
the
dark
,
and
are
not
presently
made
known
;
yet
there
will
come
a
time
for
the
clearing
and
evidencing
of
them
,
when
they
shall
understand
that
all
his
dispensations
were
in
mercy
to
them
.
The
second
part
of
our
Saviour's
Reply
to
St.
Peter
follows
,
If
I
wash
thee
not
,
thou
hast
no
part
with
me
;
as
if
Christ
had
said
,
Peter
,
This
external
act
of
mine
in
washing
thy
Feet
,
doth
signifie
something
farther
,
and
imports
my
washing
of
thy
Soul
from
the
guilt
and
defilement
of
Sin
,
without
which
thou
canst
neither
have
interest
in
me
,
nor
Communion
with
me
.
Learn
hence
,
1.
That
so
universal
is
the
pollution
of
Sin
,
that
every
Soul
stands
in
need
of
washing
.
2.
That
Christ
washeth
all
that
have
a
part
and
interest
in
him
,
both
from
the
guilt
and
pollution
of
all
their
Sin
.
Observe
,
3.
That
St.
Peter
now
understanding
better
what
was
meant
by
this
outward
washing
,
Namely
,
That
it
did
signifie
and
represent
the
cleansing
of
the
Soul
from
the
defilement
of
Sin
,
he
is
so
far
from
refusing
that
Christ
should
wash
his
Feet
,
that
he
offers
,
Hands
,
and
Head
,
and
all
to
be
washed
by
him
.
Lord
not
my
Feet
only
,
&c.
Learn
hence
,
That
so
thoroughly
sensible
are
the
Saints
of
the
filthiness
and
pollution
of
Sin
;
that
they
desire
nothing
more
than
an
inward
,
thorough
,
and
prevailing
purification
of
their
whole
Man
,
by
the
Blood
and
Spirit
of
the
Lord
Jesus
.
Observe
,
4.
Our
Saviour's
Reply
to
St.
Peters's
last
Request
,
he
that
is
washed
,
needeth
not
,
save
to
wash
his
Feet
;
plainly
alluding
to
the
custom
of
those
Countries
,
where
going
abroad
barefoot
,
or
with
thin
Sandals
,
covering
only
a
small
part
of
their
Feet
,
they
had
frequent
occasion
to
wash
their
Feet
,
but
no
need
to
wash
their
whole
Bodies
.
In
like
manner
,
the
Saints
and
Servants
of
God
,
who
are
already
washed
and
cleansed
by
the
Blood
of
Christ
from
the
guilt
of
their
Sins
,
and
have
a
real
work
of
Renovation
and
Sanctification
begun
in
them
by
the
Spirit
of
Christ
,
they
ought
to
be
daily
purging
and
purifying
their
Affections
and
Actions
,
and
labouring
daily
after
further
measures
and
degrees
of
Sanctification
.
Learn
hence
,
1.
That
the
holiest
,
the
wisest
,
and
the
best
of
Saints
;
whilest
here
in
a
World
of
Sin
and
Temptation
,
do
stand
in
need
of
a
daily
washing
by
Repentance
;
and
according
to
their
renewed
and
repeated
acts
of
Sin
.
2.
That
all
justified
persons
are
in
God's
account
clean
persons
;
ye
are
clean
,
but
not
all
;
that
is
,
you
are
justified
and
pardoned
,
sanctified
and
cleansed
,
all
of
you
excepting
Judas
,
whose
heart
was
known
to
Christ
,
tho'
his
Hypocrisie
was
hid
from
the
Disciples
.
12
So
after
he
had
washed
their
feet
,
and
had
taken
his
garments
,
and
was
set
down
again
,
he
said
unto
them
,
Know
ye
what
I
have
done
to
you
?
13
Ye
call
me
Master
,
and
Lord
:
and
ye
say
well
;
for
so
I
am
.
14
If
I
then
your
Lord
and
Master
,
have
washed
your
feet
,
ye
also
ought
to
wash
one
anothers
feet
.
15
For
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
to
you
.
16
Verily
verily
I
say
unto
you
,
The
servant
is
not
greater
then
his
lord
,
neither
he
that
is
sent
,
greater
then
he
that
sent
him
.
In
these
words
,
our
Saviour
declares
to
his
Disciples
his
intention
and
design
in
washing
of
their
Feet
;
Namely
,
To
teach
them
by
his
Example
,
the
duty
of
humility
;
that
as
he
had
performed
that
act
of
abasement
towards
them
,
so
should
they
be
ready
to
perform
all
offices
of
Love
,
and
humble
Condescension
one
towards
another
.
Behold
,
I
have
given
you
an
Example
,
that
ye
should
do
as
I
have
done
unto
you
.
Learn
thence
,
That
humility
and
mutual
condescension
amongst
the
Members
and
Ministers
of
Jesus
Christ
,
is
a
most
necessary
Grace
and
Duty
,
which
the
Son
of
God
not
only
taught
by
his
Doctrine
,
but
recommended
and
inforced
by
his
Example
.
Observe
farther
,
The
Argument
which
Christ
makes
use
of
to
press
the
imitation
of
his
Example
upon
them
;
and
that
is
drawn
from
the
titles
given
to
him
by
his
Disciples
.
Ye
call
me
Master
,
and
Lord
,
and
so
I
am
.
Now
Servants
ought
to
imitate
their
Master
,
and
Subjects
to
obey
their
Lord
and
King
.
Christ
is
a
Master
to
teach
and
direct
;
a
Lord
to
govern
and
protect
;
as
he
is
a
Master
,
we
are
to
learn
in
his
School
;
as
he
is
a
Lord
we
are
to
serve
in
his
House
;
he
must
be
submitted
to
as
a
Prince
,
as
well
as
relied
upon
as
a
Saviour
.
It
is
in
vain
to
expect
Salvation
from
him
,
if
we
do
not
yield
subjection
to
him
:
Another
Argument
which
our
Lord
makes
use
of
to
press
his
Disciples
to
imitate
his
Example
,
is
drawn
from
his
Dignity
and
Superiority
over
them
:
The
Servant
is
not
greater
than
his
Lord
;
as
if
Christ
had
said
,
Tho'
you
my
Disciples
are
to
have
a
very
high
and
honourable
station
,
in
the
Gospel
Church
;
yet
let
not
this
swell
you
with
pride
;
but
be
you
mutually
condescending
to
each
other
.
Remembring
you
are
yet
but
Servants
to
my self
,
and
ought
to
be
so
to
one
another
;
and
the
Servant
is
not
greater
than
his
Lord
.
Learn
hence
,
That
whatever
dignity
Christ
confers
upon
his
Servants
and
Officers
,
yet
he
is
over
them
all
,
superior
to
them
and
above
them
.
2.
That
the
consideration
of
Christ's
Dignity
,
and
his
Ministers
meanness
,
ought
to
keep
their
minds
humble
and
lowly
,
and
far
from
affecting
Superiority
over
their
Brethren
.
The
Servant
is
not
greater
than
his
Lord
;
nor
he
that
is
sent
greater
than
he
that
sent
him
.
17
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
Our
Lord
here
intimates
unto
to
us
these
two
things
.
1.
The
necessity
of
Knowledge
,
in
order
unto
Practice
.
2.
The
necessity
of
Practice
,
in
order
unto
Happiness
.
A
Man
may
know
the
Will
of
God
indeed
and
not
do
it
;
but
he
can
never
do
the
Will
of
God
(
acceptably
)
and
not
know
it
.
Learn
hence
,
1.
That
Christ
doth
not
approve
of
a
blind
Obedience
in
his
People
;
but
requires
that
their
Practice
and
Obedience
be
founded
upon
Understanding
and
Knowledge
.
2.
That
the
first
care
of
those
that
will
be
Christ's
Disciples
and
followers
,
must
be
this
:
With
all
seriousness
to
apply
themselves
to
the
Knowledge
of
their
Master
's
Will
.
3.
That
next
to
the
Knowledge
of
our
Duty
,
our
first
and
chief
care
must
be
to
practise
every
thing
that
we
understand
,
and
know
to
be
our
Duty
.
4.
That
a
right-knowledge
and
practice
of
our
Duty
,
will
certainly
make
us
happy
.
If
ye
know
these
things
,
happy
are
ye
if
do
them
.
18
¶
I
speak
not
of
you
all
;
I
know
whom
I
have
chosen
:
but
that
the
scripture
may
be
fulfilled
,
He
that
eateth
bread
with
me
,
hath
lift
up
his
heel
against
me
.
If
the
chusing
spoken
of
here
be
understood
of
Eternal
Election
,
a
chusing
to
everlasting
Life
;
then
it
affords
a
strong
Argument
to
prove
Christ
to
be
God
.
Thus
,
he
that
is
the
Author
of
Eternal
Election
,
is
God
,
but
Christ
is
such
,
I
know
whom
I
have
chosen
.
Consider
Christ
as
God
,
so
we
are
chosen
by
him
,
consider
him
as
Mediatour
,
and
so
we
are
chosen
in
him
.
If
the
chusing
here
,
be
meant
of
chusing
to
the
work
of
the
Apostleship
;
then
our
Saviour
tells
his
Disciples
,
that
it
need
not
seem
strange
to
them
,
that
he
chose
one
to
be
an
Apostle
,
whom
he
knew
would
prove
a
Traitour
;
for
hereby
that
Scripture
Prophesie
,
Ps.
41.9
.
would
be
fulfilled
,
He
that
eateth
Bread
with
me
,
hath
lift
up
the
heel
against
me
;
which
tho'
it
was
literally
spoken
of
Achitophel's
Treachery
against
David
;
yet
was
it
Prophetically
spoken
of
Judas
his
Treason
against
Christ
;
and
the
Expression
of
lifting
up
the
heel
,
is
Metaphorical
,
taken
from
a
fed
Beast
,
that
Kicks
against
his
Master
.
Learn
hence
,
That
Christ
did
,
and
his
followers
do
,
daily
suffer
,
not
only
from
open
Enemies
,
but
from
bosom
and
familiar
Friends
.
Lord
!
How
many
are
there
in
the
World
,
who
by
profession
lift
up
their
Hand
unto
thee
;
who
yet
by
Treason
and
Rebellion
lift
up
their
Heel
against
thee
.
19
Now
I
tell
you
before
it
come
,
that
when
it
is
come
to
pass
,
ye
may
believe
that
I
am
he
.
Here
another
Argument
occurs
,
to
prove
the
Divinity
of
our
Blessed
Saviour
;
from
his
fore
knowledge
of
Judas
his
Treason
,
the
person
who
,
the
Time
when
,
and
the
Place
where
,
were
all
known
to
Christ
.
I
tell
you
before
it
come
to
pass
.
The
Argument
lies
thus
,
He
that
foresaw
the
future
Actions
of
Men
,
and
infallibly
foreknew
the
future
Events
and
Issues
of
things
,
is
certainly
God
.
But
Christ
did
this
;
therefore
he
is
really
God
:
And
he
tells
us
here
,
that
for
this
very
Reason
,
he
foretold
now
the
Treason
of
Judas
;
Now
I
tell
you
before
,
that
when
it
is
come
to
pass
,
ye
may
believe
that
I
am
He.
What
He
doth
he
mean
?
What
He
could
foretel
so
many
things
to
come
,
which
did
not
depend
upon
necessary
,
but
contingent
causes
onely
?
This
He
was
not
a
meer
Man
surely
,
for
he
knows
not
what
shall
be
on
the
morrow
;
but
must
be
real
God
,
because
he
knew
all
things
;
not
by
Revelation
,
as
the
Prophets
knew
things
to
come
;
but
by
immediate
inspection
,
and
simple
intuition
;
so
that
we
may
say
with
Peter
,
Lord
,
Thou
knowest
all
things
,
and
because
thou
knowest
all
things
,
thou
art
God
.
20
Verily
verily
I
say
unto
you
,
He
that
receiveth
whomsoever
I
send
,
receiveth
me
:
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
.
Lest
his
Apostles
should
think
that
for
the
Treachery
of
one
of
them
,
they
shoul
all
become
odious
and
abominable
to
the
whole
World
;
our
Saviour
encourages
them
with
this
promise
and
assurance
,
that
there
should
be
those
that
would
receive
them
;
and
he
would
take
it
as
kindly
,
as
if
they
received
himself
,
He
that
receiveth
you
receiveth
me
.
Learn
hence
,
That
it
is
a
sweet
encouragement
to
the
Ministers
of
Christ
;
unto
the
faithful
discharge
of
their
Duty
;
that
Christ
and
the
Father
account
that
the
respect
paid
to
the
Ministers
of
the
Gospel
,
is
paid
to
themselves
;
and
on
the
contrary
,
that
all
the
contempt
cast
upon
them
,
reflects
upon
themselves
.
He
that
receiveth
you
,
receiveth
me
,
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
.
21
When
Jesus
had
thus
said
,
he
was
troubled
in
spirit
,
and
testified
and
said
,
Verily
verily
I
say
unto
you
,
that
one
of
you
shall
betray
me
.
22
Then
the
disciples
looked
one
on
another
doubting
of
whom
he
spake
.
Oh
what
an
astonishing
word
was
this
,
one
shall
betray
me
;
one
of
my
Disciples
shall
betray
me
,
yea
one
of
you
,
my
Disciples
and
Apostles
shall
do
it
;
well
might
they
look
one
upon
another
with
sorrow
and
amazement
,
to
hear
that
their
Master
should
die
;
that
he
should
die
by
Treason
,
and
that
the
Traitours
should
be
one
of
themselves
;
yet
do
not
they
censure
one
another
,
but
suspect
themselves
,
saying
,
Master
is
it
I
?
not
Master
is
it
Judas
!
Learn
hence
,
1.
That
it
is
possible
for
secret
wickedness
to
lurk
,
yea
for
the
greatest
villany
to
lodge
in
the
hearts
of
Professors
,
in
whose
Conversation
appeareth
nothing
that
may
give
a
just
suspicion
to
others
.
Learn
,
2.
That
it
is
both
the
duty
and
property
of
the
Disciples
of
Christ
,
to
have
so
much
Candour
and
Brotherly
Love
,
as
not
rashly
to
censure
and
judge
one
another
,
but
to
hope
the
best
of
others
,
and
to
fear
the
worst
of
themselves
.
23
Now
there
was
leaning
on
Jesus
bosom
,
one
of
his
disciples
whom
Jesus
loved
.
24
Simon
Peter
therefore
beckoned
to
him
,
that
he
should
ask
who
it
should
be
of
whom
he
spake
.
25
He
then
lying
on
Jesus
breast
,
saith
unto
him
,
Lord
,
who
is
it
?
26
Jesus
answered
,
He
it
is
to
whom
I
shall
give
a
sop
,
when
I
have
dipped
it
.
And
when
he
had
dipped
the
sop
,
he
gave
it
to
Judas
Iscariot
,
the
son
of
Simon
.
27
And
after
the
sop
,
Satan
entred
into
him
.
Then
said
Jesus
unto
him
,
That
thou
doest
,
do
quickly
.
28
Now
no
man
at
the
table
knew
for
what
intent
he
spake
this
unto
him
.
29
For
some
of
them
thought
,
because
Judas
had
the
bag
,
that
Jesus
had
said
unto
him
,
Buy
those
things
that
we
have
need
of
against
the
feast
:
or
that
he
should
give
something
to
the
poor
.
30
He
then
having
received
the
sop
,
went
immediately
out
:
and
it
was
night
.
Observe
here
,
1.
The
Character
given
of
St.
John
the
beloved
Disciple
,
he
leaned
on
Christ's
Bosom
;
that
is
,
he
had
most
intimate
converse
with
Christ
,
one
whom
Christ
treated
with
greater
freedom
and
familiarity
than
the
rest
,
and
one
that
knew
more
of
his
Heart
than
most
of
his
Disciples
.
We
commonly
call
a
very
near
Friend
a
Bosom
Friend
.
Learn
,
That
altho'
Christ
had
an
endeared
love
for
all
his
Disciples
and
followers
;
yet
there
were
degrees
in
Christ's
own
love
,
and
he
had
a
familiarity
with
some
Disciples
beyond
others
,
whilest
he
was
here
upon
Earth
,
even
as
now
in
Heaven
;
tho'
his
Heart
be
towards
all
his
Children
here
on
Earth
,
yet
he
is
pleased
to
let
out
more
kind
Manifestations
of
himself
,
and
more
sensible
Evidences
of
his
love
towards
some
,
than
towards
others
.
John
was
the
Disciple
that
lay
in
Jesus
his
Bosom
.
Observe
,
2.
The
way
which
our
Saviour
took
to
discover
Judas
to
the
rest
of
his
Disciples
,
not
by
naming
of
him
,
but
by
giving
him
a
Sop
;
partly
because
he
would
not
give
Judas
any
provocation
,
by
mentioning
of
his
Name
,
and
partly
because
this
sign
of
eating
the
Sop
was
most
agreeable
to
the
Prophetical
Prediction
.
Ps.
41.9
.
Mine
own
familiar
friend
who
did
eat
of
my
Bread
,
hath
lift
up
the
heel
against
me
.
Observe
,
3.
The
time
when
Judas
received
the
Sop
,
and
the
consequent
that
followed
upon
his
receiving
of
it
;
it
was
at
that
time
when
he
had
with
an
unbelieving
Heart
,
and
an
unthankful
Spirit
been
eating
the
Passover
,
which
was
a
Type
of
Christ
.
Now
Satan
enters
into
him
;
that
is
,
takes
fuller
possession
of
him
,
and
he
gives
up
himself
more
freely
and
fully
to
the
Devil's
conduct
and
suggestions
.
Satan
gets
possession
of
wicked
Men
gradually
and
by
degrees
,
not
all
at
once
;
the
only
way
to
be
safe
,
is
to
resist
the
beginnings
of
Sin
,
for
when
Satan
once
gets
footing
,
it
is
hard
to
prevent
a
more
full
possession
.
Observe
,
4.
The
place
where
Judas
now
was
,
Namely
,
at
Bethany
,
some
Miles
from
Jerusalem
,
and
it
was
now
Night
;
yet
so
intent
he
was
upon
the
Devil's
work
,
that
away
he
trudges
to
Jerusalem
,
and
at
that
time
of
the
Night
repairs
to
the
high
Priests
,
and
sells
his
Saviour
into
their
hands
.
Oh
what
a
warmth
and
zeal
was
here
in
the
Devil's
cause
!
Men
given
over
by
God
possest
by
Satan
,
are
so
restless
and
unwearied
in
Sin
,
that
neither
by
day
nor
by
Night
can
they
cease
from
the
contrivance
and
execution
of
it
.
31
¶
Therefore
when
he
was
gone
out
,
Jesus
said
,
Now
is
the
son
of
man
glorified
,
and
God
is
glorified
in
him
.
32
If
God
be
glorified
in
him
,
God
shall
also
glorifie
him
in
himself
,
and
shall
straightway
glorifie
him
.
Observe
here
,
1.
Our
blessed
Lord
calls
his
Death
his
glory
.
Now
is
the
Son
of
Man
glorified
.
That
is
,
now
is
the
time
at
hand
when
I
am
to
die
,
and
shall
by
my
Death
finish
the
work
of
Man's
Redemption
,
and
thereby
eminently
glorifie
God
.
God
the
Father
was
eminently
glorified
in
the
Obedience
and
Sufferings
of
his
dear
and
only
Son
.
It
is
true
,
that
the
Sufferings
of
Christ
were
Ignominious
in
themselves
,
yet
were
they
the
way
to
his
own
Glory
,
and
his
Father
's
also
;
for
by
them
he
redeemed
a
lost
World
,
trampled
upon
Satan
,
triumphed
over
Sin
.
And
the
Father
was
exceedingly
glorified
by
the
Son
's
giving
Obedience
to
his
Will
,
and
so
chearfully
Suffering
.
Now
is
the
Son
of
Man
glorified
,
and
God
is
glorified
in
him
.
33
Little
children
,
yet
a
little
while
I
am
with
you
.
Ye
shall
seek
me
:
and
as
I
said
unto
the
Jews
,
Whither
I
go
,
ye
cannot
come
;
so
now
I
say
unto
you
.
Observe
here
,
An
indearing
compellation
,
a
sweet
Title
given
by
Christ
to
his
Disciples
,
Little
Children
,
intimating
that
tender
Affection
which
he
bare
unto
them
,
tho'
now
upon
the
point
of
departing
from
them
.
Learn
thence
,
That
whatever
Christ's
dealings
are
,
or
may
be
with
his
People
;
in
respect
of
his
removing
and
withdrawing
from
them
;
yet
he
still
retains
the
relation
of
a
Father
to
them
,
and
will
in
his
absence
from
them
,
exercise
such
a
care
over
them
,
as
Parents
have
of
their
young
and
tender
Children
;
so
much
doth
the
Title
of
Little
Children
imply
and
import
.
Observe
farther
,
The
plain
intimation
which
our
Saviour
gives
to
his
Disciples
of
his
death
being
very
nigh
,
(
for
it
was
the
very
next
day
,
)
he
tells
them
,
he
was
going
to
Heaven
,
and
whither
he
went
,
they
could
not
come
;
that
is
,
not
presently
;
they
should
follow
him
their
forerunner
,
afterwards
,
but
at
present
,
he
had
a
great
deal
of
work
for
them
to
do
,
tho'
his
own
work
was
done
,
and
till
they
had
finished
their
work
.
Whither
He
went
they
could
not
come
.
Learn
hence
,
That
tho'
it
be
Rest
which
the
Saints
may
lawfully
desire
,
an
everlasting
rest
with
Christ
in
glory
;
yet
must
they
not
refuse
to
labour
,
whilest
their
Lord
will
have
it
so
.
Till
their
work
be
done
,
whither
Christ
is
gone
they
cannot
come
;
Ye
shall
seek
me
,
but
whither
I
go
,
at
present
,
ye
cannot
come
.
34
A
new
commandment
I
give
unto
you
,
That
ye
love
one
another
;
as
I
have
loved
you
,
that
ye
also
love
one
another
.
Our
Saviour
having
mentioned
his
departure
from
his
Disciples
in
the
former
Verse
;
I
go
away
,
and
whither
I
go
ye
cannot
come
.
In
this
and
the
following
Verses
,
he
gives
them
a
strict
charge
,
that
in
his
absence
they
should
love
one
another
.
This
he
calls
a
new
Commandment
;
not
that
it
was
new
in
regard
of
Institution
,
but
of
Restitution
;
not
new
in
regard
of
the
Substance
of
it
,
for
it
was
a
Branch
of
the
Law
of
Nature
,
and
a
known
precept
of
the
Jewish
Religion
.
But
he
calls
it
a
new
Commandment
.
1.
Because
purged
from
the
old
corrupt
glosses
of
the
Pharisees
,
who
had
limited
this
duty
of
Love
,
and
confined
it
to
their
own
Country-men
;
whereas
Christ
enlarges
the
object
,
and
obliges
his
Disciples
to
love
all
mankind
,
even
their
very
Enemies
.
2.
Because
this
Duty
of
Love
was
so
greatly
advanced
and
heightned
by
our
Saviour
,
as
to
the
measures
and
degrees
of
it
,
even
to
the
laying
down
of
our
Lives
one
for
another
.
3.
It
is
called
a
new
Commandment
,
because
urged
from
a
new
Motive
,
and
enforced
by
a
new
Example
.
As
I
have
loved
you
,
that
ye
also
love
one
another
;
never
was
this
Duty
so
effectually
taught
,
so
mightily
encouraged
,
so
much
urged
and
insisted
upon
by
any
Teacher
as
our
Saviour
;
and
never
was
there
such
an
Example
given
of
it
as
his
own
.
4.
'T
is
a
new
Commandment
,
because
with
the
rest
it
was
never
to
wax
old
;
but
to
be
always
fresh
in
the
memory
and
practice
of
Christ's
Disciples
to
the
end
of
the
World
.
35
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
have
love
one
to
another
.
To
recommend
the
foregoing
Duty
of
loving
one
another
with
the
greater
advantage
;
our
Saviour
tells
us
here
,
that
it
will
be
the
best
Evidence
of
our
Relation
to
him
as
sincere
Disciples
.
By
this
shall
all
Men
know
that
ye
are
my
Disciples
.
Where
Observe
,
1.
Our
Saviour
doth
not
say
,
by
this
,
Men
shall
conjecture
and
guess
that
you
belong
to
me
,
as
being
my
Disciples
,
but
they
shall
certainly
know
it
.
2.
He
doth
not
say
,
by
this
shall
you
know
your selves
to
be
my
Disciples
,
and
one
another
to
be
so
;
but
by
this
shall
all
others
know
it
as
well
as
your selves
.
3.
He
doth
not
say
,
by
this
shall
all
Men
know
that
you
look
like
my
Disciples
;
but
that
you
are
indeed
what
you
pretend
to
be
.
Namely
,
By
your
loving
one
another
.
4.
Christ
doth
not
say
,
by
this
shall
the
World
know
that
you
are
my
Disciples
.
Namely
,
By
your
assembling
often
together
in
my
House
of
Prayer
,
by
your
frequent
fastings
,
by
your
reading
the
Scriptures
Daily
,
by
your
hearing
Sermons
Weekly
,
by
your
Receiving
Sacraments
Monthly
;
all
these
put
together
will
be
no
sufficient
evidence
of
your
Disciple-ship
,
if
you
keep
up
a
secret
grudg
in
your
Hearts
one
against
another
.
But
by
this
shall
all
Men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
.
Learn
hence
,
That
one
of
the
best
Proofs
and
Evidences
we
can
have
of
our
relation
to
Christ
,
as
his
sincere
Disciples
,
is
an
hearty
love
and
good
will
one
towards
another
.
36
¶
Simon
Peter
said
unto
him
,
Lord
,
whither
goest
thou
?
Jesus
answered
him
,
Whither
I
go
thou
canst
not
follow
me
now
;
but
thou
shalt
follow
me
afterwards
.
37
Peter
said
unto
him
,
Lord
,
Why
cannot
I
follow
thee
now
?
I
will
lay
down
my
life
for
thy
sake
.
38
Jesus
answered
him
,
Wilt
thou
lay
down
thy
life
for
my
sake
?
Verily
verily
I
say
unto
thee
,
the
cock
shall
no
crow
,
till
thou
hast
denied
me
thrice
.
Here
we
find
Peter
reflecting
upon
what
our
Saviour
had
said
just
before
.
v.
33.
Whither
I
go
ye
cannot
come
;
he
is
inquisitive
to
know
of
Christ
whither
he
went
.
Our
Lord
tells
him
,
that
for
the
present
he
could
not
follow
him
,
but
should
hereafter
;
he
was
not
as
yet
strong
enough
to
suffer
for
him
,
as
he
should
and
did
afterwards
.
St.
Peter
grieved
at
this
,
rashly
resolves
to
follow
him
,
tho'
he
should
die
for
his
sake
.
Christ
advises
him
not
to
be
over-confident
of
his
own
strength
and
standing
;
for
he
should
deny
him
Thrice
,
within
the
Time
of
Cock-crowing
.
Observe
here
,
1.
How
that
fond
Conceit
which
our
Lord's
Disciples
had
of
his
Temporal
Kingdom
here
in
this
World
,
did
abide
and
continue
with
them
to
the
very
last
;
for
when
Christ
spake
of
leaving
them
,
by
Ascending
into
Heaven
,
Peter
understands
him
of
a
removal
that
was
Earthly
,
from
one
place
to
another
,
whereas
Christ
intended
it
of
a
removal
from
Earth
to
Heaven
.
The
Opinion
that
the
Messiah
was
to
be
a
Temporal
Prince
,
and
that
his
Kingdom
should
be
of
this
World
,
was
so
deeply
rooted
in
the
Minds
of
the
Jews
,
that
they
stumbled
at
it
fatally
;
and
Christ's
own
Disciples
had
so
drunk
in
the
notion
,
that
they
wonder
to
hear
Christ
say
,
that
he
is
going
from
them
,
and
that
whither
he
goes
they
cannot
come
.
Observe
,
2.
That
Christ's
Disciples
shall
certainly
follow
their
Master
afterwards
,
and
be
for
ever
with
the
Lord
;
but
they
must
wait
their
Lord's
time
,
and
finish
their
Lord's
work
;
they
must
patiently
wait
for
their
Change
,
and
not
peevishly
wish
for
it
;
for
tho'
they
do
not
follow
Christ
presently
to
Heaven
,
they
shall
follow
him
afterwards
.
Observe
,
3.
The
greatness
of
St.
Peters's
self-confidence
.
I
will
lay
down
my
Life
for
thy
sake
.
Good
Man
!
He
resolved
honestly
,
but
too
too
much
in
his
own
strength
;
Little
,
Oh
little
,
did
he
think
what
a
Feather
he
should
be
in
the
wind
of
Temptation
,
if
once
God
left
him
to
the
power
and
prevalency
of
his
own
fears
.
The
holiest
of
Men
knows
not
his
own
strength
,
till
Temptation
brings
him
to
the
Trial.
Observe
Lastly
,
How
detestable
St.
Peters's
Presumption
and
Self-Confidence
was
to
Christ
,
and
how
fatal
and
pernicious
to
himself
.
Wilt
thou
lay
down
thy
Life
for
my
sake
?
As
if
Christ
had
said
Peter
,
Thou
sayest
more
than
thou
can'st
do
.
Thine
own
strength
will
fail
thee
,
and
thy
Self-Confidence
deceive
thee
;
I
know
thy
Heart
better
than
thou
dost
thy self
;
and
I
foresee
,
that
before
the
Cock
crows
thou
wilt
deny
me
thrice
.
Thence
Learn
,
That
none
are
so
near
falling
,
as
those
that
are
most
confident
of
their
own
standing
.
CHAP.
XIV
.
1
LEt
not
your
heart
be
troubled
:
ye
believe
in
God
,
believe
also
in
me
.
2
In
my
Fathers
house
are
many
mansions
;
if
it
were
not
so
,
I
would
have
told
you
:
I
go
to
prepare
a
place
for
you
.
3
And
if
I
go
and
prepare
a
place
for
you
,
I
will
come
again
and
receive
you
unto
my self
,
that
where
I
am
,
there
ye
may
be
also
.
4
And
whither
I
go
ye
know
,
and
the
way
ye
know
.
Our
blessed
Saviour
in
the
foregoing
Chapter
,
having
acquainted
his
Disciples
with
his
approaching
Death
,
by
the
Treachery
of
Judas
,
their
Hearts
were
thereupon
over-whelmed
with
Grief
and
Trouble
.
Accordingly
in
this
Chapter
,
by
sundry
Arguments
he
comforts
his
Disciples
against
the
perplexity
of
their
fears
and
sorrows
.
1.
Observe
,
How
Christ
addresses
himself
to
his
Disciples
in
a
very
endearing
and
Affectionate
manner
;
Let
not
your
hearts
be
troubled
.
Whence
learn
,
1.
That
the
Best
and
Holiest
of
God's
Children
and
Servants
,
whilest
here
in
an
imperfect
state
,
are
subject
to
desponding
,
disquieting
and
distrustful
fears
.
2.
That
no
work
is
more
delightful
to
our
Saviour
,
than
to
comfort
the
troubled
and
perplexed
Spirits
of
his
Servants
.
Observe
,
2.
The
Remedy
which
Christ
prescribes
for
the
calming
their
present
fears
,
and
for
arming
them
against
future
troubles
;
and
that
is
Faith
in
the
Father
and
himself
Ye
believe
in
God
,
believe
also
in
me
.
Here
learn
,
1.
That
God
is
the
supream
object
of
Faith
;
his
unchangeable
love
and
faithfulness
,
with
his
infinite
Power
in
the
accomplishing
of
his
promises
,
is
the
security
of
Believers
.
Learn
,
2.
That
Christ
,
as
Mediatour
between
God
and
guilty
Creatures
,
is
the
immediate
object
of
our
Faith
.
Learn
,
3.
That
Christ
being
the
true
and
proper
object
of
our
Faith
,
is
a
proof
of
his
being
truly
and
really
God
.
Christ
doth
here
assert
his
own
Deity
in
the
substance
of
the
Command
,
in
making
himself
an
object
of
Faith
,
in
Conjunction
with
God
the
Father
.
Ye
believe
in
God
,
believe
also
in
me
.
Observe
,
Next
the
Arguments
of
Consolation
,
which
Christ
propounds
for
the
support
of
his
Disciples
under
the
sorrow
,
which
they
had
conceived
for
his
approaching
departure
.
1.
He
tells
them
,
That
Heaven
,
whither
he
was
now
going
,
was
his
Father's
House
,
a
place
of
happiness
,
not
designed
for
himself
alone
;
but
for
many
more
to
enjoy
a
perpetual
rest
and
abode
in
,
as
in
everlasting
Mansions
,
in
my
Father's
House
are
many
mansions
.
Heaven
is
God's
House
,
in
which
he
will
freely
converse
with
his
Domesticks
,
his
Children
and
Servants
;
and
they
shall
enjoy
full
glory
there
,
as
in
a
quiet
and
capacious
habitation
:
A
second
ground
of
Comfort
is
,
that
he
assures
them
he
will
come
again
and
receive
them
to
himself
,
that
they
may
live
together
with
him
in
the
Heavenly
Mansions
.
This
promise
Christ
makes
good
to
his
Saints
,
partly
at
the
day
of
their
Death
,
and
perfectly
at
the
day
of
Judgment
;
when
he
shall
make
one
errand
for
all
,
and
take
up
all
his
Children
to
himself
,
and
make
them
compleatly
happy
both
in
Soul
and
Body
with
himself
.
Learn
hence
,
That
tho'
Christ
has
removed
his
Bodily
presence
from
his
Friends
on
Earth
;
yet
his
love
to
them
is
not
ceased
,
nor
will
he
rest
satisfied
till
he
and
they
meet
again
;
Eternally
to
solace
themselves
in
each
others
Company
.
I
will
come
again
and
receive
you
to
my self
,
that
where
I
am
there
you
may
be
also
.
A
Third
Argument
for
Consolation
is
,
That
notwithstanding
Christ
was
to
leave
them
;
yet
they
knew
whither
he
went
:
Namely
,
To
Heaven
,
and
which
was
the
way
thither
;
Whither
I
go
ye
know
,
and
the
way
ye
know
.
It
contributes
much
to
the
Comfort
of
Believers
,
as
to
know
God
and
Heaven
,
so
to
know
the
way
that
leads
thither
,
that
so
they
may
be
armed
against
all
the
difficulties
of
that
way
.
5
Thomas
saith
unto
him
,
Lord
,
we
know
not
whither
thou
goest
,
and
how
can
we
know
the
way
?
6
Jesus
saith
unto
him
,
I
am
the
way
,
and
the
truth
,
and
the
life
:
no
man
cometh
unto
the
Father
but
by
me
.
Observe
here
,
1.
How
Thomas
and
probably
divers
others
of
the
Apostles
,
notwithstanding
all
that
Christ
had
said
to
the
contrary
,
did
still
dream
of
a
Temporal
Kingdom
,
and
supposed
him
to
speak
of
some
Earthly
Pallace
which
he
was
going
to
;
and
therefore
he
tells
our
Saviour
he
knew
not
whither
he
was
going
.
But
Christ
meaning
not
a
Temporal
,
but
Heavenly
Kingdom
,
tells
them
that
if
they
intended
to
follow
him
,
and
be
with
him
in
Heaven
,
He
himself
was
the
only
way
thither
.
I
am
the
way
,
the
Truth
and
the
Life
.
That
is
,
I
am
the
True
and
Living
way
to
the
Father
;
And
no
Man
cometh
to
the
Father
but
by
me
.
That
is
,
no
Man
can
have
any
access
to
God
by
Prayer
,
or
any
other
Act
of
Religious
Worship
here
on
Earth
,
or
any
access
to
God
in
Heaven
,
but
by
me
as
Mediatour
.
7
If
ye
had
known
me
,
ye
should
have
known
my
Father
also
:
and
from
henceforth
ye
know
him
,
and
have
seen
him
.
8
Philip
saith
unto
him
,
Lord
,
shew
us
the
Father
,
and
it
sufficeth
us
.
9
Jesus
saith
unto
him
,
Have
I
been
so
long
time
with
you
,
and
yet
hast
thou
not
known
me
,
Philip
?
he
that
hath
seen
me
,
hath
seen
the
Father
;
and
how
sayest
thou
then
,
Shew
us
the
Father
?
10
Believest
thou
not
that
I
am
in
the
Father
,
and
the
Father
in
me
?
the
words
that
I
speak
unto
you
,
I
speak
not
of
my self
:
but
the
Father
,
that
dwelleth
in
me
,
he
doeth
the
works
.
11
Believe
me
that
I
am
in
the
Father
,
and
the
Father
in
me
:
or
else
believe
me
for
the
very
works
sake
.
Observe
here
,
1.
What
a
gross
conception
the
Apostles
had
,
and
St.
Philip
in
particular
,
of
the
Divine
Nature
and
Being
,
as
if
God
the
Father
could
be
seen
with
mortal
Eyes
.
Shew
us
the
Father
and
it
suffices
us
.
It
is
not
easie
to
determine
what
degrees
of
Ignorance
may
consist
with
saving
Grace
;
doubtless
,
as
the
degrees
of
Revelation
and
means
of
Knowledge
are
more
or
less
;
so
a
person's
Ignorance
is
more
or
less
excusable
before
God
.
Observe
,
2.
How
meekly
our
Blessed
Saviour
Reproves
their
Ignorance
;
Have
I
been
so
long
time
with
you
,
and
yet
hast
thou
not
known
me
?
Philip
!
and
then
proceeds
to
instruct
them
in
,
and
farther
acquaint
them
with
,
the
Oneness
of
himself
with
his
Father
,
and
the
personal
Union
of
the
Divine
and
Humane
Nature
in
himself
.
Learn
hence
,
That
the
Father
being
invisible
in
his
Essence
;
to
know
or
see
him
with
mortal
bodily
eyes
,
is
impossible
;
but
he
was
seen
in
his
Son
,
who
is
the
express
Image
of
the
Father
;
being
one
in
Essence
with
him
,
and
one
in
operation
also
He
that
hath
seen
me
,
hath
seen
the
Father
.
12
Verily
,
verily
I
say
unto
you
,
He
that
believeth
on
me
,
the
works
that
I
do
,
shall
he
do
also
,
and
greater
works
then
these
shall
he
do
;
because
I
go
unto
my
Father
.
Here
Christ
gives
his
Disciples
a
promise
of
enduing
them
with
Power
after
his
Departure
to
work
Miracles
,
in
some
respect
greater
than
what
he
wrought
himself
;
not
greater
in
regard
of
the
manner
,
for
he
wrought
by
his
own
Power
,
and
they
wrought
all
in
his
Name
.
But
greater
in
regard
of
the
matter
of
them
;
particularly
,
their
speaking
with
strange
Tongues
,
their
giving
the
Holy
Ghost
by
laying
on
of
Hands
,
their
healing
Diseases
by
the
very
shadow
of
their
Bodies
;
but
especially
by
their
wonderful
conversion
of
the
Gentiles
,
from
Idolatry
to
serve
the
living
God
.
When
St.
Peter
converted
Three
Thousand
at
one
Sermon
,
then
Christ
made
good
this
promise
;
the
Disciple
at
that
time
appeared
to
be
above
his
Master
;
Christ
all
his
time
was
Angling
for
a
few
Fishes
,
and
catch'd
but
an
Hundred
and
Twenty
.
Act.
1.15
.
Whilst
Peter
comes
with
his
Dragnet
,
and
catcheth
Three
Thousand
at
one
cast
;
the
reason
might
be
,
because
Christ
was
not
properly
to
be
the
Builder
,
but
the
Foundation
it self
.
He
subjoins
the
Reason
of
all
this
,
Because
I
go
unto
my
Father
;
that
is
,
to
send
down
and
pour
forth
upon
you
my
Apostles
,
the
Holy
Ghost
on
the
Day
of
Pentecost
;
which
was
the
great
cause
of
the
Apostles
Miraculous
Operations
.
Hence
learn
,
That
it
pleased
the
Wisdom
of
Christ
to
do
greater
things
by
the
hand
of
his
weak
Servants
,
here
in
the
World
,
than
he
was
pleased
to
do
himself
,
who
was
God
over
all
Blessed
for
evermore
.
13
And
whatsoever
ye
shall
ask
in
my
name
,
that
will
I
do
,
that
the
Father
may
be
glorified
in
the
Son
.
14
If
ye
shall
ask
any
thing
in
my
name
,
I
will
do
it
.
In
these
words
our
Saviour
produces
another
Argument
to
quiet
his
Disciples
Hearts
,
under
their
perplexity
and
trouble
for
the
loss
of
his
Bodily
presence
;
he
assures
them
,
that
whatever
Comforts
they
enjoyed
by
his
Presence
,
they
shall
obtain
by
their
Prayers
.
Observe
here
,
1.
The
Qualification
requisite
in
Prayer
;
we
must
Pray
in
Christ's
name
,
that
is
,
for
the
sake
of
his
Merits
and
Mediation
;
in
Obedience
to
God's
command
,
and
and
with
an
Eye
at
his
Glory
,
and
for
things
agreeable
to
his
Will
,
and
for
things
which
his
Wisdom
sees
good
for
us
.
Observe
,
2.
The
promise
made
to
such
Prayers
,
Whatsoever
ye
shall
ask
in
my
name
,
that
will
I
do
;
he
saith
not
,
that
will
my
Father
do
,
but
that
will
I
do
,
to
testifie
his
Divine
Power
and
oneness
with
the
Father
.
This
evidently
proves
him
to
be
God
.
Observe
,
3.
The
Repetition
of
the
promise
for
the
further
confirmation
of
it
.
If
ye
shall
ask
any
thing
in
my
name
,
I
will
do
it
.
The
promise
is
doubled
for
the
farther
Confirmation
of
it
;
that
so
we
might
be
free
from
all
fears
and
doubts
of
being
heard
,
when
we
put
up
our
Prayers
to
God
,
in
the
Name
and
Mediation
of
Jesus
Christ
,
for
things
agreeable
to
his
Will
.
Learn
hence
,
That
altho'
the
Children
of
God
,
have
sometimes
many
Jealousies
and
Fears
arising
in
their
Minds
concerning
the
Answer
of
their
Prayers
,
yet
they
are
altogether
groundless
;
for
it
is
most
certain
their
desires
shall
be
granted
them
,
so
far
as
the
Wisdom
of
God
sees
sit
and
convenient
for
them
;
and
for
that
reason
our
Saviour
redoubles
the
Promise
.
If
ye
ask
any
thing
in
my
name
,
I
will
do
it
.
15
¶
If
ye
love
me
,
keep
my
commandments
.
In
these
words
our
Saviour
implicitly
reproves
his
Disciples
,
for
their
fond
way
of
expressing
their
Love
to
him
,
by
doating
upon
his
Bodily
presence
,
and
sorrowing
immoderately
for
his
absence
,
and
he
expresly
warns
them
to
evidence
their
Love
to
him
,
by
their
Obedience
to
his
commands
.
If
ye
love
me
,
keep
my
commandments
.
Where
Observe
,
Christ
requires
an
Obedient
Love
and
loving
Obedience
.
Love
without
Obedience
is
but
dissimulation
;
Obedience
without
Love
is
but
drudgery
and
slavery
.
Such
a
Love
as
produces
Obedience
,
it
must
be
a
Dutiful
Love
,
a
Love
of
Reverence
and
Honour
to
him
as
a
Commander
.
And
an
operative
and
working
Love
,
a
labour
of
Love
as
the
Apostle
calls
it
;
not
waiters
but
workers
are
the
best
Servants
in
Christ's
esteem
.
And
such
an
Obedience
as
is
the
product
of
Love
;
it
will
be
a
willing
,
easie
and
chearful
Obedience
,
a
pleasing
and
an
acceptable
Obedience
.
A
constant
and
Abiding
Obedience
:
All
other
motives
without
Love
are
servile
and
base
,
and
beget
in
us
the
drudgery
of
a
Slave
,
but
not
the
Duty
of
a
Son
;
he
that
fears
God
only
,
is
afraid
of
smarting
,
but
he
that
Loves
God
is
afraid
of
offending
.
Learn
hence
,
That
the
best
and
surest
evidence
we
can
have
of
our
Love
to
the
Lord
Jesus
Christ
,
is
an
humble
,
chearful
,
universal
,
and
persevering
Obedience
to
his
commands
;
keep
my
Commandments
,
that
is
,
endeavour
it
without
reserve
;
for
tho'
we
cannot
keep
the
Commandments
to
a
just
satisfaction
;
yet
we
may
perform
them
to
a
gracious
acceptation
.
And
the
Word
My
,
My
Commandments
is
a
sweetning
and
alleviating
Word
.
Moses's
Law
,
an
unsupportable
Load
,
but
Christ's
Law
an
easie
Burthen
.
The
Law
from
Sinai
dreadful
,
the
Law
from
Sion
Gracious
;
it
pardons
weakness
,
and
accepts
sincerity
.
16
And
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
;
17
Even
the
Spirit
of
truth
,
whom
the
world
cannot
receive
,
because
it
seeth
him
not
,
neither
knoweth
him
:
but
ye
know
him
,
for
he
dwelleth
with
you
,
and
shall
be
in
you
.
Christ
comforteth
his
Disciples
here
,
with
a
promise
of
the
Mission
of
the
Holy
Spirit
,
to
supply
the
want
of
his
Bodily
presence
.
Where
Observe
,
The
procurer
of
this
Blessing
.
1.
And
that
is
Christ
,
by
his
prevailing
Prayer
and
powerful
Intercession
.
I
will
pray
,
it
runs
in
the
future
Tense
;
and
so
't
is
a
promise
of
Christ's
continual
Intercession
.
As
long
as
Christ
is
in
Heaven
,
a
Christian
shall
not
want
a
supply
of
Comfort
and
Consolation
here
on
Earth
.
Observe
,
2.
The
Author
and
Donour
of
the
blessing
,
and
that
is
,
God
himself
;
I
will
pray
the
Father
and
he
shall
give
.
The
Father
,
that
is
,
my
Father
,
your
Father
,
and
he
that
is
the
Father
of
Comfort
and
all
Consolation
.
I
will
pray
and
he
will
give
.
'T
is
an
expression
of
great
assurance
.
Observe
,
3.
The
blessing
it self
,
the
Holy
Ghost
,
called
here
Another
Comforter
.
Where
note
,
1.
The
Divinity
of
the
Holy
Ghost
,
he
that
will
supply
the
Comforts
of
Christ's
presence
,
must
be
as
Christ
is
,
the
God
of
all
Comfort
.
Note
,
2.
The
person
of
the
Holy
Ghost
,
he
is
a
Divine
person
,
not
a
Divine
quality
or
operation
;
then
we
might
call
him
a
Comfort
,
but
not
a
Comforter
.
Note
,
3.
The
Office
and
Imployment
of
the
Holy
Ghost
.
He
is
a
Comforter
;
that
is
,
an
Advocate
and
Intercessour
to
sue
for
us
,
an
Encourager
,
and
one
that
Administers
Consolation
to
us
;
and
as
he
is
an
Holy
Spirit
,
so
are
his
Comforts
Holy
Comforts
.
Observe
,
4.
The
stability
of
this
Blessing
,
That
he
may
abide
with
you
for
ever
.
The
best
of
our
outward
Comforts
are
sudden
flashes
,
not
lasting
flames
,
but
the
Consolations
of
the
Holy
Spirit
are
strong
Consolations
;
they
are
abounding
Consolations
,
and
everlasting
Consolations
,
especially
the
Holy
Spirit
will
be
the
Comforter
of
good
Men
in
the
day
of
Affliction
,
in
the
day
of
Temptation
,
and
at
the
hour
of
Death
,
when
all
other
comforts
flag
and
fail
.
Observe
lastly
,
The
additional
Title
given
to
the
Holy
Ghost
,
he
is
called
the
Spirit
of
Truth
;
partly
in
opposition
to
Satan
,
who
is
called
a
Lying
Spirit
;
partly
because
he
teacheth
and
revealeth
the
Truth
,
leadeth
his
People
into
all
Truth
,
and
sealeth
and
confirmeth
Truth
to
the
Souls
of
Believers
;
he
is
the
Spirit
of
Truth
,
both
in
his
Essence
and
in
his
Operations
.
Learn
hence
,
That
as
the
Holy
Spirit
is
True
in
his
Essence
and
Nature
,
so
is
he
True
in
his
Office
as
a
Comforter
to
good
Men.
All
his
Consolations
being
real
and
solid
,
and
free
from
imposture
and
delusion
.
18
I
will
not
leave
you
comfortless
;
I
will
come
to
you
.
Here
Observe
,
1.
The
Condition
which
the
Disciples
were
in
,
upon
the
account
of
Christ's
removal
from
them
,
and
that
was
sad
and
Comfortless
;
Fatherless
,
or
Orphans
,
as
the
word
signifies
.
Hence
learn
,
That
Christ's
Departure
,
or
the
loss
of
his
gracious
Presence
,
is
very
sad
and
Comfortless
to
a
Pious
Soul
;
well
might
the
Disciples
here
lament
and
mourn
,
upon
the
occasion
of
Christ's
leaving
of
them
,
seeing
thereby
they
should
be
deprived
of
his
Doctrine
and
Instructions
,
of
his
Advice
and
Counsel
,
and
of
the
Benefit
of
his
Holy
and
Instructive
Example
.
Observe
,
2.
The
care
of
Christ
for
his
Disciples
,
in
reference
to
this
their
sad
and
disconsolate
Condition
.
He
would
not
leave
them
Comfortless
.
Where
Note
,
He
doth
not
say
,
I
will
not
suffer
you
to
be
comfortless
,
but
I
will
not
leave
you
so
;
that
is
,
he
will
not
desert
or
disown
them
in
their
comfortless
Condition
;
he
will
not
leave
them
,
either
in
point
of
Affection
,
or
in
point
of
Activity
:
he
will
not
cease
to
Love
them
,
nor
cease
to
bestir
himself
for
them
.
Learn
hence
,
That
Christ
will
not
leave
his
Friends
in
a
sad
and
Comfortless
state
and
Condition
;
tho'
for
a
time
they
may
be
brought
into
it
.
I
will
not
leave
you
Comfortless
;
I
will
come
unto
you
.
Christ's
coming
here
unto
them
,
is
to
be
understood
of
his
coming
to
them
by
his
Holy
Spirit
;
in
the
Gifts
of
it
,
in
the
Graces
of
it
,
and
in
the
Comforts
of
it
;
thus
he
did
not
long
leave
them
Comfortless
,
but
at
the
Feast
of
Pentecost
came
again
to
them
.
19
Yet
a
little
while
,
and
the
world
seeth
me
no
more
:
but
ye
see
me
:
because
I
live
,
ye
shall
live
also
.
20
At
that
day
ye
shall
know
,
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
Here
our
Saviour
foretels
his
approaching
Death
,
that
within
a
little
time
the
Men
of
the
World
should
see
him
no
more
;
for
tho'
he
arose
again
,
the
World
saw
him
no
more
,
after
his
Death
;
for
we
Read
of
no
Appearances
of
him
,
after
his
Resurrection
to
any
,
but
to
his
Disciples
only
;
indeed
the
hour
is
coming
when
the
World
shall
see
him
again
.
Namely
,
At
the
Day
of
Judgment
;
when
every
Eye
shall
behold
him
with
Terror
and
Amazement
.
Observe
farther
,
The
Consolation
given
to
his
Disciples
;
Ye
shall
see
me
,
and
because
I
live
,
ye
shall
live
also
.
Because
I
am
raised
from
the
Grave
,
I
will
quicken
your
Dead
Bodies
in
the
Grave
,
and
ye
shall
live
also
;
and
as
I
live
by
my
Ascension
into
Heaven
,
so
shall
you
my
Disciples
live
a
Life
of
Grace
here
,
and
a
Life
of
Glory
with
my self
hereafter
.
Learn
hence
,
That
a
Believer's
Spiritual
Life
is
derived
from
Christ
,
who
by
his
Spirit
Communicates
a
quickening
vertue
to
all
his
Members
:
because
he
lives
they
shall
live
also
.
Observe
lastly
,
A
farther
priviledge
ensured
to
Believers
after
Christ's
Ascension
,
and
the
Spirits
Mission
;
they
should
more
perfectly
understand
the
Essential
union
,
betwixt
Christ
and
the
Father
,
and
the
Mystical
Union
betwixt
Christ
and
his
Members
.
At
that
Day
ye
shall
know
that
I
am
in
my
Father
,
&c.
The
knowledge
which
the
Saints
now
have
of
the
Mysterious
and
Mystical
Union
,
is
but
dark
and
imperfect
;
but
in
Heaven
they
shall
understand
these
things
clearly
.
21
He
that
hath
my
commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
:
and
he
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
will
manifest
my self
to
him
.
Our
Blessed
Saviour
in
these
words
repeats
what
he
had
before
injoined
,
at
Verse
15.
Namely
,
to
evidence
the
sincerity
of
our
Love
to
him
,
by
the
Universality
of
our
Obedience
to
his
Commands
.
He
that
hath
my
Commandments
and
keepeth
them
,
he
it
is
that
loveth
me
.
Where
Note
,
1.
The
Necessity
of
Knowledge
in
order
unto
Practice
.
2.
The
Necessity
of
Practice
in
order
unto
Happiness
;
we
must
first
have
Christ's
Commandments
before
we
can
keep
them
,
we
must
have
them
in
our
Understandings
and
Judgments
,
in
our
Wills
and
Affections
,
not
have
them
only
in
our
Eyes
to
read
,
in
our
Ears
to
hear
,
or
in
our
Mouths
to
talk
of
them
;
but
to
hide
them
in
our
Hearts
,
that
we
may
not
Sin
against
Christ
in
the
wilful
violation
of
them
:
Farther
we
must
keep
,
as
well
as
have
these
Commandments
.
This
denotes
an
universal
,
diligent
,
and
persevering
Obedience
to
them
.
Hence
Learn
,
That
altho'
many
loose
Professors
pretend
love
to
Christ
,
because
they
hear
,
read
,
know
,
and
can
talk
of
his
Commandments
;
yet
in
Christ's
Account
,
none
do
truly
love
him
,
but
those
who
make
Conscience
of
their
Obedience
to
him
.
He
that
hath
my
Commandments
and
keepeth
them
,
he
it
is
that
loveth
me
.
Observe
next
,
The
gracious
Promise
of
Christ
,
to
such
as
thus
express
their
Love
unto
him
.
1.
He
shall
be
loved
of
my
Father
,
and
of
my self
,
And
shall
he
not
be
loved
of
the
Holy
Ghost
too
?
Yes
,
no
doubt
:
But
why
is
not
he
named
then
?
Because
the
Son
dwelleth
in
us
by
the
Spirit
,
and
sheds
his
Love
abroad
in
our
Hearts
by
the
Holy
Ghost
.
2.
I
will
manifest
my self
unto
him
;
that
is
,
such
Obedient
Christians
shall
not
only
injoy
the
Fruit
and
Benefit
of
my
Love
,
but
they
shall
injoy
the
Sense
of
my
Love
,
and
experience
the
sensible
manifestations
,
and
inward
diffusions
of
my
Love
in
their
own
Souls
.
Learn
hence
,
That
the
only
way
to
have
Christ
Love
us
,
and
to
let
out
his
Love
upon
us
,
and
to
know
that
he
Loves
us
,
is
to
look
diligently
to
our
Obediential
walking
with
him
and
before
him
.
We
may
as
rationally
think
to
nourish
our
Bodies
with
Poison
,
as
to
injoy
the
manifestations
of
Christ's
Love
in
a
way
of
Sin
.
22
Judas
saith
unto
him
,
not
Iscariot
,
Lord
,
how
is
it
that
thou
wilt
manifest
thy self
unto
us
,
and
not
unto
the
world
?
Some
understand
these
words
of
a
Temporal
manifestation
;
and
think
that
Judas
the
Brother
of
James
,
who
spake
them
,
still
expected
that
Christ
should
be
a
Temporal
Prince
,
and
have
such
a
Kingdom
as
should
be
Conspicuous
to
all
the
World
;
and
therefore
puts
the
question
how
he
could
possibly
shew
himself
to
his
Disciples
,
and
the
World
not
see
him
?
Others
understand
it
of
a
Spiritual
manifestation
;
as
if
he
had
said
,
Lord
!
who
or
what
are
we
thy
Disciples
that
we
should
enjoy
more
special
manifestations
of
thy
Love
to
us
,
than
to
the
rest
of
the
World
;
why
should
we
be
dignified
with
such
distinguishing
favours
above
others
?
Learn
thence
,
1.
That
there
is
a
real
difference
put
by
Christ
,
betwixt
his
own
Children
and
the
World
,
in
the
matter
of
special
Manifestations
.
2.
That
there
being
no
cause
from
the
Creature
,
why
Christ
should
make
this
difference
,
his
discriminating
Grace
is
matter
of
just
and
great
Admiration
;
well
might
the
Apostle
out
of
a
deep
Admiration
,
say
,
Lord
!
how
is
it
that
thou
wilt
manifest
thy self
to
us
,
and
not
unto
the
World
?
23
Jesus
answered
and
said
unto
him
,
If
a
man
love
me
,
he
will
keep
my
words
:
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
.
24
He
that
loveth
me
not
,
keepeth
not
my
sayings
:
and
the
word
which
you
hear
,
is
not
mine
,
but
the
Fathers
which
sent
me
.
Observe
here
,
How
our
Saviour
still
goes
on
to
direct
and
encourage
his
Disciples
,
to
evidence
the
sincerity
of
their
Love
to
his
Person
,
by
the
universality
of
their
Obedience
to
his
Commands
;
and
tells
them
how
great
their
Advantage
would
be
by
so
doing
.
For
First
,
the
Father
will
love
them
;
that
is
,
manifest
his
favour
to
them
in
farther
dispensations
of
Grace
and
Comfort
.
Learn
thence
,
That
all
the
Manifestations
of
Divine
Love
to
the
Souls
of
Believers
,
depend
upon
their
close
walking
with
God
,
in
the
paths
of
Holiness
and
strict
Obedience
.
Secondly
,
We
will
make
our
abode
with
him
.
He
shall
have
Father
and
Son's
Company
,
an
Allusion
to
a
Parent
that
has
many
Children
;
he
will
be
sure
to
live
with
them
that
are
most
Dutiful
to
him
,
and
most
observant
of
him
.
The
expression
of
making
their
abode
with
us
;
denotes
that
sweet
and
intimate
fellowship
which
shall
be
betwixt
God
and
us
,
and
the
perpetuity
and
constancy
of
it
at
all
times
;
till
we
are
taken
up
by
him
into
Heaven
,
he
will
make
his
abode
with
us
,
by
the
indwelling
presence
of
his
Holy
Spirit
,
the
Graces
and
Comforts
,
whereof
shall
abide
with
us
for
ever
.
25
These
things
have
I
spoken
unto
you
,
being
yet
present
with
you
.
26
But
the
Comforter
,
which
is
the
holy
Ghost
,
whom
the
Father
will
send
in
my
name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
whatsoever
I
have
said
unto
you
.
Here
we
have
a
repeated
Promise
of
the
Mission
of
the
Holy
Ghost
,
called
the
Comforter
,
and
his
special
Office
declared
.
Namely
,
To
teach
and
to
bring
to
remembrance
what
Christ
had
taught
.
He
shall
teach
you
all
things
.
As
the
Spirit
of
God
is
the
great
Comforter
,
so
he
is
the
special
Teacher
of
his
Children
;
he
Teacheth
condescendingly
,
stooping
to
the
meanest
capacities
;
he
Teacheth
efficaciously
,
inclining
the
Heart
to
receive
Instruction
,
as
well
as
opening
the
Ear
to
hear
it
;
he
Teacheth
plainly
and
●learly
,
unerringly
and
infallibly
;
he
is
Truth
it self
,
and
therefore
his
teachings
are
most
True
.
And
as
the
Holy
Spirit
is
the
Saints
Teacher
,
so
is
he
also
their
Remembrancer
;
He
shall
bring
all
things
to
your
Remembrance
;
that
is
,
all
Truths
needful
to
be
known
,
and
necessary
to
Salvation
.
Here
Note
,
That
the
Holy
Spirit
Teaches
nothing
but
what
Christ
himself
Taught
;
the
Spirit
Teaches
in
the
word
and
by
the
word
,
but
never
Teaches
any
thing
contrary
to
the
word
.
He
shall
Teach
and
bring
to
Remembrance
whatsoever
I
have
said
unto
you
.
27
Peace
I
leave
with
you
,
my
peace
I
give
unto
you
:
not
as
the
world
giveth
,
give
I
unto
you
.
Let
not
your
heart
be
troubled
,
neither
let
it
be
afraid
.
As
if
our
Lord
had
said
,
Whatever
outward
Trouble
the
World
gives
you
,
be
not
afraid
of
it
before
it
comes
;
nor
troubled
at
it
when
it
is
come
,
for
I
will
give
you
inward
Peace
in
the
midst
of
all
your
outward
Troubles
.
Not
as
the
world
giveth
,
give
I
unto
you
.
Where
Note
,
That
Christ's
Peace
is
vastly
different
from
that
Peace
which
is
given
,
or
enjoyed
by
the
World
;
the
World
may
wish
Peace
,
yet
never
intend
it
,
or
they
may
wish
it
,
yet
not
be
able
to
give
it
;
but
Christ's
Peace
is
real
and
effectual
,
solid
and
substantial
;
the
World's
Peace
is
only
a
freedom
from
outward
trouble
,
but
Christ's
Peace
is
a
deliverance
from
inward
guilt
;
and
tho'
it
doth
not
give
us
an
exemption
from
outward
Troubles
;
yet
it
gives
us
a
sanctified
use
and
improvement
of
them
,
and
assures
us
of
a
Joyful
Issue
and
deliverance
out
of
them
.
28
Ye
have
heard
how
I
said
unto
you
,
I
go
away
,
and
come
again
unto
you
.
If
ye
loved
me
,
ye
would
rejoyce
,
because
I
said
,
I
go
unto
the
Father
:
for
my
Father
is
greater
then
I.
That
the
Disciples
of
Christ
might
neither
be
overset
with
fears
,
nor
overwhelm'd
with
grief
;
he
tells
them
that
they
ought
to
entertain
the
news
of
his
departure
rather
with
joy
and
exaltation
,
than
with
sorrow
and
dejection
.
If
ye
loved
me
,
ye
would
rejoyce
,
because
I
go
to
the
Father
.
True
Love
to
Christ
will
make
us
rejoyce
in
his
Advancement
and
Exaltation
,
altho'
it
be
to
our
own
disadvantage
.
Those
words
,
my
Father
is
greater
then
I
,
must
be
understood
with
reference
to
his
Humane
Nature
,
as
Mediatour
;
for
so
he
was
the
Father's
Servant
,
and
the
Father
as
God
was
greater
than
he
as
Man
;
again
,
the
Father
may
be
said
to
be
greater
than
Christ
,
in
regard
of
his
Paternity
,
as
being
the
fountain
of
the
Deity
;
the
Father
is
of
himself
,
but
the
Son
is
begotten
of
the
Father
;
but
being
of
the
same
Substance
with
the
Father
,
he
is
consequently
God
as
the
Father
is
God
;
for
the
inequality
arises
not
from
the
Essence
,
but
from
the
order
and
manner
of
Subsistence
.
Thus
the
Father
was
greater
than
He.
29
And
now
I
have
told
you
before
it
come
to
pass
,
that
when
it
is
come
to
pass
,
ye
might
believe
.
30
Hereafter
I
will
not
talk
much
with
you
:
for
the
prince
of
this
world
cometh
,
and
hath
nothing
in
me
.
31
But
that
the
world
may
know
that
I
love
the
Father
;
and
as
the
Father
gave
me
commandment
,
even
so
I
do
.
Arise
,
let
us
go
hence
.
The
time
of
our
Saviour's
Death
now
nearer
and
nearer
Approaching
,
he
prepares
the
expectation
of
his
Disciples
for
it
;
because
evils
that
surprize
us
suddenly
do
sink
our
Spirits
sadly
,
whereas
,
what
we
fear
,
for
that
we
prepare
.
Accordingly
our
Lord
arms
his
dear
Disciples
against
all
disquietude
,
and
over-whelming
sorrow
for
his
Departure
from
them
;
I
have
told
you
before
,
that
when
it
comes
to
pass
ye
might
believe
;
that
is
,
be
assured
that
I
am
not
meer
Man
,
but
truly
and
really
God
,
and
depend
upon
me
for
Life
and
Salvation
.
Observe
,
2.
How
our
Saviour
points
out
the
cause
of
his
Sufferings
.
Namely
,
Satan
and
his
Instruments
,
The
Prince
of
this
World
cometh
;
that
is
,
by
Judas
,
the
Soldiers
,
and
the
High
Priests
,
but
he
has
nothing
in
me
;
that
is
,
he
will
find
no
Sin
or
Corruption
in
me
to
side
with
his
Temptations
,
or
no
guilt
upon
me
to
give
him
any
Advantage
against
me
,
for
I
shall
Die
as
a
perfectly
Innocent
person
.
Christ
in
Suffering
for
our
Sins
,
did
not
only
conflict
with
the
wrath
of
God
,
but
with
the
rage
of
Men
and
Devils
;
yet
all
the
power
and
policy
,
all
the
malice
and
cruelty
of
Satan
cannot
prevail
against
Christ
,
any
further
than
he
voluntarily
yields
and
submits
himself
unto
it
.
The
Prince
of
this
World
cometh
,
but
hath
nothing
in
me
.
Observe
,
3.
That
it
was
Christ's
Love
and
Obedience
to
his
Father
,
that
carried
him
forth
so
chearfully
to
the
work
of
Sufferings
,
supported
him
under
it
,
and
carried
him
thorough
it
.
That
the
World
may
know
that
I
love
the
Father
,
and
as
the
Father
gave
me
Commandment
,
even
so
I
do
.
True
Love
to
God
will
draw
Men
to
Obedience
in
the
hardest
Services
and
Sufferings
;
the
grand
motive
of
Christ's
Sufferings
was
Love
to
his
Father
,
Obedience
to
his
Commands
,
and
a
regard
to
his
Glory
.
Lord
,
Let
thy
Love
and
Obedience
to
thy
Father
in
all
thy
Sufferings
,
be
the
subject
of
our
Admiration
,
and
the
matter
of
our
Imitation
also
.
As
the
Father
gives
us
Commandment
,
so
let
us
always
do
.
CHAP.
XV.
1
I
Am
the
true
vine
,
and
my
Father
is
the
husbandman
.
2.
Every
branch
in
me
that
beareth
not
fruit
,
he
taketh
away
:
and
every
branch
that
beareth
fruit
,
he
purgeth
it
,
that
it
may
bring
forth
more
fruit
.
Observe
here
,
How
our
blessed
Saviour
under
the
Metaphor
of
a
Vine
elegantly
sets
forth
himself
in
his
relation
to
his
visible
Church
,
shewing
under
that
similitude
,
what
his
Father
meant
to
do
with
Judas
,
and
with
all
unfruitful
Branches
like
unto
him
,
even
take
them
away
,
cut
them
off
,
and
throw
them
into
the
Fire
;
but
such
as
are
fruitful
,
he
purges
,
by
his
Word
and
Spirit
,
by
Ordinances
and
Providences
,
by
Mercies
and
Afflictions
,
that
they
may
be
more
aboundingly
and
abidingly
fruitful
.
Learn
hence
,
1.
That
Jesus
Christ
in
his
offices
for
,
and
relation
to
his
People
,
doth
most
fitly
resemble
a
Vine
.
As
the
Vine
is
weak
,
mean
,
and
small
in
outward
appearance
;
not
like
the
Cedar
for
heighth
,
or
like
the
Oak
for
strength
,
so
was
Christ
in
his
state
of
humiliation
;
there
was
no
beauty
in
him
.
Isa.
53.
As
the
Vine
is
a
fruitful
Plant
,
tho'
it
has
little
pomp
,
yet
has
it
much
plenty
,
and
is
only
useful
for
fruit-bearing
,
and
brings
forth
both
plenty
and
variety
of
sweet
fruit
to
make
glad
the
Heart
of
Man
;
thus
the
fruits
of
Christ's
Death
,
Resurrection
,
Ascension
,
and
Intercession
,
are
many
and
great
,
delightful
and
sweet
.
In
a
word
,
as
the
fruit
of
the
Vine
is
pressed
that
it
may
be
Drink
unto
Men
,
so
Christ
submitted
to
be
Trod
in
the
Wine-press
of
God's
Wrath
,
that
thereby
the
sweetest
fruit
and
benefit
might
redound
to
his
People
.
Finally
,
as
the
Vine
is
the
Root
from
which
all
the
Branches
derive
their
nourishment
and
fruitfulness
;
in
like
manner
is
Christ
the
Stock
,
into
which
all
his
Members
are
ingrafted
;
the
Root
in
which
they
all
subsist
,
and
the
fountain
from
whence
their
spiritual
Life
and
Fruitfulness
doth
proceed
and
flow
.
Learn
,
2.
That
as
Christ
is
the
Vine
,
so
his
Father
is
the
Husbandman
;
he
ingrafts
and
implants
all
the
Branches
into
this
Vine
;
the
Plants
of
Righteousness
are
of
his
own
planting
;
he
takes
notice
what
store
of
Fruit
every
Branch
doth
bring
forth
;
and
it
is
his
daily
care
to
dress
and
dung
,
to
purge
and
prune
,
to
support
and
shelter
his
Vineyard
,
that
it
may
bring
forth
Fruit
abundantly
.
Learn
,
3.
That
there
are
two
sorts
of
Branches
in
this
Vnie
,
some
fruitful
,
others
unfruitful
;
some
have
the
visibility
,
but
not
the
reality
of
Branches
;
some
are
branches
only
by
external
profession
,
others
are
so
by
real
implantation
.
Learn
,
4.
That
the
true
Touchstone
whereby
to
discern
one
sort
of
Branches
from
another
,
is
not
by
the
fair
Leaves
of
Profession
,
but
by
the
substantial
Fruits
of
an
Holy
and
Righteous
Conversation
.
Learn
,
5.
That
in
the
most
fruitful
Branches
,
in
the
best
and
holiest
of
Christians
,
there
remains
much
Corruption
to
be
purged
out
,
in
order
to
future
and
farther
fruitfulness
.
Learn
,
6.
That
the
Husbandman's
hand
(
God
the
Father's
)
manages
the
pruning
Knife
of
Affliction
,
in
order
to
his
Peoples
improvement
in
Grace
and
Holiness
;
he
had
rather
see
his
Vine
Bleed
,
than
see
it
Barren
.
Lastly
,
That
such
Branches
as
after
all
the
Husbandman's
Care
and
Cost
remain
unfruitful
,
shall
be
finally
cut
off
and
cast
away
;
as
was
Judas
here
,
who
in
this
Discourse
of
our
Saviour
seems
particularly
and
especially
to
be
aimed
at
:
He
was
a
Branch
in
him
that
bare
no
Fruit
,
who
was
shortly
after
taken
away
and
went
to
his
own
place
.
3
Now
ye
are
clean
through
the
word
which
I
have
spoken
unto
you
.
4
Abide
in
me
,
and
I
in
you
.
As
the
branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
Vine
:
no
more
can
ye
,
except
ye
abide
in
me
.
5
I
am
the
vine
,
ye
are
the
branches
:
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
:
for
without
me
ye
can
do
nothing
.
Our
Saviour
having
in
the
former
Verses
distinguished
his
Disciples
into
two
sorts
;
some
that
were
Members
of
his
Body
the
Church
,
and
Branches
of
him
the
true
Vine
,
by
outward
shew
and
visible
profession
only
;
others
that
are
spiritually
ingrafted
into
him
,
and
do
bring
forth
much
fruit
;
now
in
this
third
Verse
,
Christ
tells
his
Disciples
which
number
they
were
of
:
Now
(
saith
he
)
ye
are
clean
,
thro'
the
word
which
I
have
spoken
unto
you
;
that
is
,
Now
that
Judas
the
Traitour
,
that
Dead
,
Rotten
,
fruitless
Branch
,
is
cut
off
and
cast
out
,
ye
are
all
clean
,
thro'
the
cleansing
Power
and
Vertue
of
my
Word
and
Doctrine
.
Learn
hence
,
1.
That
such
as
are
justified
by
the
Blood
,
and
sanctified
by
the
Spirit
of
Christ
,
are
in
Christ's
Account
clean
,
notwithstanding
their
many
spots
and
manifold
imperfections
.
Now
are
ye
clean
.
2.
That
as
the
Blood
of
Christ
is
the
meritorious
,
and
the
Spirit
of
Christ
the
efficacious
;
so
the
word
of
Christ
is
the
Instrumental
cause
of
a
Believer's
Purification
and
Cleansing
.
Now
are
ye
clean
through
the
word
which
I
have
spoken
unto
you
.
Abide
in
me
,
and
I
in
you
.
That
is
,
Abide
in
me
,
and
I
will
abide
in
you
;
Abide
in
me
,
not
only
by
an
outward
and
visible
Profession
,
but
by
a
real
and
fiducial
Adherence
;
and
I
will
abide
in
you
,
by
the
influences
and
operations
of
my
Holy
Spirit
.
The
Union
and
Conjunction
between
Christ
and
his
Members
is
mutual
,
they
abide
in
him
by
Faith
and
dependance
,
and
he
abides
in
them
by
the
indwelling
presence
of
his
Grace
and
Spirit
.
Abide
in
me
,
and
I
will
abide
in
you
.
Observe
,
Farther
the
Reason
which
Christ
gives
,
why
they
should
thus
abide
in
him
,
because
without
Union
with
him
,
without
interest
in
him
,
without
influences
of
Grace
derived
from
him
;
they
could
bring
forth
no
fruit
for
him
,
nor
do
any
thing
that
is
truly
acceptable
and
well-pleasing
to
him
.
As
the
Branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
Vine
,
no
more
can
ye
except
ye
abide
in
me
,
for
without
me
ye
can
do
nothing
.
That
is
,
As
brances
sever'd
from
the
Vine
cannot
live
nor
bear
Fruit
,
so
neither
can
Christians
separated
from
Christ
,
and
without
deriving
vertue
from
him
do
any
thing
spiritually
good
and
well-pleasing
in
the
sight
of
God
.
Learn
hence
,
That
not
only
unregenerate
Men
do
labour
under
an
impotency
,
to
that
which
is
spiritually
good
,
but
even
Disciples
themselves
,
without
daily
dependance
upon
Christ
,
and
without
constant
communications
of
Grace
from
him
,
can
do
nothing
in
a
lively
and
acceptable
way
and
manner
unto
him
;
without
me
Ye
can
do
nothing
,
you
that
are
Branches
of
me
the
true
Vine
.
6
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
,
and
is
withered
;
and
men
gather
them
,
and
cast
them
into
the
fire
,
and
they
are
burned
.
Here
our
Holy
Lord
discovers
the
sad
and
deplorable
Condition
of
such
professors
,
who
pretending
Relation
to
Christ
,
do
yet
bring
forth
no
fruit
unto
him
;
he
calls
them
wither'd
Branches
fit
only
for
the
Fire
.
Learn
hence
,
That
such
as
have
had
a
long
standing
in
God's
Vineyard
,
and
contented
themselves
with
a
withered
profession
;
they
are
in
great
danger
of
having
God's
blasting
added
to
their
Barrenness
.
All
their
parts
and
gifts
and
common
Graces
will
wither
,
and
their
fair
Blossoms
of
Profession
will
drop
off
;
and
at
the
great
Day
the
Angels
will
gather
these
fruitless
Branches
together
and
cast
them
into
Hell
fire
.
7
If
ye
abide
in
me
,
and
my
words
abide
in
you
,
ye
shall
ask
what
ye
will
,
and
it
shall
be
done
unto
you
.
Observe
here
,
1.
A
glorious
priviledge
declared
.
Ask
what
ye
will
,
it
shall
be
done
unto
you
.
Not
that
we
are
hereby
warranted
to
ask
what
we
please
at
God's
hand
,
but
our
Will
must
be
limited
by
the
Word
and
Will
of
God
;
we
must
pray
in
Faith
,
and
in
the
Name
and
Mediation
of
Jesus
Christ
,
and
with
a
single
Eye
at
the
Glory
of
God
.
Observe
,
2.
The
Condition
upon
which
this
priviledge
is
attainable
.
If
ye
abide
in
me
,
and
my
word
abide
in
you
;
that
is
,
practically
and
experimentally
.
If
my
Doctrine
and
Commands
abide
in
your
Hearts
,
and
dispose
you
to
an
Holy
fruitfulness
in
your
Lives
,
then
shall
all
your
just
requests
be
granted
.
Learn
,
That
such
as
by
Faith
embrace
the
Promises
,
and
by
Obedience
live
up
to
the
Precepts
of
the
Gospel
,
may
in
Prayer
humbly
ask
of
God
what
they
will
,
with
a
due
Submission
to
the
Wisdom
and
Will
of
God
.
8
Herein
is
my
Father
glorified
,
that
ye
bear
much
fruit
,
so
shall
ye
be
my
disciples
.
Our
Lord
here
exhorts
his
Followers
to
an
Holy
fruitfulness
in
good
works
by
a
double
Argument
.
One
drawn
from
the
Glory
of
God
.
Herein
is
my
Father
glorified
.
The
other
from
their
own
Advantage
;
so
shall
ye
be
my
Disciples
.
That
is
,
hereby
ye
shall
evidence
and
prove
your selves
to
be
my
Disciples
.
Learn
hence
,
That
a
Christian's
abounding
fruitfulness
in
good
works
,
will
abundantly
conduce
to
the
Honour
and
Glory
of
God
,
and
also
to
his
own
Peace
and
Comfort
,
by
being
the
best
evidence
of
his
Discipleship
.
9
As
the
Father
hath
loved
me
,
so
have
I
loved
you
:
continue
ye
in
my
love
.
Lord
!
What
a
comparison
is
here
.
As
the
Father
hath
loved
me
,
so
have
I
loved
you
;
he
doth
not
say
,
as
the
Father
hath
loved
me
,
so
have
I
loved
him
;
but
so
have
I
loved
you
;
nor
doth
he
say
,
as
God
hath
loved
me
,
so
have
I
loved
you
;
but
As
the
Father
,
it
is
,
verbum
dilectionis
,
a
word
importing
dearness
of
Affection
;
nor
doth
he
say
,
the
Father
hath
loved
me
,
and
I
love
you
;
but
as
the
Father
hath
loved
me
,
so
have
I
loved
you
;
nor
doth
he
say
,
as
the
Father
hath
loved
me
,
so
will
I
love
you
:
but
so
have
I
loved
you
.
This
shews
the
priority
of
Christ's
love
,
that
he
loved
us
first
,
and
also
denotes
the
invincible
constancy
of
his
love
,
and
the
indubitable
certainty
thereof
.
I
have
loved
you
:
Follow
me
from
Heaven
to
Earth
,
and
from
Earth
to
Heaven
again
;
and
you
will
find
that
every
step
I
have
taken
hath
been
in
love
.
Learn
,
1.
That
the
Lord
Jesus
Christ
has
given
full
and
ample
Demonstration
of
his
great
and
wonderful
love
unto
his
Church
and
People
.
2.
That
it
is
the
Duty
,
and
ought
to
be
the
singular
care
of
every
Christian
,
to
preserve
the
sweet
sense
and
inward
diffusions
of
Christ's
love
in
their
own
Souls
.
Continue
ye
in
my
love
.
10
If
ye
keep
my
commandments
,
ye
shall
abide
in
my
love
:
even
as
I
have
kept
my
Fathers
commandments
,
and
abide
in
his
love
.
Christ
had
told
his
Disciples
in
the
foregoing
Verse
,
That
he
had
loved
them
,
even
as
the
Father
had
loved
him
.
That
is
,
with
an
eternal
love
,
with
a
real
and
operative
love
;
with
an
immutable
and
constant
love
.
In
this
Verse
he
directs
them
how
they
may
continue
in
the
sense
of
his
Love
.
Namely
,
By
their
constant
Obedience
to
his
Commands
,
as
his
Obedience
to
his
Father's
Commands
had
secured
him
a
continuance
in
his
Father's
Love
.
If
ye
keep
my
Commandments
,
ye
shall
abide
in
my
love
.
That
is
,
in
the
sense
of
my
Love
,
and
under
the
sweet
apprehensions
of
it
.
Learn
hence
,
That
as
our
Obedience
to
Christ
is
the
best
Evidence
of
our
Love
to
him
,
so
is
it
the
best
means
to
preserve
and
keep
us
in
the
sense
and
assurance
of
his
Love
to
us
.
11
These
thing
have
I
spoken
unto
you
that
my
joy
might
remain
in
you
,
and
that
your
joy
might
be
full
.
In
these
words
our
Saviour
declares
the
Ground
and
Reason
,
why
he
did
so
vehemently
press
and
urge
the
Duty
of
being
universally
fruitful
upon
his
Disciples
,
and
that
was
twofold
.
1.
That
his
joy
might
remain
in
them
.
That
is
,
That
the
joy
which
he
had
in
their
Holiness
and
Obedience
might
remain
with
him
;
nothing
is
more
desired
by
Christ
,
than
that
he
may
have
cause
continually
to
rejoyce
in
the
Faith
and
fruitfulness
of
his
People
.
2.
That
their
joy
in
him
might
be
full
.
This
latter
arises
from
the
former
;
our
joy
in
Christ
results
from
Christ's
joy
in
us
;
his
delight
in
us
,
causes
us
abundantly
to
delight
in
him
.
Learn
hence
,
That
nothing
is
more
desired
by
Christ
,
than
that
the
joy
of
his
People
should
be
a
full
,
solid
,
constant
,
and
uninterrupted
joy
.
2.
That
the
only
way
and
means
in
order
thereunto
,
is
by
an
Holy
fruitfulness
in
good
works
.
All
these
things
have
I
spoken
unto
you
,
that
my
joy
may
remain
in
you
,
and
that
your
joy
might
be
full
.
12
This
is
my
commandment
,
That
ye
love
one
another
,
as
I
have
loved
you
.
Our
Lord
had
often
in
this
farewel
Sermon
,
of
his
,
to
his
dear
Disciples
,
pressed
upon
them
the
Duty
of
loving
one
another
.
ch.
13
,
and
14.
And
yet
here
he
enforces
it
again
from
his
own
Example
.
As
I
have
loved
you
,
so
love
you
one
another
;
that
is
,
as
truly
and
as
sincerely
for
the
manner
,
tho'
not
to
the
same
proportion
and
degree
.
Learn
hence
,
That
for
the
Disciples
of
Christ
to
love
one
another
upon
such
grounds
,
and
in
such
a
way
as
he
loved
them
,
is
that
which
his
heart
greatly
desires
and
is
very
much
set
upon
.
2.
That
Christ's
love
unto
Believers
is
both
an
obligation
unto
mutual
love
,
and
also
a
pattern
and
example
for
it
.
This
is
my
commandment
,
that
ye
love
one
another
as
I
have
loved
you
.
13
Greater
love
hath
no
man
than
this
,
that
a
man
lay
down
his
life
for
his
friends
.
Here
our
Saviour
gives
his
Disciples
an
Evidence
of
the
greatness
of
his
love
unto
them
.
Namely
,
In
his
readiness
to
lay
down
his
Life
for
them
,
which
is
the
highest
expression
of
Love
to
our
dearest
Friends
,
because
Life
is
the
greatest
earthly
blessing
.
Learn
hence
,
That
Christ's
Love
in
laying
down
his
Life
for
his
People
was
a
matchless
Love
;
for
whilst
they
were
Enemies
to
him
,
he
had
a
friendly
respect
for
them
,
and
never
ceased
till
he
had
brought
them
into
a
covenant
of
friendship
with
himself
.
14
Ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
.
Here
Christ
invites
his
People
to
Obedience
,
by
the
honourable
title
of
Friends
.
Ye
are
my
Friends
.
1.
Actively
,
you
will
declare
and
manifest
your selves
to
be
my
Friends
.
2.
Passively
,
I
will
declare
my self
to
be
your
Friend
.
Learn
hence
,
1.
How
condescending
is
the
Love
of
Christ
,
in
calling
his
Servants
by
the
name
of
Friends
.
2.
How
glorious
is
the
Believer's
Relation
to
Christ
,
in
being
one
of
his
Friends
.
3.
How
grateful
is
Obedience
to
Christ
,
seeing
it
dignifies
the
Practisers
of
it
,
with
the
Title
of
his
Friends
.
4.
Our
Conformity
to
Christ
consists
not
so
much
in
imitation
of
what
he
did
,
as
in
Obedience
to
what
he
prescrib'd
.
Some
Actions
of
Christ
are
unimitable
,
but
all
his
Commands
are
obeyable
.
5.
That
nothing
short
of
an
humble
,
uniform
,
chearful
and
constant
Obedience
to
the
Commands
of
Christ
,
will
Evidence
the
Truth
of
our
Relation
to
him
,
and
the
sincerity
of
our
friendship
with
him
.
Then
only
are
ye
my
friends
,
when
you
do
whatever
I
command
you
.
15
Henceforth
I
call
you
not
servants
;
for
the
servant
knoweth
not
what
his
lord
doeth
:
but
I
have
called
you
friends
;
for
all
things
that
I
have
heard
of
my
Father
,
I
have
made
known
unto
you
.
By
these
words
Christ
declares
the
Reason
why
he
was
pleased
to
change
his
stile
,
and
call
his
Disciples
Friends
instead
of
Servants
.
Namely
,
Because
of
his
Communication
of
Secrets
to
them
,
which
Servants
are
not
admitted
to
the
knowledge
of
.
Henceforth
I
call
you
not
Servants
;
that
is
,
not
meer
Servants
,
not
that
they
were
to
be
exempted
from
Obedience
;
(
for
that
is
called
for
in
the
foregoing
Verse
,
)
but
Christ
treated
them
now
with
the
kindness
and
familiarity
of
Friends
;
being
about
to
leave
them
,
he
unbosoms
himself
unto
them
,
saying
,
All
things
that
I
have
heard
of
my
father
I
have
made
known
unto
you
.
Not
,
as
if
Christ
had
communicated
the
infinite
Treasures
of
knowledge
to
them
,
which
the
Father
had
imparted
to
him
;
but
he
speaks
here
as
the
Prophet
of
his
Church
,
that
as
such
he
had
revealed
all
things
needful
for
them
to
know
in
order
to
Salvation
;
all
things
belonging
to
their
Case
and
State
;
as
a
Counsellour
doth
not
impart
all
his
knowledg
to
his
Clients
;
but
all
that
is
necessary
for
his
Client
to
understand
and
know
,
that
he
makes
known
unto
him
;
relating
to
his
own
Case
.
Learn
hence
,
1.
That
all
Christ's
Disciples
are
his
Servants
,
and
all
his
Servants
are
his
Friends
,
in
regard
of
intimate
Communion
and
tender
usage
.
Henceforth
I
call
you
not
servants
but
friends
.
And
after
his
Resurrection
he
called
them
Brethren
,
John
20.17
.
The
Dignity
of
Believers
is
a
growing
Dignity
,
the
longer
they
follow
Christ
,
the
higher
priviledges
are
indulged
to
them
.
Learn
,
2.
That
all
the
Fathers
counsel
concerning
our
Salvation
,
and
so
far
as
it
is
needful
and
necessary
for
us
to
know
,
is
faithfully
revealed
by
Christ
to
his
Church
;
he
being
constituted
by
God
the
Father
to
be
the
great
Prophet
and
Instructer
of
it
.
All
things
that
I
have
heard
of
the
Father
I
have
made
known
unto
you
.
16
Ye
have
not
chosen
me
,
but
I
have
chosen
you
,
and
ordained
you
,
that
you
should
go
and
bring
forth
fruit
,
and
that
your
fruit
should
remain
:
that
whatsoever
ye
shall
ask
of
the
Father
in
my
name
,
he
may
give
it
you
.
Here
our
Saviour
gives
another
Instance
and
Evidence
of
his
Love
to
his
Disciples
;
He
tells
them
that
his
mercy
and
free
goodness
had
prevented
them
in
their
election
to
Eternal
Salvation
,
and
in
their
vocation
unto
the
Office
of
Apostleship
.
Ye
have
not
chosen
me
,
to
be
your
Master
and
Lord
,
but
I
have
chosen
you
,
to
be
my
Disciples
,
Friends
,
and
Servants
.
2.
He
acquaints
them
with
the
end
,
design
,
and
intention
of
his
,
in
chusing
of
them
.
Namely
,
That
they
bring
forth
fruit
,
and
persevere
therein
,
even
in
all
the
Fruits
of
Holiness
and
Obedience
;
which
are
to
the
Praise
and
Glory
of
God
by
Jesus
Christ
.
I
have
ordained
you
that
you
should
bring
forth
fruit
,
and
that
your
fruit
should
Remain
.
3.
He
directs
them
that
in
order
to
their
being
fruitful
,
they
should
have
access
to
the
Father
through
him
,
for
whatever
they
wanted
and
stood
in
need
of
.
Whatsoever
ye
shall
ask
the
Father
in
my
Name
he
will
give
it
you
.
Learn
hence
,
That
all
those
whom
God
hath
chosen
,
and
called
to
the
knowledge
and
Service
of
Jesus
Christ
,
do
and
will
make
it
their
chief
care
and
endeavours
to
bring
forth
Fruit
,
and
to
persevere
therein
to
their
Lives
end
.
I
have
chosen
you
,
that
you
should
bring
forth
fruit
,
and
that
your
fruit
should
remain
.
17
These
things
I
command
you
,
that
ye
love
one
another
.
18
If
the
world
hate
you
,
ye
know
that
it
hated
me
before
it
hated
you
.
19
If
ye
were
of
the
world
,
the
world
would
love
his
own
:
but
because
ye
are
not
of
the
world
,
but
I
have
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
20
Remember
the
word
that
I
said
unto
you
,
The
servant
is
not
greater
then
the
lord
.
If
they
have
persecuted
me
,
they
will
also
persecute
you
:
if
they
have
kept
my
saying
,
they
will
keep
yours
also
.
21
But
all
these
things
will
they
do
unto
you
for
my
names
sake
,
because
they
know
not
him
that
sent
me
.
Observe
here
,
1.
With
what
frequency
and
importunity
our
Lord
inculcates
and
presses
the
Duty
of
mutual
Love
upon
his
Disciples
.
I
command
you
to
love
one
another
.
It
denotes
the
great
importance
of
the
Duty
,
and
the
great
aversness
and
backwardness
of
our
Hearts
to
the
performance
of
it
.
And
if
we
consider
the
Disciples
as
Apostles
,
and
Ministers
of
the
Gospel
;
it
intimates
to
us
the
necessity
of
mutual
Love
amongst
the
dispensers
of
the
Gospel
,
as
conducing
exceedingly
to
the
welfare
and
benefit
of
the
Church
of
God
,
over
which
he
hath
set
them
.
Observe
,
2.
The
Argument
which
our
Saviour
makes
use
of
to
press
his
Disciples
in
general
,
and
his
Ministers
and
Ambassadours
in
particular
to
love
each
other
;
and
that
is
,
because
the
World
would
certainly
hate
them
.
Learn
hence
,
That
the
World's
hatred
of
the
Members
and
Ministers
of
Christ
is
,
and
ought
to
be
esteemed
by
them
,
a
strong
Argument
to
excite
and
persuade
them
to
Love
one
another
;
for
this
is
subjoined
as
an
Argument
to
press
mutual
Love
,
that
we
are
sure
to
meet
with
the
World's
hatred
.
Observe
,
3.
The
several
Arguments
by
way
of
encouragement
,
which
Christ
propounds
to
Comfort
his
Members
and
Ministers
against
the
World's
hatred
.
1.
Argument
is
taken
from
his
own
Lot
and
usage
,
when
here
in
the
World
,
he
met
with
the
very
same
before
them
.
The
World
hated
me
before
it
hated
you
.
Learn
hence
,
That
Hatred
and
Persecution
from
the
World
,
need
not
seem
hard
to
the
Saints
,
if
they
consider
what
a
shock
Christ
,
before
them
,
had
upon
him
;
he
is
the
prime
Object
of
the
World's
Hatred
,
and
they
who
hate
his
Members
much
,
do
hate
him
more
;
because
of
their
likeness
to
him
,
and
resemblance
of
him
.
A
second
Argument
of
Comfort
under
the
World's
Hatred
,
is
this
,
That
it
will
evidence
they
are
not
of
the
World
;
but
chosen
out
of
the
World
.
v.
19.
Because
ye
are
not
of
the
World
,
but
I
have
chosen
you
out
of
the
World
,
therefore
the
World
hates
you
.
Hence
learn
,
1.
That
the
Children
of
God
though
in
the
World
,
yet
they
are
not
of
the
World
;
they
have
not
the
Spirit
of
the
World
in
them
,
nor
is
the
Conversation
of
the
World
led
by
them
.
2.
That
the
difference
betwixt
them
that
are
of
the
World
,
and
those
that
are
chosen
out
of
the
World
is
of
God's
making
.
I
have
chosen
you
out
of
the
World
.
3.
That
such
Christians
as
are
separated
from
the
World
in
Judgment
,
Affection
and
Practice
,
must
for
that
reason
expect
to
be
Hated
and
Persecuted
by
the
World
.
Because
ye
are
not
of
the
World
,
therefore
the
World
hates
you
.
The
Third
Argument
for
Consolation
and
Support
,
under
the
World's
hatred
,
is
taken
from
our
Relation
to
Christ
,
as
Servants
to
a
Master
,
v.
20.
Remember
,
the
Servant
is
not
greater
than
his
Lord
.
As
if
Christ
had
said
,
is
it
equal
,
That
you
should
expect
better
Treatment
than
my self
,
either
as
to
your
Persons
or
Ministry
?
or
that
you
should
expect
that
the
World
should
better
Receive
your
Doctrine
than
it
did
mine
before
you
?
Learn
hence
,
That
neither
the
Members
nor
Ministers
of
Christ
can
,
nor
ought
to
expect
better
Entertainment
in
,
and
from
,
the
World
than
he
their
Master
found
before
them
.
The
Servant
is
not
above
his
Master
,
nor
greater
than
his
Lord
.
A
Fourth
Argument
to
support
them
under
the
Burthen
of
the
World's
Hatred
,
is
taken
from
the
goodness
of
the
Cause
,
for
which
they
were
to
Suffer
,
Namely
,
For
Christ's
Name
sake
.
v.
21.
All
these
things
will
they
do
unto
you
for
my
name
sake
.
Hence
learn
,
1.
That
it
is
the
Duty
of
all
,
but
especially
the
Ministers
of
Christ
,
to
own
the
Name
of
Christ
,
to
stand
up
in
defence
of
his
Name
and
Truth
,
his
Glory
and
Honour
;
what
opposition
soever
they
meet
with
for
the
same
.
Learn
,
2.
That
the
great
quarrel
of
the
World
against
the
Disciples
of
Christ
,
is
for
the
Name
of
Christ
,
whatever
may
be
pretended
;
this
is
the
ground
of
the
quarrel
.
22
If
I
had
not
come
,
and
spoken
unto
them
,
they
had
not
had
sin
:
but
now
they
have
no
cloke
for
their
sin
.
These
Words
are
not
to
be
understood
Absolutely
but
Comparatively
;
as
if
Christ
had
said
,
had
not
I
come
amongst
them
in
my
Incarnation
,
and
Preached
personally
to
them
the
Doctrine
of
Salvation
,
and
confirmed
that
Doctrine
by
miraculous
operations
,
they
might
have
pleaded
Ignorance
in
some
measure
;
and
,
they
had
not
had
sin
;
that
is
,
they
had
not
had
the
Sin
of
Unbelief
,
and
Gospel-Contempt
to
Answer
for
;
or
had
not
had
so
great
a
measure
of
any
kind
of
Sin
to
Answer
for
,
as
now
they
have
;
but
would
have
had
more
to
say
in
excuse
,
or
for
a
cover
for
their
Sin
than
now
they
can
.
But
now
they
have
no
Cloak
for
their
Sin
;
That
is
,
they
are
totally
inexcusable
,
and
have
not
the
least
colour
or
pretence
for
their
obstinate
unbelief
.
Learn
hence
,
1.
That
Sins
of
Ignorance
are
as
it
were
no
Sins
compared
with
Sins
committed
against
light
and
Knowledge
.
2.
That
Sins
committed
against
Gospel-Light
,
are
of
an
heinous
Nature
,
and
Aggravated
Guilt
,
as
being
committed
against
the
very
Remedy
.
3.
That
the
Gospel
where
it
is
plainly
preached
doth
take
away
all
pretence
and
excuse
from
Sinners
.
Now
they
have
no
Cloak
for
their
Sin
.
23
He
that
hateth
me
,
hateth
my
Father
also
.
24
If
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
not
had
sin
:
but
now
they
have
both
seen
,
and
hated
both
me
and
my
Father
.
25
But
this
cometh
to
pass
,
that
the
word
might
be
fulfilled
that
is
written
in
their
law
,
they
hated
me
without
a
cause
.
These
words
declare
the
heinous
Nature
of
the
Pharisees
sin
,
in
hating
and
persecuting
Christ
,
who
had
done
before
their
Eyes
such
Works
as
no
Man
besides
him
,
or
before
him
,
ever
did
;
he
acting
by
his
own
Power
.
Peter
healed
the
lame
Man
,
Acts
3.
but
it
was
in
the
Name
of
Jesus
of
Nazareth
;
But
Christ
healed
the
sick
and
raised
the
dead
in
his
own
Name
,
and
by
a
special
Word
of
Command
;
I
say
unto
thee
,
Arise
:
Yet
did
the
Pharisees
hate
him
and
his
Father
,
according
to
the
Prediction
,
Psalm
35.19
.
They
hated
me
without
a
cause
.
Which
being
spoken
of
David
in
Type
,
received
a
more
eminent
Accomplishment
in
Christ
the
Son
of
David
.
Learn
hence
,
1.
That
let
Men
pretend
to
never
so
much
Holiness
or
Respect
to
God
,
yet
if
they
hate
Christ
,
and
despise
his
Gospel
,
they
are
haters
of
God
,
who
is
One
in
Essence
and
Nature
with
his
Son
:
He
that
hateth
me
,
hateth
my
Father
also
.
Learn
,
2.
That
no
Miracles
wrought
by
mortal
Men
,
were
ever
comparable
with
the
Miracles
wrought
by
Christ
the
Son
of
God
;
his
did
surpass
them
all
,
in
number
,
kind
,
and
manner
of
doing
them
;
by
his
own
Authority
,
in
his
own
Name
,
and
not
as
others
,
who
obtained
their
Power
by
Prayer
from
God
.
I
have
done
amongst
them
the
works
which
none
other
man
did
.
Learn
,
3.
That
Christ's
having
confirmed
his
Doctrine
by
such
unparallel'd
Miracles
as
the
World
was
never
before
acquainted
with
,
doth
aggravate
the
sin
of
those
that
are
Haters
of
his
Person
,
Despisers
of
his
Doctrine
,
and
Reproachers
of
his
Miracles
.
It
being
just
with
God
,
when
Men
obstinately
shut
their
Eyes
and
will
not
see
,
judicially
to
close
their
Eyes
and
say
,
They
shall
not
see
.
26
But
when
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
truth
,
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
.
27
And
ye
also
shall
bear
witness
,
because
ye
have
been
with
me
from
the
beginning
.
Here
our
Holy
Lord
Comforts
himself
,
that
tho'
he
had
lain
then
under
many
Aspersions
and
Scandals
from
the
World
,
yet
all
these
should
be
done
away
by
the
coming
of
the
Holy
Spirit
,
who
should
testifie
of
him
,
and
make
his
Person
and
Doctrine
to
be
acknowledged
in
the
World
;
and
that
they
themselves
should
bear
witness
of
him
,
who
had
been
with
him
from
the
beginning
;
that
is
,
since
he
first
began
to
exercise
his
Prophetick
Office
.
Observe
here
,
1.
That
Father
,
Son
,
and
Holy
Spirit
,
are
Three
distinct
Persons
in
the
Godhead
.
2.
That
the
Holy
Ghost
proceedeth
from
the
Father
and
the
Son
:
Here
the
Son
is
said
to
send
him
;
and
as
to
the
Father
,
he
is
said
to
proceed
from
him
.
If
the
Holy
Ghost
doth
not
proceed
from
the
Son
,
why
is
he
called
the
Spirit
of
the
Son
?
Gal.
4.6
.
Why
is
he
said
here
to
be
sent
by
the
Son
?
The
Comforter
whom
I
will
send
unto
you
from
the
Father
.
And
if
the
Spirit
doth
not
proceed
from
the
Son
,
what
personal
Relation
can
we
conceive
betwixt
the
Son
and
the
Spirit
.
Observe
,
3.
That
it
is
the
high
Dignity
and
Honour
of
the
Apostles
and
Ministers
of
Christ
,
that
the
Spirit
beareth
no
Testimony
unto
Christ
,
but
with
and
according
to
the
Testimony
given
by
them
;
for
here
it
is
conjoyned
,
He
shall
testifie
of
me
;
and
ye
also
shall
bear
witness
,
who
have
been
with
me
from
the
beginning
.
CHAP.
XVI
.
1
THese
things
have
I
spoken
unto
you
,
that
ye
should
not
be
offended
.
2
They
shall
put
you
out
of
the
synagogues
:
yea
,
the
time
cometh
,
that
whosoever
killeth
you
will
think
that
he
doeth
God
service
.
3
And
these
things
will
they
do
unto
you
,
because
they
have
not
known
the
Father
,
nor
me
.
4
But
these
things
have
I
told
you
,
that
when
the
time
shall
come
,
ye
may
remember
that
I
told
you
of
them
.
And
these
things
I
said
unto
you
at
the
beginning
,
because
I
was
with
you
.
In
the
close
of
the
foregoing
Chapter
our
blessed
Saviour
had
acquainted
his
Disciples
with
the
hatred
and
hard
usage
which
they
were
like
to
meet
with
from
the
World
;
and
here
he
intimates
to
them
the
Reason
why
he
did
so
much
insist
upon
the
Subject
;
namely
,
not
to
sadden
their
Hearts
and
grieve
their
Spirits
before
their
Sufferings
came
,
but
that
they
might
not
be
offended
,
discouraged
,
or
scandalized
at
them
when
they
came
,
but
prepared
for
them
and
armed
against
them
.
Hence
Learn
,
1.
That
all
Afflictions
,
but
especially
Persecutions
,
are
so
searching
and
trying
,
that
the
best
of
Christians
have
need
to
be
guarded
against
them
,
that
they
may
not
be
offended
at
them
.
2.
That
it
was
the
great
Design
of
Christ
to
Arm
his
Disciples
against
the
Scandal
of
the
Cross
,
lest
stumbling
at
that
which
they
expected
not
,
they
should
fall
from
the
Profession
of
Christianity
.
These
things
have
I
spoken
unto
you
,
that
ye
should
not
be
offended
.
Observe
,
2.
How
our
Saviour
instances
in
two
particular
sorts
and
kinds
of
Sufferings
which
his
Disciples
were
to
expect
,
in
the
World
and
from
the
World
,
namely
,
Excommunication
and
Martyrdom
,
ver.
2.
They
shall
put
you
out
of
their
Synagogues
;
that
is
,
exclude
them
from
all
their
Assemblies
both
Civil
and
Religious
,
and
shall
not
only
think
it
lawful
,
but
a
very
acceptable
Service
to
God
,
to
put
them
to
death
:
Whosoever
killeth
you
,
will
think
that
he
doth
God
service
.
Observe
,
3.
How
Christ
discovers
to
his
dear
Disciples
,
the
Cause
and
Ground
of
the
World's
Hatred
against
them
,
and
Enmity
towards
them
;
namely
,
their
Ignorance
of
the
Father
and
himself
,
ver.
3.
These
things
will
they
do
,
because
they
have
not
known
the
Father
,
nor
me
.
From
whence
we
may
Learn
,
That
all
the
Persecutions
of
the
Saints
,
do
speak
in
Persecutors
an
Ignorance
both
of
God
the
Father
and
of
Jesus
Christ
his
Son
.
All
Persecution
springs
from
Ignorance
as
well
as
from
Malice
.
And
Men
who
continue
ignorant
of
God
and
Christ
,
are
in
danger
of
turning
Persecutors
,
if
they
have
a
temptation
to
it
.
Observe
,
4.
How
our
Lord
again
forewarns
his
Disciples
of
their
approaching
Sufferings
,
to
the
intent
that
they
might
remember
that
he
had
foretold
them
of
them
,
and
would
not
fail
to
support
them
under
them
.
He
had
often
told
them
in
general
of
Persecutions
and
Troubles
which
they
must
expect
to
meet
with
,
but
did
not
till
now
intimate
the
kinds
and
degrees
of
those
Sufferings
,
with
respect
to
their
Weakness
;
and
because
,
whilst
he
was
with
them
,
he
himself
bear
the
brunt
of
all
;
the
Worlds
Rage
falling
upon
him
,
letting
them
along
.
But
after
his
Ascension
,
when
the
Malice
of
Satan
and
wicked
Men
could
not
reach
him
,
then
did
the
Storm
fall
upon
them
.
Hence
learn
,
1.
That
Christ
is
so
tender
of
his
Disciples
Weakness
,
that
he
will
not
put
them
upon
the
hardship
of
Sufferings
till
they
be
trained
up
and
prepared
for
them
.
2.
That
it
may
encourage
the
Saints
in
and
under
their
Sufferings
,
that
Christ
himself
is
the
great
Object
of
the
Persecutors
Malice
;
and
they
only
so
,
for
his
sake
;
for
could
they
reach
him
,
they
would
not
concern
themselves
with
them
.
Learn
,
3.
That
the
Saints
of
God
,
after
long
Exemption
and
Freedom
from
Sufferings
,
must
expect
that
Storms
will
arise
,
Clouds
gather
thick
,
and
Trials
come
on
a
pace
;
and
their
being
under
one
Trial
,
will
not
hide
or
shelter
them
from
another
.
5
But
now
I
go
my
way
to
him
that
sent
me
,
and
none
of
you
asketh
me
,
Whither
goest
thou
?
6
But
because
I
have
said
these
things
unto
you
,
sorrow
hath
filled
your
heart
.
Observe
here
,
How
our
Saviour
again
intimates
to
his
Disciples
his
speedy
departure
from
them
,
and
reproves
them
for
being
so
sadded
as
it
,
and
concerned
for
it
;
without
considering
the
End
and
Design
of
it
,
and
the
Benefit
and
Advantage
they
were
to
receive
by
it
.
Here
we
see
how
the
Disciples
Thoughts
were
wholly
taken
up
about
themselves
,
what
they
should
do
for
want
of
Christ's
bodily
Presence
,
without
being
instant
with
him
to
know
whither
he
was
going
,
and
what
Benefit
he
should
reap
,
and
they
might
expect
from
his
departure
.
Learn
hence
,
That
Christ's
Disciples
ought
not
so
much
to
have
lamented
the
loss
of
his
bodily
Presence
,
as
to
have
rejoyced
in
his
Glorious
Exaltation
,
and
in
their
own
Advantages
by
his
Death
,
Resurrection
and
Ascention
.
None
of
you
ask
me
,
Whither
goest
thou
?
But
sorrow
hath
filled
your
heart
.
7
Nevertheless
,
I
tell
you
the
truth
;
It
is
expedient
for
you
that
I
go
away
:
for
if
I
go
not
away
,
the
Comforter
will
not
come
unto
you
;
but
if
I
depart
,
I
will
send
him
unto
you
.
In
these
words
our
Saviour
urges
his
Disciples
to
submit
to
his
Departure
,
as
that
which
would
make
way
for
his
sending
the
Comforter
to
them
;
which
he
assures
them
would
be
of
more
Advantage
to
them
than
his
own
stay
and
continuance
amongst
them
.
Thence
learn
,
That
the
Presence
of
the
Holy
Spirit
with
us
,
is
a
greater
Comfort
and
Advantage
to
us
,
than
the
Presence
of
Christ
in
the
Flesh
amongst
us
.
Christ's
bodily
Presence
was
comfortable
,
but
the
Spirit
is
more
intimately
a
Comforter
than
Christ
in
his
fleshly
Presence
:
Because
the
Spirit
can
comfort
all
Believers
at
once
,
in
all
Places
;
but
Christ's
bodily
Presence
can
comfort
but
few
,
and
that
in
one
Place
only
,
at
once
.
Christ
did
converse
with
his
Disciples
outwardly
,
but
the
Spirit
possess'd
himself
of
their
Hearts
inwardly
.
Now
for
the
Spirit
to
dwell
in
us
,
is
more
advantagious
than
to
have
Christ
dwell
in
the
Flesh
amongst
us
.
The
Benefit
of
Christ's
Conversation
was
great
,
but
the
Advantage
of
the
Spirit
's
Renovation
and
holy
Inspirations
is
much
greater
:
The
one
encourages
and
excites
us
to
be
Holy
,
but
the
other
quickens
and
enables
us
to
be
Holy
.
Therefore
well
might
Christ
say
,
It
is
expedient
,
or
highly
necessary
and
advantagious
for
you
,
that
I
go
away
.
He
subjoyns
a
Reason
;
If
I
go
not
away
,
the
Comforter
will
not
come
;
but
if
I
depart
,
I
will
send
him
to
you
.
Whence
we
learn
,
That
Christ's
Ascension
was
indispensably
necessary
,
in
order
to
the
Spirit
's
Mission
;
the
Spirit
could
not
have
descended
,
if
Christ
had
not
first
ascended
;
the
Spirit
could
not
come
,
but
by
the
Gift
and
Mission
of
the
Mediator
.
Now
the
sending
of
the
Spirit
being
a
part
of
Christ's
Royalty
,
as
Mediator
,
it
was
not
convenient
that
the
Spirit
should
be
sent
,
till
Christ
was
Crowned
,
and
sate
down
on
his
Throne
in
his
Kingdom
;
then
the
Spirit
was
to
make
Application
to
us
,
of
the
Redemption
purchased
for
us
.
8
And
when
he
is
come
,
he
will
reprove
the
world
of
sin
,
and
of
righteousness
,
and
of
judgment
:
9
Of
sin
,
because
they
believe
not
on
me
;
10
Of
righteousness
,
because
I
go
to
my
Father
,
and
ye
see
me
no
more
;
11
Of
judgment
,
because
the
prince
of
this
world
is
judged
.
In
these
and
the
following
Verses
our
Saviour
acquaints
his
Disciples
with
the
Advantages
that
will
redound
by
the
coming
of
the
Comforter
.
First
,
The
Advantage
to
the
World
.
Secondly
,
To
the
Apostles
.
And
,
Thirdly
,
To
himself
.
To
the
World
,
1.
He
shall
convince
them
of
Sin
,
Righteousness
,
and
Judgment
.
Of
Sin
;
that
is
,
of
their
sinful
State
and
Nature
;
of
the
large
extent
of
Sin
;
and
particularly
of
the
sin
of
Unbelief
.
Learn
hence
,
1.
That
the
Spirit
of
God
is
the
Author
of
Conviction
of
Sin
,
and
that
all
Convictions
of
Sin
do
either
mediately
or
immediately
flow
from
him
.
2.
That
Unbelief
is
a
Sin
of
the
greatest
malignity
against
Christ
,
and
of
greatest
danger
to
a
Christian's
Soul
.
He
shall
convince
the
World
of
Sin
,
because
they
believe
not
on
me
.
Secondly
,
Of
Righteousness
;
that
is
,
of
the
insufficiency
of
all
humane
Righteousness
,
and
of
the
necessity
of
the
Righteousness
of
a
Mediator
;
by
which
alone
we
are
to
expect
acceptance
with
God
.
Thirdly
,
Of
Judgment
;
that
is
,
the
Spirit
shall
convince
the
World
,
that
Jesus
is
both
Lord
and
Christ
,
that
he
had
a
Power
to
judge
Satan
the
Prince
of
the
World
,
and
that
he
did
by
his
Death
put
down
the
Kingdom
of
Darkness
.
Learn
hence
,
1.
That
Satan
is
a
Prince
who
by
unjust
Usurpation
,
and
the
Sinners
voluntary
Consent
,
has
exercised
a
Tyrannical
Power
over
the
World
.
2.
That
Christ
by
his
Death
,
did
judge
,
condemn
and
overcome
this
mighty
Prince
;
and
hath
made
his
Conquest
evident
to
the
Consciences
of
Men
,
by
the
Convictions
of
his
Holy
Spirit
.
The
Spirit
shall
convince
of
Judgment
;
that
is
,
that
Satan
the
Prince
of
this
World
is
judged
.
12
I
have
yet
many
things
to
say
unto
you
,
but
ye
cannot
bear
them
now
.
13
Howbeit
when
he
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
:
The
second
Benefit
which
our
Saviour
declares
was
to
be
expected
by
the
coming
of
the
Holy
Spirit
,
relates
to
the
Apostles
themselves
.
He
shall
guide
you
into
all
Truth
;
that
is
,
into
all
Truth
necessary
for
you
to
know
in
order
to
Salvation
.
This
is
a
principal
Text
which
the
Papists
bring
for
their
Doctrine
of
Infallibility
,
but
groundlesly
:
For
this
Promise
was
made
to
all
the
Apostles
as
well
as
Peter
;
nay
,
not
only
to
the
Apostles
,
but
to
all
their
Successors
;
yea
,
not
to
the
Apostles
only
and
their
Successors
,
but
to
all
Believer
:
also
;
for
they
are
led
by
the
Spirit
of
God
,
and
that
into
all
Truth
too
;
not
absolutely
,
but
into
all
necessary
Truth
:
And
so
far
as
a
private
Christian
follows
the
Conduct
and
Guidance
of
the
Divine
Spirit
,
he
is
more
infallible
than
either
Pope
or
Council
,
who
follow
the
Dictates
and
Direction
of
their
own
Spirits
only
.
13
For
he
shall
not
speak
of
himself
;
but
whatsoever
he
shall
hear
,
that
shall
he
speak
:
and
he
will
shew
you
things
to
come
.
That
is
,
he
shall
not
teach
you
a
private
Doctrine
,
or
that
which
is
contrary
to
what
ye
have
learned
of
me
;
but
whatsoever
he
shall
hear
of
me
,
and
receive
from
me
,
that
shall
he
speak
;
and
he
will
shew
you
things
to
come
.
This
affords
an
Argument
to
prove
the
Holy
Spirit
to
be
God
:
He
that
can
shew
us
things
to
come
,
he
that
clearly
foreseeth
and
infallibly
foretelleth
what
shall
be
,
before
it
is
,
is
certainly
God
.
But
this
the
Holy
Spirit
doth
;
he
will
shew
you
things
to
come
.
Men
and
Devils
may
guess
at
things
to
come
,
but
none
can
shew
things
to
come
,
but
he
that
is
truly
and
really
God
;
therefore
the
Spirit
is
so
.
14
He
shall
glorifie
me
:
for
he
shall
receive
of
mine
,
and
shall
shew
it
unto
you
.
15
All
things
that
the
Father
hath
,
are
mine
:
therefore
said
I
,
that
he
shall
take
of
mine
,
and
shall
shew
it
unto
you
.
Here
Christ
shews
the
Advantage
which
would
redound
to
himself
by
the
coming
of
the
Comforter
;
he
declares
that
the
Spirit
should
glorifie
him
by
his
Testimony
,
Gifts
,
and
Miracles
,
and
shall
in
all
things
accord
with
him
,
and
thereby
evidence
that
he
hath
his
Mission
from
him
:
He
shall
receive
of
mine
,
and
shall
shew
it
unto
you
.
And
all
things
that
the
Father
hath
are
mine
.
Hence
learn
,
That
although
the
Union
in
Essence
amongst
the
Persons
in
the
Trinity
is
the
same
,
yet
the
Order
of
their
Subsistence
and
Operation
is
distinct
;
the
Son
being
from
the
Father
,
and
the
Holy
Ghost
from
the
Father
and
the
Son
.
For
all
things
that
the
Father
hath
,
are
mine
:
And
the
Spirit
shall
take
of
mine
,
and
shall
shew
it
unto
you
.
16
A
little
while
and
ye
shall
not
see
me
:
and
again
,
a
little
while
and
ye
shall
see
me
,
because
I
go
to
the
Father
.
17
Then
said
some
of
his
disciples
among
themselves
,
What
is
this
that
he
saith
unto
us
,
A
little
while
and
ye
shall
not
see
me
:
and
again
,
a
little
while
and
ye
shall
see
me
:
and
,
Because
I
go
to
the
Father
?
18
They
said
therefore
,
What
is
this
that
he
saith
,
A
little
while
?
we
cannot
tell
what
he
saith
.
19
Now
Jesus
knew
that
they
were
desirous
to
ask
him
,
and
said
unto
them
,
Do
ye
enquire
among
your selves
of
that
I
said
,
A
little
while
and
ye
shall
not
see
me
:
and
again
,
a
little
while
and
ye
shall
see
me
?
20
Verily
verily
I
say
unto
you
,
that
ye
shall
weep
and
lament
,
but
the
world
shall
rejoyce
:
and
ye
shall
be
sorrowful
,
but
your
sorrow
shall
be
turned
into
joy
.
21
A
woman
when
she
is
in
travail
,
hath
sorrow
,
because
her
hour
is
come
:
but
assoon
as
she
is
delivered
of
the
child
,
she
remembreth
no
more
the
anguish
,
for
joy
that
a
man
is
born
into
the
world
.
22
And
ye
now
therefore
have
sorrow
:
but
I
will
see
you
again
,
and
your
heart
shall
rejoyce
,
and
your
joy
no
man
taketh
from
you
.
In
these
Words
our
Holy
Lord
proceeds
to
comfort
his
Disciples
with
a
Promise
,
That
,
however
,
he
was
now
to
be
removed
from
them
,
yet
they
should
shortly
see
him
again
;
namely
,
after
his
Resurrection
;
it
being
impossible
that
he
should
be
held
by
Death
,
but
must
arise
and
go
to
his
Father
.
His
Disciples
not
understanding
what
he
meant
,
but
labouring
under
the
Prejudices
of
their
national
Errors
,
concerning
the
Temporal
Kingdom
of
the
Messias
,
knew
not
what
to
make
of
those
Words
,
A
little
while
and
ye
shall
not
see
me
.
Our
Saviour
therefore
explains
himself
to
his
Disciples
,
telling
them
that
they
shall
have
a
time
of
sad
sorrow
and
grief
of
Heart
,
during
the
time
of
his
suffering
and
absence
from
them
,
but
their
Sadness
should
soon
be
turned
into
Joy
,
when
they
shall
see
him
alive
again
after
his
Resurrection
.
This
he
illustrates
by
the
Similitude
of
a
travailing
Woman
,
who
soon
forgets
her
Sorrow
after
she
has
brought
forth
a
Child
.
Thus
will
their
Hearts
revive
upon
the
sight
of
him
risen
from
the
Grave
,
and
no
Man
shall
be
able
to
take
their
Joy
away
from
them
,
because
he
shall
die
no
more
,
but
go
to
Heaven
,
and
there
live
for
ever
,
to
make
Intercession
for
them
.
Learn
hence
,
1.
From
the
Apostles
not
understanding
Christ's
Words
concerning
his
Departure
,
tho'
so
often
inculcated
upon
them
,
A
little
while
and
ye
shall
not
see
me
,
because
I
go
to
the
Father
.
Hence
Note
,
How
unreasonable
it
is
to
arrogate
to
Man's
understanding
a
Power
to
comprehend
Spiritual
Mysteries
,
yea
,
to
understand
the
plainest
Truths
,
till
Christ
enlightens
the
Understanding
;
let
the
Doctrine
be
delivered
never
so
plainly
,
and
repeated
never
so
frequently
,
yet
will
Men
continue
ignorant
without
Divine
Illumination
.
How
often
had
this
plain
Doctrine
of
Christ's
departure
to
the
Father
,
been
preached
to
the
Disciples
by
Christ's
own
Mouth
,
yet
still
they
say
,
What
is
this
he
saith
?
We
cannot
tell
what
he
saith
.
Learn
,
2.
From
the
different
Effects
which
Christ's
absence
should
have
upon
the
World
,
and
upon
his
Disciples
:
The
World
will
rejoyce
,
but
ye
shall
weep
and
lament
.
Note
,
1.
That
it
is
the
wretched
Disposition
of
the
World
to
rejoyce
in
the
absence
and
want
of
Christ
out
of
the
World
:
When
I
am
gone
,
the
World
will
rejoyce
.
2.
That
nothing
is
the
cause
of
so
much
Sorrow
and
Sadness
to
sincere
Disciples
,
as
Christ's
absence
and
removal
from
them
:
Such
is
their
Estimation
of
the
worth
of
him
,
so
great
is
their
Apprehension
of
the
want
of
him
,
that
there
is
no
loss
comparable
to
his
absence
and
removal
from
them
;
ye
shall
weep
and
lament
at
my
departure
,
tho'
the
World
will
rejoyce
.
Learn
,
3.
That
the
Believers
Sorrow
for
Christ's
absence
,
tho'
it
be
very
great
,
yet
it
shall
not
be
perpetual
.
Ye
have
now
sorrow
;
but
I
will
see
you
again
,
and
your
heart
shall
rejoyce
,
and
your
joy
shall
no
man
take
from
you
.
The
Joy
of
the
Saints
may
be
interrupted
,
it
shall
never
be
totally
extinguished
,
it
is
a
permanent
Joy
,
of
which
they
shall
never
be
totally
deprived
,
till
they
enter
into
the
Ocean
of
eternal
Joy
.
Your
Joy
no
Man
taketh
from
you
.
23
And
in
that
day
ye
shall
ask
me
nothing
:
Verily
verily
I
say
unto
you
,
Whatsoever
ye
shall
ask
the
Father
in
my
name
,
he
will
give
it
you
.
24
Hitherto
have
ye
asked
nothing
in
my
name
:
ask
,
and
ye
shall
receive
,
that
your
joy
may
be
full
.
At
the
first
reading
of
the
23d
Verse
there
seems
to
be
a
contradiction
in
the
words
.
Christ
tells
them
in
the
former
part
of
the
Verse
,
That
they
shall
ask
him
nothing
in
that
Day
,
and
yet
promises
that
whatever
they
ask
shall
be
given
them
,
in
the
latter
part
of
the
Verse
.
To
resolve
this
,
know
that
there
is
a
twofold
asking
one
by
way
of
Question
,
the
other
by
way
of
Petition
.
The
former
is
asking
that
we
may
know
,
or
be
informed
in
what
we
doubt
,
the
latter
is
asking
that
we
may
receive
,
and
be
supplied
with
what
we
want
;
now
when
Christ
saith
,
In
that
day
ye
shall
ask
me
nothing
;
it
is
as
much
as
if
he
had
said
,
at
present
you
understand
but
little
of
the
Mysteries
of
Religion
,
and
therefore
ye
put
Questions
about
many
things
.
But
in
that
Day
when
the
Comforter
comes
,
ye
shall
be
so
clearly
inlightned
by
him
,
that
ye
shall
not
need
to
ask
me
any
more
Questions
.
But
when
Christ
saith
,
Whatever
ye
ask
the
Father
in
my
name
,
he
will
give
it
.
The
meaning
is
,
In
that
day
when
I
have
left
the
World
,
and
ascended
to
my
Father
,
you
shall
not
need
to
address
your
Prayers
to
me
,
but
to
my
Father
in
my
name
.
But
what
is
it
to
pray
in
the
name
of
Christ
?
Answer
,
It
is
more
than
to
name
Christ
in
Prayer
;
it
is
easie
to
name
Christ
in
Prayer
,
but
no
easie
thing
to
pray
in
the
name
of
Christ
.
To
pray
in
the
name
of
Christ
,
is
,
1.
To
look
up
to
Christ
,
as
having
purchased
for
us
this
Priviledge
,
that
we
may
pray
;
for
it
is
by
the
Blood
of
Christ
that
we
draw
near
to
God
,
and
that
a
Throne
of
Grace
is
open
for
us
.
2.
To
pray
in
the
name
of
Christ
,
is
to
pray
in
the
strength
of
Christ
,
by
the
assistance
of
his
Grace
,
and
the
help
of
his
Holy
Spirit
.
3.
To
pray
in
the
name
of
Christ
,
is
to
pray
by
Faith
in
the
Virtue
of
Christ's
Mediation
and
Intercession
,
believing
that
what
we
ask
on
Earth
,
he
interceeds
for
and
obtains
in
Heaven
.
To
pray
thus
;
is
no
easie
matter
,
and
unless
we
do
pray
thus
,
we
do
not
pray
at
all
.
24
Hitherto
have
ye
asked
nothing
in
my
name
:
That
is
,
explicitely
and
expresly
in
my
name
,
for
the
Saints
of
God
under
the
Old
Testament
,
and
the
Apostles
themselves
under
the
New
,
had
hitherto
put
up
all
their
Petitions
in
the
name
of
the
Messiah
;
tho'
not
in
the
name
of
Jesus
.
But
now
he
exhorts
them
to
Eye
his
Mediatory
Office
,
in
all
their
Addresses
to
God
,
and
promises
them
that
whatsoever
he
had
purchased
of
the
Father
by
his
Sufferings
and
Satisfaction
;
they
should
obtain
it
,
for
the
sake
of
his
prevailing
Intercession
.
Learn
hence
,
That
it
is
a
mighty
encouragement
to
Prayer
,
that
now
under
the
Gospel
,
the
person
of
the
Mediatour
is
exhibited
in
our
Flesh
,
has
satisfied
Divine
Justice
in
in
our
Nature
,
and
in
that
Nature
interceeds
as
a
Mediatour
,
for
whatever
he
purchased
as
our
Surety
.
Hence
is
the
encouragement
,
Whatever
ye
ask
the
Father
in
my
name
he
will
give
it
you
.
25
These
things
have
I
spoken
unto
you
in
proverbs
:
the
time
cometh
when
I
shall
no
more
speak
unto
you
in
proverbs
,
but
I
shall
shew
you
plainly
of
the
Father
.
Here
our
Saviour
tells
his
Disciples
,
That
although
he
had
spoken
many
things
to
them
in
dark
Parables
,
and
figurative
Expressions
;
yet
now
the
time
was
approaching
;
Namely
,
The
Comforter's
coming
,
when
he
would
by
the
Holy
Ghost
clearly
inlighten
their
Understandings
in
the
Knowledg
of
Divine
Mysteries
,
and
the
things
pertaining
to
the
Kingdom
of
God
,
and
particularly
in
the
Knowledge
of
God
as
his
Father
,
and
their
Father
in
him
.
Hence
learn
,
1.
That
the
clearest
Truths
will
be
but
Parables
,
Proverbs
,
and
dark
Mysteries
,
even
to
Disciples
themselves
,
till
the
Holy
Spirit
inlightens
their
Understandings
.
2.
That
the
clear
and
full
manifestation
of
Divine
Truth
was
reserved
till
the
coming
of
the
Comforter
,
who
did
communicate
it
to
the
Apostles
,
and
by
them
to
the
Church
or
Body
of
Christians
.
I
,
by
him
,
will
shew
you
plainly
of
the
Father
.
26
At
that
day
ye
shall
ask
in
my
name
:
and
I
say
not
unto
you
,
that
I
will
pray
the
Father
for
you
:
27
For
the
Father
himself
loveth
you
,
because
ye
have
loved
me
,
and
have
believed
that
I
came
out
from
God
.
At
that
day
shall
ye
ask
in
my
name
,
that
is
,
after
I
am
Ascended
into
Heaven
,
and
have
sent
down
the
Holy
Ghost
upon
you
;
ye
shall
put
up
all
your
Prayers
and
requests
to
God
in
my
name
.
And
I
say
not
that
I
will
pray
the
Father
for
you
,
for
the
Father
himself
loveth
you
.
That
is
,
I
need
not
tell
you
(
tho'
I
shall
certainly
do
it
)
that
I
will
interceed
with
the
Father
for
you
;
for
he
of
himself
is
kindly
disposed
,
and
affected
towards
you
for
my
sake
.
When
Christ
says
,
I
do
not
say
that
I
will
pray
the
Father
for
you
;
the
meaning
is
not
,
that
he
will
lay
aside
his
Office
as
Intercessour
for
Believers
;
but
that
they
had
not
only
his
Intercession
,
but
the
Father's
Love
upon
which
to
ground
their
hope
of
Audience
.
Learn
hence
,
1.
That
the
Christians
Prayers
put
up
in
Christ's
name
cannot
fail
of
Audience
and
Acceptance
,
for
the
sake
of
the
Mediatour's
Intercession
and
the
Father's
Love
.
2.
That
in
our
Prayers
we
ought
so
to
eye
and
look
up
to
Christ's
Intercession
,
as
not
to
over-look
or
forget
the
Father's
Love
;
but
ground
our
hopes
of
Audience
upon
both
.
I
say
not
that
I
will
pray
the
Father
for
you
,
tho'
I
shall
assuredly
do
it
,
for
the
Father
himself
loveth
you
,
because
ye
have
loved
me
.
28
I
came
forth
from
the
Father
,
and
am
come
into
the
world
:
again
,
I
leave
the
world
,
and
go
to
the
Father
.
29
His
disciples
said
unto
him
,
Lo
,
now
speakest
thou
plainly
,
and
speakest
no
proverb
.
30
Now
are
we
sure
that
thou
knowest
all
things
,
and
needest
not
that
any
man
should
ask
thee
:
by
this
we
believe
that
thou
camest
forth
from
God
.
Here
Observe
,
1.
A
proof
of
our
Saviour's
God-head
,
He
came
forth
from
the
Father
into
the
World
;
he
came
out
from
the
Father
in
his
Incarnation
,
and
came
into
the
World
to
accomplish
the
work
of
our
Redemption
.
Learn
thence
,
That
Jesus
Christ
is
true
God
,
equal
with
the
Father
,
for
he
was
not
only
sent
by
him
,
but
came
forth
from
him
.
I
came
out
from
the
Father
.
Observe
,
2.
That
it
pleased
Christ
out
of
Love
to
his
People
,
to
leave
the
Father
and
come
into
the
World
;
not
by
being
separated
from
the
Deity
,
but
by
obscuring
the
Deity
with
the
vail
of
our
Flesh
,
in
order
to
the
finishing
the
great
and
glorious
work
of
Redemption
for
us
.
I
came
forth
from
the
Father
,
and
am
come
into
the
World
.
Observe
,
3.
That
Christ
having
finished
his
Suffering
work
here
on
Earth
,
Ascended
into
Heaven
,
and
sent
down
the
Holy
Spirit
to
apply
unto
his
Church
the
Redemption
purchased
by
his
Blood
.
Again
I
leave
the
World
and
go
to
the
Father
.
Observe
lastly
,
How
the
Apostles
argue
from
the
Knowledg
of
Christ's
Omnisciency
,
to
the
certainty
of
his
Divinity
.
Now
are
we
sure
that
thou
knowest
all
things
;
by
this
we
believe
that
thou
camest
forth
from
God
.
The
Knowledg
and
Experience
of
Christ's
Omnisciency
,
may
and
ought
fully
to
confirm
us
in
the
Belief
of
his
Deity
.
31
Jesus
answered
them
,
Do
ye
now
believe
?
32
Behold
the
hour
cometh
,
yea
,
is
now
come
,
that
ye
shall
be
scattered
,
every
man
to
his
own
,
and
shall
leave
me
alone
:
and
yet
I
am
not
alone
,
because
the
Father
is
with
me
.
In
the
foregoing
Verse
,
the
Apostles
made
a
full
profession
of
their
Faith
in
Christ's
Divinity
,
and
in
Christ's
Omnisciency
.
Now
are
we
sure
that
thou
knowest
all
things
,
and
that
thou
camest
forth
from
God
.
In
this
Verse
,
Christ
intimates
to
them
that
their
Faith
should
be
put
upon
a
great
Tryal
very
shortly
;
Namely
,
when
his
Sufferings
came
on
,
and
that
then
they
should
all
forsake
him
,
and
take
care
of
themselves
.
Ye
shall
be
scattered
and
leave
me
alone
.
Learn
hence
,
1.
That
Christ
was
forsaken
,
and
left
alone
by
his
own
Disciples
,
in
the
Day
of
his
greatest
Distress
and
Danger
.
2.
That
when
the
Disciples
left
Christ
they
were
scattered
every
one
to
his
own
.
3.
That
when
all
forsook
Christ
and
left
him
alone
,
he
was
far
from
being
simply
alone
,
because
God
was
with
him
.
Ye
shall
leave
me
alone
,
and
yet
am
I
not
alone
,
because
the
Father
is
with
me
.
God
was
with
Christ
;
and
will
be
with
Christians
in
a
Suffering
hour
,
in
his
Essential
presence
,
in
his
Gracious
and
supporting
presence
.
He
that
sent
me
,
saith
Christ
,
is
with
me
,
the
Father
hath
not
left
me
alone
,
for
I
do
always
those
things
that
please
my
Father
.
33
These
things
I
have
spoken
unto
you
,
that
in
me
ye
might
have
peace
.
In
the
world
ye
shall
have
tribulation
:
but
be
of
good
cheer
,
I
have
overcome
the
world
.
These
words
are
the
Conclusion
of
our
Saviour's
farewel
Sermon
to
his
Disciples
,
in
which
he
declares
to
them
,
1.
The
inevitable
necessity
of
the
World's
Trouble
.
In
the
World
ye
shall
have
Tribulation
;
that
is
,
while
ye
have
to
do
with
the
Men
of
the
World
,
while
you
have
any
thing
to
do
with
the
things
of
the
World
;
nay
while
you
have
a
being
in
the
World
,
you
must
look
for
Trouble
,
both
from
within
and
from
without
,
from
Friends
and
Foes
,
in
Body
,
Soul
,
Name
,
Estate
,
Heart-breaking
Troubles
,
Soul-rending
Troubles
;
such
Troubles
as
will
make
the
Heart
to
break
,
and
the
Back
to
bend
;
and
you
my
Disciples
must
expect
it
as
well
as
others
.
In
the
World
ye
shall
have
Tribulation
.
Hence
learn
,
That
the
Disciples
of
Christ
in
this
World
may
,
yea
must
expect
and
look
for
Trouble
.
Observe
,
2.
The
Remedy
provided
by
Christ
against
this
Malady
,
In
me
ye
shall
have
Peace
,
when
in
the
World
ye
have
Tribulation
.
Ye
shall
have
Peace
;
that
is
,
serenity
of
Mind
,
a
quiet
and
calm
Temper
of
Spirit
within
,
when
the
World
like
a
Tempestuous
Air
is
full
of
Storms
without
.
Learn
thence
,
That
though
in
the
World
Christ's
own
Disciples
must
look
for
and
expect
Troubles
;
yet
he
has
taken
effectual
care
,
that
amidst
all
their
Troubles
,
in
him
they
may
have
Peace
.
Christ's
Blood
has
purchased
Peace
for
them
,
his
Word
has
promised
it
to
them
,
and
his
Spirit
seals
it
up
to
their
Souls
.
Observe
,
3.
The
Cordial
provided
by
Christ
for
the
support
of
his
Disciples
Spirits
,
under
the
sinking
Burthen
of
the
World's
Tribulations
and
Troubles
.
But
be
of
good
cheer
,
I
have
overcome
the
World
.
I
have
taken
the
Sting
out
of
every
Cross
,
and
the
Venom
out
of
every
Arrow
.
Learn
hence
,
That
it
is
a
great
Comfort
to
a
Christian
under
all
the
Troubles
of
this
World
,
to
consider
that
Christ
has
overcome
the
World
.
That
is
,
all
things
in
the
World
which
may
hinder
his
Peoples
Comfort
and
Consolation
here
,
and
their
Eternal
Happiness
and
Salvation
hereafter
.
As
,
Namely
,
the
Prince
of
the
World
,
the
Rulers
of
the
World
,
the
wicked
Men
of
the
World
,
the
Troubles
of
the
World
,
the
Temptations
of
the
World
,
the
Corruptions
that
are
in
the
World
through
Lust
.
Now
Christ
having
overcome
the
World
,
all
persons
and
things
in
it
are
at
his
disposal
,
and
can
do
nothing
but
by
his
permission
;
and
as
he
has
overcome
the
World
himself
,
so
he
will
enable
us
through
Faith
in
him
to
overcome
it
also
.
1
John
5.4
.
This
is
the
victory
over
the
World
,
even
our
Faith
.
CHAP.
XVII
.
1
THese
words
spake
Jesus
;
and
lift
up
his
eyes
to
heaven
,
and
said
,
Father
,
the
hour
is
come
;
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
Our
blessed
Saviour
having
ended
his
Consolatory
and
Valedictory
Sermon
,
contained
in
the
Three
foregoing
Chapters
,
in
this
Chapter
we
have
Recorded
his
last
Prayer
,
with
,
and
for
his
Disciples
before
he
left
the
World
;
which
is
a
Copy
left
upon
Earth
,
of
what
he
doth
now
interceed
for
,
as
an
Advocate
in
Heaven
.
It
is
good
(
saith
one
)
to
compare
Scripture
with
Scripture
,
but
not
to
prefer
Scripture
before
Scripture
;
all
Scripture
being
written
by
Inspiration
of
God
;
but
if
any
part
of
Scripture
be
to
be
magnified
above
another
,
this
Chapter
claims
the
preheminence
;
it
contains
the
breathings
out
of
Christ's
Soul
for
his
Church
and
Children
before
his
Departure
;
not
for
his
Disciples
only
,
but
for
the
succeeding
Church
to
the
end
of
the
World
.
In
the
Verse
before
us
,
Observe
,
1.
The
order
of
our
Saviour's
Prayer
.
These
words
spake
Jesus
;
that
is
,
after
he
had
finished
his
Excellent
Sermon
,
he
closes
the
Exercise
with
a
most
fervent
and
affectionate
Prayer
;
teaching
his
Ministers
by
his
Example
,
to
add
Solemn
Prayer
and
Supplication
to
all
their
Instructions
and
Exhortations
;
if
every
Creature
of
God
be
to
be
Sanctified
by
Prayer
,
much
more
the
word
of
God
,
which
works
not
as
a
Natural
Agent
;
but
as
a
moral
Instrument
in
God's
hand
.
Now
as
God
sets
the
Word
on
work
,
so
it
is
Prayer
that
sets
God
on
work
.
Observe
,
2.
As
the
order
of
Christ's
Prayer
,
so
the
gesture
in
which
he
prayed
,
He
lifted
up
his
Eyes
to
Heaven
,
as
an
indication
of
his
Souls
being
lifted
up
to
God
in
Heaven
;
to
signifie
his
Reverence
of
God
,
whose
Throne
is
in
Heaven
;
and
to
denote
his
confidence
in
God
,
and
raised
expectation
of
aid
and
help
from
God
,
and
not
from
any
Creature
.
Learn
,
That
the
gestures
which
we
use
in
Prayer
should
be
such
,
as
may
best
express
our
Reverence
of
God
,
and
denote
our
Affiance
and
Trust
in
him
.
Observe
,
3.
The
Person
prayed
to
,
God
,
under
the
Appellation
of
a
Father
,
it
intimates
a
sweet
Relation
;
't
is
a
word
of
endearing
Affection
,
and
implies
great
Reverence
towards
God
,
and
great
confidence
and
trust
in
him
.
Learn
,
It
is
very
sweet
and
comfortable
in
Prayer
,
when
we
can
come
and
call
God
Father
.
Observe
,
4.
The
Mercy
prayed
for
,
The
hour
is
come
,
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
;
the
hour
is
come
;
that
is
,
the
hour
of
my
Sufferings
,
and
thy
Satisfaction
,
the
hour
of
my
Victory
and
of
thy
Glory
;
the
hour
,
the
sad
hour
determined
in
thy
decree
and
purpose
;
no
calamity
can
touch
us
till
God's
hour
is
come
,
and
when
the
sad
hour
is
come
,
the
best
remedy
is
Prayer
;
and
the
only
person
to
fly
unto
for
Succour
is
our
Heavenly
Father
.
Father
,
the
hour
is
come
,
the
doleful
hour
of
my
Death
and
Passion
;
Glorifie
thy
Son
,
Glorifie
him
at
his
Death
,
by
manifesting
him
to
have
been
the
Son
of
God
;
Glorifie
him
in
his
Death
,
by
accepting
it
as
the
Death
of
thy
Son
,
for
the
Sins
of
the
World
;
Glorifie
him
after
his
Death
,
by
a
speedy
Resurrection
from
the
Grave
,
and
a
Triumphant
Exaltation
at
thy
Right
Hand
.
Here
note
,
How
the
Glory
of
the
Father
and
the
Son
are
inseparably
link'd
together
;
it
was
the
Father's
design
to
Glorifie
the
Son
,
and
it
was
the
Son's
desire
to
have
Glory
from
the
Father
,
for
this
end
,
that
he
might
bring
Glory
to
the
Father
.
Glorifie
thy
Son
,
that
thy
Son
may
Glorifie
thee
.
2
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
Observe
here
,
1.
The
Dignity
which
Christ
was
invested
with
;
Power
over
all
flesh
,
that
is
,
Authority
to
Judge
and
Sentence
all
Mankind
.
Observe
,
2.
How
Christ
came
to
be
invested
with
this
Power
,
it
was
given
him
by
his
Father
;
Thou
hast
given
him
power
over
all
flesh
.
Hence
the
Socinians
would
infer
,
that
he
was
not
God
,
because
he
received
all
from
God
;
but
the
Text
speaks
not
of
his
Divine
Power
as
God
,
but
of
his
Power
as
Mediatour
,
and
the
Note
is
,
That
all
Mankind
is
under
the
Power
and
Authority
of
Jesus
Christ
as
Mediatour
;
he
has
a
Legislative
Power
,
or
a
Power
to
give
Laws
to
all
Mankind
,
and
a
Judiciary
Power
,
or
a
Power
to
execute
the
Laws
that
he
hath
given
.
Observe
,
3.
The
end
for
which
Christ
was
invested
with
this
Power
.
That
he
might
give
Eternal
Life
to
as
many
as
God
had
given
him
.
Here
Note
,
1.
That
all
Believers
,
that
is
,
all
sincere
and
serious
Christians
are
given
by
God
the
Father
unto
Christ
;
they
are
given
to
him
as
his
Charge
,
to
Redeem
,
Sanctifie
and
Save
,
and
as
his
Reward
.
Isa.
53.10
.
2.
All
that
are
given
to
Christ
have
Life
from
him
,
a
Life
of
Justification
,
and
Sanctification
on
Earth
,
and
a
Life
of
Glory
in
Heaven
.
3.
The
Life
which
Christ
gives
to
them
that
are
given
him
is
Eternal
Life
.
4.
That
this
Eternal
Life
is
a
free
Gift
from
Christ
unto
his
People
,
though
they
do
not
work
for
wages
,
yet
they
shall
not
work
for
nothing
.
I
give
unto
them
eternal
Life
.
John
10.
3
And
this
is
life
eternal
,
that
they
might
know
thee
the
onely
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
That
is
,
This
is
the
way
and
means
to
obtain
Eternal
Life
,
Namely
,
By
the
true
knowledge
of
God
the
Father
,
and
of
Jesus
Christ
the
Mediatour
,
who
was
commissioned
and
sent
by
his
Father
to
accomplish
the
work
of
Redemption
for
a
lost
World
.
Here
Observe
,
Christ
calls
God
the
Father
the
only
true
God
,
not
in
opposition
to
the
Son
and
Holy
Ghost
;
who
being
one
in
Essence
with
the
Father
,
are
truly
and
really
God
,
as
well
as
the
Father
;
but
in
opposition
to
Idols
and
false
Gods
,
there
is
a
great
difference
betwixt
these
two
Propositions
,
the
Father
is
the
only
true
God
;
and
the
Father
only
is
true
God
:
Christ
saith
,
the
former
;
This
is
Life
Eternal
,
to
know
thee
the
only
true
God
.
The
Socinian
saith
the
latter
.
This
is
Life
Eternal
,
to
know
only
thee
to
be
the
true
God
;
and
that
neither
Jesus
Christ
,
nor
the
Spirit
are
God
,
but
the
Father
only
.
But
how
comes
Eternal
Life
to
depend
as
well
upon
the
Knowledge
of
Jesus
Christ
,
as
of
God
the
Father
,
if
Jesus
Christ
be
only
Man
?
and
not
truly
and
really
God
.
For
thus
our
Saviour
affirms
,
this
is
Life
Eternal
to
know
thee
and
Jesus
Christ
.
Whence
learn
,
1.
That
the
beginning
,
encrease
,
and
perfection
of
Eternal
Life
lyeth
in
Holy
Knowledg
.
2.
That
no
Knowledg
is
sufficient
to
Eternal
Life
;
but
the
Knowledg
of
God
and
Jesus
Christ
,
who
is
also
God
;
for
who
can
think
that
the
Knowledg
of
a
mere
Creature
should
be
accounted
equally
necessary
to
Salvation
with
the
Knowledg
of
the
Great
and
Mighty
God
?
Surely
if
our
Happiness
consists
equally
in
the
Knowledg
of
God
and
Christ
,
then
God
and
Christ
are
of
the
same
Nature
,
equal
in
Power
and
Glory
.
The
comprehensive
sense
of
the
words
seems
to
be
this
;
That
the
Knowledge
of
the
only
true
God
,
and
of
Jesus
Christ
the
Mediatour
,
is
the
Life
of
Grace
,
and
the
necessary
way
to
the
Life
of
Glory
.
4
I
have
glorified
thee
on
the
earth
:
Learn
hence
,
That
the
whole
Life
of
Christ
when
here
on
Earth
,
it
was
a
glorifying
of
his
Father
;
he
glorified
his
Father
by
the
Doctrine
which
he
preach'd
,
he
glorified
his
Father
by
the
Miracles
which
he
wrought
,
he
glorified
his
Father
by
the
unspotted
Purity
and
Innocency
of
his
Life
,
and
by
his
unparallel'd
Sufferings
at
his
Death
.
4
I
have
finished
the
work
which
thou
gavest
me
to
do
.
That
is
,
I
am
now
about
to
finish
it
;
he
speaks
of
what
he
was
resolv'd
to
do
,
as
already
done
.
Here
Note
,
1.
That
't
is
work
that
glorifies
God
.
2.
That
every
Man
has
his
work
,
his
proper
work
assigned
him
by
God
.
3.
This
work
must
be
finished
here
upon
Earth
.
4.
That
when
we
have
done
our
proportion
of
work
,
we
may
expect
our
portion
of
wages
.
5.
That
it
is
a
blessed
thing
at
the
hour
of
Death
,
to
be
able
to
say
in
sincerity
and
uprightness
,
that
we
have
glorified
God
in
the
World
,
and
have
finished
the
work
which
he
appointed
us
to
do
.
Father
,
I
have
glorified
thee
on
the
Earth
,
and
have
finished
the
work
which
thou
gavest
me
to
do
.
5
And
now
,
O
Father
,
glorifie
thou
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
world
was
.
From
the
Connexion
of
this
,
with
the
foregoing
Verse
.
Learn
,
1.
That
who
ever
expect
to
be
glorified
with
God
in
Heaven
,
must
glorifie
him
first
here
upon
Earth
.
2.
That
after
we
have
glorified
him
,
we
may
expect
to
be
glorified
with
him
and
by
him
.
I
have
glorified
thee
,
now
O
Father
glorifie
thou
me
;
it
follows
,
with
the
Glory
which
I
had
with
thee
before
the
World
was
.
Hence
Note
,
1.
That
Christ
as
God
had
an
Essential
Glory
with
God
the
Father
before
the
World
was
,
he
had
this
Glory
not
in
the
purpose
and
decree
of
God
only
,
as
the
Socinians
would
have
it
;
for
he
doth
not
say
,
Glorifie
me
with
the
Glory
which
thou
didst
purpose
and
prepare
for
me
,
before
the
World
was
;
but
which
I
had
,
and
enjoyed
with
thee
,
before
the
World
was
;
by
which
words
our
Lord
plainly
asserts
his
own
Existence
and
Being
from
Eternity
,
and
prays
for
a
Re-exaltation
to
that
Glory
which
he
enjoyed
with
his
Father
,
before
his
Incarnation
.
Note
,
2.
That
Christ
as
Mediatour
did
so
far
humble
himself
,
that
he
needed
to
pray
to
his
Father
,
to
bestow
upon
him
the
Glory
which
he
wanted
;
Namely
,
The
Glory
of
his
Ascension
and
Exaltation
.
Now
O
Father
glorifie
thou
me
with
thine
own
self
.
6
I
have
manifested
thy
name
unto
the
men
which
thou
gavest
me
out
of
the
world
:
thine
they
were
,
and
thou
gavest
them
me
;
and
they
have
kept
thy
word
.
By
the
name
of
God
,
we
are
here
to
understand
his
Nature
,
his
Properties
and
Attributes
,
his
Designs
and
Counsels
for
the
Salvation
of
Mankind
;
Christ
as
the
Prophet
of
his
Church
,
made
all
these
known
unto
his
People
.
Learn
thence
,
That
Jesus
Christ
has
made
a
full
and
compleat
Discovery
of
his
Father's
Mind
and
Will
unto
his
People
.
I
have
manifested
thy
name
,
unto
them
which
thou
gavest
me
,
thine
they
were
,
and
thou
gavest
them
me
;
and
they
have
kept
thy
word
Learn
,
1.
That
all
Believers
are
given
unto
Christ
,
as
his
Purchase
and
as
his
Charge
.
They
are
given
him
as
his
Subjects
,
as
his
Children
;
as
the
Wife
of
his
Bosom
,
as
the
Members
of
his
Body
.
Learn
,
2.
That
none
are
given
to
Christ
,
but
those
that
were
first
the
Fathers
.
Thine
they
were
and
thou
gavest
them
me
.
Learn
,
3.
That
all
those
that
are
given
unto
Christ
do
keep
his
word
;
they
keep
it
in
their
understandings
,
they
hide
it
in
their
Hearts
,
they
feel
the
force
of
it
in
their
Souls
,
they
express
the
power
of
it
in
their
Lives
.
They
have
kept
thy
word
.
7
Now
they
have
known
that
all
things
whatsoever
thou
hast
given
me
,
are
of
thee
.
Observe
here
,
1.
The
faithfulness
of
Christ
in
revealing
the
whole
Will
of
his
Father
to
his
Disciples
.
2.
The
proficiency
of
the
Disciples
in
the
School
of
Christ
;
they
knew
all
the
things
which
Christ
had
told
them
.
Namely
,
That
whatsoever
he
had
,
it
was
given
him
of
the
Father
,
and
that
he
had
these
things
from
him
to
be
a
Mediatour
.
Learn
hence
,
That
Christ
hath
approved
himself
a
faithful
Prophet
to
his
Church
,
a
faithful
Messenger
from
his
Father
to
his
People
;
in
that
he
hath
added
nothing
to
his
Message
,
nor
taken
nothing
from
it
.
2.
That
it
is
our
duty
to
know
and
believe
on
Christ
,
as
the
only
Messenger
and
Mediatour
sent
of
God
.
Now
they
have
known
that
all
things
whatsoever
thou
hast
given
me
,
are
of
thee
.
8
For
I
have
given
unto
them
the
words
which
thou
gavest
me
;
and
they
have
received
them
,
and
have
known
surely
that
I
came
out
from
thee
,
and
they
have
believed
that
thou
didst
send
me
.
As
if
Christ
had
said
,
The
Message
by
thee
my
Father
,
committed
to
me
,
I
have
communicated
to
them
my
Disciples
,
and
they
have
received
it
,
and
will
communicate
it
from
thee
to
the
World
;
being
sufficiently
assured
that
my
coming
and
preaching
was
all
by
Commission
from
thee
.
Hence
learn
,
1.
That
the
Doctrine
of
the
Gospel
,
which
was
revealed
by
Christ
,
was
received
from
the
Father
.
2.
That
Faith
is
a
receiving
of
the
word
of
Christ
,
and
of
Christ
in
and
by
the
word
.
Receiving
is
a
relative
term
,
and
presupposes
an
offer
.
God
offers
on
his
part
,
we
receive
on
our
part
,
the
whole
word
with
the
whole
heart
.
3.
That
the
Ministers
of
the
Gospel
are
to
preach
that
and
only
that
which
they
have
out
of
the
word
of
God
.
I
have
given
them
the
word
which
thou
gavest
me
.
9
I
pray
for
them
:
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
given
me
,
for
they
are
thine
.
That
is
,
I
now
offer
up
a
Prayer
particularly
,
1.
For
my
Apostles
,
designed
to
so
great
a
work
as
the
Preaching
of
the
Everlasting
Gospel
,
to
the
obstinate
Jews
and
obdurate
Gentiles
.
2.
I
interceed
also
for
all
Believers
at
this
time
,
for
their
perseverance
in
the
Faith
,
and
constancy
in
Persecution
;
but
I
do
not
now
interceed
for
the
wicked
and
impenitent
World
,
they
not
being
capable
(
whilst
such
)
of
these
Mercies
and
Blessings
;
though
at
other
times
we
find
him
praying
for
the
World
,
yea
for
his
very
Crucifiers
.
Father
forgive
them
,
&c.
Nay
in
this
very
Prayer
,
at
the
20th
Verse
,
he
Prays
for
the
World
;
that
is
,
for
the
Gentile
World
;
all
those
that
by
the
preaching
of
the
Apostles
and
their
Successors
should
be
brought
to
Believe
on
him
to
the
End
of
the
World
.
Learn
hence
,
1.
That
the
Lord
Jesus
Christ
is
the
Great
and
Gracious
Intercessour
.
2.
That
all
Believers
,
all
the
Children
of
God
in
general
are
under
the
fruit
and
benefit
of
Christ's
Intercession
.
3.
That
as
all
the
Members
of
Christ
in
general
,
so
the
Ministers
and
Ambassadours
of
Christ
in
special
,
have
a
peculiar
interest
in
Christ's
Intercession
;
and
great
are
the
Advantages
of
His
Intercession
for
them
.
1.
From
the
person
interceeding
,
Christ
,
consider
the
Dignity
of
his
Person
,
God
Man
;
the
dearness
of
his
Person
,
God's
Son
.
2.
From
the
manner
of
his
Intercession
,
not
by
way
of
entreaty
,
but
meritorious
claim
.
3.
From
the
sublimity
of
the
Office
,
our
Intercessor
is
near
to
God
,
even
at
his
Right
Hand
.
4.
From
the
Fruits
of
his
Intercession
,
it
procures
the
Acceptance
and
Justification
of
our
Persons
,
the
hearing
and
answering
of
our
Prayers
,
the
pardon
and
forgiveness
of
our
Sins
,
our
preservation
in
Grace
,
and
our
hopes
of
Eternal
Glory
.
10
And
all
mine
are
thine
,
and
thine
are
mine
,
and
I
am
glorified
in
them
.
We
may
understand
this
two
ways
,
1.
Of
all
Persons
,
all
my
Friends
,
all
my
Disciples
are
thine
,
as
well
as
mine
.
Thence
learn
,
That
the
Father
and
the
Son
have
a
like
Share
and
Propriety
in
all
Believers
.
2.
The
words
in
the
Original
,
being
of
the
Neuter
Gender
,
signifie
all
thy
things
are
mine
,
and
all
my
things
are
thine
;
Christ
and
his
Father
are
one
,
and
they
agree
in
one
;
they
have
the
same
Essence
and
Nature
,
the
same
Attributes
and
Will
;
Christ
hath
all
things
that
the
Father
hath
,
willeth
all
things
that
the
Father
willeth
,
and
doth
all
things
that
the
Father
doth
;
he
is
therefore
really
and
essentially
God
.
It
followeth
,
and
I
am
glorified
in
them
;
that
is
,
I
am
made
glorious
by
their
owning
and
receiving
me
,
by
their
believing
in
me
,
and
accepting
of
me
for
their
Lord
and
Saviour
.
Thence
Note
,
That
the
Lord
Jesus
Christ
is
eminently
glorified
in
,
and
by
,
all
those
that
believe
in
him
and
belong
unto
him
.
11
And
now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
and
I
come
to
thee
.
Holy
Father
,
keep
through
thine
own
name
,
those
whom
thou
hast
given
me
,
that
they
may
be
one
,
as
we
are
.
Here
Observe
,
1.
Our
Saviour's
present
Condition
;
I
am
no
more
in
the
World
;
that
is
,
I
shall
continue
on
Earth
but
a
small
time
longer
,
and
then
ascend
to
my
Father
in
Heaven
.
Learn
thence
,
That
Jesus
Christ
,
as
he
is
Man
,
is
gone
out
of
this
lower
World
into
the
immediate
Presence
of
his
Father
:
He
had
been
abased
before
,
he
must
be
exalted
now
:
He
had
no
more
Work
to
do
on
Earth
,
but
much
to
do
in
Heaven
;
therefore
he
left
this
Earth
to
go
to
Heaven
.
Observe
,
2.
Our
Saviour's
Prayer
to
his
Father
for
his
Apostles
before
he
left
the
World
.
Holy
Father
,
keep
them
;
that
is
,
preserve
them
by
thy
Divine
Power
and
Goodness
,
for
the
Glory
of
thy
Holy
Name
.
Here
Note
,
1.
The
Title
and
Appellation
given
to
God
;
Holy
Father
.
Thence
Learn
,
That
when
we
go
to
God
in
Prayer
,
especially
for
Grace
and
Sanctification
,
we
must
look
upon
him
as
an
Holy
Father
,
as
essentially
and
originally
Holy
,
as
infinitely
and
independently
Holy
.
Note
,
2.
The
Supplication
requested
of
God
:
Keep
through
thy
name
,
those
whom
thou
hast
given
me
.
Thence
Learn
,
That
the
Perseverance
of
the
Saints
in
a
state
of
Grace
,
is
the
sweet
Effect
and
Fruit
of
Christ's
Prayer
:
Christ
has
begged
it
,
and
it
cannot
be
denied
,
there
being
such
an
Harmony
and
sweet
Consent
betwixt
the
Will
of
the
Father
and
the
Will
of
the
Son
.
Three
things
concur
to
the
Believer's
Perseverance
.
On
the
Father's
Part
,
there
is
everlasting
Love
and
all-sufficient
Power
.
On
the
Son's
Part
,
there
is
everlasting
Merit
and
constant
Intercession
.
On
the
Spirit
's
Part
,
there
is
a
perpetual
Inhabitation
and
continued
Influence
.
Observe
,
3.
The
End
of
Christ's
Supplication
on
behalf
of
his
People
;
that
they
may
be
one
,
as
we
are
one
.
Here
Note
,
1.
That
the
Heart
of
Christ
is
exceedingly
set
upon
the
Unity
and
Oneness
of
his
Members
.
2.
That
the
Believers
Union
with
Christ
,
their
Head
,
and
one
with
another
,
has
some
resemblance
to
that
Unity
that
is
betwixt
the
Father
and
the
Son
.
For
't
is
an
holy
and
spiritual
Union
,
a
close
and
intimate
Union
,
an
indissoluble
and
inseparable
Union
.
12
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
name
:
those
that
thou
gavest
me
I
have
kept
,
and
none
of
them
is
lost
,
but
the
son
of
perdition
:
that
the
scripture
might
be
fulfilled
.
Observe
here
,
1.
That
those
which
shall
be
saved
,
are
given
unto
Christ
and
committed
to
his
Care
and
Trust
.
2.
That
none
of
those
that
are
given
unto
Christ
,
as
his
Charge
,
and
committed
to
his
Care
and
Trust
,
shall
be
finally
lost
.
Those
that
thou
gavest
me
I
have
kept
,
and
none
of
them
is
lost
.
It
follows
,
but
the
Son
of
Perdition
.
A
Person
may
be
said
to
be
a
Son
of
Perdition
two
ways
:
Actively
and
Passively
.
Actively
,
he
is
so
,
who
makes
it
his
Work
and
Business
to
destroy
others
.
Passively
,
he
is
a
Son
of
Perdition
,
who
for
his
Wickedness
in
destroying
others
is
destroyed
himself
.
Judas
was
a
Son
of
Perdition
in
both
these
Senses
;
his
Heart
was
maliciously
set
upon
destroying
Christ
,
and
wilfully
set
upon
his
own
destruction
:
His
Covetousness
and
Hypocrisie
prompted
him
to
betray
our
Saviour
,
his
Despair
provoked
him
to
destroy
himself
.
13
And
now
come
I
to
thee
,
and
these
things
I
speak
in
the
world
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
In
these
Words
our
Saviour
declares
the
great
Reason
why
he
did
at
this
time
so
publickly
and
solemnly
pray
for
his
Disciples
;
it
was
to
fill
them
with
Joy
and
Comfort
,
that
their
Joy
might
not
be
diminished
by
Christ's
departure
,
but
rather
encreased
by
the
coming
of
the
Comforter
.
That
they
may
have
my
Joy
fulfilled
in
them
;
that
is
,
the
Joy
which
they
take
in
me
,
and
the
Joy
which
they
have
from
me
:
There
is
a
double
Care
which
Christ
takes
of
his
People
,
namely
,
a
Care
of
their
Graces
,
and
a
Care
of
their
Joy
and
Comfort
:
How
solicitous
was
he
to
leave
his
Disciples
joyful
before
he
departed
from
them
!
He
delights
to
see
his
People
chearful
,
and
he
knows
of
what
great
Use
spiritual
Joy
is
in
the
Christian's
Course
,
both
to
enable
us
for
Doing
,
and
to
fit
us
for
Suffering
.
Learn
hence
,
1.
That
Christ
is
the
Author
and
Original
of
the
Joy
of
his
People
.
My
Joy
.
2.
That
it
is
Christ's
Will
and
Desire
that
his
People
should
be
full
of
holy
Joy
.
That
my
Joy
may
be
fulfilled
in
them
.
3.
That
the
great
End
of
Christ's
Prayer
and
Intercession
was
and
is
,
that
his
Peoples
Hearts
might
be
full
of
Joy
.
These
things
I
speak
in
the
World
,
that
they
might
have
my
Joy
fulfilled
in
themselves
.
14
I
have
given
them
thy
word
;
and
the
world
hath
hated
them
,
because
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
I
have
given
them
thy
Word
;
partly
by
external
Revelation
,
and
partly
by
internal
Illumination
;
and
for
thy
Word
sake
the
World
hates
them
,
as
also
because
they
are
not
of
the
World
.
Learn
,
1.
That
Christians
,
especially
Ministers
,
to
whom
Christ
has
given
his
Word
,
must
expect
the
World's
hatred
.
Few
of
the
Prophets
or
Apostles
died
a
natural
death
:
As
their
Calling
is
Eminent
,
so
must
their
Sufferings
be
Exemplary
.
The
best
Ministers
,
and
the
best
Men
,
are
usually
most
hated
.
There
is
an
Antipathy
against
the
Power
of
Godliness
,
or
a
cruel
,
causeless
,
implacable
and
irreconcilable
hatred
against
the
Saints
,
because
of
their
strictness
in
Religion
,
and
contrariety
to
the
World
.
2.
That
it
is
the
Honour
of
Believers
,
that
they
are
like
unto
Christ
,
in
being
the
Objects
of
the
World's
hatred
.
The
World
hates
them
,
because
they
are
not
of
the
World
,
as
I
am
not
of
the
World
.
This
Christ
adds
both
for
Information
and
Consolation
;
for
Information
,
that
they
should
look
for
such
Hatred
,
Misery
and
Trouble
as
they
saw
him
grapple
with
;
and
for
Consolation
,
to
think
that
the
World
can
never
hate
us
so
bad
as
it
hated
Christ
.
15
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
shouldest
keep
them
from
the
evil
.
16
They
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
Here
Observe
,
1.
That
the
Wisdom
of
Christ
sees
it
fit
to
continue
his
Children
and
People
in
the
World
,
notwithstanding
all
the
Perils
and
Dangers
of
the
World
:
He
has
Work
for
them
,
and
they
are
of
Use
to
him
,
for
a
time
,
in
the
World
;
and
till
their
Work
be
done
,
Christ's
Love
will
not
;
and
the
World's
Malice
cannot
remove
them
hence
.
Yet
Christ
prays
that
his
Father
would
keep
them
from
the
Evil
;
that
is
,
from
the
Sins
,
Temptations
and
Snares
of
this
wicked
World
.
Thence
Note
,
That
a
spiritual
Victory
over
Evil
,
is
to
be
preferred
before
a
total
exemption
from
Evil
;
it
is
a
far
greater
Mercy
to
be
kept
from
sin
in
our
Afflictions
,
than
from
the
Afflictions
themselves
.
17
Sanctifie
them
through
thy
truth
:
thy
word
is
truth
.
Sanctifie
them
not
initially
,
for
so
they
were
sanctified
already
,
but
progressively
let
them
increase
more
and
more
in
Grace
and
Holiness
.
Learn
hence
,
1.
That
such
as
are
already
sanctified
,
must
labour
and
ought
to
endeavour
after
further
Measures
and
higher
Degrees
of
Sanctification
.
The
most
Holy
may
yet
be
more
Holy
.
2.
That
the
Word
of
God
is
the
great
Instrument
in
God's
Hand
for
his
Peoples
Sanctification
.
3.
That
the
Word
of
God
is
the
Truth
of
God
:
Sanctifie
them
through
thy
truth
:
thy
word
is
truth
.
The
Word
of
God
is
a
Divine
Truth
,
an
Eternal
Truth
,
an
Infallible
Truth
,
an
Holy
Truth
.
18
As
thou
hast
sent
me
into
the
world
,
even
so
have
I
also
sent
them
into
the
world
.
Observe
here
,
1.
Christ's
Mission
:
The
Father
sent
him
into
the
World
.
Christ's
sending
implies
the
Designation
of
his
Person
,
his
Qualification
for
the
Work
,
his
Authority
and
Commission
.
Learn
hence
,
That
Christ
himself
did
not
of
himself
undertake
the
Office
of
a
Mediator
,
but
was
sent
;
that
is
,
authorized
and
Commissioned
of
God
so
to
do
.
Thou
hast
sent
me
into
the
World
.
Observe
,
2.
As
Christ's
Mission
,
so
the
Apostles
Mission
:
As
thou
hast
sent
me
,
so
have
I
sent
them
.
Learn
thence
,
That
none
may
or
ought
to
undertake
the
Office
of
the
Ministry
without
an
Authoritative
sending
from
Christ
himself
;
not
immediately
and
extraordinarily
by
Voice
or
Vision
,
but
mediately
by
the
Officers
of
the
Church
.
And
such
as
are
so
sent
,
are
sent
by
Christ
himself
;
and
if
so
,
it
is
the
Peoples
Duty
to
reverence
their
Persons
,
to
respect
their
Office
,
to
receive
their
Message
.
As
thou
hast
sent
me
,
so
have
I
sent
them
.
19
And
for
their
sakes
I
sanctifie
my self
,
that
they
also
might
be
sanctified
through
the
truth
.
The
word
Sanctifie
here
is
not
to
be
taken
for
the
Cleansing
,
Purifying
,
or
making
Holy
that
which
before
was
Unclean
:
But
Christ's
sanctifying
himself
imports
,
1.
His
separation
,
or
setting
himself
apart
to
be
a
Sacrifice
for
Sin
.
2.
His
Consecration
or
Dedication
of
himself
to
this
Holy
Use
and
Service
.
Hence
learn
,
That
Jesus
Christ
did
dedicate
and
solemnly
set
himself
apart
to
the
great
Work
and
Office
of
a
Mediator
.
Learn
,
2.
That
the
great
End
for
which
Christ
did
thus
sanctifie
himself
;
it
was
that
he
might
sanctifie
his
Members
;
therefore
did
he
consecrate
and
set
himself
apart
for
us
,
that
we
should
be
consecrated
to
,
and
wholly
set
apart
for
him
.
20
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
believe
on
me
through
their
word
:
Hitherto
our
Saviour
had
been
praying
for
himself
and
his
Apostles
,
now
he
prays
for
all
Persons
,
both
Jews
and
Gentiles
,
that
should
believe
in
him
,
throughout
the
World
,
by
the
preaching
of
the
Gospel
.
Hence
learn
,
That
all
Believers
have
a
special
Interest
in
Christ's
Prayer
.
2.
That
in
the
Sense
of
the
Gospel
they
are
Believers
,
who
are
wrought
upon
to
believe
in
Christ
thro'
the
Word
.
3.
That
such
is
Christ's
Care
of
,
and
Love
to
his
own
,
that
they
were
remembred
by
him
in
his
Prayer
,
even
before
they
had
a
Being
.
I
pray
not
for
them
alone
,
but
for
all
that
shall
believe
in
me
.
21
That
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
;
that
they
also
may
be
one
in
us
:
that
the
world
may
believe
that
thou
hast
sent
me
.
The
special
Mercy
and
particular
Blessing
which
Christ
prays
for
on
the
behalf
of
Believers
,
is
a
close
and
intimate
Union
betwixt
the
Father
,
Himself
,
and
Them
,
and
also
betwixt
one
another
;
such
an
Union
as
doth
in
some
sort
resemble
that
Union
which
is
betwixt
God
and
Christ
;
not
an
Unity
of
Essence
and
Nature
,
but
of
Wills
and
Affections
.
Hence
Note
,
1.
That
the
mystical
Union
betwixt
Christ
and
his
Members
,
carrieth
some
resemblance
with
that
Union
which
is
betwixt
the
Father
and
the
Son
.
2.
That
Union
amongst
the
Ministers
and
Members
of
Jesus
Christ
,
is
of
so
great
Importance
,
Necessity
,
and
Consequence
,
that
he
did
in
their
behalf
principally
and
chiefly
pray
for
it
.
An
Unity
of
Love
and
Affection
,
of
Faith
and
Profession
,
and
Unity
of
Practice
and
Conversation
,
are
Mercies
which
Christ
earnestly
prayed
for
,
and
has
dearly
paid
for
;
and
nothing
is
more
desired
by
him
now
in
Heaven
,
than
that
his
Disciples
should
be
One
among
themselves
here
on
Earth
.
Father
,
may
they
be
one
,
as
we
are
one
:
That
the
World
may
believe
that
thou
hast
sent
me
.
Here
Christ
intimates
one
special
Advantage
that
would
redound
to
the
World
by
this
desirable
Union
betwixt
the
Ministers
and
Members
of
Christ
,
it
will
,
if
not
Convert
,
yet
at
least
convince
the
World
that
I
and
my
Doctrine
came
from
God
.
Thence
Note
,
That
Union
amongst
Christ's
Disciples
,
is
one
special
means
to
enlarge
the
Kingdom
of
Christ
,
and
to
cause
the
World
to
have
better
thoughts
of
him
and
his
Doctrine
.
By
their
being
one
,
as
we
are
one
,
the
World
will
believe
that
thou
didst
send
me
.
22
And
the
glory
which
thou
gavest
me
,
I
have
given
them
:
that
they
may
be
one
,
even
as
we
are
one
.
Here
Observe
,
1.
Christ's
Communication
of
that
Glory
to
Believers
,
which
he
had
received
from
the
Father
;
that
is
,
not
his
essential
Glory
,
but
his
mediatorial
Glory
.
The
Glory
which
thou
gavest
me
.
Now
Christ
hath
no
Glory
given
him
as
God
,
but
much
Glory
bestowed
upon
him
as
Mediatour
.
Observe
,
2.
The
end
of
this
Communication
;
why
he
gave
his
Disciples
that
Glory
,
which
the
Father
had
given
him
.
Namely
,
That
they
might
be
one
.
Learn
,
1.
That
God
the
Father
hath
bestowed
much
Glory
on
Christ
his
Son
,
as
he
is
Man
and
Mediatour
of
the
Church
.
2.
That
the
same
Glory
for
Kind
and
Substance
,
though
not
for
Measure
and
Degree
,
which
Christ
as
Mediatour
has
received
from
the
Father
,
is
communicated
to
true
Believers
.
3.
That
the
great
End
of
this
Communication
was
and
is
,
to
oblige
and
enable
his
People
to
maintain
a
very
strict
Union
amongst
themselves
.
The
Glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
even
as
we
are
one
.
4.
That
Unity
amongst
Believers
,
is
part
of
that
Glory
which
Christ
as
Mediatour
hath
obtained
for
them
.
23
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
,
and
that
the
world
may
know
that
thou
hast
sent
me
,
and
hast
loved
them
,
as
thou
hast
loved
me
.
Observe
here
,
1.
That
as
the
Father
is
in
Christ
,
so
is
Christ
in
Believers
,
and
they
in
him
;
the
Father
is
in
Christ
in
respect
of
his
Divine
Nature
,
Essence
and
Attributes
,
and
Christ
is
in
Believers
,
by
the
inhabitation
of
his
Holy
Spirit
.
Observe
,
2.
That
the
Believers
happiness
consisteth
in
their
oneness
,
in
being
one
with
God
through
Christ
and
one
amongst
themselves
.
That
they
may
be
made
perfect
in
one
.
Observe
,
3.
That
God
the
Father
loveth
Christ
his
Son
;
Thou
lovest
them
as
thou
hast
loved
me
.
God
loveth
Christ
,
first
as
God
,
so
he
is
Primum
Amabile
,
the
first
object
of
his
Love
,
as
representing
his
Attributes
exactly
.
Secondly
as
Mediatour
.
John
10.17
.
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
Life
for
my
Sheep
.
Observe
,
4.
That
God
the
Father
loves
Believers
,
even
as
they
loved
Christ
himself
;
that
is
,
he
loves
them
upon
the
same
grounds
that
he
loved
him
;
Namely
,
For
their
nearness
,
and
for
their
likeness
to
him
.
1.
For
their
nearness
and
relation
to
him
,
he
loveth
Christ
as
his
Son
,
Believers
as
his
Children
.
1
John
3.1
.
Behold
what
manner
of
Love
the
Father
bestoweth
upon
us
,
that
we
should
be
call'd
the
Sons
of
God
.
2.
The
properties
of
the
Father's
Love
towards
Christ
and
Believers
are
the
same
;
Doth
he
Love
Christ
with
a
tender
Love
;
with
an
unchangeable
Love
,
with
an
Everlasting
Love
?
so
doth
he
Love
Believers
also
.
Observe
,
5.
That
Christ
would
have
the
World
know
that
God
the
Father
loveth
the
Children
of
Men
,
as
well
as
himself
;
Christ
is
not
ambitious
to
ingross
all
our
Love
unto
himself
,
but
would
have
the
World
take
notice
of
the
good
Will
of
his
Father
as
well
as
of
himself
,
to
lost
Mankind
,
of
the
Father's
Love
in
sending
him
,
as
well
as
of
his
own
Love
in
coming
.
That
the
World
may
know
that
thou
hast
sent
me
,
and
hast
loved
them
as
thou
hast
loved
me
.
24
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
;
that
they
may
behold
my
glory
which
thou
hast
given
me
:
for
thou
lovedst
me
before
the
foundation
of
the
world
.
Our
Saviour
had
prayed
for
his
Disciples
Sanctification
before
,
here
he
Prays
for
their
Glorification
.
1.
That
they
may
be
where
he
is
;
now
Christ
is
with
them
,
in
his
Ordinances
,
in
his
Word
,
and
at
his
Table
,
ere
long
they
shall
be
with
him
,
as
his
Friends
,
as
his
Spouse
,
as
his
Companions
in
his
Kingdom
.
2.
That
they
may
be
with
him
where
he
is
;
this
is
more
than
the
former
;
a
Blind
Man
may
be
where
the
Sun
is
,
but
not
with
the
Sun
;
because
he
doth
not
injoy
the
light
and
benefit
of
it
:
To
be
with
Christ
where
he
is
,
imports
Union
and
Communion
with
him
.
3.
That
being
with
him
where
he
is
,
they
may
behold
his
glory
;
that
is
,
so
see
it
,
as
everlastingly
to
possess
and
injoy
it
.
Learn
,
1.
That
all
those
that
are
given
to
Christ
as
his
Charge
,
and
as
his
Reward
,
shall
certainly
come
to
Heaven
to
him
;
Father
,
I
will
,
that
they
be
with
me
,
because
I
have
merited
that
they
should
be
with
me
,
I
will
that
they
behold
my
Glory
,
because
I
have
purchased
it
at
so
dear
a
rate
.
Learn
,
2.
That
the
work
and
imployment
of
the
Saints
in
Heaven
chiefly
consists
in
seeing
and
injoying
Christ's
Glory
;
for
it
will
be
a
possessive
sight
,
the
language
of
every
look
will
be
,
This
Happiness
is
mine
,
this
Glory
is
mine
.
3.
That
the
top
and
height
of
the
Saints
happiness
in
Heaven
consists
in
this
,
That
they
shall
there
be
with
Christ
.
Father
,
I
will
that
they
may
be
with
me
to
behold
my
Glory
.
25
O
righteous
Father
,
the
world
hath
not
known
thee
;
but
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
.
Observe
here
,
1.
The
Appellation
given
to
God
.
O
Righteous
Father
.
This
is
the
Sixth
time
that
Christ
in
this
Prayer
has
called
God
Father
,
it
being
so
sweet
a
Relation
,
and
producing
all
Love
,
Delight
,
Joy
,
and
Confidence
in
God
,
by
him
that
practically
improves
it
.
But
Observe
,
That
at
Verse
11
;
When
Christ
prayed
for
his
Peoples
Sanctification
,
he
said
,
Holy
Father
;
making
use
of
that
Attribute
which
is
the
cause
of
all
Holiness
in
the
Creature
;
but
now
praying
for
their
Glorification
,
he
says
,
O
Righteous
Father
,
Righteous
in
making
good
thy
promises
both
to
me
and
them
.
Observe
,
2.
What
it
is
that
our
Saviour
affirms
concerning
the
wicked
and
unbelieving
World
,
that
they
have
not
known
God
,
the
World
hath
not
known
thee
;
not
as
if
the
World
had
not
known
him
at
all
,
but
not
known
him
aright
;
the
unbelieving
and
unsanctified
part
of
the
World
have
no
saving
knowledge
of
God
,
not
living
answerably
to
what
they
know
to
be
their
Duty
.
Observe
,
3.
What
Christ
affirms
concerning
himself
;
But
I
have
known
thee
,
and
these
have
known
thee
.
Intimating
thus
much
unto
us
,
That
Jesus
Christ
alone
knows
God
immediately
,
and
all
others
know
him
by
the
means
of
Christ
;
Christ
is
the
Original
and
fontal
cause
of
all
the
saving
knowledg
that
Believers
have
of
God
.
There
is
not
the
least
Ray
of
saving
Illumination
,
that
doth
not
descend
from
Christ
and
the
Spirit
of
Christ
.
I
have
known
thee
,
and
these
have
known
that
thou
didst
send
me
.
26
And
I
have
declared
unto
them
thy
name
,
and
will
declare
it
:
That
is
,
I
have
made
known
unto
them
thy
Nature
,
Attributes
,
Counsels
,
Will
and
Commands
;
and
I
will
continue
the
manifestation
of
the
same
to
the
End
.
Learn
thence
,
That
the
saving
knowledg
of
God
was
not
attainable
by
natural
Abilities
;
but
cometh
to
us
by
the
special
Revelation
of
Jesus
Christ
.
I
have
declared
unto
them
thy
name
.
Learn
,
2.
That
they
that
have
the
Name
of
God
,
his
Nature
and
Will
,
savingly
declared
to
them
,
do
stand
in
need
of
farther
declarations
,
and
discoveries
of
God's
Nature
and
Will
to
be
made
unto
them
.
I
have
declared
to
them
thy
name
,
and
I
will
declare
it
.
26
That
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
That
is
,
That
the
Love
which
is
Originally
in
thy self
,
as
the
fountain
of
all
Grace
may
be
communicated
and
dispensed
from
thee
to
them
,
and
become
inherent
in
them
.
Learn
hence
,
That
it
is
not
enough
for
the
People
of
God
that
they
are
beloved
of
him
,
and
that
his
Love
is
towards
them
;
but
they
must
endeavour
to
have
it
in
them
;
that
is
,
experience
it
in
the
effects
of
it
,
and
in
the
sense
and
feeling
of
it
in
their
own
Souls
.
The
safety
of
a
Christian
lies
in
this
,
that
God
loves
him
,
but
the
Joy
,
the
Comfort
,
and
Happiness
of
a
Christian
consists
in
the
Knowledg
,
in
the
sensible
Apprehension
and
feeling
of
this
Love
;
therefore
Christ
closeth
his
Prayer
for
his
Members
,
with
this
Affectionate
and
Comprehensive
Petition
.
Let
the
Love
wherewith
thou
hast
loved
me
be
in
them
,
and
I
in
them
.
CHAP.
XVIII
.
1
WHen
Jesus
had
spoken
these
words
,
he
went
forth
with
his
disciples
over
the
brook
Cedron
,
where
was
a
garden
,
into
the
which
he
entred
,
and
his
disciples
.
2
And
Judas
also
which
betrayed
him
,
knew
the
place
:
for
Jesus
oft-times
resorted
thither
with
his
disciples
.
No
sooner
had
our
dear
Lord
ended
his
Divine
Prayer
,
Recorded
in
the
foregoing
Chapter
,
but
he
goes
forth
to
meet
his
Sufferings
,
with
a
willing
chearfulness
.
He
retires
with
his
Disciples
into
a
Garden
,
not
to
hide
and
shelter
himself
from
his
Enemies
;
for
if
so
,
it
had
been
the
most
improper
place
he
could
have
chosen
;
it
being
the
accustomed
place
where
he
was
wont
to
Pray
,
and
a
place
well
known
to
Judas
,
who
was
now
coming
to
seek
him
.
Judas
which
betrayed
him
knew
the
place
,
for
Jesus
oft-times
resorted
thither
with
his
Disciples
.
So
that
Christ
repaired
to
this
Garden
not
to
shun
,
but
to
meet
the
Enemy
,
to
offer
himself
as
a
prey
to
the
Wolves
;
which
in
the
Garden
hunted
him
,
and
laid
hold
upon
him
;
he
also
resorted
to
this
Garden
now
for
privacy
,
that
he
might
freely
pour
out
his
Soul
to
God
.
Learn
hence
,
That
the
Lord
Jesus
Christ
was
praying
to
his
Father
in
the
Garden
,
when
Judas
with
his
Bla
k-Guard
came
to
apprehend
him
.
3
Judas
then
having
received
a
band
of
men
,
and
Officers
from
the
chief
priests
and
Pharisees
,
cometh
thither
with
lanterns
,
and
torches
,
and
weapons
.
Observe
,
1.
What
a
multitude
were
here
imployed
by
the
Chief
Priests
and
Pharisees
,
for
apprehending
a
single
Person
,
Gown-Men
,
and
Sword-Men
,
Young
and
Old
,
Jew
and
Gentile
;
all
sorts
of
Persons
contriving
his
Death
,
as
all
Conditions
of
People
were
afterwards
to
receive
Benefit
by
it
.
But
what
need
these
Lanthorns
and
Torches
,
it
being
then
as
some
observe
Full-Moon
,
when
they
sought
him
in
the
Garden
?
All
this
argued
their
zealous
Industry
for
our
Saviour's
Apprehension
,
that
they
might
be
sure
to
find
him
,
in
case
he
should
hide
himself
in
any
holes
or
corners
of
the
Garden
.
Learn
hence
,
That
Persecutors
and
wicked
Apostates
are
not
asleep
in
their
designs
and
actings
,
but
very
Vigilant
and
Active
;
when
at
the
same
time
Christ's
own
Disciples
and
Followers
are
asleep
and
careless
;
how
active
is
Judas
,
and
how
watchful
was
his
Bloody
Crew
,
even
at
that
time
when
Christ's
Disciples
could
not
keep
their
Eyes
open
!
4
Jesus
therefore
knowing
all
things
that
should
come
upon
him
,
went
forth
,
and
said
unto
them
,
Whom
seek
ye
?
5
They
answered
him
,
Jesus
of
Nazareth
.
Jesus
saith
unto
them
,
I
am
he
.
And
Judas
also
which
betrayed
him
,
stood
with
them
.
6
Assoon
then
as
he
had
said
unto
them
,
I
am
he
,
they
went
backward
and
fell
to
the
ground
.
Observe
here
,
1.
How
our
Lord's
Sufferings
were
all
foreknown
to
himself
,
before
they
came
upon
him
,
and
yet
how
willingly
and
chearfully
did
he
go
forth
to
meet
them
.
Should
our
Sufferings
be
known
unto
us
before
they
come
upon
us
,
how
would
it
disquiet
and
disturb
us
;
yea
,
not
only
discompose
us
,
but
distract
us
;
in
great
Wisdom
therefore
,
and
in
tender
Mercy
has
God
concealed
future
events
from
us
;
but
it
was
otherwise
with
Christ
;
he
had
an
exact
Knowledg
of
those
bitter
Sufferings
which
he
was
to
undergo
,
and
yet
with
a
composed
Mind
he
goes
forth
to
meet
them
.
Jesus
knowing
all
things
that
should
come
upon
him
,
went
forth
.
Lord
!
How
endearing
are
our
Obligations
to
thy self
,
that
when
thou
knewest
before-hand
the
bitterness
of
that
Cup
which
the
Justice
of
God
was
about
to
put
into
thy
hand
,
thou
didst
not
decline
to
Drink
it
off
for
our
sakes
?
Observe
,
2.
That
it
was
not
Man's
Power
,
but
Christ's
own
Permission
,
which
brought
his
Sufferings
upon
him
.
How
easily
could
Christ
have
delivered
himself
out
of
his
Enemies
hands
,
who
with
a
word
from
his
Mouth
,
caused
them
to
go
backward
and
fall
to
the
Ground
:
Christ
in
speaking
those
words
,
did
let
out
a
little
Ray
or
Beam
of
his
Deity
,
and
this
struck
them
down
.
O
what
fear
will
Christ
send
out
when
he
cometh
to
judge
the
World
;
who
could
send
forth
such
a
fear
when
he
yielded
up
himself
to
be
judged
and
condemned
in
the
World
!
If
there
was
so
much
Majesty
in
the
Voice
of
Christ
,
in
one
of
the
lowest
acts
of
his
humiliation
;
What
will
the
Voice
of
a
Glorified
Christ
be
to
Sinners
,
when
he
shall
come
as
a
Judge
to
Condemn
the
World
?
7
Then
asked
he
them
again
,
Whom
seek
ye
?
and
they
said
,
Jesus
of
Nazareth
.
8
Jesus
answered
,
I
have
told
you
that
I
am
he
.
If
therefore
ye
seek
me
,
let
these
go
their
way
:
9
That
the
saying
might
be
fulfilled
which
he
spake
,
Of
them
which
thou
gavest
me
,
have
I
lost
none
.
Here
Note
,
1.
How
voluntarily
and
freely
Christ
laid
down
his
Life
,
when
his
Enemies
were
fallen
to
the
Ground
,
he
suffered
them
to
rise
again
,
and
offers
himself
to
them
,
to
take
him
and
carry
him
away
.
Note
,
2.
How
the
sight
of
this
glorious
Miracle
of
the
Soldiers
falling
to
the
Ground
,
did
not
deterr
or
discourage
them
from
their
wicked
purpose
;
they
get
up
again
and
go
on
with
their
blody
design
.
Learn
thence
,
That
obstinate
and
obdurate
Sinners
will
not
be
reclaimed
by
the
most
evident
and
convincing
,
by
the
most
miraculous
and
surprizing
appearances
of
God
against
them
.
Note
,
3.
How
mindful
in
the
midst
of
his
Sufferings
,
Christ
was
of
his
dear
Disciples
,
to
secure
them
,
at
this
time
,
from
Death
and
Danger
.
If
ye
seek
me
,
let
these
go
their
way
.
That
is
,
my
Disciples
,
against
whom
you
have
no
Warrant
at
this
time
Learn
hence
,
That
Christ
is
so
tender
of
his
Followers
,
that
he
will
not
put
them
upon
Trials
,
or
call
them
forth
to
Sufferings
till
they
are
ripe
and
ready
,
fitted
and
prepared
for
them
.
The
Disciples
yet
were
weak
and
feeble
,
timerous
and
fearful
:
And
Christ
had
much
Work
and
Service
for
them
to
do
in
the
World
;
namely
,
to
plant
and
propagate
the
Gospel
in
Foreign
Countries
;
he
therefore
resolves
not
to
lose
any
one
of
them
by
Persecution
at
this
time
:
And
thus
was
his
Word
fulfilled
;
of
them
which
thou
gavest
me
,
I
have
lost
none
.
10
Then
Simon
Peter
having
a
sword
,
drew
it
,
and
smote
the
high
priests
servant
,
and
cut
off
his
right
ear
.
The
servants
name
was
Malchus
.
11
Then
said
Jesus
unto
Peter
,
Put
up
thy
sword
into
the
sheath
:
Observe
here
,
St.
Peter's
Love
unto
,
and
Zeal
for
,
his
Lord
and
Master
;
in
defence
of
whom
he
now
draws
his
Sword
:
But
why
did
he
not
rather
draw
upon
Judas
than
upon
Malchus
?
Possibly
,
because
tho'
Judas
was
most
faulty
,
yet
Malchus
might
be
most
forward
to
carry
off
our
Saviour
.
Oh
how
doth
a
pious
Breast
swell
with
Indignation
at
the
sight
of
any
open
Affront
offered
unto
its
Saviour
!
Observe
farther
,
The
Rebuke
which
Christ
gave
St.
Peter
for
what
he
did
;
tho'
his
Heart
was
sincere
,
yet
his
Hand
was
rash
;
good
Intentions
are
no
Warrant
for
irregular
Actions
:
Christ
will
thank
no
Man
for
drawing
a
Sword
in
defence
of
him
,
without
a
Warrant
and
Commission
from
him
.
To
resist
a
lawful
Magistrate
,
even
in
Christ's
own
Defence
,
is
rash
Zeal
,
and
discountenanced
by
the
Gospel
.
11
The
cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
?
Here
observe
,
1.
A
Metaphorical
Description
of
Christ's
Sufferings
:
They
are
a
Cup
put
into
his
Hand
to
drink
of
,
and
that
by
his
own
Father
:
They
are
a
Cup
,
and
but
a
Cup
;
God
will
not
over-charge
his
People
;
and
this
Cup
is
from
the
Hand
of
a
Father
,
yea
,
from
the
Hand
of
our
Father
:
The
Cup
which
my
Father
hath
given
me
.
Observe
,
2.
Our
Lord's
Resolution
to
drink
off
this
Cup
,
how
bitter
soever
,
being
put
to
his
Mouth
by
his
Father's
Hand
.
Shall
I
not
drink
it
?
That
is
,
I
will
drink
it
.
Learn
hence
,
1.
That
oft-times
the
Wisdom
of
God
is
pleased
to
put
a
Cup
,
a
very
bitter
Cup
of
Affliction
into
the
Hand
of
those
to
drink
,
whom
he
doth
most
sincerely
love
.
2.
That
when
God
doth
do
so
,
it
is
their
Duty
to
drink
it
with
silence
and
submission
.
Shall
I
not
drink
it
?
That
is
,
I
will
certainly
drink
it
with
chearfulness
and
resignation
.
12
Then
the
band
,
and
the
captain
,
and
officers
of
the
Jews
took
Jesus
,
and
bound
him
,
13
And
led
him
away
to
Annas
first
(
for
he
was
father-in-law
to
Caiaphas
,
which
was
the
high
priest
that
same
year
.
)
14
Now
Caiaphas
was
he
which
gave
counsel
to
the
Jews
,
that
it
was
expedient
that
one
man
should
die
for
the
people
.
Judas
having
made
good
this
Promise
to
the
Chief
Priests
,
and
delivered
Jesus
a
Prisoner
bound
into
their
Hands
;
those
Evening-Wolves
no
sooner
seize
the
Lamb
of
God
,
but
they
thirst
and
long
to
suck
his
innocent
Blood
;
yet
,
lest
it
should
look
like
a
down-right
Murther
,
they
allow
him
a
Mock-Trial
,
and
abuse
the
Law
by
perverting
it
to
Injustice
and
Bloodshed
.
How
impossible
is
it
for
the
greatest
Innocence
and
Vertue
to
protect
from
Slander
and
false
Accusation
;
and
no
Person
can
be
so
innocent
or
good
,
whom
false
Witness
may
not
condemn
.
15
¶
And
Simon
Peter
followed
Jesus
,
and
so
did
another
disciple
.
That
disciple
was
known
unto
the
high
priest
,
and
went
in
with
Jesus
into
the
palace
of
the
high
priest
.
16
But
Peter
stood
at
the
door
without
.
Then
went
out
that
other
disciple
which
was
known
unto
the
high
priest
,
and
spake
unto
her
that
kept
the
door
,
and
brought
in
Peter
.
17
Then
saith
the
damsel
that
kept
the
door
unto
Peter
,
Art
not
thou
also
one
of
this
man's
disciples
?
He
saith
,
I
am
not
.
18
And
the
servants
and
officers
stood
there
,
who
had
made
a
fire
of
coals
,
(
for
it
was
cold
)
and
they
warmed
themselves
:
and
Peter
stood
with
them
,
and
warmed
himself
.
They
said
therefore
unto
him
,
Art
not
thou
also
one
of
his
disciples
?
He
denied
it
,
and
said
,
I
am
not
.
One
of
the
servants
of
the
high
priest
,
being
his
kinsman
whose
ear
Peter
had
cut
off
,
saith
,
Did
not
I
see
thee
in
the
garden
with
him
?
Peter
then
denied
again
,
and
immediately
the
cock
crew
.
All
the
four
Evangelists
give
us
an
Account
of
Peter's
Fall
in
denying
his
Master
.
And
therein
we
have
Observable
,
1.
The
Sin
it self
which
he
fell
into
,
the
Denial
of
Christ
,
and
this
back'd
with
an
Oath
;
he
sware
that
he
knew
not
the
Man
.
Lord
!
how
may
the
slavish
fear
of
Suffering
drive
the
holiest
and
best
of
Men
to
commit
the
foulest
and
worst
of
Sins
!
Observe
,
2.
The
occasion
of
his
Fall
.
1.
His
presumptuous
Confidence
of
his
own
strength
and
standing
;
though
all
Men
forsake
thee
,
yet
will
not
I.
Lord
!
to
presume
upon
our selves
,
is
the
ready
way
to
provoke
thee
to
leave
us
to
our selves
.
If
ever
we
stand
in
the
Day
of
Trial
,
't
is
the
fear
of
falling
must
enable
us
to
stand
;
we
soon
fall
,
if
we
believe
it
impossible
to
fall
.
2.
His
being
in
bad
Company
,
amongst
Christ's
Enemies
;
Peter
had
better
have
been
a
cold
by
himself
alone
,
than
warming
himself
at
a
Fire
which
was
compassed
in
with
the
Blasphemies
of
the
Soldiers
,
where
his
Conscience
,
tho'
not
seared
,
was
yet
made
hard
.
Observe
,
3.
The
reiteration
or
repetition
of
this
Sin
,
he
denied
Christ
again
and
again
;
he
denied
him
first
with
a
Lye
,
then
with
an
Oath
and
Curse
.
Oh
,
how
dangerous
is
it
not
to
resist
the
beginnings
of
Sin
!
If
we
yield
to
one
Temptation
,
Satan
will
assault
us
with
more
,
and
stronger
.
Observe
,
4.
The
heinous
and
aggravating
Circumstances
of
Peter's
Sin
.
1.
From
the
Character
of
his
Person
,
a
Disciple
,
an
Apostle
,
a
chief
Apostle
;
yet
he
denies
Christ
.
2.
From
the
Person
whom
he
denies
,
his
Master
,
his
Saviour
.
3.
The
Time
when
he
denied
him
,
soon
after
that
Christ
had
wash'd
his
Feet
;
yea
,
soon
after
he
had
received
the
Sacrament
from
Christ's
own
Hand
.
How
unreasonable
then
is
their
Objection
against
coming
to
the
Lord's-Table
,
That
some
.
who
go
to
it
,
dishonour
Christ
as
soon
as
they
come
from
it
?
Such
Examples
ought
not
to
discourage
us
from
coming
to
the
Ordinance
,
but
should
excite
and
increase
our
watchfulness
after
we
have
been
there
,
that
our
after-deportment
may
be
suitable
to
the
Solemnity
of
a
Sacramental
Table
.
19
¶
The
high
priest
then
asked
Jesus
of
his
disciples
,
and
of
his
doctrine
.
20
Jesus
answered
him
,
I
spake
openly
to
the
world
;
I
ever
taught
in
the
synagogue
,
and
in
the
temple
,
whither
the
Jews
always
resort
,
and
in
secret
have
I
said
nothing
.
21
Why
askest
thou
me
?
ask
them
which
heard
me
,
what
I
have
said
unto
them
:
behold
,
they
know
what
I
said
.
Our
Saviour
being
brought
before
Caiaphas
the
High
Priest
,
he
examines
him
concerning
his
Doctrine
and
his
Disciples
,
pretending
him
to
be
guilty
of
Heresie
in
Doctrine
and
Sedition
,
in
gathering
Disciples
and
Followers
.
Our
Saviour
answers
,
That
as
to
his
Doctrine
,
he
had
not
delivered
it
in
Holes
and
Corners
,
but
had
taught
publickly
in
the
Temple
and
Synagogues
;
and
that
in
secret
he
had
said
nothing
;
that
is
,
nothing
contrary
to
what
he
had
delivered
in
Publick
.
Christ
never
willingly
affected
Corners
,
he
taught
openly
,
and
propounded
his
Doctrine
publickly
and
plainly
to
the
World
.
A
convincing
Evidence
that
both
he
and
his
Doctrine
were
of
God
.
Learn
hence
,
1.
That
it
is
not
unusual
for
the
best
of
Doctrines
to
pass
under
the
odious
name
and
imputation
of
Error
and
Heresie
.
Christ's
own
Doctrine
is
here
charged
:
The
High
Priest
asked
Jesus
of
his
Doctrine
.
2.
That
the
Ministers
of
Christ
,
who
have
Truth
on
their
side
,
may
and
ought
to
speak
boldly
and
openly
.
I
spake
openly
to
the
World
.
Veritas
nihil
erubescit
praeterquam
abscondi
.
Truth
blushes
at
nothing
,
except
at
its
being
concealed
.
In
secret
,
says
Christ
,
have
I
said
nothing
.
22
And
when
he
had
thus
spoken
,
one
of
the
officers
which
stood
by
,
stroke
Jesus
with
the
palm
of
his
hand
,
saying
,
Answerest
thou
the
high
priest
so
?
23
Jesus
answered
him
,
If
I
have
spoken
evil
,
bear
witness
of
the
evil
:
but
if
well
,
why
smitest
thou
me
?
24
(
Now
Annas
had
sent
him
bound
unto
Caiaphas
the
high
priest
.
)
25
And
Simon
Peter
stood
and
warmed
himself
:
They
said
therefore
unto
him
,
Art
not
thou
also
one
of
his
disciples
?
He
denied
it
,
and
said
,
I
am
not
.
26
One
of
the
servants
of
the
high
priest
(
being
his
kinsman
whose
ear
Peter
cut
off
)
saith
,
Did
not
I
see
thee
in
the
garden
with
him
?
27
Peter
then
denied
again
,
and
immediately
the
cock
crew
.
Observe
here
,
1.
How
insolently
and
injuriously
an
Officer
strikes
our
Saviour
in
this
Court
of
Judicature
:
One
of
the
Officers
stroke
Jesus
with
the
Palms
of
his
Hands
.
What
had
the
Holy
and
Innocent
Jesus
done
,
to
deserve
these
Buffettings
?
He
only
made
use
of
the
Liberty
which
their
Law
did
allow
him
,
which
was
not
to
accuse
himself
,
but
to
put
them
upon
the
Proof
of
those
Accusations
which
were
brought
against
him
.
But
from
this
Instance
of
our
Saviour's
Sufferings
we
learn
,
That
Christ
did
endure
painful
Buffettings
,
ignominious
and
contemptible
Usage
,
even
from
Inferiour
Servants
;
giving
his
Cheek
to
the
Smiters
,
to
testifie
that
Shame
and
reproachful
Usage
which
was
deserved
by
us
,
and
to
sanctifie
that
Condition
to
us
,
when
ever
it
is
allotted
for
us
.
Observe
,
2.
The
meek
and
gentle
Reproof
which
the
Lord
Jesus
gives
to
this
rude
Officer
,
he
doth
not
strike
him
dead
upon
the
Place
,
nor
cause
that
Arm
to
wither
which
was
stretched
forth
against
the
Lord's
anointed
;
but
only
lets
him
know
,
there
was
no
Reason
for
his
striking
of
him
.
Where
Note
,
That
tho'
our
Saviour
doth
not
revenge
himself
,
yet
he
vindicates
himself
,
and
defends
himself
both
with
Law
and
Reason
:
If
I
have
spoken
evil
,
bear
witness
of
the
evil
:
But
if
well
,
why
smitest
thou
me
?
Note
,
2.
That
when
the
Soldier
had
struck
Christ
upon
one
Cheek
,
he
did
not
turn
to
him
the
other
also
,
according
to
Matth.
5.39
.
Which
evidently
shews
,
that
That
Precept
,
if
they
smite
thee
on
one
Cheek
,
turn
the
other
also
,
commands
only
this
,
That
rather
than
take
Revenge
,
we
should
take
a
second
Injury
.
Christians
ought
rather
to
suffer
a
double
Wrong
than
to
seek
a
private
Revenge
:
Christianity
obliges
us
to
bear
many
Injuries
patiently
,
rather
than
to
avenge
one
privately
:
But
tho'
it
binds
up
our
Hands
from
private
Revenge
,
yet
it
doth
not
shut
our
Mouths
from
complaining
to
publick
Authority
.
Christ's
own
Practice
here
,
expounds
the
Precept
elsewhere
,
Matth.
5.39
.
for
he
complains
here
of
the
Officers
Injustice
in
smiting
him
before
the
Judicatory
,
and
challenges
the
Man
to
bear
witness
of
the
Evil.
Observe
,
Lastly
,
How
our
Lord
was
not
only
buffetted
,
but
bound
and
sent
bound
from
Annas
to
Caiaphas
,
from
Caiaphas
to
Pilate
,
from
Pilate
to
Herod
,
and
from
Herod
to
Pilate
again
:
And
all
this
on
foot
through
the
Streets
of
Jerusalem
,
from
one
end
of
the
City
to
the
other
;
partly
,
to
render
his
Passion
more
publick
,
being
made
a
Gazing-stock
to
the
World
,
and
a
Spectacle
both
to
Angels
and
Men.
And
his
condescending
to
go
bound
from
one
High
Priest
to
another
,
and
from
one
Tribunal
to
another
,
teaches
his
People
what
Delinquents
they
were
before
the
Tribunal
of
God
,
and
what
they
deserved
by
reason
of
Sin
;
even
a
Sentence
of
eternal
Condemnation
at
the
Tribunal
of
the
Just
and
Holy
God
.
28
¶
Then
●ed
they
Jesus
from
Caiaphas
,
unto
the
hall
of
judgment
:
and
it
was
early
,
and
they
themselves
went
not
into
the
judgment-hall
,
lest
they
should
be
defiled
:
but
that
they
might
eat
the
passover
.
There
were
two
Courts
of
Judicature
which
our
blessed
Saviour
was
brought
before
and
condemned
by
.
1.
The
Ecclesiastical
Court
or
Sanhedrim
,
in
which
the
High
Priest
sate
as
Judge
:
Here
he
was
condemned
to
Death
for
Blasphemy
.
2.
The
Civil
Court
,
or
Judgment-Hall
,
where
Pontius
Pilate
the
Roman
Governor
sate
Judge
,
who
because
he
was
a
Gentile
,
they
would
not
go
into
his
House
,
lest
they
should
be
defiled
;
for
they
accounted
it
a
Legal
Pollution
to
come
into
the
House
of
a
Gentile
.
Where
Observe
,
The
notorious
Hypocrisie
of
these
Jews
,
they
scruple
the
defiling
of
themselves
by
coming
near
the
Judgment-Hall
where
Pilate
sate
,
but
make
no
scruple
at
all
to
defile
themselves
with
the
guilt
of
that
innocent
Blood
which
Pilate
shed
.
When
Persons
are
over-zealous
for
Cerem●nial
Observations
,
they
are
oft-times
too
remiss
with
reference
to
Moral
Duties
.
They
brought
him
to
the
Judgment-Hall
,
but
they
themselves
went
not
in
,
lest
they
should
be
defiled
.
29
Pilate
then
went
out
unto
them
,
and
said
,
What
accusation
bring
you
against
this
man
?
30
They
answered
and
said
unto
him
,
If
he
were
not
a
malefactour
,
we
would
not
have
delivered
him
up
unto
thee
.
Observe
here
,
1.
How
Pilate
humours
these
Jews
in
their
Superstition
.
They
scruple
to
go
into
the
Judgment-Hall
to
him
;
he
therefore
goes
out
to
them
,
and
demands
what
Accusation
they
had
against
Christ
.
They
charge
him
here
only
for
being
a
Malefactor
,
or
an
evil
Doer
in
the
general
;
but
elsewhere
(
Luke
23.
)
they
particularly
accuse
him
,
1.
For
perverting
the
Nation
.
2.
For
forbidding
to
pay
Tribute
to
Caesar
.
3.
For
saying
that
he
himself
was
Christ
,
a
King
.
All
of
which
was
filthy
Calumny
;
yet
Christ
underwent
the
Reproach
of
it
without
opening
his
Mouth
:
Teaching
us
,
when
we
lie
under
Calumny
and
unjust
Imputation
,
to
imitate
him
,
who
opened
not
his
Mouth
,
but
committed
his
Case
to
him
that
judgeth
uprightly
.
31
Then
said
Pilate
unto
them
,
Take
ye
him
and
judge
him
according
to
your
law
.
The
Jews
therefore
said
unto
him
,
It
is
not
lawful
for
us
to
put
any
man
to
death
:
32
That
the
saying
of
Jesus
might
be
fulfilled
,
which
he
spake
,
signifying
what
death
he
should
die
.
The
Jews
being
now
under
the
Power
of
the
Romans
,
tho'
they
had
a
Power
of
Judging
and
Censuring
Criminals
in
smaller
Matters
,
yet
not
in
capital
Cases
;
they
could
not
pronounce
a
Sentence
of
Death
upon
any
Person
,
say
some
;
they
might
and
did
,
say
others
,
punish
Blasphemers
by
stoning
them
to
death
;
but
then
their
Sentence
was
to
be
ratified
by
the
Roman
Power
:
Accordingly
here
they
had
in
their
Ecclesiastical
Court
condemned
Christ
for
Blasphemy
;
now
they
bring
him
to
Pilate
the
Roman
Governor
to
confirm
the
Sentence
of
Death
.
From
hence
it
appears
,
that
Christ
was
the
true
Messias
,
being
sent
into
the
World
when
the
Sceptre
was
departed
from
Judah
,
according
to
that
ancient
Prophecy
of
Jacob
,
Gen.
49.10
.
The
Sceptre
shall
not
depart
from
Judah
until
Shiloh
come
.
The
Jews
now
had
no
Power
absolutely
to
condemn
any
Man
,
or
to
put
him
death
;
but
this
Power
the
Roman
Emperor
reserved
to
his
own
Deputy
.
This
contributed
towards
the
fulfilling
of
our
Saviour's
Words
,
Matth.
20.19
.
That
he
should
be
delivered
to
the
Gentiles
,
and
should
be
crucified
:
Which
was
not
a
Jewish
but
a
Roman
Punishment
.
Had
the
Jews
put
him
to
death
,
they
had
stoned
him
.
But
Christ
was
to
be
made
a
Curse
for
us
by
hanging
upon
a
Tree
,
and
accordingly
the
Jews
execute
the
Counsel
of
God
,
tho'
they
knew
●●
not
,
by
refusing
to
put
him
to
death
themselves
.
Learn
hence
,
How
willing
Christ
was
to
undergo
a
shameful
,
painful
and
accursed
Death
,
that
he
might
testifie
his
Love
unto
,
and
procure
a
Blessing
for
his
People
.
Thus
the
Saying
of
Jesus
was
fulfilled
,
which
he
spake
,
signifying
what
Death
he
should
die
.
33
Then
Pilate
entred
into
the
judgement-hall
again
,
and
called
Jesus
,
and
said
unto
him
,
Art
thou
thou
the
king
of
the
Jews
?
34
Jesus
answered
him
,
Sayest
thou
this
thing
of
thy self
,
or
did
others
tell
it
thee
of
me
?
35
Pilate
answered
,
Am
I
a
Jew
?
Thine
own
nation
,
and
the
chief
priests
have
delivered
thee
unto
me
:
What
hast
thou
done
?
36
Jesus
answered
,
My
kingdom
is
not
of
this
world
:
if
my
kingdom
were
of
this
world
,
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
Jews
:
but
now
is
my
kingdom
not
from
hence
.
Observe
here
,
1.
Pilate's
insnaring
Question
,
Art
thou
King
of
the
Jews
?
How
jealous
are
great
Men
of
Jesus
Christ
,
and
how
afraid
are
they
of
his
Kingdom
,
Power
and
Authority
,
as
if
it
would
be
prejudicial
to
their
Authority
and
Power
in
the
World
,
which
was
far
enough
from
Christ's
Thoughts
.
Observe
,
2.
The
Wisdom
and
Caution
of
our
Saviour's
Answer
,
he
neither
affirms
nor
denies
;
though
whenever
we
speak
,
we
are
bound
to
speak
the
truth
,
yet
we
are
not
bound
at
all
times
to
speak
the
whole
truth
.
Christ
tells
him
therefore
,
That
upon
the
supposition
that
he
was
King
,
yet
his
Kingdom
was
no
Earthly
but
a
Spiritual
Kingdom
;
he
was
no
Temporal
King
,
to
Rule
over
his
Subjects
with
Temporal
Power
and
Worldly
Pomp
;
but
a
Spiritual
King
,
in
and
,
over
his
Church
only
,
to
order
the
Affairs
and
look
after
the
Government
thereof
.
Learn
hence
,
That
Christ
as
God
,
hath
an
Universal
Kingdom
of
Power
and
Providence
,
even
over
the
highest
of
Men
;
and
as
Mediatour
hath
a
Spiritual
Kingdom
in
and
over
his
Church
.
2.
That
it
is
a
clear
Evidence
that
Christ's
Kingdom
is
Spiritual
,
in
as
much
as
it
is
not
carried
on
by
violence
and
force
of
Arms
as
worldly
Kingdoms
are
,
but
by
Spiritual
means
and
methods
.
If
my
Kingdom
were
of
this
World
,
my
Servants
would
fight
for
me
;
but
now
is
my
Kingdom
not
from
hence
.
37
Pilate
therefore
said
unto
him
,
Art
thou
a
king
then
?
Jesus
answered
,
Thou
sayest
that
I
am
a
king
.
To
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
world
,
that
I
should
bear
witness
unto
the
truth
.
Every
one
that
is
of
the
truth
,
heareth
my
voice
.
Pilate
asks
him
again
directly
and
expresly
,
Art
thou
a
King
or
not
?
Our
Saviour
Answers
,
Thou
sayest
that
I
am
a
King
,
and
so
it
is
indeed
as
thou
sayest
;
I
am
a
King
,
and
the
King
of
the
Jews
too
;
but
not
a
Temporal
King
to
Rule
over
them
,
after
the
manner
of
Earthly
Kings
,
with
Temporal
Power
,
and
Worldly
Pomp
and
Splendour
;
but
I
am
a
Spiritual
King
to
Rule
and
Govern
not
only
the
Jews
,
but
my
whole
Church
,
consisting
both
of
Jews
and
Gentiles
,
after
a
Spiritual
manner
.
Observe
here
,
1.
The
Dominion
and
Sovereignty
of
Jesus
Christ
,
he
has
a
Kingdom
;
My
Kingdom
,
Observe
,
2.
The
Condition
and
Qualification
of
this
Kingdom
,
Negatively
exprest
.
My
Kingdom
is
not
of
this
World
.
Observe
,
3.
The
Use
and
End
of
this
Kingdom
,
that
the
Truth
may
have
place
among
the
Children
of
Men
for
their
Salvation
.
To
this
end
was
I
Born
,
and
came
into
the
World
,
to
bear
witness
unto
the
truth
.
Observe
,
4.
The
Subjects
of
Christ's
Kingdom
declared
.
Every
one
that
is
of
the
truth
,
heareth
my
Voice
.
That
is
,
Every
one
who
is
by
Divine
Grace
disposed
to
believe
and
love
the
Truth
,
will
hear
and
obey
Christ's
Doctrine
.
38
Pilate
saith
unto
him
,
What
is
truth
?
And
when
he
had
said
this
,
he
went
out
again
unto
the
Jews
,
and
saith
unto
them
,
I
find
in
him
no
fault
at
all
.
39
But
ye
have
a
custom
,
that
I
should
release
unto
you
one
at
the
passover
:
will
ye
therefore
that
I
release
unto
you
the
king
of
the
Jews
?
40
Then
cried
they
all
again
,
saying
,
Not
this
man
,
but
Barabbas
.
Now
Barabbas
was
a
robber
.
Observe
here
,
1.
The
Question
Pilate
put
to
Christ
,
What
is
Truth
?
a
most
noble
and
important
Question
,
had
it
been
put
forth
with
an
honest
Heart
,
with
a
Mind
fairly
disposed
for
Information
and
Satisfaction
;
but
it
is
evident
,
Pilate's
enquiry
was
not
serious
;
nay
it
is
generally
thought
that
Pilate
ask'd
this
Question
in
Scorn
,
Contempt
,
and
Derision
;
for
he
stays
not
for
our
Lord's
Answer
,
but
as
soon
as
he
startled
this
Query
,
went
oft
the
Bench
in
haste
.
Learn
hence
,
That
this
Question
,
What
is
Truth
?
or
how
may
we
come
to
the
Knowledg
of
the
Truth
,
is
of
unspeakable
use
and
importance
,
and
a
Question
whereon
the
whole
frame
and
Constitution
of
Religion
depends
.
Because
Truth
is
claimed
by
all
Parties
of
Men
,
by
all
Professors
of
Religion
:
Ask
the
different
Parties
,
from
the
Old
Gentleman
at
Rome
,
to
the
poorest
Quaker
and
Muggletonian
,
where
is
Truth
?
and
they
will
all
tell
you
,
they
are
in
the
possession
of
it
;
every
Sect
has
thus
much
of
Popery
with
it
,
that
the
professors
of
it
,
think
themselves
Infallible
,
and
every
one
cries
out
,
Here
is
Truth
.
But
God
has
given
us
a
two-fold
Light
to
search
for
Truth
by
.
Namely
,
The
Light
of
Reason
,
and
the
Light
of
Scripture
,
and
Divine
Revelation
:
The
former
Solomon
calls
the
Candle
of
the
Lord
,
set
up
in
our
Breasts
by
God
,
on
purpose
to
discover
Truth
unto
us
;
God
allows
us
,
yea
injoyns
us
,
the
free
and
impartial
use
of
our
Understandings
and
Judgments
,
in
order
to
the
finding
out
of
Divine
Truth
;
but
because
Nature's
Light
,
or
the
Light
of
Natural
Reason
is
not
clear
and
bright
enough
to
give
us
a
prospect
of
supernatural
Truths
:
for
Nature
and
Reason
can
never
dictate
those
things
which
depend
wholly
upon
God's
free
Grace
and
good
Pleasure
;
such
are
the
Doctrine
of
a
Saviour
and
Redeemer
,
and
the
method
of
Man's
Salvation
by
the
Sufferings
of
the
Son
of
God
;
it
had
been
Blasphemy
once
to
have
supposed
such
things
,
had
not
God
revealed
them
in
Scripture
:
Therefore
the
Second
Standard
of
Divine
Truth
is
the
infallible
Word
of
God
.
The
Gospel
of
Christ
is
the
way
and
the
Truth
;
Truth
came
by
Jesus
Christ
,
and
would
Men
be
ruled
and
conducted
by
these
unalterable
Standards
of
Truth
,
namely
,
Right
Reason
,
and
Divine
Revelation
,
they
would
easily
agree
in
their
Judgments
,
what
is
to
be
believed
,
and
all
Disputes
and
Controversies
would
vanish
;
right
Reason
and
Inspired
Scripture
are
the
best
Judges
of
Controversies
;
they
being
the
fixed
Standards
and
Measures
of
Divine
Truth
,
can
best
Resolve
Pilate's
Question
here
,
and
tell
us
What
is
Truth
.
Observe
,
2.
How
unwilling
,
how
very
unwilling
Pilate
was
to
be
the
Instrument
of
our
Saviour's
Death
:
He
came
forth
three
several
times
,
and
tells
the
Jews
,
that
he
finds
no
fault
in
him
,
he
bids
them
take
him
,
and
judg
him
according
to
their
Law
.
Pilate
a
Pagan
Absolves
Christ
,
whilst
the
Hypocritical
Jews
that
heard
his
Doctrine
,
and
saw
his
Miracles
do
Condemn
him
.
Observe
,
3.
Pilate
having
absolved
Christ
,
I
find
no
fault
in
him
,
endeavours
next
to
Release
him
,
and
takes
occasion
from
their
Custom
of
having
a
Prisoner
released
to
them
at
their
Feast
,
to
insinuate
his
Desire
that
they
should
chuse
Christ
.
Ye
have
a
custom
,
that
I
release
unto
you
one
at
the
Passover
.
Observe
lastly
,
How
the
Jews
prefer
,
Barabbas
,
a
Robber
,
before
the
Holy
and
Innocent
Jesus
.
They
all
cried
out
,
saying
,
not
this
Man
but
Barabbas
.
Learn
hence
,
That
no
Persons
how
wicked
and
vile
soever
are
so
odious
in
the
Eyes
of
the
Enemies
of
God
,
as
Christ
himself
was
,
and
his
Friends
and
Followers
now
are
:
Christ
did
find
it
thus
in
his
own
Person
when
on
Earth
;
Barabbas
a
Robber
was
preferr'd
before
him
,
and
now
he
is
in
Heaven
he
suffers
in
his
Members
;
the
filth
of
the
World
being
preferred
before
them
.
CHAP.
XIX
.
1
THen
Pilate
therefore
took
Jesus
,
and
scourged
him
.
Observe
here
,
1.
That
as
the
Death
of
the
Cross
was
a
Roman
Punishment
,
so
it
was
the
manner
of
the
Romans
to
whip
their
Malefactors
before
they
Crucified
them
.
Accordingly
Pilate
took
Jesus
and
scourged
him
.
Observe
,
2.
How
unwilling
,
how
very
unwilling
Pilate
was
to
be
the
Instrument
of
our
Saviour's
Death
;
it
is
very
evident
that
he
had
a
mind
to
Release
him
,
and
it
is
concluded
,
that
Pilate
was
thus
forward
to
Scourge
Christ
,
hoping
that
the
Jews
would
have
been
satisfied
with
this
lighter
Punishment
,
and
so
have
dismist
him
:
From
this
instance
we
may
gather
,
That
Hypocrites
within
the
pale
of
the
Visible
Church
,
may
be
guilty
of
such
tremendous
Acts
of
wickedness
,
as
the
Conscience
of
an
Infidel
and
Pagan
may
boggle
at
and
protest
against
.
Pilate
a
Pagan
Absolves
Christ
,
and
seeks
to
release
him
:
whilst
the
Hypocritical
Jews
,
who
heard
his
Doctrine
,
and
saw
his
Miracles
,
condemn
him
.
Observe
,
3.
How
wretchedly
Pilate
suffers
himself
to
be
overcome
with
the
Jews
importunity
,
and
contrary
to
the
light
of
his
own
Reason
and
Conscience
delivers
the
Holy
and
Innocent
Jesus
,
first
to
be
Scourged
and
then
Crucified
.
Learn
thence
,
That
it
is
a
vain
Apology
for
Sin
,
when
Persons
pretend
that
it
was
not
committed
with
their
own
consent
,
but
at
the
instigation
and
importunity
of
others
:
for
such
is
the
frame
and
Constitution
of
Man's
Soul
,
that
none
can
make
him
either
wicked
or
miserable
without
his
own
Consent
.
Then
Pilate
took
Jesus
and
Scourged
him
.
2
And
the
souldiers
platted
a
crown
of
thorns
,
and
put
it
on
his
head
,
and
they
put
on
him
a
purple
robe
.
3
And
said
,
Hail
King
of
the
Jews
:
and
they
smote
him
with
their
hands
.
The
next
part
of
our
Saviour's
Sufferings
consisted
of
cruel
mockings
:
Christ
had
owned
himself
to
be
the
King
of
the
Jews
;
that
is
,
a
Spiritual
King
,
in
and
over
his
Church
.
But
the
Jews
expecting
that
the
Messiah
should
have
appeared
in
the
Pomp
of
an
Earthly
Prince
,
and
finding
it
to
be
quite
otherwise
in
our
Saviour
,
they
look
upon
him
as
a
Deceiver
and
Impostour
;
and
accordingly
Treat
him
as
a
Mock-King
,
with
all
the
marks
of
Derision
and
Scorn
;
for
first
they
put
a
Crown
upon
his
Head
,
but
a
very
Ignominious
and
Painful
one
,
a
Crown
of
Thorns
.
They
put
a
Scepter
in
his
Hand
,
but
that
of
a
Reed
;
a
Robe
of
Scarlet
,
or
Purple
upon
his
Body
,
and
then
bowed
their
Knees
unto
him
,
as
they
were
wont
to
do
before
their
Princes
;
crying
,
Hail
!
King
!
Thus
were
all
the
marks
of
Scorn
imaginable
put
upon
our
dear
Redeemer
;
yet
what
they
did
in
Jest
,
God
permitted
to
be
done
in
Earnest
;
for
all
these
things
were
ensigns
and
marks
of
Sovereignty
,
and
Almighty
God
caused
the
Royal
Dignity
of
his
Son
to
shine
forth
even
in
the
midst
of
his
greatest
Abasement
.
Whence
was
all
this
Jearing
and
Sport
?
but
to
flout
Majesty
?
and
why
did
the
Son
of
God
undergo
all
this
Ignominy
,
Disgrace
and
Shame
?
but
to
shew
what
was
due
unto
us
for
our
Sins
;
as
also
to
give
us
an
Example
,
to
bear
all
the
Scorn
,
Reproach
and
Shame
imaginable
,
for
the
sake
of
him
;
who
for
the
Joy
that
was
set
before
him
despised
the
Shame
,
as
well
as
indured
the
Cross
.
4
Pilate
therefore
went
forth
again
,
and
saith
unto
them
,
Behold
,
I
bring
him
forth
to
you
,
that
ye
may
know
that
I
find
no
fault
in
him
.
5
Then
came
Jesus
forth
,
wearing
the
crown
of
thorns
,
and
the
purple
robe
.
And
Pilate
saith
unto
them
,
Behold
the
man
.
6
When
the
chief
priests
therefore
and
officers
saw
him
,
they
cried
out
,
saying
,
Crucifie
him
,
crucifie
him
.
Pilate
saith
unto
them
,
Take
ye
him
,
and
crucifie
him
:
for
I
find
no
fault
in
him
.
Observe
here
,
1.
The
great
variety
of
our
Saviour's
Sufferings
,
he
is
made
the
Foot-ball
of
Cruelty
and
Scorn
;
his
Sacred
Body
is
stripped
of
his
Garments
,
and
his
Back
disguised
with
Purple-Robes
,
his
tender
Temples
wounded
with
a
Thorny
Crown
;
his
Face
spit
upon
,
his
Cheeks
buffetted
,
his
Head
smitten
,
his
Hand
Sceptred
with
a
Reed
.
By
his
wearing
a
Crown
of
Thorns
,
he
took
away
the
bitterness
of
that
Curse
,
which
our
Sins
brought
upon
the
Earth
.
Gen.
3.18
.
Thorns
and
Briars
shall
it
bring
forth
:
Christ
by
his
Bitter
and
Bloody
Sufferings
,
has
turned
all
the
Curses
of
his
People
into
Crowns
and
Blessings
.
Observe
,
2.
The
noble
Testimony
given
of
Christ's
Innocency
,
by
the
mouth
of
Pilate
,
I
find
in
him
no
fault
at
all
;
he
doth
not
say
,
I
find
him
not
Guilty
of
what
is
laid
to
his
Charge
;
but
gives
an
universal
Testimony
of
our
Lord's
Innocency
.
I
find
no
fault
at
all
in
him
.
In
spight
of
all
Malice
,
Innocency
shall
find
some
Friends
and
Abettors
.
Rather
than
Christ
shall
want
witnesses
,
Pilate's
mouth
shall
be
opened
for
his
Justification
;
how
fain
would
he
have
freed
Jesus
,
whom
he
found
faultless
.
Our
Lord
found
more
Compassion
from
Pilate
,
an
Heathen
,
than
he
did
from
them
of
his
own
Nation
.
Pilate
would
have
saved
him
,
but
they
cry
out
for
his
Blood
:
Hypocrites
within
the
visible
Church
may
be
guilty
of
such
monstrous
Acts
of
wickedness
,
as
the
Consciences
of
Heathens
,
without
the
Church
may
boggle
at
and
protest
against
.
Pilate
a
Pagan
,
pronounces
Christ
Innocent
,
whilst
the
Hypocritical
Jews
,
who
had
heard
his
Doctrine
,
and
seen
his
Miracles
do
Condemn
him
.
Observe
,
3.
Who
influenced
the
main
Body
of
the
Jews
to
desire
Pilate
to
put
Jesus
to
Death
;
it
was
the
Chief
Priests
and
Elders
,
they
perswaded
the
Multitude
:
Wo
be
to
the
Common
People
,
when
their
Guides
and
Leaders
are
corrupt
;
and
wo
unto
them
,
much
more
if
they
follow
their
wicked
and
pernicious
Counsels
;
the
Jews
here
followed
their
Guides
the
Chief
Priests
;
but
it
was
to
their
own
destruction
,
as
well
as
their
Leaders
,
when
the
Blind
lead
the
Blind
,
both
fall
into
the
Ditch
.
7
The
Jews
answered
him
,
we
have
a
law
,
and
by
our
law
he
ought
to
die
,
because
he
made
himself
the
Son
of
God
.
8
¶
When
Pilate
therefore
heard
that
saying
,
he
was
the
more
afraid
;
9
And
went
again
into
the
judgment-hall
,
and
saith
unto
Jesus
,
Whence
art
thou
?
But
Jesus
gave
him
no
answer
.
Observe
here
,
1.
How
Ambitious
the
Chief
Priests
were
that
Christ
should
Die
under
a
colour
of
Law
.
We
have
a
Law
,
and
by
that
Law
he
ought
to
Die
.
The
Law
which
they
allude
to
,
is
the
Law
for
putting
false
Prophets
and
Blasphemers
to
Death
;
of
which
number
they
conclude
Christ
to
be
,
because
he
made
himself
the
Son
of
God
,
whereas
he
did
not
make
himself
so
,
or
only
pretend
to
be
so
,
but
really
and
indeed
was
so
;
to
wit
,
the
eternal
Son
of
God
.
Such
as
are
indeed
Blasphemers
,
and
do
Arrogate
to
themselves
what
is
proper
to
God
only
;
by
the
Law
of
God
they
ought
to
be
put
to
Death
;
but
Christ
was
not
Guilty
of
the
Violation
of
that
Law
;
for
he
was
indeed
the
Son
of
God
,
and
did
not
make
himself
so
.
Observe
,
2.
How
full
of
fear
the
Conscience
of
Pilate
was
,
when
the
Jews
told
him
that
Jesus
made
himself
the
Son
of
God
;
he
was
afraid
to
Condemn
him
,
not
knowing
but
that
he
might
be
some
Divine
and
extraordinary
Person
,
and
consequently
might
draw
down
Divine
Vengeance
on
his
own
head
.
Learn
hence
,
That
serious
thoughts
of
a
Deity
will
strike
terror
even
into
a
natural
Conscience
,
especially
when
the
Sinner
is
following
a
course
which
his
own
judgment
cannot
approve
;
when
Pilate
heard
of
Christ's
being
the
Son
of
God
he
was
afraid
,
knowing
that
what
he
had
done
to
him
was
against
his
own
Conscience
.
Observe
,
3.
The
Question
Pilate
puts
to
Christ
upon
this
occasion
,
Whence
art
thou
?
that
is
,
what
is
thy
Original
,
or
Parentage
?
Art
thou
a
Divine
Person
or
not
?
our
blessed
Saviour
being
unwilling
to
obstruct
his
own
Sufferings
,
or
to
discover
any
thing
that
might
hinder
Pilate
from
proceeding
against
him
,
would
give
him
no
Answer
;
having
before
made
a
reasonable
and
sufficient
Defence
.
Oh
how
ready
was
Christ
to
lay
down
his
Life
for
Sinners
,
and
how
willing
to
pay
that
Ransome
for
his
People
,
which
the
Justice
of
God
required
.
10
Then
saith
Pilate
unto
him
,
Speakest
thou
not
unto
me
?
knowest
thou
not
that
I
have
power
to
crucifie
thee
,
and
have
power
to
release
thee
?
11
Jesus
answered
,
Thou
couldest
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
:
therefore
he
that
delivered
me
unto
thee
hath
the
greater
sin
.
Observe
here
,
1.
How
offended
Pilate
was
at
Christ's
silence
,
and
how
unreasonably
he
boasts
of
his
Power
and
Authority
.
Have
not
I
Power
to
Crucifie
thee
,
and
Power
to
Release
thee
?
It
is
the
great
Sin
and
snare
of
Men
in
Power
,
to
forget
from
whom
they
derive
their
Power
,
and
to
think
that
they
may
employ
their
Power
as
they
please
.
Observe
,
2.
The
Piety
and
meekness
of
our
Saviour's
Answer
.
Thou
couldst
have
no
Power
against
me
,
except
it
were
given
thee
from
above
.
That
is
,
Thou
hast
no
Power
over
me
,
nor
couldst
thou
inflict
any
punishment
upon
me
,
were
it
not
that
my
Father
had
in
his
great
Wisdom
,
Divine
Counsel
,
and
for
glorious
Ends
permitted
it
so
to
be
.
Learn
,
That
Christ's
being
under
the
Power
of
any
Man
,
how
great
and
eminent
soever
,
did
flow
from
the
peculiar
Dispensation
of
God
;
who
in
his
wise
and
wonderful
Counsel
so
ordered
it
,
and
ordained
it
for
the
Redemption
and
Salvation
of
his
People
;
he
was
above
all
Humane
Power
as
God
,
and
no
ways
obnoxious
to
Pilate's
Power
,
being
a
perfectly
Innocent
Man
.
Observe
,
3.
How
Christ
charges
his
Death
more
upon
Judas
and
the
Jews
,
than
upon
Pilate
and
the
Gentiles
.
They
that
delivered
me
unto
thee
,
have
the
greater
Sin
.
Not
that
Pilate
was
excused
from
Sin
,
in
delivering
Christ
to
be
Crucified
;
he
sinned
heinously
in
abusing
his
Power
;
but
Judas
sinned
more
in
delivering
him
up
to
the
Chief
Priests
,
and
the
Chief
Priests
in
delivering
him
up
to
Pilate
,
than
Pilate
himself
whom
they
made
a
Tool
to
serve
their
Malice
and
Revenge
;
they
had
better
means
of
Knowledge
than
he
,
and
so
sinned
against
more
Light
than
he
;
and
consequently
their
Guilt
was
greater
,
and
their
Condemnation
heavier
than
his
.
Learn
thence
,
That
the
greater
means
of
Light
and
Knowledge
Persons
Sin
against
,
the
more
aggravated
is
their
Guilt
,
and
the
more
heigthned
will
be
their
Condemnation
.
He
that
delivered
me
unto
thee
hath
the
greater
Sin
.
12
And
from
thenceforth
Pilate
sought
to
release
him
:
but
the
Jews
cried
out
,
saying
,
If
thou
let
this
man
go
,
thou
art
not
Cesars
friend
:
whosoever
maketh
himself
a
king
,
speaketh
against
Cesar
.
13
¶
When
Pilate
therefore
heard
that
saying
,
he
brought
Jesus
forth
,
and
sat
down
in
the
judgment-seat
,
in
a
place
that
is
called
the
Pavement
,
but
in
the
Hebrew
,
Gabbatha
.
Still
Observe
,
How
unwilling
Pilate
was
to
put
Christ
to
Death
,
Conscience
bids
him
spare
,
Popularity
bids
him
Kill
;
how
frequently
and
how
fervently
did
he
contend
with
the
Jews
,
till
they
make
it
a
State-case
,
and
Tacitly
Accuse
him
for
a
Traitour
,
to
the
Roman
Emperor
,
if
he
released
him
.
If
thou
let
this
Man
go
,
thou
art
not
Cesar's
friend
.
When
Pilate
heard
that
,
he
delivers
up
the
Innocent
Jesus
to
be
Crucified
.
Learn
hence
,
That
the
Natural
Consciences
of
Men
,
and
the
Innate
notions
of
Good
and
Evil
,
may
carry
Men
on
a
great
way
in
opposing
that
which
is
a
bare-faced
Iniquity
;
but
at
last
,
either
fear
or
shame
will
over-rule
,
if
there
be
not
a
Superiour
and
more
noble
Principle
.
Though
Pilate's
Conscience
acquitted
Christ
,
and
his
Mouth
had
declared
that
he
found
no
fault
at
all
in
him
;
yet
fear
of
Cesar's
displeasure
,
causes
him
to
deliver
up
to
Death
,
the
Holiest
and
best
of
Men
,
against
his
Judgment
and
his
Conscience
.
When
Pilate
heard
that
,
he
brought
Jesus
forth
unto
them
.
14
And
it
was
the
preparation
of
the
passover
,
and
about
the
sixth
hour
:
and
he
saith
unto
the
Jews
,
Behold
your
king
.
15
But
they
cried
out
,
Away
with
him
,
away
with
him
,
crucifie
him
.
Pilate
saith
unto
them
,
Shall
I
crucifie
your
king
?
The
chief
priests
answered
,
We
have
no
king
but
Cesar
.
16
Then
delivered
he
him
therefore
unto
them
to
be
crucified
.
Observe
here
,
How
careful
the
Holy
Ghost
is
to
Record
and
set
down
the
Time
when
Pilate
gave
Sentence
against
Christ
:
In
general
,
it
was
on
the
Day
of
the
preparation
for
the
Passover
;
that
is
,
the
Day
immediately
before
it
,
when
they
prepared
every
thing
needful
for
the
Solemnization
;
and
in
particular
it
was
about
the
sixth
hour
of
that
Day
.
St.
Mark
calls
it
the
third
hour
,
St.
John
the
sixth
;
but
this
is
easily
reconciled
thus
;
the
Jews
divided
the
Day
into
four
quarters
,
which
they
called
hours
;
the
first
was
called
the
third
hour
,
which
answers
our
ninth
,
the
second
called
the
sixth
hour
,
answering
our
twelfth
,
the
third
called
the
ninth
hour
,
answering
our
three
in
the
Afternoon
;
the
fourth
called
the
twelfth
hour
,
which
was
the
time
of
their
Retirement
from
Labour
,
and
beginning
of
the
first
Night
watch
:
Now
the
whole
time
from
the
third
hour
to
the
sixth
;
that
is
,
from
Nine
to
Twelve
,
was
called
the
Third
Hour
,
and
the
whole
intervening
time
,
from
the
Sixth
to
the
Ninth
;
that
is
,
from
Twelve
to
Three
,
is
called
the
Sixth
Hour
,
and
so
of
the
rest
.
Now
when
St.
John
says
,
it
was
about
the
Sixth
Hour
when
Christ
was
condemned
by
Pilate
,
and
led
away
to
be
Crucified
,
and
St.
Mark
says
it
was
the
Third
Hour
;
we
are
to
understand
that
St.
Mark
takes
in
the
whole
time
of
the
Third
Hour
,
from
Nine
to
Twelve
;
and
St.
John
saying
it
was
about
the
sixth
Hour
,
implies
that
it
was
near
Twelve
;
so
that
between
the
Hours
of
Nine
and
Twelve
our
Lord
was
Sentenced
,
and
led
away
to
his
Cross
,
about
Twelve
fastned
to
his
Cross
,
upon
which
he
hung
till
the
Ninth
Hour
;
that
is
,
till
about
Three
in
the
Afternoon
,
during
which
time
,
there
was
such
an
Eclipse
of
the
Sun
,
as
did
occasion
darkness
over
all
the
Earth
.
Learn
hence
,
The
great
Love
and
Condescension
of
Jesus
Christ
in
stooping
so
low
,
to
have
his
Sufferings
lengthned
out
upon
our
accounts
,
to
expiate
our
Guilt
which
deserveth
Eternal
Sufferings
;
that
he
might
by
his
Example
warn
us
to
prepare
for
Trials
of
long
continuance
,
and
Sanctifie
a
state
of
continual
Affliction
to
us
.
Behold
the
Son
of
God
harassed
all
Night
before
he
suffered
,
hurried
from
place
to
place
,
posted
backward
and
forward
,
from
Pilate
to
Herod
,
and
from
Herod
to
Pilate
,
wearied
,
scourged
,
buffetted
,
crowned
with
Thorns
,
at
last
nailed
to
his
Cross
,
and
hanging
thereupon
from
about
Twelve
to
Three
,
in
exquisit
Torture
of
Body
,
and
under
the
sense
of
his
Father's
wrath
in
his
Soul
.
Oh
Lord
!
Thy
kindness
towards
us
is
matchless
and
inimitable
,
never
was
Love
like
thine
.
16
And
they
took
Jesus
and
led
him
away
.
17
And
he
bearing
his
cross
,
went
forth
into
a
place
called
the
place
of
a
scull
,
which
is
called
in
the
Hebrew
,
Golgotha
.
18
Where
they
crucified
him
,
and
two
other
with
him
,
on
either
side
one
,
and
Jesus
in
the
midst
.
Here
Observe
,
1.
That
it
was
a
Custom
among
the
Romans
,
to
cause
the
Person
condemned
to
crucifying
,
to
carry
his
own
Cross
;
accordingly
our
Saviour
bare
his
own
Cross
part
of
the
way
,
till
fainting
under
the
burthen
of
it
,
they
laid
it
upon
another
,
not
out
of
Mercy
but
Malice
,
reserving
him
for
a
more
publick
Death
:
They
were
loth
he
should
go
away
in
a
fainting
Fit
.
But
why
could
not
Christ
bear
his
own
Cross
?
who
was
able
to
bear
the
Sins
of
the
whole
World
,
when
hanging
upon
the
Cross
?
Answer
,
1.
Probably
the
Jews
Malice
provided
for
him
a
Cross
of
extraordinary
greatness
,
proportionable
to
the
Crimes
they
charged
him
with
.
2.
He
was
much
debilitated
and
weakned
,
with
his
long
watching
and
sweating
the
Night
before
.
3.
The
sharp
edges
of
the
Cross
grating
his
late
whipped
and
galled
Shoulders
,
might
occasion
the
fresh
bleeding
of
his
wounds
,
and
his
weakning
thereby
.
4.
Hereby
he
gave
the
World
a
Demonstration
of
the
Truth
of
his
Humanity
;
that
he
was
in
all
things
like
unto
us
,
with
respect
to
his
Humane
Nature
,
and
the
common
Infirmities
of
that
Nature
.
Observe
,
2.
The
Infamous
Company
which
our
Holy
Lord
suffered
with
,
two
Thieves
;
on
either
side
,
one
,
and
himself
in
the
midst
;
it
had
been
a
sufficient
disparagement
to
our
blessed
Redeemer
,
to
be
sorted
with
the
best
of
Men
;
but
to
be
numbred
with
the
Scum
of
Mankind
is
such
an
Indignity
as
confounds
our
Thoughts
.
This
was
designed
by
the
Jews
to
dishonour
and
disgrace
our
Saviour
the
more
,
and
to
perswade
the
World
,
that
he
was
the
greatest
of
Offenders
.
But
God
over-ruled
this
,
for
fulfilling
an
Ancient
Prophesie
concerning
the
Messias
,
Isaiah
53.
last
.
And
he
was
numbered
with
the
Transgressors
.
19
¶
And
Pilate
wrote
a
title
,
and
put
it
on
the
cross
.
And
the
writing
was
,
JESUS
OF
NAZARETH
THE
KING
OF
THE
JEWS
.
20
This
title
then
read
many
of
the
Jews
:
for
the
place
where
Jesus
was
crucified
,
was
nigh
to
the
city
:
and
it
was
written
in
Hebrew
,
and
Greek
,
and
Latine
.
21
Then
said
the
chief
priests
of
the
Jews
to
Pilate
,
Write
not
,
The
king
of
the
Jews
;
but
that
he
said
,
I
am
king
of
the
Jews
.
22
Pilate
answered
,
What
I
have
written
,
I
have
written
.
Observe
here
,
1.
The
Inscription
wrote
by
Pilate
over
our
suffering
Saviour
;
This
is
Jesus
of
Nazareth
the
King
of
the
Jews
.
It
was
the
manner
of
the
Romans
when
they
crucified
a
Malefactor
,
to
publish
the
Cause
of
his
Death
in
Capital
Letters
over
his
Head
,
that
so
the
Equity
of
their
Proceedings
might
more
clearly
appear
to
the
People
.
Now
it
is
Observable
,
how
wonderfully
the
Wisdom
of
God
over-ruled
the
Heart
and
Pen
of
Pilate
to
draw
this
Title
,
which
was
truly
Honourable
,
and
fix
it
to
his
Cross
.
Pilate
who
was
before
his
Judge
,
and
pronounced
him
Innocent
,
is
now
his
Herald
to
proclaim
his
Glory
.
Learn
hence
,
That
the
Regal
Dignity
of
Christ
was
openly
proclaimed
by
an
Enemy
,
and
that
in
the
time
of
his
greatest
Reproaches
and
Sufferings
.
Pilate
without
his
own
knowledge
,
did
our
Saviour
an
eminent
piece
of
Service
;
he
did
that
for
Christ
which
none
of
his
own
Disciples
durst
do
;
not
designedly
,
but
from
the
special
Over-ruling
Providence
of
God
.
No
Thanks
to
Pilate
for
all
this
.
Because
the
highest
Services
performed
to
Christ
undesignedly
,
shall
neither
be
accepted
nor
rewarded
by
God
.
Observe
,
2.
How
the
Jews
endeavour
to
alter
this
:
Write
not
,
The
King
of
the
Jews
;
but
that
he
said
,
I
am
the
King
of
the
Jews
.
The
Jews
thought
it
would
be
a
disgrace
to
them
,
that
Christ
should
be
reported
abroad
to
have
been
their
King
;
therefore
they
desire
an
alteration
of
the
Writing
:
But
Pilate
that
wrote
in
Honour
of
Christ
,
stifly
defends
what
he
had
done
:
To
all
their
Importunity
he
returns
this
resolute
Answer
,
What
I
have
written
,
I
have
written
.
Surely
the
Constancy
of
Pilate
at
this
time
,
must
be
attributed
to
special
Divine
Providence
.
How
wonderful
was
it
,
that
he
who
before
was
as
inconstant
as
a
Reed
,
should
now
be
as
fixed
as
a
Pillar
of
Brass
!
Whence
is
this
,
but
from
the
God
of
Spirits
,
moving
upon
his
Spirit
to
write
,
and
to
defend
what
was
written
?
The
Providence
of
God
hath
a
Prospect
beyond
the
Understanding
of
all
Creatures
.
23
¶
Then
the
souldiers
,
when
they
had
crucified
Jesus
,
took
his
garments
(
and
made
four
parts
,
to
every
souldier
a
part
)
and
also
his
coat
:
now
the
coat
was
without
seam
,
woven
from
the
top
throughout
.
24
They
said
therefore
among
themselves
,
Let
us
not
rent
it
,
but
cast
lots
for
it
,
whose
it
shall
be
:
that
the
scripture
might
be
fulfilled
,
which
saith
,
They
parted
my
raiment
among
them
,
and
for
my
vesture
they
did
cast
lots
.
These
things
therefore
the
souldiers
did
.
Here
we
have
recorded
our
Saviour's
Sufferings
from
the
Soldiers
,
they
strip
him
of
his
Garments
before
they
fastned
him
to
his
Cross
,
and
divide
those
Garments
which
could
be
parted
amongst
them
,
and
cast
Lots
for
his
woven
Coat
which
could
not
be
divided
.
Little
did
these
vile
Soldiers
think
that
they
were
now
fulfilling
a
Scripture-Prophecy
.
Yet
so
it
was
,
this
Action
of
theirs
being
foretold
,
Psalm
22.18
.
They
part
my
Garments
amongst
them
,
and
cast
lots
upon
my
Vesture
.
Not
that
the
Prophesie
made
them
do
it
,
but
was
fulfilled
by
their
doing
of
it
.
From
hence
we
may
gather
,
That
Christ
suffered
naked
upon
the
Cross
;
as
naked
(
say
some
)
as
he
came
into
the
World
.
We
had
made
our selves
naked
to
our
shame
,
and
Christ
became
naked
to
cover
our
shame
.
If
sensible
of
our
own
Nakedness
and
Shame
,
we
flee
unto
him
by
Faith
,
we
shall
be
cloathed
upon
with
Robes
of
Righteousness
and
Garments
of
everlasting
Praise
.
25
¶
Now
there
stood
by
the
cross
of
Jesus
,
his
mother
,
and
his
mothers
sister
,
Mary
the
wife
of
Cleophas
,
and
Mary
Magdalene
.
26
When
Jesus
therefore
saw
his
mother
,
and
the
disciple
standing
by
,
whom
he
loved
,
he
saith
unto
his
mother
,
Woman
,
behold
thy
son
.
27
Then
saith
he
to
the
disciple
,
Behold
thy
mother
.
And
from
that
hour
that
disciple
took
her
unto
his
own
home
.
These
Words
contain
our
Saviour's
affectionate
Recommendation
of
his
distressed
Mother
to
the
Care
of
a
dear
Disciple
.
It
was
an
Argument
of
Christ's
wonderful
Love
to
her
,
that
when
he
was
nailed
to
the
Cross
and
ready
to
die
,
he
was
more
concern'd
for
his
Mothers
Sorrows
than
for
his
own
Sufferings
.
Now
was
Simeon's
Prophesie
fulfilled
,
Luke
2.35
.
A
Sword
shall
pass
through
thine
own
Soul
also
.
Her
Soul
was
pierced
for
him
,
both
as
his
natural
Mother
and
also
as
a
mystical
Member
of
him
her
Head
;
therefore
Christ
applies
these
comfortable
Words
as
a
Salve
to
her
Wounds
,
even
whilst
his
own
were
bleeding
unto
death
:
Woman
,
behold
thy
Son
.
Where
Note
,
He
calls
her
Woman
,
and
not
Mother
;
he
doth
not
say
,
Mother
,
behold
thy
Son
;
but
,
Woman
,
behold
him
:
Not
that
Christ
was
ashamed
of
,
or
unwilling
to
own
her
for
his
Mother
:
But
either
,
1.
Fearing
that
calling
her
by
that
name
should
augment
and
increase
her
Grief
and
Trouble
.
Or
else
,
2.
To
intimate
his
change
of
State
and
Condition
,
that
being
ready
to
die
and
return
to
his
Father
in
Heaven
,
he
was
above
all
earthly
Relations
,
and
knew
no
one
after
the
Flesh
,
no
not
his
very
Mother
:
Yet
see
at
the
same
time
,
when
he
was
above
her
,
and
about
to
leave
her
,
how
his
Care
manifested
it self
for
her
,
when
his
Soul
and
Body
were
full
of
Anguish
to
the
very
brim
:
Yet
all
this
makes
him
not
in
the
least
unmindful
of
so
dear
a
Relation
.
Thence
learn
,
That
Christ's
tender
Care
of
his
Mother
,
even
in
the
time
of
his
greatest
Distress
,
is
an
excellent
Pattern
for
all
Children
to
imitate
and
follow
,
to
the
end
of
the
World
.
St.
John
here
obeyed
Christ's
Command
,
and
imitated
his
Example
,
he
took
her
to
his
own
Home
;
that
is
,
he
treated
her
with
all
that
dutiful
Regard
which
a
tender
and
indulgent
Mother
challenges
from
a
pious
and
obedient
Son
.
No
personal
Trial
or
Trouble
upon
our selves
,
doth
exempt
us
from
the
performance
of
our
Duty
towards
others
,
especially
towards
our
near
and
dear
Relations
.
Christ
in
the
extremity
of
his
Sufferings
,
accounted
it
his
Duty
to
take
care
of
and
provide
for
his
dear
Mother
:
Teaching
us
by
his
Example
,
That
Children
ought
to
evidence
that
they
honour
their
Parents
,
by
taking
care
of
them
in
their
decayed
and
desolate
Condition
.
Again
,
Inasmuch
as
St.
John
took
care
of
the
holy
Mother
after
her
dear
Son's
death
:
That
Disciple
took
her
to
his
own
home
.
We
Learn
,
That
the
Lord
never
removes
one
Comfort
,
and
taketh
away
the
means
of
subsistance
from
his
People
,
but
he
raises
up
another
in
the
room
of
it
.
It
is
very
probable
that
Joseph
her
Husband
was
before
this
time
dead
,
and
Jesus
her
Son
was
now
dying
;
but
still
God
provides
,
he
raises
up
St.
John
to
take
care
of
her
;
he
takes
her
to
his
own
Home
,
and
looks
upon
her
as
one
of
his
Family
.
But
how
comes
St.
John
above
the
rest
to
have
this
honourable
Service
put
upon
him
,
and
this
high
Trust
reposed
in
him
?
Answer
,
The
Text
tells
us
,
he
was
the
Disciple
whom
Jesus
loved
;
that
is
,
in
a
more
especial
manner
,
treating
him
with
greater
Freedom
and
Familiarity
than
the
rest
;
he
also
evidenced
more
Love
unto
,
and
more
Courage
and
Resolution
for
Christ
than
the
rest
of
his
Disciples
,
he
standing
by
the
Cross
,
when
they
got
afar
off
,
Mark
15.49
.
Thence
we
learn
,
That
such
as
are
beloved
of
Christ
,
as
do
keep
close
unto
him
,
and
express
most
Zeal
and
Resolution
for
him
,
they
shall
be
peculiarly
honoured
by
him
,
and
be
employed
in
the
highest
Services
for
him
.
28
¶
After
this
,
Jesus
knowing
that
all
things
were
now
accomplished
,
that
the
Scripture
might
be
fulfilled
,
saith
,
I
thirst
.
29
Now
there
was
set
a
vessel
full
of
vineger
:
and
they
filled
a
spunge
with
vineger
,
and
put
it
upon
hyssop
,
and
put
it
to
his
mouth
.
Observe
here
,
1.
The
Affliction
or
Suffering
which
our
Saviour
complained
of
,
and
that
is
Thirst
;
there
are
two
sorts
of
Thirst
;
one
Natural
and
Proper
,
the
other
Spiritual
and
Figurative
:
Christ
felt
both
at
this
time
.
His
Body
Thirsted
by
Reason
of
those
Agonies
which
it
laboured
under
.
His
Soul
Thirsted
in
vehement
Desires
,
and
fervent
longings
to
accomplish
that
great
and
difficult
Work
he
was
now
about
.
2.
The
design
and
end
of
our
Lord's
Complaint
.
That
the
Scripture
might
be
fulfilled
,
he
saith
,
I
Thirst
.
Our
Saviour
finding
that
all
was
accomplished
which
he
was
to
do
before
his
Death
;
but
only
the
fulfilling
that
one
Scripture
,
Ps.
69.21
.
They
gave
me
Vineger
to
Drink
.
He
for
the
accomplishment
thereof
.
Said
I
Thirst
.
Whence
Note
,
That
such
were
the
Agonies
and
Extream
Sufferings
of
our
Lord
Jesus
Christ
upon
the
Cross
,
that
they
drank
up
his
very
Spirits
,
and
made
him
cry
,
I
Thirst
.
2.
That
when
Christ
cried
out
,
I
Thirst
;
it
was
to
shew
that
what
ever
was
foretold
by
the
Prophets
concerning
him
,
was
exactly
accomplished
,
and
even
to
a
Circumstance
fulfilled
in
him
.
That
the
Scripture
might
be
fulfilled
,
Jesus
saith
,
I
Thirst
.
30
When
Jesus
therefore
had
received
the
vineger
,
he
said
,
It
is
finished
:
and
he
bowed
his
head
,
and
gave
up
the
Ghost
.
Observe
here
,
1.
Our
Lord's
last
word
,
It
is
finished
.
2.
His
last
Act
,
He
bowed
his
Head
,
and
gave
up
the
Ghost
.
As
to
the
former
,
his
last
Word
,
It
is
finished
.
This
might
be
the
probable
intendment
of
it
.
1.
It
is
finished
;
That
is
,
Now
is
my
Father's
Eternal
Council
concerning
me
accomplished
;
and
now
is
the
Promise
that
he
made
of
my
becoming
a
Sacrifice
for
Sin
fulfilled
;
both
my
Father's
Purpose
and
my
Father's
Promise
,
are
now
receiving
their
final
Accomplishment
.
2.
It
is
finished
;
that
is
,
the
Scriptures
are
now
fulfilled
;
all
the
Types
that
did
prefigure
me
,
all
the
Prophetical
Predictions
that
were
made
of
me
,
all
the
Jewish
Sacrifices
that
pointed
at
me
,
have
now
received
their
final
accomplishment
in
me
,
and
are
abolished
in
my
Death
.
3.
It
is
finished
;
that
is
,
my
Sufferings
are
now
ended
,
my
Race
is
Run
,
my
work
is
done
,
I
am
now
putting
my
last
Hand
to
it
,
my
Death
is
before
me
,
I
have
finished
the
Work
,
the
whole
Work
which
I
came
into
the
World
for
,
doing
,
as
well
as
dying
;
all
is
upon
the
matter
compleated
,
it
is
just
finishing
,
it
will
be
instantly
finished
.
Again
,
4.
It
is
finished
,
that
is
,
the
Fury
and
Malice
,
the
Rage
and
Revenge
of
my
Enemies
is
now
ended
,
they
have
done
their
worst
;
the
Chief
Priests
and
Soldiers
,
the
Judges
and
Witnesses
,
the
Executioners
and
Tormenters
have
all
tired
out
themselves
,
with
the
Exercise
of
their
own
Malice
;
but
now
their
Spite
and
Spleen
,
their
Envy
and
Enmity
is
ended
,
and
the
Son
of
God's
at
Rest
.
5.
It
is
finished
;
that
is
,
the
Glorious
work
of
Man's
Redemption
and
Salvation
is
perfected
and
performed
,
consummated
and
compleated
,
the
Price
is
paid
,
Satisfaction
is
given
,
Redemption
is
purchased
,
and
Salvation
insured
to
a
miserable
World
.
Woe
unto
us
if
Christ
had
left
but
one
farthing
of
our
Debt
to
the
Justice
of
God
unpaid
,
we
must
have
lain
in
Hell
to
all
Eternity
,
as
being
insolvend
.
But
Christ
has
by
one
offering
for
ever
perfected
them
that
are
sanctified
.
Learn
hence
,
That
Jesus
Christ
hath
perfected
and
compleatly
finished
the
great
work
of
Redemption
committed
to
him
by
God
the
Father
.
Observe
,
2.
Our
Saviour's
last
Act.
He
bowed
his
Head
,
and
gave
up
the
Ghost
.
Whence
learn
,
The
spontaneity
and
voluntariness
of
Christ's
Sufferings
,
how
freely
he
surrendred
to
Death
,
his
Soul
was
not
rent
from
him
,
but
yeilded
up
to
God
by
him
;
Christ
was
a
volunteer
in
dying
,
tho'
his
Death
was
a
violent
Death
,
yet
it
was
a
voluntary
Sacrifice
.
He
bowed
his
Head
,
and
gave
up
the
Ghost
.
31
The
Jews
therefore
because
it
was
the
preparation
,
that
the
bodies
should
not
remain
upon
the
cross
on
the
sabbath
day
(
for
that
sabbath-day
was
an
high
day
)
besought
Pilate
that
their
legs
might
be
broken
,
and
that
they
might
be
taken
away
.
32
Then
came
the
souldiers
,
and
brake
the
legs
of
the
first
,
and
of
the
other
which
was
Crucified
with
him
.
33
But
when
they
came
to
Jesus
,
and
saw
that
he
was
dead
already
,
they
brake
not
his
legs
.
34
But
one
of
the
souldiers
with
a
spear
pierced
his
side
,
and
forthwith
came
there
out
bloud
and
water
.
35
And
he
that
saw
it
,
bare
record
,
and
his
record
is
true
:
and
he
knoweth
that
he
saith
true
,
that
ye
might
believe
.
36
For
these
things
were
done
,
that
the
scripture
should
be
fulfilled
,
A
bone
of
him
shall
not
be
broken
.
37
And
again
another
scripture
saith
,
They
shall
look
on
him
whom
they
pierced
.
These
Verses
contain
several
remarkable
passages
tending
to
the
Confirmation
of
our
Faith
,
in
the
Belief
of
the
certainty
and
reality
of
our
Saviour's
Death
;
in
which
the
Jews
,
the
Soldiers
,
and
St.
John
do
all
give
their
several
and
sufficient
Evidences
.
Observe
,
1.
The
Jews
part
in
clearing
up
this
Truth
;
They
desire
Pilate
,
(
who
had
Power
alone
to
dispose
of
the
Dead
Bodies
of
condemned
Persons
)
that
the
Legs
of
the
crucified
Persons
might
be
broken
to
hasten
their
Death
,
that
so
they
might
be
taken
away
and
buried
;
because
according
to
the
Law
,
Deut.
21.22
,
23.
the
Land
was
defiled
with
those
that
were
hang'd
,
if
not
timely
buried
;
and
they
judged
if
the
Bodies
of
these
Persons
did
remain
on
the
Cross
all
that
Night
,
and
the
next
Sabbath
Day
which
was
an
high
day
,
(
the
ordinary
Sabbath
,
and
the
first
Day
of
the
Passover
,
or
Feast
of
unleavened
Bread
meeting
together
)
it
might
pollute
both
them
and
their
Feast
.
Where
Note
,
The
cursed
Hypocrisie
of
these
Jews
,
they
look
upon
themselves
as
strictly
bound
to
observe
an
outward
Ceremony
,
but
their
Consciences
never
scruple
to
violate
the
most
weighty
Precepts
of
the
moral
Law
;
they
strictly
observe
the
Ceremonial
Precept
,
that
the
dead
bodies
should
not
remain
upon
the
Cross
;
but
they
scruple
not
to
Crucifie
the
Son
of
God
,
and
to
use
him
with
the
utmost
Rigour
,
desiring
his
Bones
may
be
broken
.
Observe
,
2.
the
Soldiers
part
contributing
to
clear
the
Truth
of
Christ's
Death
;
they
execute
what
the
Jews
had
desired
and
Pilate
granted
,
breaking
the
Legs
of
the
two
Thieves
,
but
not
of
Jesus
,
because
he
was
already
Dead
;
but
one
of
the
Soldiers
resolving
to
make
sure
work
,
thrusts
a
Spear
into
his
Side
,
and
there
came
out
straight
way
Blood
and
Water
,
proving
that
he
was
really
Dead
.
All
which
points
out
to
us
,
that
it
is
he
who
came
by
Water
and
Blood
,
1
John
5.6
.
and
that
from
the
merit
and
efficacy
of
his
Death
there
floweth
out
Blood
for
the
obtaining
Remission
of
Sin
,
and
Water
to
Regenerate
and
wash
us
from
our
Uncleanness
.
From
the
Barbarous
Soldiers
peircing
of
Christ's
Side
after
he
was
Dead
,
We
learn
,
That
no
cruelty
was
omitted
towards
Christ
either
Dead
or
alive
,
which
might
testifie
the
great
desert
of
our
Sin
;
nor
was
there
any
needful
Evidence
wanting
,
which
might
make
clear
the
Truth
of
his
Death
;
the
Soldier
's
piercing
of
our
Saviour's
Side
was
at
once
an
exercise
of
their
Cruelty
,
and
an
Evidence
of
the
certainty
of
Christ's
Death
.
Observe
,
3.
St.
John's
part
in
this
Evidence
,
he
avouches
that
Christ
really
died
,
and
expresly
affirms
that
he
saw
it
with
his
own
Eyes
,
for
the
confirmation
of
our
Faith
;
he
that
saw
it
,
bare
Record
,
and
his
Record
is
True
.
And
farther
shews
that
by
these
Actions
of
the
Soldiers
That
was
done
,
by
which
several
Scripture-Prophecies
were
fulfilled
,
and
received
their
Accomplishment
:
particularly
,
That
of
Exod.
12.46
.
concerning
the
Paschal
Lamb
,
which
was
a
Type
of
Christ
,
that
a
Bone
of
it
should
not
be
broken
;
and
that
prediction
Zach.
12.10
.
They
shall
look
on
him
whom
they
have
pierced
.
Learn
hence
,
That
Christ
is
the
Truth
and
Substance
of
that
Type
,
the
Paschal
Lamb
,
mentioned
Exod.
12.
and
the
True
Passover
Sacrificed
for
us
;
therefore
what
was
ordained
concerning
the
Paschal
Lamb
,
is
applied
here
to
Christ
,
as
the
Substance
of
that
Type
.
A
Bone
of
him
shall
not
be
broken
.
38
¶
And
after
this
,
Joseph
of
Arimathea
,
(
being
a
disciple
of
Jesus
,
but
secretly
for
fear
of
the
Jews
)
besought
Pilate
that
he
might
take
away
the
body
of
Jesus
:
and
Pilate
gave
him
leave
:
he
came
therefore
and
took
the
body
of
Jesus
.
39
And
there
came
also
Nicodemus
(
which
at
the
first
came
to
Jesus
by
night
)
and
brought
a
mixture
of
myrrhe
and
aloes
,
about
an
hundred
pound
weight
.
40
Then
took
they
the
body
of
Jesus
,
and
wound
it
in
linen
clothes
,
with
the
spices
,
as
the
manner
of
the
Jews
is
to
bury
.
41
Now
in
the
place
where
he
was
crucified
,
there
was
a
garden
;
and
in
the
garden
a
new
sepulchre
,
wherein
was
never
man
yet
laid
.
42
There
laid
they
Jesus
therefore
,
because
of
the
Jews
preparation
-
day
,
for
the
sepulchre
was
nigh
at
hand
.
This
last
Paragraph
of
the
Chapter
gives
us
an
Account
of
our
Lord
's
Honourable
Burial
;
such
a
Funeral
as
never
was
since
Graves
were
first
digg'd
.
Where
Observe
,
1.
Our
Lord's
Body
must
be
begg'd
before
it
could
be
buried
;
the
dead
Bodies
of
Malefactours
being
in
the
Power
and
at
the
Disposal
of
the
Judg
:
Pilate
grants
it
,
and
accordingly
the
dead
Body
is
taken
down
;
wrapped
in
fine
Linnen
and
prepared
for
the
Sepulchre
.
Observe
,
2.
The
Persons
who
bestowed
this
Honourable
Burial
upon
Christ
,
Joseph
of
Arimathea
and
Nicodemus
;
the
one
provided
fine
Linen
,
the
other
fine
Spices
,
and
they
jointly
wound
and
embalmed
his
Body
after
the
Jewish
manner
;
both
of
them
Worthy
,
tho'
close
Disciples
;
Grace
doth
not
always
make
a
publick
and
open
shew
where
it
is
.
But
as
there
is
much
secret
Treasure
unseen
in
the
Bowels
of
the
Earth
,
so
is
there
much
Grace
in
the
Hearts
of
some
Saints
,
which
the
World
takes
little
notice
of
.
We
Read
of
none
of
the
Apostles
at
Christ's
Funeral
;
fear
had
put
them
to
flight
;
but
Joseph
and
Nicodemus
appear
bold
:
If
God
strengthen
the
weak
,
and
leave
the
strong
to
the
prevalency
of
their
own
fears
,
the
weak
shall
be
as
David
,
and
the
strong
as
Tow.
Observe
,
3.
The
Grave
,
or
Sepulchre
in
which
our
Lord
was
buried
,
it
was
a
Sepulchre
in
a
Garden
,
to
expiate
Adam's
Sin
committed
in
a
Garden
;
as
by
the
Sin
of
the
First
Adam
we
were
driven
out
of
Paradice
,
the
Garden
of
Pleasure
;
so
by
the
Sufferings
of
the
Second
Adam
,
who
lay
buried
in
a
Garden
,
we
may
hope
for
Entrance
into
the
Heavenly
Paradice
.
And
it
was
in
a
new
Sepulchre
wherein
never
any
Man
was
laid
,
lest
his
Adversaries
should
say
,
it
was
another
that
was
Risen
,
who
was
buried
there
before
,
or
that
he
Arose
as
one
of
the
Old
Prophets
did
,
by
touching
the
Bones
of
some
other
Dead
Person
.
Observe
,
4.
The
manner
of
our
Lord's
Funeral
,
it
was
hasty
,
publick
,
and
decent
;
it
was
hasty
by
reason
of
the
streights
of
Time
;
the
Sabbath
was
approaching
,
and
all
Business
is
laid
aside
to
prepare
for
that
.
Teaching
us
,
how
much
it
is
our
Duty
to
dispatch
our
Worldly
business
early
in
the
Evening
of
the
Lord's
Day
;
that
we
may
be
the
better
prepared
to
Sanctifie
that
Day
.
Again
,
our
Lord's
Funeral
was
publick
and
open
,
all
Persons
that
would
,
might
be
Spectators
,
to
cut
off
occasion
from
any
to
object
that
there
was
deceit
,
and
fraud
used
in
or
about
our
Lord's
Burial
;
yet
was
he
also
Interr'd
decently
,
his
Holy
Body
being
wrapt
in
fine
Linen
,
and
perfum'd
with
Spices
,
according
to
the
Jewish
Custom
.
Observe
,
5.
The
Reasons
why
our
Lord
was
thus
buried
,
seeing
he
was
to
Rise
again
in
as
short
a
time
as
other
Men
lie
by
the
Walls
;
doubtless
it
was
to
declare
the
certainty
of
his
Death
,
and
the
reality
of
his
Resurrection
,
to
fulfill
the
Types
and
Prophesies
which
went
before
of
him
;
As
Jonas
being
three
Days
and
three
Nights
in
the
Whale's
Belly
;
he
was
also
buried
to
compleat
his
Humiliation
,
this
being
the
lowest
step
to
which
he
could
descend
in
his
abased
State
.
Finally
he
went
into
the
Grave
,
that
he
might
conquer
Death
in
its
own
Territories
.
Observe
Lastly
,
Of
what
use
our
Lord's
Burial
is
to
us
his
followers
.
It
shews
us
the
amazing
depths
of
his
Humiliation
,
from
what
and
to
what
his
Love
brought
him
,
even
from
the
Bosom
of
his
Father
to
the
Bosom
of
the
Grave
.
It
may
also
comfort
us
against
the
fears
of
Death
;
the
Grave
could
not
long
keep
Christ
,
it
shall
not
always
keep
us
;
it
was
a
loathsome
Prison
before
,
it
is
a
perfum'd
Bed
now
;
he
whose
Head
is
in
Heaven
,
need
not
fear
to
put
his
Feet
into
the
Grave
.
Awake
and
Sing
thou
that
dwellest
in
the
Dust
,
for
the
Enmity
of
the
Grave
is
slain
by
Christ
.
CHAP.
XX.
This
and
the
following
Chapter
gives
us
an
Account
of
our
Saviour's
Exaltation
,
and
Victorious
Triumph
over
all
his
Enemies
,
by
his
powerful
Resurrection
.
All
the
four
Evangelists
do
confirm
the
Truth
of
it
,
by
recording
the
several
steps
and
degrees
of
the
manifestation
of
it
.
In
this
Chapter
,
Christ's
Resurrection
is
confirmed
,
first
to
Mary
Magdalene
,
next
to
Peter
and
John
,
then
to
all
the
Disciples
except
Thomas
.
1
THe
first
day
of
the
week
cometh
Mary
Magdalene
early
when
it
was
yet
dark
,
unto
the
sepulchre
,
and
seeth
the
stone
taken
away
from
the
sepulchre
.
In
this
Verse
is
Recorded
how
Mary
Magdalene
came
early
to
the
Sepulchre
,
on
the
first
Day
of
the
Week
to
Anoint
the
Dead
Body
of
our
Lord
Jesus
.
Where
Note
,
That
tho'
her
Heart
did
burn
with
an
ardent
Zeal
and
Affection
to
her
Crucified
Lord
,
yet
the
commanded
Duties
of
the
Sabbath
were
not
omitted
by
her
,
she
kept
close
,
and
silently
spent
that
Holy
Day
in
a
mixture
of
Grief
and
Hope
;
her
Example
is
a
good
Pattern
of
Sabbath-Sanctification
,
and
worthy
of
our
Christian
Imitation
.
Note
,
2.
What
magnanimity
and
courage
is
found
in
this
weak
Woman
,
she
followed
Christ
Couragiously
,
when
his
Disciples
left
him
Cowardly
;
she
accompanied
him
to
his
Cross
,
she
followed
his
Hearse
to
the
Grave
,
when
his
Disciples
durst
not
appear
;
and
now
very
early
in
the
Morning
she
goes
to
visit
his
Sepulchre
,
fearing
neither
the
Darkness
of
the
Night
,
nor
the
presence
of
the
Watch-men
.
Learn
thence
,
That
Courage
is
the
special
gift
of
God
,
and
if
he
gives
it
to
the
feebler
Sex
,
even
to
timerous
and
fearful
Women
,
it
is
not
in
the
Power
of
Man
to
make
them
afraid
.
2
Then
she
runneth
,
and
cometh
to
Simon
Peter
,
and
to
the
other
disciple
whom
Jesus
loved
,
and
saith
unto
them
,
They
have
taken
away
the
Lord
out
of
the
sepulchre
,
and
we
know
not
where
they
have
laid
him
.
It
was
a
great
Honour
that
God
put
upon
this
poor
Woman
,
Mary
Magdalene
,
that
she
has
the
first
Notice
of
our
Saviour's
Resurrection
,
and
is
the
first
that
discovers
it
to
the
Apostles
.
But
why
had
not
the
Virgin
Mary
,
his
Disconsolate
Mother
this
Priviledge
conferr'd
on
her
,
rather
than
Mary
Magdalene
,
who
had
been
a
grievous
Sinner
?
Doubtless
,
this
was
for
the
Comfort
of
all
True
Pentitents
,
and
Administers
great
Consolation
to
them
:
As
the
Angels
in
Heaven
Rejoyce
,
much
more
doth
Christ
Joy
in
the
Recovery
of
one
repenting
Sinner
,
than
in
multitudes
of
Holy
and
Just
Persons
(
such
was
the
blessed
Virgin
)
who
need
no
Repentance
.
3
Peter
therefore
went
forth
,
and
that
other
disciple
,
and
came
to
the
sepulchre
.
4
So
they
ran
both
together
:
and
the
other
disciple
did
outrun
Peter
,
and
came
first
to
the
sepulchre
.
5
And
he
stouping
down
and
looking
in
,
saw
the
linen
clothes
lying
;
yet
went
he
not
in
.
6
Then
cometh
Simon
Peter
following
him
,
and
went
into
the
sepulchre
,
and
seeth
the
linen
clothes
lie
.
7
And
the
napkin
that
was
about
his
head
,
not
lying
with
the
linen
clothes
,
but
wrapped
together
in
a
place
by
it self
.
8
Then
went
in
also
that
other
disciple
which
came
first
to
the
sepulchre
,
and
he
saw
,
and
believed
.
9
For
as
yet
they
knew
not
the
scripture
,
that
he
must
rise
again
from
the
dead
.
Here
observe
,
1.
How
Peter
and
John
moved
with
Mary
Magdalens
words
,
They
have
taken
away
the
Lord
,
&c.
do
run
to
the
Sepulchre
to
satisfie
themselves
in
the
Truth
of
it
.
Such
as
sincerely
Love
Christ
,
upon
the
least
intimation
that
he
is
missing
,
bestir
themselves
with
great
Activity
and
Diligence
,
that
they
may
see
him
,
or
hear
of
him
;
Peter
and
John
run
to
the
Sepulchre
to
see
what
was
become
of
their
Holy
Master
.
Observe
,
2.
That
there
were
such
clear
Evidences
about
Christ's
Grave
,
as
made
it
apparent
that
he
was
indeed
Risen
from
the
Dead
,
and
not
conveighed
away
either
by
Friends
or
Foes
;
It
cannot
be
supposed
that
any
of
his
Friends
(
could
they
have
come
at
it
)
would
have
so
handled
his
Holy
Body
,
as
to
carry
it
away
naked
;
and
for
his
Foes
had
they
Stole
away
the
Body
,
they
would
never
have
left
the
Fine
Linnen
behind
them
.
Observe
,
3.
That
when
Christ
arose
from
the
Grave
,
he
left
his
Grave
Cloaths
behind
him
;
whereas
when
Lazarus
arose
,
he
came
forth
with
his
Grave
Cloaths
about
him
;
it
Teaches
us
that
Christ
Rose
never
to
Die
more
,
but
to
Live
and
Reign
for
ever
;
therefore
he
left
his
Grave
Cloaths
in
the
Grave
,
as
never
to
make
use
of
them
more
.
But
Lazarus
was
to
Die
again
,
Death
was
once
more
to
have
Dominion
over
him
;
he
therefore
came
forth
with
his
Grave
Cloaths
about
him
.
Observe
Lastly
,
How
ignorant
the
Apostles
were
of
the
Doctrine
of
Christ's
Resurrection
,
and
of
the
Holy
Scriptures
,
which
declared
he
was
to
Rise
again
from
the
Dead
.
They
knew
not
the
Scriptures
:
That
is
,
They
did
not
heed
and
regard
them
,
ponder
them
in
their
Hearts
,
and
feed
upon
them
by
Faith
.
10
Then
the
disciples
went
away
again
unto
their
own
home
.
11
¶
But
Mary
stood
without
at
the
sepulchre
,
weeping
:
and
as
she
wept
,
she
stouped
down
,
and
looked
into
the
sepulchre
,
12
And
seeth
two
angels
in
white
,
sitting
,
the
one
at
the
head
,
and
the
other
at
the
feet
,
where
the
body
of
Jesus
had
layen
:
Here
we
have
a
Description
of
the
great
Love
of
Mary
Magdalene
,
which
she
expressed
towards
Christ
after
his
Resurrection
;
she
went
to
his
Sepulchre
early
,
when
it
was
yet
dark
,
she
hastily
calls
the
Disciples
,
Peter
and
John
to
the
Sepulchre
.
And
she
stays
behind
weeping
at
the
Sepulchre
,
when
they
were
gone
away
to
their
own
home
.
And
as
Mary
first
sought
him
and
longest
sought
him
,
so
she
first
finds
him
.
Here
Note
,
1.
Mary's
carriage
and
behaviour
towards
her
Saviour
,
this
is
discovered
by
her
patient
attendance
,
She
stood
without
at
the
Sepulchre
;
by
her
passionate
mourning
,
she
stood
at
the
Sepulchre
weeping
;
by
her
unwearied
diligence
,
she
stooped
down
and
looked
into
the
Sepulchre
;
here
was
great
Love
indeed
in
this
poor
Woman
,
a
Love
stronger
than
Death
,
a
Love
which
did
out-strip
and
go
beyond
the
greatest
Apostles
.
Learn
thence
,
1.
That
true
Love
to
Christ
suffers
not
it self
to
be
stinted
or
limited
,
no
not
by
the
greatest
Examples
;
the
weakest
Woman
that
truly
Loves
Christ
,
may
piously
strive
with
the
greatest
Apostle
in
this
point
;
though
he
be
Learneder
,
Wiser
,
more
Useful
and
more
Eminent
than
any
of
us
;
yet
it
is
Holy
and
Wise
,
not
to
suffer
our selves
to
be
exceeded
by
any
in
our
Love
to
Christ
;
every
Christian
may
strive
to
exceed
any
one
in
Grace
,
and
to
attain
the
highest
place
in
the
Kingdom
of
Heaven
.
Learn
,
2.
That
strong
Love
is
valiant
and
undaunted
,
it
will
grapple
and
encounter
with
the
strongest
opposition
;
Mary
fears
nothing
in
seeking
of
her
Lord
,
neither
the
darkness
of
the
Night
,
nor
the
terror
of
the
Soldiers
,
nor
the
malice
of
the
Jews
;
Love
is
strong
as
Death
,
and
the
Flames
thereof
are
vehement
.
Note
farther
,
The
success
of
Mary
Magdalen's
Love
to
Christ
,
and
unwearied
Attendance
on
his
Sepulchre
;
she
found
not
the
Dead
Body
of
Christ
;
and
it
was
well
she
did
not
;
for
if
Death
could
have
held
him
,
it
would
not
have
let
us
go
.
But
though
she
found
not
her
Lord
in
the
Grave
,
she
found
two
of
his
Servants
there
,
two
Angels
;
of
all
things
in
the
World
,
one
would
least
have
expected
to
find
an
Angel
in
a
Grave
,
Spirits
in
the
place
of
Dead
Bodies
,
and
Immortality
in
the
place
of
Corruption
.
But
from
hence
we
Learn
,
That
such
as
sincerely
seek
the
Lord
shall
certainly
find
,
if
not
the
very
thing
which
they
seek
,
yet
that
which
is
much
fitter
and
better
for
them
;
Mary
did
not
find
Christ's
Dead
Body
,
but
she
finds
that
which
was
more
comfortable
for
her
to
find
,
Namely
,
Two
Angels
to
testifie
that
he
was
Risen
.
Where
Note
,
The
posture
of
these
Angels
described
;
the
one
sitting
at
the
Head
,
the
other
at
the
Feet
:
It
is
matter
of
Comfort
to
the
Members
of
Christ
,
that
Angels
do
not
wait
upon
the
Head
only
,
but
upon
the
Feet
also
.
And
it
ought
to
be
matter
of
imitation
,
also
.
Let
us
imitate
our
blessed
Saviour
,
in
having
an
Angel
not
at
our
Head
only
,
but
at
our
Feet
also
;
many
have
an
Ambition
to
have
an
Angel
at
their
Head
,
a
great
measure
of
Light
and
Knowledge
there
;
but
they
care
not
for
an
Angel
at
their
Feet
,
they
delight
not
to
walk
answerably
to
their
Light
and
Knowledge
,
they
have
an
Angelical
Understanding
,
and
a
Diabolical
Conversation
;
it
is
sad
for
a
Man
to
have
all
his
Religion
in
his
Brain
and
Tongue
,
and
nothing
in
his
Heart
and
Life
.
13
And
they
say
unto
her
,
Woman
,
why
weepest
thou
?
She
saith
unto
them
,
because
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
.
14
And
when
she
had
thus
said
,
she
turned
her self
back
,
and
saw
Jesus
standing
,
and
knew
not
that
it
was
Jesus
.
15
Jesus
saith
unto
her
,
Woman
,
Why
weepest
thou
?
Whom
seekest
thou
?
she
supposing
him
to
be
the
gardner
,
saith
unto
him
,
Sir
,
if
thou
have
born
him
hence
,
tell
me
where
thou
hast
laid
him
,
and
I
will
take
him
away
.
Observe
here
,
1.
That
the
best
company
in
the
World
will
not
satisfie
or
content
such
as
are
seeking
for
Jesus
Christ
,
when
they
find
not
him
whom
their
Souls
seek
;
Mary
now
enjoyed
the
Presence
and
Company
of
two
Angels
,
but
this
did
not
satisfie
her
in
the
Absence
of
Christ
himself
.
Observe
,
2.
How
Passionately
did
Mary
mourn
for
the
Loss
and
want
of
Christ's
Bodily
Presence
,
thereby
giving
Testimony
of
her
great
Affection
towards
him
;
but
truly
our
Love
to
Christ
is
best
shewn
not
by
our
Passionate
desires
for
his
Bodily
Presence
,
but
by
our
Holy
longings
after
his
Spiritual
Presence
in
his
Word
and
Ordinances
here
on
Earth
,
and
his
blessed
and
immediate
Presence
in
Heaven
.
Observe
,
3.
How
Christ
may
be
present
with
and
very
near
unto
his
People
,
and
yet
not
be
presently
discerned
by
them
;
Jesus
stood
by
Mary
,
but
she
knew
not
that
it
was
Jesus
;
her
not
expecting
a
living
Christ
was
one
cause
why
she
did
not
discern
him
.
Observe
,
4.
How
exceedingly
Mary's
thoughts
were
taken
up
with
Christ
;
she
saith
to
the
Gardiner
,
If
thou
hast
born
him
hence
.
What
Him
?
She
doth
not
say
whom
,
but
her
Heart
was
so
taken
up
with
Christ
,
and
her
Mind
so
full
of
him
,
that
she
concluded
every
body
would
understand
whom
she
meant
,
though
she
did
not
say
whom
she
meant
.
Hence
Note
,
That
the
Soul
of
a
sincere
Believer
is
full
of
earnest
and
longing
desires
after
Jesus
Christ
.
2.
That
such
a
Soul
is
yet
sometimes
at
a
loss
for
Christ
,
and
cannot
tell
where
to
find
him
.
3.
That
whilst
the
Soul
is
at
a
loss
for
Christ
,
its
desires
are
often
quicker
and
more
stirring
after
Christ
.
This
was
the
case
of
Mary
here
,
with
the
Spouse
,
by
Night
on
her
Bed
,
and
early
in
the
Morning
she
sought
him
whom
her
Soul
loved
.
16
Jesus
saith
unto
her
,
Mary
.
She
turned
her self
,
and
saith
unto
him
,
Raboni
,
which
is
to
say
,
Master
.
17
Jesus
saith
unto
her
,
Touch
me
not
:
for
I
am
not
yet
ascended
to
my
Father
:
but
go
to
my
brethren
,
and
say
unto
them
,
I
ascend
unto
my
Father
and
your
Father
,
and
to
my
God
and
your
God
.
In
the
former
of
these
Verses
,
Christ
makes
himself
known
to
Mary
,
and
calleth
her
by
her
Name
.
In
the
latter
he
gives
her
a
Prohibition
and
an
Injunction
.
Observe
,
1.
The
Prohibition
,
Touch
me
not
;
together
with
the
Reason
of
it
,
for
I
am
not
yet
ascended
to
my
Father
.
It
is
concluded
by
Interpreters
,
that
Mary
Magdalene
was
now
fallen
at
Christ's
Feet
,
and
embraced
them
;
that
having
found
him
whom
her
Soul
loveth
,
she
hugs
him
now
,
and
hangs
about
him
;
but
Christ
forbids
any
farther
embracing
,
and
rejects
such
Testimonies
of
her
Love
;
as
if
he
had
said
,
Although
I
will
allow
you
as
much
familiarity
as
shall
satisfactorily
Convince
you
of
the
verity
of
my
Resurrection
;
yet
you
must
not
expect
to
converse
with
me
in
that
carnal
manner
which
you
did
before
my
Death
;
for
I
am
ascending
to
my
Father
,
and
must
be
injoyed
no
longer
after
a
Corporal
,
but
Spiritual
manner
.
Learn
hence
.
That
our
Love
to
Jesus
Christ
is
best
shewn
,
not
by
our
Humane
,
Passionate
,
Affections
to
his
bodily
Presence
,
but
by
our
Spiritual
Communion
with
him
by
Faith
here
on
Earth
,
in
order
to
an
immediate
Communion
with
him
face
to
face
in
Heaven
.
Christ
now
after
his
Resurrection
was
advanced
to
a
more
Spiritual
Condition
,
therefore
refuses
at
Mary's
Hand
the
Offices
of
Humane
Conversation
,
but
expects
of
her
the
Duties
and
Services
of
Spiritual
Devotion
.
Obs.
2.
Christ's
Injunction
.
But
go
to
my
Brethren
and
say
,
I
ascend
to
my
Father
,
and
your
Father
,
to
my
God
and
your
God
.
Where
Note
,
The
endearing
Title
given
to
the
Disciples
.
My
Brethren
,
he
had
before
his
Death
called
them
his
Servants
,
his
Friends
,
his
Children
,
but
now
after
his
Resurrection
he
calls
them
his
Brethren
;
he
became
our
Brother
,
by
assuming
our
Nature
in
his
Incarnation
,
he
continues
our
Brother
by
resuming
that
Nature
at
his
Resurrection
Note
farther
,
That
Christ
calls
his
Disciples
Brethren
after
his
Exaltation
and
Resurrection
;
thereby
shewing
that
the
change
of
his
condition
,
had
wrought
no
change
in
his
Affection
towards
his
poor
Disciples
;
but
those
that
were
his
Brethren
before
,
in
the
time
of
his
Humilition
and
Abasement
are
so
still
,
after
his
Exaltation
and
Advancement
.
Go
to
my
Brethren
and
say
,
Humility
doth
not
only
go
before
Honour
,
but
it
dwells
with
Honour
,
and
doth
ever
more
accompany
it
.
Observe
lastly
,
The
good
News
or
Message
of
Joy
which
Christ
sends
by
Mary
to
his
dear
Disciples
;
say
,
I
ascend
to
my
Father
and
your
Father
,
to
my
God
and
your
God
;
as
if
Nature
and
Adoption
gave
the
same
Interest
.
Christ
calls
God
,
his
God
and
his
Disciples
God
,
his
Father
and
their
Father
;
first
his
,
and
then
theirs
,
and
therefore
theirs
because
his
.
Learn
hence
,
That
God
for
Christ's
sake
hath
dignified
Believers
with
that
near
and
dear
Relation
of
his
being
a
Father
to
them
in
and
through
his
Son
;
so
that
as
they
ought
to
carry
it
towards
him
like
Children
by
Obedience
,
Subjection
and
Resignation
;
so
they
may
expect
he
will
retain
a
Fatherly
Affection
towards
them
,
and
they
may
expect
from
him
Fatherly
Compassion
,
Provision
,
Protection
,
Correction
,
and
all
things
needful
.
18
Mary
Magdalene
came
and
told
the
disciples
,
that
she
had
seen
the
Lord
,
and
that
he
had
spoken
these
things
unto
her
.
19
¶
Then
the
same
day
at
evening
,
being
the
first
day
of
the
week
,
when
the
doors
were
shut
,
where
the
disciples
were
assembled
for
fear
of
the
Jews
,
came
Jesus
and
stood
in
the
midst
,
and
saith
unto
them
,
Peace
be
unto
you
.
20
And
when
he
had
so
said
,
he
shewed
unto
them
his
hands
and
his
side
.
Then
were
the
disciples
glad
when
they
saw
the
Lord
.
Our
blessed
Saviour's
first
appearing
after
his
Resurrection
,
having
been
to
Mary
Magdalen
,
as
the
former
Verses
acquainted
us
:
The
same
Day
at
Evening
,
when
the
Doors
were
shut
for
fear
of
the
Jews
,
Jesus
miraculously
,
and
as
to
the
Disciples
insensibly
,
opens
the
Doors
,
and
stands
in
the
midst
of
them
,
and
says
,
Peace
be
unto
you
,
and
shews
them
his
Hands
and
his
Side
.
Where
Note
,
1.
That
it
has
been
no
strange
thing
in
the
Church
,
that
the
best
Members
of
it
have
been
put
to
frequent
their
Assemblies
with
great
fear
,
and
been
forced
to
meet
in
the
Night
with
great
Caution
,
because
of
the
Fury
of
the
Persecutors
:
Here
Christ's
own
Disciples
were
forced
to
get
together
in
the
Night
,
the
Doors
kept
shut
,
for
fear
of
the
Jews
.
Note
,
2.
Let
Christ's
Disciples
meet
together
never
so
privately
,
and
with
never
so
much
hazard
and
jeopardy
,
they
shall
have
Christ's
Company
with
them
;
neither
Bolts
,
nor
Locks
,
nor
fastned
Doors
shall
hold
Christ
from
them
:
When
the
Doors
were
shut
,
Jesus
came
and
stood
in
the
midst
of
them
.
Observe
lastly
,
The
Evidence
which
our
Saviour
offers
to
evince
and
prove
the
certainty
of
his
Resurrection
;
he
shewed
his
Disciples
his
Hands
and
his
Feet
.
Christ
appealed
to
,
and
admitted
of
the
Judgment
of
their
Senses
,
to
assure
them
that
it
was
his
real
Body
.
And
if
we
must
not
be
allowed
to
believe
our
Senses
(
as
the
Romish
Synagogue
would
persuade
us
)
we
shall
want
the
best
external
Evidence
we
can
have
to
prove
the
Truth
of
the
Christian
Religion
;
namely
,
the
Miracles
of
our
Saviour
:
For
how
can
we
be
assured
that
those
Miracles
were
true
,
but
by
the
Judgment
of
our
Senses
?
Now
as
our
Senses
tell
us
that
Christ's
Miracles
were
true
,
so
they
assure
us
that
the
Popish
Doctrine
of
Transubstantiation
is
false
.
21
Then
said
Jesus
to
them
again
,
Peace
be
unto
you
:
as
my
Father
hath
sent
me
,
even
so
send
I
you
.
22
And
when
he
had
said
this
,
he
breathed
on
them
,
and
saith
unto
them
,
Receive
ye
the
holy
Ghost
.
23
Whose
soever
sins
ye
remit
,
they
are
remitted
unto
them
;
and
whose
soever
sins
ye
retain
,
they
are
retained
.
Observe
here
,
1.
The
Repetition
of
our
Saviour's
endeared
Salutation
to
his
Disciples
.
Peace
be
unto
you
,
Peace
be
unto
you
.
This
was
no
more
than
might
be
needful
,
to
signifie
his
firm
Reconciliation
to
them
,
notwithstanding
their
late
Cowardize
in
forsaking
of
him
,
and
flying
from
him
,
when
the
Storm
fell
upon
him
.
Observe
,
2.
How
Christ
doth
renew
his
Disciples
Commission
for
the
Work
of
the
Ministry
,
who
possibly
were
much
discouraged
with
the
remembrance
of
their
faint-heartedness
in
the
time
of
his
Sufferings
;
he
doth
therefore
anew
Commissionate
them
,
and
sends
them
forth
in
these
Words
:
As
my
Father
sent
me
;
that
is
,
to
preach
,
plant
and
propagate
the
Gospel
,
so
send
I
you
.
By
the
same
Authority
,
and
for
the
same
Ends
,
in
part
,
for
which
I
was
sent
by
my
Father
,
do
I
send
you
;
namely
,
to
gather
,
to
govern
,
and
instruct
my
Church
.
Learn
hence
,
That
when
Christ
left
the
World
,
he
did
not
leave
his
Church
destitute
of
a
Gospel-Ministry
,
which
shall
continue
to
the
end
of
the
World
.
As
Christ
was
sent
by
the
Father
,
so
are
his
Ministers
sent
by
him
;
and
they
may
expect
,
having
the
same
Authority
and
Commission
,
the
same
Success
and
Blessing
;
and
the
Contempt
cast
upon
them
and
their
Message
,
ultimately
reflects
upon
God
and
Christ
,
whose
Messengers
they
are
.
Observe
,
3.
How
Christ
that
sends
them
forth
,
doth
furnish
them
with
the
Gifts
of
the
Spirit
for
their
Office
:
He
breathed
on
them
and
said
,
Receive
ye
the
Holy
Ghost
;
that
is
,
the
Gifts
of
the
Holy
Ghost
.
They
had
received
the
Holy
Spirit
before
as
a
Spirit
of
Sanctification
;
here
they
receive
it
in
its
extraordinary
Gifts
,
to
fit
them
for
their
Office
.
And
Christ's
conferring
the
Holy
Ghost
by
breathing
upon
them
,
shews
that
the
Holy
Spirit
proceeds
as
well
from
the
Son
as
from
the
Father
.
And
as
by
God's
breathing
,
the
first
Man
was
made
a
living
Soul
;
so
by
Christ's
breathing
on
the
Apostles
,
they
were
quickened
and
extraordinarily
enabled
for
the
Service
they
were
called
to
.
Learn
hence
,
That
when
Christ
sends
forth
any
about
his
Work
,
he
will
furnish
them
with
Endowments
answerable
to
their
vast
Employment
:
And
the
best
Furniture
they
can
have
,
is
the
Holy
Spirit
in
his
Gifts
and
Qualifications
suitable
to
their
Work
.
He
breathed
on
them
and
said
,
Receive
ye
the
Holy
Ghost
.
Observe
,
4.
How
Christ
asserts
their
Authority
in
the
discharge
of
their
Commission
,
and
declares
that
what
they
act
Ministerially
,
according
to
their
Commission
here
on
Earth
,
is
ratified
in
Heaven
:
Whose
Sins
ye
remit
,
they
are
remitted
.
Where
Note
,
That
there
is
a
twofold
Power
of
remitting
or
forgiving
Sins
;
the
one
Magisterial
and
Authoritative
;
this
belongs
to
Christ
alone
:
The
other
Ministerial
and
Declarative
;
this
belongs
to
Christ's
Ambassadors
,
who
have
a
Power
in
his
Name
to
bind
and
loose
.
It
is
a
pious
Note
of
St.
Austin
upon
this
Place
,
That
Christ
first
conferr'd
the
Holy
Ghost
upon
his
Apostles
,
and
then
said
,
Whose
Sins
ye
remit
,
they
are
remitted
.
Thereby
intimating
that
it
is
not
they
,
but
the
Holy
Ghost
by
them
,
that
puts
away
Sin
.
For
who
can
forgive
Sin
,
but
God
only
?
The
Power
of
forgiving
Sin
that
Man
hath
,
is
only
to
declare
,
That
if
Men
be
truly
and
really
Penitent
,
their
Sins
are
forgiven
them
,
for
the
sake
of
Christ's
satisfaction
.
24
¶
But
Thomas
one
of
the
twelve
called
Didymus
,
was
not
with
them
when
Jesus
came
.
25
The
other
disciples
therefore
said
unto
him
,
We
have
seen
the
Lord
.
But
he
said
unto
them
,
Except
I
shall
see
in
his
hands
the
print
of
the
nails
,
and
put
my
finger
into
the
print
of
the
nails
,
and
thrust
my
hand
into
his
side
,
I
will
not
believe
.
What
the
cause
of
Thomas
his
absence
was
,
is
not
declared
;
it
is
evident
that
he
was
not
with
the
rest
of
the
Disciples
when
Christ
appeared
to
them
;
and
his
absence
had
like
to
have
cost
him
dear
,
even
the
loss
of
his
Faith
;
and
he
might
have
had
cause
for
ever
to
have
bewailed
his
absence
from
that
Meeting
of
the
Disciples
,
had
not
Christ
been
more
merciful
.
Learn
thence
,
That
the
letting
slip
of
one
holy
Opportunity
may
prove
exceedingly
prejudicial
to
the
Souls
Advantage
:
It
is
wise
and
safe
to
lay
hold
upon
every
Opportunity
for
injoying
Communion
with
God
and
Fellowship
with
his
Saints
.
Thomas
his
absence
deprived
him
not
only
of
the
good
News
which
Mary
brought
of
Christ's
being
risen
,
but
also
of
the
sight
of
him
;
which
the
other
Disciples
got
by
assembling
together
;
and
for
want
thereof
Thomas
is
left
under
many
Doubts
and
Fears
.
Observe
farther
,
What
a
strange
Declaration
Thomas
makes
of
his
obstinate
Unbelief
.
Except
I
see
the
print
of
the
nails
,
and
put
my
finger
into
his
side
,
I
will
not
believe
.
Where
Note
,
How
strangely
rooted
Unbelief
is
in
the
Hearts
of
holy
Men
,
insomuch
that
they
desire
the
Objects
of
Faith
should
fall
under
the
view
of
their
Senses
.
Thomas
carries
his
Faith
at
his
Fingers
ends
,
he
will
believe
no
more
than
he
can
see
or
feel
;
whereas
Faith
is
the
Evidence
of
things
not
seen
.
26
¶
And
after
eight
days
,
again
his
disciples
were
within
,
and
Thomas
with
them
:
then
came
Jesus
,
the
doors
being
shut
,
and
stood
in
the
midst
,
and
said
,
Peace
be
unto
you
.
27
Then
saith
he
to
Thomas
,
Reach
hither
thy
finger
,
and
behold
my
hands
;
and
reach
hither
,
thy
hand
,
and
thrust
it
into
my
side
:
and
be
not
faithless
,
but
believing
.
Observe
here
,
First
,
Our
Saviour's
appearing
again
to
his
Disciples
after
his
Resurrection
,
it
was
eight
days
after
he
first
arose
,
which
was
the
first
day
of
the
Week
.
Here
Note
,
That
Christ's
rising
the
first
day
of
the
Week
,
and
appearing
on
the
next
First-day
of
the
Week
after
to
the
Disciples
,
and
they
observing
that
Day
for
their
solemn
Assemblies
,
and
St.
Paul
administring
on
that
Day
the
Lord's
Supper
,
Acts
20.
and
commanding
on
that
Day
Collections
for
the
Poor
,
1
Cor.
16.
and
St.
John
calling
it
the
Lord's-Day
,
Rev.
1.10
.
From
these
Authorities
,
and
the
Primitive
Practice
,
we
derive
our
Christian
Sabbath
:
For
we
do
not
find
in
all
the
Scripture
one
Instance
,
of
any
one
Congregation
of
Christians
only
assembling
upon
the
Jewish
Sabbath
,
but
on
the
First
Day
of
the
Week
,
on
which
we
ground
our
Observation
of
that
Day
.
Observe
,
2.
The
wonderful
Condescension
of
Christ
to
the
weakness
of
Thomas
his
Faith
,
he
bids
him
reach
forth
his
hand
,
and
thrust
it
into
his
side
.
Not
that
Christ
was
pleased
with
,
but
only
pitiful
towards
Thomas
his
Infirmities
;
and
it
ought
to
be
no
encouragement
to
any
Person
to
follow
his
Example
,
in
seeking
or
expecting
the
like
Signs
of
their
own
prescribing
for
helping
of
their
Faith
.
Observe
,
3.
How
mercifully
Christ
over-ruled
Thomas
his
Unbelief
for
the
Confirmation
of
our
Faith
.
His
Doubting
proved
a
means
for
establishing
his
own
and
our
Faith
.
Therefore
says
Gregory
well
,
Plus
mihi
profuit
dubitatio
Thomae
quam
credulitas
Mariae
.
Had
not
Thomas
doubted
,
we
had
not
been
so
fully
assured
that
it
was
the
same
Christ
that
was
crucified
who
rose
again
.
28
And
Thomas
answered
and
said
unto
him
,
My
Lord
and
my
God
.
These
Words
may
be
considered
two
ways
.
1.
As
an
abrupt
Speech
,
importing
a
vehement
Admiration
of
Christ's
Mercy
towards
him
,
and
of
his
own
Stupidity
and
Dulness
to
believe
.
Learn
hence
,
That
the
convincing
Condescension
of
Christ
turns
Unbelief
into
a
Rapture
of
holy
Admiration
and
humble
Adoration
.
2.
This
Expression
of
Thomas
,
My
Lord
and
my
God
,
contains
a
short
but
absolute
Confession
of
Faith
.
Thomas
rightly
collects
from
his
Resurrection
,
that
he
was
Lord
,
God
,
blessed
for
evermore
,
the
true
Messias
,
the
expected
Redeemer
,
and
accordingly
with
an
explicite
Faith
he
now
professes
his
Interest
in
him
,
saying
,
My
Lord
and
my
God
.
29
Jesus
saith
unto
him
,
Thomas
,
because
thou
hast
seen
me
,
thou
hast
believed
:
blessed
are
they
that
have
not
seen
,
and
yet
have
believed
.
Here
we
have
Christ's
Reprehension
of
Thomas
for
not
believing
without
such
sensible
Evidence
as
he
desired
.
He
believed
now
that
Christ
was
risen
from
the
Dead
,
but
it
was
upon
the
Testimony
of
his
Senses
only
:
Therefore
Christ
tells
him
,
that
his
Faith
would
have
been
more
excellent
and
more
eminently
rewardable
if
he
had
believed
without
such
demonstrative
Evidence
.
Faith
is
the
Evidence
of
things
not
seen
.
Therefore
to
give
Credit
to
a
thing
upon
the
Evidence
of
Sense
,
is
not
properly
believing
.
Observe
farther
,
How
Christ
pronounces
them
Blessed
who
should
hereafter
believe
on
him
through
the
preaching
of
the
Gospel
,
though
they
did
not
see
him
as
Thomas
did
,
nor
handle
him
as
he
might
.
This
is
a
sure
Rule
,
that
by
how
much
our
Faith
stands
in
less
need
of
the
external
Evidence
of
Sense
,
the
stronger
our
Faith
is
,
and
the
more
acceptable
it
is
,
provided
what
we
believe
be
revealed
in
the
Word
of
God
.
Blessed
are
they
that
have
not
seen
,
and
yet
have
believed
.
30
¶
And
many
other
signs
truly
did
Jesus
in
the
presence
of
his
disciples
,
which
are
not
written
in
this
book
.
31
But
these
are
written
,
that
ye
might
believe
that
Jesus
is
the
Christ
the
Son
of
God
,
and
that
believing
ye
might
have
life
through
his
Name
.
Observe
here
,
2.
The
true
End
for
which
the
Miracles
of
Christ
were
so
carefully
recorded
;
namely
,
that
we
might
believe
.
By
believing
that
Christ
is
the
Son
of
God
,
we
have
Life
;
and
by
the
Evidence
of
his
Miracles
we
know
and
believe
him
to
have
been
the
Son
of
God
:
The
Miracles
which
Christ
wrought
were
the
best
external
Evidence
of
his
Mission
.
Observe
,
1.
That
all
Christ's
Miracles
,
both
before
his
Passion
and
after
his
Resurrection
,
were
not
recorded
by
the
Evangelists
.
Observe
,
2.
The
great
Point
concerning
Christ
to
be
known
and
believed
from
the
Scriptures
is
this
,
That
Jesus
the
Son
of
the
Virgin
is
the
promised
Messiah
,
the
anointed
of
the
Father
,
he
in
whom
all
the
Types
and
Shadows
of
the
Law
are
accomplished
;
and
that
this
Jesus
is
for
Nature
Co-essential
,
for
Dignity
Co-equal
,
and
for
Time
Co-eternal
with
the
Father
:
One
in
Essence
,
equal
in
Power
and
Glory
.
Thus
believing
that
Jesus
is
the
Son
of
God
,
and
accompanying
that
Belief
with
a
holy
Life
,
if
we
believe
well
and
live
well
,
we
shall
have
Life
through
his
Name
.
CHAP.
XXI
.
AFter
these
things
Jesus
shewed
himself
again
to
the
disciples
at
the
sea
of
Tiberias
;
and
on
this
wise
shewed
he
himself
:
The
foregoing
Chapter
acquainted
us
with
several
Appearances
of
Christ
to
his
Disciples
after
his
Resurrection
:
All
which
were
in
Jerusalem
.
This
Chapter
acquaints
us
with
his
appearing
to
his
Disciples
in
Galilee
,
whither
he
had
ordered
his
Disciples
to
go
,
promising
there
to
meet
them
.
Jerusalem
now
becomes
a
forsaken
Place
,
a
People
abandoned
to
destruction
,
Christ
will
not
shew
himself
openly
to
them
;
but
Gallilee
was
a
Place
where
Christ's
Ministry
had
found
better
acceptance
;
to
Galilee
therefore
doth
he
go
.
Such
Places
wherein
Christ
is
most
welcome
to
preach
,
shall
be
most
honoured
with
his
Presence
.
Jesus
shewed
himself
to
his
Disciples
at
the
Sea
of
Tiberias
,
called
elsewhere
the
Sea
of
Galilee
.
2
There
were
together
Simon
Peter
,
and
Thomas
called
Didymus
,
and
Nathanael
of
Cana
in
Galilee
,
and
the
sons
of
Zebedee
,
and
two
other
of
his
disciples
.
3
Simon
Peter
saith
unto
them
,
I
go
a
fishing
.
They
say
unto
him
,
We
also
go
with
thee
.
They
went
forth
,
and
entred
into
a
ship
immediately
;
and
that
night
they
caught
nothing
.
Observe
here
,
That
after
Christ
was
crucified
the
Disciples
returned
for
a
time
to
their
Trade
and
Employment
of
Fishing
;
tho'
they
were
called
to
be
Fishers
of
Men
,
yet
Churches
not
being
gathered
and
constituted
at
present
,
nor
able
to
maintain
them
,
they
labour
with
their
Hands
to
supply
their
present
Necessities
.
Afterwards
,
when
at
the
Feast
of
Pentecost
,
they
had
received
those
visible
Gifts
of
the
Holy
Ghost
,
which
did
furnish
them
for
preaching
the
Gospel
to
all
Nations
,
and
they
went
forth
to
plant
and
propagate
the
Gospel
,
we
may
believe
they
then
gave
over
the
Labours
of
their
Secular
Calling
,
and
applied
themselves
wholly
to
the
Work
of
the
Ministry
.
That
may
be
done
(
in
Ecclesiâ
Constituendâ
)
in
a
Churc●
which
is
constituting
or
about
to
be
constituted
,
which
is
not
convenient
to
be
done
in
a
Church
already
constituted
.
Observe
farther
,
How
Peter
,
with
the
rest
,
toil
all
night
and
catch
nothing
;
but
no
sooner
is
Christ
come
among
them
,
but
they
inclose
a
multitude
of
Fishes
.
Thereby
teaching
us
,
That
all
human
Labours
and
Endeavours
are
in
vain
,
unless
Christ
by
his
Presence
and
Blessing
crown
them
with
success
.
4
But
when
the
morning
was
now
come
Jesus
stood
on
the
shoar
:
but
the
disciples
knew
not
that
it
was
Jesus
.
5
Then
Jesus
saith
unto
them
,
Children
,
have
ye
any
meat
?
They
answered
him
,
No.
6
And
he
said
unto
them
,
Cast
the
net
on
the
right
side
of
the
ship
,
and
ye
shall
find
.
They
cast
therefore
,
and
now
they
were
not
able
to
draw
it
for
the
multitude
of
fishes
.
Observe
here
,
1.
Christ
was
near
,
very
near
to
his
Disciples
,
but
they
perceive
it
not
:
Jesus
stood
on
the
shoar
,
but
they
knew
not
that
it
was
Jesus
.
Learn
,
Christ
is
not
always
discerned
by
us
when
he
is
present
with
us
;
it
is
a
double
Mercy
to
enjoy
his
Company
,
and
to
know
indeed
that
it
is
he
.
Observe
,
2.
Altho'
they
had
laboured
all
the
Night
in
vain
,
yet
at
Christ's
Command
they
go
to
Work
again
,
and
with
great
success
;
they
were
not
able
to
draw
the
Net
for
the
multitude
of
Fishes
.
When
Christ
is
about
to
do
great
things
for
his
People
,
yet
will
he
have
them
exert
all
possible
Endeavours
of
their
own
;
and
the
want
of
former
Success
must
not
discourage
from
future
Endeavours
,
Observe
,
3.
What
a
Proof
Christ
here
gives
of
his
Divinity
and
Godhead
:
How
were
all
the
Fish
in
the
Sea
at
his
Pleasure
,
and
obedient
to
his
Command
!
He
knew
where
they
swim
,
and
brings
them
from
one
part
of
the
Lake
to
the
other
,
where
the
Disciples
had
toil'd
all
night
and
caught
nothing
.
Christ
our
Mediator
is
true
God
,
and
as
such
has
a
Sovereign
Power
and
Providence
over
all
the
Creatures
;
the
Cattel
on
a
thousand
Hills
,
and
all
the
Fish
swimming
in
the
Sea
are
obedient
to
his
Power
and
observant
of
his
Commands
.
7
Therefore
that
disciple
whom
Jesus
loved
,
saith
unto
Peter
,
It
is
the
Lord
.
Now
when
Simon
Peter
heard
that
it
was
the
Lord
,
he
girt
his
fishers
coat
unto
him
,
(
for
he
was
naked
)
and
did
cast
himself
into
the
sea
.
8
And
the
other
disciples
came
in
a
little
ship
(
for
they
were
not
far
from
land
,
but
as
it
were
two
hundred
cubits
)
dragging
the
net
with
fishes
.
9
Assoon
then
as
they
were
come
to
land
,
they
saw
a
fire
of
coals
there
,
and
fish
laid
thereon
,
and
bread
.
Observe
here
,
1.
The
great
Zeal
and
Forwardness
of
Peter
;
hearing
that
it
was
Christ
,
he
leaps
into
the
Sea
to
get
to
him
.
Oh
how
inviting
,
attractive
,
and
alluring
,
is
a
sight
of
Christ
!
It
will
make
those
that
know
him
,
break
thro'
all
Difficulties
to
come
unto
him
.
It
is
not
a
Sea
of
Water
,
no
not
Seas
of
Blood
,
that
can
keep
a
zealous
Soul
at
a
distance
from
Christ
.
When
Peter
heard
that
it
was
the
Lord
,
he
girt
his
Coat
and
cast
himself
into
the
Sea
.
Observe
2.
What
a
Complication
of
Miracles
here
were
;
as
soon
as
they
came
to
Land
they
discerned
another
Miracle
,
viz.
A
Fire
of
Coals
,
and
Fish
laid
on
and
Bread
,
all
created
and
produced
by
Christ
out
of
nothing
,
at
this
time
,
as
an
Evidence
of
his
Divine
Power
;
for
,
before
they
could
get
the
Fish
to
shoar
,
they
saw
Fish
broiling
upon
Coals
;
which
makes
it
evident
that
these
were
none
of
the
Fish
which
they
had
catch'd
.
Christ
when
he
pleases
,
for
the
Benefit
and
Comfort
of
his
People
,
will
work
Miracle
upon
Miracle
,
Mercy
upon
Mercy
,
one
Wonder
upon
the
head
of
another
.
For
here
after
a
Miracle
at
Sea
they
meet
with
another
Miracle
at
Land
.
As
soon
as
they
came
to
Land
they
saw
a
Fire
.
10
Jesus
saith
unto
them
,
Bring
of
the
fish
,
which
ye
have
now
caught
.
11
Simon
Peter
went
up
,
and
drew
the
net
to
land
full
of
great
fishes
,
an
hundred
,
and
fifty
and
three
:
and
for
all
there
were
so
many
,
yet
was
not
the
net
broken
.
Observe
here
,
1.
What
was
Christ's
End
in
commanding
his
Disciples
to
bring
forth
the
Fish
which
they
had
now
taken
;
namely
,
That
the
sight
of
their
number
and
bigness
,
together
with
the
sight
of
the
Net
remaining
unbroken
,
might
confirm
them
in
the
belief
of
its
being
a
real
Miracle
.
Christ
had
fed
their
Bellies
before
,
his
business
now
is
to
feed
their
Minds
with
the
Contemplation
of
the
Greatness
and
Reality
of
the
Miracle
.
All
Christ's
Miracles
were
obvious
to
Sense
,
and
would
bear
the
examination
of
the
Senses
;
not
like
the
lying
Wonders
of
the
Church
of
Rome
,
which
are
commonly
wrought
in
the
dark
to
couzen
the
Vulgar
,
and
are
meer
Cheats
and
Impostours
.
Observe
,
2.
That
this
full
Draught
of
Fishes
which
Peter
and
the
rest
of
the
Disciples
now
had
,
might
probably
presage
that
great
and
wonderful
Success
which
he
and
they
afterwards
were
to
have
,
in
fishing
for
Men.
Here
we
have
an
Hundred
fifty
and
three
great
Fishes
caught
at
one
Draught
;
but
,
Acts
2.
we
find
Three
thousand
Souls
converted
by
St.
Peter
at
one
Sermon
.
Oh
the
marvellous
success
of
the
Gospel
at
the
first
preaching
and
planting
of
it
!
Three
thousand
then
proselyted
by
one
Sermon
.
Now
we
have
cause
to
fear
that
there
are
Three
thousand
Sermons
preached
and
scarce
one
Soul
savingly
converted
.
Lord
!
Who
hath
believed
our
Report
?
12
Jesus
saith
unto
them
,
Come
and
dine
.
And
none
of
the
disciples
durst
ask
him
,
Who
art
thou
?
knowing
that
it
was
the
Lord
.
13
Jesus
then
cometh
and
taketh
bread
,
and
giveth
them
,
and
fish
likewise
.
14
This
is
now
the
third
time
that
Jesus
shewed
himself
to
his
disciples
,
after
that
he
was
risen
from
the
dead
.
A
twofold
Reason
may
be
assigned
why
Christ
did
at
this
time
invite
and
call
his
Disciples
to
dine
with
him
:
The
first
and
more
principal
Reason
was
,
to
evidence
to
them
the
reality
of
his
Resurrection
,
and
to
assure
them
of
the
Truth
of
his
Manhood
,
that
they
might
not
think
it
was
an
Apparition
only
.
By
the
Miracle
in
catching
the
Fishes
,
he
proved
himself
to
be
God
;
by
his
present
eating
of
the
fish
,
he
evidenced
himself
to
be
Man
:
And
consequently
teacheth
us
,
That
our
exalted
High-Priest
continues
our
Kinsman
in
Heaven
.
He
is
still
Bone
of
our
Bone
,
and
Flesh
of
our
Flesh
:
He
has
taken
possession
of
Heaven
in
our
Nature
,
sitting
there
in
our
glorified
humanity
,
united
to
the
glorious
Deity
,
clothed
with
that
Body
which
hung
in
its
Blood
and
Gore
upon
the
Cross
,
but
now
shining
brighter
than
ten
thousand
Suns
.
The
second
and
less
principal
Reason
why
Christ
called
his
Disciples
to
dine
with
him
,
was
this
,
To
shew
his
tender
Care
over
the
Bodies
of
his
dear
Disciples
,
as
being
the
Tabernacles
of
his
own
Spirit
,
the
Temples
of
the
Holy
Ghost
:
Therefore
Christ
incourages
,
though
not
to
the
pampering
,
yet
to
the
refreshing
of
them
.
Jesus
said
unto
them
,
Come
and
dine
.
And
he
would
not
confer
with
them
till
they
had
dined
;
as
the
next
Verse
shews
.
15
¶
So
when
they
had
dined
,
Jesus
saith
to
Simon
Peter
,
Simon
son
of
Jonas
,
lovest
thou
me
more
then
these
?
He
saith
unto
him
,
Yea
Lord
;
thou
knowest
that
I
love
thee
.
He
saith
unto
him
,
Feed
my
lambs
.
16
He
saith
to
him
again
the
second
time
,
Simon
son
of
Jonas
,
lovest
thou
me
?
He
saith
unto
him
,
Yea
Lord
;
thou
knowest
that
I
love
thee
.
He
saith
unto
him
,
Feed
my
sheep
.
17
He
saith
unto
him
the
third
time
,
Simon
son
of
Jonas
,
lovest
thou
me
?
Peter
was
grieved
,
because
he
said
unto
him
the
third
time
,
Lovest
thou
me
?
And
he
said
unto
him
,
Lord
thou
knowest
all
things
;
thou
knowest
that
I
love
thee
.
Jesus
saith
unto
him
,
Feed
my
sheep
.
Observe
here
,
1.
Christ
puts
Peter
upon
a
threefold
profession
of
his
Love
unto
him
;
answerable
to
his
threefold
Denial
of
him
:
His
threefold
Denial
required
a
threefold
Confession
.
True
Repentance
ought
,
and
will
be
,
as
eminent
in
the
Fruits
and
Effects
of
it
,
as
the
Saints
Fall
hath
been
.
A
threefold
Denial
of
Christ
,
shall
be
attended
with
a
threefold
profession
of
Love
unto
him
.
Observe
,
2.
The
solemn
Question
put
by
our
Saviour
unto
Peter
,
Lovest
thou
me
?
Lovest
thou
me
more
than
these
?
That
is
,
more
than
the
rest
of
my
Disciples
.
Dost
thou
love
me
more
than
thou
lovest
them
?
Or
,
more
than
they
love
me
?
If
so
,
evidence
the
sincerity
of
thy
Love
to
me
,
by
thy
Care
of
mine
.
Thence
Note
,
That
Ministers
who
are
called
to
take
Care
of
Christ's
Flock
,
had
need
of
much
Love
to
Jesus
Christ
,
and
great
Compassion
for
Souls
;
by
which
they
will
be
animated
and
fortified
to
go
through
with
the
Labours
and
Difficulties
,
as
well
as
to
encounter
the
Dangers
and
Sufferings
which
do
accompany
their
Calling
.
Simon
lovest
thou
me
?
Feed
my
Flock
.
Note
farther
,
That
the
surest
Argument
and
best
Evidence
of
a
Minister's
Love
to
Jesus
Christ
,
is
his
conscientious
Care
to
Feed
;
that
is
,
to
Teach
,
Instruct
,
and
Govern
the
whole
Flock
of
Christ
:
Lambs
and
Sheep
,
weak
and
strong
,
the
feeblest
in
the
Fold
,
were
purchased
by
the
great
Shepherd
.
And
if
he
judg'd
them
worth
his
Blood
,
well
may
we
judge
them
worth
our
Sweat
.
Note
Again
,
That
such
as
would
be
faithful
in
their
Ministerial
Charge
,
ought
to
look
upon
their
People
as
committed
to
them
by
Christ
himself
,
as
loved
of
him
,
and
committed
to
their
care
by
him
,
and
for
which
they
must
be
accountable
to
him
.
Christ
calls
them
three
times
over
,
His
Lambs
and
His
Sheep
,
and
as
often
charges
Peter
to
feed
them
.
Observe
next
,
Peter's
threefold
Answer
to
Christ's
Question
.
Simon
lovest
thou
me
more
than
these
?
Lord
!
thou
knowest
that
I
love
.
Where
Note
,
1.
The
great
Modesty
of
Peter
in
his
Reply
,
Lovest
thou
me
more
than
these
?
says
Christ
,
Peter
replies
,
Lord
,
Thou
knowest
that
I
Love
thee
;
he
doth
not
say
,
Lord
!
I
Love
thee
above
them
〈◊〉
,
and
before
them
all
,
here
is
no
boasting
now
;
once
it
was
said
,
and
Peter
vaunted
,
tho'
all
Men
forsake
thee
yet
will
not
I
;
but
now
his
Fall
had
taught
him
Humility
,
he
boasts
not
of
his
Love
above
others
,
and
makes
no
comparison
with
others
,
but
only
ranks
himself
among
the
true
lovers
of
Christ
.
Lord
!
I
love
thee
.
Note
,
2.
The
Evidence
that
Peter
gives
of
his
sincere
Love
to
Christ
,
he
dare
appeal
to
Christ
himself
,
Lord
!
thou
knowest
that
I
love
thee
,
yea
thou
that
art
,
Omniscient
,
the
all-knowing
and
Heart-searching
God
,
Thou
that
knowest
all
things
,
knowest
that
I
Love
thee
:
Oh!
't
is
a
blessed
thing
when
we
can
and
dare
Appeal
to
God's
Knowledge
,
and
't
is
matter
of
high
consolation
to
know
that
God
knoweth
our
sincerity
and
Love
unto
him
,
and
that
he
knoweth
and
approveth
us
as
such
:
Lord
!
Thou
knowest
all
things
,
thou
knowest
that
I
Love
thee
.
18
Verily
verily
I
say
unto
thee
,
When
thou
wast
young
,
thou
girdedst
thy self
,
and
walkedst
whither
thou
wouldest
:
but
when
thou
shalt
be
old
thou
shalt
stretch
forth
thy
hands
,
and
another
shall
gird
thee
,
and
carry
thee
whither
thou
wouldest
not
.
19
This
spake
he
,
signifying
by
what
death
he
should
glorifie
God
.
And
when
he
had
spoken
this
,
he
saith
unto
him
,
Follow
me
.
In
these
words
our
Saviour
forewarns
Peter
of
his
future
Sufferings
,
intimating
,
that
he
should
prove
more
stout
than
in
his
former
Trial
,
when
he
was
young
and
unexperienced
he
enjoyed
his
Liberty
,
but
when
he
was
grown
older
in
Years
and
stronger
in
Grace
,
he
should
willingly
stretch
forth
his
Hands
,
and
quietly
suffer
himself
to
be
bound
to
the
Cross
;
for
Peter
(
say
some
)
was
not
nailed
,
but
tied
and
bound
to
the
Cross
only
,
and
so
as
a
Martyr
or
Witness
for
the
Truth
of
Christ
glorified
God
by
his
Death
.
Learn
hence
,
1.
The
Ministers
of
Jesus
Christ
when
they
undertake
the
charge
of
his
Flock
must
prepare
for
suffering
work
,
and
lot
upon
it
:
Therefore
is
this
Prediction
of
Peter's
sufferings
joined
with
the
former
injunction
,
feed
my
Sheep
.
2.
That
Humane
Nature
in
Christ's
Ministers
as
well
as
in
other
Men
reluctates
Sufferings
,
has
an
antipathy
against
a
violent
Death
,
They
shall
carry
thee
whither
thou
wouldest
not
.
3.
From
the
time
of
Peter's
sufferings
,
when
he
is
old
.
Learn
,
That
the
timing
of
the
Saints
Sufferings
is
in
Christ's
Hands
,
he
can
,
and
when
he
pleaseth
doth
screen
them
from
suffering
till
old
Age
;
when
their
work
is
almost
done
for
God
,
they
close
their
Days
with
suffering
for
him
.
When
thou
art
old
thou
shalt
stretch
forth
thine
Hands
and
another
shall
gird
thee
.
Learn
lastly
,
That
the
sufferings
of
the
Saints
in
general
,
and
of
the
Ministers
of
Christ
in
particular
,
do
redound
much
to
the
Glory
of
God
;
which
is
a
consideration
that
ought
to
reconcile
them
to
the
Cross
of
Christ
,
and
support
them
under
it
.
This
spake
he
signifying
by
what
Death
he
should
glorifie
God
.
20
Then
Peter
turning
about
,
seeth
the
disciple
whom
Jesus
loved
,
following
;
which
also
leaned
on
his
breast
at
supper
,
and
said
,
Lord
,
which
is
he
that
betrayeth
thee
?
21
Peter
seeing
him
,
saith
to
Jesus
,
Lord
,
and
what
shall
this
man
do
?
22
Jesus
saith
unto
him
,
If
I
will
that
he
tarry
,
till
I
come
,
what
is
that
to
thee
?
Follow
thou
me
.
Our
Saviour
having
foretold
the
manner
of
Peter's
Death
in
the
foregoing
Verses
;
here
in
these
Peter
is
inquisitive
after
,
and
very
solicitous
for
,
the
Knowledge
of
what
kind
of
Death
St.
John
should
die
.
Christ
cheeks
him
for
his
Curiosity
,
as
meddling
with
that
which
did
not
concern
him
;
yet
intimates
to
him
,
That
John
should
live
till
he
came
to
take
Vengeance
on
the
Jews
and
destroy
Jerusalem
.
If
I
will
that
he
tarry
till
I
come
;
that
is
,
till
I
come
to
execute
Judgment
upon
Jerusalem
.
Here
we
may
Note
,
There
are
two
great
Vanities
in
Men
with
reference
to
Knowledge
;
the
one
,
a
Neglect
to
know
what
is
our
Duty
to
know
;
the
other
a
Curiosity
to
know
what
doth
not
belong
to
us
to
know
.
Christ
tells
Peter
,
it
was
none
of
his
Business
to
inquire
what
John
should
do
:
But
he
ought
rather
to
be
preparing
for
what
he
himself
should
suffer
.
If
I
will
that
he
tarry
,
what
is
that
to
thee
?
23
Then
went
this
saying
abroad
among
the
brethren
,
that
that
disciple
should
not
die
:
yet
Jesus
said
not
unto
him
,
He
shall
not
die
:
but
,
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
Here
Observe
,
How
strangely
our
Saviour's
Words
were
mistaken
and
misunderstood
by
his
own
Disciples
:
They
apprehend
presently
that
John
should
not
die
:
And
so
it
passed
current
among
them
.
From
hence
we
may
Note
,
How
much
the
Wisdom
of
God
is
and
ought
to
be
admired
in
giving
us
a
written
Word
,
and
tying
us
to
it
when
we
see
erroneous
Traditions
so
soon
on
foot
in
the
World
,
and
our
Saviour's
own
Speeches
so
much
mistaken
;
and
that
by
wise
and
holy
Men
themselves
in
the
purest
Times
.
Much
more
may
the
Words
of
others
be
misreported
,
and
wrested
contrary
to
their
sense
and
meaning
.
How
great
then
is
the
Vanity
and
Uncertainty
of
Oral
Tradition
!
Men
are
naturally
prone
to
mistake
;
to
mistake
themselves
and
to
mistake
one
another
.
The
more
to
be
admired
is
their
over-daring
Ignorance
,
who
think
they
cannot
err
.
Such
an
haughty
Opinion
of
a
Man's
self
,
concludes
him
to
be
neither
good
nor
wise
.
24
This
is
the
disciple
which
testifieth
of
these
things
,
and
wrote
these
things
:
and
we
know
that
his
testimony
is
true
.
The
great
Modesty
of
the
holy
Evangelist
St.
John
,
is
all
along
throughout
his
Gospel
very
observable
;
he
mentioneth
himself
hitherto
under
a
third
Person
,
he
calleth
himself
a
Disciple
,
a
Learner
;
who
excelled
the
most
accomplish'd
Doctors
of
the
Ages
ever
since
.
Here
he
speaks
more
plainly
and
expresly
concerning
himself
,
declaring
that
he
was
an
Eye-witness
and
an
Ear-witness
of
what
he
wrote
,
for
the
greater
certainty
thereof
.
And
this
Protestation
here
made
by
the
Evangelist
of
the
Truth
of
what
he
wrote
was
highly
necessary
,
lest
any
should
think
that
Christ's
extraordinary
Love
and
Affection
to
him
(
he
being
the
beloved
Disciple
)
should
move
him
to
exceed
(
as
we
are
prone
to
do
)
in
writing
the
History
of
their
Lives
,
who
are
dear
to
us
and
we
to
them
.
Learn
hence
,
That
this
Gospel
was
written
by
John
the
beloved
Disciple
;
and
the
Narration
is
of
Divine
Truth
,
worthy
to
be
embraced
and
received
by
us
as
a
perfect
Rule
of
Faith
and
Life
.
We
know
that
his
Testimony
is
true
.
25
And
there
are
also
many
other
things
which
Jesus
did
,
the
which
if
they
should
be
written
every
one
,
I
suppose
that
even
the
world
it self
could
not
contain
the
books
that
should
be
written
.
Amen
.
John
being
about
to
conclude
the
History
of
our
Saviour's
Life
,
asserts
that
there
were
many
other
Miracles
and
special
Deeds
done
by
Christ
both
before
and
after
his
Passions
,
which
he
had
not
recorded
or
set
down
;
because
should
all
that
Christ
did
and
said
be
committed
to
Writing
,
it
would
even
fill
the
World
,
the
Volumes
would
be
so
many
.
From
hence
we
gather
,
1.
The
wonderful
Activity
,
Industry
,
and
Diligence
of
the
Lord
Jesus
Christ
,
that
he
was
never
Idle
,
but
that
his
whole
Life
was
spent
in
doing
Good
;
because
,
should
all
the
particular
Instances
have
been
recorded
,
it
would
amount
to
an
incredible
Bulk
.
Learn
,
2.
That
it
is
impossible
to
get
all
said
,
which
might
be
said
of
Christ
,
and
in
his
Commendation
;
such
is
the
transcendent
Excellency
of
his
Person
,
and
the
Weakness
of
our
Apprehensions
and
Judgments
,
that
if
all
were
written
,
which
might
be
written
concerning
him
,
the
World
it self
could
not
contain
the
Books
which
should
be
written
.
Learn
lastly
,
That
although
many
of
Christ's
Sermons
,
Conferences
,
Miracles
,
and
Actions
,
be
not
Recorded
;
yet
it
doth
not
follow
,
nor
can
it
be
inferr'd
from
thence
,
That
any
necessary
Doctrine
is
omitted
,
or
not
sufficiently
confirmed
:
There
being
so
much
written
as
it
pleased
God
we
should
know
,
and
was
necessary
for
us
to
know
,
in
order
to
our
Improvement
in
Faith
and
Holiness
.
If
then
,
after
all
the
Revelation
and
Discovery
which
God
has
made
of
his
Son
Christ
Jesus
,
and
of
the
Way
that
leads
to
eternal
Salvation
by
him
,
Persons
remain
willingly
ignorant
of
him
and
their
Duty
to
him
;
Where
shall
they
appear
?
And
how
shall
they
escape
?
Revel.
1.
Verse
5
,
6.
Now
unto
him
that
loved
us
,
and
washed
us
from
our
Sins
in
his
own
Blood
,
and
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
:
To
Him
be
Glory
and
Dominion
for
ever
and
ever
.
Amen
.