A 3~' B _ _~ C 3G - ~ ~ ~ _ _______~ —— t~ —-— ~ _____ — - - THE TRAVELS-B M!hrinoi I i of ia J hoz 1'' >'J^jSjAI,!1Q~.1B7 7i. \.'. WanslIqurat o 5 10 L/ ~~^^' /1' / /- I v ISiAi( / K' t!wa ODr V r I(I~ 7( I a p o 33 ______ ___ ^ltT 33^~ >" ^_____1 Sar~~~~~~~& ~ - ~~~ %~iI!i iI.ii 2' Beth~agon i11 ~, LpIdflim o J2 O PA~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ J s axi ~ sj,; ~ rIr iii~r )); K r f rod',i "i'^^^11 ^^^^^a^^~" r~~~~~~Gr^'^{ifl/^^li^~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~- -,- - i ^'"^'~^if~ ~~~~a is E ^'^T ^ ^ ^-^II ^T^^- II^/^ r:~~ r C~~0' ^wi "^^ ^^ y^^^ ii~~~~~~~~~~~t~~1 I^^ d~ 11~ ~~ l\ J <"dx~~; I'" li~j i:iP t file~ ~~~il. 1^ ed lj g iM L~.~~ ^ ii i iH i~iM,~ _ _ ~i ^a MM~-i ~~ ^ ^ ^;1\ ~~~~~~~~~~~~-Beth~/ en-tesh ".I - I: Yt~~t~rCC ~~ ~~C) jCL~~rM e6 eb A a~ Li THE COMPREHENSIVE COMMENTARY ON THE HOLY BIBLE& CONTAINING THE TEXT ACCORDING TO THE AUTHORISED VERSION; SCOTT'S MARGINAL REFERENCES; MATTHEW HENRY'S COMMENTARY, CONDENSED, BUT RETAINING EVERY USEFUj. THOUGHT; THE PRACTICAL OBSERVATIONS OF REV. THOMAS SCOTT, IDoD. WITH EXTENSIVE EXPLANATORY, CRITICAL, AND PHILOLOGICAL NOTES, SELECTED FROM SC0TT, DODDRIDGE, GILL, ADAM CLARKE, PATRICK, POOLE, LOWTH, BURDER, HARMER, CALMET, STUART. ROBIN SON, BUSH, ROSENMUELLER, BLOOMFIELD, AND MANY OTHER WRITERS ON THE SCRIPTURES THE WHOLE DESIGNED TO BE A DIGEST AND COMBINATION OF THE ADVANTAGES OF THE BEST BIBLE COMMENTARIES, AND EMBRACING NEARLY ALL THAT IS VALUABLE IN HENRY, SCOTT, AND DODDRIDGE. CONVENIENTLY ARRANGED FOR FAMILY AND PRIVATE READING, AND AT THE SAME TIME PARTICULARLY ADAPTED TO THE WANTS OF SABBATH SCHOOL TEACHERS, AND BIBLE CLASSES, W I-T K NIUMEROUS USEFUL TABLES. EDITED BY REV. WILLIAM JENKS, D. D. ]ASTOR OF GREEN ST. CHURCH, BOSTOW EMBELLISHED WITH ENGRAVINGS ON WOOD, OF eEIBPTURB SCENES, AND ILLUSTRATIVE OF SCRIPTURE MANNERS, CUSTOMS} ANTIquITES, ETC. MATT.-JOHN. PHILADELPHIA: J. B. LIPPINCOTT & CO. 1865. Entered according to Act of Congress in the year one thousand eight hundred and thirty-fur, by OSEPKI FESSENDEN, JOHN Co HOLBROOK, AND LEMUEL SHATTUCK, an the Clerk's Office of the District Court of Vermont, PUBLISHERS' ADVERTISEMENT. Tais work is designed to accomplish the following purposes: 1st. To combine, as far as possible, in one work of reasonable and convenient compass, and at a price.o bring u within the reach of all, the peculiar excellencies and advantages of Henry's, Scott's, and Doddridge's Commentaries, (confessedly the most popular and useful in the language,) together with a large quantity of matter, explanatory and i'lustrative of the Scriptures, from other sources. 2d. To present the whole, thus collected and combined, in a form at once attractive and convenient for family use and private reading, with special reference also to the wants of SABBATH SCHOOLS, and BIBLE CLASSES. 3i. In the selections, the aim has been throughout, on the one hand, to be as full as possible, drawing largely fiomn the rich sources opened by a range of as many as a hundred authors; and, on the other. hand, to guard against tediousness and repulsiveness, by too great minuteness. The design has been to draw out the best parts of the best nwrites, with a strict watchfulness that every part should be evangelical, plain, familiar, and applicatory, and adapted to the exigencies of our country and the times, and suited to the wants of the great body of the people. To this end all words in foreign languages are omitted in the critical notes, and quotations. Each of the leading Commentaries forming the main body of this work, has its peculiar advantages, and its friends and admirers; and each has its defects. It is hoped that here, the advantages of all will be found combined without their defects, so that the admirers of each may here meet on common ground. To accomplish this object great care has been taken. The Text, according to the authorized version in common use, is arranged in a column by itself, to admit of its being read independently of all remarks; to this are added the popular and full Mfarginal Puferences of Scott, entire; Ilenry's Exposition or Commentary will be found slightly abridged, or, more properly, per. haps, condensed; but every useful or important thought is retained, and in his own language, and this is also placed by itself in columns parallel with and by the side of the text, so as to be read independently of all the rest. At the end of every suitable division of the text, are placed the Practical Observations of Scott, arranged separately as in his own work; and at the bottom of the page is a large body of Explanatory, Illustrative, and Critical Notes, containing whatever in addition is valuable in Scatt and Doddridge, with copious selections from Adam Clarke. Gill, Burder, Calmet, Rosenmueller, Bloomfield, 4nd many other authors. Wherever it is practicable, wood engravings, illustrative of the subjects, are introduced. Thus an amalgamation of the different authors is carefully guarded against, and each reader may often consult his own favorite. In the notes, also, the manners and customs, natural history, geography, botany, &c. of the Bible, are fully illustrated. It is therefore believed that this work offers to the reader more advantages than the possession of the works of Henry, Scott, and Doddridge themselves would, even could they all together be procured at the same expense; as he is saved the trouble of turning over and searching for a passage in three different works, and finding much of tihe same matter in all, besides having the additional views of many other esteemed writers. In the abridgment of Henry, great carefulness has been used, so that: his most jealous friends should not be offended by any liberties taken; and it is confidently believed it will be found much more pleasant reading in this from than in the original. On the Doctrines, it may confidently be asserted that Henry, Scott, and Doddridge, speak their own opinions unadulterated and entire. Where any thing has been omitted from Scott, it was because it is anticipated in the remarks of Henry. In the mechanical department, the publishers have exerted themselves to the utmost to present the work in a handsome and durable form. In carrying their plan into execution, an expense will be incurred surpassing that attending any olher work ever issued in America, with one or two exceptions; and they have fixed the price so ow, that nothing but an extensive sale can sustain them in the enterprise. They are happy, however, in saying, that the encouragement thus far given has been un aralleled in this country. In using this work in family worship, it is not recommended that all the remarks should be read, but with a portion of text the observations of Scott, which are more particularly designed fcr that object, or selections of the uractica parts of Henry. Difficult passages will occasionally render a resort to the explanatory notes needful THE NEW TESTAMENT OF OUR LORD AND SAVIOR, JESUS CHRIST. INTRODUCTION, WITH SPECIAL REFERENCE TO'THE FOUR GQSPELS.' GENERAL VIEWe'WI1B.UT enlarging on the great desirableness of a revelation from GOD, and its appropriate evidences subjects referred mainly to the Introduction of this work at large, the state of the Jews themselves, as acknowledged by their own historian, and much more that of the heathen, might be assumed as needing the interposition of the Most High.'I deem it unnecessary,' observes Dr. PALE,' to prove that mankind stood in need of a revelation, because I have met with no serious person who thinks that even under the Christian revelation we have too much light, or any assurance which is superfluous.' And he adds,'I desire, moreover, that, in judging of Christianity, it may be remembered, that the question lies between this religion, and none for if the Christian religion be not credible, no one, with whom we have to do, will support any other,* Such, indeed, was the state of the question in his day; but in ours, the Gospel has come again in contact with Judaism, and with Mohammedism, HIindooism, and almost every other form of false religion:t nevertheless, it stands, and not only so, but advances; and its progress, as the church of Christ believes, will be bounded only by the extent of our world. This view of it rests on its intimate connection with the Scriptures of the Old Testament, of which it is to be considered as in fact a necessary continuation, or completion. For'the New Testament is founded on the Old; proceeds on the supposition of its divine origin, and professes to be the accomplishment of the plan laid down in its prophecies and typical institutions. "Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto, you of your brethren, like unto me; Him: shall ye hear in all things whatsoever He shall say unto you. Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days."'t And when Paul was arraigned before the Roman governor, he declared that he asserted'none other things than Moses and the prophets did say should come.'ll Hence it is justly remarked by Dr. SCOTT:: The history, contained in this part of Scripture, is anexact counterpart of the prophecies, promises, and types of the Old Testament, in respect of its grand Subject, the great Redeemer and his kingdom and salvation. An enlightened student of the Old Testament, before the coming of Christ, must have expected exactly such events, and such changes- in the outward state of the church, as the New Testament records: and the sole reason, why the Jews in general, and the apostles in particular, for a time, did not expect such events and changes, is, "their understandings were not opened to understand the Scriptures." A careful and constant examination of the sacred volume, diligently comparing one part twith another, renders this manifest; so that it is possible, and perhaps not difficult, to form a connected narrative of all the grand outlines of the history, contained in the New Testament, from the very words of the Old. The per son of the Redeemer as Emmanuel, his descent in human nature from Judah, and from David when the family was reduced to poverty and obscurity; his miraculous conception, his birth at Bethlehem, his character miracles, and doctrine; the reception given him by his countrymen, the unparalleled contempt and errmit'shown Him, the manner and all the circumstances of his death and burial, even to minute particulars; th end and design of his sufferings and death, his resurrection, ascension, the pouring out of the Holy Spirit the conversion of vast multitudes, the obstinate unbelief and opposition of the Jewish nation, the tremerl dous judgments of God on them for these crimes; the abrogation of the ceremonial law, tne destruction ot Jerusalem and the temple, the calling of the Gentiles, the glorious triumphs of Christianity, and indeed the state of the church, through all intervening ages, till the consummation of all things, might be related in: Evidences of:Christianity.; Preparatory considerations. entire argument, in his celebrated work. Apply its principle, atr' see't The mention of several systems of belief recals the pithy represen- its validity: various bank-notes equally and respectively claim to be tation; made by an able advocate of Christianity, of the grand apology genuine. But it is proved that mnany of them are forgeries. There:fre, of deists for declining to believe it:' "Various theological systems logically, all are forgeries.' See'Difficulties of Infidelity,' by Rev. O. equally and respectively claim to be a revelation from heaven. But it S. FABER. L impossible that every one of these systems can be a divine revelation. - Acts 3: 22, 24. DICK on the Inspiration of the Holy Scriptures. TOrefore. no o'e of hiem is." This is the sum total of Mr. Volney's II Acts 26: 22. 4 ] INTRODUCTION. the words of the prophets, only by substituting, in a few instances, the past for the future tense. To a degree so astonishing do the two divisions of the sacred Scriptures confirm and illustrate each other!' TITLE From an early period, it appears that the name of'New Testament,' though neither given by divine coinmand, nor applied by the apostles, was adopted, to designate the collection of writings composed after the ascension of Christ, and acknowledged by his followers to be of divine authority and origin.t This title however, is justified by several passages in Scripture, (Matt. 26: 28. Gal. 3: 17. Heb. 8: 8. 9:15 —20..,nd warranted particularly by the apostle Paul, 2 Cor. 3: 14. In these passages, the original word denotes a COVENANT, and had been, by the apocryphal writers, assigned to the Old Testament, or to the five books of Moses.f' This translation must be adopted,' observes MICHAELIS,'if respect be had to the texts of Scripture, from which the name is borrowed; and beside, a Being incapable of death, can neither have maue an oid, nor make a new testament.' But SCOTT judiciously remarks:'the word signifies a stipulation between wo or more contracting parties; sometimes, the absolute appointment of a person in matters entirely at his own disposal; more rarely, a last Will. It is called the New Testament in contra-distinction to the Old; not as if the one contained only the old covenant of works, and the other the new covenant of grace; but because the New Testament gives an account of the abrogation of the old dispensation, and of the introduction of one both new and better. The Mosaic law, the national covenant made with Israel, and the Levitical priesthood, formed as it were an edition both of the covenant of works and of the covenant of grace: but at the coming of Christ, the end being answered, this was antiquated and set aside; and the Christian dispensation, containing clearer light and greater encouragement, not attended with burdensome ceremonies, or clouded by types and shadows, or restricted to any place or nation, formed a new edition of the covenant of grace; yet so that unbelievers continue, as of old, under " the ministration of death," the covenant of works. This dispensation, therefore, is compendiously called "The New Covenant," or " The New Testament," with reference to the death of Christ the Mediator.' DIVISION OF THE NEW TESTAMENT. Although at different periods, and for different purposes, various divisions have been made of the books of the New Testament, yet they may very conveniently be arranged into Historical, Doctrinal, and Prophetic. This, however, is not so to be understood, as that one of the classes shall exclude the subjects of the other: for, like the books of the Old Testament, those of the New are of a mixed nature, and contain history, prophecy, and doctrine. The books that may be termed historical, are the writings of the four evangelists, narrating the life, conversations, miracles, death, resurrection, and ascension of our Lord JESUS CHRIST, together with the Acts' written by one of them: the Epistles comprise the doctrinal division, and the provhetic is the book of'Revelation.'~ Thus' the canon of the New Testament,' as Bp. TOarmINE remarks, consists of twenty-seven books, which were written by eight authors, all of whom were cotemporary with our Savior. These books were written at different times, and at places remote from each other; and when the latest of them was published, the Gospel had been preached, and churches founded, in many parts of Asia, Europe, and Africa. Different churches at first received different books, according to their situation and circumstances; their canons were gradually enlarged, and it was not long, though the precise time is not known, before the same, or very nearly the same books were acknowledged by Christians of all countries. Persecutions, and other causes, prevented, for several centuries, any general assembly for settling their canon; and we must therefore have recourse to ecclesiastical writers; among whom it is satisfactory to find an almost perfect agreement.' INSPIRATION OF THE NEW TESTAMENT' It does not rest its claim, to be received as a divine revelation,' observes Dr. SCOTT,' on the Old Testament merely, and the evidences by which that is confirmed. While Christ and his apostles appealed to the ancient Scriptures, and showed "that thus it was written, and thus it must be," they confirmed their instructions, and combated the prejudices of their hearers, by the most undeniable miracles, wrought in the open face of day, before multitudes of all characters, and challenging the investigation of the most powerful, sagacious, and inveterate of their enemies. The prophecies also of our Lord, and of his apostles, inrte spersed through the books of the several writers of the New Testament, and fulfilled through all succeeding ages, form a demonstration of its divine authority, gathering clearness and energy by revolving centurie Other proofs, external and internal, might be mentioned; but these hints may show, that the New Testa ment stands on its own basis. Indeed, it is utterly inconceivable, that Christianity could have made its way in the world, by the obscure persons who propagated it, had it not been confirmed beyond the possibility of denial.' o Introd. to the N. T t MICHAELIS, Introd. I D, ibid. ~ CARPENTER INTRODUCTION. 5. spiration io defined to be, such an influence of the Holy Spirit on the mental powers, as perfectly to:qualify men bor communicating the knowledge of the will of God. Not that every thing mentioned in the Scriptures needed such an influence, in order to make it known to the writers. Many things they knew, ai others, from the possession, in common with them, of intellectual faculties, of memory and judgment; in these things it was only necessary they should be preserved infallibly from error. This implies a care exercised, in the providence of God, over all the sacred writers, in whatever degree inspired, to secure a faithful relation of the histories, doctrines, prophecies and precepts they were to communicate. Other things required that they should be endowed supernaturally with more than ordinary vigor of mind. Without miraculous assistance, the evangelists, for instance, simple and illiterate men, could not have so recalled, after a lapse of years, the discourses and miracles of Christ, that no unfair, inaccurate, or confused account should be transmitted. The promise, given them by their Lord, (John 14: 26.) of the Holy Ghost, to bring to their remembrance all things whatsoever Christ had said to them, proves that their mental powers received from his agency, new strength and capacity. In several passages of Scripture, there is such elevation of thought and style, such grandeur, and a sublimity of ideas and expressions, to which the acknowledged powers of the writers bore no proportion, as must have resulted from superior influence upon them. It is also manifest, that the subjects of many passages, which no natural means could discover, nor any elevation of the faculties reach, as thoughts and purposes of the divine mind, must have been distinctly revealed. ThiF, is the just and scriptural term.* Now,' the writers of the New Testament speak of themselves and of each other, as divinely inspired, (Rom. 10: 14-17. 16: 25, 26. 1 Cor. 1: 21, 2: 7, 10. 7 40. Eph. 3: 3-5. 1 Thes. 2: 13. 2 Pet. 3: 15, 16. 1 John 4: 6.) Should any then think, that, provided these writers be regarded as wise and good men,:t is not so absolutely necessary to vindicate their divine inspiration; let them consider, whether laying a groundless claim to divine inspiration, be not such an impeachment of any writer's probity and veracity, as to render him unworthy of credit in all other things?'WRITINGS OF THE FOUR EVANGELISTS. We ordinarily speak of these under the designation of'the four gospels.' But there is hazard of leaving an impression on the uninformed or inattentive mind, that these are distinct systems of faith, Now, ii pleased God simply to commission four individuals to write the life of Christ. The display in Him of the divine mercy to men in their redemption, is the grandest work of God. But, as there never was but one wa} of salvation for sinners, men fallen from happiness and the favor of God by transgression; so there can be but one Gospel. Salvation began to dawn in the days of Adam; it brightened through succeeding ages, in prophecy, types and ceremonies; but when the Messiah came, it shone in its perfect splendor. And though it was the same in the respective ages of the patriarchs, prophets, and apostles, yet Christians have high advantages over the ancient church. We live more than they, under the dispensation of the Holy Spirit, who takes of the things of Christ, and shews them unto us.' The work of the evangelists was, to give a faithful representation of Emmanuel, the Savior. Fully have they proved, that He has done all that was necessary to redeem the world, to work out a finished salvation, and to bring in an everlasting righteousness,'that whosoever believeth in Him should not perish, but have eternal life.' Yet each adopts his own plan and style, and records some things which the rest omit. They vary, it may be, with regard to circumo stances, but all agree invariably as to facts.f They were competent witnesses of the facts themselves, and it is plain were neither enthusiasts nor fanatics; their whole manner and appearance, as they exhibit themselves, being, in the furthest degree, removed from such a character. They evidently relate with integrity and sincerity what they knew; had no earthly advantage to gain by imposing on men; appealed to miracles which were undeniable, and to other notorious proofs, and suffered every thing for the truth of their nar' ation, even death itself.~ PROOFS OF AUTHENTICITY. It has been well said, that'the books which bear the names of the apostles and evangelists are knowm to'-e theirs in the same way that we know the works of Caesar, Cicero, Virgil, Horace, Tacitus, to be theirs-an unanimous or generally concurring tradition.'11 Abundant proof is afforded from the primitive age of the church of Christ, that, although there were other works handed down among different communities of professing Christians, purporting to exhibit a narrative of the life of Christ, and a history of his people, yet'there were no other gospels but those of Matthew, Mark, Luke, and John, admitted by the church, This we learn from Polycarp, a cotemporary of the apostles, and from Justin Martyr, Tatian, Irenseus, Tertullian, and Clement of Alexandria, all of whom lived in the second century.'" From Eusebius it appears that early'Harmonies' were made of the four narratives, that of Tatian, by its very name of Diatessaron, distinguishing four, and no others, Indeed the external evidences of authenticity, which have o DICK IORNE. t SCOTT, Intr6. to N. To I JONES. ~ HORNE. J T aRDNBaR. T Bp. TOMLINE, C AVrE, &O. INTRODUCTION, been accumulated in the ancient Christian, Jewish, and heathen Testimonies of LARDNER; the sitenalt exhibited by the very style, by a comparison of the narratives with other parts of the Scriptures, by their holy character and tendency, and the concurrence of prophetic annunciations with the simple statements of fact, corroborated by unquestionable miracles-all establish the truth and genuineness of the historical records of the evangelists, with every studious, candid, and judicious inquirer. Let an inquirer of such clharacter but consider the force with which the evidence of independent history, relating to the period impressed the mind of the learned MICHAELIS when he wrote, It is sufficient, in answer to the question, "Is the New Testament ancient and genuine?" to reply,' COMPARE IT WITH TIE HISTORY OF THE TIMES, iND YOU CANNOT DOUBT OF ITS AUTIIENTICITY.'' CONCLUDING REMARKS. The design of this work was, not to supply the learned with critical disquisitions on the original text but to furnish the intelligent and practical Christian with the general results of such investigations, and thus to produce a popular, though not unlearned commentary-agreeably to the discrimination made by oux distinguished countryman, Prof. STUART, to which I beg leave to refer.t The critical commentators, however, have been consulted; but, whatever writer has been quoted, the most condensed forms of expression and representation, consistent with perspicuity, and with justice to the authors, have bee& adopted. Indeed, it is to be acknowledged, that much acquaintance with biblical criticism, as it was in his day, is very perceptible in HENRY,f as it is on all hands granted to DODDRIDGE, and is generally, without the show of minute reference, found in SCOTT. With their valuable matter has been united what is additionally useful or necessary in the rich and learned, though often miscellaneous biblical labors of the late Dr. CLARKE, and the highly important collections of BLOOMFIELD, in his' Recensio Synoptica.l With respect to the present volume, my acknowledgments are due to several clerical gentlemen, at various times, and to a diversified extent connected with me in the labor of preparing it-through the liberality of the publishers, and their anxiety to meet the urgency of patrons for its early appearance-yet the gentlemen have not allowed me to mention their names. That of one, however, whose ill health prevented further aid, appears p. 596, in a valuable note on Luke 24: 36-48. That the LORD may prosper these, and all other labors for extending the knowledge, and the intelligent and practical use of his sacred Truth, in the establishment of the Redeemer's kingdom, is the wish and prayer of the Editor, WM. JENKS. i introd. to N. T. I If any reader of this work desires to become better acquainted with t' Commentaries on the Scriptures may be divided into two classes, Mr. Henry, let him consult his Life, written (as also that of his father, of which the first may be called learned, being designed to promote the the memorable Philip Henry, and sister, Mrs. Savage) by my respecteritical study of the Scriptures. The circle to which this species of ed correspondent and friend, J. B. WILLIAMS, of Shrewsbury, Eng. commentary must be confined, is that of critical students, who design to Esq. LL. D. and F. A. S. I fully agree with Prof. STUART, that the obtain a knowledge of the original. This was not the plan of Doddridge. quaintness, &c., observable in Henry is not a desirable model for our He states his main design to be that of " promoting family religion, and theological students; but the Professor will unquestionably agree with so render the reading of the New Testament pleasant and profitable to me, that it is desirable every student of Divinity should possess what Uhose who had not the benefit of a learned education." Of course it is our venerated Dr. ALEXANDER so aptly calls Henry's'ubiquity' iin oe the second sort of commentary, i. e. the popular, at which the author Scriptures-in every part of which he seems continually at home, and aims. To judge of his performance, then, by the rules we would apply fresh. The quaintnesses, which belonged to his age, have, for the most to the commentaries of Rosenmueller, Gesenius, Hengstenberg, and part, been eliminated from the present text. ED. others of the same cast, would be to judge of it by unfair analogy, and Note. If, in the references, any deficiency be found, the reade- is ot imapartilaly.' Remarks on DODDRIDGE's Fam. Exp. requested to consult the Exposition THE GOSPEL ACCORDING TO ST. MATTHEW, WITH AN EXPOSITION AND PRACTICAL OBSERVATIONS O)F Matthew, surnamed Levi, the author of this Gospel, little is known, except what he has recorded of himself. ( o: 3. Notes, 9: 9-13.) It appears he was a Jew by birth, and by calling a publican, till Christ commanded his tz.endance; when he left the receipt of custom to follow the Savior, and was of those who accompanied Him all the tme that the Lord Jesus went in and out, beginning from the baptism of John unto that same day that he was taken up. Acts I: 21, 22. This made him a competent witness. Some of the early Fathers havw, asserted that this Gospel was written in Hebrew, or Syriac; [meaning, as is supposed, the Syro-Chaldaic dialect of Palestine,* prevailing after the Jewish captivity;] and within eight years from the ascension of Christ. But it is not pretended that we are in possession of such a copy. Nor are the learned ready to admit that we have but a translation in Greek. Dr. Whitby, to whom both Henry and Scott refer with approbation, and who is followed by Dr. Hales, has labored to disprove the early tradition, and establish a Greek original only. But, on the other hand, Dr. Campbell vindicates at large, and with much show of argument, this opinion of the primitive Churchj, wht.h, nevertheless, has manifestly authorized our present Greek. It is, however, generally granted, that this portion of the New Testament was the first committed to writing. Its prior ty in order is of very early date. But great diversity of opinion has prevailed respecting the time of its composition. Some assign it to the year 37 or 38: of the Christian era, others to between 61 and 6511; and there are those who apply the former date to the Hebrew copy, and the latter to the Greek: for, to reconcile the different opinions, the hypothesis is maintained,~ that this Gospel was written by its author in both languages. Matthew is supposed to be distinguished from the other Evangelists by the frequency of his references to the Old Teslament, having written his Gospel, as is presumed, for Jewish Christians. He also records more of our Lord's naiables, than they; and seems, on the whole, as is thought, more observant of the order of events. He begins with the genealogy of Christ in the line of Joseph, husband of BMary, his mother; relating circumstances concerning his miraculous conception, birth and infancy. He gives a brief account of the ministry of John the Baptist, and records the temptation of Christ, and entrance on his own public ministry. He then proceeds with a narrative of his miracles and discourses, and the. manner of his crucifixion, death and burial; and, having borne witness to his glorious resurrection, and appearance to his disciples, closes the history with some most important words spoken by the Lord Jesus, immediately, as is supposed, before his ascension into heaven. HENRY, CAMPBELL, SCOTT, &C. * See a discussion of this subject, from the German critics, in the Biblical Repository, vol. 1. Andover. Also Kuinoel's Comm. on the N. T. Proleg. I Embraced also b) Michaelis, Bp. Marsh, and the late Dr. A. Clarke. I On the authority of Eusebius. U Mill, Lardner, Percy, &c. ~ Dr. Townson; Horne; Bp. Tomlir; Sch it; and see Dr. Alexander's useful compend on the Canon of Scripture. A. M. 4000. B.. 5. V. 1 —17.-Of this genealogy of our Savior, as the Son of Abraham, in whom allthe familiee CHAP. I. observe, qf the earth are to be blest, must be subject to The genealogy of Christ in the line of I. The title. It is the book (or account, as the him as the Son of David, by whom all thefivm.iJ1-sp7, from Abra at Dv, cot respondin Hebrew word sometimes signi- lies of the earth are to be ruled. See Gen. 12: by tte Holy Ghlost, of tie virgin Ma- fies) of the generation, or ancestry, of.Jesus 3. and 22: 18. for the first promise; and 2 Sam. ry: and the doibts of Joseph, to Christ: or, tle narrative of his birth,) a book 7: 12. Ps. 89: 3, &c. 132: 11. for the second. whom ae was espoused, removed by an angel; who directs him to taoke of Genesis. The Old Testament begins with Therefore, unless it can be proved that Jesus her home, and to call the son born of the book of the generation of the world; and is a son of David and a son oqf Abraham, we her, Jesus, tO-2i. This is shewn to aocrrd with the prediction of Isaiah this is its glory: but the glory of the New ex- cannot admit Him to be the Messiah. Now this 22, 23. Joseph obeys, and Jesas is eels in this, that it begins with the book of the is here proved from authentic records, as if of corn, 24, 2i. generation of Him that made the world. As heralds. The Jews were very exact in preserv^HE,book of the~ ge" God, his outgoings were of old, from everlast- ing pedigrees. () In this there was a provi-Dera tion of Jesus ing, (Mic. 5. 2.)'and none can declare his ge- dence, to clear up the descent of the Messiah Christ,'the son of Da- neration; hut, as Matn, He was sent forth in the from the fathers; and, since his coming, the vid, c the son of Abra ffulness of time, of a oman, as is here declared. nation is so dispersed and confounded, tat it id, Ll.the i son fAbra- I. Its principal intention. This genealogy is is doubted if any one can legally prove himself ham. neither endless nor needless; nor is it vain-gio- a son of Abraham.: it is certain, however, that 3 d Abrahani begat rious, as are commonly those of great men. qf no one can prove himself a son of Aaron, or a Gen. 2:4. 5:1. Is. 53:8. Lucke 3:?c, what avail are ancient pedigrees? Its design a son of David. Hence the priestly and king &o. on 5..esi o b 9. 152. 2:452-4 Soam. l: 13 is, to prove that our Lord Jesus is the Son of ly office must be given up, as lost forever, or 16. 8s: 3d. 132: 1. s. 9:6, 7. 9:ii David, and the Son of Abraham; hence of that belong to our Lord Jesus. C(hrist is here first t Jer.':5 ~. 3:3. — i, 20. Am 6: nation and family out of which the lMessiah was called the Son of David, as expected, and comIL. Zechl. 12:3. [,,rce 1:31, 32,, 9,'0. John 7: 42. Acts2:30. 13:922,23. to arise.(2) Of this promise Abraham and David monly spoken of, under thaL title, among the Rom. t;c3.:3, Rev. 2:-16. were, in their day, the great trustees. The Jews. They who owned Him as the ~Crist, nom. 4:: 3. GcoL. 3: 10. promise of the blessing was to Abraham and his called Him the Son of David; ch. 15:22. 20: 31. d Gen. 21:2, 3. Josh. 24:2, 1. Chr. seed; of the dominion, to David and his seed; 21: 15. The Evangelist, therefore, undertz-3se Ro. Is 9. 5- Li, 3:.coth.: and they who would have an interest in Christ, to show, that He is not only a son qf Da.i.a NOTES. —Verse 1. not once referred to in the argument; but the appeal is made to the &:(1) The title,'book of the generation,' is, by most commentators, ap- cient prophecies, his own miracles, and his resurrection from the dea L plied only to the genealozy, yet the "pinion is not universal; for some, (Acts 13: 23, 31-37. Rom. I: 3, 4. 2 Tiono. 2: S.) SCOTT. as Calinet, Hammond, LT'Enfant and Beatusobre. and Dr. A. Clarke, con-'From the Acts of the Apostles it appears, that they, in exhibiting the sider it applicable also to the whole book, including the history of our'history of Christ, generally pursued the method of commencitg with lord's birth, acts, sutfferings, death, resurrection and ascension. ED.'the confirmation of his resurrection, of which they were the faithful (2) The inspired writer, having mentioned the promised Savior, (long'and credible witnesses.' PROSENMULLER. foretold as the son of Abraham and of David,) by his name JEsvs, and (3)'That even to the time of Christ, they [the Jews] had genealogical,is office as the CHRIST, Messiah, Anointod of God, introduces the gene-' tables [both] of their families and tribes, is evident from Josephus, who, alogy, by which the claim would in part be authenticated. (Marg.'having given us the genealogy of his family, says, "I give you this Ref.) The whole of the New Testament, however, shews, that this'succession of our family as I found it written in the public. ables." Was not considered as the only or main proof. For the genealogies are WKITBR. N. T. VOL. I~ I II it. M. 41f00. XMATTHEW, I. Genealogy of our Lctd Isaac, and 8 Isaac be- but that Son of David, on whose shoilders the the hand, the Gentile church obtained it. Thus, cat Jacob,'and Jacob government was to be; nor only a son of blindness in part is happened unto Israel, tiJ erat Jdas arId his ^' Abraham, but that Son of Abraham, who was the fulness of the Gentiles be come in; then Za. regat udas and his to be the Father of many nations. ra shall be born-all Israel shall be saved. Rom. breth ren, Thus, too, it is shown, that God is faithful, 11: 25, 26. 3 A.rnd Judas begat and will make good every word He has spoken; 4. Four women are named, of whom two were Phares and Za.ra of and this, 1. Though the performance be long originally stran gers to the commonwealth of leTharlar, i a nd Phares deferred. Abraham, perhaps, expected the fil-i rae a, Rahab, a Nanaanitess, and harlot besides, filment of God's promise in his immediate son; and Ruth, the Moabitess; for in Jesus Chrie Cgqt.Esrolml, and Es- but it proved to be one at the distance of forty- there is neither Greek nor Jew; strang-ers and rein begat ~ Aram, two generations, and about 2000 years. So foreigners are welcome in Him, to the citizen4 And Aram begat.ong before can God foretel what shall be done, ship of the saints. Tamar and Bathsheba, the'Alrinladab, and Ami- and so long after does He sometimes fulfil his other two, were adulteresses; a mark of humilia t Na - promise. Note, Delays of promised mercies, tion put on our Lord, that not only He descended n a rid Naasst o beWa - ~\ though they exercise our patience, do no, weak- from such, but that no veil is drawn over it in Son, and Naasson be- en God's promise. 2. Thougt L::gi't:l; bhe his genea!ogy. I-e took the likeness of sinful gat Salmon, despaired of. This Son, wl -5 was to 33.I3 fiezh, (Raonl. 8: 3.) and takes even great sinners, 5 And " Salmon be- Glory of his Father's house, was born wihe.- on their repentance, into the nearest relations to gat Booz of o Rachab, the seed of Abraham was a despised people, Himself. Note, We are not to upbraid men with atrd P Eooz begat f Obed tributary to the Romans, and when the house the scandals of their ancestors. It is what they Obed bu e- of David was buried in obscurity; for Christ cannot help, and has been the let of the best. of Ruth, and Obed be- was to be a Root out of a dry ground. Note, even of our Master himself. gat Jesse, God's time to perform his promise is, when it 5. Though several other kings are named, yet 6 And I Jesse be-at labors under the greatest improbabilities. David alone is so called; (v. 6.) David the David the king, and III. The series, in a direct line from Abra- king-; because with him the covenant of royalty ^Da~vid theg ki. m^ begr^t ham, according to the genealogies recorded in was made, and to him the promise of the king Saovl oe r King b egat the books of Chronicles, (so far as they go,) of dom of the Messiah given, who is hence said to' Solomonl oi Irher that which we here see the use. Some particulars inherit the throne of his father David, Luke 1: had been the wife of may be observed: 32. "Urins, 1. Among the ancestors of Christ, who had 6. Of the kings of Judah, Ahaziah, Joash, and 7 And Solonmorn b rethren, generally, He descended from a young- Amaziah are left out, becweei Jorai and Ozias; er brother. Such were Abraham, Jacob, Judah, (v. S.) therefore, when it is said, Joram begat goat R tOboam, an d gto- David, and Rhesa. Thus, the pre-eminence of Ozias, it is meant, according to Hebrew usage, boam begat rAbia, and Christ came not, as that of earthly princes, from that Ozias lineally descended from him. Thus Abia begat z Asa, primogeniture, in his ancestors, but from the will it was said to Hezekiah, that the sons he shoutld S And Asa begat Jo- of' God, who, in the method of his providence, beget should be carried to Babylon; whereas saphat, and Josaphat exalts them of low degree, and puts more abun- several generations intervened. Probably, these pi 5 r-.-U -- arid Jo- dasnt honor on that part which lacked. names were omitted in the public genealogical taueat b oram, and Jo- 2. Among the sons of Jacob, beside Judah, bles consulted by the Evangelist, and reputed auram begat e Ozias, from whom Shiloh came, notice is taken of his thentic. Some think that Matthew, reducing, for 9 And Ozias begat brethren. No mention is made of Ishmael, son the sake of memory, the ancestors of Christ to eJoathar, arnd Joa- of Abraham, nor of Esau, son of Isaac, thevy be- three fourteens, left out three in this period, and tham begat eAchaz, ing out of the church; wkas-,ss 3 — za, An3 these fitly, as themmedi progeny accrs maz of Jacob were taken in, being, 1I' not fatners of ed Ahahillan, who introduced the idolatry of and Achaz begat'ze- Christ, vet patriarchs of the church, (Acts 7: Ahab into the house of David; branding the eias, 8.) and therefore mentioned, to encourage the family with iniquity visited on the thiird and twelve tribes that were scattered abroad; inti- fourth generation. Two of these were apos-:1.25:4. Joa1h.24:4..r.15-13. matinig that they, as well as Judah, have an in- tates; and on such God commonly signalizes his. 29. 32 —35.30:. 30: -0. 35:16-19i terest in Christ, and relation to him. displeasure. All three were brought to the 45: S &c. 49:3 -12. Ex. 1: 3. For a similar reason, the twin-sons of Ju- grave with blood. (4) Chr.: i, &oc. 5:1,2. Luke 3:33, 347. re th ood Acts 7:3. Ileb. 7:14. Rev. 7:. dah are both named, though Phares only was 7. Some observe the mixture of good and bad, aed. 3: -29, 30. 46: 12. Judah ph tn hrist's ancestor. Some thinsk their birth con- successively, in these kings, as in v. 7, 8. Grace re.3, ZaraC!. Num. 26:20, 21. 1 Chr. tained an allegory. Zara put forth his hand does not run in the blood, nor does reigning sin, 2: 3, 4. Zer:,,. 9: 4. first, as first-born, but drawing it in, Phares got God's grace is his own, and Hle gives or withholds hGren. 3SS 6, l5, 24-26. Tamar. Gen.. 4:12. N.m. 2 21. n:th 4t: the birthright. The Jewish church reached at it, as fHe pleases. 1s. i Chr. 2:5. 4: 1. Hezron. Luke the blessing, but through unbelief, withdrawing S. The captivity in Babylon is made a memo3: 33. k Ruth4:19 I Chr. 2:9. Ram. p Rth 1:4. 16, 17, 22. 2:-4: I1-17,28-31. 15:5. Rom. 8:3. a 1 Kings 15:24. 22:2, &c. 2 d 2 Kiigs 15:7, 32-30. I Chr. I Rnlh 4:195,). I C1r. 2:10-12. Am- q Luk:e 3:32. u 2 Sam. 23:39. 1 Chr. 11: 41. Kings 3: 1. 2 Chr. 17-;20: 3:11 —13. 2 Chr. 26:21. 27: milnaodab. r Ruth 4:22. 1 Sam. 16:1, II Uqah. Jehoshaphat. Jotham. maNum. i: 7.;: 3. 7: 12, 17. 10: 14. Nah. -13. 17:12,5. 20:30,31. 22:8. xl Kin s 11:43. 12: 1, &c. 1 b 1 Iings22:50. 2 Kings 8: 16. e 2 KingslS: 33. 16: 1, &c. 2 Chr. sho "I. lcuke 3:32. 2 Sam. 23:1. 1 Chr. 2: 15. Ps. Chr. 10. 2 Chr. 9:31. 13: 7. Jehoram. 1 Chr. 3: 11. 2 27:9. 25: 1,&c. 7:1-13. Ahaz. Rutth 4: 21. 1 Chr. 2:11, 12. Salzma 72: 20. Is. 11: 1. Acts 13:22, 23. Rehoboam. Chr. 21: 1. f 2 Kings 16. 20. 18:-20: 2 Boaz s 2 Sam. 12: 24, 25. 1 Chr. 3: y 1 Kings 14:31. Abijam. 2Chr. c 2 Kings 14: 21. 15: 1-6. A- Chr. 28:27. 9:-32: Is. 36: o Josh. 2: 1, &c. 6: 22-25. Heb. 5. 1-1;4. 28:5. 12:1. Abijah. arria. 2 Chr. 26:1, &c. Ux. -39: Ilezekiah. 11:31. Jam. 2:25. Rahab. t 2 Sam. 11: 3,26, 27. 1 Kings 1: z l Kings15:8 —23. 2 Chr.14: —16: zia Verse 2-17.'14-16. 2. Jeconias had no brethren, on record, at least. 3. Josias (4) Various difficulties have been started, as respects this genealogy;'died 20 years before the Babylonish captivity, and therefore Jeconiaa but they are of compa.'atively small consequence. It is evident, that' and his bret hren could not have been begotten about the time the the geneaogy of Joseph, and not of Mary, is given in these verses.'were carried away to Babylon. To this may be added a fouert That of IMary is traced back to Adam by St. Luke, as will be seen'difficulty, viz. th.re are only thirteen in this second class of generahereafter. ('Vote, Luke 3: 3 —33.) Joseph was supposed by the. e-s 5':31s; 3r fc-rt.-one instead of forty-two in the whole. But all these o be the father of Jesus, and he was his father-in-law: itwarsr ts2re'd'.idu:-'..a it:spp~lr, an adapting a reading found in many MSS. proper, that his descent from David should be ascertained. ScrtrT.'(See 3ru 3,Q"s for fte au"thorities.) And Josias begat JEHOIAKIM,'If this table was taken from any public records amongst.ne Jews,'or J3akm~, and Joan,'i begat Jeconias. Josiah was the immediIthe Evangelist does not seem responsible for the exactness of it;'ate father of Jehoiakim, (called also Eliakim and Joakinm.) and his'but if he hlimself drew it up, I think it will be but modest in.us to sup-'brethren, who were Jobmnan, Zr.,dekiah, and Shallum. I Chr. 3:'pose, that it was by some peculiar livine direction that the sin of Je-' 15. Joakim was the f&:-7: I Joarchin or Jrconztis, abc:e.3 tr;e timn'horarm is thus animadverted upon, even to the fourth generation; his'of the first Baby!oaish captivity; for we may reckon th see. The'intermediate descendents being thus blotted out of the records of'first happened in the fourth year of Joakim, son of Josiah, about A.'Christ's family, and overlooked as if they had never been.' DODDR.'M. 3398. In this year, Nebuchadnezzar, having taken Jerusalem, (5)' The word son among the Jews had a great variety of significa-'led a great number of captives to Pabylon. The second captivity ~lions. It meatns literally a son; then a grandson; a descendent; an'happened under Jeconiah. son of Joakim; who having r:ig:ned three,dopted son; a disciple, or one who is an object of tender affection, one'months, was taken prisoner in 3405, and was carried to Babylon with who is to is as a son.' BARN-ES.'a great number of the Jewish nobiity The third captivity took place un-,6) In some manuscripts it is found,' Josiah be-at Jehoiakim, and Jehoi-' der Zedekiah, A. M. 3416. And.hus, says Calmet, the 11th verse shou'l Arim Jeconias:' (v. 1 I.);al it is certain that Jeconias was grandson to Jo-'be read: Josias begat Joakirmn and his brethren, acod Joakim br,.as Ash, and the father or grandfdather of Salathiel; nor does it appear that he'.Jeconias about the time of the first Babylonssh captivity; ant f.ad any brethren, for his uncle Zedekiah succeeded him, when he was'Jceconias begat Salathiel, after they were brought to /Bafhyblot,. rafried to Babylon. And this addition must be admitted, as in the'So, with the necessary addition of Joakinc, the three classes, each coi margrn, or Jeconias in the twelfth verse considered as the son of'taining fourteen generations, a-e complete as follows:'cronias mentioned in the eleventh; otherwise there are not four-'I Abrahamn 1 Solomon 1 Jechonias pe,,t generations. Some names, it is probable, are also omitted be- 2 Isaac 2 Rehoboam 2 Salathiel'ween Salmon and David. (ATote, Reuth 4: 18 —22.) SCOTT. 3 Jacob 3 Abia 3 Zorobabel'Therr arei three considerable difficulties in this (11th) verse. 1. Jo- 4 Judah 4 Asa 4 Alhired' Wsa:a wi. not the falher, but grancdfather of Jeconias: I Ch''on. 3: 5 Pharez 5 Josaphat 5 Eliak; - lb A. MI. 4000. MATTHEW, I. Genealogy of our Irod. 10 And Ezekias begat rable era, v. 11, 12. It is a wonder that the 11. The centre of all these lines is Jesus, whe gManasses, and Ma- Jews were not, as other nations, lost in it; but is called Christ v. 16. so importunately desired, nasses begat'Amon through that dead sea their stream was kept to so impatiently expected, and to whom the patnlnasses b e~gat h L AI In, run pure, because from them, as concerning- the archs looked, in their desire of children, for th, and Amon begat iJo- flesh, Christ was to come. Destroy it not, for honor of coming into the sacred line. Blessedl slas, a blessing is in it, even Christ, that Blessing of be God, we now see clearly what they, in the-r 11 And *Josias begat blessings, Isa. 65: 8, 9. With an eye to Him, cloudy state of expectation, saw as through kJeconias and his bre- they were restored, and the desolations of the glass darkly. And we may have, if we will, threr, about the time sanctuary looked upon with favor for the Lord's greater honor than that of which they were amsake, Dan. 9: 17. bitious; for such as do the will of God are m they were carried 9. By Jechonias (v. 1.) is meant Jehoiakim, more honorable relation to Christ, than kindred away to Babylon: the first-born of Josias; but the Jechonias (v. according to the flesh, ch. 12: 50. Jesus is 12 And after they 12.) who begat Salalhiel was son of that Jehoia- called Christ, that is, the Anointed, as Messiah eore b ro 4fught to Baby^ kim who was carried to Babylon. (See Dr. in Hebrew means. Ile is called Messiah the ye Whlitby.) To be written childless'(Jer. 22: 30.) Prince, (Dan. 9: 25.) and often God's Anointed. ion,'~ Jeconias begat is explained, for no man of his seed shall pros- (Ps. 2: 2.) Thus was He expected: Art Th(m Salati el, "and Sala- per. Salathiel appears here as the father of the Christ —the Anoi ted one? David, tbhkinr, thiel begat Zorobabel, Zorobabel, whereas (I Chron. 3: 19.) Zorobabel was anointed; (1 Sam. 16: 13.) so was Aaron 13 And Zorobabel was son of Pedaiah, son of Salathiel; but, as be- the priest; (Lev. 8: 12.) Elisha also, the probea t A.biud, and Abi- fore, the grandson is often called son.(5) Per- phet, (1 Kings, 19: 16.) and Isaiah, the prophet. e-a Ab d an Abi haps Pedaiah died in his father's life-time, and (Isa. 61: 1.) Christ, appointed to all these offiaid begat Eliakim, and so his son Zorobabel was called the son oqf Sala- ces, and qualified for them, is therefore called Eliakim begat Azor, thiel.(6) the Anointed-anointed with the oil qf Lgladness 14 And Azor begat Io. The line is brought down to Joseph, the above his fellowss; and from this his name, which Sadoc, and Sadoc be- hund ond ofMary, mother of our Lord; (v. 16.) is as ointment poured forth, his followers are gat Achim, and Achim the Jews reckoning their genealogies by males: called Christians, they also having -cceived the a yvet Mary wnas o' t-e samie tribe and family with anointing. hegat Eliud, Joseph, so that our Lord, both by the mother, Lastly. In v. 17. this genealogy is summed 15 And Eliud begat and supposed father, was of the house of David. up in three fourteens,(7) signalized by remarkable Eleaza r, and Eleazar Yet his interest in that dignity is derived by Jo- periods, exhibiting, respectively, the rising, begat Mlatthan, and seph, to whom, as to the flesh, He had really no flourishing and declinig of the family of David; uMattha.n^r, gto shw that tea kingdom of tnhe Mes- when, it having dwindled into that o a poor cartha.n sih is not founded in a natural descent from penter, Christ shines. forthoutof'it, the Glory of 16 And Jacob begat David. [See on Luke 3: 23, &c.] his people Israel. [PPract. Obs.] ~ Joseph the husband of Mary, Pof whom was PRACTICAL OBSERVATIONS. born Jesus, qwho is V. 1 —17. The Lord proves his people's faith let us learn to expect our happiness from God, called Christ. and patience by delays; but his promises stand and in heaven; and not flatter ourseJves with 17 So all the genera- sure, and in season will all be fulfilled: nor can we empty hopes concerning our posterity, of whom 17 So all the genera- with propriety doubt the rest, since that grand we cannot know whether they will be rich or tions from Abraham to promise of the incarnation of his beloved Son, to poor, wise or foolish, holy or unholy, honorable David are fourteen ge- he our Surety and atoning Sacrifice, has been ex- or dishonorable, happy or wretched. When the nerations; and from actly verified.-In reviewing the generations of Son of God was pleased to assume our nature, David until the carry- those who have lived, how transitory and vain He came as near to us, in all the cir-umstances av a n intol B y- do earthly things appear! We pass, as shadows of our fallen condition, as consisted with his betug away into Baby- over the plain, or a pageant across the stage; ing perfectly free from sin: and while we read 10I1 are fourteen gene- and except we have a nobler and more enduring some of the names in his genealogy, we should rations; and f:om the inheritance in heaven, it would have been better not forget how the Lord of glory stooped, to save carrying away into never to have been born, whatever distinctions the most guilty and depraved of the human race. Babylon ~ unto C^hrist we may have possessed on earth. We may also How absurd then must it be, for men to reproach are fourteen go nera- profitably observe the fluctuations in outward others with the crimes of their ancestors, or to are fourteen genera- circumstances, and the discordant characters of glory in the virtues or honors of their own! tions. [Pract. Obs.] those who appear in the same genealogy: hence SCOTT. g2 Kings20:21. i1: 1-1. 24:3, -1. 1 22:23: 1-30.2 Chr. 33: 25. 34: 3:15 —17. 2 Chr. 36:1, &c. m 2 Kings 9.5:27. Jehoiachin. o 18-2. 2:13. Lukel:27, 2:4, Chr. 3:13 —15. 2 Chr. 32: 33. 33:1 35. Jer.: 2,. 1;t2,3. o Jr. 2-2:10-29. 1 Chr^.3: 17. Jeroniah. Jer. 5, 48. 3-. 23. 4: 22. -19. MIanan.seh. * Some read Josins begat Ja- 1 2 Ki:ngs 21: 1-s16. 25: 11. 2 22:24 258. Coniah.l p Mark 6: 3. Luke 1: 31-35. 2t h 2 Kings 21: 19-2G. 2 Chr. 33: 20- kim, and Jakhn begat.Jecho- Clhr. 3'6: 10 —20. Jer. 27:20. n Ezra 3:2. 5:2. Neh. 12:1. a. 7, 10, 11. 24. is. 3:9.:9.52: 11 —15, 28 —30. Dan.: 1 12,14. 2:2, 23. Shealtiel. q 27:17, 22. Johnl4:25. I I Kings 13:. 2 Kings ings: 26. k 2 Kings 23:31-37. 241: 1 Chr. 1: 2. Zerubbabel. Luke 3:27. 6 Ezrom 6 Joram 6 Azor a different hypothesis is followed, in making Salathiel son-in-law of Neri, 7 Aram 7 Ozias 7 Ssadoc which was adopted by BARRETTtlthough contrary to that of GRoTIUS. Er, 8 Aminidab 8 Joatharn 8 Achim The marginal references contain nearly all the information to be ob 9 Naasson 9 Achaz 9 Eliud tained on the sublject of this genealogy. It is conceded, that it does not 10 Salmon 10 Ezekias 10 Eleazar prove Jesus to be'the son of David;' but merely that Joseph, husband 11 Booz II11 Manasses 11 Matthan of Mary, and father-in-law of Jesus, was descended from David. PRB 12 Obed 12 Amon 12 Jacob Jewish custom required the genealogy of Joseph to be produced; and'a 13 Jesse 13 Josias 13 Joseph leaves the proof. arising from Mary's descent from David., as stated by 14 David 14 Joachim 14 JESUS St.. Luke, in full force: and that is perfectly conclusive. For, if'Jacob, In all, forty-tewo generations.' Dr. A. CLAsRR,. the son of Matthan, the son of Eleaza.r, begat Joseph,' (v. 15, 16.) Jo-'I cannot take upon me certainly to determine whether Salathiel seph could be'the son of Helli, the son of Matthat, the son of Levi,' Wvas the son of Jeconiah by descent or adoption. It is certain, that Luke (Luke 3: 23, 24.) by marrying Heli's daughter, and by legal adoption.'(3: 27.) derives Salathiel from David, by Nathan, and not by Solomron, SCOTT.'whose line milght possibly fil in Jeconiah. And this would be most (7) As there have been found difficulties almost insuperable in atevidently congruous to Jer. 22: 30; where it is said that Jeconiah tempting to make out the even number of fourteen generations in each'should be swritten childless, as we render it. But as the dispersion of of these periods, the English editor of Calmet (Fragments, no. 330.) has'Jeconi-ah's seed is there threatened, and at least seven sons of his are ingeniously suggested a method, by consicering a generation as denotrec-koned up elsewhere, I Chron. 3: 17, 18, (supposing Assir, as the ing a period qof time, or mean of calculati:)n, by the general (not indinword signifies. to be only a kind of surna.me of JeconialO the captive,) vidual) course of human life. In pursuing this thought, he has made it'a greater number than one could suppose so unhappy a prince would appear probable, that, allowing fir the gradual diminution of human adlept in his imnprisonment, I should rather think the word translated longevity, each of these divisions may have occupied the number of childless b l.he f)re-cited prophecy signifies, (as the Seventy suppose fourteen periods of time, equivalent, each of them, to the ordinary con-'who have translated it,) naked, stripped, or rooted up; and the more tinuance of a generation of mankind at the periods, respectively. c be cause it seems harsh to suppose [the original word translated he RosRN Mi LLER effects the oblject by reckoning David and Josiah beg,'il should sigsify only he adopted: yet I own it is something twice, each at the end of one series and at the beginning of tte next;'itriane, that Salatl.ie., who on this supposition was a descendent of but see (note 6) Dr. A. CLARKE; who also remarks, on the 17th verse, iolomen, should be adopted by Neri, a descendent of Nathan, a young- from SCHOE.TTGEN, that the Jews had a'technical method of sunmer and much inferior oranch of David's family; or that it should be'ming up generations in this way; as in one of their books: "Frosm said by Jeremiah that -,',se of Jeconiah's seed should rsule any more "Abraham to Solomon were fifteen generations: and then tihe moon in Judah, if Zerubbabel, their first ruler after the captivity, was at "was at the full. From Solomon to Zedekiah were other fifteen gene-:fialthest but his great-grandson.'-' If the two genealogies do not speak "rations; the moon was then in the wane, and Zedekiah's eye.s, era of difterent persons that were named alike., I should conjecture that "put out." That is, the regal state came to its zenitn ot light and So:th'kei the son of Neri, might marry the daugsyer of Jeconiah, and'glory in the time of Solomon, but decreased gradually till it becamra m.luit possibly, on that account, be also adopted by him.' Donna. In'nearly extinct in the days of Zedekiah.,' Eo. il:s,jncMa.lc..al table, inserted from LoTrIr N, it will be perceived, that [.] A.. M.. 4:0(' MATTHEW, I. The birth oj our Lo, d. 18 If Now "the birth V. 18-25. The mystery of Christ's incarna- Observe, 1. The extremity he would avnia of Jesus Christ was on tion is to be adored, not pried into. If we know He was not willing to make heI a public exam. this wise When as his not the way of the Spirit in the formation of pie. By the law, a betrothed virgin, who play common persons, (Eccles. II: 5.) much less do ed the harlot, was to be stoned to death, beut ilother Mary was es- we know how the blessed Jesus was formed. 22: 23, 24. But he was not willing, thoug' poused to Joseph, be- When David admires how he himself was made able, to take advantage of the xaw against her; fore they came togeth- in secret, and curiously wr'ou0ght, (Ps. 139: 13- if she be guilty, it is not known, nor shall it be er, she was found with 16.) perhaps he speaks, in spirit, of Christ's in- from him. Hlow different was his spirit from child sf the Holy carnation. We have some circumstances here that of Judah, who, in a similar case, hastily dechld ^ < of the H-Ioly attending the birth of Christ, not recorded by creed, Bring her forth, and let her be burnt: Ghost. Luke, though he writes of it more largely, as: Gen. 38: 24. How good is it to think on thir.gs% 19 Then Joseph ther I. Mary's espousals to Joseph. The mother as Joseph did here! Had our censures and husband, bein "u a just of our Lord was espoused, or contracted, not judgments more of deliberation, there would be man, and not willing to completely married to Joseph: a purpose of mar- more of mercy and moderation in them. Bring. Make her ao puhicriexn rrage was solemnly declared, and a promise of it ing her to punishment, is here called making her wmakener xa pUDl1eex- n~made, if God permit. (8) We read of a man who a ~public example: which shews the end to be ampie, was minded has betrothed a wife, and has not taken her, aimed at in punishments-warning to others; to put her away pri- Deut. 20: 7. Christ was born of a virgin, but a that all may hear and fear. Smite the scorner, vily. contracted virgin, 1. To put respect on the mar- and the simple will beware. Some of rigorous 20 B'ut, while he ried state, as honorable amoneg all, against that temper would blame Joseph for his clemency, th esel thins, doctrine of devils which forbids to marry, and but it is here spoken of to his praise. He was a thoug'ht on these thing places perfection in the single state. 2. To save Just man, a religious, good man; and therefore behold, a the angel of the credit of the blessed virgin, her conception inclined to be merciful, as God is, and to.forgive the Lord appeared un- being protected by a marriage, and so justified in as one for b-ivenr (9) The law charitably supto him bin a dream, the eyes of the world. An ancient says, It was posed that a betrothed damsel, if defiled in the better it should be asked, Is not this the son of field, cried out. (Deut. 22: 26, 27.) and she was ^^^^sayingT ^^^ ^ a,,,carpenter? thani, Is not this the son of a har- not to be punished. Some charitable construeson of David, "fear not lot? 3. That the blessed virgin might have a tion or other Joseph is disposed to make, and to take unto thee Mary guide of her youth, a companion of her solitude herein is jurst, tender of another's unblemished thy wife; for ethat and travels, a partner in her cares, and a help good name. Note, It becomes us, in many which is %conceived in meet for her. Some think that Joseph was now cases, to be gentle toward such as are suspected a widower, and that those who are called breth- of having offended, and make the best of' what at her is of the Holy 7en f Christ, (ch. 13: 55.) were Joseph's chil- first appears bad, in hope it may prove better. Ghost. dren by a former wife. So thought many of the The rcor of laiw is (sometimes) the height of 21 And ]she shall ancients. Joseph was a just man, she a virtc- injustice. That court of conscience which modebringr forth a son, and ous woman. Believers should not be unequally rates the rigor of law we call a court of equity. Luke h 27, &c. yoked with unbelievers; but let those who are Per]h aps the faulty were overtaken in the fault, aGen. 3 i: i5. Job:. 1: Luk religious choose to marry with those who are and are therefore to be restored in the sp'rit of 253. Gal. 4: 4,5. He. b 10:. so0:, as they expect the comfort of the relation, meekness. u G:e9. iis i. 12:,, eie. M:.and God's blessing in it. It is good also to en- 2. His expedient. He was minded to put her u kwrsfIB. F ie s112:4,. ticark 6:20.Lke 2:'a3. Acts 10:22. ter into the married state with deliberation, not away privily, that is, to give a bill of divorce in. 4. Jo' 8: 4 5. e. hastily; to preface the nupals with a contract, to her hand before two witnesses, and so stifle Dent. 2-11i —4.'Mark 10: 4. Better take time to consider before, than find the matter. Being a just man, a strict observer P. 5:s 9. 19. l1: 125. 143: 8. time to repent after. of the law, he would not marry, but resolved to 21.o: 12 Is. i'3. m g'. II. Her pregnancy of the Promised Seed; be- put her away; yet, in tenderness fbr her, as priJudg. 13:3, 8. 9. Luke 1:10-13, 19, fore they canme together, she was f.ound with vately as possible. Note, Necessarv censures s13, 52. Gen. 31: i Num. 12: child, which really was of the Holy Ghost. should be managed without noise. The words.962: 15, 1q, hire hen. Chrst hisl f 6. Job 4; 13-16. 33:15, iG. Joel 2; Probably, it was after her return from her cou- of the wise are eardl in quiet. Christ himself 7;'2, i. Jer. 33:6. Lue 2:4. sin Elisabeth, with whom she continued three shall not strive nor cry. Christian love and pru. c Is. 7;2l, 13. Jer. 33:26. isuke d4. d 2S3;5. Gen. 46:3. ic Kings 17: 13. Is. months, (Luke 1: 56.) that she was perceived by dence hide a nmutltitude of sins, even great ones, ei. 7. 3er. 4ir: 9. Luke 130. Joseph to be in this state, and did not herself so far as may be done without having fellow. 6r. begotten. deny it. Note, Those in whom Christ is form- ship with them. f Gen. 17:19, 21. 18: 10. Judg. 13'3. ed will shew it: it will be foud to be a uork of IV Joseph's release from perplexity by of Kings 4:16, 17. Luke l:13, 35,36. Godwhic He will own. We may well ima- express from heaven; (v. 20, 21.) Whie le gine the perplexity of the blessed virgin. She herself knew the divine original thoui.iht on these thin.0 s, and knew not what to of this conception; but how prove it? She would be dealt wyith as with a determine, God graciously directed him. Note, harlot. Note, After muich advanceinent, lest we be puffed up, we must ex- Those who would have direction from God, must pect something to humble us; s,,-ne reproach, as a thorn in the flesh, nay, as a think on thing-s, and consult with themselves. sword in the bones. No daughter of Eve was ever so dignified, as was the God will guite the thoupghtful., not the unthinkvirgin Mary, and yet in danger of incurring the imputation of one of the in-. When lie had gone as far as he could, in worst of crimes; still, conscious of her innocence, she committed her cause his own thoughts, God came in with advice. to himn thait jicdgeth'rigo hteously. Note, Those who keep a good conscience, Note, Gd's time to instruct his people is, when may cheerfully trust God with the keeping of their good names; and have rea- they are na.inplussed, and at a stand. His comson to hope that He will clear up, not only their integrity, but their honor, as the forts most delight the soul, in the nmultitude of sun at noon. its perplexed ihlonrghts. III. Joseph's perplexity, what to do. Great, doubtless, was his trouble and The message was sent to Joseph by an angel disappointment, on finding one he so valued come under suspicion of a crime so of the Lord: probably the same trtat brought heinous.' Is this lary?' he began to think;' how may we be deceived in those tidings to Miary —even Gabriel. Intercourse we esteem best! how disappointed, where we expect most!' A thing so ill he with heaven by angels, with -which the patriis loth to bclheve of one whom he thought so good; still, the matter, too bad to archs had been dignified, liegins now, after long be excused, is too plain to be denied. What a struggle, between that jealousy disuse to be revived; for w!hen the Fi,rst-Becrotwtlich is the. rage of man, and is cruel as the grave, on one hand, and the ten is to be b'rougiht iinto the world, the angels fitection he has for Mary, on the other,. are ordered to attenrd his motions. How far God Verses 18, 19. (9 ) It is without reason that the word rendered pst,s as applied to (8) St. Luke rela.tes a variety of circumstances here omitted; Joseph, is by some rendered mercifil, or good-nactuil,r If we consid. bnt this succinct narrative was deemed suflicient to introduce that histo- er the information he miiht have received from persons of such an e.x ry of Christ; which was first siven to the church. His mother Mary, traordinary character as Zacharitas and Elisabeth, (who would certainly & virgin of the house of David, contracted or betrothed to Joseph, had, think themselves obliged to interpose on such an occasion. and whose besfore the completion of the intended marriage, by a most extraordinary story so remarkably carried its own evidence with it.) besides tre intimiraclen continuing yet a virgin, conceived by the power of the IHoly rmation the prophecy of Isaiah gave, and the satisfaction he tdundi:ubtedly bpirit; that the promised Savior might be'the Seed of the woman' in had in the virtuous character of tMary herself, we must conclude thaa the strictest sense,; and though truly man, our Brother and Redeemer, yet he had acted a very severe and unrighteous part, had he proceeded to not be conceived and born in sin. ScoTT. (Notes. Gen. 3: 14, 15. Is. 7: extremnities without serious deliberation, and' that pr/tip' her a tay 14. Jer. 31: 21, 22.)'No woman of Israel.' says Lightfoot,' was marri- privately would, in these circumstances, have been the laridest measure ed, unless she had been first espoused.' This eespousmal was at lier own or justice would suffer him to take. - By the original wor: we may supher father's house; and generally some time elapsed before she was ttaken pose is expressed the infarny of a public divorce, though she had not home to that of her husband. Deut. 20: 7. Judg. 14: 7, S. Between been stoned, which was the legal punishment. But thete was besides the time of being espoused and the ma.rriage, there frequently passed a a private kind of divorce, in which no reason was asergaed. mnd the cosnisiderable interval; nor could this contract, says Selden, be broken, dowry was not forfaited, as in the former cuas: and by tlns she would but by a regular divorce. If, during the time of it, the bride should not have been so dlefamed See Selden.7x 11eb - I. c. xvi. aII - trespass against the fidelity she owed to her bridegroom, she was treat- Lightfoot, 1or. Heb. DoDoa ca aa air anuheness. CALMET, CLcAurE H A. M. 4000. MATTHEW, 1. The name to be eiven shim g thou shalt car. his uses tne ministration of angels, at this day, for Christ; Joshua, Captain of Israel at thi." first name JESUS:'for he extricating his people in straits, we know not, settlement in Canaan, and Joshua, thvir High.k shall'save his people hbut are sure that, angels are all ministering spi- Priest at their second settlement after the captzviits for theirb good. This angel appeared to Jo- ty, Zech. 6: 11, 12. Christ is our Joshua; hot - firom m their Sins. seph, when asleep, in a dream, as God some- Captain ofour salvation, and Hiigh-Priest ofou? 22 Now all this was times spake to the fathers. When we are most prof/ssion, and, in both, our Savior;-a Josliha indone, i that it mi:ht be composed, we are in the best frame to receive stead of Moses, doing that for us, which t,hc law fulfilled which was spo- notices of the divine will. The Spirit moves coaldnotdo,inthatitwlaswecak. Joshuahadbeen k en of the Lord by the ono the calm waters. This dream, doubtless, called Hoshea, but Moses prefixed the first sylevinced itself to be of God and not of fancy. lable of the name Jehovah, making it Jehoshua, prophet, saying,?Now, 1. Joseph is directed to proceed in his (Num. 13: 16.) to intimate that the Messiah, 23 Behold, k a virgin marriage. The angel calls him son of David, who was to bear that name, should be Jehovah. shall be with child, and to remind him of his descent, and prepare him He is therefore able to save to the uttermost, shall bring forth a son,for the surprising intelligence of his relation to neither is there salvation in any other. [2.] In shand theyg sh l call son the Messiah, who, as all knew, was to descend the reason of that name; For He shall save his and nthey'3 shall call from David. Sometimes, if great honors de- people from their sins; not the nation of the his name'Emmanuel, volve on men of small estates, they care not to Jews only, (for his own received Him not,) but which, being interpret- accept, but are willing to drop them. This poor all who were given Him by the Father's choice, ed, is, Gnod with us. carpenter must therefore be reminded of his and all who have given themselves to Him by d24 Then Joseph beg h birth:' Value thyself, Joseph, who art that their own. He is a King who protects his sub~OIL of David, throug1h whom the line of the jects, and, as Israel's Judges of old, u'orKs salvaing raised from sleep, Messiah is to be drawn.' Thus may we say to tionfor them. Note, Those whom Christ saves, * did as the angel of the the true believer:'Fear not, thou son of Afbra- He saves from the guilt of sin by the merit of his Lord had bidden him, ham, and child of God; forget not the dignity death, and from the dominion of sin by the Spirit and took unto him his of thy new birth.' Joseph, as suspecting Mary of his grace. Saving them from their sins, lie of whloredom, was afraid of taking her, lest he saves them from wrath, and the curse, and all 25 And knew hr notshould incur guilt or reproach. No, says God, misery here and hereafter. (1/Iarg. Rqf. h.) 25 Anad knew her not Fear not; it is not so. If Mary had told him Christ came to save his people, not in their sins,!.ill "she had brought she was with child by the Holy Ghost, or he but.from their sins; to purchase for them not a forthher first-born son: had heard what Elisabeth said, (Luke 1: 43 ) liberty to sin, but a freedom from sins, to rerand he called his name calling her the mother qf her Lard, le might deerm them from all iniquity; (Tit. 2:14.) and JESUS. fear presuming to marry one so much above so, to redeem them from among' men, (Rev. 14:. him. -But all his fears, whatever were their 4.) to Himself, who is separate from sinners. Lke 1:3s. 2:21. cause, were silenced with this word, Fear not to Those, therefore, who leave their sins, and give h Ps. 130:7,8. Is. 12:1,2. 45: 21,22. take unto thee Mar?/ thy wife. Note, It is a up themselves to Christ as his people, are interestJr. 2.3:6. 33: 16. E. 36:25-~9. great mercy to be delivered from our fears, and ed in the Savior, and the great salvation He has Dan. 9:24. Zech. 9:9. John 1:29. Act 3:26. 4: 12. 5:3. 13:.23,33 39. have our doubts resolved, so as to proceed in wrought out, Rom. 11:26.(m) Eph. 5;25 —27. Col. i:.20 —23. Tit. our affairs with satisfaction. V. The fulfilling of Scripture. MIatthew, 3: i. Riev. 3:22.: Jo14. 2. He is informed concerning that Holy writing among Jews, more frequently observes i 2: 15,23. 5117. 8:17. 12:17. 13:35. 21: T/hin", conceived in his espoused wife. It is this, than any other of the evangelists. Ill 4. i Kings15, 24. E ke of divine original; and so far is he from sharing our Lord Jesus, Old-Testament propnecies were 21: 22. 24: 44. John 10:35. 12: 3o40. 15:'25. 17: 12. 1:. 919:24,23, 36, in impurity by marrying her, that thereby he will accomplished, shewing that this was He that 1s. Acts 3: 1i. 13:27-29. ev. 17; share in the greatest dignity of which hie is ca- should come, to whom all the prophets bear witk is.: 14. pable. Two things he is told; the first, that ness, and we are to look for no other. Now, iia 0. oi-,i rme shall h called. her conception was by the power of the Holy the birth of Christ was fulfilled that promise of I }"' i. 808. d~?z~ess:::eei. a 23:20. ps. 46:7, i. I. 8:8 —~0. 9: 5Ghost, not of nature. The Holy Spirit, who a sign given to Ahaz, (Isa. 7: 14.).Behold, a 6, 7. 12:2. John, 1-i. Acts 1S:9, produced the world, now produced the Savior of vir',in shall conceive; when the prophet, entic0s. R:3, 4. 9:5. 2 Cor. 5: 19. ITim. 3:16. T'1,. 4:17, 24. the world, and prepared Himn a body, as was pro- couraging the hope of deliverance from SennaGen. 6:22.7:. 2:2, 3. Ex. 40: 16, mised Him. when He said, Lo, I come, Heb. 10: cheri]b's invasion, directs the people of God to 1i9. 25, -7, 32. 2 ings: 11-14. 5 Hence He is said to be made of a'woman, look to the Messiah, who should come of the John9 2:5 —8. 15:14. Heb. 11: 7, -c 24 —31. Jam. 2:21 —26. (Gal. 4: 4.) and yet to be that second Adam, Jews, and of the house of David: whence it Ex. 1 3:2. 2:29. Luke 2:7. Rom. the Lord from heaven, I Cor. 15: 47. He is was easy to infer, that, though afflicted, neither 8:29. p Luke 2: 21. the Son, of God, and yet so far partakes of the of them could be abandoned to ruin, while God substance of his mother, as to be called the reserved for them such an honor and blessing. Fruit of her womb, Luke 1: 42. His conception must be otherwise than byv (See note 1i.) Deliverances wrought of God for ordinary generatiosn that so, though partaking of the human nature, He mighst the Old-Testament church were types and figu ies escape the corruption and pollution of it, and not ba conceived and shapen in of Christ's great salvation; and if God will do iniquity. Some, as the mother of Alexander, have vainly pretended to con- the greater, He will not fail to do the less. ceive by a divine power; none ever really did, except the mother of our Lord. This prophecy is justly ushered in with )3eHis name in this, as in other things, is }Wonde:fu al. We do not read that the hold, commanding both attention and admira virgin Mary did herself proclaim the honor done her; she hid it in her heart; tion; for here is the mystery qf godliness, which therefore God sent an angel to attest it. Those who seek not their own glory is, without controversy, great, that God Wa-s have honor from God; this is reserved for the humble. manifested in the flesh. Joseph is told. seconmdly, that Mary should bring forth the Savior of the 1. The sign; that the Messiah shall be born (f world; (v. 21.) She shall bring- forth a Son. What he shall be is intimated, a virgin. A virgin, shall conceive, and, by h< r, I In the name to be given him; Thou shalt call his name Jesus, a Savior. He shall be manifested in the flesh. A virg-.n Phis is the same with Joshua, changing only the termination, to conform it to is signified by omanah, in the strictest sense,;as the Greek. Joshua is called Jesus, (Acts 7: 45. Heb. 4: 8.) from the Seventy. Mary professes to he, Luke 1: 34. Iknow not a There were two of that name under the Old Testament, both illustrious types of man; nor had the sign been wonderful, if it hi d Verse 21. portunity of explaining the Scriptures, and of pointing out the fuihliment (10)'Precious LORD JE.sTS! I would say, Oh give thy people grace of prophecy, which was known to have greater weight with the Jews'to sea Thee, and to know Thee, in this most blessed name; and never than any other species of evidence. TOaMLINE. Matdhew is also, oh*to hear it, or to call upon Thee by it, without connecting with it the serves BENGEL, the only evangelist who has made sp(cial mention cf'angel's words.' HAWKER. dlreams or visions: as that of the wife of Pilate, of the, magi, or wise Verses 22, 23. men. and those of Joseph, here and in ch. 2. This course, as the rs(11) This seems to be the evangelist's observation on these extra- marks. well becarme the primitive periods of the Gospel. ED. Oa ordinary events: yet it is probable, the angel shewed Joseph, that this the application of the prophecy cited from Isaiah, and its fiulfilmcnt io child was Hie, to whom all the prophets bore witness. The prophecy has Jesus Christ, for misapplying which, the excellent DODDRIDncE has anialready been explained. (Note. Is. 7: 14.) This prophecy was strictly madverted on GOTiUS, rsee hlis note,] it has been well observed;'That fulfilled. whp-:'.e virgein Marvis Son was called Jesus: for JEHOVAH- a virpin shall hear a son. is the very spirit and meaning of the origi SALVATONi and IMMANUEL. GOD WITH US, are expressions of similar nal text, independently of the illustration given by the prophet; n~nd signification. If Gold be with us sinners in Jesus Christ, he is'become the fact recorded by the evangelist is the proof of the whole. But now our Salvation.'-Bin the Savior has been known to vast multitudes, could that be a sign to.Ahaz. which was to take place so many hunthrouz~h succesi'e generations, and been peculiarly dear to them by his dreds of years after? I answer. the meaning of the prophet is plain: name E,.MANs EL; and will be so to the end of time, yea. to all eternity.- not only Rezin and Pekah should he unsuccessful against Jerusalem at 7fhey shall call-(23)'Thou shalt call' —Sept. Is. 7: 14. which accords to tlhat time, which was the fact; but Jerusalem. Judea, and the house of the Hebrew. Some copies read it so here. [SeeGriesblach.] SCOTT. David. should bee preserved, notwithstanding their depressed state, an, There are more references in this than in any other Gospel to the multitudle of their adversaries,. till the time should come, whlen a viPJewish custonis; and St. Miatthew seems studiously to have selected GIN should bear a son. Until then. the house of David could not fail — such circuymstances s as were calculated to conciliate or strenithen the nor did it: but when that unprecedented and miraculous fact di,.' taka faith ofthe Jews. That lie published his Gospel in Palestine for the imn- place. the kingdom and house of David became extinct! This is an ir mediate use of the Jews,. was the opinion of all ancient ecclesiastical refragable confutation of every argument a Jew can offer in vindication writers, confirmed by the contants of the book itself: for he omits no op- of his opposition to the Gospel of Christ. —The prophecy could not fail — A M 1000 MATTHEW, IL Early homage paid to Chr'sl CHAP. IL. been otherwise. In calling the Messiah the Jerome was very angry with Helvidius fol Wise er fron ile eacst, guided by a seed of the woman, it had ever been intimated He denying it. Certainly, it cannot be proved from stat co..... lei usalens, inquiring for shio ld be born of a virgin, so as not to be the Scripture.(12) Dr. Whitby inclines to think, that, "H.n. who.as born King of the seed of any miaa. Nor was Christ to be so born, from the phraseology used, it is intimated, that, Jewe,'" 1. 2. AItrod, being alarmed larh tha C. ist silhould be bore atl only as sspfe'natutrally, but because his birth after the birth of her Erst-horn, the reason ceasBetMlien, a id cseds the wise men was to be spoTless, pure, and without stain of sin. itg, Joseph lived with her, accordino to the law thither, 3-.. The star guides tIhecc Christ would be born not of an enmpress, or queen, Exod. 21: 10. Observe, Christ was the First. to Jestcs, whom they honor and worship; and, bei.cg warned by God, tiey in outward pomp or splendor, but of a virgin; to Born; and so He might be called, thou1gh his,turn home another way, 9-12. - teach us spiritual purity, and deadness to de- mother had not any other children after bim, aoseph iso Sreeted to go, with the child osi c t y and his mother, into Egypt, t3-15. lights of sense-so to keep ourselves unspotted cordingto Scripture language. Nor was it withHerod Uit.rde-s the chldren atc and fromll the world, as to be chaste vir'ins of Christ. out a mystery that He is so called; for Ie is the rod'e death, Joseph retcurce from 2. The truth proved by this sign, that He is First-Born of every creature, that is, the Heir Agypt, with Jeo.s and Mary, and the Son of God, and Mediator between God and of all things; and He is the First-Born among goes to dwell at Nazarethl, 19 —23. man. They shall call his name Immanuel, that many brethren, that in all things He may have OWV when a Jesus is, Hie shall be Immannuel; so, He shall be call- the pre-eminence. Joseph, also, called his name was born in b Beth- ed, that is, shall be, the Load, our Righteous- Jesus, as directed. God having appointed Him lehem of Judea, in the rness. Immn'anuel signiifies God with us; a mys- to be the Savior, which was intimated in giving oefem of Jidae, meterious name, but very precious; God incearnate Him the name Jesus, we must accept of Him to days c of Herod the among us, and so reconcilable to us, at peace be our Savior, and, in concurrence with that apking,behold,there camie with us, and taking us into covenant and commu- pointment, call Him Jesus, our Savior. [Lract. Os.] a ic-.5 Ltke 2:I — 7. nion with Himself. The Jewish people had God b 5. Mic. 5:2. Luke 2:11,15. John 7:42. with them, in types and shadows, dwelling be- CHAP. II. V. I-s. It was a mark of huE, 19. Gen. 49:10. Dan. 9:24, 25. tween the cherubim; but never so as when the miliation put upon the Lord Jesus, that, thougl H'ag. 2.5 —9. Word was made fjesh-a blessed Shechinah. He was the desire of all nations, yet his Thus, a step is taken toward peace and correspondence between God and man, coming into the world was little observed the two natures uniting in the person of the Mediator-an unexceptionable Refe- and his birth obscure; herein He made Himree, a Days-man, fit to lay his hand upon them both, as partaking the nature of self of no reputation. If the Son of God must both. behold, in this, the deepest mystery, and the richest mercy, that ever was. be brought into the world, one might justly By the light of nature, we see God as a God above us; by the light of the law, expect that He should be received with all the as a God against us; but by the light of the gospel, as Immanuel, God with ceremony possible; that crowns and sceptres us, in our own nature, and (which is more) in our interest. Herein the Re- should have been immediately laid at his feet: deemer commended his love. With Christ's name, Immanuel, we may cornm- and that the mighty princes of the world shoulc pare the name given to the gospel church, (Ezek. 48: 35.) Jehovah Shammah- have been his humble servants. Such a Messi. the Lord is there; the Lord of hosts is with us. ah the Jews expected, but we see nothing of al. Nor is it improper to say, that, when He was called Jesus, the prophecy that this. He came into the world, and the world styled Him Immanuel was fulfilled; for if He had not been God with us, He knew Him not; nay He came unto his own, and "ould not have been a Savior. In the bringing of God and man together his own received Hinm not; for, having underta. r insists his salvation; and this He designed, to bring God to be with us, which ken to make satisfaction to his F'ther for the u. our great happiness, and to bring us to be with God, which is our great duty. wrong done Him in his honor by the sin of man, VI. Joseph's obedience. Being raised from sleep, by the impression of his He did it by despoiling Himself of the honors undream, he did as the angel ofthe Lord had bidden him, though it was contrary doubtedly due to an incarnate Deity; yet, as afto..is previous sentiments and intentions. He took unto him his wife without terwards, so in his birth, some rays of glory delay, and without dispute. Extraordinary direction like this we are not now darted forth amidst his greatest cebasen.ent. to expect; but God still has ways of making hknown his mind in doubtful Though there was the hiding of his power, yet cases, by hints of providence, debates of conscience, and advice of faithful He had beams coming out of his hand, (Hal). 3: frienis. By each of these, applying the general rules of the written word, we 4.) enough to condemn the world, and the Jews also should, in all, specially the most important steps and turns of our life, especially, for their stupidity. hite this of Joseph, take direction from God; and we shall find it safe and The first, who took notice of Christ aftet his comfortable to do as He bids us. birth, were the Shepherds, (Luke 2: 15.) whc VII. The accomplishment of the divine promise; (v. 25.) She brought saw and heard glorious things concerning Him, forth her first-born son. The circumstances are related more at large, Luke 2:- and published them to the amazement of all that 1, &c.. Note, What is conceived of the Holy Ghost is never abortive. What heard, v. 17, 18. After that, Simeon and Anna is of the will of the flesh, and of the will of maan, often fails. But if Christ spake of Him by the Spirit, to all who were disbe'formed in the soul, God himself has begun the good work which He will posed to heed what they said, Luke 2: 35. Now, finish; and what is conceived in grace, will, no doubt, be brought forth in one would think, these hints should have been glory, taken by the men of Judah, and Jerusalem, and Further, Joseph, though he solemnized the marriage with Mary, his espoused they should, with both arms, have embraced the wife, yet knew her not till: the birth of her son, that holy thing. Much has long looked for Messiah; but, for aught that apbeen said concernin0 the perpetual virginity of the moelhsr of our Lord; and pears, He continued nearly two years after at PRACTICAL OBSERVATIONS. V. 18-23. Let us often recollect how the Son of God enter. mean time, we have severe mortifications, these are necessary, ed this lower world, and learn to despise the distinctions of rank, as' thorns in the flesh,' to keep down our pride, which else birth, and affluence, in comparison with the real dignity which might tarnish all our endowments and services.-In dubious piety and holiness confer. A poor, obscure virgin, espoused to cases, a pious man should deliberate; and he who desires to a carpenter, was chosen to be the honored mother of Him,'by know, that he may do, the will of God, and uses proper means whom kings reign,' and before whom they are to appear in of instruction, shall not be left to fall into any fatal error.judgment! Doubtless He could have assumed our nature in an Whilst we make observations on the incarnation, in such an eximperal palace, as well as in a cottage, or rather stable. But traordinary manner, of the Son of God, let us not overlook its his dignity and honor, like his'kingdom,' were not'of this object. Men may pervert, abuse, or dislike the sacred truths of world.' Indeed,' the honor that cometh from God' is seldom God's Word; b'ut surely none can be encouraged to continue in unattended with trials. She, whom God pronounced'highly sin, by a free and gracious salvation from sin. None can have favored,' and'blessed among women,' was exposed to suspi- evidence that they are the people of Christ, who are not now cions of criminality, and indeed to infamy, and most terrible pu- saved from the dominion of their sins, and are not seeking con. nichment. Let us not expect to escape calumny and suspicion, tinually for deliverance from the remaining power and pollution even when most conscientious, or from those we most love. of them. Every time that we name the sacred name of JEsci, Keeping a clear conscience, let us leave to God the protection we should be reminded to rely on Him for this complete salva. of our characters; nor, if appearances be against us, fail to tion; that we may be delivered from guilt, and from sin, expe. keep on in the path of duty, not over anxious to vindicate our- rience daily the fulfilling of the Scriptures, and be saved in selves, but waiting till He shall justify us from undeserved re- EMMANUEL,'the Lord our righteousness,''with an everlast proaches. In due season, He will appear for us; yet if, in the ing salvation.' SCOTT. the kingdom and house of David have failed-the virgin, therefore, Joseph and Mary lived together, or whether she had more children' afnt:*t.have brought forth her son —and this son is Jesus, the Christ. terwards, it did not seem good to the Holy Ghost to gratify men's foolish Thus IMioses, Isaiah and Matthew concur; and facts the most unequivo- curiosity. They who have contendect for, and those whuc have denied tat hIave confirmed th, whole. Behold the wisdom and providence of Mary's perpetual virginity, have alike indulged in uncertain and useless d eati!' Dr. A. CLARKE. conjectures..It is true, that some of.the zealous champions for the af Verses 24, 25. firmative intended the support oftheir antichristian worship of tho vi'(12) This heavenly vision fully satisfying the mind of Joseph, gin Mary, and antichristian admiration of virginity and ce.libary ~ t. ha rendered impiicit obedience, and delayed not to.ake Mary home to we want no additional proof that God alone ought to be worshipped, ansa hiri as his wife,-Aa to the ternas on which, after the birth of her Son, that' marriage is honorable in all, and the bed suiefile'a. ih"'.,, F61 ' M. 4001 MATTHEW, IT. Early horr age paid'o Christ wise men d from'the Bethlehem, unknown till these wise men came. guage, and in the way they were Lest acquaint east to Jerusalem, Note, Nothing wiii awaken those that are resolv- ed with. Some think that the very iilat, which o'2 8avin' ^ Nhere' ed to bdregardless. Oh the amazing stupidity the shepherds saw the night after Christ was e Siayin, Wr. nere of these Jews! And no less that of many pro- born, was the same, which to the wise men, who he that is'; born King fessing Christians. Observe, lived at such a distance, appeared as a star; of the Jews? for we 1. This inquiry was made in the days of which we cannot easily admit, because the stai have seen'his star in Herod the King. This Herod was an Edomnite, they had seen in the east, they saw some time the east, andl are come made kIing of Judea by Augustus and Antony, after, leading- them to the house where Chrisl to g worship himl. then rulers of Rome, a man made p of falsehood lay, as a candle set up on purpose. The idola. rsiand cruelty, yet complimented with the title of ters, especially the eastern nations, worshipped 3 ~[ When Herod the Herod the Great. Christ was born in the 35th the stars as the host qfheaven, whence the plaring had heard these year of' his reign. () The sceptre was now depart- nets have the names of their idol gods. We read thlin s, Ihe was trou- e:.from.Judah, and the lawgiver from between of a particular star they had in vene.'ation, Amos bledand all Jerusalem his feet; and therefore now was the time for: 26. Thus the stars, that had been misused, it.eh, arnd au Je mble m gShiloh to come, and to Him7- shall the gathering came to be put to the right use, to lead men to with him. of the people be, witness the wise men. Gen. Christ; the gods of the heathen became his set4 And when he had 49: o10. vants. Some think this star put them. in mind gat.thered all' the chief 2. Who were these wise men, here called of Balaam's prophecy, that a star should come pri,:sts ainid scrihes of Magi? Some take the name in a good sense; out of Jacob, pointing to a sceptre that shall rise the Magi among the Persians were their philoso- outqf Israel; see Numb. 24: 17. Balaam came ihe people toeth ner, phers and priests; nor would they admit any from the mountains of'the east, and was one of he demancled of them one for their king, who had not first been enroll- their wise men. Others impute their inquiry to where Christ should be ed anmong, the Mag-i. Others think they dealt the general expectation, in the east, of some L.rn. in unlawful arts. The word is used of Simon, great prince to appear. Tacitus takes notice of the sorcerer, Acts 8 9, 11. and of Elymas, the it, 1. 5. of his history.'Mifany had the belief, d l)iigs h:1E0. 1 Ps.72: 912. sorcerer, Acts 13: 6.; nor does the Scripture use that the ancient writings of the priests predicte ~:5. P s.'26. Is. 9:6, 7. 32:1, 2. it in aiiy other sense; thus it was an early in- ed, that about that time an eastern power would )r. 23:59.'. 1,, k 2:11. stance and presage of Christ's victory over the prevail, and that persons proceeding from Judea 19:39. 23:1, 38 i. John 1:,59. 12:13. p or, 18:37. 19:12 —15, 19. devil, when those who had been his devotees be- would obtain dominion.' Suetonius also, in his 7 Num. 24:17 s. 80:3. Luke 1:78, came the adorers of Jesus; so soon were the tro- life of Vespasian, speaks of it; so that this exg i0,li. P 5:1.i John 9:3S. 20:28. piies of his victory over the powers of darkness traordinary phenomenon was construed as poiat. Heb. 1:6 erected. ell, watevero that king; and we may suppose that a h S:29. 23:37. I Ki.ns 13:17, 1s. Job, erected. Well, w hatever sort of wise men they ing th 11:47,48. Actsi 4:2,27 —27. 5:2 —1. were before, now they began to be wise men in- divine impression enabled them to interpret this 16:20.21. I17i6.7. deed. star as a signal pointing to Christ.(3) t 21:15,23. 26;:3,47. 7:1. 1 Chr. 24: 4, &c. 2 Chr. 36:14. Ezra 105. This we are sure of, that they were gentiles. 4. They came from the east to Jerusalem. Nebl. 12:7. John 7:32. 18:3. The Jews regarded not Christ, but these gentiles Whither should they come to inquire for the k7:25. 3:52. 2 Ch o. 3:. 7: i'im out. Note, are n o these I h 6,11,12. Joer. 8: Marlo 831. iLke inquired Him out. Note, Often those who are King of the Jews, but to Jerusalem, the mother20:19 23:10. John 8;:3 Acts 4:5. nearest to the means are farthest from the end, city, whither the tribes go ip, the tribes of the 6:12. 23:9. see c. 8: 11, 12. The respect paid to Christ by Lord? They might have said,' We shall hear these gentiles was a happy presage and speci- of this prince shortly in our own country, and it Kmen of what would follow, when those who were afar i'sheould be made igh will be time enough then to pay our homage to by'hrist. They were scholars; they dealt in curious arts; good scholars Him.' But so impatient weie tmey, mnat they KJ;Ad,be good Christians, and then they complete their learning when they took a long journey to inqi -ie after I-im. Note, li-i Christ. They were men of the east, who were noted for their sooth- Those wlho truly desire to find Christ, will no! saying. Isa. 2: 6. Arabia is called the land of the east, (Gen. 25: 6.) and regard perils in seeking Him. Then shall ui the Arabians are called men of the east, Judg. 6: 3. Thle presents they broughlt know, if we.follow on to know the Lord. Thlen are the products of their own land; the Arabians had done homage to David question is, Where is He that is borni IKing, f tha and Solomon as types of Christ. Jethro and Job were of that country.(2) Jews? They do not ask, whether there was 3. As they were in their country in the east, they saw an extraordinary such an one born, they are sure ot that, but, star, such as they liad not seen before, which they took to be an indication of Where is He born? Note, Those who know an extraordinary person born in Judea, over which land this star was seen to something of Christ, cannot but covet to know hover, in the nature of a comet. or meteor rather, in the lower regions of the more of Him. They call Christ the Kiong of the air. Note, Extraordinary appearances of God in the creatures, should put us Jews, for so the Messiah was expected to be upon inquiring after his mind and will therein. Christ foretold si gns in the and He is protector and ruler of all the spirituaf heavens. The birth of Christ was notified to the Jewish shepherds by an an- Israel, He is born a kingg. To this question they gel, to the gentile philosophers by a star; to whom God spake in their own lan- expected a ready answer, and to find all JerusaNOTES. Verses 1, 2. respected among the eastern nations, and had the pre-eminence in (1) Herod, an Edomite by descent, yet proselvted to the Jewish reli- politics and natural philosophy, as well as religion, "lhaving." as gion, was king of Judea by means of the Romans, and after much Bp. Porteus observes, "juster sentiments of God and his worship. war and bloodlshe(t. Though long prosperous, horrible cruelties tarnish- than any of the ancient heathens, and fittest of them all to have the ed his whole administration. With many others, he had put to death first knowledge of the Son of God, and of salvation by Him imparted Marlamne, his wife. and two of his own sons, and, though old, was full to them." But probably these were of the class mentioned by Daniel of ambition and jealousy, and prompt to acts of tyranny and cruelty, as the prophet, as magicians, astrologers, Chaldeans and soothsayers, who ever, at the time when these wise men came to inquire about the birth had nearly the same character as the Persian magi; and were held in of Christ. SCOTT. Several of this name being menltsned in the New great esteem by the old monarchs of Babylon, being consulted by them Testament. a genealogical notice of them may be useful. Herod, im- in all cases of difficulty. The prophet was, indeed, appointed their masproperly called the Great, son of Antipater, an Idumean, married ten ter, Dan. 5: 11, 12. This order of men retained their influence in the wives, of whom Doris was mother of Antipater, his eldest son, executed, east to the time of our Savior; tliough it is probable they d'd not come, by his o.'er, five days before his own death. Mariamnne, daughter of on the occasion of his birth, from Persia., but fi'om some neighboring Hircanus, the last of the Asmonean race, was his second wife. and part of Syria, Arabia, or Mesopotamia. They were particularly famous mother o:' Alexander and Aristobulus —all three executed by Herod. for their skill in astronomy, and had kept a regular account of the most The last, however, left two sons and a daughter; Agrippa, the eldest, remarkable phenomena of the celestial bodies for some centuries before called He rod, who put James, the Apostle, to death, and imprisoned Pe- the reign of Alexander the Great.' HEWLETT. Doubtless, tlie spinter, Acts 12. whose son Agrippa, tetrarch of Galilee, sat with Felix, ion prevailing at that time in the east, that in Judea an extraord nary (husband of Drusilla. the elsder Agrippa's daughter,) and his other sister person would arise, who should have dominion over the nations, orig, Berenice, when Paul pleaded, Acts 26. Herod, second son of Aristobu- nated from a partial acquaintance with the writings of the ancient pr(u lus, was b in' of Chalcis, and had a son, Aristobulus, to whom Nero gave phets, arid from Jews dispersed in great numbers in all these countriesa Armenia.h' less, and who married Salome, the dancer, mentioned-by Such an event was expected by these' wise nien,' or sages, who looked Mark, ch 6: 22. daughter of Herodias. This Herodias was the third for intimations of its taking place; and it is probable they were divinely child and only daulihter of Aristobullus, married her uncle Philip, and apprised of its speedy approach. and shewn something of the Redeemr then his tirother Antipas, while Philip yet lived, and procured the death er's real glory, and the nature of his kingdom. Many think they came of John the Baptist, who had reproved this incestuous marriage. MIa.tt. out of Arabia; and from the opinion that the prophecy of David wag 14: 3. Mark 6: 17. Luke 3: 19. By another Mtariamne, his third wife, fiulfilled by them, (Ps. 72: 9, 10, 15.) the popish legend that they were Herod hat HIerod-Philip, (first husband of Herodias,) and Salome. By three kings seems to have arisen. [This representation, however, is his fourth wifs e he had Archelaus, mentioned in v. 22. who reigned, with countenanced by a name so respectable as that of Bp. Porteius, Leed 1I. she title -of Tetrarch, nine years. and Philip, who was the first husband on Matt.]. Remote regions of Arabia extended far south of Judea; amid efthe dancer, Salome. above. Herod's fifth wife was mother of Herod- the queen of Sheba, called'the queen of the south,' (12: 42.) is suppo-. Antipa), who married Herodias,'his brother Philip's wife,' was the ed to have come thence. (Note, 1 Kings, 10: 1, 2.) ScoTT. prince to whom Pilate sent our Lord, Lulte 13' 31. 32. and died in exile, (3) An extraordinary luminous appearance in the heavens, which according to Josephus, with his infamous wife The elucidation of the they noticed, and gathered from it, instructed, doubtless, of God, per sacred history does not require a fuirther acquaintance with this family. haps in a supernatural dream, that One was born to be' the King of the JosEPHrUS, CALMET, Dr. A. CLAare. Jtei's,' induced them to take a long and expensive journey, to p'yt (2) These mise snn, or Magi. are by many supposed to have their homage. Probably they supposed the inhabitants of Jerusaleis elonged to the celebrated priesthood of Persia, which was much well acquainted with the event, and came thither, inquiring opemuy, ansJ I7' A. M. 4('01. MATTHEW, II. Early homage paid to C'hrz 5 And they said unto lem worshipping at the feet of this new King; them the place, according to the Scriptures, whera him, mlln Bethlehem of,ut no man can give them any information. Christ should be born. Many a good question Judea for thus it is Note, There is more gross ignorance in the is put with an ill design; so was this bhy Herod. world, and in the church too, than we are aware The priests and scribes need no long time to written by the prophet, of. Many that we think should direct us to give an answer, but agree that the Messiah must 6 And "thou Bethle- Christ, are themselves strangers to Him. They be born in Bethlehem, the city qf Darid, here. hem, in the land of Ju- ask, as the spouse of the daughters of Jerusalem, called Bethlehem of Judea, to distinguish it da, art not the least,Saw ye himn, whom my soul loveth? But they from another city in the land ofZebulon. Josh. among the princes of are never the wiser. However, lie the spose, 15. Bethlehem signifies the house of bread; 1nmi they pursue the inquiry, W/here is He that is born fit place for Him to be born in, who is the true Juda, for out of thee King of the Jews? Are they asked,'Why do MIlauina, the bread which came down f. om heaven, shall come 0 a Gover- ye make this inquiry?' It is because they have givenf/or the life of the wcorld. The proof they Tor, that shall * rule seen his star in the east. Are they asked,''What produce is taken from Micah 5: 2. where it is mry people Israel. business have ye with Him? What have the foretold, that though Bethlehem be little among 7 h e^ p ^ men of the east to do with the King of the Jets?' tse thousands of Judah, (so it is in Micah,) no 7 Then Herod, p when They have their answer ready, WVe are come to very populous place, yet it shall be found not/he he had privily called worship Him. They conclude that He will be least amongf the princes oqfJudah; (so it is here;} the wise men, inquired at length their Kingf, and therefore they will be- (5) for Bethlehem's honor was not, as that of of them diligently what times ingratiate themselves with Him and with other cities, the multitude of people, but the mag. irne the star a ppeared. those about Him. Note, Those in whose hearts nificence of the princes it produced. Though, on ti AnetIhestr appeared. the day-star is risen, to give them any know- some accounts, Bethlehem was little, yet herein 8 And lie sent them ledge of Christ, must worship Him. Have we it had pre-eminence over all the cities of Israel, to Bethlehem, and said, seen Christ's star? Let us study to give Him that the Lord shall count, when h.e writeth. up the q Go, and search dili- honor. people, that this Mcan, even the Man Jesus Christ, gently for the young 5" News of this inquiry at last came to court. was born there, Ps. 87: 6. Out qf thee shall come ehild; and, when ye And when Herod heard it, he was troubled, v. 3. a Governor, the Kin - of the Jeaws. Note, Christ He could not be a stranger to the prophecies will be a Savior to those only who will be wilhave found him, bring conceriiing the Messiah and his kingdom, and ling to take Himn for their Governor. Bethlehem mGe. 35-19s. Josh. 19-5 Rl. i, the times fixed for his appearing by Daniel's was the city qf David, and David the glory of 19. 2:4. 4:11. i Sam.. 16:1. weeks; but having himself reigned long and Bethlehem; there, then, must David's Son and ni. Mic.5:2. Johl 7:42. successfully, he began to hope that those pro- Successor be born. Of the famous well at Betho29:18. Gen. 49:10. Nuni. 24.19. e Chr. 5:2.. P:. i:5-. 1s1.p. mises would fail, and that his kingdom should be lehem, by the gate, David longed to drink; (2 1:22. C ol i5.: Rev. R7.. 11:15. perpetuated, in spite of them. What a damp Sam. 23: 15.) in Christ we have not only bread Jer.: —. 6. Ez. 3:23 —25. 37:2 therefore must it shed on him to hear of this enough/ and to spare, but may take of the water -26. king's birth, now, when the time fixed for his of life freely. Observe here, how Jews and 26:3-E. 109i055'2i Si 4'l 83' appearing had come. Note, Carnal hearts dread gentiles compare notes about Jesus Christ. The Pa. 10:9,10. 55:21. 64:4 —6. 83:3,4. apeal. la. 7:5 —. Ez. 38:;10,11ii. Rev. 12:1 nothing so much as the fulfilling of the Scrip- gentiles know the time by a star; the Jews knew l'n / 3-22f23~. 2 Sm. 17i-14 i4 tures. But thoughI Herod, an Edomite, was the place by the Scriptures; and so they are caKings 19:2. Job 5:12,13. Ps. 33:10, troubled, one would have thought Jerusalem pable of informing one another. Note, It would i1. Prov. 21:30. Lam. 3:37.'Cor. should reJoice to hear that her king comes; yet, contribute much to the increase of ken xledge. 3:i9,20. it seems, all Jerusalem, except the few that wait- did we thus mutually communicate what we ed for the consolation of Israel. were troubled with Herod, apprehensive of I know. Men grow rich by bartering; so, if we inow not what ill consequences; that it wouldinvolve them in war, or restrain have knowledge to communicate to others, they Iheir lusts. They, for their part, desired no king but Herod; no, not the Mes- will communicate to us; thus many shall disagh himself. Note, The slavery of sin is foolishly preferred by many to the course, shall run to and fro, and knowledge glorious liberty of the children of God, only because they apprehend difficul- shall be increased. ties from the necessary revolution in the government of the soul. Herod and 7. Herod was now old; had reigned thirtyLthe Jews were thus troubled, apprehending that the kingdom of the 1MIessiah five years; this King was but lately born, and would clash with the secu'ar powers; whereas the star that proclaimed Him not likely soon to commence any important deKing, plainly intimated that his kingdom was heavenly. Note, The reason sign; yet Herod is jealous of Him. Kings canwhy the kings and people of the earth oppose the kingdom of Christ, is, be- not endure to think of successors, much less of cause they do not know it.(4) rivals; and therefore nothing less than the blood 6. No one pretends to tell where the King of the Jews is, but Herod in- of this infant King will satisfy him. He will ouires where it was expected He should be born. The persons he consults not reflect, that, if the child be indeed the Mesare. the chief priests, teachers by office, and the scribes, who made it their siah, in opposing Him, he would, be found fight. business to study the law; their lips must keep knowledge, but then the peo- ing aagainst God, than which nothing is more pie must inquire the law at their mouth, Mal. 2: 7. It was generally known vain, or dangerous. Passion has mastered his that Christ should be born at Bethlehem; (John 7: 42.) but Herod would have reason and conscience. Now, see how cun. counsel's coinion upon it, and applies to the proper persons; and, to be better ningly he laid his project. He privily called the satisfied, has them all together-the chief priests and scribes, and demands of wise men, not openly owning his fears; it would declaring both what they had seen, and why they had come. It was an least,' &c. Some, [as Surenhusius, in his elaborate examination of the early intimation of the calling of the gentiles into the ~~hurch of Christ, two passages,] propose reading the clause in Micah interrogatively, even when the Jews would neglect Him, and be relected by Him.'Art thou little among the thousands of Judah V?' It is, however, plain'Christ,' says Beza,'a poor child, laid in a crib, and neglected by his that the sense, rather than the exact words of the Old Testament propheown people, has, notwithstanding, a noble witness of his divinity from cies, is quoted in many parts of the New Testament; and that though heaven, and of his kingly estate from strangers.' It is plain these wise these quotations are often taken from the Septuagint. yet that is not unimen did not arrive at Bethlehem till after the presentation of Christ at forimly nor exactly adhered to:'Andt thou, Bethlehem, the house of the temple, (Notes, 9-12. Luke 2: 36- 39.) and likely that Joseph'Ephratha, art one of the least to be among the thousands of Judah; and Mary purposed settling at Bethlehem, and had procured a residence' out of thee shall one come forth to me, to be for a ruler of Israel.' Sep.. there. SCOTT.'Though thou be a small town, yet thou shalt be famous and noble, Verses 3-6.'through the birth of the Messiah, who shall be born in thee.' SCOTT (4) As a suspicious tyrant, Herod no sooner heard of'the kingof the Both by ancient and later Jews this prophecy (6.) is owned as pointing.ews,* than the dread of'a rival haunted him. He neither under- out the Messiah's birthplace. ~ Bethlehem Ephratah was'in the land stood the spiritual nature of the Messiah's kingdom, nor considered that, of Judah,' as appears from Micah's prophecy, from Ruth 1: 2. and tho being now old, a new-born infant was not likely to give him disquietude, Septuagint version of Josh. 15: 60. and so described by Matthew, partly ani was therefore greatly troubled. The citizens of Jerusalem also, not to distinguish it from another Bethlehem in the land of Zebulin. Josh. having formed a [,roper judgment of blessings to be expected from the 19: 15. and partly because its other name, Ephratah, being now disusecd Messiah, were in consternation. They had witnessed so many of He- was not familiar to Herod. GILL. od's cru:slties, whenrever a competitor was suspected, that they seem to (5) What Micah calls thousands, Matthew calls pri';ces; the have dreaded new scenes of confuision and bloodshed; and thus were Israelites being'divided into thousands, and each thousand having its troubled at that event, which should have given them joy. Herod, how- prince. [Thus, in England, as lHaammoeld remarks, the hundreds ever, by a strange mixture of regard for the word of God, and con- contained originally so many families, anid retain the name, in re. tempt of it, supposing that ancient prophecies were about to be fulfilled, ference to the first distribution.] Micah speaks of a Ruler in Israel, yet hoping to defeat them, frained his plan for the purpose. First. lie Matthew of a Governor that shall rule or feed niy people Israel. convened the priests and scribes,' or the heads of the twenty-four cours- [See Rev. 19: 15. in Gr. since, as Beza observes,'Kings are fitly called es, witli the higah priest as their stated superior. and the professed inter- feeders and shepherds of the people.' Hence says Scott, He shall rule, preters of the law. to know assuredly from them at what place the pro- as a shepherd does his flock, who, in feedet~g,.rules. and in ruling, mised Messiah was to be born. Usingv this information to direct the wise feeds.1 It should also be noticed, that the evangelist is giving the vet men where to find Him. he might by their means discover and cut Him sion of the chief priests and scribes. GLL. off; rendering abortive, by one blow, God's purposes and prophecies, Verses 7, 8. from the bes' inning! To Herod's question they returned a proper an- (6) The sagres were called to an interview by Herod pritil; lest the ewer, refe:rring, in confirmation of it, to a prophecy already considered. Jews themselves should ascertain the timne of the BMiesiat;'s birth, of'Note, Micah 5: 2.) That prophecy differs in the quotation from our understand the tyrant's plot, or give these travelers be;etr iformatioLr Tersorm of ihe prophet, especially as it is here said,'Thou art not the he wished also not to appear too solicitous respecting t:'.i object, nB's] A. M. 4001. MATTHEW, ILo Early homage paid Lo Christ me word again, r that be his disgrace to let the wise men know them, If we go as far as we can in our duty, God wdi I may come and wor- and dangerous to let the people know. (6) Sin- enable us to do that which we of ourselves coula 8hip him also. ners are often tormented with secret fears. not do. Up, and be doing, and the Lord wiU hiPractiel O servations. ] Herod learIn of the wise men when the star ap- be with thee. The law aids the active, not the peared, that he might act accordingly; then idle. The star had long left them, yet now re. 9 When they had employs them to inquire further, and bring him turned. They who follow God in the dark. heard the kin, they an account. All this might look suspicious, if shall find that light is saown for them. Israel departed: and, lo, s the he had not covered it with a shnw of religion- was led by a pillar of fire to the promised larnd, star which they saw in that I may come arnd sworship HMi'm also. bNote, the wise men by a star to thle promised Seed, the east, ent befoe. The greatest wickedness often conceals itself who is himself the bright and morn'sramg Star. le easL, weit c e under a mask of piety. Absalom cloaks his Rev. 22: 16. God would rather crgrrate a neew them, till it came and rebellious project with a vow. But see how thing, than desert those who failthilly seelt stood over where the strangely Herod was infatuated, in trusting it Him. This star was the token of God's preyoung child waso with the wise men, and not choosing managers sence with them; for He is ILig'ht and goes beW ) Vhen they saw that would be faithful to him. It was but seven fore his people as their guide. Note) If we by the star,..they rejiced rmiles from Jerusalem; how easily might he faith eye God in all our ways, we may see ourtihe star, I they rejoiced have sent spies to watch the wise men, and de- selves under his conduct; lHe g es with his with exceeding great stroy the Child they worshipped. But God can eye, (Ps. 32: 8.) and saith to them, This is the joy. hide from the enemies of the church those me- way, walk in it. There is a day-star that arises 11 And when they thods by which they might easily destroy it; in their hearts, 2 Pet. 1: 19. Wren they saw w~ere come -into thle "when He intends to lead princes away spoiled, the star, v. 10. they rejoiced with exceedingr great \ his way is, to makce the judges fools. Joy. Now they saw that they had not undertahouse, they saw the v. 9-12. We have here the wise men's ken this long journey in vain. Wzhe the desire 6 26:48,49. 2 Sam. 15:7 —12. 2 Kins humble attendance upon Christ, and the honors comes, it is a tree of lilf. Now they knew that 1os,:S,19. Jnra 4:1,2. Ps. 2:2,3. they paid Him. From Jerusalem they went to God was with them; and the tokens of his 5 —s-7. Luko. e2. J'r. Si: Bethlehem, resolving to seek till they find; but presence cannot but fill with joy unspeakable 2Ps. 5:12. Prov. 2r1 —. 8:17. it is strange that not one person of the court, those souls that know how to value them. Now 2 Pet. 3:i3. 5. 71. t i church, or city, should accompany them, if not they could laugh at those in Jerusalem, who, 2:10,11,20. Acts 13:46-48. Rio. in conscience, yet in civility tothem, or in curi- probably, had laughed at them, as coming on a "15: 62-13. osity to see the new-born Prince. As the queen fool's errand. The watchmen can give the Luke 2:1i,26-32,38. of tihe south, so the wise men qf the east, will spouse no tidings of her beloved; yet ii is but a rise up in judgrment with that ~generation, and with this too, and will condemn little she passes from them, and finds him, them; for they ca'me from a far country to worship Christ, while the Jews, Cant. 3: 3,4. We cannot expect too little from his kinsmen, would not go to the next town to bid Him welcome. It might man, nor too much fiom God. How transporthave been a discouragement to these wise men, to find Him, whom they sought, ed with joy these wise men were, on seeing the thus neglected at home. Are we come so far to honor the King of the Jews, star, none know so well as those, who after a and do the Jews themselves so slight Him and us? Yet they persist in long, melancholy night of temptation and desertheir resolution. Note, We must continue to attend upon Christ, though we tion, under the power of a spirit of bondag'e, at he alone. Whatever others do, we must serve the Lord; if they will not go length receive the spirit of adoption, witnessing to heaven with us, yet we must not go to hell with them. with their spirits, that they are the children of 1. Now, observe, by the first appearance of the star, v. 9, 10. it was inti- God. T'his is light out of darkness, and life mated where they miglit inquire for this King; then it disappeared, and. they from the dead. Now they might hope to see were left to take the usual methods for such an inquiry. Extraordinary helps the Lord's Christ speedily, the Sun of'righteousare not to be expected where ordinary are to be had. Well, they were upon ness; for they see the thenornivng star. Note. We their journey to Bethlehem, but that is a considerable town, where shall should be glad of every thing which w-i: direct they find Him? Here they were at their wit's end, but not at their faith's us to Christ. This star was sent to conduct end; they believed that God. who had brought them there, would not leave the wise men into the presence-chamber of the them; and lo, the star, whic/ they saw in the east, went before them. (7) Note, King; by this master of ceremonies they were PRACTICAL OBSERVATIONS. V. 1-8. It is often found, that they who live distant from knowledge of Christ and his salvation!-The Scripture must means of grace, are led to use double diligence; and thus first be fulfilled; and they who are acquainted with the Bible, and get acquainted with Christ and his salvation.-But neither natu- believe its testimony, are likely to find the rig'ht way, and point ral science, abstruse speculations, nor curious arts, avail in this it out to others: and all who are related to Christ, and submit to great concern. The Sacred Scripture must be searched, with Him as the Governor and Shepherd of Israel, will be numbered attentive diligence, obedient faith, and fervent prayer. This is with' the princes of his people,' however little in other respects.'a light shining in a dark place:' and they who follow its holy But let us beware of a dead faith. Facts prove, that a man direction will spare no labor or expense in inquiring after Jesus, may have a prevailing persuasion of nmany truths, and yet hate our Prince and Savior; they will render Him honor and submis- them violently, because they interfere with his ambition, insion, will devote their talents to his service, and not be reluctant terests, or sinful indulgence. Such belief produces uneasiness, to avow their expectations from Him and obligations to Him. and strengthens his resolution of opposing the cause of God: But, alas! should eastern sages, or strangers from distant na- and so great is humnan inconsistency, that a iman may delibetions, come to many of those cities where Christianity is now rately form projects to defeat those purposes, which he cannot professed, purposely to inquire after Christ and his'religion; but perceive are from God; and may vainly hope for success in how much would they be surprised at the ignorance and inatten- his impious, infatuated attempts!'Indeed'this is the enmity, tion of those, who have the best opportunities of instruction, malignity and misery of Satan from age to age. But' He who respecting the truths and duties of their holy profession! Such' sitteth in heaven will laugh' at these puny enemies; yea,' the inquirers would not indeed excite consternation in either rulers'LORn will have them in derision: yet will He speak to them or people: but would probably occasion astonishment, and in- 6 in his wrath. and vex them in his sore displeasure.' He can cur the derision of those, who never acquainted themselves infatuate or crush them when He sees rgood; but they often fio with Him, whose disciples they profess to be. In few places a time impose on the unsuspecting sim1licity of pious men, and, would rulers and teachers assemble, to consider and answer by pretending to join them in honoring Christ, draw them in their inquiries: and were this done, it would perhaps arise ra- to forward their base designs. SCOTT. thler from profane policy, than a cordial desire to promote the allow the report of it to spread abroad, that his design might the more'hardly have been carried into Egypt, without passing throegh Herod's easily be effected. VALPY, KUINOEL.'dominions.' Doddr.] and that they fled thence into Egypt. SCOTT. Verses 9-12. (8) ['Perhaps they expected this great Prince would have been (7) [The town being built on the ridge of a hill overlooking a valley'born in the family of Herod; at least it must have surprised them that extends to the Dead sea, any phenomenon elevated over it must be' to find Him accommodated only like a carpenter's child; but, wiseseen afar. Ed. of Calmnet.] What appeared, however, was no star,'ly considering that such miraculous honors as the star gave Him, were planet, or comet, properly so called; but a luminous meteor in our at-'far beyond any external circumstance, they paid Him their homage mosphere, which at a distance looked like a star, [' Now any appear-:as readily as if they had found Him in the richest palace. An amiable' ane of a body oflirht in the air is called by Greek and Latin authors a'example of that humble, ingenuous temper, which fits a man for the'star, though it be only a meteor. that is, a transient accidental luminous'reception of the gospel.' Doddr.] Opening their treasures, they privapor. neither of considera.rble height, nor long continuance; in which sented Him the choicest productions of their country, brought with them'sense also the Scripture speaks of stars falling from heaven. Matt. 24: for the purpose. The fathers have generally supposed thiat, by these'29. Mairk 13: 25. And such was that which the wise men saw,'- gifts, they acknowledged the deity and royalty of Christ. We may, fBp. Port(us.] antd which \vas formed by God for the purpose; as the however, conclude, that God, who directed and prospered their journey, cloudy pillar pointed out tihe spot, where Israel was to encamp in the gave them also some knowledge relating to the person and offices of this wilderness. It is evident that Josephs amnd Mary resided at this time in new-born King; that their worship was of the same nature with that of Bethlehemn, [ because if Christ had been now at Nazareth, He could other believers in every age; and that their abundarit joy arose from N. O. toe. 2' 19 A M. 4001 MATTHEW, II. Early lomage paid to C4rist. young child with Mary introduced. Now God fulfils his promise of V. 13-15. We have hereChrist's flight inhis mlother, and fell meeting those who are disposed to rejoice, and to Egypt, to avoid the cruelty of Herod, which fdown an^'-^,"d'-\sorshppe work rs ighteousness, (Isa. 64:. 5.) and they fulfil was the effect of the wise men's inquiry; for, doimwn and worshipped his precept, Let the hearts of those rejoice who hefore that, his obscurity wa~ lie protection. him: and when they seek the Lord, Ps. 105: 3. Note, God is some- Little respect, compared wvith what should have had opened. their trea- times disposed to favor young converts with been, was paid to Christ in his infancy; yet sures, Y they * present- very encouraging tokens of his love, in reference even that, instead of honoring, did but expose ed unto him gifts, gold, to the difficulties they meet at their first setting Him. Now observe, 8 and f"ankinnseand I'out in the ways of God. Further, 1. Joseph knew neither the danger of the and frankincensel,ancd 2. We may well imagine their expectations Child, nor how to escape it, but God, 11y an an. myrrh. were raised to find this royal Babe, v. I 1. though gel, tells him -in a dream, as He didl efore, ch. i 12 And being a warn- slighted by the nation, yet honorably attended 1: 20. Joseph, before his alliance, had not been f'ed of God in a dream, at 0ome; and what was their disappointment, wont to cnverse with angels as now. Note, haft t~hey shouldl not, when they found a cottage was his palace, and Those, who are spiritually related to Christ, erod ^ T his poor mother all the retinue He had! Isthis have that communion with' heaven, to which return to t-erod,' they the Savior of the world? Is this the King of they were before strangers. Joseph is here told departed into their own the Jews, nay and the Prince of the kings q/ their danger. Herod will seek the young- Child country another way. the earth? Y es, this is He, who, thoug'h He to destroy Him. Note, God knows all tmie cruel 13 ~ A-tnd when they was rich, yet, for our sakes, became thus poor. purposes of the enemies of his church. Iknowf Were departed, behold, However, these wise men were so wise as to thy rage against lie, says God to Sennacherib see through this veil, and in this despised Babe Isa. 37: 28. How early was the blessed Lord the anygel of the Lord to discern the glory as of the O(nly-begotten of Jesus involved in trouble! UJsually, even those appeareth to Joseph the Father.(s ) They did not think themselves whose riper years are attended with toils, have baffled; but, as having found the King they a quiet infancy; but the life of Jesus and his Jois 5:22.2.n. Acts 10:2,2. Rev. sought, they presented themselves first to Him, sufferings began together. He was born a san 19:10, 22:s~ -10. and then their gifts. They fell down and wor- striven with, as Jeremiah was, Jer. 15: 10. Both Gen. 43:1i. I S7m. 10:27. 1 Kisgs shipped Hlinm, We do not read that they so ho- Christ, the head, and the church, his body, agree 10:2.10. Ps. 72:10,15. Is. 60:6. Or,'qfet-cd. nored Herod, th,.' he was in the height of in saying, Mllany a time have tihci afflicted me aEx. ~30:23,t. Lev.'2:1,. 2:'61 royal grandeur; -.,t to this Babe they gave this.from ny youth up. Pharaoh's cruelty fastens Num. 7:14,86. Ps. 45a. Mal.,:. ton'Poosl fasten Rev-..:5. c:s.'.g. honor, not only as to a king, but as to a God. upon the Hebrews' children, and the great red P 22. 1:20. 27:19. Gen.. 20:067. 31: Note, All that'have found Christ ad.ore Him and dragon stands ready to devour the,an child so 24. Job 33:15-17. Dan. 2:19. Ex. 1:17. Acts 4:19. 5:29. 1 Cor. submit themselves to Him. He is thy Lord, an.d soon as it should be bnam., Rev. 12: 4. 3:19. orship thou Himn. It will be the wisdom of Take the young Child, and fee into Egypt. 11. eb1:20. 1Act4 12: the wisest, and by this it will appear that they Thus early must Christ give an example to his know Christ, themselves, and their true interests, own rule, When they persecute you in. one city if they be the faithful worshippers of the Lord Jesus. In the east, when they fee into another, ch. 10: 23. He that came to did homage to their kings, they made them presents. (9) Thus the sublection die for us, when his hour was not yet come, fled of the kings of Sheba to Christ is spoken of, Ps. 72: 10. They shall bring- for his own safety. Self-preservation, being a presents and offer gifts. Isa. 60: 6. Note, With ourselves, we must give part of the law of nature, is eminently a part of tip all that we I'Lave to Jesus Christ; and if we be sincere in the surrender of the law of God. But why jfee inao Efgypt? ourselves to Him, we shall be willing to part with what is dearest to us and Egypt was infamous for idolatry, tyranny, and most valuable to Him; nor are our gifts accepted, unless we first present our- enmity to the people of God, to' whom it had selves to Him as living' sacrifices. God had respect to Abel, and then to his been a house of bondage, and particularly cruel offering. Their gifts were g'old, frankincense, and mnyrrh, money, and to the infants of Israel. In Eg'ypt, as mrsuch as money's worth. Providence sent this to Joseph and Mary for relief in their in Ramah, Rachel had been wceeping for her resent poor condition. These were the products of their own country; what children; yet that is appointed a place of refuge N~od favors us with, we must honor Him with. to the holy child Jesus. Note, God can mate 3. Herod appointed them to inform him of their discoveries; and, it is the worst of places serve the best of purposes. probable, they would have done so, if not countermanded, not suspecting For the earth is his, and He makes what use of their thus being made tools in a wicked design. Those who are honest them- it He pleases; sometimes the earth helps the selves, easily believe that others are too, and cannot think the world so bad as woman, Rev. 12: 16. God, who made Moab a it really is; but the Lord knows how to deliver the godly out of temptation. refuge to his outcasts, makes Egypt such bor It does not appear that they promised to return to Herod, and if they had, it his Son.(i~) must have been with the usual proviso, If God permit; God did not permit Joseph and Mary might be tempted to think, them, and prevented the mischief Herod designed to the child Jesus, and the' if this Child be the Son of God, has IHe no other trouble in which it would have involved the wise men. They were warned way to secure Himself from a man that is a of God, by an oracular intimation. Some think it implied that they asked worm, than by such a mean retreat? Cannot counsel of God, and that this was the answer. Note, Those, who act cau- He summon legions of angels as his life guard, tiously, and are afraid of sin, if they ask direction of God, may expect to be or cherubim with flaminig swords to keep this led in the right way. They were carned not to return to Herod, or to Jeru- tree oflife? Can He not strike Herod dead, or salem: these were unworthy to hear concerning Christ, whom they might wither the hand that is stretched out aaianst have seen with their own eyes, and would not. They departed to their own Him, and so save us the trouble of this remnove? country by anoth.er sway, to bring the tidings to their countrymen. It is They had been lately told, that I[e shold;i be the strange we hear no more of them, and that they or theirs did not return to glory of his people Israel; and is the land of attend Him in the temple, whom they had worshipped in the cradle. How- Israel so soon too hot for Himi'? But we find not ever, the direction they had from God in their return, would further confirm that they -made any such objections. Their their faith in this Child, as the Lord.from heaven. I faith, being tried, was found firm; and they be~ the pernasion, that they had found the salvation of God for their'every head, excepting ours, was no:w in the 1(hsL ]ounL' 7Zaih rea wouls, aa.-yell as'the KIing of the Jews.' Probably, on arriving in the petition of the missionaries. and. ci the emperor's stretching cut hit their c-w. countrys, they reported what they had seen, heard, and hand,'crawled forward,' and presentel it. Siaiiar prostrlionabe. learned: and this would be a preparation for the future preaching long to the court ceremonies of China;ian Japan- and. thr-oueshout a/ of the gospel in those regions. SCOTT.'It occuid'ed unquestionably by he infinitely wise providence of God, that these foreigners should J -'\ - come to adore the new horn King. This was designed to excite and ad- \ monish the Jews to prepare their minds for the reception of the Messiah,. --- -. n'eom at that time ill were expecting. It tended also to cherish and -'r.. confirm the hopea whlich the parents and other pious persons, instructed of God. had entertained concerning the Child.' Roseanm.'And if. as.,: early antiquity rieport, some messages of extraordinary respect were afterwards sent from Abgarus, king of Edessa in Arabia, (which might be fact, thou the letters now remaining be spurious,) it is very posiblie, the report of these sages, preserved by tradition, (if they were then dead.) might add weight to that of Christ's miracles, (about thirty )ears after,) and dispose that prince to take the greater notice of Him.' DODDR. (9) W'orshiip-g;fes. The original word rendered worship, is so the East, it is believed, even to the islands, no one comes Lefore a s'ipe. compouncdvd as to smgnify crouch and faown, as a dog' at his master's rior without a present.'No mark of esteem,' says Prof. Pa.ron,'i feet; meaning to prostrate one's self to another, according to the eastern more common through all the oriental regionse none more imperiously custom, still in use. In this act the person kneels, puts his head be- required by the rules of good breeding. thatn a present.' See Gen. 32: tween his knees, and with his forehead touches the ground. Thisis is18. 43: I1. I Sam. 9: 7. 10: 27. Prv,. 18: 16, &c. ED. used to express both civil and religious reverence. In Hindostan this Verses 13 —15. homage is p'ad: sy prostrating the body at full length. Dr. A. Clarke. (10) The Lord easily defeated the subtle nalice tf tlcrod, d;recrting i the interview of Dr. Judson with the emperor of Burmah, he says, Joseph. by his angel in a dream, to flee withoum delay into Egypt (10^' A. M., 4001. MATTHEW, I1. The flight to Egypt. in a dream saying, lieve this is the Son of God, though no miracle not sacrifice. Though far from the tiemple of the d Arise.; and ta.kire the appears, but they must use ordinarv means to Lord, yet they had with them the Lord of the preserve Him. Joseph had great honor in heing temple. A forced absence from God's ordinanyounhe husband of Mary, but it has trouble attend- ces, and a forced presence with the wicked, may mother, and flee into Ing it, as all honors in this world have. He 1e the lot, are not the sin, yet cannot but be the Egoypt, and be thou must carry the young child into Eg'upt; and grief of good people. there, until I bring nowv it appears how well God had proedprid for 3. Ot of Egypt have I called my son, %l'.a. thee word ffor Hero the young child and his mother, in appoint II: 1. This word of the prophet ng doubte;. Joseph to stand in so near a relation to them.n referred to the deliverance of Israel out of EiVpt, will seek the young Now the gold, which the wise men brought, in which God owned them for his son, is firstChild to destroy him. stands them in stead to bear their charges. God born, (Exod. 4: 22.) but it is here applied, by 14 5W}hen he arose, foresees and provides against his people's dis- way of analogy, to Christ, the tea, of the glhe took the.youn.r tresses. -le intimates the continuance of his church. Note, The Scripture has many accom-..child and.s nothe, care in saying, Be thoua there, until I brin. th/ee plishimients, so copious is it, and so well ordered.ea.. rd lHe must expect to hear aain from God, in all things! God is daiyv fildling the by night, and departed andI inot stir witho.t fresh orders. God will Scripture. Scripture is not of private interpre. into E,'ypt; keep his people still in dependence upon Him. tation, we must give it its full lItitude TWhen 15 And -was thetre Our Lord's going into Egypt is an instance of Israel twcas a( child, then I loved it im' aud thoug-h h until the death of He- his huniliation. As there was no room for Him I loved him, I sufeired him to he a reant:widle - in the inn, so there was no quiet room for Him in Egypt, rbut because I loved cnion, I called him rod:' that it might be in the land of' Judea. Thus was Ile banished out of Egypt. They that read thillis, must, i fulfilled which was spo- from the earthly Canaan, that we, who for sin thoulght, inot only look hackward., int' I irward. ken of the Lord by the were banished from the heavenly Canaan, might T'ht i has iic has been shall be a.'a., iE (cl. 1: 9. pDriphet, sayvingo, Out not ibe forever excludeild. If we and our infanits and the nlanner of cxpression -intiunates this,,of p'ypt h ye I calltd be ever brought into straits, let us remember the for it is not said, I called hi]i., bhit m;/ son., osit ^ -' g ap e I^ calledstraits into'which Christ was brought, and be of Egypt. Note, It is no new thinl for God's mny son. reconciled to them. sons to be in Egypt, a strange land, anmid house.Prmcicc(l Observaftions.l We see also here, that God justly leaves the of' bondage li but they snaill be fetched out. 16 ~1 Then Herod, Jews, who had slighted Him. We see too an They may be hi in Egypt, hut not left there. when he saw that he earnest of his favor to the Gentiles, to whom the All the elect of God, lyv nature children of wrath, was mocked of the wise apostles were to bring the Gospel, when the are born in a spiritual Egypt, and in conversion mien. "i as exceedii Jews rejected it. If Egvpt entertain Christ, effectually called out. It might be objected cast out of Judeait will he ere loag said,'Bles- against Christ, that he had been in EgyIt. d 0:.3. Rev. 126,14 sed be Eoypt my people,' Isa. 19: 25. Must the Sun of Rigitcousncss arise out of that ei9D. Joeh. 3:13.17. 4:10,1i Dan. n.. Te journey would be inconvenient and land of darkne'ss? No strange thing, as this 3:.5,26. Acts 16G36. perilous, both to the Child and his mother. They shews; Israel was brought out of Eo':fypt to be f 16. E r. 1:22, 2:2,3. Acts 7:19. I Rev. li:-.' were but poorly provided for, and likely to meet advanced to the highest honors; and this is but u20,21.;Q Acts: 19. cold entertainment in Egypt; yet Joseph was doing the same thing again. [Prct. Obs.] h 19. Ac~s 12:t-1 23,24.'' 5 is1. 1:7.' I:114.15. 8:17. 12:~ — not disobedient to the heavenly vision. Hie im- V. 16 —1. 1. Herod awaited long for the i: 21:4. i2G:5,556. 27:35. Luke mediately arose, and went away by nioht, the return of the wise men; lie hopes, thoug h slow 24 4. John 19.28 36 Acuts 1. I.'x E:..' Mini, 4i.. si0 ii.slm same night, probmably, in which he recetved the the y will be sure, and he shall crush his r"'a. J Gen. M3:14, i Niu. 22:29. 24:10. order. Note, Those, who would make sure at his first appearing; but he hears that they Jinv. m~al. "1.1131S20 awork of their obedience, must make quic:k work are gone off another wavy, which, increasing his tt Prov. ~Li:3~. )i Dan. 3:13,o9,20.:c' 5'' iii, ~ of it. Joseph went out, as Abraham his father jealousy, makes him suspect they are in thfe indid, with an implicit confidence upon God, not knowsin _ ulchit her h ent. terest of this new king. He is exceeding wroth, Heb. 11: 8. Joseph and Mary, having little, had little to take care of. Almn- and the more desperate for being disappointed. dance encumbers a necessary flight. If the rich have the advantag e of the Note, Inveterate corruption swells the higher poor, while they possess what they have, the poor have thire advantage of the for the olbstruction it meets. rich when they are called to part'with it.. 2. If he could not reach this kina of the Joseph took the young- Child and his mother. The younm, Child may be put Jews by a particular execution, he doubted not first, as the principal person, and Mary is called, not the'Wife of Joseph, but, but to involve him in a general stroke, which, which was her greater dignity, the mother of the young Child. This wa.s like the sword of war, should devour one as wrell not the first Joseph driven from Canaan to Egypt, as a shelter from the anger as another. This would be sure work; as they of his brethren. This Joseph ought to be welcome there for the sake of who would destroy their own iniquity, must be that. sure to destroy all their iniquities. Herod was They continued in Egypt till the death of Herod, which some think was an Edomite; enmity to Israel was bred in the seven years, others, not seven months. They were at a distance from the tem- bone with him. Doeg was an Edomite, and, for pie, and among idolaters: but God sent them there, and will have mercy and David's sake, slew all the priests of the Lord. PRACTICAL OBSERVATIONS. V. 9-15. The Lord will guide with his counsel those who children need, uses some as his stewards to supply the wants follow the teaching of his word, and wait on Him for further of others, and He will provide for them in every emergency, lighti: He can help themn even by ineans of ungodly men, who though the provision come from the ends of the earthli.-Let us knoI7 more than they practise; and none shall ever seek his remelnimer, that this event was an indication, that Jesus was face u vain. —Every indication of obtaining an interest in'the Light of' the Gentiles,' as well as'the glory of Israel; J.,:ust will give great and sincere joy to the humble inquirer [ —' let us look on it as a beautiful emblem of that more gloafter Him: he will not be stumbled at finding the Savior or rious state of the Christian church, when the GeCntiles shall tis disciples in obscure cottages, after having in vain souht i' couse to its light, and sages and kings to the brightness of its them in palaces and populous cities; e will never fear honor-' rising; when the abundance of the sea shall be converted to ing t the Lord of glorwealth of the Gentiles consecrated to its honor;' ice.' So let us rejoice in every thini wvhich may ibe a mean Doddr.] and, whilst we are thankful for our rmercies, let us * of leading our souls to Christ, and of disposing us to cast our- recollect, that if we do not honor and worship, as our Lord and h selves down before Him with. humility and self-resignation.' Savior, Him, who now reigns on his glorious throire, these Happy they who consecrate not only their gold and other eastern sages will rise up against us too in judgment; for they possessions, but also their souls and bodies to that Great came fionm far, to worship Him as an infant in the arms of his Ruler, whose office it is to feed and govern the Israel of God; mother.- But if we sincerely follow his guidance, He will by under wvhose conduct and care they shall receive blessings various interpositions direct our conduoct; and IHe has unnumirnfinitely more valuable than all the treasures of the East or bered methods of defeating the most subtle and best concerted West!' Doddr.] Our Father also, who knows whiat his machinations of his enemies. SCOTT. with the young Child and his mother, and there to wait till lie had'from Egyptian bondage, so operated that lie would not leave Ch:rist in orders to return. Immediately he obeyed, and set out that night on'Egypt, but bring Hi-m back to his own people, whotm He was to instruct his journey. Thus was'the King of the Jews' driven, as an exile, out'in Ithe knowledge of divine truth.' Rosevnm.] Ever, circumstance of his own land.'He came to his own, but his own received Him not.' favors the conclusion, that Joseph was warned to flee, immediately after Shelter was sought for Him in a country, which had ever been umost hos- the departure of the wise men, and considered the case too urgent to tile to the people of God. Here they remained till the death of Herod, admit delay. Numbers of Jews were settled in Egypt, whlichh would which seems to have taken place a few months after. —Many prophe- render his situation more comfortable, than it wouldt else have been. eies seem to have had a double nmeaning, both respecting the church, Out of E.gyupt, &c. (15.) This is rendered in the LXX,'Out of Egypt and Christ the Head of the church. In reference to this firom H-seat have I called his children:' but the evangelist gives the sense of tha (ANote, Hos. 11: 1.) there appears to have been a particular intention: of Hebrew. SCOTT. Prov';.ence in Christ's going into Egypt, that He might come up at the Verses 16-18. dimvine call from the same place, whence the nation of Israel ha;d been Herod, finding the wise men did not return to him, anid supposiruught I' iThe same love of God, which had moved Him to free Israel ing himself dishonored, was, by jealousy, disappointment and in!il] a M. 4001. MATTHEW, 11. Murder of the infants of Betnech m wroth, and sent folth, Strange that Herod could find any so inhuman, Jesus, who alone escaped, could pietend to be " and slew all tile cil- as to engage in such a bloody work; but wicked the Messiah. Herod thought he had baffled all hands never want wicked tools. Little children the Old Testament prophecies, defeated the indyrer that lii ere i Be1110 ~- have always been under the special protection, dications of the star, and devotions of the wise lehemn, and in all the not only of human laws, but of human nature; men. Having burnt the hive, lie thinks he has coasts thereof, ftroli yet these are sacrificed to the rage of this tyrant, killed the master bee; but God in heaven hao two years old and un- under whom, as under Nero, innocence is the him in derision. Whatever crafty, cruel devices der, o according to the least security. Herod was, throughout his reign, are in men's hearts, the counsel oj'the JL' d shall t.me which tie ha dilt- a bloody man; not long before, he had destroy- stand. ed the whole Sanhedrism, or bench of judges; 3. Then was fulfilled that prophecy, (Jer. 31: gently inquired of the but blood, to the bloodthirsty, is like drink to 15.) A voice was heard in IcRan-h. See the wise men. the dropsical. The more they drink, the more fulness of the Scripture! That prediction was 17 Then was P fulfil' thirsty a ththey. Herod was about seventy, so accomplished in Jeremiah's time, when Nebulad th. ax hich wa^s ^. "that an. infant, sundier two "ie''s old, was not like- zaradan, after destroying Jerusalem, brought all ly ever to disturb him. Nor was he over fond his prisoners to Ramah, and assigned them to ken by Jereiny the pro- of his own children, or of their preferment, hay- the sword, or captivity. Then was the cry in phet, saying, ins formerly slain two of his sons, Alexander and IRanah heard to Bethlehem; for the two cities, 18 In s Rama was Aristobulus, and his son Antipater after this, on- one in Judah's lot, the other in Benjamin's, were there a voice heard," la- ly five clays before his own death; so that this not far apart. Now the prophecy was a-am hentati vn and weepl- was purely to gratify his own brutish lusts of fulfilled. The noise was heard from Bethlehem me on, an weep- ride and cruelty. All is fish which comes to to Ramah; for Hierod's cruelty extended to all ing, and grcat mourn- his net. the coasts of Bethlehem., even into the lot (iof migl, Rachel weeping Observe, he slew all froo two years old and Benjamin, among the children of Rachel. Some for her children, and under. Jesus, probably, was not at this time a think the country about Bethlehem was called would ot be comfort- ear old, yet Herod took in all under two years, Rachel, because there she died, and was buried. that lie might be sure not to miss his prey. He Rachel's sepulchre was nigh Bethlehem, comp. ed b~ecause they are cares not how many innocent heads fall, if that Gen. 3: 16, 19. and Sam. 10: 2 Rache's not, escape not, which he supposes guilty. He kills heart was set upon children; the son she died 19 T But when " He- all the male children, not only in Bethlehem, but in travail of, she called Benoni, the son of her rod Was dead, behold, i all tire coasts thereqf. This was being over- sorrow. These mothers were like Rachel, lived' uch wicked. Eccl. 7: 17. Note, Unbridled near her grave, and man) of them descended Cen 49:'. 2 is 8:12. Pso.:, wrath, armed with unlawful power, often trans- from her; and therefore their lamentations are 5,17. Is. 26:2i. 59:7. Hos. 10:14. ports men to the most absurd acts of cruelty. It elegantly represented by Rachel's cweeping.'cev. 17:6. was no unrighteous thing with God to permit It was lacmenltation, and wceeping,.a-1 great ~p i' this. Every life, when it commences, is forfeit- mourning; all little enough to tipress their q Jer. 31:t 5. iRanlh. ed to his justice: that sin, which entered by one sense of this aggravated calam::vy. There was Je.4:3t. 9:"' —2[, Ez.2:10. Rev. man's disobedience, introduced death with it; a great cry in Egypt hen the Arst-born were B0Gen. w~'le ). vi and we are not to suppose that these children slain; so here, when tne yo0ungest were, for Ge. 37:30,3-:35. 42:. Job 14:10. were sinners above all that were in Israel, because whom we naturally feel special tenderness. uPq 76:10. Is..t:12. Dan. 8:23. It: t 45. they suffered such things. God's judgments Here was a representation of this world. We are a great deep. The diseases and deaths hear in it lamentation, acnd, eepinga, Ia.-J mournTof little children are proofs of origiial sin. But this murder of the infants ing, and see the tears of the oppressed. Our v —s their martyrdom. How early did persecution against Christ and his king- way lies through a vale of tears. This sorrow dom commence! Think ye that iHe came to send peace on the earth/? 2No, was so great that they would not be comn forted, i a sword, such a sword as this, ch. 10: 34, 35. A passive testimony was They hlardened themselves in grief. Blessed here given to the Lord Jesus. When in the womb He was witnessed to, by a be God, there is no occasion of grief in this child's leaping in the womb for joy at his approach; so now, at two years old, world, no, not that which is supplied by sin itlie had contemporary witnesses.'They shed their blood for Him, who after- self, that will justify us in refussing to be cornwards shed his blood for them. These were the infantry of the noble army of forted. They ould r not be comnoforted, because martyrs. If these infants were thus baptized with blood, though their own, they are not, are not living, are not in their mointo the church triumphant, it could be said, that what they got in heaven, ther's embraces. If, indeed, they wecre not, abundantly compensated them for what they lost on earth. Osut of the there might be an excuse for sorrou:ing o as withmouth of these babes and sucklings God did perfect praise; otherwise, it is out hope; but we know they are not lost, but not g-ood to the Almig'hty that lie should thus afflict. gone before; if we forget they are, we lose the There is an absurd tradition, that there were 14000 children slain. But, best ground of comfort, 1 Thess. 4: 13. Some in one of the most populous cities in the world, there would not be found so make this great grief of theb Bethlehemites a many male children under two years old; much less in Bethlehem, having not judgment upon them for their contemipt of near a fortieth part. It is strange that Josephus does not mention this fact. Christ. They that would not rejoice for the It is probable that, writing after Matthew, he would not relate it, because, birth of the Son of God, are justly made to weep being a zealous Jew, he would not thus far countenance the Christian history. for the death of their own sons. Th(y only But, had it not been true, he would have contested it. Macrobius, a heathen wcondered at the tidings the shepherds brought writer, says, that when Augustus Czesar heard that Herod had slain his but did not welcome them. The quoting of own son, among the children put to death,' he observed, it was better to this prophecy might serve as an answer to those be Herod's swine than his son. Usage forbade his killing swine, but who would say,'Camn He, who is to be thc con ronothing restrained him from killing his son. Some think he had a yvoung lation of Israel, be introduced with all that lachild at Bethlehemrn; others, that two events are confounded-the murder of mentation' Yes, for so it was foretold, ancd the infants and of his son Antipater. the Scripture must be fulfilled; and besides, the Some obaserve another design of Providence; that, as by the Old Testament bitter weeping in Ramah, was but a prologuea prophecies, hBethlehem was the place, and this the time, for the Messiah's birth, to the greater joy; for it follows, thcy ork shall anti all the children of Bethlehem, born at the time, being murdered, none but be rewarded, and there is hope in thy end. The dignation, wrought up to a rage bordering on madness. Determining of his kingdom, shut them sip in the circus, and commanded that, so to make sure the destruction of his competitor, he sent forth, as is pro- soon as he should die, they should be put to death'This,' saifl he, stoble, some of the soldiers of his guard, and slew the male children of' will provide mourning for my futieral.' But the wickea uoluer was not Bethlehem and its dependent villages, under two years of age, [that is, executed. SCOTT. Mr. Henry remarks:'For the church of Rome says Doddridge,.from their entrssance upon the second year, andsl ton-' to put tlbe Holy Innocents into their calendar, and observe a day in der,] having regard to the appearance of the star. Thus was the dlate'Imemory of them, while they have so often, by their barbarous massaof Christ's birth publicly marked, and the pretension of any other, as'cres, justified, and even outdone Herod. is but to do as their predecea b'orn about the same time at Bethlehem. cut off. This event formied'sors did. who built the tombts of the prophets, while they themselvea another accomplishment of ths prophecy of Jeremiah, already consider-'filledt uip the same measure.' It is probable le referred to the then reed. (Note, Jer. 31: 15 —17,)-Rachel, who was buried betwixt Raina cent slaughter of the persecuted Vaudois, and Huguenots. ED.'As and Bethlehem, might be poetically. represented on this occasion to weep'for the silence of Josephus, it is to be considered; that Bethlehem was inconsolably for the slaughter of her children. Descendents of Joseph'but a small place; and therefore, in a reian of so much cruelty, the antd Benijamin were, doubtless, murdered, as well as those of Judah. in'slaughter of its infants might not be greatly noticed. Josephuis was this massacre. It may be observed, the evangelist does not say,' that'not old enough to remember it himself; and if he did not find it in the It might be fulfilled;' but'then was fuilflled.' It was a fulfilment of'memoirs of Nicholas of Damascus, (that flattering historian, of whmrn the words, though not the event immediately predicted. —-No pen can'we know he made great use in compiling the life of Herod,) he might describe the horrors of a scene so brutal, nor the anguish of mothers lbe unwilling to introduce it, if known to him; lest the occasion should over their butchered offspring; and some have obj ected to the authen-'lead him to mention what,. generally at least, he is solicitous to decline, ticity of the narrative on this account. But the last act of Herod's life,'I mean Christian affairs. And if we compare contemporary historiana. as related by Prideaux, must convince the reader that he could perpe-'of every age, we shall find some material fact or other omitted by each trate any wickedness. For that tyrant, knowing how hated he was,'of them; yet that silence, I one is never urged as an argument agaila concluded that none would mourn his death, but rejoice at it. To pre-'admitting the express testiusony of the rest' DoDs.'ment thiu, he colle~ )d at Jericho, where he then was, the principal Jews A. M. 4001G MATTHEW, II The retur; from L'gyt - % an aniel of the Lord. worse things are, the sooner they will mend. the convemcrices c Egypt, or the difficulties of appeareth in a dream Unto them a Child was born, sufficient to repair the journey, it being, as is 1.1hoaght, the hegin to Jo neph in T nEgypt, their losses, ning of winter when Herod died. God's peoplo 2o0 JosaypinEg, Are, V. 19 —23. Christ was sent to the lost shee, follow his direction, whithersoever He leads 20 Saying, Y Arise, of the house of Israel; therefore He must return them, wherever He lodges them. Did we look and take the young from Egypt. Observe, upon the world as our Egypt, a place of bondage child and his mother, 1. Herod dies. Such quick work did divine and banishment, and heaven only as our Canaan, and oo into the land of vengeance make! Note, Herods must die; we should as readily arise, and depart thither, Israei: z fbr they are proud tyrants, the terror of the mighty, the op- when called for, as Joseph did out of Egypt. tIe tey ae pressors of the godly, in the land of the living, 3. God reveals his mind to his people by dedead which sought the down to the pit they must go. tiWho art thou grees, to keep them still waiting on Him, and younlg child's life. then, that thour shouldst be afraid of a man that expecting to hear further from Him. Joseph 21 And he arose, shall die? (Isa. 51: 12, 13.) Of all sins, the received his orders in a dream, probably as beand took the young guilt of innocent blood fills the measure soonest. fore, through the ministration of an angel. God i.,dld andt his ^~ ot+her, It is a dreadful account which Josephus gives could have signified his will by the Child Jesus, a of the death of this same Herod, (Antiq. b. xvii. but we do not find that the Child had any thing and came into the land ch. 6, 7, 8.) that lie was seized with a disease to do with these events. In all things it beof Israel. which burned him inwardly with inexpressible hosed Him to be made like his brethren; bea,. g 22 But when he torture; that he was insatiably greedy of meat; child, He spake as a child, and did as a child, and hpeard th'at Archelaus had the colic, gout, and dropsy; such an intole- drew a veil over his infinite knowledge and.did reign i J in, in rable stench attended his disease, that none power; as a child le increased in wcisdom. did reiCgn _ Juea, in,could coime near him; and so passionate was Joseph might think that Jesus, being born m the roomn of his father he, that he was a torment to himself, and a ter- Bethlehem, must be brought up there. Yet he Herod, b he was afraid ror to all that attended him; his innate cruelty is prudently afraid, for he hears that Archelaus to oo thither notwith- being thus exasperated, made him more barba- reigns in Herod's stead, not over all the kingEtandi0 a^ C beingwarn^ - rous than" ever; having ordered his own son to dom, as his father did, but only over Judea, the Go" cd " in a dfeam be put to death, he imprisoned many of the no- other provinces being in other hands. See,,ld of God in a dream, bility and gentry, and ordered that, as soon as then, if one enemy of Christ and his church te,turned aside 0 into he was dead, thley should be killed. But that drops off, another presently appears, to keep up i;he parts of Galilee: execution was prevented. See what kind of the old enmity. Joseph must, therefore, not 23 An-id lie came and men have been tie enemies and persecutors of take the young Child into Judea. Note, God iwelt in a city called.Christ and his followers! Christianity has will not thrust his children into danger, but Nlal zlt i ar city called been opposed by few, but such as have divested when necessary for his glory and their trial. " Nazaret; that it themselves of humanity, as Nero and Domitian. Precious in the sight of the Lord are the life might be fulfilled which 2. God had sent Joseph into Egypt, and and death of his saints; precious is their blood was spoken by the pro- there he stayed till God ordered him thence. to Him. phets, f Ile shall be call- Note, In all our removes, it is good to see our The family settle in Galilee, where Philip, a - fd a way plain, and God going before us; we should mild man, ruled. Note, Providence so orders it N'da la.ariene, not move one way or the other without or- commonly, that his people shall not want a quiet 13 1:0. mi'39:7. Jer. 30:10. der. These orders were sent by an angel. retreat from the storm. When one climate beE 11:16r.,. Note, If our intercourse with God be lkept up comes too hot, another shall be kiept cool. GaliE:. 41. 1.i.s.2 40, -3. on our part, it shall be on his, wherever we are. lee was far north; Samaria between it and Ju0uen. (c,-..Heb. ll:3. No place can exclude God's gracious visits. dea; thither they were sent, to Nazareth, a city b e'.. 19:17-21. 1' Sam. 1i:.' Acts Angels come to Joseph in Egypt, to Ezekiel in upon a hill, in the centre of the lot of Zebulun. i2. ii20'. 4s:14. 734.:4. 107:s, Babylon, and to John in Patmos. They are There the mother of our Lord lived, when she ~. 121S. In r0:21. 43:1,18. dead wichie. socught the younog Child's life. They conceived that holy thing; and probably Joseph Jhi 18:5.7. 19:19. Acts 2;22. are dead, but tte young Child lives. Persecuted lived there too, Luke 1: 26, 27. Thither they'20S0;. Ps. (;9:9,10 Is..53:l1. John saints sometimes live to tread on the graves of were sent, there they were well known, and 1I:-.J,4. Acts l24:. their persecutors. Thus did the church's King there was the most proper place for them, among weather the storm, and many a one has the church in like manner weather- their relations. Thence our Savior was called ed They are dead-Herod and his son Antipater, who, though mutually jea- Jesus of Nrazareth, which was to the Jews a houf, yet probablv concurred in seekeing the death of Jesus. If Herod first lill stumobinq. bloc/k, fobr, can any -g'ood thing come Antipater, and then die himself, the coast is cleared, and the Lord is known oit of Nazareth? In this is said to be fulfillpy the judo';.eonots ie ex'ecutes, when one wicked instrument destroys another. ed what was spoken by the prophets, He shall be Joseph, ar'o-%,'ing to his orders, returns to the land of Israel, not pleading called a VNazarene, This may be regarded, PRACTICAL OBSERVATIONS. V. 16i23. We can assign no limits to the wickredness of fatigue; so those who belong to Him cannot reasonably expect tie human heart, when furious passions and great authority honor from God, without meeting trouble and contemlpt from ombine; andi- when sinners are callous, by habit, and daring, men. Let it suffice us to he as our Master, hoping to have the.y impunity in atrocious crimes. The near approach of death, promises of Scripture fulfilled, to us, as the prophecies were ir instead of wseakening the ambuition, malice, or cruelty of such Him. But we must noar expsect uniform comfort from evc a u en, hiurries thein, apparently, to seize the fleeting moment for dear relations; as our children are far more frequently the ocperpetrating their enormities, as if afraid of not treasuring up casion of care and distress, than of abidinr satisfaction: yet wrath eonough; or as if they wiould set death, an eve God God we should not' refuse to be comforted,' when they are tklen Himself, at denance! No wonder, then, they are unmoved from us. For though they die, as sinners, according to the wir. C-.ntpaossieon for bleeding infants, andc inconsolable paRents, righteous sentence of God, and not in the pecurlrir circuIrmani seem to pdelirhst in'lamentation, weeping, and great mourn- stances of these infants, martyrs, as thevy ina he termed, for perh' occasioned by their cruelties; yet are they more wretched Christ; yet we may comfortably conclide, that iwhen they by their own vile passions, than they can render others.-From cease to be with us on earth, they'are only zone before us to arch. scenes let us avert our eyes to contemplate the reception heaven, through'the second Adam,' the Lord of lire and salvawhich the Leord of glory met, when He condescenlde to' visit tion.- We must expect to share'the reproach of Christ,' and' u in great humility;' and from his early persecutions learn to be branded with some opprobrium for his sake: yet, if tflis what usag we must expect, if iwe are children of God, in this be because we are consecrated to God through Him, and copy w oreI which lieth in wTsickedness;' and at whiat price all our his example of truth and righteousness, we may glory in the hopes anid. comforts were purchased for us hoy our Surety. As distinction; assured that' as we suffer with Him, we shall althe early honors He received proved an occasion of peril and so be glorified together.' ScoTvT. Verges 19-23.'providence of God, that [there] rmight be fulfilled ishat had been Joseph, ifmfornsed ty an a.0el in a dream rthat I-Herod and Anti- spokeno in effect by mnany of the proophets, " I se shall be called a Nam-. pater were deiad. and eimn adinonrisliedt to rerootin, came immnrediarte- "rean, that is, he shall appear in moen and despictble circumnstance ly ito le itdo f Judtli I: of t t ndi ii iht Aobrchelaus. theio son (f oHeod,' and be tr reated as the mark of public contempt ando reproach.' If this.'who rin the. ver y beginningo of his rein miassacred three thooisanod solution be not allowed, I must acqouiesce in Chrysostoin's opinion, that jews' at once in ow tempile, anod was afterwards, inh tle tir year o f his'the passsage referred to is lost: [which supposition, howsever, is rejected goy'rerrnent, bankished oy Augnstous,' Uoddr. h had obtained from tile Ro- as erroneous by Roo enr-iller, who consietrs the evaarelist as referning mans that ptart of tle coeI\try iii wshich Bethlehem was situarted. and to passsaes like Ps. 22. Isa.. 52. 53 for it is very unnatural to explain perhaps laling, his jei'alous, cruel dirsposition; toe was afraid to settle'this text by Samnso i's being appointed a Nazarite, Judg. 13: 5. or the there. Hence hoe fixed 1his residtence at Na'ozareth, where, as we finl LMilessiah's a seinog s'oken orf as the banch, a nerctzr(, I Isa. I1: 1. or, as frmn the evangelist. Luke, ate had formerly tdwelt. SCOTT.'Being'W5itsius, by God'? being called tnotzLsh dthe preserver of men, Job 7:' Ois returned to hIs own city. Jesus was there Ibroughit up and educated'20. The joint ser se of maary Scriptures is similarly referredl to, John 7! In a ptace so very conteomptible armong tihe Jews. that it was grown in.' 3S. and James 4: 5. Anid that the Messiah should he ioetrted in a very to a proverb with thern, Tha.t no good thing could hbe expected thence;'co'tenMptuoUs rranner, was foretoldt by David, Ps. 22. 6, &c. 69: f. bo tJhohn 1: 46., 7: 52. so that by this a way was furtrhrr mooened by the'Isaiah. 5h. f3 ~1 and by Zechariah, ch. II: 12, 13.' D[-DuRs. 4 rial A. D 2,. MATTHEW, iii. Prearhzm of John tth Bapt, s CHAP. III. first, as a name of honor, though primrarily it'wndmos. Cant. 2: 9. It shows ah o, that o. Iohn the Baptist's preaching and man- signifies a man of Nazareth. There is an allu- faith must have an eye principally to Christ oer oflite; -ad the prophecy fulfilled sion in it, declaring Christ to be the iMlann, the his office and undertaking, for there is the dlto him, 1I4. Multitudes resort to Branch, spoken of, Isa. II: 1. The word there play, while in his person is the hidlz., of h" him, and are baptized, 5,6. I is etzar, which signifies either a branch, or power. All this while, Christ was God-mas. and solemn address to the Phtarisees ea andSaddicees,? — 0. His testi mtroy the city Nazareth; in being named from that vet we are not told what He said or did, till He "concertlg (i'si', 1it t Jeo IS city, he is called the Branch. It also asserts appeared as a Prophet; and then, hear ye Him. t Im; and lne Father, lby avoice Him to be the great Nazarite, of whom the le- Young men, though well qualified, should not from h..~ve, le-hares Him to be his galNazarites were a type, especially Samson, be forward to put themselves into public service beiomad son, 13-17. (Judg. 13: 5.) and Joseph, who is called a Na- hut be humble and self-diffident, swift to hear 1N lthose days came zarite a'mong his brethren, (Gen. 49: 26.) and and slow tospeak. Matthew says nothingo John the Baptist, to whom that which was prescribed concerning the conception and birth of John, but inds'hirm preaci g in tl, t i the Nazarites, has reference; Numb. 6: 2, &c. at full age, as if dropped from the clouds, to preaching^ ind thl wil- Not that Christ was, strictly, a iNazarite, for he preach in the wilderness. For above three hun dernesS of' Judea. drank wine, and touched dead bodies; but was dred years, the church had been without pro2 And saying, e le- eminently so, both as singularly holy, and as by phets; those lights had been long put out, that pent ye; f for the kino'- a solemn dedication set apart to the honor of Ile might be more desired, who was to he the dom of ]heaven is`t God, in the work of our redemption, as Samson reat I'rophet. From Malachi to John ther~ was to save Israel. And it is a r.ame we have had been no pretender to prophecy. To John, hand. all reason to rejoice in. It may be regarded, therefore, Malachi points more directly than a Luke 3:1,2. secondly, as a term of reproach. To be called any of the Old Testament prophets, Mal. 3- 1 b1:ll. 14:2, &c. 16:14. l7.2,13. a Nazarene was to be called a despicable man, Behold, Isend my messenger. 21:25t27,32. Mtark:4. 6:1629.l-i Luke 1:13 —17,76. 3:2-'20. John 1 from whom no good was to be expected. The 2. John did not appear in an uninhabited — 3,1.5 —36. 3:37 —36. Acts 1:2. devil first first fastened this name on Christ, to desert, though it be called a wilderness; but mi I's t4'5. 19:3 1. prejudice people against Him, and it stuck, as a a part of the country thinly peopled, not so much cls.4t:3 —-6. Markl 1:%. LPe 1.17. d 11:7. Josh. 15:01,i2.,uke 7:24. nickname, to Him and his followers. This was inclosed and cultivated as cities and towns. It 4t7. i:r20. 12:4i. 21:29 —2. 1 not particularly foretold by any one prophet, was like the six cities and their villages menKinisS:47. Jolt:12:6. z. 18:30i3233:11. Mark:1,15. 6:12. Luke 13: but in general was spoken by the prophets, that tioned Josh. 15: 61, 62. John preached in the 3,5. i5:',10. 16:30. 24:47. Acts 2: He should be despised and rejected of men, (Isa. cities and villages near his birth place, Ilebron. 20. 2 Cor. 7:1i. 2 Tim. 2:25.'teb 53:2,3.) Aworm d no man, (Ps. 22:6, 7.) His active life bhegan where he had spent his 6:1. t. 2P t. Rev. 2:5.21. that He should be an alien to his brethren, Ps. time in contemplation; yet still he showed holv 5:,10,592t0. I: t on33m 10o7 reproach foreligion'sre i2. 13:11,2,3133,44,45,47,52 1 69:. Let no name of reproach for reliions well he loved retirement, as far as would con-4,23. 20:1. 2:2.'23:13.2 25:1,14. sake seem hard to us, when our Master was him- sist with his business. The word of the Lord 211. 4 1o it52 l. tt13 self called a Nazarlene. [Pract. Obs.] found him in a wilderness. Note, Commonly it Jotit 0 a Col 113 the sweetest intercourse the saints have with CHAP. Ili. V. 1 —6. 1. Observe the time of John's appearing. In those Heaven is when they are farthest from the noise days, after what was recorded in the last chapter; in the time appointed of of this world. In a wilderness, the -aw was the Father, for the beginning of the Gospel; the fulness of time, often men- given, and as the Old Testament sc:he New tioned in the Old Testament. Now the latter half of the last week of Daniel Testament Israel, was first found iit a desert began, when the AMessiahl was to confirm the covenant with many, Dan. 9: 27. land, and there God led him about, and instreuctChrist's appearances are all in their season. The glorious things, spoken of ed him. Deut. 32: 10. John Baptist was a John and Jesus, before and at their birth, would have led us to expect some priest of the order of Aaron, yet we find him extraodiinary tokens of' the divine presence with them while very young. preaching in a wilderness, not officiating in the But nothing uncommon appears in regard to either, (except Christ's disputing temple; but Christ, who was not a son ol' Aaron, with the doctors in the temple,) until they were thirty years of age. The is often found in the temple, sitting there an.greatest part of their life is wrapped in obscurity. In outward appearance one having authority. So it was foretold, Mt_, they differed little from other chlildren, as the heir, while under age, differs 3: 1. The Lord, sihom ye seek, shall suddentd.othing. friom the servant(, though he be lord of all. This shews that even when come to his temp.e; not the messenger, who God is acting as the God of Israel, the Savior, He is verily a God that hiideth was to prepare his way. This intimated that iimself, Isa. 45: 15. The Lord is in this place, and I knew it not. Gen. 23: the priesthood of Christ was to thrust out that 16. Our beloved stands behind the wall long, before He looks.forth at the of Aaron, and drive it into a wilderness. The NOTES. Verse 1. by faith in Christ: then. their rebellions being pardoned, they return to John entered on his public ministry. as some think, about his thirtieth their allegiance, are willingr sulbects, and enjoy all the immunities and year; but such as assign a longer time for his ministry before the bap- privileges of the kingdom. These are all of a heavenly nature; they vism of Jesus, must conclude that he began to preach at an earlier peri- come fi-rom heaven, prepare the soul for heaven, and at length issue in ud; for Jesus, who was born but six months after him, was baptized the felicity of heaven; which sometimes also is meant by'the kingdom when thirty years old. The mortified spirit and conduct of John, who, of heaven.'' It is plain that the Jews understood it of a tezmporal noin retirement and by contemplation. doubtless, had attained uncommon' narchy. which God would erect, the seat of it Jerusalem, the capital deadness to the world, a holy fortitude, zeal, humility, and devotedness' of the world instead of Rome: and the expected Sovereign or this kineto God, were peculiarly suited to that severe ministry of the law, and' (!hoe they learned from Da.niel to call the Son of tian;;understanding work of humbling reformation, by which he was to prepare the Jews for s by it the promnised Mtessiah. or Christ. or Anoiinted One of God. Both receiving their expected'essiah. But, as a priest, and son of one so John the Baptist, tlien. and Christ, used this phrase-and gradually distinguiished as Zechariah, his birth miraculous and greatly noticed, taught the Jews to affix right ideas to it, a lesson they were remarkaand himself a person so excellent and remarkable; he could not be very bily unwilling to learn. This very demand of repentance shewed, that obscure in his retirement. Probably, hlis reputation was considerable'it was a spirituatl kingdosm; and that no wicked man, how politic o? before he entered on his public work. and this conduced to its populari-'brave, how learned or renowned soever, could possibly be a member ty. He was called the Baptist, or Baptizer, because he admitted the'of it.' Do,'dr. This'kingtdom of heaven,' a term peculiar to MlatJews into the number of his disciples by the external rite of baptism. as thew. to which, however,'the kingdomn of God,' in other parts of the a sign or profession of repentance. His ministry was not at Jerusalem, New Testament, appears synonymous, was at hand. The King was but in the wiiderness, or least populous part of tt.e country. He caime about to appear, to collect followers, fintish his work. ascend his throne, preaching, or proclaiming as a herald, the near approach of the Mies- abrogate the legal dispensation, terminate the national covenant of siah, their expected King.'By "those clays,"' says Beza,'is meant, Israel. admsit the Gentiles into the church, and introduce tihe dispensawhile Jesus yet remained in private at Nazareth.' SCOTT.' After tion of Christianity. If the Jews, then, meant to share its blessings, the history of the nativity and infancy of Christ, follows now the se- they must prepare for them by repentance; trust no longer in outward cond part of the Gospel, containing an account of the words and actions distinctions; but, comparing their temper and conduct with the law of'oi Jmhn. and of Jesus preparatory to his public appearance as the Mes- God, must judge and condlemn tliemselves, be sorry and huilimbled for siah, ch. 3: 4:! —I.' Iosenm. —' This phrase, in those dclys, is the their sins. and turn from them all to the love and service of God.-The saume with i tn hose years. It is an ordinary titing in the Hebrew, to word rendered'repentance' implies a total revolution in the Imind, a' confound the words signifying a dni and a year; and the Greeks did the change in the judgment, dispositions and affections, another and better' same, as appears by thie Seventy intterpreters, 1 Sam. 1: 3, 7.' Poole. bias to the soul. Without it, the people could neither understand the lohn's tnistriuy was short, says Dr. A. Clarke;' for he.appears to have nature of the kingdom of heaven, welcome Christ, become his subojects, been put to deathI in the 27th or 23th year of the Christian era.' ED. nor desire his saltvation. ScoTT. Repeent ye.'A doctrine most fit Verse 2.' for the gospel, and most suitable to the time, and a word or plhrass as The Jews, thinking the bleatings of the Messiah's kingdom their own'tagreeable to the doctrine. A nation, leavened with the error of the Oeclusively, a.nd expecting temporal deliverance from the Romans, with' Pharisees concerning justitication by the works of the law. was ns cesvictory, prosperity, and pre-eminence, were disposed to prepare for his'sarily to be called off to the contrary doctrine of repentance. or could comint hy levying armies and making insurrections. But John simply' not receive the Gospel.' — nd.' however the schools of the Phariseas preachetd' Repelst ye, for the kingdom of heaven is at hand;' which,'had ill defined repoentance'tin which,'for the most part, it wav doubtless, he enlarged on, explained, and applied to his hearers. The' thought to consist ini the confession of the mouth only; yet thev assert kingdom of hseaven' signifies the gospel dispensation t so called, be-'ed that repentance itself was necessary to the reception of the MIlessial tause: the God of heaven' tlien lbegan to set up that kingdom, which' It is worthy of ofbserving, also, that John said not' Repent and believe will at lenith fill the earth. (Mearg. Ref.-Notes. Dan. 2: 34, 35, 44,'the Gospel," which out Savior did, ch. 4: 17. (yet Jolin preacieed Ith 45. 7': 914.) 14 t is set up in opposhion to the power of the devil,'the' Gospel, Mark 1: 1, 2. John 1: 7.). for his office, chiefly was to make godp' anlt prince of thils world;' and in the person of Chlrist thie Son' Christ known, vwho when hlie should conme was to be tlic "leat Proa:, of od'manifested to destroy the iworks of the devil.' Sinners outer it' er of the Gospel.' 1 ~ i,:n- i Ln] , D. 26. MAT.I'IHEW, Il. Preaching of John the BaFi st. 3 For this is he that begnning of the Gospel in a wilderness speaks of one crying aloud, which is startling an4 was spoken of e by the comfort to the deserts of the gentile world. awakening. Christ is called the 1Word, whicti, Now must the prophecies be fulfilled; I will being distinct and articulate, is more instrncprophet Esaias, saying, plant in the wilderness the cedar, Isa. 41: 18, 19. tive. John, as the voice, roused men. Then The voice of one cry- The wilderness shall be a fri.itful field, Isa. Christ, as the Word, instructed them. Rev. 14: ing in the wilderness, 32: 15. And the desert shall rejoice, Isa. 35: 1, 2. The voice of many waters, and of a great k Prepare ye the way 2. The Septuagint reads, the desert of Jordan, thunder, made way for the melodious voice of of the Lor-d1, mnake h^i the very one where John preached. In the harpers, and the new song, v. 3. Some observe of thse Lorda igaeht Romish church, there are hermits, who pretend that, as Samson's mother must drinrk no strong paths. straight. to follow John; but when they say of Christ, drink,. et he was designed to be a strong -man, 4 And the same John He is in the desert, go not forth, eh. 24: 26. so John Baptist's father was struck dumb, and had'his raiment of There was a seducer, who led his followers into yet he was designed to be the voice of one camel's hair, and a the wilderness, Acts 21: 38. g When the crier's voice is begote o 1eathern g'irdl~ e about ^.3. John came preaching. Not fighting, nor dumb father, it shows the excellency of the po-. leathern giro. dle about disputing, but preachin.; for by the foolishness er to be of God, and not of man. John was his loins; k and his of preaching must Christ's kingdom be set up. Christ's harbinger and forerunner. It was said His doctrine was repentance. He preached of him, before he was born, that he should msake gJhin 1: 3. this to the Jews, professors of religion, for they ready a people prepared for the Lord, Luke 1: h Is. 57-1i,15. Mal. 3:i. Luke 1:17, needed repentance. He preached it, not in Je- 17. He intimated the nature of Christ's king1 11i-. 2Kinlr: 8. Zech. 13:4. Mal. rusalem, but among the plain, country people. dom, for lie came not in the gaudy dress of e 4:5. Mark 1:s. Luke 1:17. Rev. Those, who think themselves farthest from herald at arms, but in the homely one of a her~k 118. Lev. 1-:22. temptation, and from the vanities and vices of mit. Officers are sent before great men to clear the town, cannot wash their hands in innocency, the way; so John prepares the way of the Lord-. but must do it in repentance. His business was to call men to repent of In the Jewish nation, at that time, all was out their sins. Bethinlk yourselves; as the original implies. Admit a second of course. The vitals of religion were eaten out thought, to correct the errors of the first. Change your minds. Ye have by the traditions of the elders. The scribcs and thought amiss, now think aright. Note, True penitents have other thoughts Pharisees, that is, the greatest hypocrites in the of God and Christ, sin and holiness, this world and the other, than they have world, had the key of knowledge and of governhad. This change of the mind, produces a change of the way. Those who ment at their girdle. The people, in general are truly sorry for what they have done, will be careful not to do so more. were very proud of their privileges, confident of This repentance is a necessary duty, in obedience to the command of God, justification by their own righteousness, insenActs 17: 30. and a necessary qualification for the comforts of the Gospel. If sible of sin; and though now under the most man's heart had continued upright, divine consolations might have been re- humbling providences, being lately made a proceived without this painful operation preceding; but being sinful, it must first vince of thle Roman empire, were yet iunhumbe pained, before it can be laid at ease. The sore must be searched, or it bled. They were, as in Malachi's time, insocannot be cured. I wound and I heal. lent and haughty, and ready to contradict the The kingdomn of heaven is at hand. The ancient prophets called people to word of God. John was sent to level these repent for the obtaining and securing of temporal blessings, and for prevent- mountains, to take down their high opinion of ing and removing temporal national judgments. But now, though the duty is themselves, and to show them their sins, that the same, the reason is new, and purely evangelical. Men are now consider- the knowledge of Christ might be more acceped personally, not so much in a social or political capacity. Repent, for the table and effectual. This doctrine is still as kingdom of heaven is at hand; the Gospel dispensation of the covenant of necessary as then. Note, There is a great deal gsce, the opening of the kingdom to all believers, by the death and resurrec- to be done, to make way for Christ into a soul lion of Jesus Christ. It is a kingdom of which Christ is the sovereign, and to bow the heart for the reception of the Son of we must be the willing, loval subjects of it. It is a kingdom of heaven, not of David. There must be a discovery of sin, and this world, a spiritual k;ngdom: its original from heaven, its tendency to a conviction of the insufficiency of our own heaven. John preached this kingdom as at hand; to us it is come by the righteousness; prejudices must be removed, pouring out of the Spirit, and the full exhibition of Gospel grace. This is a high thoughts brought down, and rendered obegreat inducement to repent. There is notlhing like the consideration of divine dient to Christ. Bars of iron mius.i..i ut asmigrace to break the heart, both for sin, andufrom sin. Evangelical repentance der. ere the everlasting doors be on-asd for the flows from a sight of Christ, from a sense of his love, and the hopes of pardon King of glory to come in. The wa of' sin and and forgiveness through Him. Kindness in conquering; abused kindness, Satan is a crooked way; the nat~,s must be humbling and melting. What a wretch was I to sin against, such grace, made straig-ht. Heb. 12: I1a. against the law and love of such a kingdom! It is a great crcouraoemsent to 5. They, who expected the Messiah, as a repent. Return to God in a way of duty, and He will, through Christ, return temporal prince, would think that his forerunner to you in a way of mercy. The proclaiation of pardon discovers and fetches must come in great splendor; but though great m the malefactor, who before fleed and absconded. Thus are we drawcn to it in the sight of the Lord, he was mean in the with the cords of a?nan., and the bands of love. eyes of the world; and, as Christ himself, hav4. Tlhe prophecies respecting John, as Isa. 40: 3, 4. the voice of one ingoo.formo or comn elihness; to instimate betimes, cryis.g_ in the wilderness. John owned it, John 1: 23. I am the voice, and that the glory of Christ's kingdom was to be that is all. God is the speaker, who makes known his mind by John, as a spiritual, and its subjects, ordinarily, poor and mnan does by his voice. The word of God must be received as such. I despised. John did not go in long' clothing, as Thess. 2: 13. What is Paul or Apollos but the voice? John is called the voice the Scribes, or soft clothing, as the courtiers, V. 3. poor person, desiring neither abundance nor delicacies; (his food conThe ministry of John fulfilled a prophecy already considered. (NAote, sisting, that is, frequently, of locusts, allowed as clean by the law, Isa. 40: 3-5.) He was'a voice,' that conveys the mind of the speaker, (3larsg. R'f.) and the honey made by bees in the uncultivated lands;) and then vanishes: he declared the mind of God concerning his Son, taking any thing that came to hand in his retireiment, to satisfy his and ended his short ministry. He proclaimed Christ. as the Son of wants, and intent on matters of a more important, spiritual nature.,As God, the King of Israel. and the Savior of the world; (Notes, John 1: he could live on little, and was inured to hardship, he vwas independamei 29-34. 3: 27-36.) and thus' prepared the way of JEHoVAH,' for so of the rich and great, andnmight more plainly reprove them: a cisrculae. is the word in Isaiah, and made his paths straight. [' The idea is taken,' stance not without effect in forming other parts of his character. ScoTSobserves Dr. A. Clarke,' from the practice of eastern monarchs, who, Chardin states that garmentrs -f camels' hair are worn by the modern' whenever they entered upon an expedition, or took a journey through dervishes; a coarse cloth oeing made of it in the east, and used for' a desert country, sent harrbinger-s before them, to prepare all things manufacturing the coats of shepherds and cam-nI.-drivers, an also to for their passagre; and pioneers to open the passes, level the ways,/ cover tents. John, doubtless, wore this kind, and was thus distinguishand rnemove all impediments.'] So John's preaching, by humbling the ed from those residents in palaces, who wore soft raiment. CA.LMEr. proud, detecting hypocrites, counteracting the prejudices of the people, There has been, fromn an early period, a diversity of opinion with re. rectify'ng theni judgment, and raising them, from low and grovelling spect to the sustenance of the Baptist. Our counytryman, the learnted pursuits, to aspire after things truly great and excellent, prepared the author of'The Natural History of the Bible,' does not admit that ins.ntoews for the reception of Christ.' Make straight the paths of our God.' food is here meant, though' locusts were eaten in the east,' since' pre. Sept. SCOTT.'The prophecy here fulfilled is of the kind termed vious dress';ng' is needed —which does not seem an employment worthy'typical; as it first related to the liberation of the Jews, by Cyrus, from of one, whom the Scripture represents as sufficiently occupied in devooua'the Babylonish captivity, and then to the deliverance of the church, meditation, and therefore would have bods and pods of trees, whicbh th by Christ, fiom the thraldom of Satan. For, it would have been pre- original may signify, intended; but says Prof. Pa.xton,' however disposterous in the prophet to promise deliverance to far distant genera-' gusting that kind of meat may appear to us, the oriental- entertain a tiont, -s a consolation to the afflicted soon after the times of Hezekiah;' different opinion.'-' A monk, who had travelled into Egypt, asserts,although the fulfilment of the one by no rneass precludes-that of the' that in the country they subsisted on them four months in the year. other, o hica is, indeed, the foundation of all deliverances.' I n feeding on that insect, the Baptist submitted to no uncommon pri SrAsHErIM.' vation, and practised no savasge rigor, like nmany hermits who inhabit Verse 4.' deserts; but merely followed the abstemious moode of living, to whcbh This extraordiiary man, who was'great in the sight of the Lord,''the people were accustomed, in the less frequented parts of the counwas rcer homely. in his attire, wearing a coarse and rough garment,'try. His food appears particularlyv mentioned to slhew, that ho fared Notse, 2 Kings 1: 8 0 wronght in a rutde manner, and girded abont hims'aa the poorest of men, in a manner corresponding with the meannoes hi hapiece of undressed leather, and friual in his diet; faring a a of hlis dress.' lorier is quoted as saying that in Bushire locusl gare [15j A D 2g6. MATTHEW, Tl. John's preaching and baptism, mleat was locusts and but.o the clothing of a country husbandman. 1 who live a mortified life, command respect wild honey. He lived in a country place, and suited his habit Men have a secret reverence for them, more to his habitation. Note, It is good for us to ac- than we imagine. This gave John a great op5 Then l "w e nt [I ~out to L commodate ourselves to the place and condition portunity to do good, and showed that God was hiln Jerusalem, and all which God, in his providence, has put us in. with him. Now people begin to press into the Judea, and all the re- John appeared in this dress, to show, like Ja- king-dom of heaven. Luke 16: 16. A blessed gion round about Jor- cob, a plain man, that he was mortified to the sight it was to see the net cast where were so da^n, delights of this world. Behold an Israelite in- many fish. It showed that it was now a time deed! Those, who are lowly in heart, should of great expectation. It was generally thought 6 And n were bapti- show it by a holy indifference in their attire; the kinqdom of God would soon appear; Luke zed of him in Jordan, and not mnake the putting on of apparel their 19: 11. therefore, when John lived and preached confessing their sins, adorning, nor value others by their c ress. John at this rate, so very different from the Scribes [Practical Observations.l was thus clothed, also, to show that he was a and Pharisees, they were ready to say of him, prophet, for prophets wore rou.fh garments, that he was the Christ. Luke 3: 15. This, Doet. 32:13. 1 Sam. 14:2.5-27. Zech. 13: 4. and especially to she w that he was occasioned the crowd. Those who would have m 4:25. 11:7-12. lMar 1:5. Luke the Elias promised; for particular notice is ta- the benefit of his ministry, must go out to him 16:16. John 3:23. 5:35. 3a~.. n Ui,i3 —1l. Ez. 36:25 Mark 1:8,9. ken of Elias, that he was a hairy man, (which in the wilderness, sharing his reproach. Note, Luke3:i1. John 1:2-23,31-33. 2: some think is meant of the hriry garments he They who truly desire the sincere milk of the 2 -. Actst1:. 2:33-1t. 10:3638. 11:16. 19:4,5. 1 Cor. 0:2. Col. wore,) and that he was girt w.th a leathern gir- word, if it be not brought to them, will seek it. 2:12. Tit. 3:5.6. iH-b. 6:2. 9:10. dle about his loins, 2 Kings 1: s. John appears They who would learn the doctrine of repen. ev.:21. 2:4. Num. no way inferior to him in mortification; this tance, must go out from the hurry of this world. * Lev. 16:21.'26:40. h'um.5:7 osh. 7:19. Job 33:27,28. Ps. 32:5. Prov. therefore is that Elias that was to come. John It appears that of the many who came to John's 23:12. Dan. 9:4. i9rk 1:.,6 e also showed that he was a resolute man; his baptism, there were but few that adhered to it; 1.5:18-21. Acts 19:18. 22:16. Jam. reception 5:16. iJohn 1;9. girdle was not,fine, but it was strong; blessed witness the cold receptin that Christ had. is that servant, whom his Lord, when He comes, Note, There may be many forward hearers, finds with his loins girt, Luke 12: 35. 1 Pet. 1: 13. His diet was plain. It where there are but few true believers. Curiwas locutsts and wild honey; not as if he never ate anything else, but these osity may bring many to attend upon good he frequently fed upon, when he retired into solitary places. Locusts were a preaching, and to be affected with it for a while, sort of flyvig insect, very good for food, and allowed as clean, Lev. 11: 22. who yet are never subject to the power of it. They required little dressing, were light and easy of digestion; whence it is Ezek. 33: 31, 32. "eckoned among the infirmities of old age, that the grasshopper or locust is John's disciples were baptized of him in Jorthen a burden to the stomach, Eccl. 12: 5. Wild honey was that which Canaan dan, thus professing their repentance, and beflowed with, 1 Sam. 14: 26. Either it was gathered immediately as it fell in the lief that thfe kingdom of heaven was at hand. dew, or rather, as it was found in the hollows of trees and rocks, where bees They confessed their sins; a general confession, built, that were not, like those in hives, under the care of men. This inti- it is probatile, they made to John, that they mates that a little served his turn; a man would be long ere he filled were polluted by sin, and needed cleansing; but his belly with locusts and wild honey. John came neither eating- nor drink- to God a confession of particular sins, for He inrg, ch. 11: 18. not with the delicacy and formality of others. He could is the party offended. The Jews had been seldom find time for a set meal. Now this agreed with the doctrine he preach- taught to justify themselves; but John teaches ed, repentance, and fruits meet for repentance. Note, Those who callothers them to accuse themselves, and not to rest in to repentance, should themselves live a life of seriousness and mortification. the general confession of sin made for all Israel, John thus showed his deep sense of the badness of the times, in which he once a year, upon the day of atonement; but to lived, and of the need of repentance. Every day was a fast day to him. make a particular acknowledgement, every one This agreed with his office as Christ's forerunner. He showed that he had of the plageuc of his own heasrt. Note, A peni. experienced the powers of the kingdom of heaven. Note, Those who know tent confession of sill is required, in order spiritual pleasures, cannot but look upon the delights of sense with a holy in- peace and pardon. Those only are ready to re.. difference. By giving others this example, he made way for Christ. A con- ceive Christ as their Righteousness, who are viction of the vanity of the world'is the best preparative'for the entertainment brought with shame to own their guilt, I John of the kingdom of heaven in the heart. Blessed are the poor in spirit. 1: 8. The benefits of the ki/ngdoma of hea'vvlt, 6. Great multitudes came to him from the city, and from all parts of,,e now at hand, were thereupon sealed to them by country; some of all sorts, men and women, young and old, rich and poor, baptism. He washed them with water, to show Pharisees and puldicans. They went out to hear of hirn, what they had that from all their iniquities God would cleanse heard so much aboat. This was a great honor put upon John. Note, Fre- them. It was usual with the Jews to baptize quently those have most real honor, who least court the shadow of it. Those those whom they admitted proselytes to their used as food by the lowest peasa.ntry. Biurckhnrdt also mentions that New Testament intimate, that both the cleansing from guilt by the the Beldou-ins eat tIiein eiitire. After' maniy sitmilar statements, the Ameri- blood, and from pollution by the Spirit of Christ, were comprised junder can editor of Calniet observe,'there can surely be no difficulty in ad- this outward sign; yet is the latter more generally intended. (31arg. mitting locusts Ref. n. o.) Baptism had been before in use, but John was singular in bapto have been tizing all his disciples,. though Jews. and without distinction of previous the f:oodt of character, intimating, that by nature and practice they were all pIollut_- John the Bap- ed, and could not be admitted among the true people of God, except tist.' The corn- washed from their sins in the fountain ablout to be opened by the Meamon brown lo- siah. He had express divine direction for this: (John 1: 33.) but. cMist. says Dr. though his use of baptism was introductory to the appointment of that iHarris, is a- ordinalnce to be the initiatory sacrament and seal of the new dispensabou.it three in- tion. as circumcision bad been of the oldl; yet we should not consider it ches in length, as the saime with Christian baptism: but rather as an institution for the and the -gene- time. being, introductory to the chiange whlich was gradually to take ral form of the place, whev: the old dispensation shoutl be abrogated, and the new one' " ^(, ~" insect is that substituted and openly established. Baptism, as used by John, was not of the grass- to supersede circumcision; for it seems he baptized none but circumci.7J7 ^^ hopper. A ed persons, except women, as appears highly probable, though rot specimen is mentioned. We cannot suppose lie' baptized in the name of the Father, given. ED. anid of the Son, and of the Holy Ghost,' or that Jesus was thus baptized; nay, the contrary is clear: (Notes. Acts 19: 1-6.) and probably Christ'a Verses 5, 6. disciples did not use that peculiar form of Christian baptism before his 1rhrmngh a divine influence on their minds, multitudes resorted to ascension.-Some., at least, whom John baptized, received Christias [;hn, fromn all parts, of' Jitiea, anti from Jerusalem, so that city and baptism also, whein adnmitted into the Christian church; for, doubtless, esuntry, ais it were. we'll ciri to him; specially the inhablitants of those several who heard Peter on the day of Pentecost had been John's disci. regions which lay ot each sidet of the Jordan, where, after a titme, he pies: yet. he exhorted them all to be baptized in the namse of the Lord commonly exe'rcised ills minis triy. His celebrity at length drew the Jesus. and thus the three thousand were. who gladly received the word. Jews of all: s -alid l)- rtics to him; and when they were brought to (Acts2: 38 —41.) John's baiptisnm and Christians baptism were not, then, confess their sites, srofess r;pentance, a pturpose of submitting to the exactly the same, and inferences fi'om one respecting the other are inl.essialh who wirs at hnid, and leading a new life, they were baptizetd conclusive. Adullts only, it appears, were baptized by John, circumnci. ny John, in or sit the river Jordan. The law of tIoses prescribed'di- sion continuing still the initiatory ordinance, and seal of the covenant, vers washings,' or bhaitrims. in which water was variously used. as an hence we never read that he baptized households, as did the apostles.emblem of thie'i'g ing':iof the soul from the pollution of sin, in order that Water was the outward sign; but whether admrinistered by immersion the priests or people m`tighat attend acceptably on the service of God. or not, is incapable of decisive proof. The ruse of it is essential, because (/vote, Heb. 9: 8-10.) By degrees it becamle customay in the Jewish water is the universal purifier; the quantity and mode of application cihurch to baptize those, who were proselyted to their religion from the circumstantial, varying as occasion may require. The inward, spiritual ent-lhes, both male aned female, aaswell as to circumcise the males; de- signification is the same as that of circumcision, that iss, eecnerati.;: notnr that they dIemee thetmo unclean ir. themselves, and not meet to and sanctification by the cleansing power of the Holy Spirit. nSome oia the co:gregation of the Lsord, till iHey were washed from the filthi- contendl zealously that baptism always signifies immersion; tut the nlem of their oesntile stato. The prophets also often alluded to this em- use of the words baptize and baptism, in the New Tf-staneiit.,20' V2 olem of the sot:la3 beingc clcanused from sin; and some passages of the 23. Mark 7: 4. 10: 38, 39. Luke 3: 16. 11: 38. 1: I 0'. Acts 1.' 16. A. L. 26 MATTHEW, III. John's prearhung and baptism 7 q[ But when le religion, especially proselytes of the gate, who nances, who feel not the power of' them. Now saw "many of P the were not circumcised, as the proselytes of to them John speaks with all faithfulness, and Pliarisees and Saddu- righteousness were. Some think it was also a what he said to them, he said to the multitude custom for leaders, of religious character, to ad- (Luke 3: 7.) for they were all concerned. His cees come to his bap- mit disciples by baptism. Christ's question application was plain, home, and to the contism, he said unto them, concerning John's baptism, Was it froma heaven, science. He did not simply preach before them, q0 generation. of vi- or of men? implied that there were baptisms but to them. Though his educatioi. was pripters, r who hathi'warn- of men, who pretended not to a divine mission; vate, he was not bashful in puhlic, nor did he ~ed you to'flee front the with this usage John complied, but his was fear the face of man; for he was,full cf the edl you to s flee If1om the from heaven, and it was distinguished from all Holy Ghost and of power. wrath to come? others, in that it was the baptism of repentance, 1. The title which he gives them is not one 8 Bring t forth there- Acts 19: 4. All Israel were baptized unto Mo- of honor; but he begins harshly, 0 gqeneration Fore firuits'. meet for ses, 1 Cor. 10: 2. The ceremonial law consist- of vipers! Christ gives them the same, ch. 12' fore u fruits *me fred in divers vwashingCs or baptisms; (Heb. 9: 34. 23: 33. They were as vipers, though spe10repen ce.) but John's baptism refers to the remedial cious, yet venomous; full of enmity to every:2.. 22law, the law of repentance and faith. It was in thing good. They were a viperous brood, the I.3,?-. 23:13, &e. Mark:3 —5. Jordan, that river which was famous for Israel's offspring of those that had the same spirit S:kI'2:13,18.,Luke 7:30. 11:39- passage through it, and Naaman's cure; yet. They gloried in being the children of Abraham; 49 940. As 4:1.2 J 1) p Probably. John did -not baptize in that river at but John showed them that they were of their — 49. 9:40. Acts,1:1,2. 5:17. 15:5. fir t but afte wn t he pe pew ae 23:6 —9. 26:5. first, hut afterwards, when the people who came father the devil. (Gen. 3: 15. John 8. 44.) I:3t. 53:33. Gen. 3:15. Ps. 5:. — to his baptism were numerous, removed to Jor- They were all alike, though enemies to one 6. Is. 57:3,4. Luke 3:7. John 8:-44. 1'Jothn3:10. Rev. L:9.,0. dan. By baptism he obliged them to live a another; they were confederate in mis(hief. Jer. 6-10. Ez. 3:i-' 21. 33:3 —7. holy life, according to their profession. Note, Note, A wicked generation is a generation of Rom. 5:9. 1Tvhe. Thes i: Confession of sin must be accompanied with vipers, and they ought to be told so. It be9. Heb. 6:18. Rev. t:,17. 3:7. holy resolutions, in the strength of divine grace, comes ministers of Christ boldly to show sin2t:'530,32. Is. 1:16.,7. Ltkte 3g8, 14-,. Acts 26220. a.:17 not to return to it. ners their true character. I'Vho hath warned Cor. 7:10,11. 2 Pet. 1:t —. V, 7-12. Application is the life of preach- you to flee from the wrath to come? This aOr,. e5:2 t3. Eph. 5ee:9. Pheil. ng; so it was with John's preaching. Ob- shows that they were in dainer of the wrath to r, answaerae to amendment of life. serve, To the people generally, he thought it come, and their case so nearly desperate, (the Jcr.':3 —7. 23:13. 36:3. enough to say, Repent, for the kingdom qof hea- Pharisees by their parade of rdigion, and. the ven is at hand; when he saw the Pharisees and Sadducees by'their arguments against it,) that Sadducees come about him, he found it necessary to deal more closely. These it was next to a miracle to do them any good. were two of the three noted sects among the Jews; the third was the Essenes,' What brought you hither; what fright ha:s led not mentioned in the Gospels, for they lived in retirement. The Pharisees you to inquire for the kingdom of hea.ven?' were zealots for ceremonies, for the power of the church, and the traditions of Note, There is a wrath to come; besides present the elders. The Sadducees ran to the other extreme, and were little better wrath, there is future, the stores of which are than d.eists, denying the existence of spirits and a future state. It was strange treasured up for hereafter. It is the great conthat they came to John's baptism, but their curiosity brought them; some of cern of every one of us, to flee from that wrath. them probably submitted to be baptized, but the generality did not; for It is wonderful mercy that we are fairly warn Chiris says, (Luke 7: 29, 30.) that when the publicans justified God, and ed; think, Who hath warned us? God, who were baptized of Jo/hn; the Pharisees and lawyers rejected the counsel of delights not in our ruin; He warns by the writ God aecanst themselves, bging not baptized of him. Note, Many come to ordi- ten Word, by ministers, by conscience. These PRACTICAL OBSERVATIONS. V. 1-6. The most eminent and useful servants of God provemnents on it: and if repentance were more clearly pTi achoften grow up and minister in retired situations; hut, wherever ed,' The Lamb of God, that taketh away the sin of the Worid,' stationed, He will bring those to attend on them whorn He would not so often be pointed out in vain, nor would men so purposes to save by their labors: and can convene multitudes much neglect or pervert the Gospel-. They who preach repeninl the desert, as easily as in populous cities.-The world at tance, mortification, and the renunciation of worldly interests large is'the kingdom of the wicked one,' except as some are and indulgences, will commonly succeed in proportion as they translated, by the race of God,'from the power of darkness exemplify their own doctrine. If they seem nearly as much into the kingdom of his dear Son.' These will soon be receiv- alive to the pursuit of wealth, or as desirous of the pleasures ed into the realms of felicity, where their King now reigns in and decorations of life, as others, their declamations will have glory: hut those who remain strangers or enemies to this de- little influence. Nor can ministers in general he sufficiently iverance, and consequently subjects of Satan, will have their independent to be faithful to all, and in all cases, except they portion with their prince, in the region of darlness and despair. learn to be content with slender accommodations, and frugal in This kingdom of God and heaven is'come nigh to us;' but it expense. Indeed, it is no disgrace, but an honor; to the sermust be in our hearts; nor can we understand its nature, ex- vant of God, to appear, and be willing to be, poor, in attire, cellency and glory, except we be broken in spirit with godly table, furniture, and all belonging to him. External appensorrow, hunibed in repentance, taught to hate sin, and are dages may be needful to preserve from neglect and contempa longing for deliverance from its pollution as well as punish- those wvho have Iot superior wisdom or piet; but' the man )nent. Preachers of salvation, therefore, must introduce their of God,' who is devoted to Him, and'furnished for every good iessage of plenteous redemption by' the ministration of con- work', has a more valuable distinction, and needs them not.demnatuion.' shewing sinners the nature and necessity of' re- How small a portion of those, who attend the most faithful pentance, aid worls meet for repentance.' Thus prophets and preachers, hecome true disciples of Christ! Novelty attracts apostles, as well as John the Baptist,'prepared the way of the many; some go because others do; and many are brought inLord,' and led sinners to welcomne his salvation and submit to der transient convictions. They attend divine ordinances, his authority. Thus even the King of glory, when He hum- confess their sins, and seem to be disciples; but having neitiher bled himself to be a'Preacher of righteousness,' prepared the true repentance, nor the living faith of real Christians, in time way for rendering Himself precious to the hearts of Ihis hearers, of temptation they fall away. ScoTT Deviations, then, from this good old way will not be lound imnfeb. 9: 10.) cannot accord with this exclusive interpretation. On the relputation for sanctity a cloak of exorbitant avarice, and the occ0l5ioO oilier handc, som-ie, arguing perhaps too much from modern habits, have for oppression and iniquity. —The Saddutcees, the scornin infidels of the been sufficiently decided foe the opposite interpretation. Vastly too time, professed to receive somie parts of the sacred writings, and tn remuchs eagerness and acrimony have been elmployed in disputes on the ject others; but paid no proper regard to any of them. Some of them, subject, and ftar too little attention giv n to tihe instruction suggested by at least, seem to have been mere philosophizing atheists; and the rest this ordinance. SCOTT. Such are the views of pedobaptists general- sceptics, who treated every thing relating to God ard eternity as dodbtly, but on the siode of baptisim different sentiments are expressed by ftl and disputable; consecquently, with contemptuous indifference.Campthell; asdi, more at large, with a valuable exemplification in pas- Considering the rewards promised in the law as referring but to this ea5ges from the Scripnures and several of the classics, by Prof,S'uarct, worldt, they counted prosperity a prooif cof the tldivine favor, and poverty Bibl. Repos. Eu.'The warmest advocates for immersion, who are or distress an evidence of a man's b.eing accursed of God; thus. to rs-'themselves partakers of the baptism of the SPIRIT, will confess that lieve the indigenst and miserable was an attempt toI counteract Hime, and the oetwardc sigon, void of the inwaard effect, is nothing wvorth. And therefore sinful. A convenient opinion for a ihard selfish heart -'they whlo contend for infant baptism, if they know any thing of the Whether transient convictions, or a regard to reputation, brought these LoORD, must as readily allow, that nothing, short of the regeneration of Pharisees and Sadducles to desire John's baptistm, is not clear; but, the heart, can be'profitable before GoD. HAWKEiR. evidently, they came with wrong views and feelings. The Sadtducees Verses 7 —10. were as pr0od of their superior dliscernment; as the Pharisees of their Of the sect of the Pharisees, wvhich professed the greatest strictness, superior sanctity, and wvithl as little' reason. Insteadt then, of sanctionwere the most reputable of the Jewish scribes and elders. Some of ing their chiaracters, or courting their favor. Johne addressed themi, plainthem appear decent formnalists of moral character, but inflated with ly, aind even routghly, as a race of subtle, designing mien, of poisonous spiritual pride. They dealt largely in ostentatious austerities and mor- principles and practice, the genuine chlildren of the old serpent. (iaIrq. tifications. Others of them were detestable hypocrites1 making their RFe. g.) No doubt thev deserved the coming wrathsof God; but it csil^ N. T. VOL. 1. 3'T &. D 26. MATTHEW, [II. rohn's preaching ftnd baptisrm. 9 And thinuk not to warnings sometimes startle the care ess and generation, God will neverv.mant r church in the vay within yourselves, self-rignteous. world; if the Jews fall off, the Gentiles shall "^W have ~Ahrahharn to 2. Therefore, because you are warned to be grafted in, ch. 21: 43. Bom. 11: 12. vdee from thei wrath to come, brinf.fobrth1 fruits 4. How strict and short your trial is. Now our father: for I say meet.for repentance. Or,' Therefore, because the axe is carried before you; noxi it is laid to unto you. that z God is you profess repentance, show that you are true the root of the tree; now you are on your good able of tlhese stones to penitents.' Repentance is seated in the heart. behavior, and are to be so but a while; now raise up children unto But in vain do we pretend to have it there, if we you are marked for ruin, and cannot avoid it, do not bring forth the fruits of it in a universal but by a speedy repeptance; now you must ex. ablrlaham. reformation, forsaking all sin, and cleaving to pect that God will make quicker work with you 10 And "now also that which is good. These are fruits meet for by his judgments than He did formerly, and "the axe is laid unto repentance. Note, Those are not penitents, thlat they will begin at the house of God; where.tle root of the trees: who, while they say they are sorry for sin, still God allows more means, He allows less time. t fherefo're every tree persist in it. it becomes penitents to be hum- Behold I come quickly. Now they were put.which bringetvr not ble, to be'thankful for the least mercy, patient upon their last trial; now, or never. whichn. brinrgeth not under the greatest affliction, watchful against How severe your doom will be, if you do not forth good fruit d iS all approaches to sin, abounding in every duty, repent. God is now earnest in the declaration, hewn down, and cast and Charitable in judging others that every tree, however high in gifts and honors, into the fire. 3. Think not to shift off these calls to re- however green in external profession, if it does 11 TI inrdeed e baptize pentance, by saying within yourselves, (v. 9.) not bring forth a-ood fruit, is hewn down, disWe have Abraham to osurfether. Note, Carnal owned as a tree in God's vineyard, and cast into you witth water unto hearts are apt to say a great deal within them- the fire of God's wrath; the fittest place for repentance; rbut he selves, to put by the convincing Word of God, barren trees. What else are they good fir?:lhat cometh after me which ministers should labor to anticipate; vain If not fit for fruit, they are fit for fuel. Probathoughts which lodge within those who are call- bly this refers to the destruction of Jerusalem Mark 7:21. Lukle 3:3. 5:22. 7:39. ed to wash their hearts, Jer. 4: 14. Be not of by the Romans, which was not as other judg12:17. the opinion that this will save you. Roc iiot ments had been, like lopping off the branches, E. 33:24. Luke 16:24..ohn 8:33, amthe oppinio that th la 39,40,53. Ro.m. 4:l,li-1~G 9:7,3. yourselves to sleep with this, nor flatter your- or cutting down the body of the tree, leaving Gal. 4:22-31.: selves into a fool's paradise. Note, Good oh- the root to bud again; but it would be the total Ron 4:i7 o-.:' 19Cor. Aii Gal. 3: serves what we say within ourselves, which we and irrec.overable extirpation of that people, in 27-29. E:ph. 2:12. 3. dare not speak out, and is acquainted with all which all that continued impenitent should pe~ Mal. 3:12-3. 4:1. He. 3:-3. 0: the fallacies of the soul, with which it deludes rish. Wrath was coming on them to the utter" Luke3:9. 23:31. itself, but which it will not discover, lest it most. Ps. 1:3. 92:t3,14. Is. 61:3. Jer. 17: should be undeceived. Many hide the lie that 5. Christ's ministers preach not themselves ~. John 15:2. 7:19. 2i:i9. ps. 80:15,16. Is. 5:2- ruins them in their rih.t hand, and roll ituder but Him. See how meanly John speaks ot 7. 27:1t. E'. 15:.2-7. Lue 13:6 their tongue; they keep in the devil's interest, himself, that he might magnily Christ; Iindea 17 18. beM 6:~. 1 P et. -: by keeping the devil's counsel. baptize you with water, that is the utmost I can 6. Mark 1:4,8. Luke 3:3. Johi 1: We have Abraham to our father, and are not do. Note, Sacraments derive no efficacy from 15. cts i3:2i. 19:42730 3 3: sinners of the Gentiles; it is fit indeed that thev those who administer them; they only apply the Luke 1:17. John 1:15,QG,27,30,34. 3: 23 —36. should be called to repentance, but we are a holy sign; it is Christ's prerogative to give the thing nation, a peculiar people. Note, The Word signified, 1 Cor. 3: 6. 2 Kings 4: 31. But He does us nr good, when we do not take it to ourselves. Think not that, be- that comes after me is mighticr than I. Though cause you are related to Abraham, therefore you need not repent. Think not John came in tb, spirit and power of Elias, that your interest in the covenant made with him, will bring you off in the Christ had moic power; thougn a greater than judgment, and secure you from the wrath to come. God will not connive at John was not born of woman, yet he thinks -your impenitence, because you are Abraham's posterity. Note, It is vain himself unworthy to be the meanest attendant presumption to think, that good relations will save us. What though we on Christ. Note, It is a great comfort to faithhave had pious ancestors, and a religious education, and our lot cast in fami- ful ministers, to think that Jesus Christ is lies where the fear of God is uppermost; what will all this avail us, if we do mightier than they; can do that for them, and:mot repent, and live a life of repentance? We have Abraham to our father, by'them, which they cannot do. His strength and therelore are entitled to the privileges of the covenant made with him; is perfected in their weakness. In comparison being his seed, we are sons of the church, the temple of the Lord, (Jer. 7: 4.) of Christ, John is not worthy to carry his shoes Note, Nrumbers, by resting in the advantages of visible church-membership, after Him. Note, Those whom God honors, fall short of heaven. are thereby made very humble in their own John reveals this conceit; I say unto you, whatever you say within your- eyes; willing to be anything or nothing, so that selves, God is able of these stones to raise up children unto Abraham. He Christ may be all. was now baptizing in Jordan, at Bethabara, (John 1: 28.) the house ofpassage, Christ'will come to make a distinction. where the children of Israel passed over. There were twelve stones, one for When Malachi predicted that John should be each tribe, which Joshua set up for a memorial, Josh. 4: 20. It is not unlike- Christ's forerunner, it irnmediately follows, The ly I hat he pointed to those stones, which God could raise to be, more than in Lord, whom. ye seek, shall suddenly? come to his representation, the twelve tribes of Israel. Or perhaps he refers to Isa. 51: temple, and shall sit as a refiner, Mal. 3: 1. By t. where Abraham is called the rock out of qhich they were hewsn. That God, his powerful grace, He shall baptize you, that who raised Isaac out of such a rock, can, if there be occasion, do as much is, some of you, with the Holy Ghost, and with again; for with Him nothing is impossible. Some think he pointed to the fire. Note, It is Christ's prerog'ative to baptize heathen soldiers present; telling the Jews that God would raise up a church with the Holy Ghost. This He did in the exfor Himself from among the Gentiles; and entail the blessing of Abraham traordinary gifts of the Spirit conferred upon upon them. Thus, when our first parents fell, God could have left them to the apostles, to which Christ Himself applies perish, and out of stones have raised up another Adam and Eve: or, perhaps, these words of John, Acts 1: 5. This He does stones themselves shall be owned as Abraham's seed, rather than such dry in the graces and comforts of the Spirit given to sinn.ers as you. are.' Note. As it diminishes the confidence of the sinners in them that ask Him. (Luke 11' 13. John 7. oL: so i; encourages the soi s cif Zion: that whatever comes of the present 38, 39. See Acts 11: 16.) They are baptized hardly be thought that, without some extraordinary warning, such hypo- trees, doomed to be cut down. See Jer. 46: 22, 23. Ezek. 31: 3,11,12. erites and infidels would think of fleeing from it. Was their warning So the Baptist: the Jeiwish nation is the tree, and the.Romasns the axe, from God, or of man? Still, if penitent, they might come; hut must which, by the just judgment of God, was speedily to cut i down.~Foe bring forth fruits meet for repentance^ in humility, meekness, faith, about sixty years before the coming of Christ, this axes had been lying love, equity, truth, mercy, and every good work; in newness of life at the root of the Jewish tree; Judea having been muade a p'oince is from a new heart, else the outward siun would not profit them. (Notes, the Roman empire, from the time that Pompeyc took the city of Jereust Lake 3: 7~-14.)-' Nothing,' says Beza,'stoppeth up the way of mer- lem.-But, as the country might still be considered in the hands of tci cy and salvation against us. so much a the otinion of our own right- Jews, though subject to the Rtomans, God had waited on thlbs now neareonusness.- And next to this, perhaps, (comnp. v. 10.) the opinion, ly ninety years from the above time, expectilng themn to brig forth fruit, that the Gospel is a mild dispensation, marcins allowance for sin and none was produceld: He kept the Romans, therefore, as an axe at in those who prolfess it, alnd not rectuiring that strict holiness which the root of this tree; ready to cut it down the moment God gave them was before demanded, is the most fatal.-' Abrahan,' says the the conmInission. Dr. A. CLARKE. Talmud,'sits next thie gaes of hell, and doth not permit any wicked Verses 11, 12. Israelite to go dowen into it.' Do not many Christians seem to counte- John baptized the people with water, calling them to repentance; but nancs a simssilar opinioon onscerninig those oflheir own sect, or wlio con- Jesus, immsensely superior to him in dignity, aithority, antd excellence, tend for tlheir sentimentt 3 And is not this true among Protestants, as though cor:insg after hims int time, would baptize thelm with tlhe Holy well as Papists? SCOTT. The axe is laid, &c. As if toe had said, Ghost and with fire.' The descent of the Holy Spirit on tihe cday of There is noct a mionment to spare —God is about to cut off the impenitent- Pentecost, in the forml of fiery tosngues lighlting ons the apostles, with thi >imn nust thersfiore t:rrn to God iison.ediately, or be utterly and tinially effects produced, on their miinds and by their ministry, ws.s a remarkaruined. Theb prophiets often represented king!domns, nations, and indi- ble fulfilmenteit of this prediction: yet tils bptis wis vouchlsafcd coin eiiuals, rwhose rule they predicted, under the emblem of forests and parativehy to few of those who believed ii. Christ h but the language o' "Is8 A.. D. 26. MATTHEW, III. John's preachzing and baptism. is mightier than I as with fire; the seven spirits ol God appear a- ton do it, not at Jerusalem, (though He probably whose shoes TI am not seven laml ps of fire, Rev. 4: 5. Is fire enlight- went there at the three yearly easts, as others'orhy to bear: ~ ihe ening? So the Spirit i-s a spirit of illumination. did,) but there where John was baptizing; for worthy to bear: nhe S' rm Is it warming? And do not their hearts burr to him resorted those who waited /for tLe consoshall baptize you. with within them? Is it consuming'? And does not lation of Israel, to whom alone He would he the Holy Ghost, and the spirit of judgment, as a spirit of burning, welcome. John was six months older thai, onwithl fire: consume the dross of their corruptions? Does Christ; and it is supposed he began to preach 12 Whose ifan is in fire make all it seizes like itself'? And does it about six months before Christ appeared; so 1his ha nand k he will move upwards? So does the Spirit make the long was he employed in preparing his way in his hand, and k he Willsoul hog y like itself, and its tendency is heaven- the region about Jordan; and more was done in th roughly purge his ward. Christ says, I am come to send fire, these six months, than had been done in several 2oor, and gather his Luke 12: 49. ages before. Christ's coming from Galilee to wheat into the garner WVhose.fan is in his hand. His ability and Jordan to be baptized, teaches us not to shrink authority to distinguish as the Person to whom from hardships, that we may draw nigh to God Ibut he will burn up all judgment is committed, is the fan in his in an ordinance. We should be wifling to go the chaff "with un- hand, Jer. 15: 7. Now He sits as a Refiner. far, rather than come short of communion with quenchable fire. Observe, the visible church is Christ's floor: 0 Him. They who will find, must seek. [Practical Observations.] imy threshinfg, and the corn qf my floor, Isa. 21: 1. It was an instance of Christ's humility 1o ~[ Then cometh 10. The temple, a type of the church, was that He would offer Himself to be baptized O rcsus o fromn Galilee to built u.pon a threshing-floor. In this floorthere John; that He who knei no sin, would suhmit.....n nto ii~in- to is a mixture of wheat and chaff. True believers to the baptism of repentance. Note, When Jordan unto John, to are as wheat, substantial and valuae!le; hypo- Christ began to preach, He preached humility; be baptized of him. crites are as chaff, light and useless, carried preached it by example, preached it to all, eso about with every wind. Good and bad are now pecially to young ministers. Christ was deg Mark 1:7. Luke 7::,7. Acts 13:25. mingled together in the same external commu- signed for the highest honors, yet in his first EF1. 3'8, 1 Pet-:5.. C~ 1 4';:4.' 44:3. 593:9. ze io., but there is a day commg, when the floor step He thus abases Himself. Those who Mal. -3.2-. Macrk 1:8. L,ke 3:16. shall be purged, and the wheat and chaff shall would rise high, must begin low. Before honor i. i Cr. 1St. i at Gl^'. 3:28, be separated. Something of this kind is oftens is humtility. It was highsly respectful to John I Is. 30:24. 4':16. Jcr. 4:11. 15:7. done 1i this world, when God calls his people for Christ thus to come to him. It was a return 51:2. 4,4. at. 3: 4. J out of' Babylon, Rev. 18: 4. But it is tne day for the service done in giving notice of his ap-3. al..:[. JO.' s15:2.of the last Judgment the great winnowing day, roach. Note, Those who honor God He will i:3$0I4. As.: -..s. 5-24 which will indt llibly determine concerning doe- nonor. raJoo2l:18. Ps. it-. a5:. Is. 5:24.' 17:13. IHos. 13:3. Luke 3:17. trines and works, (I Cor. 3: 13.) and concerning John forbade Him, as Peter did when Christ a I.:31. 66:24. Jer. 7:0. 17:27. persons, (c. 25: 32, 33.) when saints and sin- was about to wash his feet. John 13: 6 —8. Ez. 20:47,48. Allark 9:43-48. p,'c-' 02::2. lark i:9. Luke 3:21 ners shall be parted forever. Heaven is the Note, Christ's condescensions are so great as to garner into which Christ will shortly gather all appear incredible to the strongest believer; so his wheat, and not a grain of it shall be lost. He will gather them as the mysterious that they who know his mind well, ripe frut'.s were gathered in. Death's scythe is used to gather them to their cannot soon find out the meaning of them, hut people. In heaven, the saints are separated from corru pt neighbors without, by reason of darkness start objections against and corrupt affections within. They are not only gathered into the barn, the will of Christ. John's modesty thinks t-is (ch. 12: 30.) but into the garner, thoroughly purified. Hell is the unquencha- too great an honor for him to receive, and he ble fire. which will burn up the chaff, and will certainly be the portion,punish- expresses himself to Christ just as his mother ment, and everlasting destruction of hypocrites and unbelievers. So that had done to Christ's mother'; (Luke 1: 43.) here life and death, good and evil, are set before us; according as we are now Whence is this to me, that the mother of my in the field, we shall then be in the floor. Lord should come to me? John was now unsV. 13-17. Our Savior, from his childhood, had lain hid in Gafilee, as versally respected, yet see how humble tie is it were, buried alive; but now, after a long and dark night, behold, the still! Note, God has further honors for thoe Sun qf righteousness rises in glory. The fatlness of time wsas come, who continue lowly when their relutation rises. lhat Christ should enter upon his prophetical office; and He chooses John says, I have need to be baptized of Thee, PRACTICAL OBSERVATIONS. V. 7-12. The servant of God must judge of the characters we'bring forth fruits meet for repentance,' our profession of of men by the rule of Scripture, not by outward rank, profession, Christianity will not avail us. The Lord can raise up true or reputation. [' Happy he, who, imitating the impartiality disciples to' Christ where his name has not yet been heard; of this faithful messenoer, gives to every one " his portion of and HVe will never spare any man who works iniquity, (nay, meat in due season," and abhors the thought of flattering men who does not work righteousness,) on account o his creed,'in their vices or buoying them up with delusive hopes in sect, or forms of godliness: for'now is the axe laid to the root'their birth or profession, while they are destitute of real and of the trees; antd every tree,' not only which bringeth forth bad vital religion!' Doddr.] None are further from the king- fruit, but' which bringeth not forth good fruit, shall be hevn dom of heaven, than formalists, proud of their own supposed down, and cast into the fire.' —But our hearts will not produce goodness, and infidels, elated with an idea of their superiority this good fruit, except the regenerating Spirit of Christ graft to vulgar prejudices. They little suspect, that they are more the good word of God on them.' No outward forms can make'the cihildre't of the wicked one,' and better serve his cause, us clean;' no ordinances, by whomsoever administered, or in than the vilest of the profligates they disdain; or that they are whatever mode, can supply the want of' the baptism of the likely to receive still deeper damnation. On reading sucli de- Holy Ghost and of fire:' this alone produces the purity of clarations, indeed, they clamor loudly of bigotry, uncharitable- heart, and the exalted and holy affections, which uniformly nesst and fanaticism; yet will they find them true, except'accompany salvation.' All professed Christians, who are (which is not likely,) they take warning, and'flee from the destitute of this invtard seal of the covenant, are but chaff wrath to come:' and all the miseries of' death, effects of God's amidst the wheat: and our Lord has' his fan in his hand, and displeasure against the sins of men, are not worthy to be com- will thoroughly purge his floor.' For this, He employs various pared with this. Happy they, who flee for their lives to the methods now; but the grand separation will be in the day of Savior; for He will not rjc t them, whether they have here- judgment, when' He will gather the wheat into his garner, tofore been Pharisees, Sadc'cees, or publicans. Yet, unless and burn up the chaff with unquenchable fire.' SCOTT. John denotes a general belenefit. (aengr. Ref. e-h. JNIote, Acts 1: 4-'wind when the air is cattlm, Isa. 30: 24.' Calmet.'A winnowing.) —The Savior would cormmunicate to his disciples the divine Sancti-'shovel,' the first is called by Campbell,'an implement very ancient, fier, as purifyinl water, to wash away insternal pollutions; and as refin-'simple, and properly manual. The fan (or van [of the other kind] is Ing fire, to consute their dross, kindle a holy flame of love and zeal,'called) is more comiplex, contrived for raising an artificial wind, by the ilumainate with heavenly wisdom, and convert their whole souls into his'help of sails.' IElsner notices, and it is very observable, a somewhat ow-n pure and holy nature. At the sasme time, to use another emblem, similar use of this image,. in the explanation given by Servius of Virgil'a He would come to his visible church, then containing a few believers'mystic van' of the heathen rites;' which rites pertained,' says he,'to and many hypocrites, as the husbandman to his heat of threshed corns' the purification of the soul, and by them men are purified, as cor: by rith his fan in his Ihantd: and as the husbandman, by winnowing thl'the the van.' En. heap, separates wheat and worthless chaff, so Christ, by his doctrine, Verses 13-15. hia convi:: cing Spirit, his omniscience, his providential dispensations, John Ihaving some time exercised his minrstry, Jesus came to be Ia. at th': last jtudgsment. would se parate believers and unbelievers. — baptized of him. Being free from sitn, He could not repent: and He The expr,.cssion'iuquenclshable fire,' as fully proves that the wicked needed no forgiveness, regeneration, or newness of life: but He would ill never be relased from the plae acof torment, as' their worm that honor baptisn, as the ordinance of God, and use it ua. a solemn intronever dies' docs that they will never be annihilated. (Mlier. Ref i —n duction to his most sacred work and offices; cafwnhich John's testi'ior v, o.res,,Itrrk 9: 3 —-50.) SCOTT. tVhose fan, sC.'Fans,a instru- the descent of the Htoly Spiril, and the voice fran heaven, wo-ere soin) rse.nts used in the east for winnowing corn, are of two kinlds; one a notifications. John, aware cf his divine digrity and excellence, by in'. sort oft forkc, haviii t teeth, -with wihich they throw up the corn to the mediate revelation, vsotca John 1t:30 —34.) hesita.ted to comsply; dc wind, tlxat the chaff may be b lown away; the ot'her formed to produce dlarting that he needed to be baptized of Christ, sith the baptism of tb.'19' A. 26 MATTHEW, III. The Savior baptized in Jordaon 14 3ut 1 Tohn forl ade with the baptism of the Holy Ghost, as of fire, Him. The same modesty which led tJm to dehfin, saytni-, q I have for that was Christ's baptism, v. II. Though cline the honor, now induced him to perform the John was filled with the Holy Ghost from tje service Christ enjoined on him. Note, No huneed to be baptized of womb, (Luke 1: 15.) yet he acknowledges he mility must make us decline our duty. thee, and comest thou had need to be baptized with that baptism. 2. Jesus, when He was baptized,'vent up to me? Note, They who have much of the Spirit of God, straightway out of the water. Others that were 15 And Jesus an- yet, while in this imperfect state, see they have baptized stayed to confess their sins; hut swering said unto him, need of more. Though John was the greatest Christ, having no sins to confess, went up imu ever born of woman, yet being born of woman, mediately out of the water: so we read it, but SuTeri3 it to be so now: as others of Adam's race, he was polluted, not right, for it is.from the ioater, from the for thus it becometh Note, The purest souls are most sensible of brink of the river, to which He went down to be uS to fulfil all righteous- their own remaining impurity, and most earnest- washed, that is, to have his head or face washness. Then he suffer- ly desire cleansing. The best and holiest of ed; (John 13: 2.) for here is no mention made ed hime ~ men have need of CLtrist, and the better they are, of putting off or on his clothes, which would not the more they see of that need. This was said have been omitted, had He beein baptized na16 And Jesus, when before the multitude, who greatly venerated ked. Straightwoay, as one that went to work ne was baptized, went John, and were ready to embrace him as the with the greatest cheerfulness; He would lose up straightway out of Messiah; yet he publicly owns that he has need no time. How was He straitened till it was a0 the water:' and, lo, to be baptized of Christ. Note, It is no dispa- complished! the weaver: were op, e- ragement to the greatest of men to confess that Now when He was coming uip out of the va he heavens w ere o pen- they~ are undone without Christ. John was ter, lo! the heavens were opened unto Him, so ed unto him, X and. he Christ's forerunner, and yet owns that he has as to discover something beyond the starry saw the Spirit of God need to be baptized of Him. Note, They, who firmament, at least to Him. This wvas to endescending like a dove, were before Christ, depended on Him. While courage Him with the prospect that was set and lighti ng upon him: John was dealing with others about their souls, before Him. Heaven is opened to receive Him see how feelingly he spealks of his own. I have when He has finished his work. It was also 17 And, y lo, a voict. need to be baptized of' Thee. Note, Ministers to encourage us to submit to Him. Note, Sin from heaven, saying, are concerned to look to it that they preach to shut up heaven; stopped all friendly inter%This is my beloved themselves, and be themselves baptized with course between God and man; but now, Christ Son, in whom I am the Holy Ghost. Take heed to thyself first; has opened the kingdom of heaven to all believwell pleased. isave thjself, I Tim. 4: 16. ers. Divine light and love are darted doxwn we please Comest Thou to me? Does the holy Jesus upon men, and we have boldness to enster into the p Like 1:13. John 13:s-s. come to be baptized by a sinner, as a sinner and holiest. We have mercies from God; we make qJohn i:10. 3:3-7-. Acts 1:5. among sinners? How can this be? Note, returns of duty to Him, and all by Jesus Christ, Rnom. 3:23,25. GCl. 322,7 —29. 4-6. Christ's coming to us may be well wondered at. who is the Ladder that has its foot on earth and Eph. 2:3-5. Rev. 7:9 17. v John 13:7 —9. Jesus said, sutffer it to be so now. Christ ac- its top in heaven; by whom alone it is that we Ps. 407,8. Is. 42:21. Luke 1:6. cepted his humility, but not his refusal. It is have any comfortable correspondence with God, John 4:34. 8:29. 13:15. 15:10. Phil. 2:7,8. Heb. 7:26. 1Pet. 2:21 —24. 1 fit that Christ should take his own method, or hope of heaven at last. The heavens were 3Joiss 2:6. though we do not understand it, nor are able to opened at Christ's baptism, to teach us that t Marl: 1:10. n Ez.l:i. Luse 3:21. Acts7:56. give a reason for it. Suffier it to be so snow. — when we duly attend on the ordinances, we may I 11:2. 42:1. 59:21. 61:1. Lkie Every thing is beautifiil in its season. But expect communion with God. 3:25. John 1:31-34. 3:34. Col. 1: 9 1,19. wh now? He saw the Spirit of God descendin'g like a John 5:37 1230. 30. Rev. 14:2. Christ is now in a state of humiliation. He dove, or as a dove, and li-hting upon HJrim.~ a 12i.1. 17;5. Ps.:7. Is 42. in i o1 n tNek 1:11.' 9:7. Luke 3-. 9.:is not only.found in fashion as a m.an, but is Christ saw it, (Mark I: 10.) John saw it, John Eph. 1:6. ol. 113. 2 Pet. 1:7. made in the likeness of sinful flesh, as if He 1: 33, 34. and it is probable that all the standneeded to be washed, though perfectly pure, and ers by saw it; for this was intended to ibe his.thus ne was,',ade sin for us, though He knew no sin.. John's baptism is now public inauguration. Obsei e, The Spirit of x repute; thai is the present dispensation, and now Jesus will be baptized God lighted on Him. In the beginning of the with water; but his baptizing with the Holy Ghost is reserved for many old world, the Spirit of God mosed upon. the face days hence, Acts 1: 5. Honor must now be put upon John's baptism. Note, of the'waters, hovcredl, as a bird upon the nest! Persons of the greatest attainments should yet bear testimony to ordinances (Gen. I: 2.) So here, in the beginnisng of the by diligent attendance on them. What we see God owns, and while we see new world, Christ needed not, as God, to reHe does so, we must own. John was increasing, and, therefore, it must be ceive the Holy Spirit, but it was foretold that thus yet; shortly he will decrease, and then it will be otherwise. Now the Spirit of the Lord should rest upon Heim, there is a fair opportunity for Christ's appearing in public. See John 1: 31 Isaiah II: 2. 61:1. He was to be a Prophet, -34. He must be signalized by wonders from heaven, in that act of his and prophets always spake by the Spirit of God. own, which is most condescending. Christ was to exe6ute his prophetic office, not Thus it becomes us to fulfil all righteousness. Note, There was a propriety by his divine nature, says Dr. Whitby, but by in every thing Christ did for us; (Heb. 2: 10. 7: 26.) and we must study tlie influence of the Holy Spirit. And the Spito do not only that which behoves us, but that which becomes us. Our rit descen3ded ipon.Him, by Him to b? derived Lord looked upon it as well becoming Him to own every divine institution, to all believers, in his gifts, graces avd comand to show his readiness to comply with all God's precepts.-Thus it be- forts. The oilntment on the head ran down to comes Him to justify God in sending John his forerunner. Thus it becomes the skirts. Christ received gifts for men, that uts to countenance and encourage every good thing by pattern as well as pre- He might give -ifts to men. cept. Christ often mentioned John and his baptism with honor, which, that H.e descended on Him lile adoe. e. Whether lie might do the better, He must be bapt.zed. Thus Jesus began first to it was a real dove, or, as the representation in do. then. to teach, and his ministers must take thl same method. Thus Christ visions, is uncertain. If there must be a bodily fulfilled the righteousness of the ceremonial law, which consisted in divers shape, (Luke 3: 22.) it must not be that of a w-ashings; thus He recommended the gospel ordinance of baptism to his man, for the being seen izn faishion as a. man church, and showed what virtue He designed to put in it. It was proper for was peculiar to the second Person. None thereChrist to submit to John's washing Swith water, because it was a divine ap- fore was so fit as the shape of one of the fowls pointment; but, to oppose the Pharisees' washing with water, because it of heaven, heaven being opened; and of all was a human invention. these, none so significant as that of a dove. John was entirely satisfied with the will of Christ; and then he ssffered The spirit of Christ is a dovelike spirit, not Holy Spirit, and could not but be surprised that Jesus applied to him, mit to the initiatory ordinance of the Baptist's dispensation, insi.ituted by.n inferior, and a poor sinful man. Admitting this, Jesus still intimated the same authority, and an itroduction to his own dispensation of lis propriety;'for,' says he,'it becometh 7/a to fulfil all righteous- eternal mercy and truth. But t was necessary on another accoutt: nes' As we find that Jesus never spake of Himself in the plural num- Our Lord represented the High Pries-, and was be to he High Priest her. He meant John also, and all servants of God, in a subordinate sense. over the house of God:-now, a'":o High Priest vwas initiated into his It necame Christ, as our Surety and Example, perfectly'to fulfil all office by cwashirg and aneointiitg, so must Christ be: hence He was righteousness:' and it becomes us to walk in all the commandments baptized, or washed. and anointed by the Holy Ghost. Tiues He fillfilailnd ordinances of God, according to their meaning and intent, without led the righteous ortiinance of his initiation into the office of High Priest, exception, while they are in force. So far is Christ's example obligate- and thus was prepared to.make an atonement fbr ihe sins of mankind. iy; but it does not bind us to tdo exactly as He dind; for He was circum- Dr. A. CLARKE. cised, kept the Passover, and observed the seventh-day Sabbath, accor- Verses 16, 17. ning to the dispensation under which He lived. Sc OTT. There were Immediately on leaving the water, while Jesus prayed, (Note, Litke xwo kinds of baptism among the Jews; one was that of the priests at 3: 21, 22.)'the heavens were opened,' and the Holy Spirit'descended isoeir consecration, Lev. 8: 6. the other that of heathens proselyted to like a dove,' the emblem of purity, gentleness and love, ard'lighted ihe Jewish religion. The latter, indeed, is not expressly mentioned in upon Him.' in the form, probably, and with the hovering ts.otion of a.~t:ripture. but there seems a plain allusion to it, Ez. 36: 24. 25. IMlack- dove.-This visible descent of the Spirit upon Chrisi was a token of bhst.ht Now as Christ had submitted to circumcision, the initiatory ing endued without measure with his sacred inirien es, to qualify Him, e~isina te o the MosaiS dispensation, it was necessary He should sub- as Man, for every part of his mediatorial work: asld to be comnumical ['sf1 4. D. 26. MATTHEW, IV. Jesus led info the wilderness. CH-TAP. IV. that of a sI/y dove without haccrt, (Hos. 7: 1 i.) Beloved, Eph. I: 6. Let all the world observe hri, ein led by te Spirit into the but like an innocent dove, without gall. The that this is the Days-Man, who has laid. mis wiltdei.es. last fIon y,aysp is tei.pt- Spirit descended, not ill the shape of an eagle, hand upon us both, and that there is no coming, ed by thie Ldevil oveircomes him by which, thougzh a royal bird, is still a ird of the Father but by1Hi4, John 14: 6. In Him the word of God, lnd is.mi.iste bed io s id o f b m o by angels, 1-I11. e dwells i Ca- prey; but in that of a (dove, one of the most in- our spiritual sacrifices are acceptable, for He is perinaurm, and fiifils a propi.icwy ot offensive of birds. Such was the spirit of the altar that sanctifies every Ig/, 1 Pet. 2: 5 Itiah, by preaciimg in (ilee, 12 — Christ. lie shall not strive nor cry. Such Out of Christ God is a consuming fire, but ir. 17 Ile cells Peter. -ndrovi, James, t ofit and JJoli., to tolhow Hi m,,s —'.. lie should Christians be, harmless as doves. The Christ, a reconciled Father. Tllis is the strp teachs i I Q thdo s5lel..gio.l.d liea. clove is remarkable for her eyes; we find that of the Gospel; it is a faithful saycin and war" the diseased; so that, his fia ine beii spread abroad, He is followed by both the eves of Christ, (Cant. 5: 12.) and the'hy of all acceptation, that God has declared b, great mnltitudes, - — 2.5. eyes of the church, (Cant. 1: 15. 4: 1.) are a voice friom heaven, that Jesus Christ is h-.: T HEN a was Jesus compared to doves' eyes, for they have the same beloved Son, in whom He is well pleased, with ledU- p h of the spirit. The dove mourns much, (Isa. 38: 14.) which we must by faith cheerfully concur, and.led up b of the C~Christ wept oft; and penitent souls are corn- say t'at He is our beloved Savior, inm -ho'm e Spirit into the Wilder- pared to doves of the valleys. The dove was are well pleased. e the only fowl that was offered in sacrifice, (Lev. a Mari l:12,13. Luke 4:l, &c. nRom... 8:14. 1: 14.) and Christ, by the eternal Spirit, qofered CHAP. IV. V. 1-11. We have here a fab i Kings 18:12. 2 Kings 2:(i. e. 3: Himself without spot to God. The tidings ofthe mous duel, fought between Michael and the ~cLt 8:39 11:,4. 2. 4 decrease of Noah's flood were brought by a dragon, the Seed of the woman and the seed of dove, with an olive leaf in her mouth; fitly the serpent, nay, the serpent himself; in which therefore are the tidings of peace with God brought by the Spirit as a dove. the Seed of the woman suffers, being tempted, It speaks God's good-will toiward men, that his thoughts toward us are qf and his heel is bruised; but the serpent is bhafgood and not of evil. By the voice of the turtle heard in ourr land (Cant. 2: fled in his temptations, and his head is broken. 12.) the Chaldee paraphrase understands the voice of the Holy Spirit. That Jesus comes off a conqueror, securing not only God is in Christ reconciling the world to Himself, is a joyful message, comfort, but conquest at last to all his faithful that comes to us on the vwings of a dove. followers. The voice from heaven explaining and completing this solemnity, was 1. Immediately after the heavens avere openprobably heard by all present. The Holy Spirit manifested Himself in the ed to Him, and the Spirit descended on FHim, likeness of a dove, but God the Father by a voice; for when the law was and He was declared the Son of God, the Sagiven, they saw no manner of simnilitude, buet only heard a voice: (Deut. vior of the world, the next we hear of I-Him, He 4: 12.) and so this Gospel came, the best news ever heard from heaven, for it is tempted; for then He is best able to grapple speaks plainly and fully of God's favor to Christ, and us in Him. with the temptation. Note, Special tokens of ThIis is my beloved Son. Observe the relation He sustains. Jesus Christ divine favor will not secuzre us from being is the Son of God by eternal generaction, as he was begotten ot f the Father tempted. After great honors, we must expect before all wroolds, (Col. 1: 15. Heb. 1: 3.) and by supernatural conception; something humbling. Paul had a messenger He was therefore called the Son- of God, being conceived by the power of the of Satan to buffet him, after he had been in the Holy Ghost; (Luke 1: 35.) yet this is not all; He is the Scn of God by third heavens. God usually prepares his people special designation to the office of the world's Redeemer. He was sanctified, for temptation; He gives strength according' to and sealed, and sent upon that errand, brought uhp weith the Father for it, (Prov. the day, and more than ordinary comfort before 8: 30.) I will make Him. my first-born, Ps. 89: 27. lie is imy beloved Son; a sharp trial. The assurance of our sonhis dear Son, the Son of his love. (Col. 1: 13.) He had lain in his bosom ship is the best preparative for temptation. from all eternity, (John 1: 13.) had been a!ways his delight, (Prov. 8: 30.) If the good Spirit witness to our adoption, that but particularly as lMediator, He was his beloved Son. lie is mine elect, in will furnish us with an answer to hll the sugwhom my soul' delihghts. (Isa. 42: 1.) Because He consented to the covenant gestions of the evil spirit, designed either tc of redemption, antd delighted to do that ewill of God, therefore the Father defile or disquiet us. loved Him, John 10: 1ii. 3: 35. Behold, then, behold and wonder, what Thien, after baptism, He was tempted. Note, manner of love the Father hath bestoweed upon Iws, that He should deliver up After communion with God we must expect to Him that was the Son of his love, to die for those that were the generation lie set upon by Satan. The enriched soul m'st of his wrathl; nay, and that He therefore loved Hiui, because Heo laid down double its guard. WVhen thou hast eaten and V"l' life for the sheep. Now know we that He loved us, seeing He has not art.full, then beware. Then, on corrmiencing withheld his Son, his only Son, his Isaac, -whom lie loved, but gea-ce Himt to be his public life, He was tempted as He never a sacrifice for our sin. had been in privacy. Note, The devil has a See'how ready I-e is to own us in Him. He is my beloved Son, not only particular spite against useful persons, especial with, but in whom, I am well pleased. Hitherto God had been displeased wit V lyat their first setting out. It is the advice ol m.en, but now his anger is turned away, and He has made us accepted in the the son of Sirach, (Ecclesiastic. 2: 1.) My son, PRACTICAL OBSERVATIONS. V. 13 —17. The most eminent saints have ever had the accepted in his'beloved Son, in whom He is well pleased." most abt sing- thoughts of themselves, and the most exalted ap- [' And let us be earnest in our applications to our gracious Reprehens'oi,.of' Christ; have felt their need of his atoning blood' deemer, that, as we are " baptized with water in his name," and san.tiIyi'g Spirit more than others, and thought the mean- He would also "baptize us with the Holy Ghost and with est plac( in his service too high and honorable for them. As' fire;" that, by the operations of his Holy Spirit on our cold proof of this, he, who was' filled with the Holy Ghost' from'and stupid hearts, -Ie would enkindle and quicken that divine his birth-, and was'the greatest of all that had been born of'life, that flaming, yet well governed zeal for his glory, which woman,' declares himself unworthy to bear Emmanuel's shoes.'distinguishes the true Christian from the hypocritical profes. Let us compare and contrast his character and language with'sor, and is indeed the seal of God set upon the heart, to mark thosr of self-sufficient Pharisees and Sadducees, ancient and'it for eternal happiness.' Doddr.] But let us remember, modern; and of those especially, who derogate from the honor that the Spirit of Christ resembles the gentle, loving dove, and of Christ to exalt themselves. But' before honor is humility;' not any fierce bird of prey: furious contests therefore cannot and the Lord honors those who honor Him. While we admire spring fronm his influence; nay, they banish Him from ouT the self-abasement of our Surety, in' fulfilling all righteous- hearts and assemblies, weaken the evidences of our adoption, neSs' for our justification, even wvhile it made Him appear as and mar our comfort.'For the fruit of the Speirit is love, joy, if He had- been a sinner; let us copy his example, and honor peace, long-suffering, gentleness, goodness, goodness, ith, meekness' God in all his institutions, seeking his grace in the use of all temperance;' and by abounding in these, we best glorify tne appointed means. Thus we may wait for the' supply of the God of our salvation, to whose service we were devoted, w'ien Spirit of Chsrist,' to make us fruitful in works of righteousness,'hbaptized in the name of the Father, and of the Son, and of rio to evince our union with Hint, as' the Spirit of adoption, wit- H-oly Ghost,' to whom be glory evermore, Amen. SCOTz". nessing with our spirits that we are the children of God,' ed t his people from Him, as lead of the church. (Marg. Ref. x.)-'New Testament! How suitable to raise expectation, and fix attention A voice, at the same time, was heard frole heaven, God the Father Him- on the extraordinary Individual to whom we are introducei. His celfackilaowladn-ii Jesus as his beloved Son, in whose person, character, genealogy, traced back to David and Abraham; his miraculei s co. -ighteotlsiess and mediation, He was fully satisfied: intimating thus, ception; the repeatetl interposition of angels; the wise men contlucted Cast those who would find acceptance with the Father, must hear, he- by ain extraordinary star to the scene of these transactions; prophecies lieve andi obey his Son. anid seek blessinges in his name, and for his sake.'fulfilled in each circumstance; a forerunner, (himself the subject of At the baptism of our Lord, there was a manifestation of the three Per- prophecy.,) coming to "prepare the way of tihe Lord;" and finally, ions in the sacred Trinity, acting in their proper relations, accordiing to the miraculous appearance anid voice from heaven, at his baptisie anthe econoimy of our redemnption: the Father appointing and sealing tihe nouncing Him to be "the beloved Son of God"what impressions Son as Mediator; thei Sin solencly accepting, and entering on the must these things make Yet are they introdulced, apparently withwork: oud the Holy Spirit descending on Him, as, through his media- out design to strike or affect; but as factr which the truth of hhtory lion, to apply salvation to the souls of his people.'What an assemrn-'required to be related.' SCOTT. bl gQ of fscts and circumstances in these first three chapters of the m2 A. D, 26, MATTHEW, IVo The Saower zn the wzlderness, ness c to ] e tempted of f thou come to serve the Lord, prepare thyself honor was reserved for Christ. Christ lasted the f dvil.,for temptation. Let young ininsters know not for mortification, having no c rrupt desires; h awh a h t to expect, and arm accordingly. but that He might humble Him, elf, and might "2 And when he had. It was probably the wilderness of Sinai seem as one whom 7no mesan seels'h after. He fasted forty days and where our Lord was tempted, where Moses and fasted, not only that He might give Satan his forty nights, e he was Elijah fasted forty days; for no part of the occasion; but also that He mig[t recommend afterwaid an hun- wilderness of Judea was so abandoned to wild fasting to us, when God calls us to it, or when gered. beasts as this is said to have been, Mark I: 13. we are destitute of daily food, or when it When Christ was baptized, He did not publish is requisite for keeping under the body, or the e Gen. 3:i Jxin 11:30. Heb.:iis. his glories at Jerusalem, but retired to a wil- quickening of prayer, those excellent prepara~.1-,16. Det. 9-i. derness. After communion with God, it is tives for temptation. If good people are brought Ciyes_ 2t1:1o. 34:2fo Dept. 9:9,1r,25. u 18:18. i Kings 19:,. Luke 4:2. good to be private awhile. Christ withdrew to low, they may be consoled in reflecting tiat'i1:.17;.' Muk 11; Joh n 4;6:. ic~b. gain advantage to Himself. Retirement gives their Master was in like manner exercised. A opportunity for meditation and communion with man may want bread, and yet be a favorite of God. The most active men must finu time to be alone with God. Those Heaven. Forty davs' converse with heaven was are not fit to speak the things of God in public who have not first conversed instead of meat and drink to Him, but He was with Him in private. When Christ would appear as a Teacher come from afterwards an hunrq'ered, to show that He wsas God, it shall not be said of him,'He has newly come from travelling. He really Man; and He took upon Him our natuhas been abroad and has seen the world;' but,' He is newly come out of a ral infirmities that He might atone for us. Man desert; He has been alone, and conversing with his own heart.' Christ with- fell by eating; in that way we often sin, and drew that He might give Satan advantage. Note, Though solitude is a friend therefore Christ was an hu.ngered. to a good heart, yet Satan knows how to improve it against us. fWoe to him That which Satan aimed at, in all his temptathat is alone. Those who under pretence of sanctity retire into deserts find tions, was to bring Him to sin acaintst God, and that they are not out of the reach of spiritual enemies, and that they want the so to render Him forever incapable of being a communion of saints. Christ retired, that Satan might have leave to do Sacrifice for the sin of others. Whatever the his worst. To make the victory more illustrious, He gave the enemy sun and pretence was, he aimed to bring Him to despair wind on his side, and yet baffled him. He might give Satan advantage, for of his Father's goodness, to presume upon his the prince of this world had nothing in tHim, but he has in us, and, therefore, Father's power, and to alienate his Father's we must pray not to be led into temnptation. He retired, that He might have honor. In the first two, the temptation seemed opportunity to do his best Himself, that He might be exalted in his own innocent, and therein appeared the subtlety of strength; for so it was written, I have trod the wine press alone, and qf the the tempter; in the last, the temptation seemed people there was none with AlMe. Christ entered the lists without a second. desirable. The former two are artful, which 3. He did not wilfully thrust Himself upon the combat, but was led of the there was need of great wisdom to discern; the Spirit to be tempted of the devil. The spirit that descended upon Him like a last was a strong temptation, which there was dove made Him meek and yet bold. Note, Our care must be not to enter in- need of great resolution to resist; yet Satan was to temptation; but if God bring us into it for our trial, we must not think it baffled in them all. strange, but double our guard. Be stron' in the Lord; resist, stead fast in The tempter came to Him. Note, The devil the faith; and all shall be well. If we tempt the devil to tempt us, we pro- is the tempter, and, therefore, he is Satan, alm yoke God to leave us; but wherever God leads us, we may hope that He will adversary; for those are our worst enemies' go with us, and bring us off more than conquerors. who entice us to sin, and are Satan's agents.C irist was led to be tempted of the devil only. Others are tempted, when He is emphatically the tempter, because he was ihes? zrI draswn aside by their own lust and enticed; (James 1: 14.) The so to our first parents, and is so still, and all de~;l.~t s hold of that handle and ploughs with that heifer, but our Lord other tempters are set on work by him. He Ih.d aS:corrupt nature, and therefore He was led securely, as a champion into came to Christ, in a visible appearance, not tertne field, to be tempted purely by the devil. rible, as afterwards, in the agony in the garden; Temptations are fiery darts, thorns in the flesh. buffetings, siftirnss, wrest- no, if ever the devil transformed himself into an ling's, comnbats, all which denote hardship and suffering; therefore Christ sub- angel of light, he did it now, and pretended to mnitted to them, because He would humble Himself, in all things to be made be a good genius, a guardian angel. tike unto his brethren; thus He fgave his back to the smiters. There is no Observe the subtlety of the tempter. Christ conquest without a combat; Christ was tempted that He might overcome the began to be very hungry, and, therefore, it tempter. Satan tempted the first Adam, and triumphed over him; but the seemed very proper to turn stories into bt'ead for second Adam shall triumph over him, ald lead captivity captive. It thus ap- his necessary support. Note, It is one of Sapears, that our enemy is subtle, spiteful, and daring; but withal, he is not tan's wiles to take advantage of our outward invincible. Though he is a strongn man armed, yet the Captain of our salva- condition. He is an adversary no less watchtion is stronger than he. It is some comfort to us to think that Christ suffer- fill than spitefulf; and the more ingenious he is ed, being tempted; for thus it appears that temptations not yielded to are not against us, the more industrious must we be in sins; they are afflictions only, and such as may be the lot of real Christians. guarding against him. When He began to be And we have a High Priest who knows what it is to be tempted, and who is hungry, and that in a wilderness, then the devil therefore more tenderly touched with the feeling of our infirmities in an hour assaulted Him. Note, Poverty is a great of temptation, Heb. 2: 18. 4: 15. But it is much more a comfort to think that temptation to discontent, and the use of unlawChrist conquered for us, being tempted; not only that our enemy is conquer- ful means for relief, and it is excused with this, ed and disarmed, but that we are interested in Christ's victory over him, and that hunger will break through stone walls; through Him are more than conquerors. which yet is no excuse, for the law of God He was dieted for the combat, as wrestlers, who are temperate in all ought to be stronger to us than stone walls.things; (1 Cor. 9: 25.) but Christ beyond any other, for He fasted forty days Agur prays against poverty, not because it is an and forty nights, as did Moses the great lawgiver, and Elias the great affliction and reproach, but because it is a tempreformar, in the Old Testament. John Baptist came as Elias in -those things tation; lest I be poor and steal. Those, therewhich were moral, not in those which were miraculous; (John 10: 41.) That fore, who are in straits, need to double their NOTES. always baffled, he was desirous of assaulting Him. Perhaps he had CHAP. IV. It is generally computed that the birth of Christ was four some expectation of success. He knew, that, as Man. Jesus was like years before the era, from which we generally calculate. The chap- us in all things, except sin. If he could gain the advantage, the plan ters are dated according to the vulgar era, nevertheless: and as He of redemption would be frustrated. As he had instigated Herod to wa.s thirty years of age at his baptism, that event is dated after Christ murder Jesus in his infancy, so he now tried to draw Him into sin; and 26., and the computation proceeds on the same principle, so far as the if unsuccessful, he would still have the pleasure of inflicting uneasiness, dc;e is ascertainable. ScoTT. for our Lord'suffered being tempted.' In proportion to his perfect Verses 1, 2. holiness would He be distressed by the detestable suggestions of the It is natiral to suppose, that the public descent of the Holy Spirit tempter; and that which preserved Him from defilement, exposed Him on Jesus would have caused the Jewish nation without delay to ac- to suffer. But to this He submitted, that He might have sympathy with knowledge fim as the Messiah. Instead of this, He was immediately his people in temptation, and be able to relieve them.-It is probable, led up hy the Spirit into the wilderness, to be tempted of the devil.' that Satan repeated his temptations during the forty days, interrupting lie might be inclined to retire and prepare for his work by fasting, Christ's holy meditations by his hateful suggestions; (Luke 4: 2.) but rayer, and other holy exercises, yet He was specially led forth by the of this we are not informed. After his long abstinence, He became spirit to contend with the adversary of God and man. He went forth hungry in a place, where ordinary sustenance could not be had. Probato bs tempted. As or Surety, our Champion, our David, He went to bly no distress is more severe, than extreme hunger, without the proameet the Goliath, who aad so long'defied the armies of the living God,' pect of relief; and the tempter chose this crisis for his most artful and nad had never found a saint able wholly to vanquish him.-Satan as- vehement assault. SCOTT.'Man was overcome by the temptation esulted the first Adamn in paradise, and so overcame him, that he eat the'of Satan, and so sin, deatly and all evil entered; therefore our Re. forbidden fruit, when he had free and innocent access to that of every' deemer must deliver us fro'm sin, Satan, anid misery, by conquering other tree. But the'second Adarm' met the enemy in a dreary wilder-'the tempter in his way of temptation, by which he conquered: to give ness, and by a miracle sustained a fast forty days and nights, that tihe'us notice also, that the warfare preparatory to our fuiture state is ma canflic' might not be interrupted. Satan knew that this was the'Holy'naged by overcoming temptations, or being overcome by them. There One of God,' acd for what end He came into the world; but fiorm the'fore the study of temptations and resistance form a great.part of ths furious enmity with which he opposes the purposes of God, though'Christian life, — The sensual are never true to Christ.' BASTSS 22] A. D. 26. MATTHEW, IVo Christ tempted of the devu, 3 And when I the guard; it is better to starve to death, than live not confessed to be more than a man, when for tempter came to him, and thrive by sin. If thou be the Son of God. forty days LHe fasted, and was not hungry'?.he said, *If thou be the Had not the devil known that the Son of God Secondly.'If thou art the Son qf God, prove hue said, was come into the world, he would not have it by this command that these stones'-a heap Son of God, h command said this; and had he not suspected that this of which probably lay near-' be made bread. — that these stones be was He, would not have said it to Him; nor John Baptist said, but the other day, that God Hmade bread. durst he, if Christ had not now drawn a veil can out of stones raise up children to Abra-" 4 But he answered over his gsory, and if the devil had not now put ham; a divine power can, therefore, no doubt, and said, it is written, on an impudent face. out of stones, make bread for those children; 1i ancd said, ~It is writtlen, First,'Can it be, that the Son of God, who is Thou hast that power, exert it now in a time ot Man shall not live by Heir qf all things, should be reduced to such need for Thyself.' He does not say, Pray to bread alone, 1 but by straits? If God were thy Father, He would not have it done, but command it to be done; th! every word that pro- see Th starve, for all the beasts of the forest Father hath forsaken Thee, set up for Thyself. veedeth ordt. of the are his, Ps. 50: 10, 12. It is true there was a The devil is for every thing whch is assuming. voice.fron heaven, This is mnye beloved Son, but He gains his point, if he can but bring men off ICUtth ~l GJod. surely it was delusion, and Thou wast imposed from their dependence on God. [Practical GC.'rvalions.] upon'by it; for either God is not thy Father, or But Christ would not com.mand these sznec fJcb 1:9-1". 2:4 —?. Luke 22:31,32. Heisa veryunkind one.' Note, The great thing to be made bread. Not because He could not; ir;:.3 s:5. Rev. 2:10. 12:9 —ii. Satan aims at, in tempting good people, is, to He, who turned water into wine, could'nave en. 3:1-. 25:19-~-.!. 1,:3. overthrow their relation to God as a Father, and turned stones into bread. An' why would He Numu. 11:4 —6. Ps. 78i17 —20. Heb. S to cut off their dependence on Him, their not'? Because the more plausil le a temptation 12:16,17. ke 4:15. duty to Him, and their communion with Him. is, the more dangerous it is. Christ was soon Eph. 6:17. The good Spirit, as the Comforter, witnesses aware of the snalke in the grass, and would not k Deut. 8:3..imkei 4:4. 315 that they are the child7ren of God; the evil spi- do any thing which looked like questioning the t14:i.-2t. Eu. 16:8,15,35. 23 ar o G t 1 Kings 17:12-_c. 2 Ki,-.s':42-14', rit, as the accuser, does all he can to shake that truth of the voice which He had heard from 7:1,2. iHag. 2:1 —i9. Mul. 3:9 —L. testimony. Outward afflictions and wants are heaven; nor distrust his Father's care of Him; &u. 31 11.'-. 3 the great arguments Satan uses to make the nor limit Him to a particular way of providing people of God question their sonship; as if af- for Him; nor do any thing that looked lile setflictions could not consist with, when really they proceed from God's fatherly ting up for Himself; nor gratify Satan. Some love. With Job they can answer, Though Hie slay.me, though He starve me, would have said, to give the devil his due, this yet will I tru-'t in Him, and love Him as a friend, even when He seems to was good counsel; but for those who vait upon come forth against me as an enemy. The devil aims to shake our faith in God, to consult him, is more than his due; it the word of God. Thus he began with our first parents; Yea, has God said is like inquiring of the god of Ekron, when so and so? Surely IHe has not. So here, las God said that Thou art His there is a God in Israel. beloved Son? Surely He did not say so; or if He did, it is not true. r, He ansiwered, it is written. Observe, Christ give place to the devil, when we question the truth of God's word. -.-.. baffled all the temptations of Satan with, It is devil carries on his designs very much by possessing people with hard r-itten. He is Himself the Eternal Word, and thoughts of God, as if He were unfaithful, and had forgotten those who had could have produced the mind of Go'd, without ventured their all upon Him. He pretended that God forbade our first having had recourse to the writings of BMoses; parents the tree of knowledge, because He grudged them the use of it. So but He put honor on the Scripture, and therein here, lie insinuates to our Savior, that his Father had cast Him off. But if set us an example; and He says this to Satan, Christ seemed to be a mere man now, because He was hungry, wny was He taking it for granted that he knew well enouah PRACTICAL OBSERVATIONS. V -. 4 ~ Retirement, fasting, meditation and devotion are the poor or afflicted he suggests, that if tney were the children sultable preparations for the ministry; and they, who are led of God, they would not be left to such sufferings; thus insinuatb:y the Holy Spirit to take this office, will seek communion ing, that God is unkind, or unfaithful: or he excites them to Wi l.h God and a'brlessineg from Him in the use of all means of affect independence even of God. by attempting sinfully to supgrace. Yet we must not yield to discouragement, if, in thus ply their own wants. He affrights the mind with prospects of seehing God, we should be peculiarly assaulted by the devil.- greater difficulties, and represents a comiscientious trust in the This sut.le enemry leaves the slothful unmolested; but when Lord, as leading to ruin. By his emissaries he persuades we eeik to do gooud to glorify God, or to enjoy communion men, that compliances must be made, and deviations admitted, witi Him, Satan'ill surely assail us, as far as he is permitted; or else they must starve; or he tries to embolden them to some arid the Lord oftaes permits him to do this, either to counterba- convenient, or gainful sin, as they are the children of God, and lance our cotmfort: ior prove the power of our grace. The enemy there is no danger of being cast off. In these, and numberlesl knows howi to oVjd.'\ himself of circumstances, and whether we ways, he tempts to impatience, distrust, sinful deliverances be full or huocgr, he can vary his temptations accordingly.- from trouble, and to a preference of sin to suffering. And we The Lord:s able a to suspend the cravings of appetite; but as often listen to his flatteries, and dishonor our profession, or this is ot his ordinary method, they are presumptuous who at- honor it less than we ought to do. But thie'sword of the tempt such abstinence, as renders their appetites unruly, and Spirit' is a warranted weapon, which Satan cannot stand thus exposes them to temptation; yet the trial of our faoith and against; and it is wise to answer all his stggestions with, love sometimes consists in patiently beainig the cravings of' Thus it is written.''Let God be true and every man a liar.' nature, rather than remove them by committing sin. Satan Our dependence is on the Lord; his promise is our support; pill not assail believers, in the full exercise of faith and love, his precept our rule. By these men live; and while we lean with solicitations to gross iniquities. He is most dangerous, on a promise, and obey the plain precept, we must be safe, when most plausible, and when his temptations seem to be whatever appearances he against us.'Our Father knoweth friendly hints, tending to something profitable without evident what things we have need of;' and sooner shall all nature recriminality. In a very specious manner hlie tempts men to in- cede from its course, than any of his promises fail, SCOTT. belief, or harasses their minds by needless perplexities. To Verses 3, 4. Lord, why should we wait for the Lord any longfer?' Christ, as Man, ^atan seem'. to have acted before invisibly, suggesting thoughts was bound to obey the whole law. Whatever would have been in. the'a Christ, as he does to his people; but now he took a visible form, not least sinful for us, would have been utterly inconsistent with the entd warrifying, but as a friend, and perhaps an'angel of light.' In this for which He came into the world. The aift of miracles in Christ was tharacter he proposed, that if Jesus were'the Son of God, lie should in many respects a talent. While He'fulfilled all sghteousness, a.] tommand the stones before Him to be made bread.' The subtlety of set us a perfect example, it was necessary for Him to use this talent.he tempter appears in not urging Him to create a' feast, but merely to exclusively to confirm his mission and doctrine, do god to men, and change a stone into a loaf for his necessity, and to show that He was honor the Father; and not to accommodate or relieve Himself. This is the Sor. of God. Where was the harm in this, when He was ready to the true difference between holivess and selfishness. It wourld have perish with hunger?-Some think the temptation was chiefly designed been the duty of a prophet, in such a condition, ti wait, and not relieve to make Him qcluestion whether He were the Son ofGod; but this seems himself by a miracle. unless directed by God. Jesus, therefore, would So have been assumed, as a principle, in much the same manner, as not listen to a proposal so insidious, but answered it by. a text of Scri when Eve was temopted by the serpent, she was told,'Ye shall be as ture. (Note, Dent. 8: 3.) Man depe.ds on God, and not on food. I e gods,' self-sulfficient and indlependent. (Notes, Gen. 3: 1-5.) H-e can sustain life without food, but food cannot sustain life without Him. rnight here aldress Christ:'What!l art Thou the Son of God, and left To rely on his promise, obey his prec epts, and thus commend our lives in this desemt to perish with hunger Can it be Is this the love of the to his keeping; to suffer any extremnity rather than break his commanuds,'Father! Wait no longer on Him for a supply, which has been so or question his Word, which alone secures our souls, constitutes our duty'delayed; and of which there is no prospect. The case is urgent, and This reply, therefore, repelled the temptation, and the tempter was the power inherent in Thee. Evert Thyself. and show thy divinity, overcome by the'sword of the Spirit.' SCOTT.'by commn:idinag these stones to become breadl.' This seems his mean- Both Mr. Henry and Dr. Scott, with Michaelis, consider the wid aing; but to satisfy the anpetite by working a miracle, would have im- derness of Sinai aus most probably the place of our Lord's temptation plied distrust in Goda dc ai disposition to leave the path of duty, and to But Dr. Doddridge regards as preferable the opinion of Maundrell, that iase imnproper meas-s of relief; like him, who said'this evil is of the it might be the wilderness near Jordan, which says he.'is a miserable, 231 A. 1) 26. MATTHEW, IV. Christ temnpted of the devu 5 Then the devil what was written. It is possible that the de- pie. Observe, Hew submissive Christ was, ta^keth himl up ilnto vil's children may yet know very well what is that He might let Satan do his worst, and tnhe hol city p a ndset written in God's book; the devils believe and yet conquer him. The patience oi Christ the holy city and set- tremble. When tempted to sin, we must repel here, as in his sufferings and death, is more teth him o on a pinnacle the temptation with, It is written. The Word wonderful than the power of Satan, and his of the temple, of God is the sword of the AS~pirit, the only offen- instruments; for neither of them could have 6 And saith unto sive weapon in all the Christian armory; (Eph. any power against Christ, but what was g-mv him, If thou be the Son 6: 17.) and we may say of it as David'of Goli- them from above. How comfortable, tha ath's sword, none'is like that in our spiritual Christ, who let loose this power of Satan of Goda, cast thyself conflicts. asainst Himself, restrains it from us, for He down: P for it is writ- All these answers are taken from the book of kntows our frame! The devil,. intending to so" ten, q He shall give his Deuteronomy, which signifies the second law, licit Christ to an ostentation of his own pover, annels charge concern- and in which there is very little ceremonial.- and a vain-glorious reliance upon God's prniing thee: and in their The Levitical purifications', though of divine in- dence, fixes Him on a public place, in Jer astitution, could not drive away Satan, much less lenm, a populous city, and the joy of the whcTe tn Luke 4:9. John 19:11. holy water and the sign of the cross, which are earth; in the temple, one of the wonders of th, 21 2:53. Neh. 1ii:. Is 48:2. 52:1. of human invention; but moral precepts, and world. There He might be taken notice of b: o 2 Chr. 3:4. evangelical promises mixed with faith, are every body, and prove Himself the Son of God; p 4. 2 Cor. 11:14. mig]hty throuph, God, for vanquishing him.- not,as formerly in the obscurities of a wilderness, qPs. 91:11,12. Lsse4:912. ei ilis is quotedfrom Deut. 8 3. where the rea- but upon the most eminent stage of action. son given why God fed the Israelites was, that Observe, That Jerusalem is called the holy man shall not live by bread alone. This Christ applies to his own case. Israel city; so it was in name and profession, and was God's son whom He called out of Egypt; (Hos. 11: 1.) So was Christ; there was in it a holy seed, the substance there(ch 2: 15.) Israel was then in a wilderness; Christ is so now; perhaps in of. Not'e, There is no city so holy as to exthe same wilderness. The devil would have Him question his sonship, empt us from the devil. The first Adam was because He is in straits. No. says He, Israel was God's son, a son whom tempted in the holy garden, the second in ths He was very tender of, and whose manners He bore; (Acts 13: 18.) and holy city. Let us not in any place be off our vet He brought them into straits; (Dent. 8: 5.) As a man chasteneth his watch. Nay, the holy city is the place where, son, so thse Lord thy God chasteneth thee. Christ, beintr a Son, thus learns with the greatest advantage, he tempts men to obedience. The devil would have Him distrust his Father's love.'No,' pride and presumption; but, blessed be God, says He,' that would be to do as Israel did, who, when they were in want, into the Jerusalem above, that holy city, no unsaid, Is the Lord among us, and can ie furnish a table in the wilderness? clean thing shall enter; there we shall be forCan le g'ive bread?' The devil would have Him immediately look out for ever out of temptation. Josephus (Antiq. bk. a supply; but God, for holier ends, suffered them to hunger before He fed 15: ch. 14.) describes the pinmacle of'he tempte them, to humble and prove them. God would have his children not only wait as so very high, that it would makle a man's on Him but for Him. The devil would have Him supply Himself;' no' says head giddy to look down to the bottom. Note, Christ,'what need is there of that? It is a point long since settled, that Pinnacles of the temple are places of' temptaman may live without bread, as Israel did forty years upon manna.' It is tion. High places are slippery places; adtrue, God in his providence ordinarily maintains man by bread out of the vancement makes a man a fair mark for Satan earthl; (Job 28: 5.) but He can, if He please, make use of other means; any to shoot his fiery darts at. God casts do mn that thing that God shall order will be as good a livelihood for man as bread. As He may raise up; the devil raises up that he we may have bread, and yet not be nourished, if God deny his blessing, (Hag. may cast down: therefore they who would take 1: 6, 9. M2]ic. 6: 14. for though bread is the staff of life, it is God's blessing heed of falling, must take heed of climbing.-.that is the staff of bread,) se we may want bread, and yet be nourished some High places in the Church are specially danother way. God sustained Moses and Elijah without bread, and Christ gerous. Men in eminent stations,and of great re. Himself just now for forty days. He sustained Israel with bread from putation, need to keep humble; for Satan wil. heaven, angel's food, and Elijah with bread miraculously supplied by ravens, be sure to aim at them; to puff them up wit.r and with the widow's meal, miraculously multiplied; therefore Christ pride,that they may.fallinto the condemnation oqf need not turn stones into bread, but trust God, as He did the forty days be- the devil. Those that stand high must stand.fast. fore He hungered. Note, As in our greatest abundance we must not live'Cast Thyself down, and then Thou wilt be actwithout God, so in our greatest straits we must learn to live upon God; mired, as under the special protection of Heaven. and when the.fig-tree does not blossom, and the field yields no meat, yet When they see Thee fall unhurt from such a then we must rejoice in the Lord; we must humbly pray for what He precipice, they will say,' (as the barbarous peosees fit to give us, and be thankful for our allowance, though it be short.- pie of Paul,)' that Thou art a God.' Tradition Let us learn of Christ to be at God's finding, rather than our own; and not says, that Simon Magus by this very thing attake any irregular course for our supply, though our wants are ever so press.- tempted to prove himself a god, but that his ing, (Ps. 37: 3.) Some way or other the Lord will provide; it is better to pretensions were disproved, for he fell, and was live poorly on God's goodness, than plentifully upon the products of sin. miserably bruised. Nay, all Jerusalem will See what an unwearied adversary the devil is; he would next draw Christ see and acknowledge, not only that Thou art to presume upon the Father's care. Note, We are in danger on the right more than a man, but that Thou art that -ieshand and on the left, therefore we must take heed lest when we avoid one senger, that Angel of the covcnoant, that should extreme, we run into another; lest by overcoming our prodigality, we run into sucddenly! come to the temple, (Mat. 3: 1.) and covetousness. No extremes are more dangerous than despair and presump- thence descend into the3 streets of the holy city; don, especially in affairs of the soul. Some who are persuaded that Christ and thus the work of convincing the Jews will van save them from their sins, then presume that Hewill save them in their be cut short.' sins. Thus when people begin to be zealous in religion, Satan hurries them Observe, The devil said, Cast Thyself down. into bigotry and intemperate heats. He could not cast Him down, though a little HIe took Clhrist, not by force, but moved Him to go with him to Jerusalem. thing would have done it, fromn the top of a Whether Christ went up the stairs to the top, or went in the air, is uncertain; spire. Note, Satan's power is limited; hithbut so it was, that He was set upon a pinnacle, or spire; upon the fane, erto he shall come and no.firther. Yet if the or upon the battlements, or, as the word is, upon the wing' qf the tem- devil had cast Him down, that had been his suf-'dry, barren place, consisting of high rocky mountains, so torn and words'in all thy ways.' knowing that an ostentatious exposure of Him-' disordered, as if the earth had suffered soome violent convulsion.-Look- self to such injury was not a way marked out fori Christ, or any believer;'ing down into a steep valley as we passed along, we saw some ruins and that the divine protection could not be depended on in doing it.-'of small cells and cottages, which, we were told, were formerly the Satan could tempt Christ to cast Himself down, but he could not cast'habitations of hermits retiring hither for penance and mortification; Him down. Perhaps he expected thus to induce Jesus to terminate his'and certainly there could not be found in the whole earth a more com- own life; at least, compliance with the proposal would have been an Ifortless and abandoned place for that purpose.' ED. unwarrantable demand of a miracle for his preservation. Our Lord Verses 5- 7. answered him by quoting Deut. 6: 16.. which fo'bids men to tempt God. Finding the confidence of Christ in his heavenly Father unshaken, the Some contend that this expression denotes di idence, rather than predevil changed his mode of attack, conveyed Him (doubtless by his own sumption, and produce texts to prove it; but the meaning in every case permission nt.o Jerusalem, uand placed Him on a pinnacle of the tem- seems to be,' putting the power, truth and love of God to an u inecessary pie, p.rLd.ps on the top of the high porch, or steeple, at the east end of'triam', dictating to Him what He shall do, running into needless danger, t, whl'h, with the other parts, was surrounded by a battlement. to pre-'making improper requirements, and expecting unwarranted interposivent any from falling; (Deut 22: 8.) and then he proposed to Jesus,'tions.' If our Lord had cast Himself from the temple, He would have being the So-m of Go' to cast Himself down from thence.' He might demandled a needless miracle publicly to prove Himself'the Son of thus publicly prove Himself to b'the Messiah, aid also evince the Godl,' and would have put Himself into extreme danger, in expectation highest confidence in God. The tempter endeavored to sustain this of an interposition for which He had no warrant, and thus would nave temptation by a reference to the Scripture. (Note, Ps. 91: 11, 12.)'temrpted the Lord.' St. Luke mentions this temptation last. but SLt'Wh;th"r this passage relates to believers, or to Christ, Satan susgested IMattliew seems to have followed the order of time i. is narration tha, it insured his safety: for if angels were charged to keep believers SCOTT. tHoly city. A phrase frequently and properly uaed to express rtc':-i.:rhi L;:.eir'foot against a stone,' how much more would the Jerusalem, says Do7ddridge, for which comp. chl. 27: 53. Neh. It'.... s..' Go' Me prevented from injury by a fall. But he omitted the Isa. 52: 1. Dan. 9: 24. Such also was it called uy Jose:hus and PFhilA A b. 26 MATTHEW, IVo Christ terni ea of the demva hands they shxll bear fering only, not his sin. Note, Whatever real I tempt the Lord thy God, Deut. 6: 16. The thee up, r lest at any miscief is done us, it is qf o' oawn doing; the I meaning of this is not, Therefore, thou mus tie thou dash thy foot devil can but persuade, lie cannot compel.- not iempt Me, but I must not tempt my Father, time thou daasnh thy l otEvery man is tempted when he is drawn away In the place whence it is quo'ted it is in the pllu against a stone. of his own lust, and not forced, but enticed.- ral number, Ye shall not tempt; here it is sin7 Jesus said unto Let us not hurt ourselves, and then, blessed be gular, Thou shalt not. Note, We are then him. It is written God, no one else can hurt us, Prov. 9: 12. likely to get good by the Word of God, when again,'thou shalt not But, is Saul among thre prophlets? Is Satan we receive general promises, as speaking to us LORD thyLI ICU so well versed in Scripture, as to quote it so in particular. Satan said, It is written. Christ tempt the LORD thy readily? Note, It is possible for a man to says, It is written; not that one Scripture conGod. have his head full of Scripture notions, and his tradicts another. God is One, and his Word LPractical Observations.] mouth full of Scripture expressions, while his one, and He in one mindl, but that is a promise, 8 Again " the devil heart is full of reigning enmity to God. The this a precept, and, therefore, that is to be extaketh him up into an knowledge which devils have of the Scripture plained and applied by this; for Scripture is the increases both their mischievousness and their best interpreter of Scripture; and they who exrJib:10. 5:23. Ps. 34:7,20. torment. Never did the devil speak with more pound it, must do it consistently with practical 4,1. 21:i6,2. 2231,3:2 Is.:9. 0 vexation to himself than when he said to Christ, godliness, Rom. 12: 6. tEx. 17:2,7. uNTu. t4:22. Dent. 6:1. Ps. 7818O,41,56. 95:9. 1i06:14. ait. I know thee who Thou art. The devil would If Christ should cast Himself down, it wo-rild 3-1S. Acts 5:9. 1 Cor. 109. neb. persuade Christ to throw ITimnself down, hoping be requiring confirmation of that, which was ua 5. Luke 4:5-7o, that He would be his own murderer, and that already so well confirmed. Christ was abunthere would be an end of Him and his undertak- dantly satisfied, that God was already nis ing; to encourage Him, he tells Him, there would be no danger, that the Father, and gave his angels charge concerning good angels would protect Him, for so was the promise, (Ps. 91: 11.) He Him; and to put it upon a new experiment shall give His anfgels charge over Thee. There was something righti in this would be to tempt Him, as the Pharisees temptquotation. There is such a promise; the devil knows it by experience; for ed Christ, demanding a si;n from heaver., he finds his attempts against them fruitless; and he frets at it, as he did at when they had so many on earth. This is limitthe hedge about Job, Job 1: 10. He was also right in applying it to Christ, ing the Holy One of Israel. If we expect that for to Him all the promises of the protection of the saints eminently belong, because God has promised not to forsake us and to them, in and through Him. That promise, that not a bone of theirs therefore He should follow us out of the way ao shall be broken, (Ps. 34: 20.) was fulfilled in Christ, John 19: 36. The angels our duty; that because He has promised to guard the saints for Christ's sake. There was also a great deal wrong in supply our wants, therefore He should. please the quotation. Perhaps the devil had a particular spite against this promise, our fancies; that we may expect the desired because it had often baffled his designs. Observe, how he misquoted it. end, without using the appointed means; this They shallt keep Thee. But how? In all thy ways; if we go out of our way, is tempting God. It is an aggravation of the we forfeit the promise, and put ourselves out of God's protection. Now sin, that He is the Lord our God; it is an abuse this made against the tempter, and he industriously left it out. If Christ of the privilege we enjoy in having Him for had cast Hiinmself down, He would have been out of his way. It is good for our God; we are very ungrateful, if we tempi us, on all occasions, to consult the Scriptures for ourselves, so that we be Him. This is to affront Him whom we ought not imposed upon by those who mangle the Word of God; we must do as to honor. Note, We must never promise our the noble Bereans, who searched the Scriptures daily. How he mniscpplied selves more than God has promised us. it! Scripture is abused when it is pressed to patronize sin; when men thus He tempted Christ to the most horrid idola. wrest it to their own temptation, they do it to their own. destruction, 2 Pet. 3: try, with the proffer of the kingdoms of thi 16. This promise is firm, but the devil made an ill use of it, as an en- world, and the glory qf then. Observe, The couragement to presume upon the divine care. Note, It is no new thing for worst temptation was reserved for the last.the grace of God to be turned into wantonness. But shall we continue in Note, Sometimes the saint's last encounter is sin that grace may abound? throw ourselves down that the angels may bear with the sons of Anak; therefore, whatever be us up? God forbid. the temptation, still we must prepare for wcrse Christ overcame the temptation with, It is written. The devil's abtds- and be armed for all attacks, with the arnir or mgo' Scripture did not prevent Christ from using- it: Thou shalt not righteousness on the right hand and on d!( left. PRACTICAL OBSERVATIONS. V. 5- 7. When Satan sees men staying their hearts on God but by omitting the last words, Christians are seduced oi.t o in faith, and adhering to duty in difficulties, determined rather their way, and still expect to be preserved. Maiany a e deluded to suffer, than to seek relief by sin; he can tempt them to neg- into a persuasion that they are believers, by mutilat-.d quota" lect proper means, or thrust themselves uncalled into dangers, tions. But let all beware of mangling the Scripture, and guard expecting the Lord to help them out. Through their reverence against. those who produce part of a text, and leave out words, for the Scripture, he can support his suggestions by texts, which that contradict the end for which they quote it. Godly men seen, to countenance this unwarranted confidence.'The Lord may do this in the heat of argument, or through inattention, but will prov'- e,' and the believer need not defraud, or break the they follow a hateful precedent. It tends to mischief, and is a Sabbath, for a maintenance; but Satan will tempt him to be powerful engine in the hands of those who oppose the truth.negligent, improvident, or extravagant; and lead him to believe, The tempter has no objection to holy places, as the scene ol his even in this case, that God has engaged to provide for him. — assaults. He often chooses them: he delights in high pla.es, Christians shall be kept from final apostasy, and they need not and would gladly exalt those, of whose labors he is afraid, that be dejected by consciousness of their weakless, or the prospect he may cast them down with a fatal fall; and he urges men to of strong temptations. But the enemy will suggest, that they presurnption and ostentation.-The frequent perversion of need not watch and pray; that they may venture into peril, Scripture should not lead us to neglect it. By texts used in may court difficalty, and rush into danger, and expect God to their obvious meaning, we must answer temptations founded -n preserve them.-Satan and his instruments have an advantage, misapplication of them. We should remember, that we trust by presenting partial, or distorted quotations of Scripture, when in the Lord, when we expect protection in the path of ditty, the comfort or privilege is separated from the character or duty but tempt Him, when we turn from it, presuming on his cams. annexed. The believer shall be preserved in' all his ways;' SCOTT. as quoted by Elsner, who remarks that heathens also named those as on the other'Shekel of Israel.' The specimen is from Bp. Waltom. cities sacred where their gods were peculiarly worshipped, or which Eo. Pinnacle.'Though this word agrees with the etymology of tle heeir fabled deities were supposed to have built. On the shekel, which,' Greek, yet, according to its use among us, it leads the English reader _to imagine, that He stood on the point of a spire. The truth is, the roof of the temple was flat, and had a kind of ballustrade round it;'(see Dent. 22: 8.) and somewhere on the edge of this battlement, we' may suppose that Satan placed Christ when attacking Him with this'temrnptation.' DODDR. Yet others, as Spanheim, Reland, Beausobre and Kuinoel, consider the place as not being a part of the temple / Rn/ -^~'^^ C^\ / ^)/^l ^^^^^^ itself, but rather a wing oa extremity of the portico, that overlooked the deep valley, at a height, % hich, according to Josep-hus, rendered one 1'^^ ~ -? to tty\ ^^\ ^^^ ^^J^ ^~l dizzy to look down. It was indeed reckoned to be seven hundred feet \ ^ t ) ~ A S to the bottom.,ED, "\^J ~ ~''1~~h~,.-.,^^~~~~~~ /^ lVerses 8-11..\K/Th) 1\vThe devil, despairing of success by covert temptation, resolved on one bold effort, in which he relied on the vastness of the reward, to induce the Savior to sin. He, therefore, took Jesus i" the top of a very high mountain, and shewed Him' all the kingdoms oi ae world, and the glory of them.' This must have been an illusion o &he imagination, over which Satan seems to have an influence; for it;.. impossible, that according to Pr. Robinsson, (Calmet's D. art.) was not coined until the all the kingdoms of the world should be seen at once. Phe greatest part tmi of the iMLaccabees, is the inascription'Jerusalemn the holy' on one side, of them must be below ihe visible horizon. They ws.e, however, pre-'o To VOL. o 4 1251 A D. 26, MATTHEW, IV. Christ tempted oJ the devs exceeding high moun H-Ie took Hlm to an exceeding- high mountain; thought of it! When Satan tempted Christ to tain, x and sheweth him in hopes of prevailing, as Balak with Balaamn, do Himself a mischief, though He yieldea not all the kingrdoms of the he changed his ground. The pinnacle of the yet He heard it; but now that the temptation atemple is not high enough. The prince of the flies in the face of God, He cannot bear it.wolid, anad the glory power of the air must have Him higher up into Note. It is a just indignation that rises at any of them; his territories. Some think this mountain was proposal that reflects on the honor of God; naiy, 9 A nd saith unto on the other side Jordan, because there Christ whatever we are sure the Lord hates, we must him, y Mll these things was, next after the temptation, John I: 23, 29. abominate. Note, It is good to be peremptowill 71 gi've thee, ip f Perhaps it was Mount Pisgah, whence Moses, ry in resisting temptation, and to stop our ears will 7J oive theei, ~ii in communion with God, had all the kingdoms to Satan's charms. thou ilt fall down and of Canaan showed Him. Hither the blessed In order to strengthen our resolutions against,'worship me. Jesus was carried for the advantage of a pros- sins, it is good to see what reason there is fol t 10 Then saith Jesus pect; as if the devil could show Him more of those resolutions. The argument, Dent. 6: 13,' nto him, b Get thee the world than He knew, who made and go- and 10: 20. is exactly to the purpose. Thou verned it. Thence He might discover some of sha.lt worship the Lord thy God, and Him only hence, Satan: for it the kingdoms about Judea, though not the glory shalt thou serve. Christ does not dispute is written, " Thou shalt of them; but there was doubtless a delusion of whether he was an angel of light; bat though worship the LOID thy Satan's in it. It is probable, that what he he were, he must not be worshipped, because showed Him was but a landscape, an airy rep- that honor is due to God only. Note, It is 16:26. Esith. i:. 5:11. Ps. 49:16, resentation ina cloud, such as that great deceiv- good to make our answer to temptations full 17. Dan.,t:30. ileb. 11:21-26. 1 Pet.:. Jot4 2:15,16. 2 Rev. Ii er could easily put together, setting forth in and brief, so as not to leave room for objections. 15. lively colors the splendid appearance of princes, Our Savior refers to the fundamental law in 2.:15 m. Jo Ps. 2:11. 113:7,8. their robes and crowns, retinue, equipage and this case, which is universally obligatory.Prov. s:t. Jer. 27:5,6. Da.. 2:37, lifeguards; the pomp of courts, thrones and Note, Religious worship must not be given to 3'. 4:32. 5:l,19,26-23. John t2: stately palaces; the sumptuous buildings in any creature; it is a flower of the crown which a Cor. 10:20,21. 2 Cor. 44. 1im. cities, the gardens and fields about the country- cannot be alienated, a branch of God's glory 3:6. Rev. 19:10. 22:4,9. seats, with the various instances of their plea- which He will not give to another, and which It 16:23. Jan. 4;7. I Pet 5g9.ae,. ieos 1 Chr. 21:1. Job 1:6,12 2:1. Ps. sures, wealth and gaiety, so as might be most He would not give to his own Son, by obliging 109:6. Zech. 3:1,2. likely to strike the fancy, or excite admiration. all men to honor the Son, as they honor the FaS Detan. 13 e 1008. Such was this show, and the taking Him up into ther, if He had not been God, equal to Him and a high mountain, was but to color the thing, and one with Him. Christ quotes this law respecting excite the imagination. Yet the blessed Jesus saw through the cheat, only worship, to show that, in his humiliation, He He permitted Satan to take his own way, that His victory might be more was made snider this law. Though as God He illustrious. Satan's temptations often come in at the eye, which is blinded was worshipped, yet as man He worshipped to the things it should see, and dazzled by the things it should not. The God, both privately and publicly; He obliiso, first sin began in the eye, Gret. 3: 6. we therefore need to make a covenant us to no more than He was pleased to oblie, with our eyes, and to pray that God would turn them away.from beholding va- Himself to. Thus it became HI-im to fulfil a'. nity. The htlust of the flesh, and oe the eye, with the pride of life, are the topics righteousness. He also showed that the law from which the devil takes most of his arguments. He deceives, and so of religious worship is of eternal obligation; destroys; he shows men the glory of the world, but conceals the sin, and though He altered and tabrogated many institusorrow, and death which stain the pride of all this glory, the cares and ca- tions of worship, vet this fundamental law of.ainities which attend great possessions, and the thorns which crowns them- nature, that Goa only is to be worshipped, lHe selves are lined with. The glory of the world is that by which men are came to ratify: and enforce. most imposed upon. Laban's sons grudge Jacob all his glory. 5. Though the children of God may be exSatan seems to have taken it for granted that he had proved that Christ.ercised with many and. great temptations, yet was not the Son of God, because He had not given himn those evidences God will not suffer them to be temrrpted above of it which he demanded; so that here he looks upon Him as a mere the strength which either they have. or He will man. Come,' says he,'it seems that the God, whose Son Thou thinkest give them, 1 Cor. 10: 13. It is Ibt for a season Thyself to be, starves Thee; a sign that He is not thy Father; but if Thou that they are in heaviness, throuoh manifo I wilt be ruled by me, I will provide better for Thee. Note, Satan makes an temptations. easy prey of men, when le can persuade them to think themselves abandoned Then the devil leaveth Him,, forced to do s: of God. All this will I give Thee; and what was all that? A mere map, by the power that went along with that coma phantasm. Note, Multitudes lose the sight of that which is, by setting mand, fret thee hence, Satan. He made a their eyes on that which is not. The devil's baits are all a sham; they are shameful retreat; and the more daring his atshadows with which he deceives them, or rather they deceive themselves. tempts had been, the more mortifyijin his reThe nations of the earth had been long promised to the Messiah; if He be pulse. Then, when he had tenteed Him by all the Son of God, they belong to Him; Satan pretends now to be a good the kingdoms of the world, and the glory of angel, probably one of those set over kingdoms, and to have received com- them, and found He was not influncced by that mission to deliver them to Him according to promise. Note, We must bait with which lie had taken so mr any of thb take heed of receiving even God's promise out of the devil's haunds; we do children of men, he gives inim over as more so when we precipitate the performance by catching at it in a sinful way. than a man. He begins to conclude that He is If thout wilt.fil down and worship me. Note, The devil is fond of being the Son of God, and that it is in vain to tempt worshipped. All the heathen worship was directed to him, (Deut. 32: 17.) Him any farther. Note, The devil will yield, who is therefore called the god ofthis world, 2 Cor. 4: 4. 1 Cor. 10: 20. Fain if we keep our ground, as when Naomi saw would he persuade Christ, now that He had set up for a teacher, to preach that Ruth was steadfast, she left off' speacing the Gentile idolatry, and to introduce it among the Jews, and then the na- to her. When the devil left our Savior, he tions of the earth would soon flock in to Him. What temptation could be acknowledged himself fairly beaten; his head more black? Note, The best saints may be tempted to the worst sins, was broken by the attempt lie made to bruise especiallyv when melancholy; as, for instance, to atheism, blasphemy, murder, Christ's heel. He left Him because he had geIf-murder, and what not? This temptation is their affliction, not their sin, nothing iln i im, nothing to take hold of. Note while they do not consent to it. Christ was tempted to worship Satan. The devil is an enemy to the saints, but he is a Christ rejected the proposal, and came off conqueror. This was so gross conquered enemy; the Captain of our salvation a temptation as not to bear a parley. It appears abominable at first sight, has disarmed himi; we have nothing to do but and is therefore immediately rejected. If our best friend say' Go serve other pursue the victory. gods,' he must not be heard with patience, Deut. 13: 6, 8. Some temptations Behold, an, els came and ministered ounthave their wicledness written in their foreheads; they are not to be dis Him., in a visible appearance, as the devil had puted, but rejected;' Get thee hence, Satan.! Away with it; I cannot bear the done in the temptation. While the devil made santed to the mind of Christ, as if He lird seen them with his eyes, and worship the Lord thy God, and Him only shalt thou serve. (Marg, belheld the wealth, magnificence, and honor, which appear glorious to Ref. a.) —The Savior here spake as Man, who is forblidden to worshi]p men. Arid Satan avowed, that all these were at his disposal; and that any other than God.-Thus the enemy was baffled, left the Redeemer, he was so pleased with Sesus, as to be ready to give Him the possession and for a time did not renew his temptations. Then anigols came, as if of thmr for one:uino-le prostration, one transient act of worship. — to congratulate Him, do Him honor, and supply his wants. SCOTT. Doubtless Satan can use worlidly things as baits to allure his votaries; Kingdoms of the world. (S.) If these words are taken literally, but nothing could he inore false, than to pretend that God had retired this must, of necessity, have been a visionauy representation; and is so from the government of the world. in order that the devil might dispose contemplated by Henry, Doddridge and Scott. Bengel remarks, that Df itas he pleasel1. And nothing could be more arrogant than to require Satan'exhibited to the eye what the horizon embraced, and probably fue incarnate Son of God to worship him. Whatever disguise this am-'described or indicated the rest.' But,' observes Pr. A. Clarke,' i bitious:spirit haod before assunmed, (for we suppose him to be the leader'we take the world to umean only the land of Judea a\nil somne of ths of the army of aposstte angels,) his diabolical designs were now mani-'surrounding nations, as it appears sometimes to signify, (see on Luke fest, and Christ -adlressed hiim by his name,'Satan;' adversary of God'2: 1.) then the mountain descrilfed by the Abbl. /l-inti,;,iud have anld man and consmandedt him to depart; for it was written,' thou shalt' affoirded the prospect. "' Here," says lie, "we enjc)y,d the most beau 826 a. D. 28 MATTHEW, IV. Christ dwell.; in Caperra..m. God, and him only shalt his assaults, the angels stood at a distance, that God! John 1: 29. After that, He went ulp to Jeth~ou seru~ve, it might appear that Christ vanquished Satan rusalemn to the passover, (John 2.) discoursed 1 1 Then e the devil in his own strength, and that afterward whc i with Nicodeinus, (John 3.) with the woman of ilickael makes use of his anq;els, in fighting Samaria, (John 4.) and then returned into Gahlleaveth him, and, fbe- with the dragon and his angels, it might ap- lee, and preached. But Matnew, residing in hold, angcels came and pear that it is not because He needs them, but Galilee, begins the story of his public min'stry ministered unto him. because He is pleased to honor, by employing, with his preaching there. Observe, {Practical Oterva~tio~ns.] thenm. One angel might have served, but here 1. lWhen Jes us had heard that John was casi 1-j2 ~^ l ~Now- ~whpen' are many, ready to testifv their respect, and re- into prison, then He went into Galilee, 7. 12. —ceive his commands. Observe, That as there Note, The cry of the saints' suLfering; coire& P D. Jesus had heard is a world of malicious spirits fighting against up into the ears of the Lord Jesus. If John l 28. J that John was Christ and his church, so there is a world of cast into prison, Jesus hears it, takI.s cogni* cast into prison, he blessed spirits engaged for them. In our ewar zance of it, and steers his course accordingly; departed into Galilee; with devils, we may have abundant comfort He reemabers the bonds and afflictions that from our communioon wcith angels. Christ's abide his people. Observe, 1 3 mAnd,' leaving Na svictories are the angel's triumphs. The angels i. Chrit did not ro into the countvy fil Ho zareth, he came and came to congratulate Christ on his success, heard of John's imprisonment, fr lie must dwelt in i Capernaum, and to give the glory due to his name; for have time given him to prepare the way qf the which is upon the se-a- that was sung with a great voice in heaven Lord, before the Lord Himself should appear. coast, in the boriders of when the dragon'was cast out, (Rev. 12: 9, 10.) Providence wisely ordered it that John should Za7hbulon andl rN^eph^I ~Noso is come salvation and streng-th. The an- be ecdipsed before Christ shone forth; otherZbi.ulon and 1 Neph- g.els ministered not only food, but whatever wise the miinds of people would have been dis thali n else He wanted. See how Christ's humiliation tracted between the two; one would have said, was balanced with tokens of his glory, as I am oqf John, and another, I am of Jesus. — it6. 6;:53. 2S:3-. tr 1:13Luke. when He was cruc/iced in wecakness, yet He John must be Christ's harbinger, but not his F 3-7. tuzrkr 1:1:3. ate, 2.:43.'Iim. 3:16. ineb. i. iev. lived by the power qf' God; so when Ho was rival. The moon and stars are lost when the aik 6. - 17. Luke 3:20. 44 tempted by hunger and weariness, by his divine sun rises. John had done his work by the C Nlark 1:14. 6:17. Luke 3:20. 4:14, 3t. Joh~ -1:43,:sh. power He commanded the ministration of an- baptism of repentance, and then is laid aside.(Or, d4,l(verd up. gels. The Son of man did eat angel's food; The witnesses were not slain till they had h Di;,ce 4:3!,311. i 11: 17:4.t Mark 1:21. John 4a thus Elias is fed by an angel in the wvilderness, finished their testimony, Rev. 11: 7. He went 41,. 6:1.7.24,59. I Kings 19: 4, 7. Note, Though God may suf- into the country, not only to provide for his I Josh. 19'3 —359. Nalptti. fer his people to be brought into straits, vet He own safety, knowing that the Pharisees in Ju had rather send angels to feed them, than see dea were as much enemies to Him as Herod themr perish. Trust in the Lord, and verily thou shalt be.fed, Ps. 37: 3. was to John, but to supply the want of John, Christ was thus succored for his encouragement, that He might see the and to baild upon the good foundation, that He powers of heaven siding with Him, and also for our encouragement to trust laid. Note, God will not leave Him without in Him; for as He knew what it was to sufifer, being- tempted, so He knew witness, nor his church without guides; when bhow comfortable it was to be succored; and thus we may expect that He will Ile removes one useful instrument lie can raise not only sympathize with, but relieve his tempted people; as our great up another, for He has the residue of the Spirit, Melchisedec met Abraham returning from battle, and, as the angels here, and He will do it if He has work to do. i3oses ministered to him. a my servant is dead; John is cast into prison; Christ having been thus signalized in the invisible world by the voice of now therefore, Joshua, arise; Jesus, arise. the Father, the descent of the Spirit, his victory over devils, and his do- 2. Galilee, where he preached, lay in a reminion o-er angels, was doubtless qualified to appear in the visible world as mote part of the country, and was loolked upon the AMediator between God and man; for consider how g'reat this man was! at Jerusalem with contempt. The inhabitants V. 12-17. Christ came into the world to be a preacher. The great sal- were stout men, reckoned to he fit for soldiers vation which He wrought out, He Himself began to publish, (Heb. 2: 3.) but not for scholars. Thither Christ went, and to show how much his heart was upon it, and ours should be. set up the standard of the Gospel. Observe,Some passages, particularly in John's Gospel, are supposed to intervene be- He cid not choose Nazareth, where He had tween Christ's temptat''n and his preaching in Galilee. His first appear- been brought up, for his residence, for the men ance after his lemptt.ion was, when John Baptist said, Behold the Lamb of of that city thrust Him out from among them, PRACTICAL OBSERVATIONS. V. 8_1II. The believer should not despond, if assaulted by of covetousness and ambition; store our minds with the word temptations to infidelity, blasphemy, suicide, su e, or other dreadful of God;' worship the Lord and serve Him alone;' and not dicrimes; for Christ was tempted to ambition, and even to wor- vide our heart between Him and mammon, which will be as ship the devil. The more painful they are, the less likely are ruinous as gross idolatry.-Where temptations are strong, and they to defile us; as bad language fails to pollute us in propor- the evil evident, we must not parley at all; for he that delibetion as it grieves our hearts. By thorough observation our ene- rates is already vanquished.-While we admire the patience my knows how powerfully authority, oionor, and the glory of and condescension of the Son of God in suffering Himself to kingdoms attract the minds of men. It was vain presumption be conveyed from place to place by this fiend, that as our Surety'n hlim to suppose, that the divine Redeemer could thus be al- He miglht conquer him, let us copy his example, and pursue lured. We are by nature prone to seize such supposed advan- his victories, encouraged, because our Redeemer' knows what tages; to forget, that the Lord alone disposes of them; to sore temptations mean,' and because'He suffered being tempt mistake these illusions for real good, and to render Satan any ed, that He might be able to succor them that are tempted.'service, which he may require as the price of them. Alas'! Let us observe how angels ministered to Him, a,'Ao refused few men in all instances indignantly sileince proposals of this Satan's counsel to supply his own wants; and how' all power kind. Yet'what is a man profited, if he gain the whole world, in heaven and earth is given to Him,' who refused' all the and lose his own soul?' Conscious, then, of our wealkness, we kingdoms of the world, and the glory of them.' If we resist should pray not to be' led into temptation,' and be thankful to the devil he will flee, and the Lord will give his angels charge be kept from it; for numbers, who seemed to run well, have over us; and if we refuse honors purchased by sin, we shall given up religion for a little of the world; and believers have obtain a kingdom in heaven. Let us, shen, fight the good been hindered and pierced with anguish by yielding to these fight of faith, and lay hold on eternal life.' SCOTT suggestions. (Note, I Tim. 6: 6-10.) Let us then beware " tif I view. This part of the mountain overlooks the mouantains qf "brought the First-born into the worold, said, Let all the angels of God " Arabia. the country qf Gilead, the country qf the Asmorites, the "worship Him;" and since Christians "serve the Lord Christ," Ha "plains of Moab, the plains of Jericho, the river.Jrdan, and the'cannot be a creature, but must be truly God!' WHITRY.' whole extent of the Dead Sea. Here the devil said to the Son of God, Verses 12-17. "* All these kingdoms vwill I give Thee, &c."' What renders this Soon after John had baptized our Lord, he offended Herod the tetrarch ruore probale'is, that at this time, as Rosenmiiller and Kuinoel have was cast into prison, ended his ministry, and shortly after his useful remarked, Palestine was divided into several parts, as JJudea, ldnnmea, life. It is clear, however, that Jesus began his ministry, and became Samaria, Galileo. Peraea, Auranitis and Trachonitis, in which Archelaus, eminent, some time before John was cast into prison. (NVotes. John 1: Antipas and Philip. sons of Herod, governed, as kings or tetrarchs. ~ ED. 29-51. 2: 1-12. 3: 22-36. 4: 1-3.) At that time He preached Thou shalt worship, &c. (10)'These words compared with other more fully and openly in the northern part of the land. He had, per'like Scriptures shew, that Christ is not a creature, for the worship and haps, been at Jerusalem, at a solemnin feast, when this account waa'service due to God cannot be given to a creature, that being to own brought to Him, and He departed into Galilee; then leaving his habita.'him equal with God, and idolatry consists chiefly in giving to a cera- tion at Nazareth. (Joseph perhaps being dead, as we read no- more 0'ture the worship, which is due only to God. Religious adoration him,) He abode in Capernaum, a city on the borders of the tribes o, anid service cannot, then, be given without idolatry to Christ, if He be Zabulon and Nephthalim, on the coast of the sea of Galilee, or Tiberias.'only a creature. Since then, God requires, "that all men should wor- This was done to fulfil a prophecy of Isaiah. (Notes, Is. 9:',2.) Thus ship the Son even as hey worship thb' Father;" and "when He in Galilee, bordering on the Gentiles, where such darkness had prevail rcx~~ A D 28.. MATTHEW, IV. Jesus begzms to preach the Gospe 14 That it might be Luke 4: 29. He made them his first, and a the light, but what will that avail us, if we fuifil led which was spo0 very fair offer of service, but they rejected Him he not light in the Lord? When the Gospei n by Esaias the proa 1 ~and his doctrine, with indignation. Therefore came, it was a reviving as great as ever ight He left Nazareth, and shook off the dust of his was to a benighted traveller. Note, When pl et, " saying-, feet for a testimony against them. Nazareth the Gospel comes into any soul, it makes day 15 The land of Zabu- was the first place that refuised Christ, and there, John 3: 19. Luke 1: 78, 79. Light is 10ol, and the land of' was therefore refused by Him. Note, It is discovering, it is directing; so is the Gospel.N,~ phthalin, by the way just with God to take the means of grace from It is a great light, denoting the clearness of those who slight them. Christ will not stay Gospel revelations; not like a candle, but like of the sea, beyond Jor- long where He is unwelcome. Unhappy Naza- the sun when he goes forth in his strength.dan, oG~-alilee of the retoh! f theo hadst knowni in this thy day the Great in comparison with the light of the law, Gentiles things that belong to thy peace, how well it the shadows of which were now done away. Iit I 6 The people Pwhich had heen for thee! But now they are hidfroin is great as it discovers things of vast coiesesat in dartkness saw thine eyes. quence; it will last long, and spread far. It is hBut He came and m idwzelt in Caperrnasum, in a growing light, intimated in that word, it is gre at light; anad to Galilee, several miles distant from Nazareth, a sprungi up. It was but spring oqf day with them, which sat in the city of much resort. It was ons the seacoast, them; it afterwards shone mnore and snore.region q and shadow of not the great sea, but of Tiberias, an inland sea, The Gospel kingdom, like a grain of mustard detb lioght is sprung called also the Lake of Gennesaret. Close by seed, or the morning light, was small in its bethe falling of Jordan into this sea, stood Caper- ginnings, gradual in its growth, but great n its naum, in the tribe of Naphtali, bordering upon perfection. 17 Ftrom that time Zebulun. Some think that Joseph dwelt here; Observe, The light sprang up to them; they Jesus beran to preach, others, that He took a house or lodgings at least; did not go to seek it, but were prevented with the and to say, Repent: and some think it more than probable, that He blessings of goodness. It came, by the dispofir the ~kinogd om of lived in Peter's house. Here He fixed, not con- sal of Him, who commandeth the morning, and heaveni at~ ha-ngd T? stantly, for He went about doing good; but it causes the day-spring' to knsow its place, that it was his head-quarters; here He had a place, nmay take hold qf the ensds of the earth, Job 38: ml:22. 2:15,23. 8:17. 19:17-21. 26: though not his own, to lay his bead on. At 12, 13. 5.,56. Luke 22:37. 2-1:44. John 15: Capernaum, it seems, He was more welcome Fromn that time, that is, from the time of his Is. 9:1,2.13,337 than at Nazareth. Note, If some reject Christ, coming into the land of Zebulun and Naphtali, o Josh. 20:7. 21:32. 1 Kings 9:11. 2 others will receive Him. Capernaum is glad Hie began to preach. He had been before this Ps. 10710 —-1. Is. 42:7. 601-3. of Nazareth's leavings. If his own countrymen in Judea, and had baptized many disciples; Mic. 7:. Luke 1:7i,79.' 2:32. be not gathered, He will be glorious.' Thou, (John 4: 1.) but his preaching was not so pubqJo 3::. s 0l'2 122. 1 s.'44:19. Capernaum, hast now a day; thou art lifted up lie and constant as now. The work of the Jer. 13;16. Am. 5:.3 kr Mrki:i. lit to heaven; know the time of thy visitation.' ministry is so great and awful, that it is fit to 3:2. 9:.13. 10:7. Mark 1:15. Luke'inhe prophecy is quoted, with some variation, be entered upon by gradual advances. The 5:32. 9;2. uii 125:7,10. 24: 47:A. 2: 1:9. i:i. 17:30. from Isa. 9: 1,2. The prophet foretels a great sunm and substance of all Christ's preaching 20i:21. 20:20. 2''iv-. 2:25,26. Neb. affliction, which will befal the countries there was the same with that of John, Repcnt,.for the 1"2. 13:1119i247. 25:1. mentioned, either in their first, light captivity kingdom of' heaven is at hand; for the Gospel under Benhadad, (1 Kings, 15: 20.) or in the is the same for substance inder various dispensecond captivity under the Assyrians, which was much heavier, 2 Kings, sations; an ansel, from heaven dares not preach 15: 29. The punishment of the Jews for rejecting the Gospel should be any other Gospel, (Gal. 1: 8.) and will preach sorer than either, (Isa. 8: 21, 22.) for those places saw a great light again, ch. this, for it is the everlastinSg Gospel. Feear God. 9: 12. This is Isaiah's sense, but, as the Scripture has many fulfillings, and, by repentance, give honor to Iimn, Rev. 14: the evangelist takes only the latter clause, which speaks of the returning 6, 7. Christ put a great respect upon John'p prosperity of those captured countries, and applies it to the appearing of the ministry when He preached to the same purGospel among them. port. By this He snowed that John was his Zebulun is rightly said to be by the seacoast, for Zebulun wa., a haven qf ambassador and messenger. Thus God conships, and rejoiced in her goingr out. Gen. 49: 13. Deut. 33: 18. Of Naph- firmred the word of his messengers, Isa. 44: 26. tall it had been said, that he should give goodly words, (Gen. 49: 21.) and The Son came on the same errand that the sershould be satisfied with.favor, (Dent. 33: 23.) for from him began the Gospel; vants came on. ch. 21: 37. to seek f-e'it, fruits goodly words indeed, and such as bring to a soulGod's satisfying favor. The meet for reperntance. Christ, from the bosom country beyond Jordan is mentioned, for there sometimes Christ preached, of the Father, could have preached sublime noand Galilee of the Gentiles, the upper Galilee, to which the Gentiles resorted tions of heavenly things to alarm and amuse the for traffic, where they were mingled with the Jews, intimating a kindness in learned world; hut He pitches upon this old, reserve for the poor Gentiles. When Christ came to Capernaum, the Gos- plain text, Repent, for the kisgdonm of heavens pel came to all the places round about; such diffusive influence had the Sun is at hand. Ministers must not be ambitious of righteousness. of broaching new opinions, framing new The inhabitants were in darkness. Note, Those who are without Christ, schemes, or coining new expressions, but must are darhkness itself, as the darkness that was upon titce fa'e of the deep. Nay, content themselves with plain, practical things, they were in the reg'ion, and shadow of death, which dernotes not only great with the Word that is nig/h us, even in osur darkness, as the grave is a land of darkness, but g'reat dang-er. A man des- mouth, and in our heart. We need not go up perately sick is in the valley qf the shadow qfDeatth, though not quite dead; to heaven, nor down to tthe deep, for matter or so the poor people were in the borders of damnation, though not vet daumned, language in our preaching. As John prepared dead in law, and, worst of all, they were sitting in this condition.' Where we Christ's way, so Christ prepared his own, and sit, we mean to stay. They were in the dark, despairing of finding the way made way for the further discoveries He deout. And sitting is a contented posture; they chose darkness rather than signed, with the doctrine of repentance. If light; thiey were willingly ignorant. Their condition was sad; it is still any nman will do this part of his will, he shall the condition of many great and mighty nations, which are to be thought know more of his doct-rine, John 7: 17. Neither of, and prayed for with pity. But their condition is more sad, who sit He nor his followers ever reckoned it worn in darkness in the midst of Gospel light. He that is in the dark because it threadbare, as those would have done, who is night, may be sure that the sun will shortly arise; but he that is dark have itching ears, and are fond of novelty. and because he is blind, will not so soon have his eyes opened. We have variety more than ef th.st which is truly edify. ed, thal it was'the region of the shadow of death,' the light of the Gos- Andrew, Simon, Philip, and Nathaniel [supposed the same as Bartholm pal shone iorth, when Jesus began to preach the same doctrine, which mew, son of Tolmai or Ptolemy] were of this number, and were fitnessJohn had preached in another part of the land. Stronger language es of his first miracle at Cane. Thence, after visiting Capern&.i m, He could not be employed in describing even the ignorance of the Gentiles. went to Jerusalem, to attend the Passover; and now, hearing of John's This part of Galilee was not far distant from Tyre: and Solomon had imprisonment, proceeded again to Galilee, intent on preaching the Gos-. given the king of Tyre twenty cities in that neighborhood. (1 Kings pel, and teaching the people. CALMET. Galilee. (12.) Referring 9: 11.) The people, &c. (16) The quotation is made by translating to the accompanying maps for the relative position of this large and the Hebrew, omitting a clause not requisite to the evangelist's argument, populous part of what is familiarly styled the Holy Land, it may yet be and sbstittituting sitting for walking. It differs more from the LXX, expedient to notice, that it was. as Dr. Wells remarks,'most honored but n.'t materially. SCOTT. Many things were done between the'with our Savior's presence.' Here, at Nazareth, his mother dwelt, tine,f the temptation of Christ and his going into Galilee, mentioned when his approaching incarnation was announced; Luke 1: 26, &c, ill v 12. [Thlese are passed over in the narrative of Matthew, as ob- hither He was brought froem Egypt, when a child; here He dwelt fil, sorved by iTlenry, and to be learned by a careful examination of the the thirtieth year of his age, wthen He was baptized by John, ch. 2: 22, other evangelists, particularly Luke and John, quoted above; see also 23. 3:13. Luke 2: 39, 51. 3' 23. and returned hither after his bapMark 1: 14, 15. and the Harmonies, especially of Doddr. and Mac/ckn. tism and temptation. Luke 4: 14. It included, though with variations the time that elapsed Bp. Pearce considers to have been aboutt a year, at different periods, it seems, the ancient possessions of Naphtali, Issaarnd Mr. V/iMston ten months.] John had passed over to'Bethabara char and Zebulun, with parts of those of Asher and Dan, and was divided beyond Jordan,' where he continued to baptize. Our Lord gathered a into Upper, or mountainous f called Galilee of the Gentiles, and LoweT few dT'ciples fiom among his follower. who went with Him into Galilee, Galilee. ED. A. D. S2I MATTHEW, IV. Christ calls Peter and othfrs 18 ~ And Jesus, ing. Note, That which has been preached hbe- rant men into the ministry. Extrac -dice ry walking by the sea fore, may yet very profitably be preached again, gifts of knowledge and utterance ac not ( if saw Ytw but then it should be preached and heard with be expected, but requisite ability ri st be obh. oI Galilee, saw ytwo new affections; what Paul had said before, he said tained in the ordinary way; and wi.hout a brethren, Sinion called again, weepivng, Phil. 1: 3, 18. This He preach- competent measure of it, none are to be adrmitPeter, and Andrew his ed as Gospel,'Repent, review your ways, and ted to that service. They were men qt business, brother, casting a net return to yourselves.' Note, The doctrine of' bred to labor. Note, Diligence in an honest into the sea: z lfor they repentance is right Gospel doctrine. Not only calling, is pleasing to Christ, and no hindrin. e wi~re fishers. the austere Baptist, but the sweet and gracious to a holy life. Moses and David were c., ltd Jesus, whose lips dropped as an honey-comb, from keeping sheep. Idle people lie more open t9 And he saith unto preached repentance; for it is an unspeakable to temptation than to the calls of God.. They them, "Follow me and privilege that room is left for repentance. The were accustomed to hardships; the fisher's IT will make you fish- reason is still the same. The king-don ol hea- trade is more perilous than any other. He ers of' inert. ven is at hand; for it was not reckoned to be must be often wet and cold, and in peril by wao20 nd ecy straiic' ht- fully come, till the pouring out of the Spirit, ters, and must watch, wait, and toil. Note, 20 And cthey straight- after Christ's ascension. John had preached Those who have learned to bear hardship, are W'ay left their nets, and the klingdom of heaven at hand above a year ht st prepared for the discipleship of Jesus followed him. before, but now that it was so much nearer, the Christ. Good soldiers of Christ must endx-ra 21 And going on from argument was so much stronger. Now is the hardness. thence, h -"e saw other lvation nearer, Rom. 13: 11. We should be 3. Peter and Andrew were using their nets, e so much the more quickened to our duty, as we and James and John were mending theirs, an tWO brethren, James see the day approaching, Heb. 10: 25. instance of industry and good husbandry.the son of Zebedee, and V. 18-22. When Christ began to preach, They did not go to their father for new nets, but John his brother, in a He began to gather disciples, now the hearers, took pains to mend their old ones. It is conmship with Zebedee their afterwards the preachers, of his doctrine; now mendable to make what we have go as far as the witnesses of his miracles, and hereafter may be. James and John were with their ufau Mark 1:16 —13. concerning them. ther Zebedee, to assist him, and make his bua 1i5:2. hNa. 34:11. De'nt. 3:17. In all Christ's preaching, He gave a common siness easy to him. Note, It is a happy preChinneretht. L-ke 5:1. lake of Ge-:esaarel. John G6.1. 21i:. seta of Ti- call to the whole country; here I-le gave a spe- sage when children are careful of their parents.''eria. cial call to those who were given Him by the Observe, They were all very busy. When 1,x.3:ii(0.d:1.1.'Ja i.:,12 Kings Father. Let us see and admire the power of Christ comes, it is good to be found doing.19:-1921. ps. 73:70-72. Amn. 7:14, Christ's grace, own his word to be the rod of'Am I in Christ?' is a very needful question 5:22. 9. 9 "1:4. 19:21. Mark 2. his strength, and wait upon HI-im for the power- for us to ask ourselves; and next to that,' Am 14. Lke 3:27. 9:59. Joh, 1:43. ful and distinguishing influences of his Gospel. I in my calling?' They were differently emlidS. 21:22,.. b E. 47:9,10. Ma i17,ts. LuTi 5: All the country was called, but those who were ployed. Note, Ministers should be always 10:11. 19. ~'' called out were redeemed.from among nmen.- teaching or studying; they may always find 10.37,. 9:X27. 3 Ki,'g L9::. P.. Christ was manifested to them as He was not something to do.' Mending their nets s, in it 119:60. Mvaik 10:23.29. Luke 1S:28 -30 a. G:16. 1:6. to the world. It was an instance of ordination season, as necessary as fishing. d 10:2. i7:. -:20:,21. 26:.7. Mark to the ministry. When Christ, as a Teacher, 4. They had followed Christ before as ordi1:19. 3:17. 5:37. Luklc 5:10,11. Joh, 21:2.'Acts 1:2. set up his great school, one of his first works nary disciples, (John 1: 37.) They might both was to appoint ushers, or under-masters, to be follow Christ and their calling. Now they employed in the work of instruction. Now He began to give gifts unto men, must constantly attend on Him, and leave theil to put the treasure into earthern vessels. It was an early instance of his calling. Note, Such as have been called to folcare for his church. low Christ need to be called to follow on, and I. It was by the sea of Galilee. Concerning this sea, the Jews say, That to follow nearer, especially when designed for of all the seven seas God made, He chose alone the sea of Gennesaret, which the ministry. is very applicable to Christ, who often honored it with his presence and I wtill make you fishers of men; alluding to miracles. Here, Christ was walking for contemplation, as Isaac was in their former calling. Let them not now be the field;'ither He went to call disciples; not to Herod's court; (for few proud; they are still but fishers. Let them not mighty or noble are called;) not to Jerusalem, among the chief priests and be afraid of the new work cut out for them, for tcribes, but to the sea of Galilee. Surely, Christ sees not as man sees, they have been used to fising, and fishers they Not but that the same power, which eflfectually called Peter and Andrew, are still. It was usual with Christ to speak of would have wrought upon Annas and Caiaphas, for with God nothing is im- heavenly things under such allusions, as took possible; but, as in other things, He would humble Himself, and show that rise from common things. David was called God has chosen the poor of this world. Galilee was a remote part of the from feeding sheep to feed God's Israel; and nation; the inhahitants were less refined; their very language was uncouth, when a Iing, is a shepherd. Note, Ministers their speech bhewrayed lhem. They, who were picked up at the sea of Galilee, are fishers of men, not to delstroy them, but to had not even the improvements of the more polished Galileans; yet thither save them by hbringing them into another eleChrist went, to call his apostles, who were to be the prime ministers of state ment. The;y must fish, not for wealth, honor in his kingdom, for He chooses the ^foolish thing-s of the world, to confozund or prefermenot, but to gain souls to Christ.the wise. They rca.tch for? i/our s.ouls, (Hel). 13: 17.) and 2. We have an account of the call of two pair of brothers. Peter and seek not yours, bid youe, (2 Coy. 12: 14, 16.) It Andrew, and perhaps James and John, were acqnainted with Christ before, is Christ that makes them fishers of men. He (John 1: 40, 41.) but were not, till now, called to a constant attendance qualifies men for this work, calls thern to it, on Him. Note, Christ brings poor souls by degrees into fellowship with authorizes them in it, and gives them success.Hin.self They had been disciples of John's, and so were the better disposed He commissions them to fish for souls, and to foillow Christ. Note, Those who have submitted to the discipline of re- gives wisdom to win them. Such ministers are pentanco, shall be welcome to the joys of faith. likely to have comfort in their work. They were brothers. It is a blessed thing when they who are kinsmen Follow die. They must separate themselves according to the fletsh, as the apostle speaks, (Rom. 9: 3.) are brethren in to a diligent attendance on Him, and an humble Christ Jesus. It is the honor and comfort of a house, when those of the imitation of Him. Note, Those whom Christ same family are of God's fhanily. employs, must be fitted for it. Those, who Being fishemrmen, they were poor; if they had had estates, or any considera- would'preach Christ, must first learn Chbnst. — ble stock, they would not have made it their trade, but their recreation. How can we expect to bring others to Christ Note;, Christ does not despise the poor, and we must not; the poor are evan- when we are ignorant of I-Tim ourselves? II gelized, and the Fountain of honor sometimes gives more abundant honor to we would know Him, we must be diligent in that part which most lacked. They were unleasrned men, not bred to litera- attendance on Him. The apostles were pro. ture, as Moses, swho was conversant with all the learning of the Egyptians. pared by accomparnting Christ all. the time.f e Note, Christ sometimes endows those with gifts of grace, who have least swent in and out aiongos' themn, Acts 1: 21. No of the gifts of nature; yet this justifies not the bold intrusion of igno- learning is comparable to that which is obtained Verses 18-22. the eminent scribes or Pharisees. to publish his Gospel, and not poor, Jesus had already been acknowledged as the Messiah by Andrew and unlearned fishermen, without credit or authority? Because they were Petier, but they seem not to haeve been required to leave their employ- to preach the kingdon of heaven, and their teaching must come from ments, and accoimpasny Himi constantly, with a view to the ministry and above: besides. though the conversion of sinners be effected instrumn^apostleship. (Nootes, John 1: 35-42.) The miraculous draught of tally by the preaching of tlb Gospel, yet the graind aent in it is the fishes, related bi' Luk', probably occurred either before, or soon after Spirit oq God. As the instl auments were comparatively an'an, and these events. (. a:-g0. Ref. —ANote, Lstke 5: 1-11.) SCOTT. Every the worlc accoimplished grand a.id glorious., the excellency of the powpreacher commissionel of God to proclaim salvation to a lost world, be- er at once appeared to be of GOD, and not of iman; and thus the glory gins with the doctrine of repentance. So did all the prophets, John the due alone to his name, was secured, and the greet (Operator of all good Baptizst, Jesus Christs alt the apostles, and all their genuine succes- had the deserved praise. Dr. A. CL RE1A. sra in the Christian.linistry. But why did not our Lord call some of A D. 28. MATTHEEW, IV. Multitudcs follow the Samot father,,mending- the:r by following Christ. Joshua, by ministering cious, He comes to seek and save. Josephus i.ktts and he called to Mosesisfittedto be his successor. Those says there were above two hundred cities and. hem'. who fish for men, must do it as Christ did, with towns in Galilee, and all, or most of them, Christ them., diligence, faithfulness, and tenderness. Christ visited. He went about doing- good. Never 22 AnO e they imme- is the great Pattern for preachers. They should was there such an indefatigable itinerant preachJiately ieft the ship and be workers together with Himn. er as Christ; He went from town to town, to their father, and fol- 5. Peter and Andrew straightway left their beseech poor sinners to be reconciled to God.^lowed himi". nets, and James and John immediately left the This is an example for ministers, to be instant, 23 r An f Jesusship and their father, and they all followed in season, and out qf season, to preach the 3 1T1 Anbout a Jeseus Hint. Note, Those, who would follow Christ word. went about all Galilee, aright, must leare all to follow Him. They 2. What a powerful Physician! He cured gteaching in their syna- must hate f.ather and mother, (Luke 14: 26.) all diseases without exception. There are digogues, and preaching love them less than Christ, be ready to part seases, which are called the reproach qf physithe go'spel of the king- with their interest in them, rather than with cians, being obstinate to all the methods they their interest iii Jesus Christ; but minis- prescribe; but even those were the glory of this do0m, and healing all ters must, in a special manner, disentangle Physician, fo.- He healed them all, however inmanner of sickness themselves froin all the affairs of this life, to veterate. Th.'ee general words are here u.ed — and all manner of dis- give themselves wholly to that work, which re- every sickness, as blindness, fever, dropsy; eveease armong the opeople, quires the whole man. ry disease, as fluxes, consumptions; all torments, 24 And k his fame We are here encouraged to depend upon the as gout, stone, convulsions, and such Lee tortursufficiency of his grace. He speaks and it is ing distempers; whether the disease was acute went throughout all done. The same power goes along with this or chronic, racking or wasting, none was too Syria: and they word of Christ, Follow me, that went along with bad or hard for Him to heal with a word. brought unto him m all that word, Lazarus, come forth; a power to Three particular diseases are specified —palsick people t-hat were make willing, Ps. 110: 3. The disciples gave a sy, the greatest weakness of the body-lunmacy, aken with divers dis- good e of obedience. Note, It is the the greatest malady of the mind-and possession asken wih tiverms ais- marki of all Christ's faithful servants to come of the devil, a greater misery and calamity than eases and torments, when called. They objected not their occupa- both; yet Christ healed all, for He is the soveand those which were tions, families, the difficulties of the service, or reign Physician of soul and body. A physician " possessed with devils, their own unfitness. Like Abraham, being call- so ready of access, so sure to succeed, who curand those which were ed, they obeyed, and went out, not knowing ed immediately, without painful suspense and luai aUitdt e w h the e. y ent, but knowing very well whom expectation, or with remedies worse than the olunatic, and Pthose they followed. James and John left their fa- disease, and who cured gratis, could not but that had the palsy; and ther; it is not said what became of him; their have many patients. Great multitudes came, he healed them. mother Salome was a constant follower of Christ. not only from Galilee, and the country about, 25 And there q fol- No doubt Zebedee was a believer, but the call but from Jerusalem and Judea, which lay a lowed him great multi- to follow Christ, fastened on the young ones. — great way off; for his fame wet throughout all Youth is the learning and laboring age. The 7Syria, not only among Jews, but surrounding tudes of people from priests ministered in the prime of their time. nations, which, by the report now spread abroad Galilee, and from r De- V. 23-25. 1. What an industrious preacher concerning Him, would be prepared to receive capolis, and from Jeru- Christ was! Observe what He preached —the afterward his Gospel. Note, What we near ol salem, and from JudeaS Gospel ofthe kingdom, the kinagdom of heaven, Christ from others, should invite us to Himn. and from beynd Jo - that is, of grace and glory. It was emphatically The Queen of Sheba was induced by the fame b o Deyond J01-the king'dom, which shall survive, as it doth of Solomon to visit him. The voice of fame is, dan. surpass, all the kingdoms of the earth. The'Come and see.' Christ both taught and heali0:37. IDeit. 33:9.15. Aarkl 1.20 Gospel is the charter of that kingdom, contain- ed. They who came for cures, met with spiLuke 9:59,60. 14:26,33. Cor. 16 Ingthe kin5s coronation oath, by which He has ritual instruction. It is well if any thing will f 9:35. Mark 0G:6. John 7:1. Acts 0: graciously obliged Himself to pardon, protect, bring people to Christ. They who come to Him g'.3:34.P13:5. 74:8. Mark 1:39. and save the subjects of that kingdom. It con- will ind more than they expected. Many of gi: 2'2.9. 13:54w. Ps. 74the. Manr o9 6:2. Luke 4:15,16,44. 13:iO. Acts tains also their oath of allegiance, by which these Syrians, coming to be healed, like Naah13:209. 2-1: Ma:14. Luke 4 they oblige themselves to observe his statutes, man, became converts, (2 Kings, 5: 15, 17.) — i7,i. S:1. 20:i. R som.1iosi. and seek'his honor. This is the Gospel of the They sought health for the body, and found the 1 i t0~7,8 k 4:4,i. 1:57. 1.0.M 12 kingdom1; this Christ preached, that our faith salvation of the soul; like Saul, who sought the -34r 3:10. Luke 4:40,41. 5:17. 6: 17. 7:o2 9:11. 10:9. Acts S:l5,16. in it might be confirmed. He preached chiefly asses, and found the kingdom; yet it appeared k 9:26,31. i4.'1. Josh. 6:27. 1 Kings in the snagogues, because there were the places that many who rejoiced in Christ as a Healer, 2'. Lu0e 4:14,37. 5:15. ofconcowu'se; (Prov. 1: 21.) there it was to be forgot Him as a Teacher.'2 Sam. 8:6. Luke 2:2. Acts 15:23,41. hoped the minds of the people would be prepar- Observe, once for all, the miracle, the mercy, 1 9:32. 12:22. 15:25. 17:18. Mark ed to receive the Gospel; and there the Old and the mystery of these cures. They were so 5:2-18. Lu:e 4-33-35. 8:27 —37. Testament was read, the expo:sition of which wrought, as plainly to declare them the effect of ~Actr 10:33. would easily introduce it. Tie went about Gali- supernatural power, and were God's seal to his 17:15. p 8:5,13. 9:2-9~8. lee. He might have issued a proclamation to commission. It was not nature, but the God q5:. 8:1. 12:15. 19:2, Mark 3:7. summon all to come to fHim; but, to show his of nature. The cures were many, of diseases 5Ma:2k0. L 5:73.: humility, He goes to them; IHe waits to be gsrat- incurable by the physician's art; of strangers; Verses 23-25. expound, or preach,) and also in Paul at Antioch, Acts 13: 14, 15. On Jesus having procured these attendants. not from the schools or two of the week clays they assemubled for this service, beside the ahbbath, palaces of Jerusalem, but from the fisher-boats of Galilee, went about and on each of these three days thrice, morning, afternoon, and night. preaching in the synagogues, or places of worship. A better opportu- See Ps. 55: 17. and Dan. 6: 10. The synaog'ogue ministrations were not rnity of discussing many subjects relating to diseases, possessioss,, luna- confined to the sacerdotal order;' any one,' says Prideau,'tha y tics, &c. will be furnished by particular instances: only it may be ob- learning was qualified for it, of what tribe soever he were. " night corserved, that this display of our Lord's divine power marked the gracious duct the service. Yet. for preserving order, there were ofxed offices design of his undertaking, and excited attention to his doctrine. (Marg. Such were the rauler of the synagogue, and its niovisrer, called also anRef. f. g. h-r.)-It should, however, be noticed, that persons possess- gel, whence'the angels of the churches,' Rev. 1: 2: 3: then overSe-sers, ed with devils are here expressly distinguished from lunatics: they to manage its various necessary concerns. Each synagoguie had ala. could not, then, be the same, as some learned men seem to think.'It an ark, or chest, to contain the Pentateuch, and sections of the,prophets'seems strange,' says Whitby,'to find men now questioning that, which a desk or pulpit, seats, lamps, and apartments for utensils. Vilrirga,'neither Pharisee nor Sadducee then doubted, or obiected against. the Lightfoot andt others have exemplified the deduction of our ordinary Cpretensions of Christ and his apostles to cast out devils.' SCOTT, mode of public worship in great degree fron the practice of the synaS/nagogrues. (23) This word, simply denoting assemblies, is applied gogue. ED. Syuia. (24) The country so denominated wptas of' to the Jewish places for divine worship. Tliese, it is thouglht, were not large extent, deriving its original name from the patriarch Aramn and'established. until after the return from captivity at Babylon. Where included Mesopotamia, as well as the territory between Cilicia. Phcrenice, te'men men of leisure,' who were willing and able to devote themselves to Judea, Arabia, and the Euphrates. But, speaking more strictly, it dethe service, were found, a synagogue might be erected. This institution, notes the country of which Antioch was the capital. CALMEIT. Detil the jucsdgment of the learned Prideaux, followed that solemn reading capolis. (25) A region containing ten cities, as its name imports. of the law by Ezra, msettionedNeh. cb. 8. and was intended to multiply But geographers differ in the enumeration of them. Pliny and Josephus';he copies of the Sacred Scriptures, (since every synagogue must, of place the country next LO Syria, [adjoining Galilee on the east; (see the course. possess one,) and to bring the people into fiamiliar and habitual map;) Damascus. the most ancient of its cities, being the capital; Dr. acquaintance with them, as well as to afford facilities for Divine worship. A. Clarke;] and it contained, along with Gentile inhabitaints, very man. At first they were fewv in numrnber, but afterwards multiplied;'so that, Jews. ROSEs osm. in our Savior's time, there was no town in Judea that had not one or NOTE. The subject of demoniacal possession being in this clhapta more of thenm, until they became like parish churches. The service mentioned for the first time in the New Testament, it may well compons einsisted in prayer, reading the Scriptures. (Acts 15: 21.) and expound- with the design of this Commentary to observe, that, as many of its reasd ins them or preaching. See an example in our Lord's entering the ers doubtless know, there has bsen on this point ac diversity of oi:inion. synagogue a:t Nazareth, Luke 4: 16 —22. (where He complied witih the Now, although he feels not bound to notice every such diversity, or it ordinary practice in stsanding to read, and sitting downe, in order to presept this a controversial work to thle pubilic yet the editor woui2 f301 A. D 28 MATTHEW. V. Christ ascends, a mountazn. b"TAP. V. wrought openly, before many witnesses; in mix- cure spiritual maladies. He is the Sati of ed companies of persons who would have denied righteousness, that arises with healinr, uvnder his st shews o e hpp, 1 —1. t matter of fat{, could they have had color for wing s. As the Converter of sinners, He is the Dis dieciples, as' etile s alt ot' the earth and the light of the world,' anl as it. No cures failed or were called in question; Physician of souls, ch. 9: 12, 13. Sin is the sickre.emlimng' a city set on a hill' atnd and they were not, as natural cures, ad disase and torment of the soul. Christ a candle in a room, mcst be bright ss, disease, and torment of the soul. Christ e~xamples in good works, 13 —i6. He they were perfect, speedy, wrought with a word; came to take away sin, and so to heal these. And,ame Rot to destroy, but to futlfil all which e aall, t to, o l which proves Him a Teacher fron God; the account of his cures may not only he aplplied eiztaklish, the law, 17-1-0. The sixth o.inanrit.nen.t, vio:licated from.or. for, otherwise, none could have done the works spiritually, as allusions and illustrations, bhut, as -.apt glosses a, ti siritltrnlly expoun.d- that He did, (John 3: 2.) He appeals to these I think, were designed to show us the way of eeventh, 2-3d;.nod tite third, 33 as credentials, ch. 11: 4, 5. John 5: 36. It was Christ's dealing with souls, in their conrorsion 37. Exhortations, to suffer wrong expected that the Messiah should work mira.- and sanctification; and those cures are recorded patientlsy,'3 —2; to ove our ette- cles, (John 7: 31.) miracles of this kind; (Isa. that were most significant and instrn tive this miec, 43-17n;.n.. te nitnt apotin t ite'els tion, 43. 35:5, 6.) and we have this indisputable proof way; to be explained and improved t, the hoilNDl s^cpinno t'he mu- of his being the Messiah. No marn ever did nor and praise of that glorious Redeemer, who thus, and therefore Christ's healing and preach- forgyivet/h all our iniquities, and so hcaleth all titudes, he went lg generally went together; the former con- our diseases. u]) into a mountain: firmed the latter. Thus, He began to do and to CHAP. V. V. 1, 2. We have here a geneand when he was set, teach; Acts 1:. ral account of this sermon. They were miracles of mercy. Most of Mo- 1. The preacher was our Lord Jesus, the a 4125. 13:. Mark 4. o. ses' miracles were plagtqes and judgments, inti- Prince, the great Prophet of his church, who b \^:.. M ar 0.:13. John 0:6,3.. 7i. 3:13. Jomating the terror of that dispensation, though came to be the Ligqht of the world. Thelpiophets from God; but Christ's miracles were most of them cures, and all of them, and John had done virtuously.in preaching, but except the cursing of the fig-tree, blessings. The Gospel dispensation is Christ excelled them all. He is the eterna founded and built up in love, grace, and sweetness, tending not to affright, but Wisdom, that lay in the bosom of the Father allure us to obedience. Christ designed by his cures to draw his people with before all worlds, and perfectly knew his will; bands of love, Hos. 11: 4. The miracle of them proved his doctrine a.faith- (John 1:18.) and the eternal Word, by whrorn ful saying, and convinced men's judi ments; thae mercy of them proved it He has, in these last days, spoken to us. The worthy of all acceptation, and wrought upon their affections. They were not many miracles wrought by Christ in Galilee, just only great works, but good works, that he showed them. from his Father; (John mentioned, were intended to make way for this 10: 32.) and his goodness was intended to lead men to repentance, (Rom. 2: sermon, and to dispose people to be instructed 4.) as also to show that the utmost kindness and beneficence are essential by One, who had so much divine power and branches of the Christian religion. goodness; and probably this sermon was a sumBy curing bodily diseases, He intended to show, that his great errand was to mary of what He had preached in the synaPRACTICAL OBSERVATIONS. V. 12-25. Our services and trials are short. When one struction, learning, or preparation for the ministry. Christ was mnstrument is laid aside, the Lord calls forth others; and when the Tutor of those, whom He first sent to preach; and having useful men are taken to their rest, we should redouble our dili- taught them wisdom by his own lips, as well as by the Holy gence. The places where the pure Gospel is preached are Spirit, He qualified them for their work by miraculously giving ighly favored. Without t his bhlessing, the people I sit in dark- them the knowledge of languages.~When He speaks to the ness and the shadow of deathl.' This ywas the case of the heart, men leave all and follow Him. Even the demand of paJews. as well as of the Gentiles; and is now that of nominal rents on our services is subordinate to his right, and mu, t be Christians in many places, as well as of Jews, Pagans anid Mo- relinquished, if He command. When ministers are not emhammedans; hut wvhen toe word is fully declared, they' see a ployed in casting their nets, they should be mending them; and great light.' May such wallr in the light, as the children of they wvill find work for all their time, patience, and assiduity. —(he light;' and may that blessed light be vouchsafed to the Our diseases are not now cured by the miraculous powerofthe Sowhole earth! -All vwho preach the Gospel must call men to vior; but if we be cured by medicine, the praise is equally his due, repentance, that they may share the blessings and bring forth He is the Physician of our souls, and if ve follow lis'directions, the fruits of salvation.-Next to religion, honest industry is He will perfectly heal our maladies. We cannot draw other? most valuable; they are more likely to be useful ministers, to the Gospel by miracles of love; but if we abounid in ordintary who spend their youtlh in self-denying labor, than they, who charity, we shall recommend the truth, and perhlaps indtce maprofessing to be students, waste their time in pleasures, dissipa- ny to attend on the Word, by which they wil be healed of spition, sloth and self-indulgence. Shepherds, husbandmen, or ritual lunacy, andi Satan be dispossessed,'who no";r holds them builders may stand as fair to talke good care of the Lord's flock, captives at lis will.' Tlhus our God and Savior will be glorifihusban.toL', or huilding, as these fishers to become'fishers of ed by us, and others will bless Him on our iehalf. SCOTT. men,' if iRt.."ose to call them to it. But let none despise inneither be, nor appear to be, ignorant of fact, in relation to such views, lent. But'in fact,' to use the words of Bp. Porteus,'it appears that, when they are of esseitial importance. The opposition of sentiment in'about the tinme of our Lord's ministry, that trenenidous spirit, Satan, the preseart case is not a denial of the existence of miracles, wrouglit by I[no' eastern figure,'l sometinres called in Scripture tle prince of this Christ, for, as was observed by the late excellent Dr. Appleton,'as to'world, [using, it appears, tine instrumentality of'dermons.' i'is evil an-'he inferences wlicl miget be made from either of tliese opinions, we gels, had obtained an extraordinary degree of power over tilo human'are not to chla.rge those who holdt either one or thle otler as doubtingthe race, inflicting upon tiem toe cruellest pains and tormoennts, depriving'divine auttlority of Clrist, or the integrity of the evangelists.' Tie'the;n of their senses, rendering tliem wretched in toemnselves, und terdirference lies betwveen adopting the literal import of tihe narrative, and'rible to all:tround them. To subtue this formiudable and o',icked being, supposing our Lord, his disciples, and the evangelists to act and speak'aund to destroy him that had the power of deatl, tliat is, the devil, was in compliance with popular errors. The former opinion is that, as is'one great object of our Savior's divine mission; and it seems to have perceived, of Henry, Doddridge and Scott, and, it may be added, of tie'been indispensably necessary for accomplisling tihe redemption of generality of commentators. But the latter has had alettors of high' mankind, tliat the kingdomn of Satan slould in toe first place be dereptitation. Tisey state, amnong their arguments, that others, beside tlhe'stroyed, and that the sons of men should be rescued fromt tloat horrible Jews, doesigntated certain diseased persons as affecteid by demons; that'aindi disgraceful state of slavery in which lie had long Iltli them enthe doctrine has caused innumnerable superstitious practices; that nmar-'thrallied. One of the first steps therefore, thiat our Lord took before ness and omelancholy exlibit nowv similar appearances, and are account-'He entered on lis ministry was, to establisol his superiority over this el for; atid tloat'iin the highly figurative langtagea of tie east, almost'great enemy of mankind: woich lIe did in tloat mnemorablle scene of'every cause assumes a sort of personal agency.' To all this it is re-'tithe temptation in the wilderness; and amnong toe earliest of irs miraplied 1. Tlie evangelists affirm plainly tiat tle demoniacs were pos-'Icles recorded, is that of casting out devils from tihose who were posgessed wvito devils; tlat Jesus spalke to tlie demons as to persons, and'sessed by them.' Were not all this actually true, it tiglot wvell be they answered as suce; and that, without violence, this cannot apply said, as Pres. Appleton remarks, that,'if the Newv Testament writers to natural diseases. See Mark 1:25. 9:25. 5: 8. Luke4:35. 2.'use language with such extraordinary freedom,-if toey male subch Our Lord expressly distinguisleied, iin the chiarge He gave to the twelve,'amazing concessions to the prejudices and errors of men, no person between the casting out of devils and the healing of diseases; which,'can have any distinct view of what was in fact their mreanirg;-no wef,. the swame distinction in the narrative, as ch. 8: 16. Mark 1: 32,'one can be certain wien they relate things as they wvere in truth, and 31. Luke 7: 21. Acts 10: 33. must lie'absurd,' says Dr. Macknight,'when they relate them as they appeared to vulgar and prejudiced'if dssotosm.t were only a natural distetoper.' 3. The abuse of scriptu-'minds. Eu ral representations does not prove their falsity; nor are there manuy doc- NOTES. Verses 1, 2. trines whici, at times, have not been abused. Christiantity, therefore, is In the last chapter it appeared that thei divine Redeemer was sur-?ot answerable foi this. 4. Allowving tiat insanity and several of the rountded by multitudes, whose diseases He healed. Here we find Himdiseases classed v with it have natural causes, it will not follow that they instruncting them in the concerns of their souls. He'preacedTO to tlinemn might not give occasion to demoniac influence, or admit its operation, tie Gospel of the kingdom:' repentance was his first subject; and on tha Slough it lie granted they do not render necessary its presence now. need and tioe effects of it Ile enlarged in tle followving sermon, wilich is And no onie will pretend to fix a period,' says Hewlett,'wlen tine pow- the longest of his public rliscoutrses recorded. Though He lad preached (er of demnons to inflict' or aggravate'diseases first commenced. The in tlos synagogues, yet as no building would probably contain tills mulrmalignanit agency of thess beings once admIitted, also, who can say titude, He ascended a mountain. Thus elevated above the people, Hg'howv far it extends?' It is, indeed, matter for gratitud',t tloat all vicious, sat clown, after the manner of tle Jewislo teachers, and instructed tlem. nolignai't spirits as' controlled by a Boing wise, powerful anud benevro-'i'hose disciples, wvhotm lie had called to be his attendants sat, as it' l1 .. l2.8 MATTHEW, V. The sermon on tne moun;'h's disciples came un- gogt.s of Galilee. His text was, Repent, for it intimates the solemnity of this discourse; to'i hirm the )kingdom of heaven is at hand; this sermon the congregation being large, He spake the 2 And d he opened was on the first part of the text, showing what louder. He had spoken long by the prophets, and it is to repent; it is to reform both in judgment opened their mouths, (Ezek. 3: 27. 24: 27. 33 his mouth, and taught and practice. Hie answers the question, (Mal. 22.) but now opened his own, and spake, as one tihem, saying, 3: 7.) Wherein shall we return? He after- having authority. One of the ancients says, 3 Blessed are f the ward preached on the latter part of the text, in Christ taught much without opening his mouth, poorI in spirit; g for divers parables, showing what the kingdom of that is. by exemplary life; nay, He taught, heaven is like, ch. 13. when, being led as a lamb to the slaugnhter, He 4:18 —22. 70:2-4. Luke G:13 —. 2. The place was a mountain in Galilee.- opened,ot his mouth; but now, He onened his -:.,3 Jo: 3:1. Ps. 76:1,2. Prov...: Our Lord was, as usual, but ill accommodated. mouth, cnd taught, that the Scripture might be 3. 4,9. (.'' 10:34'.' 4'' He had no convenient place to preach in, any.fu//lled, Prov. 8: 1, 2, 6. Doth not wisdom crJ Eph. 6:19. o' 4 —11. 11:6. 12:16. 21:46. Ps. i:t. more than to ciy his head. While the scribes -on the top of high places? And the opening 2:12. 2:1,2. 4i:1. 84:2 112:1. and Pharisees sat in Moses' chair, with all pos- of her lips sh ll be right things. He tatught 9:1,2. 18. Lnke 6:21,&c. 11:28. sible ease and honor, and there corrupted the them, according to Isa. 54: 13. All thy children John21:29. Ror. 4:-.6-. Jam. 1: law, our Lord Jesus, the great Teacher of truth, shall be taught of the Lord. For this purpose, l:. Rev. 19:9.'22:14. I:~. e v.l 26:41,42. Det. is driven to the desert, and has no better pulpit He had the tong ue of the learned, Isa. 50: 4. 1l:95. Lev. 26:1,42.Deut. 8:2. 2 Cr.7:14. 33:12,19,23. 31:27. than a mountain can afford, not one of the moun- and the Spirit of the Lord, Isa. 61: 1. He Job 42:6. Ps. 24:18. 51:17. Prov. tains of Zion, but a common mountain, intimat- taught them the evil they should abhor, and the 16:19. 29:23. Is. 57:15. 6l:1. 866!2. Jr. 31:18 —20. D'n,. 5:21,2-. Mid. lng that there is no such holiness of places un- good they should abound in; for Christianity is 26:. LItoe 7:18. 6:28. 12:14. Jame. der the Gospel, as under the law, but that it is not a speculation but designed to regdlate our 1:10. 4:9,10. convesatin nd our mins. g 3:2 8:11. lark 10:14. Jam. 2:5. the willof God that men should pray and preach conversation and our minds. Gospel time is a every where, if it be decent and convenient. — time of reformation, (Heb. 9: 10.) By the GosChrist gave this exposition of the law on a mountain, because that on a moun- pel we must be made better. The truth as it is tain, the law was given; and this was also a solemn promulgation of the in Jesus is according to godliness, Tit. 1: 1. Christian law. But observe, when the law was given, the Lord came down V. 3-12. Christ begins his sermon with upon the mountain, now He went up; then He spake in thcundcr and light- blessings; for He came into the world to bless us, ning, now, in a still small voice: then the people were commanded to keep (Acts 3: 26.) as the,great High Priest of our at distance, now invited to draw near; a blessed change e If God's grace an prfession, as the blessed Melchizedek; as ie, goodness are, as certainly they are, his glory, then the glory of the Gospel in whom all the families of the earth should be excels, for grace and tru th came by Jesus Christ. (2 Cor. 3: 7. Heb. 12: 18, blessed, Gen. 12: 3. He came, not only to pur&c.) It was foretold of Issachar and Zebulun, two tribes of Galilee, (Dent. chase blessings for us, but to pour out blessings 33: 19.) that they shall call the people to the mountain. To this mountain we upon us; He is as one that can command the are called, to learn to offer the sacrifices of righteousness. Now was this the blessing, life.forevermore; and that is the blesmountain of the Lord, where He taught us his ways; Isa. 2: 2, 3. Mic. 4: 1,2. sing again and again promised to the good.3. The auditors, his disciples, came at his call; Mark 3: 13. Luke 6: 13. His pronouncing them happy makes them so; To them He directed his speech, for they followed Him for love and learning, for those whom He blesses are blessed indeed. others only for cures. He taucght them, because they were willing to be Each blessing has a double intention, to show taught; the meek will He teach his way; because they would understand what the persons truly happy and what their:haracHe taught, which to others was foolishness; and because they were to teach ters are. The Old Testament ended:\ith i others. It was therefore requisite that they should have clear knowledge curse, (Mal. 4: 6.) the Gospel begins with themselves. The duties prescribed were to be conscientiously performed by' blessing; for hereunto are iwe called, that Wfi all, who would enter into the kingdom of heaven. But though this discourse should inherit the blessing-. wis directed to the disciples, it was in the hearing of the multitude; for it This is designed to rectify the mistakes of % a said, (ch. 7: 28.) the people were astonished. No bounds were set about carnal world. Blessedness'is the thing mien this mounatain, as about Sinai, (Ex. 19: 12.) for through Christ, we have mean to pursue. Who will male us see good'I access to God, nor only to speak to Him, but to hear from Him. Nay, He (Ps. 4: 6.) But most mistake the end, and had a eye to the mullitiude; He took the opportunity of so great a concourse form a wrong notion of happiness. They of people to instruct them. Note, It is an encouragement to a faithful minister choose their own delusions, and court a shadow. to cast the net among many fishes, as he may hope to obtain some of them. The general opinion is, that they are blessed, TPhe sight of' a multitude puts life into a preacher, which yet must arise from who are rich, great, and honorable, who spend adesire of their profit, not his own praise. their years in pleasure, eat the fat, drink the 4. The solemnity of the sermon is intimated by the phrase, when He swas sweet, carry all before them with a high hand, set. Christ preached many occasional sermons, but this was a set discouarse. and have every sheaf bowing to their sheaf.He sat down as a Judge or Lawgiver. It intimates with what sedateness Happy the people that is in such a case. Their the things of' God should be spoken and heard. He sat, that the Scriptures purposes are accordingly; they bless the covetmig/ht be ~fulciled, (Mal. 3: 3.) tie shall sit as a refiner, to purge away the ous, (Ps. 10: 3.) They will be rich. Now our dross, the corrulpt doctrines of the sons of Levi. He sat as in the throne, jud0 - Lord comes to correct this fundamental error, ing' right; (Ps. 9: 4.) for the word He spake shall judge us. The phrase, and to advance a new hypothesis, which, howeve~ opesned his mouth, is a Hebrew periphrasis, (Job 3: 1.) yet some think er paradoxical in itself, is, and appears to be to seems, next to Him, and the multitude around them. The apostles none except those who are taught by the Spirit according to the Word were not at this time chosen, and they, who believed Him to be a teach- of God, know what it is, or how to obtain it. The' beatitudes' may, er sent from God, are often called disciples: so that the interpretation then, be considered as the Christian paradoxes, for they place happiness must not be restricted to his constant attendants. Thus seated and sur- in dispositions and circumstances which men generally deem incompatirounded, the divine Teacher solemnly and audibly taught them as fol- ble with it. The declarations of Scripture, slhowing who are the blessed, lows. —The expression,' opened his mouth,' seems to convey an idea of refer to our state and character as sinners; but some point out the benethe gravity, deliberation a-d distiictness of the Speaker, and of the im- fits, which entitle us to happiness; (Note, Ps. 32: 1. 2.) and others the portance of tha.t which was spoken. SCOTT.'The multitudes' here dispositions, or conduct, which conduce to it. (Miarg. Ref.)-To exbeing those that were mentioned in v. 25. of ch. 4. this chapter ought to plain such short a.phorisms requires peculiar care. They commonly have comneiimedl wvii th at verse. Dr. A. Clarce. There is, not far admit limitations from other parts of Scripture. In general, the beatifrorm the supp[osd site of ancient Capernaun, into which, as is stated tudes do not refer to any natural tempers, but to holy dispositions, pro-'oy Luke, (7: 1.) our Lord entered immediately after uttering his dis- duced by divine grace, rectifying the obliquities of falien nature. Where course, an elevatio; still all:ed ithe mount of the beatitudes.' Mr. one of them nreally exists, all the others exist, though not in equal pr(rmiJowett visited it -witl pculiar c sensations.' re read aloud, as we went,' nenice.-Christ first declares, that the'poor in spirit' are happy.'Po savs he,'the first 12 verses oi tlie 5th of Matthew, and the 13th ch. of verty of spirit' is very different from external indigence. The poor are'1 Cor. Our minds werem raised to the enjoyment of those heavenly often proud, ungodly, dishonest, profligate, and far from happinesa'trut:ths; and wv could not bueat feel that all the maxims of sages and Some of the rich are humble, holy and happy. —olui:tary poverty can-' philosophers ia.c iis:. itl:y inferior to those brief and simple descrip- not be meant.'It is the duty of men, who would "attain this t:iss," n'tions of the gr-:-es of hssmiitv. meekness, gentleness, purity of heart,'be " poor in spirit," but it is not the duty of all Christians to turn and patience of fasiti, hope ai.lt love.' The flowery field brought to'mnonks and friars mendicant to this end; for then all other Romanis's mind the Savisor's; allusion: andi thle view of the castle and town of Safet,'must be excluded from heaven.... By' poor in spirit," our Savior sn a comma.ndh.ig eminence in thle north, presented the'city set on a'means a true, humble, lowly spirit; this being the usual expression, nill;' which, al:tlioush witshout' absolutely certain evidence' of the'by which the Scriptures describe the humble man.... Such are blessedt identity of position,'yet hlie adds,'we felt it heighten our interest'for their humility makes them submissive, contented, obedient, ant'in the scene, to trace, as eSarly as might be, with the Gospels in our'prepares them to enter into Christ's kingdom. And as th'ey, who are'hand, and the very country befire us, the -teps of our Lord.' See note'thus holy, shall be also happy, they must be meet for thle kingdom of on Luke 7: 1. Eu.'glory.' WVhitby.-This is widely different from an abject disposition. Verse 3. and implies more than patience in external poverty.~We are all poor, (Notes, Luke 6: 20-26.) Expositors generally say, that these beati- in respect of God, destitute of holiness, wisdom or strength; deep in ludes, as they are called, were calculated to correct the notions and ex- debt without any thing to pay; condemned, helpless, polluted and vile. Iectations of the Jews res/pectin s the MIessiah's kingdom. But, as tlieir Few kinow this to be their character and condition. In this deep poverty prejudices originated in corrupt propensities common to all mesn, so they are of a haughty spirit, which precludes their obtaining the'unthese maxims of wisdom are ecua!lvly adapted to remove from all men searchablle riches of Christ.' He, then, is happy, who knows how poor false notions ofexcellenfv, honr and felicity — All seek happiness, but he is, who feels his indigence and unworthiness; who is humbled as A.. 1). 28. MATTHEW, Vo The sermon on tne: mah~!., theirs is the kingdom all who are savinglyenlightened,adoctrineofeter- to be willing to make ourselves cheap, to becorn8 o eavealtruth, by which we must all shortly be judged. all thing's to all men.. It is, to acknowledge of eaven. h If this, therefore, be the beginning of Christ's that God is great and we mean; that He is holy 4 Blessed hare they doctrine, aChristianmusttalke hishappiness from and we sinful; that He is all, and we worse that mourn; for they these maxims, and direct his pursuits accordingly. than nothing. It is, to humble ourselves under,shall be comforted, It is designed to remove the discouragements of his mighty hand. It is, to come off from all the weak,by assuring them that his Gospel not on- confidence in our own righteousness, that we 3 v..:1-l-. 13:1-.~. 30:7-~. 32: ly makes happy the eminent in gifts and graces, may depend on the merit of' Christ for justifica-:k-7. 40:1 —3. 69:29,30. 116:3 —7. 1'5,6:5,. Is 12-:1. r25:. 30:19. 35. but that even the least in the king dom ofheaven is tion, and on his Spirit for sanctification. The 0. 33:11 —19. 5111,12. 57:18. 61: happy in the honors and privileges of that king- poor publican had this poverty of spirit. We 3. 6:10. Jer. 31:9 —12,1,1. 1 o.sts pono he1se bless in 7:16. 9:4t. Zech. 12:10-14. 13:1 clom. Christ's pronouncing these blessings, not must call ourselves poor, because aways in Luke6:21,.5 7:33,50. 16':e. John at the end of the sermon, to dismiss the people, want of God's grace, and always begging at lt21: —2'. eCo. 7 1 1'-7.. bhut at the beginning, to prepare them for it God's door..fazz.1:12 Rev. 7:1 —17. 21:t. reit may GouEs on remind us of mount Gerizim and mount Ebal, on This poverty in spirit is put first among the wlich th 3 blessings and curses of the law were read, Dent. 27:12, &c. There the Christian graces. The philosophers did not rectacurses are expressed, and the blessings implied; here the reverse; in both, life on humility among their moral virtues, but Christ and death are set before us; but the law, as a ministration of death, deters from puts it first. Self-denial is the first lesson in his sin; the Gospel, as a dispensation of life, allures to Christ, in whom alone all school, and poverty of spirit entitled to tIhe mfist'i)od is to be had. They who saw his gracious cures, (ch. 4: 23, 24.) and now beatitude. The foundation of all other graces is heard the gracious words proceeding oout of his mouith, would say, that He laid in humility. Those who woculd build hpgiL was all of a piece, made up of love and sweetness, must begin low; and it is an excellent pi epara-'I'he scope of revelation is to teach us what God expects from us, and what tive for the entrance of Gospel grace into the we, may expect from Him, and no where is this more fully, briefly, and exactly heart; it fits the soil to receive the seed. Those set forth than here; and this is that Gospel which we are to believe: for, what who are weary and heavy laden are the poor in is faith but a conformity to these characters, and a dependence upon these pro- spirit, and they shall find rest with Christ.mises? The way to happiness is here opened and made a highway; (Isa. 35: They are blessed even in this world. God looks 8.) and this coming from Jesus Christ., it is intimated that from Him, and by graciously upon them. They are his little ones, Him, we are to receive both the seed and the fruit, both the grace required, and have their angels; to them He gives more and the glory promised. Nothing passes between God and fallen man but grace; they are easy to themselves and all through Him. Some of the wiser heathens had notions of blessedness diffe- about them, and nothing comes amiss to them; rent from the rest of mankind, and looking toward this of our Savior. Seneca, while high spirits are always uneasy. uadertaking to describe a blessed man, makes it out that it is only an honest, Theirs is the kin'gdom qofleaven. They only good man that is to be so called-one,' in whose estimation nothing is good or are fit to be members of Christ's church, which etil, but a good or evil heart' —' whom no occurrences elate or deject'-' whose is called the conO-regation ofthe poor; (Ps. 74, true pleasure consists in a contempt of pleasure'-' to whom the only good is 19.) the kingdom of glory is prepared for them. virtue, and the only evil, vice.' Our Savior gives us eight characters of bless- Those who thus humble themselves shall be ed people, representing the principal graces. On each of them a present thus exalted. The high spirits go away with blessing is pronounced, and to each a future blessedness promised, variously the glory of the kingdoms 0/ the earth; but expressed, to suit the nature of the grace or duty recommended. humble, mild, yielding souls obtain the glory of I. The poor in spirit. There is a poor-spiritedness, which is so far from the king dom of heaven. We are ready to think making men blessed, that it is a sin and snare-cowardice, and a willing sub- that the rich, and those who do good with their jection to the lusts of men. But this poverty of spirit is a gracious disposi- riches are happy, for thus they can lay up in tion of soul, so emptied of self, as to be filled with Christ. To be poor in store a good security for the time to come. But spirit, is, to be contentedly poor, if God wills, bringing our mind to our condi- what shall the poor do, who have not wheretion, when it is a low condition. Many are poor in the world who are high withal to do good? Why, the same happiness in spirit, poor and proud, murmuring and complaining; but we must know is promised to the conteintedly poor, as to the how to be abased, Phil. 4: 12. Acknowledging the wisdom of God in appointing usefully rich. If I can but 7,ant cheerfully for us to poverty, we must be thankful for what we have, and make the best of it. his sake, even that will be recompensed. And It is to sit loose to all worldly wealth, and cheerfully to bear losses, which do we not serve a good Master then? may befal us in the most properous state. It is notin pride or pretence, to 2. Blessed are they that nmourn. This is make ourselves poor, by throwing away God's gifts, like those in the church another strange blessing, and fitly follows the of Rome, who vow poverty, and yet engross the wealth of nations; but, if we former. The poor are accustomed to mourn; lhe rich in the world, we must be poor in spirit, that is, condescend to the poor, the gracious poor mourn graciously. We are Sympathize with them, expect and prepare for poverty, and bid it welcome, apt to think, Blessed are the merry; but Christ, especially wlhen it comes on us for keeping a good conscience, Heb. 10: 34. Himself a great mourner, says, blessed are the Joo was poor ~,:. wirit, when he blessed God in taking away, as well as giving, mourner's. There is a sinfmil mourning, the so'To be poor in sp,.'it, is to thinlr meanly of ourselves. The poor are often row of the world; despairing melancholy upon taken in the Old Testament for the self'-denying and humble, as opposed to a spiritual account, and disconsolate grief upon the proud, ann those at ease. It is to be as little children in our opinion a temporal account. There is a natural mournof ourselves, ch. IS: 4. 19: 14. Laodicea was wretchedly poor in spirituals, ing, which may prove a friend to blessedness, and yet rich in spirit, Rev. 3: 17. On the other hand, Paul excelled most by the grace of God sanctifying the affliction.in gifts and graces, and was yet less tha.n the least of all saints, and nothing But there is a gracious mourning, which qualifies in'his own account. It is, to value others and undervalue ourselves. It is, for blessedness, an habitual seriousness, the ashamied before God, as a lost sinner, that cannot purchase salvation, heart, and tenderness of conscience, must be here meant. A readiness but must he a suppliant, and a debtor to arace for it. If this man be to remember, confess, and be sorry for sin, with the'sorrow that workrich, learned, or noble, his heart will not depend on such distinctions, eth repentance;' watchfulness over the temper and conduct, and fre but be lowly and courteous. If poor, lie will be patient, contented, quient recollection of past offences, producing remorse and self abhor grateful. He is prepar'ed to exercise repentance and faith, to welcome rence; a continual dependence on the mercy of God in Christ Jesus foi salvation, and give iup every thing, that he may enter'the kingdom of acceptance, and an application for his sanctifying Spirit to cleanse the heaven.' He is also, reparedo for the obedience rand privileges of it; evil that is mourned over, seem to be primarily intended. But afflicand all its blessins are his certainly and eternally. For such persons tions, and frequent mourning uinder the Lord's rod, as pledres of his they are p.rovide; none oot they value or enjoy them. They are love, and means of humiliation and sanctification, are included: which, therefore hap':, in th0e earnist and in thte Ihope of hesven. Their lowly when improved, tend to blessedness. A dispositiono to sympathize with framne of mind tends to tranqioility, confitdence in God, communion with our fellow Christians and sinners in their perplexities, mest also ha Him, and the lparticilpation of the consolations of his Holy Spirit. SCOTT. meanlt.-Such mourners are happy. Their tears anod sighs are mingled Poor in spirit.0'Thougih I cannot think wvith Mr. Mode that this re- with pleasure. and prepare theis for being corniforted with a sense of fers chiefly to a disposition to part wtiSi their possessions for charita- pardon, with peace, hope, anid joy in the Holy Ghost: thus they anticible purposes; or coonine it h Grotius and Baxter. to a disposition to pate the eternal consolation, when' God shall wipe all tears fronm their'bear poverty with resolution, submission, and cheerfulness: yet I doubt eyes.' (Marg. Ref.-Note, Ps. 126: 5, 6. P. 0.-Notes. I's. 25: 6.'not but the latter of these is comsrehended in that humility which is Rev. 7: i3-17, v. 17.) SCOTT. T/hey that mournr.T'Those. who,' here expressedt by poerlty of s0,srit; which is a teimper that indeed is'feeling their spiritual poverty, mourn after God. lamenting the iniquity'absolutely necessary in order to our being cordially reconciled to the'that separatedl them fronm the Fotuntain of loessettdsess. Every one flies Gospel method of salvation.' DODDR.'from sorrow, and seeks after joy; and yet true joy muIst necessarly Vorse 4.'be the fruit of sorrow. The whole need not (fo not feel the need of) The next blessing belongs not sn iloose who hare mouirned, but who'the physician; but they that are sick do; i. e. they vwho are sensible are smoumrning. lThe world deems the gay, the dissipated, the jovial,'of their disease. Onrly such as are deeply convincedt of the sinfiliness iand the prosperous, happy; and men turn from religion becaise of the'of sin, feel the plague of their ovwn heart, and turn with distust from mourning connected with it. Tie Jews expected only festivity and'all worldtly consolations, because insufficient to render thein happy, carnal rejoicing under the:lessman; but He pronounced the mourners'ihave God's promise of solid comufort. They SHALL 5" mcoonforted, says happy.-All kiinds of mourning cannot be intended, for'the sorrow of'Christ; [intilmating, in the original wvord, that] lie will call iheem to the world worketh death;'i miany growv hard under affliction, spend their'Himself, and speak the word(s of pardon, peace, and life eternal ti lives in murmurus, die of vexation, or become their own executioners.'their hearts.' D'r, A. CLAYRK. Thei mournisi, wrhics springs from' povsrty of spirit,' brokenness of N. T VOL.1 f [33j A, P. 28. MATTHEW, V.o The sermon on the mornr, 5 Blessed are i the mind mortified to mirth, and an actual sorrow,. men to injury, hut making it vaim for them meek; for k they shall There is a godly sorrow, a sorrow according to to seek for justice; they hunger and thirst after inherit the earth. God, with an eye to Christ, 1Zech. 12: 10.- it, but such is the power of their oppressors Those are God's mourners, who live a life of re- that they cannot have it; they desire only what 6 Blessed Iare they pentance, who lament the corruption of their is just, but it is denied them by those who which do hunger and nature, their many actual transgressions, and neither.fear God nor regard man. Yet blessed thirst after ri-hteous- God's withdrawings from them; and who, out are they, if they suffer with a good conscience; ness; m for they shall of regard to God's honor, sigh and cry for the let them hope in God, who will see justice done. nes fod r they shall abominations of others, Ezek. 9: 4. A sympa- Ps. 103: 6. Those who, trusting in God, bear "-fikiedo.. thizing mourning for the afflictions of others oppression, shall in due time be abundantly sat11:29. 21-.5 Nrr. 1':3. P. 22:m, may also be intended-a weeeping with those isfied with his wisdom and kindness; but it is s5:9 69:32. n,6.. 1'7:'6. 149:.. Is.:tho weep, and are sorrowful for the desolations certainly to be understood spiritually, of such a.15 ~:1: zpl. 2:3. (l. of Zion, (Ze.ph. 3:.Ps. 137: 51. SpS 3 nI.} especially l 5:2 Ep. 4:2. Col. 3:: 18. 1Ps. 137: 1. especially desire as is the work of God in the soul, and 6:1',. 2'rim. 2:25. Ti. 3:2. Jam.'Twho weep over perishing souls, as Christ over qualifies for the divine favor. Righteousness 1:21. 3:13. 1 Pet. 3:4,13. Jerusalem. is put for all spiritual blessings. See Ps. 24: f Ps.'z5:13. 37:9,11,22,29,34. Is. GO: 21. Ron. 4:13. As in sinful laughter, the heart is sorrowtful, 5; ch. 6: 33. They are purchased for us by the ps 12. 42 1,2. 3:.1. 4:. 07:Am. so in gracious mourning, the heart has a serious righteousness of Christ, secured by the iinputa. 8:11-13. Luke 1:5 on jo, with1 r Jo o 6:27. joy, ith which a stranger does not intermed- tion of that righteousness to us, and confirmed mPs. 4:.,7. 17:15. 63:5. 65:4. Cant. die. These gracious mourners are like Jesus, by the faithfulness of God. To have Christ 5:1. Is. 25:6. 41:17,18. 4::3. 49:9, who was a man of sorrows, of whom we never made of God to us ri-hteousness, and to b 10. 55:1-3.. 65:13. 66:11.12. John r 4:14. 6:4 —. 7:37,3. Rev. 7:16,17. read that Hie laughed, but often that He wept. made the r;ihteousnes of God in 1tim; to have They are armed against the many temptations the whole sman renewed in righteousness; to which attend vain mirth, and prepared for the comforts of a sealed parcon and have an interest in Christ and the promisessettled peacc* They shall be conmforted, perhaps not immediately, yet light is this is righteousness. These we must hunger sown for them; and in heaven they shall certainly, as Lazarus, be comforted, and thirst after, as a hungry and thirsty man Luke 16: 25. Note, The happiness of heaven consists in being perfectly and desires meat and drink, and cannot be satisfied eternally comforted, and in the wiping: away qf all tears.from their eyes. It with any thing but meat and drink, yet satisfied is ihe joy qf our Lord; a iflness of joy, and pleasures forevermore, doubly with them, though other things be wanting.-~ sweet to those who have been prepared for them by this godly sorrow. Hea- Our desires for spiritual blessings must be imven will be heaven indeed to those who go mourning thither; it will be a har- portunate.'Give me these or else I die.' Hunvest of joy, the return of a seedtime of tears; (Ps. 126: 5, 6.) a mountain of ger and thirst are appetites that return frequentjoy, our way to which lies through a vale of tears. See Isa. 65: 10. ly; so holy desires rest not in any thing attain3. The meek are those who quietly submit to God, and are gentle towards ed, but are carried out toward da.lly, fresh supall men; (Tit. 3: 2.) who can bear provocation without being inflamed by it; plies of grace. The quickened soul calls for who can show their displeasure, when there is occasion for it, without being constant meals of righteousness. for grace to do transported into any indecencies; who can be cool when others are hot, and the work of every day, as the living body calls in patience can keep possession of their own souls, when they can scarcely for food. Those who hsunger and thirst, labor keep any thing else. They would rather forgive twenty injuries than revenge for supplies, and so we must take pains for one; and are here represented as happy even in this world. They are like spiritual blessings in using the appointed means. the blessed Jesus in that wherein they are particularly to learn of Him. They are blessed in their desires; though (ch. 11: 29.) They are like God Himself, who is Lord of his anger, and in feigned and faint desires are not grace, yet whom fury is not. They also have the most undisturbed enjoyment of such a desire as this is. It is an evidence of themselves, their friends, and God: they are fit for any condition, and com- something good, and an earnest of something any, to live or to die. They shall inherit the earth; Ps. 37: 11. almost the better. It is a desire which God has raisedr orly express temporal promise in the New Testament; not that they shall and He will not forsake his own work. Some. alwavs have much of the earth, much less, that they shall be put off with thing or other the soul will desire; therefore that only; but this branch of godliness has, specially, the promise of the life they are blessed who fasten on the right object,; that now is. Meekness, however ridiculed, has t'tendency to promote our and do not pant-after the dust of the earth; health, wealth, and safety in this world. The meek are observed to live the Amos 2: 7. Isa. 55: 2. God will fill them to most easy lives. Or it may be read,'they shall inherit the land' —of Canaan, their complete satisfaction; his favor alone is t type of heaven; so that all the blessedness of heaven and earth is the por- adequate to the just desires of the soul, and He ion of the meek. will fill those with grace for grace, who in a 4. They that hunger and thirst after righteousness are happy. Some sense of emptiness go to Him. He fills the anderstand this as an instance of outward poverty, not only exposing hungry, Luke 1: 53; satiates them, Jer. 31: 25. Verse 5.'forced to flee from his brother's rage; and Joseph realizes his dreams, Humiliation before God, indifference to the world, sorrow for sin, trials' and becomes lord of his nearest kindred, nay, is raised higher than the and afflictions, soften the heart. and render it gentle, forgiving, teacha-'master and mistress who imprisoned him.' MELANCTHON. ble and submissive, which seems to be the disposition intended by Verse 6. "meek.' There is a quietness of spirit, springing from love of ease, de- Hunger and thirst are universally felt to be the most craving of our fect in sensibility, or the predominance of other passions, which should appetites. They cannot be amused, or put off, except by food; and this oe distinguished from holy meekness. The native temper, timid and must be had if possible, at any price, or peril. The desire of riches, pliant, leads to crinminality in one extreme, as impetuosity does in the honor, or pleasure, when"vehement, is described by metaphors takes other. It is often found in the ungodly; and sometimes forms the grand from this, which denotes eagerness in seeking, and gratification in obh defect in pious indivieduals, as Eli, and Jetoshaphat. Grace renders such taining the desired object. They who long for these things can obtain men more firm and vigorous, as it makes men of an opposite temper only temporary pleasure, and are liable to eternal dissatisfaction. Such more yielding. The'meekness,' to which the blessing is annexed, is only are happy, as'hunger and thirst after righteousness,' after God, not constitutional, but gracious. Mlen of the most irascible and im- his image, and the felicity of his service; who know the excellence and placable dispositions, by looking to Jesus, through the grace of God curb value of such blessings, make all other things subordinate to them. value their anger, cea'se from resentment, give no offence by injurious words every thing just as it tends to the acquisition of them, are dissatisfied or actions, make concessions, and forgive injuries. They become teacha- with every attainment yet made, are grieved that they are so unholy, ble, pa'tient of contradiction, and calm in their spirit and conduct, from more than because they are poor, sick, or neglected, and long for perfect Constence and by fNith and prayer.-Whatever a man's disposition holiness and happiness with God. The new covenant is so constituted, may have been, this meekness, which regards both the authority of the that persons of this character cannot but find the righteousness, for law, and the grace of the Gospel, entities hint to the blessing. The which they pant. The Holy Spirit, who excited this longing, will lead temper itself is happy; submission, peace and love are its essence; con- them to Christ, that it may be satisfied; they will accept his salvation, Itntion, murmurs, mischiefs and miseries are avoided by it, and'the receive grace from his fulness, obtain a measure of the desired felicity n-eek shadl inherit the earth.' This passage in the Old Testament on earth; and, when others shall be torn from the objects of their choice, (IVote, Ps. 37: 10, 11.) refers to the promised land, the type of heaven, they'will be filled;' constantly enjoying the divine love, entirely per. of which this meekness proves the possessor an heir, ancd for which it is fected in holiness, and this shall continue forever.'They shall hungei a qualification. But it implies, that the meek, though poor, have more no more, neither thirst any more.' (Rev. 7: 16.) —-'T'le righteosusness comfort than others. They are more beloved by their friends, are less' here mentioned is by some thought to be that of faith. by which we, disturbed by their neighbors, have more tranquillity, commmunion with'being justified, have peace with God; and this is clearly a fit matter God. and consolation from his Spirit, than other men. Facts contradict'of spiritual hunger and thirst. But I think this cannot be the mneaning, the sota:i'ent, that such a temper and conduct will expose a man to in-' 1. Because the word righteousness bears no such sense in the Gospel, tolerabl:.juries. —Abraham is called the'heir of the world,' and be-'but only in the epistles of Paul. 2. Because the Jews, to whom Chb's lievers are his children; and if' Christ be.ors,' all things are ours, in'spake, had no idea, that their Messiah was to die; much less, that they this world andi the next. (Marg. Ref.) SCOTT.'The promise, that'should be justified by his death. Had Christ spoken of this righteous.'thI/e,m.k shall inherit the eartih, is striking, from the antithesis of its'ness, none of them could have understood Him.' Whlitby. It is'sense as opposed to the general opinion of the world. Kings, rulers, not necessary to approve every clause in this quotation, in order to per*and ord:inary men thiLiK, that they shall obtain power, dignities and ceive, that the argument is conclusive against this systematical inter'prospsrity, ii, by a severe spirit of revenge, they seem formidable to pretation of the beatitude, and of some other passages in the evangelists,'othcrs. But Christ promises to those who renounce revenge, that they Shall be filled.] Satisfied so as to desire no more. (15: 33, 37. Gr.3 shidl even be priesrved in the earth, so as to rule when tyrants are The original word is derived from a root, which signifies gr.zss, he, bae.e'destroyed. As examples, David, in spite of Saul and other reckless and is a figure taken from cattle, in a rich pastt're, fed tl. they grlozs e.emni:s,s rises tq:he kingdom: Jacob is mercifully defended, though no longer,' o', 13^1 A. D. 28. MATTHEW, V. The sermon on the mount 7 Blessed " a e the The happiness of heaven will certainly fill the Christianity lies in washing the heart fr'om merciful; 0 for they soul; their righteousness shall be complete, the wickedness, Jer. 4: 14. We must lift up to GCd c~shalol "r^obtain mercy. vfavor of God, and his image, both in perfec- not only clean hands, but a aure heart, Ps...4: sa ob mre. tion. 4, 5. l Tim. 1: 5. The heart must be pure, in 8 Blessed are the 5. The merciful are happy. This is, like opposition to mixture-honest, aiming well; pure in heart; q for the others, a paradox; for the merciful are not and pure in opposition to pollution; as wine they shall see God. taken to be the wisest or richest, yet Christ pro- unmixed, as water unmuddied.'The heart 9 Blessed r are the nounces them blessed. They are piously in- must be kept pure from all unchaste desires, 9ea Bleasrsed thefor elined to pity and succor the iniserable. _A and wordly lusts; from covetousness, called peace-makers for man may he merciful who has not wherewithal filthy lucre; from all that which comes out of a 6-:.45. 18:33-35. 2 Sam. 22:6. to be liberal, and then God accepts the w:iling the heart, and defiles the man. The heart must Job31:116~- 2. Ps. 13:25. 37:26. 41: mind. We must not only bear our own. afflic- be purified by faith, and presented a chaste 1-1. 112:,5,9. Pro. 11:17. 14:21.~ tions patiently, but partake of the afflictions of virgin to Christ. Create in me suck a clean 27. Mic.6:98. vMark i:25,6. Lliake our brethren; (Job 6: 14. Col. 3: 12.) bowels of heart, 0 God! 6:75,36. Eph. 4:32. 5:1,2. Col. S: mercy must be put on, and put fort'h, in contri- Here is the most compreheirs'ive comfort of iTo. a 2:1. i,- n2om. ii: buting assistance to the wretch. Ye must the blessed, they shall see God. Note, It is the 3 i,31. 1Cor. 7-25. 2Cor. 4:1. i compassionate the souls of men, instruct the perfection of happiness to see God. Seeing Tim.':i3i'. m VTie.:. 1:1-iS. Hek. ignorant, warn the careless, and pluck them as Him by faith, as we may now, is a heaven upon 4:16. 6:10. Jara. 2:13. 1 Pet. 2:10. pityrseenlsHim lr 23:253-2. C-r. 29:1i7-19. Ps. 18:26. brands from the burning. We must pity and earth; and seeing Him as we shall in a future 2 -Ez. 51:A.25. A3:ct 1P5.'22:1. comfort the sorrowful; Job 15: 5. We must state, will be the heaven of heaven. To see Ti:. 1:13. Heb. 9:14. 10:22. Jam. not be severe on those whom we have advan- Him as He is, face to face, not through a glass 3:17. 4:8. 1 Pet. 1:22. tage against. We must supply such as are in darkly; to see Him as ours, and enjoy Him; 12. 3:30. J2: 19:i,27. 3 C3r. 13: want; which if we refuse to do, we shut up the to see Him and be like Him, and satisfied with I 1Chr. 12:17,13. Ps. 31:12 —14. 120: bowels of. our compassion; James 2: 15, 16. that likeness, (Ps. 17: 15.) and never lose the 6,7. 1 1:6-C-a. ots:. 12: John 3: 17, 18. Draw out thy soul, by dealing- sight of Hin; this is heaven's happiness. It 2 Cor. 5:20.'13:11. eal. Gal:2. Eph. thy bread to the hungry; Isa. 56:7, 10. Nay, is promised only to the pure in heart; and none 4:L-3. Phil. 2:1-3. 4:2. Col. 3: a merci[ful an is mercilu to his beast, but the pure are capable of seeing God. What 13 —15. 2 T'im. 2?:22-24. Ith. 12:1-. but the capable of seeing God What Jarm. 1:19,20. 3:16 —1S. Blessed is he that considers the poor; Ps. 41: pleasure could an unsanctified soul take in the 45,48. Pa-. 82:6,7. Lrl 65:32. 20:36. 1. Herein men resemble God, whose goodness vision of a holy God? As He cann-l endure r1,2. Pl6i. 2:1,1. 1 Pe. is his glory. In being merciful as He is merci- to look upon their iniquity, so neither can they,ful, we are, in our measure, perfect as He is on his purity. No unclean thing can enter perfect. To benefit others is an evidence of love to God. and a satisfaction heaven; but all the pure in heart have desires to ourselves. Doing good is one of the purest delights in this world. Here- wrought in them, which nothing but the sight in is included that saying of Christ, not found in the Gospels, It is more of God will satisfy; and divine grace will not blessed to -ive than to receive; Acts 20: 35. They shall obtain mercy; with leave those desires unsatisfied. men, when they need it; he that watereth shall be watered also himself; (we 7. The peacemakers are happy, v. 9. The know not how soon we may need kindness, and therefore should be kind;) wisdom that is from above is first pure, then but especially mercy with God, for with the mercif[l He will show Himself peaceable. The blessed ones are pure toward merciful. Ps. 18: 25. The most merciful cannot pretend to merit, but must God, and peaceable toward men; for, in refefly to mercy. They shall find with God sparing mercy, (ch. 6: 14.) supply- rence to both, conscience must be kept void qf ingr mercy, (Prov. 19: 17.) sustaining mercy, (Ps. 41: 2.) mercy in that day; qffence. Peacemakers have a peaceable disposi(2 Tim. 1: 18.) nay, they shall inherit the kingdom prepared for tlem; (ch. lion. As, to make a lie, is to be addicted to 25: 34, 35.) whereas they shall have judgment without mercy, (nothing less lying, so to ntake peace shows a hearty attachthan hell-fire,) who have showed no mercy. ment to it. I anm, for peace, Ps. 120: 7. It is 6. Blessed are the pure in heart, fbr they shall see God. This is the to love and delight in peace, as in our element; most comprehensive of all the beatitudes; holiness and happiness fully de- it is to have a peacecble conversation, industriscribed, and put together. Here is the most comprehensive character of tg ously to preserve the peace, to hearken to propoblessed; they are the pure in heart. Note, Those who are inwardly pure, sals of it ourselves, and to make them to others; show themselves to be under the power of pure and undefiled religion. True to do all we can, to be repairers of the breaches. Verse 7. standing is in part purified from darkness, his judgment from error, Ilis Connected with the preceding holy tempers, is that of mercy, an aver- will from rebellion, his affections from avarice, enmity, pride and sension to every thing harsh, cruel, oppressive, or injurious; a propensity suality, his memory and imagination from depraved recollections and to pity, alleviate, or remove the miseries of mankind; an unwillingness conceptions, and he aims to glorify God, obey his will, enjoy his favor, to increase our ease, or emolurment, by rendering others uneasy, and a and do good. He is yet imperfect, but the remainder of sin is a burden, willingness to forego personal interest or gratification, for the comfort grief, and detestation. This is a peculiar effect and evidence of purity and happiness of others. There is a natural propensity of this kind, of heart. So far as one is purified through faith, he is prepared for which should be distinguished from the gracious disposition. This is manifestations of God to his soul, and favored with them; and whea not expansive, constant, general; but is profuse to some, cruel to others, perfected in holiness, he shall openly behold the manifested glory of springs not from proper motives, is not directed to proper ends, nor go- God, and admire, adore, and be unspeakably happy in the view, to all verned by the divine law: it is often joined with impiety, injustice, and eternity. (Ms.r'g. Ref.) SCOTT. Pure in heart.'In opposition tyranny in other parts of a man's conduct: it is a sort of instinct,'to the Pharisees, who affected outward purity, while their hearts were stronger in some than others, and unconnected with true religion. But frill of corruption and defilement. A principal part of the Jewish relithe mercy here mentioned, has respect to the authority, law and glory'gion consisted in outwavrd washings and cleansings: on this ground of God, and to the grace of the Gospel. It is learned from the cross of'they expected to see God, or enjoy eternal glory: but Christ here Christ. and the mercy of God to sinners through Him. Uniform in its'shows, that a purification of the heart from all vile affections and deexercise, it seeks the good of bodies and souls, and extends to the vile,'sires, is essentially requisite, in order to enter the kingdom of God.' the injurious, the obscure, and to every one who falls under its sphere Dr. A. CLARKE.'The laws in regard to the cleanness of the body, of action. it is connected with humility, faith, self-denial, equity, piety'and even of the garments. if neglected by any person, exclude I him and conscientiousness. It indluces a man, from love to God and hope in'from the temple. He was incapacitated for being so much as a spechis mercy, to compassionate all as he has opportunity, not inijuring any,'tator of the solemn service at the altar. The Jews considered thle embut wishing and praying for the happiness of those whom'li he cannot'pyreal heaven as the archetype of the temple at Jerusalem. [n the help. —~-Such are happy, for they shell'obtain mercy.' All are inners,'latter, they enjoyed the symbols of God's presence, who spoke tc them and need mercy; these are penitent and believing sinners, interested in'by his ministers; whereas, in the former, God speaks to the blessed the mercy and grace of the covenant. The Lord will be kind to them,'inhabitants face to face. Our Lord, preserving the analogy between as they have been to their brethren. They shall be pardoned, support-'the two dispensations, intimates that cleanness will be as necessary ed, and comforted through life and in deatlh, and then shall enjoy the' for admission into the celestial temple, as into the terrestrial. But as'mercy of our Lord Jesus Christ unto eternal life;' while they'have' the privilege is inconceivably higher, the qualification is more impor-'udrgment without mercy wiho have showed no mercy.' —In this world,'tant. The cleanness is not ceremonial, but imoral; not of the outward the exercise of mercy is a most delightful employment, as they know'man, but of the inward. The same idea is suggested, Ps. 24: 3, 4.' whor have, decidedly, made the experiment. (1M'arg. Ref.) Obtain CAMPEELL. mercy.] In the original, pity. They pity, and they shall be pitied. Verse 9. rhpy fcrgive and relihcee, ard they shall be forgiven and relieved. The Jews expected a Messiah, who would lead them to war, revenie, SCOTT.'Far from training you up to delight in scenes of desolation victory and dominion. Conquerors have always been admired and celearid slaughter, I declare. LHappy are the nmerciful and compassionate, brated, as honorable and happy, though their ambition has mar1e the that feel the sorrows of others as their own, aril hasten to relieve thiem; earth a scene of misery. But our great Peacemaker pronouncb.. the for they shall obtain that mercy from God, which the best and happiest peacemakers happy; peaceable in their own conduct, promoting peace of mankind need, and on which they continually and entirely de- in families and communities. and trying to prevent, or terminlate, wars, l}end.' DODDR. law-suits, feuds, domestic broils and religious controversies; stuch as la Verse 8. bor to promote the reconciliation of sinners to God, and to indsuce therm Wten are apt to think those happy, who can gratify every ambitious, to live in harmony with one another. These are happy, though they,;ovetous, or sensual inclination. Probably the carnal Jews expected receive few thanks from the disputers, either of the world, or iof the abundant indulgences in the reign of their Ml'essiah. But Jesus pro- church. They bear the image of God, and copy his exampl e. They niounces those happy, who are'pure in heart,' in whomm sensual and are reconciled, regenerated and adopted. He owns them as his chilsinful desires are so subdued. that they seek not to gratify them; who dren, and before the whole world will avow their relation to I imi are replenished with holy inicliia tions and affections, and in all their Many will' call them thie cliildren of God' Ilere, and all will know them sonlduc influenced by ths fear an i love of God. Tle believer's under- to he so at last. They shanll have comfort i their -oving eriteavors on f351s A D. 28.'MATTHEW, Vo The sermon, on the muunt tn.;y shall be called the It is sometimes a thankless office, and it is the will be found so shortly, when hard rpeechei children of G-od. lot of him who parts a fray, to have blows on must be accounted for, (Jude 15.) and cruei 10 lessed f are t hy both sides; yet it is a good office. Some think maockings, Heb 11: 36. They will say all manthis intended for ministers, who should do all ner of evil against you falsely, sometimes bewhich are persecuted they can to promote Christian love among their fore the seat of judg-ment, as witnesses, somefUr righteousness' sake; charge. times in the seat of the scornful, with hypocriti " for theifs is the king- Such persons enjoy themselves, by keeping cal mockers at feasts; they are the song- of the, dom of heaven. ~ the peace, and disposing others to peace. They drunkards, sometimes to their faces, as Shimel 11 Besed ar y work with Christ, who came to slay all enmi- cursed David; sometimes behind their backs, 11. KBlessed are ye ties, and proclaim peace on earth. They shall as.the enemies of Jeremiah did. Note, There when men shall revile be called the children of God; it will be an evi- is no evil so horrid, which, at one time or other, you, and persecute you, dence to themselves that they are so; God will has not been said falsely of' Christ's disciples. and shall say all man- own them as such, and herein they will resern- All this is for rightebusn ess sake, (v. 10.) fat ner of evil against you ble Him. He is the God of peace; the Son of my sake, v. II. Enemies to righteousness are * falsely, yfor my sake. God is the Prince of peace; the Spirit of adop- enemies to Christ. This precludes those from falsely, y for my sake. tion is a Spirit of peace. Since God has de- this blessedness who suffer justly, and are evil 12 z Rejoice, and be dared Himself reconcilable to us all, He will spoken of for their real crimes. Let such be exceeding -g lad; for not own those for his children, who are impla- ashamed; it is a part of their punishment. It great is your reward cable in their enmity to one another; for if the is not the suffering, but the cause that makes peacemakers are blessed, woe to the peace- the martyr. Those suffer for righteousness? 1.o5:. Ps. 37:12,13. Mark 10:30. breakers! Hence, it appears, that Christ never sake, who suffer, because they will not sin.lke 6:22.53. 21:i.13. Joahn 15:20, intended to have his religion propagated by fire against their consciences. Whatever pretence i1. Acts 5:40.41. 8ii. Roe. 8:35r 39. 1 Cor. -:9-13. Cor. o4:5-12, aind sword, or penal laws, or to acknowledge persecutors have, it is godliness they have en. 17. Phil. 1:23,29. 2 Tim. 2:12. 3:11, bigotry, or intemperate zeal, as rmarks of his mity to; it is really Christ and his righteous12. Jan. 1:2-i5. 1 Pet. 3:1-. 4:12d -6. 1 Jo is3:i2.R Re. 4:10. disciples. The children of this world love to ness that are maligned and persecuted. F'a u 3. 2Thes. 1:4 —7. Ja.m.:.12. fish in troubled waters; but the children of God thy sake I have borne reproach, Ps. 69: 9. Rom, x 10:25. 27:39. Ps. 35:11. Is. 66:5. arethe ietithe: 3 ltuke 7:33,3-1. John 9:28. 1 Pet. 2: ~23.' "''' 8. Those who are persecuted for righteous- They are blessed, for they now in their lifb. O0:r. inyt l3Pet.4: P ness' sake are happy. This is the greatest para- time receive their evil things, (Luke 16: 25.) 1O3,22,59. -19:29. 2-1:9. Ps. 44:22. >Mark 4:17. 8:35. 13:9,13. Luke 6: dox of all, and peculiar to Christianity there- and on a good account. They are blessed, for i 2-2. 9:24. 21:12,17. John 15:21. fore put last, and more largely insisted on, v. is an honor to them; (Acts 5: 41.) they have an tr 9:16. Re2n. 8:36. 1 Cor. Cr:10.i Cor.4:. ev.. 3.10: 12. This beatitude, like Pharaoh's dream, opportunity of doing good, glorifying Christ,,,ke 6:23. Acts 5:4. i:2S5. Rom. is doubled, because hardly credited, and yet the enjoving special comforts. 2 Cor. 1: 5. Dan. 3: l Pii. r;. Ci;. "'''. thin- is certain. In the latter part, there is a 25. Rom. 8: 29. change in the person,' Blessed are ye-ye, my Theirs is the kingdom of heaven; they have disciples, and immediate followers. This is that which now particudarly now a title to it, and sweet foretastes of it. concerns you, for you must reckon on hardships more than other men.' Oh- Though there be nothing in sufferings that can, serve, The hard case of suffering saints is described; they are persecuted, in strictness, merit of God, (for the sins of the hunted, and run down as noxious beasts; as if a Christian did bear a wolf's best deserve the worst,) yet here it is said, -reat head, as an outlaw is said to do. Any one that finds him may slay him. is your reward in heaven; so great, as fiar to They are as the offscouring of all things; fined, banished, stripped of' their transcend the service. It is in heaven, future, estates, excluded from all places of trust and profit; scourged, racked, tor- and out of sight; but well secured, out of the ti:',; always delivered to death, and accounted as sheep for the slaughter. reach of chance, fraud and violence. iNote, Gcd T' t.3 had been the effect of the enmity of the serpent's seed, ever since the will provide that those who lose for Him days of righteous Abel. It was so in Old Testament times, Heb. 11: 35; though it be life itself, shall not lose by Him in Christ has said it would be so with Christians, and we must not think it the end. Heaven, at last, will be an abundant strange; 1 John 3: 13. He has left us an example,' recompense for all the difficulties in our way. They have all manner of evil said against them falsely. Nicknames This has borne up suffering stints in all agesare fastened upon particular persons, and upon the righteous in a body, to the joy set befobre themn. make them despicable, that they may be trampled upon; sometimes to make So persecuted the2y the pr-ophets that were bethem formidable, they are powerfully assailed. fore you. They were bebfoe you in excellency, ~ Things are falsely laid to their charge, Ps. 35: 10. Jer. 20: 18. Acts 17: above what you have yet arrived at; before you 6, 7. Those who could do them no other mischief, could do this, and tlose in time, and examples to you of suffering and who have had power to persecute, have found it necessary to do this too, to patience, James 5: 10. They were persecuted justify themselves in their cruelty. They could not have baited them, had and abused, and can you expect to go to heaven they not dressed them in bear-skins, nor given them the worst treatment, if' in a way by yourselves? Was not Isaiah they had not represented them as the worst men. They will revile you mocked tfr his line upon line? Elisha for his an-d persecute you. Note, Reviling' the saints is persecuting- them, and bald head'? Were not all the prophets thus earth, and shall obtain eternal felicity, if indeed they act from regard to his truth, and those who profess it; his law, and those who obey it; hia the authority, example and glory of God, and to his reconciling love in ordinances, and those who attend them. They accuse Christians of Tesus Christ. (Notes, I Thess. 4: 9-12. Jam. 3: 17, 18.-Comp. Col. bigotry, spiritual pride, fanaticism, hypocrisy, sedition, misanthropy; 1: 20. Jai. 3: S1. Gr.) SCOTT.'A peacemaker is a man, who, they invent calumnies against them, and fasten opprobrious names on teing endowed with a generous public spirit, labors for public good, them. If we adhere to the truths, precepts and ordinances of Christ, o0 feels his own interest promoted in promoting that of others, and there- refuse to tdo what conscience forbids, we nust prepare for derision, refore, instead of fanning the fire of strife, uses his influence and wisdom proeach, slander, or more severe treatment from untgodly men. But the to ieconcile contending parties, adjust their differences, and restore kingdom of grace and glory belongs to such as thus mneet and endure them to a state of unity. As all men are represented to be in a state persecution. They suffer for the sake of Christ and righteousness, atnd of hostility to God and each other, the Gospel is called the Gospel of'all manner of evil is spoken of them falsely.' Instead. then, of cornpcace, because it tends to reconcile men to God and to each other. plaining, they should count themselves happy, that the ene mies of God -Hnce our Lord here terms peacemakers the children of God: for as see and hate his image in them. (Note, 1 et. 4: 12 —16.) They He is the Foather of peace, those who promote it [" who, being at should exult for joy at the glorious recompense prepared for them; repeace with God, are at peace with all mankind, love peace, study mernbering, that thus they are conformed to the most honored servants peace, buy peace," —Adam.] are reputed his ch/ildren. But whose of God, in every age and place. No eminience in those lispositions, children are they, who foment divisions in the church, the state, or which form the Christian character, and are the I fruits of the Spirit,' a.mong.families? Surely, not of that GOD, who is the Father of constituting the image of Christ, can preserve any m-an friom this hatret'cneo9e and Lover of concord; of that CHRIsTr, who is the Sacirifice and of the world. Nay, they will expose himrl to it, as long as men in gene-'ciw.tor of it; of that SPIRIT, who is the Nourisher and Bond of ral remain the servants of Satan. Even Chirist, the only perfect chlaracpeace; nor of that CHURCHi of the Most High, which is the kingdom ter, was exposed to the contempt and enmity of the world. But these'aid family of peace.' Dr. A. CLARKE. holy tempers will teach a man to bear such tria!s. overcome evil with Verses 10-12. gooda, and pass quietly on, gathering good fronm them ail. Falsely. (11) Under their Messiah the Jews expected honor, and we all annex the Orig. ly/ing. targ. Being liars and false accusers, like Satan,'the,J.ca of happirneiss to honor and respect, imagining that a conscientious accuser of the brethren.' Be exceeding gJad. (12) Lvke 1: 47. 10: conduct will insure them to us. But Christ declared those happy,'who 21. John 5: 35. 8: 56 1 Pet. 4: 13.'It signifies exceeding great were persecuted for righteousness' sake.' If, under a profession of re-'joy, such as we express by leaping and dancing.' Leigh. SCOTT figion, men suffer for crimes, follies, or attachment to unscriptural'Our Lord evidently meant, at the very outset of his public instructions,:enets and practices, without general conscientiousness, they cannot be'to mark at once, in the strongest and most decided terms, the peculiar -mhcluded in this blessing. But when they who fear God, and rely on'spirit and character of his religion; and to show his disciples how comnhis itmercy Im Christ, stufc'er for conscience' sake, even if they err in the' pletely opposite they were to all those splendid and popular qualities, rmatter fr r whlich they suffer, they must not be excluded; for they act'which were the great objects of adtmiration and applause to the heafrot:m troper motives, and undler a covenant of mercy. Yet the more lthen world, and are still too much so, even to the Chi istian world. evidentily men suffer for adhering to revealed truths and precepts, the "There are," says I)r. Paley, "two opposite characters under whici nore cle-arly are they interested in this blessing. — It is here assumed,'" mankind may generally be classed. The one possesses vigor, firm that believers must meet injuries in this world. (Note, 2 Tim. 3: 10 — "ness, resolution, is daring and active, quick in its sensibilities, jealous.i2.) Time wicked hate time holy image of God; and those who bear it; "ofits fame, eager in its attachments, inflexible in its purposes, violea "^e~ A. D. 23 MATTHEW, V. The sermon on the mwumt. in heaven: ~ foP so per- treated? Mahrvel not at it, then, as a strange Mark 9: 50. And they must not only be good, secuted they the b pro- thing, tMuetDro'r not at it as a hard thing. but do good, must insinuate themselves iuo the phets which were be- It is a comfort to see the way of suffering a minds of people, not to serve their own secua beaten road, and an honor to follow such lead- lar interest, but to transform them into th< fore you. ers. The grace which was sufficient for them, relish of the Gospel. Mankind, lying in ignlo[Practical Observations.] shall not be deficient to you. Those who are rance and wickedness, were a vast eap, ready 13 ~[ Ye are C the salt your enemies, are the seed of those, who of old to putrefy, but Christ sent forth his disciples, hy of the earth: but "if miocked the Lord's messengers, 2 Chron. 36: 16. their lives and doctrines, to season it wit the salt have lost ic 23: 34.~~ ~ Acts 7: 52?. knowledge and grace, and so to render it acthe salt have lost his.:4t Therefore rejoice, and be exceeding ag lad. ceptable to God, angels, and good men. Hence savor, wherewith shall It is not enough to be patient under these suf- they must not continue always together at Jeit be salted? it is ferings, and not render railing for railing; but rusalem, but must be scattered, as salt upon thenceforth good for we must rejoice, because the dignity, pleasure, meat, here a grain and there a grain; as ths nothing, but to be cast and advantage of suffering for Christ, are much Levites were dispersed in Israel. ut andl o he trodde greater than the pain and shame of it. Not If they be not, they are as salt that has lost out, and to be troidden that we must take pride in suffering, which its savor. If you, who should season others, under foot of men. spoils all; but take pleasure in it as Paul did; are yourselves unsavory, if a Christian, especial(2 Cor. 12: 10.) as knowing that Christ is herein lv a minister, be so, his condition is very sai; 15:t:1. 1 1:i1,42:. ils:,. ai 2. beforehand with us, and will not be behind- for he is irrecoverable; 1W1herewith shall it be Prov. 11:18. Is. 3:10. ILuPke 6:23,35. hand; 1 Pet. 4: 12, 13. salted? Salt is a remedy for unsavory meat, but 1 Cor. 3 Col3:leb. 2' 11 V. 13 16. 1. Christ now tells his disciples there is no remedy for unsavory salt. Chrisb21 ii4-3S. 23:31 _27. 1Kings, 13. 19:2,10,14. 21:20.':,26,27.' what it was expected they should be. Ye are tianity will give a man a relish, but if one can 2 King:-i 2c. 2chr.1G:1i. 21a0 the salt of the earth. This would encourage take up the profession of it, and yet remain 26:3.9,21 —3. luke:3. 11:t —51i them in their sufferings, that though treated foolish and insipid, no other means can make 13:34. Acs 7:51.5-3. i Thes.2:15. with contempt, yet they should be really bles- him savory. If Christianity do it not, nothing c Lev. 2:13. Col. 4:6. Slak9 49..l50. Luke 11:31 35. t Heb. sings to the world, and the more so for their will. He is unprofitable; It is thencefo"'th good 6:4 —6. 2 Pet. 2:20,21. sufferings. The former prophets were the salt for nothings. To what use can it he put, in of the land of Canaan, but the apostles were the which it will not do more hurt tlan good? As salt of the whole earth, for they must go into all the world to preach. the Gos- a man without reason, so is a Christian without pel. It was a discouragement that they were so few and weak. What could. grace. A wicked man is the worst of creathey do in the whole earth? Nothing, if they were to work with the sword; tures; a wicked Christian is the worst of men; but being to work silently as salt, one handful would diffuse its savor far and a wicked minister the worst of Christiano. and wide, and work insensibly and irresistibly as leaven, ch. 13: 33. The He is doomed to ruin and rejection; he saltI be Gospel is as salt, penetrating, quick, and pow,e'r:ful; (Heb. 4: 12.) it reaches cast out-expelled the church and communuon the ireart, Acts 2: 37. It is cleansing, relishing, and preserves from putre- of the faithful, to which he is a blot and a burfiaction. We read of the savor of the kncwledgfe of Christ; (2 Cor. 2: 14.) den; and be trodden under foot of 0nen.. Let for all other knowledge is insipid without that. An everlasting covenant is God be glorified in the shame and rejection of called a covenant of salt; (Num: 18: 19.) and the Gospel is an everlasting those by whom He has been reproached, and Gospel. Salt was required in all the, sacrifices, (Lev. 2: 13.) in Ezekiel's who have made themselves fit only to be trammystical temple, Ezek. 43, 24. Now Christ's disciples, as learners and teach- pled on. ers, were as salt. Note, Christians and especially ministers, are the salt of 2. YIe are the light qf te world. Nothing tie. earth, more useful than the sun and salt. All ChrisIf they are such as they should be, they are as good salt, white, and tians are light in the Lord, (Eph. 5 S.) and broken into many grains, but very useful. Pliny says,'without salt hu- must shine as lights, (Phil. 2: 15.) but m:inisters man life cannot be preserved.' See, They must be seasoned with the salt in a special manner. Christ calls Himself the of grace; thoughts, affections, words, and actions, all seasoned with grace, Light of the sworld, (John 8: 12.) and tney are Col. 4: 6. H1ave salt in yourselves, else you cannot diffuse it among others, workers together with IMiim, and have,ome of PRACTICAL OBSERVATIONS. V, 1-12. The end of preaching is, that men may be made and a safe conditon in life; and the opposite dispositions, agi wise unto salvation. When multitudes attend, it is seasonahle disteinipers, spoilin enjoyment, and not counterbalanced by for a minister to preach without much regard to time, or place. the friendship of the world. Let us not suppose, that some A church or chapel is convenient, and the Lord's day a favora- have one, some another, of these holy dispositions; but remem ble time; but a mountain or field will be a holy place, and any her, that they all combine to form the image of Cl ist, and the day holy, if the Lord grant his hlessing. Preaching was shewn temper of a Christian; and when one is wanting, the rest a.e to be an honorable employment hby our Lord's example; anu counterfeits. Let us examine whether we po sess these happy are they, who begin it at his call, act on his principles, graces; let us seek them, and the increase of thent from God; and preach his doctrines. But it behooves us to speak with let us take these promises as encouragements to aspire after seriousness, a sense of the weight and difficulty of the work, higher attainments, assured of proportionate happiness, till we and dependence on the Lord for assistance and a blessing. be admitted to Ihis presence,' were is fulness of p. Let us The true Gospel is far more practical than any other doctrine; not envy the ambitious, the gay, the injurious the yin. e ictive, the and numbers so mistake in this matter, that they would con- avaricious, the sensual, or the unmerciful; the scourges of the demn Christ himself as Legal, were they to hear his sermons, earth, or any of the sons of madness. Let us not'i)vet their without knowing who lie was.-True religion is so connected prosperity in this world, nor be disquiieted with reviling and. with happiness, that, without it, none can ever be happy persecution, wr hile we do good to all, and evil to none. Happy How different the character and condition of the blessed, as will it be to suffer for Christ's sake, in the cause for which He stated by our Lord, from what the carnal mind would have shed his blood; for's.reat will be our reward.' Let irs give supposed! None without faith and experience will believe, no just cause for revilings, and avoid all bitterness under tha that'the poor in spirit,' the mourners, the rmeek, those who cross. Let us consider how propliets antd apostles.nJireid long for righteousness, the merciful, the pure in heart, the trials; and specially'look unto Jesus,' lest we he uvi.ry, anid peacemalkers, and the persecuted, are the only happy persons. yield to impatience and recrimination under our lighter trials, Let us consider this as a descrip,ion of a healthy state of mind, SCOTT. in its resentments. The other, meek; yielding, comnplying, forgiving; stop the progress of sin. and he instrumnental in seasonti in ar- niinds aot prompt to act, hut willing to suffer; silest andt gentle under rude- with -race. But if they lie unsound in doctrine, unholy in life, or vaili "ness and insult; suing for reconciliation, where others wortld demand in conversation, they disgrace their profession, are a scandal tro Christ, *ndtilsfaction; giving way to the pushes of imputdence; conceding and prejiitice me'n against the truth, or seduce them into erro-r. ai d4 so hie'1 dul eut to the prejudices, the wrong-headedness, the intractability coaie the most worthless of mankind. Every appirorch t, liii unfitis a oi tmhose vith vhom le has to teal." The fornler of these characters Christian, or a minister. to he the salt of the earth' -anLd i:Iinises his'ir, and ever han bmeen, the favorite of the worldt; and though too stern usefulness. This vas peculiarly applicable to the primitive Christians, to conciliate affection, has an appearance of dignity which too com- sent to season the whole woreId with holy doctrine, lives and!la.hors. monly commiands respect. The latter is, as our Lord describes it, (Mars. Ref.) SCOTT. Lost his savor.s'The original wordl has a hbibtle, meik, lowly, devout, merciful, puro, peaceamle, patiet, andeabl peculiar strength here, an literally mears: "if it be if:ituaIted,i* unresisting. The world calls it mean-spiritel. taume, and abject; yet, " grown foolish,;' alluding to the net aphor in which nse~ne.and spin t aret wi th tle divine Autlior of our religion, this is the favorite character;'expressed by salt, as we call a lifeless discourse irsirpid. Conip. Job this is the constanti topic of his conmmendtation; this is the subiject that'6: 6. and Col. 4: 6.' DODDR. From the ac ounts of Mauindtrell and roies throiugh all the beatitudes.' Bp. PORTEUS. others, it appears, that not only on the borders r I the.eald Sea, itut also Verse 13. in other places where salt is found, the circumstance of its losing its Salt is the grand preservative from nmaterial corruption, and gives saltn5ess, by exposure to the sun and rain, is iaot at all unconmmon.asoninrg to our viands: if it lose its saltness, it is worthless, unfit even That accurate traveller mientions breaking off a fragment of ror k-salt, tur the dunghill, as it conduces to sterility rather than fruitfulness. The the inner surface of which had its usual taatea, while the outsitde,'though isciple2 and misnisters of Christ are scattered about in the wvorld as salt,'it had the sparks and particles of salt, had perfectiy lost it*" asv ir.'':1.s their doctrine, conversatino, examples, labors, and prayers may Ei. 1J37 A. D. 23 MATTHEW, V The sermon on the mount. 14 Ye are the light his honor put on them. Truly the light is to make congruous to our profession; Phi.. 4' of th[e world.' A. (ity sweet; the light of the first day was so, when 8. Those about us must not only hear our tiiat is set on7 an hill it shone out of darkness. So is the morning good words, but see our good works, to bif lt of everyday; so s the Gospel, and thoe convinced that religion is more than a bare cannot be hid. who spread it, to all sensible people. The profession. 15 Neither'do men world sat in darkness; Christ raised up his Those who see your good works must be light a candle, and put disciples to shine in it; and that they may do brought, not to glorify you, (which the Pht nit under a bushel, but so, from Him they borrow their light. sees aimed at, and it spoiled all,) but your Faon a candlestick; and As lights of the world, they have many eyes ther which is in heaven. Note, God's glory on Sa candlestick; an.d upon them. A city set on a hill cannot be hid. must be our aim in every thing; 1 Pet. 4: 11. h it giveth light unto all Zealous disciples of Christ become remarkable In this centre the lines of all our actions smnst that are in the house. as beacons, are for sig-ns, (Isa. 8: 18.) wondered meet. We must not only try to glorify God 16 Let i your light so at, Zech. 3: 8. Some of their neighbors admire ourselves, but do all we can to bring others to shine before ment k that them, reioice in them, and strive to imitate glorify Him also,'Let them see ycur -'ood sithem; others hate, censure, and study to blast works, that they may see the power of (od's they may see your them. They should be circumspect, because of grace, and thank I-im for it, who has given good works, and glo- their observers; they are as spectacles to the such power unto men;' and also,'that they rify m your Father world, and must avoid every thing that looks ill, may see the power and excellency of the Chrisw'hch is in heaven, they are so much looked at. Christ's disciples tian religion, be provoked by a holy emulation to were obscure men, but the character He put on imitate your good works, and so glorify God. [Practical Observations.] them dignified them, and as preachers, tough Note, The exemplary conversation of the saints 17 ~l Think not that reproached by some, they were respected by may do much or ihe conversion of sinners. I am come " to destroy others, advanced to thrones and made judges; Examples teach. Those who are prejudiced the law or the prophets: (Luke 22: 30.) for Christ will honor those who may hereby be brought to love religion, fl? honor Him. there is a winning virtue in a godly conversae John 5:35. 12:36. Rom. 2:19,20. 2 Christ having lighted these candles, they tion. Cor. 6:14. Eph. 5:8-14. Phil. 2:15. r The'l.:5. Rev.:~. 2:1. shall not be put under a bushel-not confined, V. 17-20. Christ's auditors and disciples f Gen. 11:i-8. Rev. 21:14,&c. as now, to Galilee, or the lost sheep of had an eve in their religion to the Old Testag Mark4:21,2. Lake 8:16,17b. 1133. the house of Israel-but they shall be sent ment as their rule, and there Christ shows less than a peck. into all the world. The churches are the gol- them that they are right; they had an eye to h Ex. 25:37 Na8n.2 1am 8den candlesticks in which they are placed, the Scribes and Pharisees as their example, and 13:11~14. Eph. 5:8. Phil. -2:15,16. that their light may be diffused; and the Gos- there He shows them that they were in the IThe. 2: 2. 5:6. 1 P. 2:. 1 pel carries with it so much of its own evi- wrong. Jaoh 1:5 —7. 61 -156 235. cts9:36. Eph. 2: dence, that it cannot but appear, except to 1. The rule which Christ came to establish 10. 1 Tim. 2:10. 5:10,25. 6:18. Tit. the wilfully blind, to be from God. It will exactly agreed with the Old Testament, here 2'7,14 3'1,7,814 IHei. 110:24. 1 Pet''2:12 1 id 15. give light to all who will draw near, and come called the law and the prophets. The prophets I Is. 61:3. John 15:8. 1 Cor. 11:2s5. where it is. Those to whom it gives no light were commentators upon the law, and both 2Cor. 9:13. Gatl.4 1:2'4.'es. 1:10 must thank themselves. They will not make made up that rule of faith, which Christ found m45,48. 6:9. 23:9. Luke 11:2. a diligent inquiry into it. Again, they must upon the throne in the Jewish church, and here Lke 16:17'. i Jai 3:3 8. Ac:4:ia,. shine as lights, by preaching, by communicating He keeps it on the throne. a:17-. 14i. their knowledge to others. The talent must' Let not the pious Jews, who have an affeco not be buried in a napkin, but traded with. tion for the law and the prophets, fear that I The disciples of Christ must not muffle themselves up in obscurity, under come to destroy them.' Let them not be prenupretetne of contemplation, modesty, or self-preservation; but, as they have diced against Christ, from a jealousy that his received the gift, must minister the same; Luke 12: 3. They must be burn- kingdom would derogate from the honor of the w and shining, lig-hts; (John 5: 35.) and show, in all things, that they are Scriptures, which they had received as coming r eed the followers of Christ; James 3: 13. They must instruct, direct, from God, and of which they had experienced quicken, and comfort; Job 29: 11. Our light must shine by our doing such the purity and power; no, let them be satisfied g-ood works as men may see and approve; such as will cause those who that Christ has no ill design upon the law and are without, to think well of C liristianity. Our good works must be seen for the prophets.' Let not the profane Jews, who the edification of others, but not for our own ostentation. Our secret prayers are disaffected to the Scriptures, hope that I am.ie between God and our souls, but that which is of itself open, we must study come to destroy them.' Let not carnal liberPRACTICAL OBSERVATIONS. V. 13-16. We ought carefully to consider the importance conceal his sentiments; for God does not enlighten his people, of Christian character, remembering, that we are'the salt of that they may put the light under a bushel, but hold it forth for the earth, and the light of the world.' Many eyes will be upon the benefit of others. Nor are they allowed to retire into cloisus; many will be affected by seeing our conduct. We should, ters, deserts, recesses, or to bury themselves in obscurity, but then, try to resist impiety, diffuse the light of divine truth, and so to fill their stations in life, as to glorify God before men. adorn the doctrine of God our Savior,' letting our'light shine We should then seek to shine, by professing and adorning the before men,' that our works, as living sermons, may convince Gospel in our circle, that we may answer the end, for which sinners of the excellence of religion, and so conduce to the glory God called us out of darkness into his marvellous light. of God, and the benefit of man. The Christian, then, must not ScoTT. Verses 14-16.' and is seen far and near. [ —seeming to command all the country round The same instruction, under another image. Christ is the true'Light to a great distance. J.] May we not suppose that Christ alludes to of the world:' but his disciples and ministers, shining by light de-'this city, (v. 14.) a conjecture which seems the more probable, berived from Him, are, in a subordinate sense, the' light of the world,''cause our Lord illustrates his discourses, in several places, by comparialso, and diffuse his truth and salvation where darkness and wickedness'sons taken from objects then present before the eyes of his auditors? would otherwise reign. Their profession, character and doctrine,render En. Cardle. It ia remarked by Dr. Camphell, that'cadles were them conspicuous: as' a city set on a hill, they cannot be hid.' Men'not used at that time in Judea for lighting their houses;' and that, therewill look at them, and observe their words and actions, to form a judg- fore, the meaning of the words here employed is'lanp' and'lamp. ment of their religion. God intends they should be observed, that they stand.' Dr. Doddridge, in his translation and paraphrase, and the edi may communicate their light. We do not light a candle to conceal it, tor of Calmet, exhibit the passage similarly. The alteration, however, but to lighten the room. It is, then., their duty, and should be their is of little importance, compared with the spirit of fervent piety in the grand object, so to recommend the truth by pious., edifying conversation close of Dr. Doddridge's'Improvement' of this passage:'Let us awa. an! behavior, that'men may see their good works,' which flow from'ken and stir up our souls to cultivate the amiable virtues here comfaith and love, and thus be led to glorify their God and Father. (Notes,'mended to our pursuit; this humility and meekness, the penitent sense 1 Pet. 2: 11, 12.) The holy examples and abundant good works of'of sin, this ardent desire after righteousness, this compassion and puriChristians, soften men's prejudices, win them to attend to the truth, and'ty, this peacefulness and fortitude, in a word, this universal goodness are instrumental to their conversion, by which they glorify God. This'which becomes those who sustain the character of the salt of the earth, should be their aim in all their conduct; though they must not do any'and the light of the world. Is there not reason to lament, tkat we thins'to be seen of men,' or for their own glory. (Note, 6: 1-4.)-'answer the character no more? Is there not reason to cry out, with & Th.-,e disciples, who were to be apostles, may have been primarily'good man in formner times, "Blessed Jesus! either these are not thy meant, but every minister and Christian is concerned. (Marg. Ref.- "words. or we are not Christians!" Oh. season our hearts more efNote, Phil. 2: 14 —18.) SCOTT. More than a century before'Mr.'fectually with thy grace! Pour forth that divine oil on our lamps I nowett, in company with our lamented missionary, Fisk, visited the'Then shall the flame brighten; then shall the ancient honors of thy re. s,.enery around Capernaum, (see Note on v. 1.) it was contemplated'ligion be revived, and multitudes be awakened and animated by the with emotions very similar to theirs, by Maundrell, from the top of'lustre of it, to glorify our Father in heave.n!' L,. iinuntTabor.'A few points towards the north,' says he,'appears that Verses 17, 18. which they call the naount of the beatitevdes; a small rising, from Various opinions existed about the changes which woult be made by'which our blessed Savior delivered his sermon in the v. vi. vii. chap- the Messiah. Many, who supposed Jesus to be the Messiah, and hearc'lers of St. Matthew. Not far from this little hill, is the city Saplet, parts of his doctrine, supposed that PIe meant to set asile the ancienl supposed to be the ancient Bethulia. It stands upon a very eiinent religion, and estlablish a new one; which idea tended to lislead some and commandaing mountain, [glistening with its noble castle, Jowettl and prejudice others. But He told them that He had not'come to 4' l4.. A. 1). 28 MATTHEW, V. The sermon on the mn4'fi., I ant not come to de. tines imagine that the Messiah will discharge ever, both that of the Law and that of the Gosstrov, "but to fulfil them from the obligations of the divine pre- pel. Observe, The care of God concerning his 1.8 For P verily I p say'' cepts, secure to them the divine promises, make law, extends to the iotas and the tittles; for whatthem happy, and yet give them leave to live as ever belongs to God, be it ever so little, shall be linto you, qTill heaven they list. Christ commands nothing new, preserved. The laws of men are so imperfect, and earth pass, one jot which was forbidden either by the law of na- that they allow the maxim, that' the extreme or one tittle shall in no ture, or the moral law, nor forbids any thing points of law are not law.' But God will mainm wise r pass from the which those laws enjoined. He here takes care tan every iota and tittle of his law. law till all be fulfilled. to rectify the mistake; I am not come to de- Whosoever therefore shall break one of the law, til all be fulfilled. stroy. The Savior of souls is the destroyer of least commandments of the law of Moses, mich 19 Whosoever there- nothing but the works of the devil. No, He more any of the greater, as the Pharisees did fore s shall break one came to fulfil the excellent dictates of Moses who neglected the weightier matters, and made of t these least corn- and the prophets. He was made under the law, void the commandment of the Lord by their tra mnandments, and U shall Gal. 4: 4. He yielded obedience to the law, ditions, (ch. 15: 3.) he shall be called least o. the honored his parents, sanctified the Sabbath, king-dom of heaven. Though the Pharisees be teach men so, he shall prayed, gave alms, and did that which no other cried up as teachers, they shall not be employed be called x the least in one ever did, obeyed the law perfectly, in every to teach in Christ's kingdom; but whosoever the kingdom of heaven: respect. He came to imake good the promises shall do and teach them, as Christ's disciples hut whosoever shall and predictions of the Scriptures, which did all would, and thus prove themselves better friends bdo an teach the a, tle bear witness to HIim. The covenant of grace, to the Old Testament than the Pharisees were; Or d and teach them, t he and Christ the Mediator of it, are the same now they, though despised by men, shall be called same shall be called as then. As bishop Tillotson says, He did not great in the kingdom of heaven. Among the "great in the kingdom make void, but made good the ceremonial law, commands of God, there are some _ess than of heaven mand manifested Himself to be the substance of others; none absolutely little, but comparatively all those shadows. He came to fill up the de- so. The Jews reckon the least of the cinmo 3:15. ps. o:-s. is. 42:21. norom. fects of it. If we consider the law as a vessel, mandments to be that of the bird's nest; (Deut, 8:4. lATi. 4:1,5. Col. 2:16,i7. lteb. that had water in it before, He did not come to 22: 6, 7.) vet even that had an intention very p0"62is. 3:1i0 10:1523. ii; pour out the water, but to fill it to the brimn; or considerable. It is dangerous, in doctrine or.11. 13:17. 1i:'3S. 17:0. 18:3.1S. if as a picture, that is first rough-drawn, and practice, to disannul the least of God's com19:23,'2. 2131.'1:3. 21:.'31, displays some outlines only of the piece intend- mands, or to break them, that is, to contract the 47. 25:12,10,45. 2,t13,34. Al-lok opt 5S. 6:11. 8:1:2. 9:1,,1. 10:15,29. ed, which are afterwards filled up; so Christ extent, or w /ealken the obligations of them. Who11:23. 12:3 1. 113:30.:9,13,25,30. made an improvement of the law and the pro- ever does so, will find it at his peril. To va-,Uke h24. 11:51. 12:37. 13:3.5. pfi t 17,'. i:. 3 3:43. John,:5,. 3: phets. He also came to carry on the same plan. cate any of the ten commandments, is making,5,11. 5:12,2,5.:22,32,47,2.:1 The Christian institutes are so far from thwart.- void the law, Ps. 119: 126. The farther such -M,51,53. 10:1,7. 12:21. 13:16,20,2, 33. 1-:12. 15:20,23. 21:18. inc the main design of the Jewish religion, that corruptions spread, the worse they are. It is 24:35. Ps. 102:26. is..51:. Lutke they promote it in the highest degree. The impudence enough to break a command, but 13:17. 21:23. i),. 1:11,12 2p' Gospel is the timne of reformn ation, (Heb. 9: tO.) greater, to teach men so. This plainly refers r Ps. 119:39,90,152. is. 40:8. 1 Pet. i: not the repeal of the law, but the amendment of to those who at this time sat in Moses' seat, and'Di. 27-26. P 11906123 GOa t it, and consequently its establishment. by their comments corrupted and perverted the 10-13. Jaom. 2:10,11. 1:2''Verily I say cnto you, I, the Amen, the faith- text. Opinions that tend to the destruction of 23:23. Dev. 1::32. Luke 11:42. ful Witness, solemnl'y declare, that till heaven serious religion, are bad when held, but worse, ii 15:3-6. 23: 1;4:-22. Mal. 2:8,9. Rom.:. 2: 1,1. -1, nm. 6:T4. and earth pass, when time shall be no more, and when propagated as the Word of God. He Re-,. 2:11.115,20 the unchangeable state of recompenses shall that does so shall be called least in the kiingldos. 11:11. 1 s..'2:30. 2;:20. Acts 2:1. Rom. 13:-10. supersede all laws, one of the least or most mi- of heaven, the kingdom of glory; or, perhaps, G.1. 5:11-21. Phil. 3:17,18. 4:8,9. nute parts shall in no wise pass.fromn the law, in the kingdom of Gospel grace. He is so far I Th'. 2:10-12 4,1-7. 1 lirn. 4: till al' bte.fufilled.' For what is God doing, from deserving the dignity of a teacher in it, II,.. 6:11. vi'.. 2:s-10 3:8. 19'20:~0. ODa:. 12:3. Ltuke 1' both in providence and grace, but fulfilling the that he shall not be accounted a member of it, 15. 48. 2-2:2.1 -26. 1 Pet. 5:4. Scripture? The Word of the Lord endures for- The prophet that teaches these lies, shall be the strov the law or the prophets;' nor to teach any thing inconsistent with' but the things which are not seen are ercr-duoriig; 2 Cor. 4: 8. Av\, the true meanine2 of the Scriptures. His design was'not to destroy but'the woRD of the Lord endureth forever.' I1 Pet. 1: 25.1 to fulfil.' It was plain from Moses and the prophets, that the ritual Dr. A. CLaniri. law was'a shadowv of good things to come:' and Christ came to fulfil Verse 19. the intent of it, and hold forth the blessings typified by it, in a more in- The scribes and Pharisees made frivolous distinctions between great telligible manner. The moral law He came to fulfil by obeying it, as and small commandments, as papists do between mortal and venial the Surety of his pe.ple; to establish its honor and authority, and nmake sins; yet all the law is enacted by divine authority; no part of it, then, effectual provision for its being loved and obeyed by men. (Note, Romn. can in this sense be of small obligation, though some parts may respect g: 29-31, v. 31.) So that, to the end of the world, not a word, letter, mnatters more important than others. But if a man, professing to be a point, or comma of the law should lose its asuthority, or fail to answer disciple of Jesus, by misconstruction of his doctrine, encourage himself the e{nd for which. it was given: and the moral law would always con- in disobedience to the iaw, though in a matter of the least importanci; tinue the stsandard of sin and holiness, and the rule of duty; for Jesus and by false doctrine, or assumed authority, teach others so; whatever came to accomplish the design of the first dispensation, aind not to subh- his station or reputation may be, he shall be called by Christ'the least te.rt it.-' Christ came not to bring a new way of righteousness and sal- in the kingdom of heaven:' either not a true disciple, or one of the most vation, but to filfi! that, which was shadowed by the figures of the inconsisteint and mean of the whiole. But he, whose practice and doctrine'law, by deliveringi men, tlihrough grace, from the curse of the law;- tend to induce men to keep the commandments of God, shall be called to teach ths true' use of obedience, which the law appointed, and to- great in the klingdom of heaven; however low in human esteem, the 1grave in our he-arts the force of obedience.' Beza. —'The phrse King will approve and exalt him.~This shews, that views of truth,' ('" till all hbe fulfill.:") imports the performance of whet was tI.pjfied which verge in the least towards antinomianism, are utterly inconsistent'by the law, and fioretold by thie prophets, 24: 34. Mark 13' 30. Luke with the true doctrine of Christ. These are as anticliristian as papal'21: 22.' lzhitbhi. The fiffilmenti then, of the types anLd prophecies indulgences, lead to the same place by another road, relax man's obliconceruing thie Messialh and his kingdom, as well as tt:e establishment gation to obey God, and so dishonor the law, which Jesus canme into the of the mora.l law inl its fuill dignity, must be here intenited. In Luke 22: worldt and died to magnify. SCOTT.' Wlhat an awful: consideration 16. a more eimphatical word is used in a similar connection, which con- is this! He who, by his mode of acting, speakcing, or explaining the firms this interpretation. SCOTT.'"I am not come to make the law words of God, sets the holy precept aside, or explains away its frrce'of no effect-to dissolve the connection of its several parts, or the obli- anid meaninsg, shall be called least-shall have no place in the king~ gation of men to regulat e their lives by its moral precepts-nor to dis- doin of Christ here, nor in the kingdoms of glory above. This is evident solve thie connectinS reference it has to the good things promised: from the following verse.' Dr. A. Clarke. Such also is the opinion of " but to complete and perfect its connection and reference, and accom-.1 uinoel;, but Dr. Camptell thinks it unexampled, and restricts the sense ~' plish every tthing s'hadowed forth in the MNosaic ritual." He there- to the Gospel dispensation, and to esteem or disesteem under it. En.'fore added to it that which was necessary to make it perfect, HIs OWN Verse 20.'SACRIFICE, without which it could neither satisfy God, nor sanctify The scribes were the most learned teachers of the law, and of the tra. *men. Thus He completed it in Himself, by submitting to its types ditions of the elders. Most of them were Pharisees. Their learning wg:t, asn exact obedience, and verifying them by his death oin the cross; related mainly to those external matters, in which their righteousnesai'an l -'is comp)letes this law and the sayings of the prophets, in his consisted. The scribes and Pharisees made loud professions, and were'fs~rni,, rs, when He gives them grace to love the Lord supremely, and accounted very strict in their instruction.s and practice. But our Lord'their neighlibor as themselves; for this is all the law and the prophets.' declared, thlat He would not acknowledge any one as his subject, whose [Ch. 22: 36 —0.] — Our Lord intimated, therefore, thiat the law and the rigmhteousness did not exceed their:iglhteousness. A new creation, and prophets were still to be taught or inculcated by Him and his disci- its effect on the temper and co-ralu t, constitute a righteousness'"i- norts iles; and this He and they have done in the most pointed manner. excellent than that of the SCT s)e and Pharisees. Withtut repeitanco'See the gospels and epistles: see especially this sermon on othe and -faith. we cannot enter Cl'ist's kingdom; these produce liatred ot'mount, the epistle of James, and that to the Hebrewvs. This gives a sin, and lo've of God and man; thus the believer is'taught by grace to,'clear sense to the apostle's words, Col. 1: 25. WVhereof I am made a deny ungodliness, and worldly lusts. and to live soberly, righteously and'ministe —to FULFILt tIle woRD of God; i. e. to teach the doctrine of godly in this world;' and without this he cannot enter heaven. How.'God.'-' In the very conemmie ncemeit, also, of his ministry, Jesus Chlrist ever late in life a man is converted, he has a better personal righteous'teaches tlie instabilii/i of all visible things. The heaven which you ness, before lie enters heaven, than any formalist. —The scribes aIlm see, and whichl is so g'oerios. aind the eairtl which you inhabit and Pharisees'seem to have taugiht, thiat the law relatedi only to outwalk Wre, shall ~,,ss.q aowain: fbr the thinbos which are seen are for a time;'actions; that rzeal in the ceremonies of religion would excuse nmoral - ^} A. D. 28. MATTHEW, V. The sermon on the. mouni 20 For I say unto tail in that kingdom; Isa. 9: 15. When truth V. 21-26. Christ now proceeds to expoundl VyOu, That except your shall appear in its own evidence, such corrupt in some instances tile law, and vindicate it from rigiteousness shall eex- teachers shall he in no esteem with the wise corrupt glosses. He shows the hreadth of the and good. Nothing makes ministers more base precepts, and limits some permisions that had ceed tihe'rig hteousness of tha corrupting the law, al. 2:,. Those been abused. He here explains the sixth cornthe scribes and Phari- who extenuate sin are the dregs of the church; mandment. sees) "ye shall in no on the other hand, those are truly honorable 1. He speaks to those, who had MIloses read case enter into the who lay out themselves, lv their doctrine and to them in their synagogues every Sabbath day ingdom of heaver n, practice, for the promotion of practical religion; Ye havc heard it said b them' (or. as in tht who both do and teach that w hich is good; for mrarin. to them) ofold time, thou shalt not kill [Practical Observations.} those who do not as they teach, pull down with Note, The laws of God are not novel, but oi 21 ~[ Ye have heard one hand, what they build with the other. But such nature as never to be antiquated, or giovi that'it was said ~ by those who live up to what they preach, are tru.- obsolete. The moral law agrees with the lawll them of old time, d Thou ly'reat; they honor God, and God will honor of nature, and the eternal rules of good and evil thenl; 1 Sam. 2: 10. Hereafter, they shall that is, the rectitude of the eternal Mindl. iill/ shalt not kill; e and shine as stars in the kingdom of God. ines is here forbidden, killing eitler directly or whosoever shall kill 2. Their righteousness must exceed the ind.irectly, ourselves, or others, or being accessoshall be in danger of righteousness of the scribes and Pharisees. ry to it. The law of the God of life is a hedge the judornent: Strange doctrine to those who looked upon the of protection about our lives. It was one of the scribes and Pharisees as highest in religion. precepts of Noah, Gen. 9: 5, 6. a 23:2-5,25-23. Lu!ke 11:39,40,44. The scribes were the most noted teachers of the 2. The exposition of the Jewish teachers 12:1 16:14,1i5 18:i-1i4. 20:16,47 Roi:. 9:-3. 3l,3. 2 c..r. 5:7. law, and the Pharisees, the most noted profes- was, whosoever' shall kill, shall be in dang'er of b 3:10. 7:2i. I5-.3. Mlavk 10:15.25. sors of it; (c/. 23: 2.) They were looked upon the judgment. All they had to say, was, that Lu.kelS:17,2-,25 John 3:3 —. H eb. by the people as super-conformed to the law. wilful murderers were liable to tlse swor of t 27,33,13. 2Sam. 20:18. Job 8: —i0. The people did not think themselves obliged to justice, and casual ones to the judgment of the Or,'to 2-e1n. be as good as they; and it was a great surprise city of refuge. The courts of jud(gment sat in d 0n. 9:.5,6. Es. 20:13. Dew0 5:17e Ex. 21:12-14. m. 35a:12.1-21, to hear that they must be even better, or they the gates of the principal cities, the judges were 3~-:t. Dent. 21:'7 —. 1 Kitigs 2:5, should not go to heaven; therefore Christ avers ordinarily twenty-three; these tried, condemn6,31,32. it with solemnity. I say unto you, it is so. ed. and executed murderers; so that whoever The scribes and Pharisees were enemies to Christ; and great oppressors, killed was in danger of their judgment. Now and yet there was something commendable in them. They were much in this gloss was faulty, for it intimaited that the fastin, prayer, giving almhns, observing ceremonial appointments, and made law of the sixth commandment was only exterit their husiness to teach others. They had such an interest in the people, nal, and laid no restraint on the inward lusts. that it was thought if but two men went to heaven, one would be a Pharisee. This was the fundamental error of' the Jewish And yet our Lord here tells his disciples, that his religion not only excluded teachers, that the divine law prohibited only the the badness, but excelled the goodness of the scribes and Pharisees. We sinful act, not the sinful thought: they were must do more and better than they, or we shall come short of heaven. disposed to rest in the letter, and never inquired They were partial in the. lasws, and'laid most stress upon the ritual part; into the spiritual meaning. Paul did not, till we must be universal, and not think it enough to give the priest his tithe, by the key of the tenth commandment, divine but give God our hearts. They minded only the outside; we must cherish grace let him into a knowledge of the spiritual inward godliness. They aimed at the applause of men; we must aim nature of all the rest; Rom. 7: 7, 14. Another at acceptance with God. They were proud of what they did in religion, mistake was, that they thought this law was and trusted to it as a riglhteoussness; we, when we have done all, must say merely political and municipal, as if they only we are unprofilable servants, and trust only the righteousness of Christ; were the people, and the wisdom of the law aid thus may go beyond scribes and Pharisees. must die with them. PRACTICAL OBSERVATIONS. V. 17-20. Let no man suppose that Christ allows his peo- longs to obey it. Let us, then, beware of antinornian licenple to trifle with any command of God. While He fulfilled tiousness, and of pharisaical self-righteousness; these are Scylla the types and prophecies, while He honored the moral law and and Charybdis, the rock and the whirlpool; and we need the the exhortations of the prophets, by his obedience unto death' Lord the Spirit' to pilot us between theni. The clear exposiupon the cross; —how impious to suppose, that lie purchased tion of the law of God, and the scripturtal application of it to for men the license of indulging their lusts! No; till the con- the heart and conscience, are the best preservative from these summation of a.ll things,'not one word shall pass from the fatal extremes. Those who inculcate milder doctrines will law, till all be fulfilled.' No sinner receives Christ's righteous- please such as say,'speak smooth things;' but they are the ness, till he condemns himself, and repents of his evil deeds. least of those who belong to the king'dom, if indeed they belong The goodness and mercy revealed in the Gospel lead believers to it; while those who enforce obedience by example and docto deeper repentance and self abhorrence. Unbelievers will be trine, shall be great in the kingdom of God. Nor will any one condemned for transgressions of tile law; but it is the Chris- enter heaven, who does not here become more holy than the tian's rule of duty, written in his heart. He delights in it, and scribes and Pharisees. SCOTT. defects; and that important privileges were connected with a descent Verses 21, 22.'from Abraham.... It has been said by the Jews, that if b,t two were to To illustrate his meaning, the Savior vindicated some comnmandmenta'enter heaven, one would be a Pharisee, the other a scribe.' Doddr. of the moral law from the corrupt and partial inierpretations of the The zeal and strictness of the scribes and Pharisees was chiefly about scribes; which showed,- that their rule of righteousness was itself tetheir traditions, by which they s'made void the law of God;' and about neath the attainments of his disciples.'It hai be-en said hy,' or to, minute -.servances, by which they concealed the neglect of judgment,'them of old time, thou shalt not kill.' (l.Irg.- Aote, Ex. 20: 13.) mercy, ari faith. In this they have been imitated by multitudes. God gave the law; and the elders made this loss.'W hosoever shall SCOTT.' ere something is proposed to the Christian. to excite self- kill, shall be in danger of the judgment:' simplyinga that nothing but'inquiry. What was the righlteousness he must exceed, and how did it actual murder was prohilbited, and was to be avoided mainly from dread'fall shorti? The Pharisees were strict in observing the letter of the of capital punishment. They thus explained away the extensive spiri. Olav,. They rigorously kept the Sabbathl; fasted often;" prayed con- tual import of the command; and led the peoplie to overlook the awful *stantly; so reverenced the Scriptures, as to wear sentences from them curse of God against transgressors. But (hrist, thlie great Lawgiver and'about their persons; are said not to have passed a day without reading Judge, speaking with less terror, not less authority, than in delivering' the decalogue; they never eat with unwashed hands, and so strictly the law from Sinai, declared, that'whosoever was anl'y with lis bro-'gave God his due, as to bring to the sacred treasury the tithes of the ther without cause, would be in danger of the judigment.' Ex.:ccra.iv meanest herbs. Ch. 23: 5. 15:1, 2. 23: 23 Such was their righteous- anger must be proportionably'without cause;' and all that settles into'ness. For this they are not blamed. RIather let those take watrning revenge, or vents itself in words and actions contrary to thie law of love. who have not even this outward righlteousness. The strict observainc e ought to be angry at sin, and to show our disapprobation of it, acof tte Sabba-th was required by the law of Moses; and God has uni- cording to our relation to the offender; (NVote. Mla5rk 3: -— 5. v. 5.)'formi[ approved those wlho keep the Stabbath holy. Fasting is good, we should seek his reforimation by proper means but not his hurt, at'to bringi the body into subjection. Prayer is the chain wvhich connects least in our private capacity. All men are brethren in this sense; and'Iran with God, and earth with heaven. Neither could they be blamied whoever is angry at another without, or above cause,' shall be in dan-' for exactness in paying whatever the law required. Indeed. ou r Lord ger of thie judgment;' it deserves a punishent more tei e terrible n than tat tells them, "thins ought ye to have done." XiWhat, then, was wanting inflicted by courts of justice on the murderer; and calls For deep re-'to their rigilteousness? That, on which the whole of religion depends: pentance, and needs the mercy andt forgiveness of the new'ovenant.~'the heart: tlie hleart converted to God; the right spirit. Vhiat they Whoever uses opprobrious epithets in his passioen, cailin, his brother'did was directed by no love of GoD, no desire of pleasing Him. no zeal' an empty, worthless fellow,' or'a wicked antd abandoned prodiiate,'for his service or giory. It was eitlier hypocrisy, or self-love; and done would incur a puiishmlient more severe, according to the vii olence con.'with a desire to be thought highly of among men, to procure the honor tained in his reviiings.' These words, vain and fo/olis]e, uised by per.'of superior sanctity. Such is the reason, why the righteousness of'sons assisted by the Spirit, speaking by virtue ol office. w th charity,'those who are really the servants of God "simust e.xceed the righteous-'and a t desire to make others sensible of their foill, tio not imake men ness of the scribes and Pharisees." Ii imust be performed by a heart'obnoxious to this guilt; (Gal. 3: 1. Jam. 2: 20. but only when they full of lt:e hlove of God' p. SuMNEn.'proceed from causeless anger, or ill-tvill.' 4'sti/lbh Minerva, i_'I4'. . D. 28. IMATTHEW, V. The sermlrono on the mount. 22 But'I say unto 3. Christ's exposition of the law, by which Christ teils them, that he who is as,-y 7vith you, - That whosoever we are to be judged, and by which we ought to his brother is in dangesr of th cjudg,:ment of God; is angry with h his bro- be ruled now, is excecdiS broad, and not to e he who calls him caeis in deaner of hein' limited hy moen. He tells them that r-ash/ ang-er punished byv the councl, or Sanhedrim; but ther'without a cause, is hea.rt-mnurder. Our brother means any per- whosoever saith thou fool, thou profane person, shall' be in danger of son, though inferior, as a child, or servant, for shall be ien danger of'hell- ire, to which ne conthie judgme nt: and we are all made e /'os oe blood. Anger is a natu- demnns his brother;' so the learne d Dr. Whitby,' whosoever shall say ral passion, and is sometimes laudable, but it is Some think that Christ, in allusio t to he penal to his brother,'Raca sinful when without cause, or without good ef- ties of the Jews, shows that rash ang'er exposes so hal be in d er,".~ Raa, fect, or moderation; when we are angry, for in- msen to lower or higher punishments, according shall be ina danei 0of stance, at children or servants, for that which to the degree of it. Tihe Jews had three capital - the council: but who- could not be helped, or was owing to forgetful- punishimnents beheadngs, inflicted bh lte judgsoever shall say, Thou ness or mistake, and for which, if we had been ment; stoning-, by the council, and b.rning'I in a fool, slhall be 1in d~an- guilty, we should not have been angry at our- the valley of the son of' IliT om. used only in o f b l re selves; or when we are angry upon grouindless extraordinary cases. It signifies, therefoie, that surmises or trivial affronts: or when we are an- the anger and reproachful words in question are 23 Therefore if p thou gry merely to show our authority, to gratify a damning sins, but some more sinful than others, bring thy gift to the al- brutish passion, to let people know our resent- and accordingly there is a greater damniation tar, and there'resuemr- ments, or to excite ptnors to revenge — in suich for them. Christ would thus show which sin berest that thy brother cases it is to do hurt. If we are at any time was most sinful, by showing which puiiishme nt bhah aght ag nt h angr'y, it should be to awaken the offender to was nmost dreadful. hath au Lht against repentance, and prevent his doing so again, or 4. From all this we infer, that we ought thee; to clear ourselves, (2 Cor. 7: 11.) and to give carefully to preserve Christian love and peace, 24 Leave r there thy warning to others. It is sinful when it exceeds and that if a breach happens, we should labor gift before the altar, due bounds, when we are vehement and outra- quickly for a reconciliation, humblin ourselves, nd w fir geous in our anger. This is a breach of the and making restitution, as the case nmay require. and go thy way: first sixth commandment, for he that is thus angry We should do this for two reasons. "2S3,34,44. 3:17. 17-5. Ds. ~ would kill, if he could and durst. Cain's mur- Till it be done, we are utterly unfit for corn19. Acts 3:20-3. 7:37..:9 der began in anger. munion with God in holy ordinances, v. 23, 24. G 425-. He tells them that giving opprobrious lan- The case supposed is, that thou hast injured thy 1s,8,9 20:30-3:1'' 22:t. 1I,.' guage is tongue-minurder. It is not sinful when brother, really, or in his apprehension. If thou 21:1. 2 Ch. 16:10. Esth.,. 3:5,6. done with mildness, and a good end, as James art the party offended, mace short work of it; 37:8. Dan. 2:12,13. 3:13,19. Lph. says, O vain man; and Paul, thou feeool; and no more is to be done, hut to forgive him, (Mark h 23,24. 18:21,35. Deunt. 15:11. Neh. Christ, O fools and. slow of heart. But when 11: 25.) and forgive the injury. But if the fault 6:s. ohs.:10,. si oi. l.:. lr. it conmes fri'om malice, it is the smoke of that was either at first or afterwards thine, go and i 14, 15. -s. 4:0,21.. 3:10, fire which is kindled from hell. Raca means be reconciled to him, hefore thou solemnly api Ps. 7:4. 5:3. 35:19. 69:4. 109:3.'thou empty fellow";' it is the language of' that proach to God in the services of' his house. k l2'" 3~?'i:i. which Solomon calls proud s'wrath, (Prov. 21: Note, When coming to a religious exercise, it is 111:18,19. 12:24. i Sam. 20:30. 2 24.) which disdaiis to set our brother with the good to reflect seriously, and examine ourselves. Sa:. Jl 7:2:1'. A, s o' fOC~ This people which knows When we brins our gift to thee altar, there are 17:18. 4, Cor. 5:00. opo. i d f s. pele vhich nso e 32. Tit. 3:2. 1 Pet. 2:23. 3:9. not the law is cursed, is such language, John 7: many things tole remembered; then, if ever, Jule 9. 49 foou o Thet is, vain fellow. 2 Sam. 20. fool is a spiteful word, looking upon we are disposed to be serious. Religious exerJam. 2:20. him as mean, vile, and not to he loved.'Thou cises are not acceptable to God, if performed in m 10:17.;:539. Mark Is:5. 15:1. wicked man,' speaks a man without grace; the wrath, or in any bad passion, 1 Tim. 2: 8. Johin 11:47. Acts 5:27. a Pa. i4,i. 49:10. 92:6. PIDv. 14:16. more the reproach touchecs his shpiritual condi- Prayers made in wrath are written in gall, Isa. 18:6. Je. 17:11. tion, the worse it is.' Thou fool,' is a haughty 1: 15. 53: 4. Love or charity is so much bet-29,30. i5:20. is:S.9. 25:4i. Ci,,rI 9:47. Luike 12:5. i1:23,25. Rev 2O: taunting of our brother;' thou reprobate,' is a ter than all whole bunest offerings and sacrifices, 14.' malicious censuring of him as abandoned of that God is content to stay for the gift, rather 15:4. 1 3:519. 1 ust. 6:17,1 76. Am. God. Now this is a breach of the sixth corn- than have it offered while we are enga-ed in a iS:522 Is. i:10-17. ios. 6:0. Am. 5:21 —2i. mandment; malicious censures are a poison un- quarrel. But though thus unfit for communion 2 Ge-G. 4 Ki2:s1, 2. 50 1 de the ongue; bitter words are as arrow s, that with God, yet that can he no excuse for the neg. Ez. 16:63. Lukie 19:3. wouiid susdclenly, (Ps. 64: 3.) or as a sword in lect of duty.'Leave there thy gift, lest, otherMr'8:19317. Jo~ 12:. I'rov. 25:9. the bones. Hi good name is thereby murder- wise, when gone away, thou be tempted not to 6:7, i Ti,. "Ji a m:.. 3:13-i. ed, and it shows such ill-will to him, that, if we come again.' Many give as a reason why they 5:16. 1i Pet. 3:7,8. could, we would strike at his life. do not come to church or communion, that they'Homer, forbids Achilles to strike Agamemnon, yet counsels to reproach their children to Moloch, and after this practice ceased, the valley was'him.'.T[aammo nd.-This is heathen, or classical morality. SCOTT. nmade as filthy and vile as possible; a fire was consta nly burning, to'It has been controverted whether the rendering should be to the an- consume the rubbish carried thither; and it is said, lbat it became a cients, or by the ancients,' says Bloomfield.'The latter was first place for the execution of criminals. —' Hence this place, so execrable,'brought forward by Beza, adopted by our English translators, and de-' came to signify the place of the damned, as the most accursed, exefended' by several.'But the former is supported by the Fathers, the'crable, and abomihnable of all places.' Mede. —The word is often used ancient versions, by Doddridge, [after Grotius, Whitby and Hammond,] in the New Testament; and always for the place of final punishment.'Campbell, Rosenne.' It is observable, however, that. notwithstanding (29, 30. 10: 28. 18S: 9. 23: 15, 35. Mark 9: 43, 45, 47.) (Note, Is. the opinion of Beza. the highly valuable versione of Geneva has,'Ye 30: 33.) ScOTT.'haue heard that it was said vnto them of the olde time, Thou shalt not Verses 23, 24.'kil: for wvhosoeuer killoth shal be culpable of iudgement.' Ed. 1568. Attention to expensive externals was used by the Jews of old. as In danger of thee judglment.]'In the Hebrew comnmonwealth, every well as by papists and others in later ages, as a compensatio n for injus-'city had its elders, who formed a court of judicature, with a power of tice. This the priests encouraged, as it was profitable. But if any one'determining less matters in their respective districts. The rabbies say, of Christ's disciples bring an oblation to the altar. and after arriving' there we werehree such elders or judges, rdescribed, by Jahn, as simply there, remember that a brother had just cause to complain of him, he referees, or'ae session of reference, allowed to the Jews by the Roman iust not offer his sacrifice, but go without delay and make restitulion'laws,'] in each smaller city, and twenty-three in greater. But Jose- for the injury, or acknowledgment of the offence, and by all reasonable'phus speaks of seven judgles in each, without any such distinction of means seek forgiveness and reconciliation. Nor may he, on this acgre:ater or less. We often read in Scripture of the elders of cities; bht count, long postpone his sacrifice, but leaving it before the altar, return'the number of tleem is not determinedl.' Jennsings.' This tribunal, as soon as the matter is settled. This is spoken in tihe language of the.'which decided causes of!ess moment, is denominated in the New Tes- Jewish dispensation, but is applicable to Christian ordinasnces, particu'tament. the judsgment. Matt. 5: 22.' Jahn. That there were, accord- larty to the Lord's supper. Restitution to the iniured, concessions to the ing to the common opinion, twenty-three judges, Rosanm. states, from offended, and forgiveness of initries, are requisite to a profitable attnai Weaseling, to be merely a figment of the later Jews. Yet Jahn admits dance on this holy ordinance; but to neglect it for want of preparation that there were, of a sismilar tcharacter,'synagogue tribunals, mentioned is excusing disobedieiece to God, by injustice and malice towards man'in John 16: 2. whicll merely tried questions of a religious nature, arid' First be reconciled to thy brother, and then come and offer tiy gitt. sentence to no othlier punishment than " forty stripes save one," 2 Cor. ScoTTr.'It is observable. that Philo. [of Alexandria. in Egypt, whom 11: 24.' The next higher body was tihe Sanhedrim, or Council,'in- Dr. Lardner concludes to have been born at or before the Chistian era, stituted.' says Jahn,'in tihe time of the Maccabees, and composed of'explaining the law of the trespass-offeriang tells us. " That whien a iman seventy-two meimbers.' — Its power,' he adds,'had been limited. in " had injured his brother, and, repenting of his faiult, voluntarily ac the time of Christ, by the interferesnce of the Romanse.'...'It still, how- "knowloded it, (in which case, both eststitution and scercfice were'ever, retained thle right of passing the sentence of condemnation, or de- "required,) he was first to make restitution, and then to come into the ecreeing punishment; but the power of executing the sentence when " temple presenting his sacrifice, and asking pardcon." This a ver' passed, was taken away from it, and lodged with the IRomnan procura-'just and natural account of the matter, and adds a great illustration ta'tor, Joln IS: 31.' In the opinion of Michaelis. this Council was erect-'this text; especially considering that our Lord suppcoses in this case ~d, at the time specified above,' in imitation' of thiat which Itoses con-'not a trespeass-offesring, but a voluntary gift presented blefore the al ~kituted in the wilderness, and which, as he supposes,' was not of long'tar; and yet declares, that this -will not be accepted, whilHe there isai -ontirumance. ED'. u IIel fire.] The original word is Hebrew. or'consciousness of having wronged a brother, and not made I in repai?vriac, andl sig'nifies Ze vallZey of Isinnom. There idolaters burned'ration' Douis sDGcE. N. T. VOL. To ^ ~ j141l A. D. 28, MATTHEW, V. The sermon on the mount.'e recolciled to thy are at variance with a neighbor. But whose be done. The.npenitent are constantly exposorother, and then fault is that? One sin will never excuse ano- ed to GoC's most dreadful wrath. Christ is the come altt offer thyi. rFt ther; it rather doubles the guilt. Want of Judge to whom they will be delivered, for all charity cannot justify the want of piety. The judrent is commaittcd to th son. Hce, who 25 Agree twith thine difficulty is easily got over; those xho have was rejected as a Savior, cannot be escaped as adversat v quickly, wronged us, we must forgive; and to those a Judge, Rev. G: 16, 17. It is a fearful thin" to whiles I hou art in the whom we have wronged, must make satisfac- be thus turned over to the Lord Jesus, wuen way withl him; lest at LiO", or a tender of it; so that, if a reconcilia- the Lamb shall become a Lion. Angels are the an tssue the adversa-. tion be not made, it may not be our fault, and officers to whom Christ will deliver them; (ch. any Ln~~ti;.e e l ~auveibcl"then com^ e and welcome, and offer thay gift. 13: 41, 42.) devils are so too, having the power r) deliver thee to the Therefore we must not let the sun go down on of death, as executioners to all unbelievers,,'judge, xand the judge ouar wrath any day, because we must go to Heb. 2: 14. Damned sinners must remain in deliver thee to the offi- prayer before going to sleep; much less let the their prison (2 Pet. 2: 4.) to eternity; they shall cer, and thou be cast sun rse upon our wrath on a Sabbath day, be- not depart tilL they have paid the uttermost farinto prison, ".cause it is a day of prayer. thing, and that will not be to the utmost ages It is at our peril, if we do not labor quickly of eternity. Divine justice will be forever 26 Verily I say unto for an agreement, and this even on a temporal satisfying, but never satisfied. thee, y Thou shalt by account. If our brother can recover considera- V. 27-32. We have here the great Law. no mneans colie out ble damages by prosecution, it is our wisdom, giver's exposition of the seventh conmmandinent, thenpe, till thou hast and duty to our family, to preven It fitly follows the former; that lays restraint' th\ e uttermost far.- \ peaceable satisfaction; lest otherwise he put us on our sinful passions, this on. our sinful appepaid the uttermost far- to the extremity of a prison. Better, then, to tites. thing. compound, than stand it out. Many ruin their 1. Thou shalt not conmmit adultery. This 27 ~ Ye have heard estates by obstinately persisting in' their offen- includes a prohibition of all other acts of unthat it was said by ces. Solomon's advice in case of suretvship is, cleanness, and the desire of them. The Pharithem of old tite, aThou p. Go, hsumble thyself, and so deliver thyself, Prov. sees made it consist only in the act of adultery, 1 nt c i C: 1~-5. It is good to agree, for the law is cost- suggesting that, if it was BUT retarded in the ~jhalt not commn it adul- ly. Though we must be merciful to those who heart, Cod could not hear it; (Ps. 66: 1S.) and tery: have injured us, we must be just to those whom thus thought themselves able to say, that they 28 But aI say unto we have injured.'Compound quickly, lest he were no adulterers, Luke 18: I. vou, bThat whosoever ble provoked by thy stubbornness to insist upon 2. Adulterous thoughts and dispositions are i1^ooketh on a, woman to the utmost demand, and not make the abate- declared to be adultery or fornication. Perhaps me nt he would have made at first.' A prison is the defilement which these crimes give to the lust after her, ehath uncomfortable to those who have been brought soul, was not only included in the seventh com committed adultery there by their own prodigality and wilfulness. mandment, but was signified in many pollutions with her already in his It is important, too, on a spiritual account. under thc cerenmonial law, fcr wvhich they were While the quarrel continues, thou art unfit to to wash tcivir clothes, and bathe thei;r Jfesh in heart. bring thy gift to the altar, unfit to come to the water. JWhosoever lookelth on a?womanu not 29 And a if thy right table of the Lord, and so unfit to die. There is only another man's wife, as some would have eye *X offend thee, danger lest thou be suddenly snatched away ty it, but any woman-to lust after hu r, has cornthe wrath of God, and if that iniquity be laid to mitted adlulteruj with her i his hear?'t. This a i:'~. i Co'. t11is. thy charge, thou art undone forever. Hell is command forbids all appetite, all lusting aft/?r s 1 r. 325:3-5,13-:2~. 33:3-ti. 25: the pson', for' all who live and die in malice, for the forbidden object; this is the beguinning of Sm,,n. 52:ti-:35. Prov. 6:1-i. 25:8. Li uk-.l',5. 14::1,32. all the contentious; (Rom. 2: 5.) and out of it is the sin, lust conceiving; (Jain. 1: 15.) it is a a Joa- a:m. Ps. 326. i. 0,. no ternity.5a lmte i'215 s. 2.' a. 5: itab. 3: escape, to all eternity. bad step towards the sin; ard where the lust is ]Luke 13:21-,25.2 Cor.:2 IHeb. 3: 7,13. 12117. This is very applicable to our spiritual recon- approved, and the wanton desire rolled under Kiig:'',:2, i27. ciliation to God through Christ. Agree with the tongue as a sweet morsel, the sin is commity 5:34. 27:41146. Lm're12:59. 16:26. 2T'res. 9 Jaim. 2. 13. Him quickly, while thou art in the wayt. Note, ted, so far as the heart can do it. Nothing is Ex. 20:-1. Lev. 20510. Deut. 5:18. The great God is an Adversary to all sinners. wanting but opportunitv for the sin itself. Lust. 22,29'9. 6:2, 29. He has an action against them. It is our con- is conscience baffled or' biassed; biassed, if it cm Gen. 39:7,& Ex. 20:1. 2S am. 1ii: cern, so to acquaint ourselves with Hl/im, that we say nothing against the sin; baffled. if' it pre24 15,. i t:.am maybe at peace; Jo22: 2 2 Cor. 5: 20. It vail not in what it says. All approaches are t14,15 2 PeL 2:1.1. 1 Jo/mn 2:1i nL u6l. b b p h' ~ Ps. 119:96 Rom. 7:7,3,14. is our wisdom to do this quickly. While alive, forbidden; not only looking that I may lust, but i s', s~o c'atmm/ 5o1'0 o d. we are in the way; after death, it will be too looking till I do. The eve is both the inlet and late: therefore g'ive not sleep to thine eyes, till it I outlet of a great deal of wickedness of this kind; Verses 25, 26.'let him divorce the wife, and marry her.' Jromre. This is a speci. The precedinuo verses naturally introduce the case of such as were men of Rabbinical morality! SCOTT.'lIniuin- thoumtol s iarethe cposed to lawsuits for injuring their neighbors. Here it woeuld be pru-'immediate, and only sources of impure conveosettion, and an impure dent quickly to compromise the matter, though the terms be rigorous;'life. If the thoughts be cleansed. the man will be clean ef course. and settle the business ere it come to a magistrate. lest a person, being'There is scarcely a more dangerous employment thoan the indmulgence found culptble, be cast into prison for cost and daamages, and continue'of a licentious imagination. Tt wanders over forbidtlen groundl often there till the last farthing be paid. —But uiotr thio counsel a more im-'without thinking that it is forbidden; and has already reen guilty of portant instruction is couched. Injuries done to men, as well as our'many and perilous transgressions, when it. is scarcely aware of having orther sins. expose us to the wrath of God, our Adversary at law. We'transgressed at all. The mind, if it will watch its own 111movements, tire going to the judgment. Our time is short. A way of reconciliation' will be astonished to perceive, after a sober comirputation how groeat a Is revealed, and we should enter it immediately. If this be neglected,'part of all its thinkingo is made up of!iceoitious thoughts. Irpure the cause will be tried, the sinner condlemned, delivered to the execu- thoughts protduce impure words; while strict and(m virtuous delicacy in tioner, and cast into hell. Seeing that he can never satisfy justice, nor'language is not only indispensable to decency, anm dinlmuity of characpay his debt, (as new crimes enhance the score,) he must not expect'ter, but to all purity of heart and excellency of lif:. BFut the innumeever to be liberated.-' Here it is insinuated, how much more it concerns' rable and immense blessings of the marriag2e institiltion keep the moral ius in time to repent. lest we be cast into the infernal prison.' TV/hitby.'world in being, and secmure it from untimely and terrible dissolution. (Note, Lmuke 12: 58, 59.) Adversary, here, signifies properly, an op-'They are blessings, without which life, in instances literally innuimeraponent in a trial at law. SCOTT. This text has been considered a ble, would be blasted in the bud. or its continuance prove a curse proper foundation not only for the doctrine of a purgatory, but also for' without which, natural affection and amiableness would not exist, dothat of ucniversal restoration. But the most unwarrantable violence'mestic education be extinct, industry and economy never begin, and must be used before it can be pressed into the service of either of these'man be left to the precarious subsistence of a savage. But for this inanti-scriptural doctrines. At the most, the text can only be considered r stitution, learning, knowledge, and refinement woulfd exp}iie, govern. as a w:ptaphorical representation of the procedure of the great Judge;'ment sink in the gulf of anarchy, and reigion, hunted from the habi and let it ever be remembered, that, by the general consent of all, (ex-'tations of men, hasten back to heaven. Man, in the mean time, strip, cept the basely interested,) no metaphor is ever to be produced in proof'ped of all that is respectable, amiable, or hopeful in his characte r, and of any do. trine. In the things that concern our eternal salvation, we'degraded to all that is odious, brutal, and desperate, would prown'l is need the nmost poinuted and e.zpress evidence on which to establish the'soli'udes and deserts to satisfy hunger and rage. The correspondence faith o0 our souls. Dr. A. CLARKE.'between heaven and earth would cease: and the celestial inhabitants Verses 27, 28.'no longer expect or find accessions to their society from this miiserable If a niam allow himself to gaze at a woman, that thoughts of criminal'world. To such evils every lewd man directly contributes. Were his Intercourse may be, or till they are, excited, he is an adulterer, and de-'principles and practices adopted universally, all these evils would uni. serves the punishment of adulterers. And his guilt will be aggravated,'versally prevail. That they actually do not, is, in no sense, owving to if he indulgemt the licentious imagination, and devise means for gratifying' him. To the utmost, he labors to introduce them all.' Pr. DwIGHT. his desires, though he be prevented.-We cannot suppose, thathis pro- Verses 29, 30. hibits a man from looking at a woman, whom he may lawfully marry, This subjection of sensual inclinations, this victory over the most powith such predilection as to desire to possess her in marriage. An in- tent desires of the heart, (especially when habits have enslaved men,) clination for what is not siniful, can become sinful only by being inordi- is attended by painful effort, and the sacrifice of what has been highly nate, but it -nay be. and, alas! commonly is attended with things grmat- valued. But, though painfuil, as'plucking out a right, eve,' or' cutting ly polluting and criminal. (Note, Ex. 20: 14.)-'The expositors of the off a right hand,' it muist be done.'The flesh, witih the affections and a-w sc... if a man sees a woman, wmhom he loves better than his wife, lusts, must Ie crtuified' caorrustione coniuereud aeid svery inclinattob 42 Ao D. 28. MATTHEW, V. The sermon on the nmount oluck it out, a A cast witness, Joseph's mistress, (Gen. 39: 7.) Sam- abridge ourselves in the use of lawful things. frTom thee: ~ hr it is son, (Judg. 16: 1.) David, (2 Sam. 11: 2.) We when we find them temptations; we must de profitable for thee that read of' eyes full of adultery, that cannot cease pend upon the grace of God daily; we must so pfroma sit, 2 Pet. 2: 14. What need have we, walk in the Spirit, as not to.fu'lfil the lusts of O1ne of thy me,mbers then, with Job, to make a covenant with our the flesh; and this will be as eftclual as taki2' should pel ish, and not eyes, this bargain, that they might look upon the out a right eye, or cutting off a ri1ght hand, arl that thy whole body works of'God, provided they would never fasten perhaps as much against the grain to flesh and should be cast into hell. on any thing that would occasion impure imagi- blood. nations; and under this penalty, that if they did, Perhaps this startling argument is here re. 30 And if thy rigligt they must smart for it in penitential tears! peated, because we are ]oth to hear such rough hand r offend thee, cut Job 31: 1. Why have we the covering of our things; Isa. 30: 10. It is p7rolylable fir thee it off, and cast it fomll eyes, but to keep out corrupt impressions? If that one of thy sncmbers shoutid perish, though thtee: for it is profita- -ssnaring looks are forbidden fiuit, much more it be as an eye or hand, whicl can u.s e worst ble: for` f;hnee that one of unclean discourse, and wanton dalliance, the spared, and not that th/ whole bodiy should be fuel -and bellows of this hellish fire. These cast into hell. Note, It is not unbeconiing in a. thy Imembers should precepts are hedges about the law of eart- minister of the Gospel to preach of hell and perish, and not that thy purity,. 8. They who dress, and deck, and damnation; nay, he nmurst do it, for Christ Himwhole oody should be expose themselves, with design to be lusted af- self did it, and we are unfaithful, if we give it:, ncrast into hell. ter, as Jezebel, that painted her face, and tired vwarning of the wrath. to come. We must ] e sza her head, and looked out at a woind.ow, are no less ved wT'ith Jiour from ficshlr y isl.s ^ih]ichl are suca 31 It hath been said, guilty. Mien sin, but devils tempt to sin. natural bnute beasts as canni(t. e checked, lit'Whosoever shall pit We are here taught. that it is better to lose by being frisghtened, nor kept from the forbidden away his wife, let himn the eve and the hand, than to perish eternal- tree, but by ch.erubimi and a flami7gr sword, giFve her a writinoga of y in sin. Corrupt nature would soon object, When we think it hard to deny o'relves we'0 It is a h.ard sayin, who can bear it? Flesh should consider how much harder it will be to and blood cannot but look with pleasure on a lie forever in the lake that burns wilh a fihre and 82 But tI say unto beautiful woman, and to forbear lusting after brimstone. Some, who do not know i~r believe you, That whosoever such an object is inmpossible.' Pretences like what hell is, will rather hazard their eternal shall put away his wife, this will scarcely be overcome with reason, and ruin in those flames, than deny themselves a savino' for the cause of' tlherefore must abe argued against with te ter- brutish lust. The role bod aill be cast into fornic tion, caseth ors of the Lord. hell, and. there will be torment in every part of If ithy rio-ht eye offend thee, or cause thee to it; so if we care for our own bodies, we shall her to commit adulte- offeind, by -wanton aglances upon forbidden oh- possess them in sanctification and honor, and ry. and whosoever jects; if th righ 1thand offend thee by wanton not in the lusts of concupisccice. Our M/aster shall marry her that is dalliances; and if it were indeed impossible to requires nothing from us but what He Iknows to rdivorced, committeth govern the eye andl hand, so accustomed to be for our advantage. Iadultery. wicked practices; if there be no other way to Observe the reference to divorces. It hath restrain them, which, blessed be God, through been said, (He does not say, as beifore, by them [Practical Observalions.] his grace there is, it were better for us to pluck of old time, because this was not a precevt as 5 i9:12. Roe.s5:. 8:13. 1Cotr.9:27. out the right eye, and cut off the right hand, those were, though the Pharisees wmere willing 0a 5i 2. Col. 3:5. iPet. 1:1 3. than to indulge them in sin, to the ruin of. the so to understand it, ch. 19: 7. but only a permisil,' II k!'. ~ 36'. soul. And if this, at which nature startles, sion,)' Whosoever shall put her anca.y, let himn g 11:6.'.:L. 16:23. 15:0,7. 2':3i. nmust be submitted to, much more must we keep,icve her a bill ofdivorce. Let him not do it by Il'e 17:2. Roi.t 9:33. 14:20!),21. under trhe body, and brin. it into subjictioan; we word of' mouth, as he mig'ht in a passion, but C 0t'. 8:13. Gal. 5:11. I Pet. 2:.Y 22 2.'23:30. L,,\ 12:5. must keep a constant watch over our hearts, and deliberately, by a legal instrument, and solemnn i 19;7. Dc.2i:i-4.. Jr.3:1. Mark suppress the first rising of corruption there. lv. Thus the law had prevented rash divorces k eo sc aoxa is M'trlt B We must avoid the beginning s of sin, and de- and, perhaps, at first, when writing was not.9 1i.. 8. ti. 2:i —ti s. Mark 10:5- cline tihe comnpany of those who will be a snare comntmon, made divorces rare things; but after12. Like 1:1. i Cor. 7:4. to us, though ever so pleasing. We must wairds they became very common, and the dire. PRACTICAL OBSERVATIONS. V. 21-32. We ought to consider how important our Lord grace, or the Lord's table; and we shall be led to inquire judged a right understanding of the moral law, and how fatal whether any of our brethren have cause of complaint agains' consequences result from erroneous views of it. While we see, us, that we may remove impediments to communion with our then, the strictness, spirituality and reasonableness of As pre- heavenly Father. When we weigh the importance of eternity, cepts, as expounded by the divine Teacher; let us compare and tihe uncertainty of life, we shall see the necessity of making our lives, tempers, affections, thoughts, words and actions, with without delay our peace with God, and shall value and imithis rule. Then we shall plainly perceive, that' by the works tate our blessed Peacemaker, who will shortly come, as the of the law no flesh shall be justified in the sight of God,' and Judge, and avenge his cause on the impenitent wyorkers of ini — Christ will be precious to our souls. —Whether we regard our quity. Reflection on our situation in this world, will reconcile conduct towards those who have injuared us, or those whom we us to the mortification of our evil propensities, and the governhave offended, towards superiors, inferiors, relatives, f'iends, ment of the bodily appetites. We shall see imercy concealed or servants; whether we regard the state of our hearts, the under the apparent severity of the requirement; our safety, adgovernment of our passions, what we have done, or not done; vantage and felicity consulted; and the "'race a.nd consolations we shall see cause tor humiliation and need of forgiveness: of the Spirit rendering our course practicable, and even cheerand when we consider, that, to enjoy God and heaven, we must ful. To be preserved from gross iuiquity, our hearts must be be holy according to this standard,'we shall feel our need of the kept with all diligence, and all our senses restrained from the influenices of the Spirit, and learn to value the ordinances, things that lead to sin. Rules of strict purity will be found through which his sacred assistance is obtained. Thus it will most conducive to true comfort; even in the piesent,vorld. be evident, that justice to men, as well as humiliation before SCOTT. God., is necessary to our going acceptably to the throne of subjected to the authority of God, made subservient to his glory, the [make thee to offeni, Genev an vers.] in this and many other places welfare of society, and the good of a man's own soul. If, then. the eye, As a stone over which a man falls, or a trap in which he is taken: so the hand, or any other part of the body is so necessary to sin, that its the occasion of sin is a stumbling-stone, or a trap. SCOTT.'The removal would certainly prevent it. and the temptation could not other-'right eye is especially menttioned,' says Bloomfield,'because without wise be overcome. it would be duty to remove it. Whatever anguishi,'that men were rendered almost useless for the purposes of war, an or loss a man endured, it would be advantageous to lose a limb, or any'then carried on.' ED. organ of sense, rather than be cast witih them all into hell. But. though Verses 31, 32. tile members be its instruments, yet sin proceeds from the lusts of thle It has been shewn. (Note, Deut. 241: 1-4.) how the Jews perverted heart: if these be mortified, there will be no need of iniiring the body; the judicial law, which regulated divorces, and sought to render hern if not, h would be of no use.~The mortification of sinful passions may less common and injurious: so that, whei Christ appeared, they were be very painfiul. But if men would lose their limbs to save their lives, very frequent, on the most trifling pretences. Having, thlerefore, menought tlev to shirink back, whein it is requisite to the salvation of their tioned the seventli commandment, ti r Lord took occasion to determine souls? Tihe most watchful and self-denyinz government of sense and this matter, and declared, that whosoever'putcs away his wife' except appetita is implied in this admonition.-It is worthy of notice, that Jesus for fornication before marriage, or adultery after it, (for tIhe word i always f.o0k lor granted, that there is a future state, a resurrection, and thought to in'.ply both,) would strongly expose her to thle i',ilt of adul a hell, and he set these realities before men's minds, and called their at- tery by marrying another man, and would be accessory to her sin; and tentios to them. (Marg. Ref. f —h.)-' Christ's hearers, for the most the man who should marry her would commit adultery, her former part were pior. and subsisted by daily lahor. To them the loss of a husband being alive.-It seems evident, that divorces for adultery should' right hand would be a greater calamity, than that of a right eye; so be allowed to the injured, without any perplexing process. It may be'":-at there is a gradation and force in this passage not often observed.' consistent with justice, that a person divorced for adultery should not hb dedr. Offend.} The word literally signifies to cause to stumble, pernmitted to marry again. But it can scarcely be exmectped. tha* suchi'437 A. D. 2S. MATTHEW, V. The sermon, on tht'noui.:3 ~1 Ao'ailn ye hlave tion how, was construed into a permission, ch. We must, specially, avoid promissory oaths, fi,a heard Ihat it bi ath been 19: 3. they are to he performed. An affirmative oath said by thiem of old Or Savior reduced marri.ge to its primitive ceases, wsen we have fait.hflly discovered the taidby T-het ohalt not institution. They two shall be one flesh, not whole truth; but a promissory oath binds so time, T hou. Shalt not easily separated, and divorce is not allowed, ex- long, and may he broken in so many ways, by forswear thyself, but cept for adultery, which breaks the marriag'e surprise and' strength of temptation, that it i~ shalt pertfiori unto the covenant; but he that puts away his wife on not to le used, bhut in great necessity. The Lona tihi'iLe oaths any other pretence, causeth her to commit aduI- frequency of oaths among Christians isa re"R t' ~ unto y raind him also that shall marry her when flection uu0o their fidelity. Their word shoud 34 But I say unto i.thus divorced. Note, To lead others iuto Sin c be as sacred as an oath. Fourth. Christ fer you, n Swear not at all; is to make one's self' guilty of their sin, and ac- bids us to swear by any creature. Some, in neither by o heaven, for countable for it. This is one way of being a civility. as Tcy thought, would not swear by it is Gc~d's throne ~ partaker with adulterers, Ps. 50: 18. the name of God. Every thing is, in some way, 35 Nor by P' thoe earth V. 33-37. Wee have here an exposition of related to God, and it is as dangerous to swear p.i ito is hs t 4fo tstool; the third commandment, which we are the more bv them s hv Him. Ift is the verity of the fo'r it iS mhs f6Otstool; concerned rightly to understand, because God creature whicn is at stale. Now that cannot neither by Jerusalem, will not hold him guiltless, who breaks it. be an instrument of testimony, but as it has refor it is ( the city of the 1. It forbids perjury, forswearing, a.nd the gard to God, who is the chief Truth. Swear great Kin s violation of oaths and vows. Th/ou shalt not not by tihe heaven:'As sure as there is a heaven, ^30 Neit^h'e^r r shalt use, or take up, the name of God in. vain, or un- this is true.' There God specially manifests 3 to a vanity, or a lie. lie hath not lifted upl his his glory, as a Prince on his throne: You canthou swear by thy soul uncto vanity is expounded in the next words, not siear be heaven, but you swear by God head, Sbecause thou nor sworn deceitfully, Ps. 24: 4. Perjury is Himself. ANor by the carth. He rules over the canst not make one condemned by nature, as impiety towards God, earth; it is under his feet, and stands in relahaitr wlahiute ort black, "and injustice towards man. Divine wrath was tion to Him as his, Ps. 24: 1. In swearing by 37 But let yotr coiaa- always judged to follow this sin so infallibly, it, you swear by its Owner. Nor by.Jerusealeis, that tahe forms of swearing were comomonsly for which the Jews had such veneration, that nmunication be, Yea, turned into imprecations, as, God do so to me, they could think of nothing more sacred to yea; Nay, nay: for and more also; and with us, So help me God; swear by. Jerusalem is in special relation to whatsoever' is more wishing no help from God, if I swear falsely. God, for'it'is the city qof the great Aiin, (Ps. than these cometh of Thus, by the consent of nations, have men curs- 48: 2.) the city of God; (Ps. 46: 4.) He is LI ^ievil. erId themselves, not doubting but that God would therefore interested in everv oath taken by it. curse them, if they then lied against the truth. Neither by thy head. T hough it is an essential But thou s:ialt pe:iform unto the Lord thine part of thee, it is more God's than thine. He g&c T. kit- PS, 50:14. 7l. o.oaths, (Nlsmb. 30: 2.) meaning either vows made made allits springs and powers. Thou canst i..::4 —. Nasll. l.15. to God, which must be punctually paid, (Ecel. not change the color of one hair; so thou canst r 11i. 23:21-23. Ec. 2. Jam. 5: 4, 5.) or promises made to our brethren, of not swear by thiine head, but thou swearest hy'o 3:22. is.57:.: e1.:1. which God is Witness. These must be per- Him who is the Life qf thy head, and the P Pc. 99:5. formed with an eve to the Lord, and for his Lifter up of it, Ps. 3:3. ifth. In all your i4. P. 42. 87;2. Ma.: sake. If we brealc a promise, ratified with an communications, thein, be content with Yea, yea,' -23:16- 1. - oath, we have not lied -unto men only, but unto nay, nay. Let us say yea, it is so; and if need a 6:27. liuke 12:25, t 2 Cor. 1:17-20. Col. 4:6. Jam. 5: God. be, double it, and say yea., yea, it is indeed so. 2. a 2. All rash, unnecessary swearing is forbid- Verily, verily, was our Savior's yea, yea. So 25. Col. Jo. den, Swear not at all, v. 34. Cornmpare James we may use no, or no, no; and, if our fidelity is 5: 12. Not that all swearing is siniul; nay, if known, that will be sufficient; if it be questionrightly done, it is a part of religious worship, and in it we g-ive unto God ed, swearing and cursing will only render it the glory due to his name, Deut. 6: 13. and 10: 20. Isa. 45: 23. Jer. 4: 2. more suspicious. They who can swallow a proPaul confirmed what he said by such solemnities, 2 Cor. 1: 23. In swearing, fane oath, will not stirain at a lie. Pity it is, we appeal to a greater knowledge, a higher court, and imprecate the ven- that a form of speech which Christ intended to geance of a righteous Judge, if we swear deceitfiully. be common to al disciples, slould be fastened Now the mind of' Christ is, first, that we swear not alt al, except when duly as a reproach upon a religious sect, when, as called to it, and justice or charity to our brother, or respect to the common- Dr. Hammond says, we are in a mann-er directwealth, make it necessary for the end of strife, (Heb. 6: 16.) of' which the ed to the use of it. For whatsoever is more civil magistrate must ordinarily be the judge. We may be sworn, but may tha-n these cometh, of evil, though it do not not swear. We must not thrust ourselves on it for worldly advantage. amount to the iniquity of' an oath. It comes Second. We must not swear lightly, in common discourse. It is a very from the devil, as an ancient copy has it; from great sin, to make a ludicrous appeal to the glorious Majesty of heaven. the corruption of men's nature, firom a reigning It is a gross profanation of God's holy name, and of one of the holy things vanity in the mind. All men are liars. and.which the children of Israel sanactifi to the Lord. It has no excuse, and is therefore think theya cannot be believed without the sign of a graceless heart. Thi ne enemies take thy name in vain. Third. oaths. Note, Christians should, for the credit persons will be scrupulous in a sin!le state, and thus more harm than this cometh of evil. the evil one, or the evil of our corrupt nature. good will result froim the prohibition. and it is not found in Scripture. Moen are so deceitful, that they fear to trust each other, without oaths. The permission to divorce the adulteress implies, thiat the law for put- They suspect each other; or the speaker fears that his hare word will ting to death such offenders was not indispensable under the New Tes- not be taken, or swears to conceal his bad designs. But Christilans taimentt. SCOTT. shiould try so to speak, that their word maaay be as satisfactory as another Verses 33-37. man's oath. Thourgh the necessity of oaths is found in the deceitfulnesa The scribes explained the third commandment. according to the tra- of mian; yet the worse men become, the less are thlley restrained by dition of the eldera, as prohibitina merely gross perjury. especially the them; the better they are, the less the need of themi.-Thei term renbreach of promissory oaths, or vows to the Lord. They a.llowed corn- dered'communication' liumits the prohibition to social intercourse. so moin swearing, except l.y the namies of God. (Note, Es. 20: 7.) that to extend it to judicial,. or public doings, is unwarranted. (Note, Christ commanded his disciples not to swear at all. Many examples, Jam. 5: 12.) SCOTT.'The clause in the thirty-seventh veyse dehowever, inr the New Test-amnent, shew that swearing on important oc-' monstrates, that the thirty-fourth is to be explained withi the limitation co-sions is lawfIl. (2 CoT. 1: 23. 1 Thes. 2: 5.) There seems, then,'to ordinary intercourse:; for oaths were not only allowed, but required co reason to conclude, that oaths in courts of justice, or on occasions I'by the Mosaic law. (Ex. 22: 11. Lev. 5: 1. um. 5: 19, 21. Dent. 29' which fairly require them, are wrong-; if taken with reverence for JB-'12. 14.) So that if Christ's prohibition referred to swearing in solemns nOVAH, andi in exact consistency with truth. Yet the multiplication of' cases, He would have charged the iivine law with enjoining an imrnio oaths. and the irreverence with which they are administered, occasion'rality.' DonDDR.' In the conmission of imost sins, mankinl usually guilt and evil beyond calculation. (P.. Jer. 23: 9 —32.) A pious'expect and believe they shall oltain somne natural good; and this is al niaa:, thouagh he diseapprove of the manner of administration. need not Imost always the prime object of their sinifu pursuit: -oond, forbidden, hesitate to toake an oatih, if he can otherwise do it conscientiously; for'indeed, and therefore unlawfl; yet apprlehended as good hy the sinhie is accountable only for his own conduct. But oaths taken without'ner. But in profaneness there seems t nohe ood eithers enjoyed or necessity on trivial occasions, in common conversation.- and all the ex-'expected. besite thiat which is found in the mere love and indulgenc e pressions, which answer the purpose. and seem to evade the guilt of an'of sin. The sin is the good.; and not any thing pecu.liar to the manner oath, are inconsistent with this prohibition. —The names of God, Lord,'in whichl it is committedt, or the acquiisition expiected b)y it. It may be or Christ as expletives, notes of ahiniration. with bad or sood wishes, or'said that the profane person recommends himself to his companions prayers, a-.' God bless us.' Lord have mercy on us.' ought not to be'But he is not esteemed, even by themrn. They may desire hin as an wised in conversation, especially when there is no seriousness in s they may rei sh his wickedness: they mapprove of i.indu, and when they are words wit.hout meaning:. but not without pro-' neither. aIn the same manner, men love treasan and.treacihery, but fneness The writings wr of pagan a.uthors are interlarded with oaths by'despise the traitor. And sin, comimitted without motives of suich ma.g tUteir guods, and some professed Christians use this pagan lanriguage.'nitude as to he properly styled temptations, may be justly terrmed dis si* if iian otsh be a.n a.ct of worship. aund the devil was worshippted un-'interested sin, committed from love of it, with nr) reg.rtd to ally natiu r these idols: sucsI expressions trimply the worship of Satan, tioiugs' ral good, in which it is to terminate. Undoubtedly, tlm.n, it is wicked-!hey whieo use tihem mrriean not so. It sughlt to suffice a Christian to af-'ness of a nature eminently guilty; and the au'thor of it r ust be emi fn-ii, or deny, eand decidedly to repeat, if nececssary. All more than'nently odious and vile in the sight of God.' Pr. DwsIx - "44] 4. D. 28. MATTHEW, V. The sermon oin i/the munit 38 ~ Ye have heard of their religion, avoid that which comethofevil, worse of taee, and lau-h at thee for it, al. btlat it hath been said, and has the appearance of it. That may he wise men will honor thee, as a follower of,he' An Teyef for an eye, and suspected as a had thing, which comes from a blessed Jesus, who, though He was the Jud-tl had cause. Ain oath is physic, which supposes of Israel, did not smite those who smote HiM a tooth for a tooth: a disease, on the cheek, Mic. 5: 1. Perhaps, with some 39 But I say unto V. 38 —42. The law of retaliation is ex- base spirits, it will expose us to a like affront yon, Y That ye resist pounded, and in a manner repealed. Observe, again, and so it is, in effect, to turn the other not evil: but zwhose-. 1. What the' Old Testament permission was cheek; still let us trust in God to protect us in in case of injury. Ye have heard that it has the way of duty. Perhaps, the forgiving of one ever shall smite thee been said; not, as before, been said by, or to, injury may prevent another, when revenge,n thy rig'nht cheek, turn them of old time. It was not a command that would but have drawn it on. Some will be to him the other also. necessarily required satisfaction, but they might overcome by submission, whom resistance wouAd 40 And'if any man lawfully insist on it; anm eye for an eye, and a the more exasperate. Prov. 25: 22. However, -will sue thee at the tooth.for a tooth., (Ex. 21: 24. Lev. 24: 20. Deut. Christ will reward with eternal glory the shame 19: 21.) to be done hy the magistrate, who bears thus patiently endured; and though not direct.y law, and take away,not the siord in vain,,but is the minister qf God, inflicted, if it be quietly borne for consciencec thy coat, let him have an avenger to execute wrat/h, Rom. 13: 4. The sake, and in conformity to Christ's example, it thl cloke also. Jewish judges were directed what injuries to shall be regarded as suffering for Christ. And 4-1 And whosoever inflict in cases of maims, for a terror to the mis- take away thy coat. Note, Legal processes aer shall co pel thee to chievous, and for a restraint to the injured, that frequently made use of for doing the greatest they may not require a greater punishment than injuries. Though judges be just, yet: is posgo a mile, go with him is proper. It is iiot a lifefor an eye, nor a limb sible for men, w'ho male no conscience of oaths tviain. for a tooth, but proportionable; a commutation and forgeries, by course of law, to force off the 42 Give to him might also be made with money, (Numb. 35: coat from a man's back. ila rvel nzot at the that aslketh thee, and 31.) for in providing that no ransom shall be ta- mattes, (Eccl. 5: 8.) ut, in such a case, rather from hint that would ken for the life of a mnmurderer,'it is supposed than go to the law by way of revenge, rather that for issaims pecuniary satisfaction was al- than exhibit a cross bill, or stand out to the utK f'.x 21-22~27. Lev. 2i41920 nDeut. lowed.. most for thy undoubted right, let hsim take thy U19.'. But some Jewish teachers, not the most com- cloak also. If the matter be small, it is good to. i i 1. ISa. 211 - l in- 5 i 31 passionate of men, insisted that such revey ge submit to it for the sake of peace.'It will not ii33. Jo1 iS ni — iin Prov. mm~-2. 2.s:.' Rom.. i2':17.9. i should be taken by private persons, and that cost thee so much to buy another cloak, as bJ I'..5:15. Ieb. 12:m. Jaii. 5:6. 1 there was no room for remission or commuta- course of law to recover that.' I.i 3:i 9. z i Kiteg a:2 i:24. Job:0. is. 0:6. tion. Even now, under the Romans, when the' Whosoever shall commpel thee to go a mile, im..3:3). 3: Mic. 5:i. Luke.6:29. judicial law had fallen, they were still zealous grudge not at it, go with him two miles, rather a, ike 6i:9. i c-r. 6:7. for any thingm which looked harsh or severe. than fall out with him.' Do not say,'I would b i:732. xMc ini:2i. inLike 23:25. This is now in force, as a direction to magis- do it, if I were not forced,' but say,'I will do it i 25:3f~' —0. enot. 1nS:7 —1t. Jo, 3: trates, to use the sword of justice according to the lest otherwise there be a quarreel in ad it is bet - i'rov. 3:27,2. 1,:'24.2. 19:17. Iec. good and wholesome laws of the land. That ter to serve him than thy own pride and revent g. 11120 i i. Dim'n. 4in`l27 jlmd' e inseither feoared God nor reg-arded main, The Jews taught, that the students at iaw were in-one 530-in. i:. I'. ii-1d2 God 3or - n Rom. nl2:20). 2 Cor. 9:5~5. i who would not avenge the 00oor sidow qf her not to be pressed, as othersi might be, to trave, T'i in. 6:17 —19. ieb. 6:10. 13:16. adcversary, Luke 18: 2, 3. And it is in force as on the public service; but Christ will have hi. 1'-u. 1:27. 2:1,5,1. Jo:in3:16- g s.g'''' ^ ^' "''"^'' a ruie to lawgivers, to provide accordingly, and disciples comply, rather than offend the govern. appliortion piunishiments to crimes. ment. The sum of all is, Christ's disciples 2. The VNew Testamnient precept. As to the complainant, he must for- must not be litigious, but submit to small injugR'"e the insjury', as done to himself, and must insist on the punishment no ries; if they be.such as require us to seek repa farther than is necessary for the public good. This is consonant to the meek- ration, it must be for a good end, and without ne.ss of Christ. Two things are taught, Isay unto you that ye resist not evil. revenge. We must make the best of injuries. To resist an evil, attempted on us, is here as expressly forbidden as the re- If any say, Flesh and blood cannot pass by such sistin, of the hliher powers is, (Rom. 13: 2.) and yet we must take care of an affront, let them remember that flesh ana Liurselves and f'amilies. We may resist evil, so far as is necessary for our blood shall not in/merit the kingcidomi of God. own security; but we must not render evil for evil; we must not bear a'Give to him that ask'et/h I/e. If able, look grnudge, but go beyond those who have treated us unkindly, in forgiving on the request of the poor as giviing thee an opthem, Prov. 20: 2234. 24: 29. 25: 21, 22. Rom. 12: 17. The law of retalia- portunity to be clharitable.' When areal object tion muast be consisteut with the law of love. Our recompense, in case of of charity is presented, we should give at the injury, is in God's hands; and sometimes in the hands of his vicegeCrents, first iword. Give a, portion to seven:, rnd also LU where it is necessary to preserve the public peace: but it will not justify eiq'ht-; yet our charity must bie gutided with disus in hurtingi our brother, to say that he begacmn, for it is the second blowxt cretion, (Ps. 112: 5.) lest we give that to the whic lm makes tiihe qiarrel; and when we were injured, we had an opportunity, idle, which s belongs to tme deserving. We not to justism y our injurinm him, but to show ourselves the true disciples of should say to the poor as God to us, Ask, ana Christ, byw girgivimn. it shall be g-iren? you. We musit be ready to Three tlhnming ouir Savior notices. Smiting on the cheek —not only an injury, lend. This obliges the borrower to foresight, but asn a'oniit, (2 ior. 11: 20.) Turn to himn, who smites thee, the other industry, and holiesty.' FSroImr. hmi iho would ch/eek; that is, instead of avenging that injury, prepare for another, and bear borrow something to live on, or to trade on, turn it patiently; give not the rude man as gcood as he hrings; do not cliallenge not thom, aqcam. Shun not those who have a rehim, nor enter an action actinm gainst him; if he must be bound to his good quest to malke of thee, nor contrive excuses to ibehmmvior leave that to the magistrate; there are no bones broken, no shake them off.' Be easy of access to him wvhc gria.t Larm done, forigive and forget it; and, ii proud fools think the would borow. Though fie be be bashful, and have V'rses 3 —42. temper about them.-Under various pretences nmen m'ay require disci' The law reforred l to (::.. 21.: 24, 25. Lev. 24: 19, 20.) was the mia- ples of Christ to attend them on business, putblic or private; but if they gistrate's rule ini (docidiiini causes, declaring the utmost punishmientt in ist on a man's going a miule out of his way to sere them, it is hettel which he mininght inllict, whei nothin ini g else wouldl satisfy the offended. to go two than quarrel; it is expedient rather to gmive oi lend to those But tlie scribimes interp retecd it as authorizing private ricvenge, and reiquir- who injuriously requit e it; than to refuse with harshinemsts, or selfishness; ing ppI:;. to ex-ct retalintion. Novw Christ declared, that the nomuln and much more to give or lend where there is ne ed, and a prospect of law rrequired the reverse of this spirit and c-onduct. His disciples miust doing good. — 4, is evident tha t limitations must be ad mitted in the last rt: resist evil' or tle injuriomi s pa-rty, by violent opposition, or litigious instance; for no one can long give and lend to every one iwho askls hirni lawsuits; and there is little need to name exceptions and limits to these but must consimder his own ability, and the nature of thxe cse, an acl general rules self-love will sufice.'The preservation of life, liberty, accordingly; hence we suppose that limistations are implied in other ador imiiportant property, autlhorizes, and often?equii'eas a man to defend monitions, and must be jutdged of tby the law of' loving our neighbor aa himself at the peril of ani illegal assailant; commonly, hlowever, it is ourselves. The obvious instruction is,'siiiffr any inijiury for the sake better to yielc to insults aind injuries, than to repel them n y fiorce or le- of peace, when no du.ty requires the contrary; and commit your con "gal process; andt it ins init the spirit of Christianiity to put the life and cerns to the Lord.'n Those who were compelled by authority to accomeoul in compiiptition with a sumn of money, however great, when there is pany anld convey the baggage of travellers, suslainin- a public claract.o reason to fear fiurtl.er violence. If a man give a disciple of Christ a ter, are supposed to be meant in our LoCrd's precept. Even if the case cointemptuous or p1ainful ltow on the cheek, it is duty and wisdom to were oppressive, or the person legally exempted, compliance would be take it patiently, nay, to expmose thimself to further insult, rather than to preferable to am contest. S This customI to transmit intelligenca betini a comi est i7y a low, a challenige or a laewsuit; even though hie be by' couriers pilaced at regular distances,' was pmractised first, says KuJ despised for want of spirit, through obedience to his Lord. — In cases of noel, by the Persians, Cyrus and his successors, fromm whose language, importance, other duties miay require a man to seek the protection of indeed, the original word is derived. They miight, it. appears, seize on tihe law; iustice to creditors, the pullic, or his own famnily, may engcage men's horses. vessels, or themselves, at pleasure, while on their proh.im to defend his estate, aniil to check the exorbitancy of men; atnd a gress, for public service. The Romans, as Bloommmfieldt remarks, con,.inuChristian may piirsscmite a crimincal fi'om love to iustice, but not from ed the practice, which is still retained, as we find friom travellers, by revenge. Yet, tlhere are men of the world enoiugh to deal with such the Turks; and resistance may be punished with death. ED. 4epredators, and a Christianu rarely needs to waste his time or try hlis 1^1l A. D. 28. MATTHEW, V. The scrmrn.' on the nmoLn.t, Sorrow of thee tuin not confidence to beg the favor, yet thou know- we cannot otherwise testify love to them, we not thou away. est his need and desire. It becomes us to be may in this way, without ostentation or dis[Practicp l p ~bse vationss I forward in acts of kindness, for before wxe call, seml-ing. We must pray that they may never 43 T Y~e have heard God hears us, and prevents us with the blessings fare the worse for injuring ourselves; that God 1hat it hYth beaen said, of his. oodness. will forgive them, and make them to be at that it hath been said V. 43-48. 1. Here is an exposition of the peace with us. d Thou shalt love thy fundamental law, Thou shalt love thy neighbor. We must love our enemies, that we may be neighbor, e and hate By neighbor, they understood those only of their like God our leather. Can we write after a het^hine epnervmy own country, nation, and religion, and, worse ter copy? In this, love to enemies is consisten 44AA "t I: ~ay io than this, inferred, what was never designed, with infinite holiness. God maketh his sun to 44 But I say unto e Tho shalt hate thine enemy; looking upon rise, and sendeth rain on the just and unjust. yOU, fLove your ene- whom they pleased as enemies. They thus Note, Sunshine and rain are great blessin1g "Dies, bless them that made void the great command of God, Ex. and they come from God, not of course, or by iurse you. do good to 23: 4, 5. Dent. 23: 7. Thyou shalt not abhor an chance. Common mercies must be valued, as ^hem thrat hate nou,^ ^and Edamoite, or acn L ypItian, though these nations proofs of the goodness of God, the bountiful ~O I - had been bitter enemies to them. True, God Benefactor of mankind, who would be nmiserapray for them which required them to destroy the seven devoted na- ble without these favors, and are wholly anwordespitefally use you, tions of Canaan, but it was to make room for thy of them. They are dispensed to the just and persecute you; Israel, and that they might not be snares to and unjust indifferently. Hence we cannel 45 That ye may be them; yet it was very ill-natured from this to know love and hatred hy what is before us, but the chldren of your infer, that they must hate all their enemies. by what is within us, not by the shining of the How willing are corrupt passions to seek coun- sun on our heads, but by the rising of the Sun Father which is in hea- tenance from the Word of God! of righteousness in our hearts. The worst of Ven: " for he maketh 2.' But I say unto yout, I, who come to be men partake of comforts in this life, in common his sun to rise on the the great Peacemaker, the general Reconciler, with others, though they abuse them, and fight evil aind on the good, who loved you when strangers and enemies, against God with his own weapons. An aniaand sendeth rain on th~ e I say, Love yourt enemies.' Though men are zing instance ofGod's forbearance. It was but ever so bad to us, we are not discharged from once that God forbade his sun to shine on the just and on the unjust. the great debt due to them, of love to our kind, Egyptians, when the Israelites had light in? 46 For iif ye love love to our kin. We are very prone to wish the their dwellings. God could make such a disthem which love you, hurt, or at least very coldly to desire the good, tinction every day. His gifts to wicked men wvhat rewvard-itr have Vye? of those that hate us; but at the bottorm is a teach us to do good to those wcho hate us, espedo not even the k publi- root of bitterness, which must be plucked up, a cially considering, that, tlough there is in us a O not evens thme pUll- iremnant of corrupt nature, which grace must carnal mind, which is enmity against God, yet camnms the same.? - conquer. Note, It is the great duty of Chris- we share his bounty. Those only will be ae47 And. if ye salute tians to love their enemies. We cannot have ceptable to God, who study to resemble Him your brethren only, complacency in one openly wicked or deceitful, particularly in his goodness. what do ye more than nor are we to love all alike; yet we must honor Publicans love their friends. Nature inclines all men. We must commend that which is them, and interest directs them to it. To do others? do Inot even the amiable, even in our enemies, such as learning, good to those who do good to us, is a comraon publicans so'? virtue, profession of religion, &c. We must piece of humanity, of which those whom the 48 Be " ye therefore have compassion for them, anid good-will to- Jews hated could furnish as good proofs as the perfect, o even as your wards them. We must answer their revilings best of them. The publicans were not of good Fatheri w< hich is in hea- with courtesy. Behind their backs we must fame, yet grateful to such as helped them to commend that which is commendable, and when their places; and shall we be no better than ven is perfect. we have said all the good we can of them, not they? We serve ourselves, and what reward &:13. 22;39,10. ],ev. 19:18. Mark be forward to say any thing more. I Pet. 3: 9. can we expect for that, unless a regard for God. 12:31-34. Lu,,le 10:27-29. Rom. They, in whose tongue is the law qof kindness, and duty carry us further than our inclination, 13:3-10. Gal. 5'13,14. Jam. 2:q. - e EXin s- 5. aita 2a5".:,. 7. can give good words to those who give bad to or worldlyv imnterest? If we must go beyond is. 13-31.22. them. scribes and Pharisees, much more beyond pub- ^ 7 535 53.i' 1'.2 as,''Do good, (a better proof of love than good licans. Note, Christianity is somethling more 9 —~.'' Ps. 7:4. 35:13,14. Prov..'I5: 21,22. tL,( e6:27.2S. 23:34. Actss7: words,)7to them cwho hate you; to their bodies, than humanity. We should frequently atsk our13' io5.55 15,0,. P Cor. 4:5~, estates, names, families, and especially to their selves, T What do we more thasn otherss? We 9 9.,ike 6:35. John 13:35. Eph. 5: souls.' It was said of Abp. Cranmer, that the know more than others, talk more about reli-. i-Johl 3:9, 10 way to make him a friend, was to do himn an ill gion, and have professed and promised more. S Job 2.5:3. Ps. 145-9. Acts 1-17. exrecte s I 5i.,,0 e s6:e 35.. I Pet. s:~'0-23. turn; so many did he serve, who had disobliged God has done more for us, and justly expects 9:0,11. 11. 117. 21:31,32. him. more from us than from others. The glory of 5"1!kJ15:M'23 51'9'"',7. Pray.for them that despitefilly utse yous, and God is more concerned in us than in otlers. ra20. 1 Pet. 2:20. persecute yout. Note, It is no new thins to be But wherein do we live above the rate of' the ]eoh 17:1. o:3v. Psr. 3:3 7 6. hated and persecuted by the wicked. Christ children of this world? Are ie not canal, and c2Cor. 7:. 13:9,11. Philn. 3:1-s. Himself was. We then have opportunity to scialk below the character of Christians? In Col. 1:28. 4:12. Jnim. 1;4. 1 Pet. i: show our conformity to Christ's precept and ex- this especially we must do more than others, 16,45. Eph..:1,2. i John 3:3. ample, by praying for them who abuse us. If that, while every one renders goodfforg-ood, we PRACTICAL OBSERVATIONS. V. 33-42. How excellent, spiritual and extensive are the ficence and mercy: they who act by these rules will have peace commsands of God! Who can deny, that such a union of'reve- and comfort, and be blessings to thseir families, neighbors, and rence towards God, integrity and veracity towards men, as our the community. Universal obedience to these precepts would Lord's prohibition of swearing, and his rule for our mutual in- ainnihilate most of the evils in the world. Wars, murders, lawtercourse, imply. is reasonable and valuable? The commands suits, discords, frauds, oppressions, would cease; unavoidable respecting- the governmnent of the tongue, meekness, endurance evils would ble mitigated, or rendered msore supportable; eqmo. of minries, love of enemies, yielding to the injurious, and doing ty, truth, purity, peace and love, would dwell on earth, and good tc persecutors, though contrary to corrupt nature, and the drive their opposites down to hell. Thus it would be. if aL. inaxims of the world, are excellent, and tend to form a charac- were Christians, and practised their holy religion. (Note, Rev. ter of real dignity, resembling the divine purity, patience, bene- 20: 4-6.) SCOTT. Verses 43 —48. enemies.-Publicans and the most ungodly men know how to behave The scribes restricted to their own nation, sect, family, or friends, the with kindness to their connections: but Christians. considering their sui i&w of iovinl ouir nr ighlbors; and they added, as a precept,'hate thine perior knowledge, obligations, encouragements, assistance and inoti-.s, insemy. It is remasrkable that heathen moralists made large conces- nust do'more than others' else what has grace done for themm sions to the malignity of the human heart. But the true spirit of the What evidence have they of conversion? What recompense from thei, law reachts enemies, on which the example of Christ is the best corn- Lord can they expect for that of which wicked men are capable' They ment. (N5otes, Lue 10: 2 —37.) I-He, therefore, commanded his disci- cannot attain to perfection, but should aim at it. The perJect law is ples to' love their enemies,' to regard them with compaseson, return rnood their rule, the per:fect God their pattern. They should'seek to be' per. words aend wishes for their revilings, beneficent actions for their injiries, foct even as their Father in heaven is perfect.' These last verses prove, and to pray for their conversion and best good, even if oppressed and that our Lord's exposition of the law was intended both to show tihe pe( tortured by them. Thus, by bearing his image and copyings his exam- pie th:eir need of mercy, and teach his disciples the strioct rule of duty. pl,,hey would be manifestly the children of Gotd; for the blessinzs of Ands all coning short of it. or deviation from it, is sin, needs repentaince, I'rovidence are sents on the evil as well as the good, thouigh their crimes forgiveness through his blood, andt grace to enable thsm to be more. obeare enmity and rebellion. As there are favors, which Ile bestows only dient. SCOTT. Publicsans had'the caree of tributes and customs" o.m his peple; so our peculiar friendship and complacency ouight to be mene whom the Jews hated to death,. because they were officers of the PRF restricted to the righteous. Yea, gratitude to benefactors and predilec- mans, and were generally covetous.' BES-sI.'" Thou shalt hate thins ioni fior fiends consist well with good-will and good conduct towards enemy," are words not found in the lasw o Moses, hut arse coimmon hi 1^1c; A, D, 2. MATTHEW. VI. The sermon on the mourn, CHTAP. VI. must render go'ood for eeil. It speaks a nobler 112: 9. Prov. 10: 2. The Jews called the Cautioniq id rules about alns-.ivinl principle than actuates most men; others salute poor's box, the boa qf righteousness. What is — t, ermd prayer, 5 —. The Lord's their brethren, we must love our enemies; other- given them is said to bo their due, Prov. 3: 27. prayer, 5-4:. Those,ho sleek fcr- wise, what reward have we?' Note, Those who The duty is not the less excellent, because it hs givencos rusat forgive, 1-i, 15. Chau tions and ules about fast:ing, 6s —18. promise themselves a reward above others, must abused by hypocrites. Though superstitious Treasure to Ioe oil up i2n have, G9 study to do inore than they. Papists have made a m'rit of elood works, that -21. T'he single eye, 21-23. God rud MuIxnmniollo raot both be served, Be ye therefore perfect, as yoour Fiather in does not excuse covetous Protestants. Oui t. Solicitude seooet worlldly t hinas, heaven, is pe:rfect; which may be understood as alms do not deserve heaven; yet we cannot go should bie si edt; ui.'i the ki,- including all things, wherein we must be fol- to hLeaven without them. It is pure relig-ion, dom of God and his righteousness' lowers of God as dear children. Note, It is the Jam. 1: 27. and will be the test at the great day. sgbht in the first pcl, 5-34. duty of Christians to desire and aim at perfec- 2. It has a great reward, if it be not done in Tr AKE,heed that ye tion in holiness; (Phil. 3: 12-14.) and therein hypocrisy. It is sometimes retxarded in temdo not your * alms we must study to conform ourselves to our hea- poral things, with plenty, (Prov. II: 24, 25. 19: before rien, bto be seen venly Father's example, (I Pet. 1: 15, 16.) spe- 17.) security from want, (Prov. 28: 27. Ps. 37: cially in doing g'ood to enemnies; Luke 6: 36. 21, 25.) succor in distress, (Ps. 41: 1, 2.) honor of them; c otherwise ye It is God's perfection to.fbrgive injutries, to en.- and a good name, which follow those most, who have no reward - of tertain strangecrs, and to do good to the evil and least covet them, Ps. 112: 9. However, it shall d your Father which is unthankful; and it will be ours to be like Him. be recompensed in the resurrection of the just, in heaven. e W e, that owe outr all to the divine bounty, with eternal riches; Luke 14: 14.'The riches o2 Therefore c-when should aim to copy it. you impart form the only wealth you will always retain.' thou doest thine alms, CHAP. VI. V. 1-4. As we must do better Observe what the hypocrites did. { do not sound a trum- than the scribes and Pharisees in avoiding They performed the duty indeed, but in pride pet before thee, f as the heart-sins, so, likewise, in maintaining heart- and vain-glory, purely that they might be extollhypocrites do, s in the religion, that we may be approved of God, not d for good men, and get in return much more -synaogues anrd in the that we may be applauded by men. Luke 12: 1. than they gave. They accordingly gave alms Almlts-g —iving, prCayer, and fasting, are three in the syi tcgogucs acd iln. the streets, wheil. the streets, that they may great'Christian duties-the three~ foundations mi ultitude applauded their liberality, because have h giory of men. of the law, say the Arabians: by them we do they shared mn it; but were so ignorant as nol'Verily I say unto you, homage to God, with our three principal inte- to discern their abominable pride. Probably rests; by prayer, with our souls, by fastinr, they had collections for the poor in the synai. hark' 15. Lte ii3'. i' with our bodies, by c.nts-iaint, with our es- gogues, and common beggars haunted the Or, 0 ig ht.eousic.s. Dent. 24:13. tates. Thus we must not only depart fromic streets, when the hypocrites char.e to give their uDan1. 5:17. 24 7 5or. 25,iO. eil, but do good, and do it well, and so dwell alms. Not that it is unla-xiul to give alms i 5,16. 5:16. 23:5.14 28-30. 2Kingis 10:16,31. E7. 33::;!. Zech. 7:56. for evermore. wihen men see us; but so that men may see us; 13:4. t1ukel6:t1. Joh, 5:44. 1.:4 3. T Take heed of hIpocrisu; intimating that it is we should rather choose those objects of charity Gal. 6:12,13. 4 t6. 6 10:41,42. 27:40. a sin, of which we are in great danger. It is a which are less observed. If the hypocrites gave'cor. 9:17,18. 1e1:. 6:1.0. 11 subtle sill: vain-glory insinuates itself into at their own houses, they sounded a trumnpet, or, ith.. 5 - what we do, ere we are aware. The disciples under pretence of calling the poor together, but Job 31:16-20. Ps. 37:21. 112-9. would be tempted to it by their power to work really to proclaim their charity. Proc. 19:17. Ec. 11:2. Is. 5i:7,10- miracles, by their living with some who admir- Verily, I say unto you, they have their reir-ard. L.,lukeel1:41. 1'2:33. John 13:~9. Acts 9:36. 10i2,t4,31. 11:29. 24:17. ed, and others who despised them. Take heed, At first view this seems a promise; if they ihave Roi..12:8. 2 Cor. 9:6-15. Ctl. 2: for if hypocrisy reign in you, it will ruin you. their reward, they ihave enoug'h; but two words i0. Eph. 4!23. 1 Tim.;:13. Philore. 7. eb. 13:1i6. Jam. 2:15,16. Pct. The.dead fly spoils the precious ointment. make it a threatening. It is their reward, not 4:11. 1 Jchn 3:17-19. Two things are supposed. the rewvard which God promises to those who oed. Pt i, 206. rt o. e so:1. 1 The giving of altns is a great duty, in do good, but which they promise themselves. f a. 7:5. 15:7. 16:3. 22:1S. 23:13 — which the disciples of Christ must abound: It and a poor reward it is; they did it to be seen 29. 24:5i. Is. 9:17. 10.6.'Mork e: i as are seen of men atue chose 1 ih,' e 6:42..13t'15. is prescribed by the law of nature, and o Mo- of men, and they chose,5. 23:6. hMark 12:39. Luke 11:43. ses, and great stress is laid. on it by the pro- their own delusions, and they shall have what. 1,35. Sol r 7.11 8 p1hets. 7Some ancient copies read riglt.eousness, they chose. Carnal professors stipulate with I'rlis. 2:6. i 5,16. 5:. instead of alms, for alms are righteousness, Ps. Godt for preferment, honor, wealth, and they PRACTICAL OBSERVATIONS. V. 43-48. Our motives, encouragements and advantages of evil, but overcoming evil with good.' Let us reverence an suffice for considerable attainments in all things. More may oath, as well as pay the Lord our vows. Let us establish such be expected from those, who are redeemed to God by the blood a reputation, tlhat we may be believed, when our' communicaof Christ, than from others, and more will be found, notwith- tion is yea, yea; nay, nay;' that we may not be tempted to any standing impediments. Whenever they allow themselves to languagre tisat comeih of evil. Let us be'followers of God as be outdone in good by strangers to the Gospel, they forget the, r dear chlildren, and walk in love, even as Christ loved us, and principles and degrade their character. Let us, then, ask of gave Himself a sacrifice' for our sins; and, following after new God to enable us to prove ourselves his children, by copying degrees of holiness, let us expect to be at length made' perfect, his goodness and mercy to the injurious;' not being overcome even as our Father in heaven is perfect.' SCOTT.'the Jewish canons;.. which shows that Christ here is not correcting tisfied with acting from regardl to the will of Him,'iwho seeth i:n secret.''the moral precepts of the law, but opposing the corrupt interpretations not from desire of hu-man applause. And his Father, seeing the action'of the scribes and Pharisees. A neighbor is avy one with wvtm we and motive to be eood, will accept and publicly recompense them, es-'have dealing; so the word must signify in the tenth commniiandment, pecially at the last d(ay. Circumstances vary, and require variations il'unless we leave the Israelite free to covet the wife of the Gentile.' conduct; there are charities, which can hardly be promoted without WVHITBY. notoriety; t a leading person smay be called to excite the nesitating NOTES. Verses 1-4. by his exaumple. No duty is more liable to be;an occasion of vain-glory Itie religion of the Pharisees was distinguislhed from that of Christ by than this; and designs, beneficial to others, are supported by liberality its siotiscs, as much as by its rule. He therefore proceeded to warn springing almost entirely from this principle. The heart is deceitful, his disciples against hypocrisy and ostentation in duty, admonishing and if men love to put their names among subscribers to puilic charil them not to perform' their righteousness,' ('Ifar,-.) or good works, to ties, but are not equally liberal in private; if they love to hear of thei. be'seen of men.' Some ancient copies and approved versions read it, own beneficence, but are unwilling to do much without the credit of it; as a general word, including the following particulars: Christians it is plain how the case is with them. —Private charities, if not more &hould'let their light so shinetbefore men, that others, seeing their good useful. are more unequivocal; and the less reward we receive fri'om works, may glorify their Father;' yet they must not do the works to be man, the more we may expect from a gracious God, if we act from holy'seen of men.' Their conduct should be such, as to constrain others to principles.-Our Lord takes it for granted, that his disciples will give see an excellence in their religion: but every action shoult spring from alms according to their ability; and that a good work done from proper the fear ansd love of God, and regard to his acceptance and glory, and motives will be rewarded by our God. (Notes, 10: 40 —42..7eb. 6: 9, not from a desire of being commended. (Notes. 5: 14 —16 23: 5-7.) 10.) A trumpet.'It not being apparent fri'om Jewish writings, tha This our Iord illustrated by naming sosme services in which hypocrites' was customary with the Jews to sound a trumpet, wvhen they distributare tempted to ostentation; and in which Christians should consult se-'ed their alms; this seems only a proverbial expression, to denote the.xrecv. if consistent withl other duties. He taught his disciples, that, in' making a thing known or public, as Jews and Gentiles were wont to contributioon for pious or charitable objects; they should shun notoriety.'do, by the sound of a trumpet, in their triumphs, and befiore acting lThe hypocri'es puhlished their liberality in public places, with as much'their tragedies.' -hithy. Theatrical exhibitions of every kind were care as if they had made it known by attrumpet. They sought first the proclaimed by sound of trumpet. tlypocritcs. i's Men, who carry applause of men. Not but that they made a merit of their services, as'themselves with other ftces than their own, as stage-players did. a compensation for their sins; but had not the praise of men been Lei-'/h The word is derived froiom the professinn of actors, who perso. aimed at, they would not have been earnest to proclaim their liberality. nate characters not belonging to themn, and, after the public exhiibition, Thereforoe this praise would be their reward. But the Christ,,n i i must ido not sustain these characters among those who know them. This "not iet hisi left hand know what his righit hand doeth.' He must act they do for profit, or honor; aned hiypocrites mn religion publicly assntme &a sec-retly as the case will pI-eriit, aend'not indulffe self-comiplacency, a lse char acte r for similar puirposes. aCOTT. The Greek wnord sig^w de-ire that is charity shoul be knownil, but rather concealed: sa- n.ifying' righteousness' s adlmitted into the text of the first ve.rsc (st.e;'4J A D. 28. M\ATTHEW, VI. The sermon on the mount. Thiey have their re- shall have their desire; (Ps. 17: 14.) but let the temper of their minds. He names no one, ward. them expect no more. These are their conso- but it appears by ch. 23: 13. that by the hypoB'ut w hen^ t)hou d\o- lation, (Lukle 6: 24.) their good things, (Luke crites, liHe means the scribes and Pharisees. l n 10 25.) i LDist n-ot thoU < u a gree sweith me eifor a They were guilty of two great faults in prayer, st almhs, k let not ty penny? It is the bargain thou art likely to vain-glory and vain repetitions. itef hand know what abide by.' 1. We must not be vain-glorious. The thy right hand doeth; It is a present reward, and there is none re- hypocrites, in all their exercises, aimed to be 4 That thine alms served for them hereafter; they now have all commended by their neighbors, and therebi ta b inat secret 1and they are to expect from God. It is a receipt in make an interest for themselves. When they may be in secret: and fll. The godly have in this life but part pay- seemed to soar upwards, (and if it be riiht) it i thy Father which Iseeth menat; there is much more behind. The world the soul's ascent towards God,) vet even thee. in secret himself shall is but for provision? to the saints, their spending their eye was downwards upon this, as thenr reward thee openly. money; but it is pay to hypocrites; it is their prey. Observe the places of their devotion, in. ^5 ~i Anr~d po n. wthen thot portion, the synag'ogues; proper places for public prayo - le that was Himself a perfect example of er, but not for personal. Pretending to honor prayest, "thouu s halt hIIility, pressed it upon iis disciples. Let the place of their assemblies,'they but intended not be as the hypo- inot thy left hand khnow what thy right han;d do- to honor themselves. They pray'ed in the corcrites are: P fcr they eth, when thou givest alms. Perhaps it alludes ners of the streets, the broad streets, as the wordi love to pray standing to the corban, the chest into which they cast signifies, which were most frequented. They In the synagogues, and their free-will offerings, on the rig/ht hand of the withdrew thither, as if under a pious impulse, e assage into the temple; so that they put their which admitted no delay; but really it was to ni the corners of the gifts into it with the right hand; or the giving be noticed. Where two streets met, th Iy would streets, that they may alms with the right hand intimates readiness to be in view of both, and every passenger would be seen of men,. Veri- do it. Do it dexterously, not with a sinister in- observe them, and hear what they'd.A, They l y I say unto you, They tention. The right hand may be used in help- prayed standing'. This is a lawful posture for have their reard. ain-g the poor, lifting them up, writing for them, prayer, (Mark II: 25. When, ye stand praying,) and aiding them in other ways; but whatever but kneeling being the more humnible and revekS:4. 9:30. 12:19. Marl 1:44. John7:. kindness thou doest them, conceal it as much rent posture, Lue 22: 41. Acts 7: 60. Eph.,1S. Ps. 1:3.' 3 R1'2: as possible. Do it hecauise it is a good workl, 3: 14. their standing seemed to savor of self5.to.:12. 25:3-11 io.,Sam. 2:30. i,uke not because it will give thee a good name. We confidence. (Luke 18: 11.) The Pharisee & 14.' 9 2122. 11;:.2. J55:17. are not to let others know what we do, no; as stood and prayed. Pro'. i5:'. is. 1:5-,7..Jcr. 9-I.'i to those who are at our left hand, or very near They love to pray there, They did not love DanJo.105 i:51' S Co 5'i us, appear so desirous to leep it from them, prayer for its own sake, but they loved it when eh. 1624 phle. Col. 4:23.;Thes. 5:17. Ja.I. 5n:15,6. that, in civility, they may take no notice of it, it gave them an opportunity to be noiced. 1. 25:14. Job 27:s —10. i.. 1:15. and let it go no further. We must not, for our- Circumstances may be suc., that our good fLtke ]18: 10, 11. ~}20:4/. 23:6. Mark i'.2:3,. Luke 11:13. selves, observe it too much. The left hand is deeds must fall under the ohbservation of men d 2. Luke 14:12-14. a -part of us. We must not applaud and admire but the sin is, when we love it, because it feeds ourselves. Self-comp-lacency, adoring of our own shadow, are branches of our pride. They chose puiblic places that men pride, as dangerous as vain-glory, and ostentation before men. Those had might applaud them, that they might easily get iheir good works remembered to their honor, who had themselves forgot- the estates of widows and orphans; (who would ten them. Whcn. saw ue The.eean hun.'gered? not trust such devout, praying men?) and that Thy Pather weh.ic/h seeth in. secret will observe them. Note, When we take when they had them, they might devour theem east notice of our good deeds, God takes most notice of them. As God without being suspected, (ch. 23: 14.) and el. nears the wrongs done to us, when we do not hear them, (Ps. 38: 14, 15.) so fectually carry on their designs to enslave -.He sees the good done by us, when. we do not see it. As it is a terror to people. hypocrites, so it is a comfort to sincere Christians, that God -sees in secret. They have their recard, and a poor recomBut this is not all. God HIlmself shall reward thee openly. Note, They pense it is. What will tile good word of our who, in alms-giving, study to approve themselves to God, only turn them- fellow-men avail, if our'lMaster do not say, ie/ll selves over to Him as their Paymaster. The hypocrite catches at the sha- done? But if, when we are at prayer to God, dow, but the upiight man manes sure of the substance. we can take ini so nimean a consideration as the Observe the emphuasis, limnself shall reward. He will Himself be the praise of men, it is just that we should have Rewarder, Heb. II: 6. Let Him alone to make it up in kind or kindness; that for our reward. They did it to be seen, of nay, He wiltl ismnself lbe the lReward, (Gen. 15: 1.) thine cexceedtic g-reat men., and they are so, and much good may it do Reward. He will ireward thee as thy Iather; not as a master, wlho gives them. Note, It is not to men that we pray, nor his servanlt Iust w hat he earns, and no more, but as a father, who gives from them that we expect an answer; they are abundantly inore to his son. Nay, He shall reward thee openly, if not in not to be our judges, but eare dust and ashes like the present day, yet in the great day; then, shall every man have praise of o ourselves; and therefore we must not have an G(od open praise. If the work be not open, the reward shall, and that is better. eye to them. Iun our synagog'ue worship, we V.. 5-8.I pc rayer we have more immediately to do with God, than in must avoid every thing that tends to make our g/:vifno alms, and we are thuss concerned to be yet more sincere. It is taken personal devotion remarkable, as they that ftor granted, thatt all the disciples of Christ pray. As soon as Paul is con- caused their voice to be heard on higch, Isa. 58: verted, be,Sold he?irail/cth. You may as soon find a living man that does 4. Public places are not proper for private, not breathe,ls as aliving Christian that does not pray. For this shall every solemn prayer. (me that is giodltly pray. Ii prayerless, then graceless.'Now, when thour Humility and sincerity are the two great lespral/est, be not as the hsipocrites are, nor do as they do.' Note, Those who sons which Christ teaches us; Toi, / when thoul would not be like the l'ypocrites in their actions, must not be like them in pJrayest, do thus; thou, in particular, by thyself, marc.) by Grieseliach, afte-ur Mill, as in his judgment authcrizedu; and the poned. This. however, was a contrivance' to be seen of nen,' that all sense of it is specially ive y iven by Grotis and Beza, oddridie, Bengel, might know their devotion, and applaud and confide in them a.ccordingPearce, Campbell and Booth royl, althoulh Bloonifield a.dheres to the ly. This reputation many of them acquired, and reaped the benefit of ommon0 readilng, s defended by Wetsteiln. r. Campbell observes,'I it, (NVote 23: 14.) and they must expect i',o other reward. Verily., conceive this verle to be a common introduction to the three succeed- Christ alone used this word, as equivalent with trly/. (5: 18S, 20. 8:'ing paragraphs, in relation to alms. prayer and fasting.' Hence he 10, &c,) It is a strong affirmnation. especially when doubled; and ig translates thus:' Take heed that ye perform not your religious duties not thus used except to confirm matters of importance, which men are -oefore men, in order to be observed by them; otherwise yeswill obtain slow to believe; John 1: 51. 3: 3, 5, 11. 5: 19, 24, 25. 6: 26, 32, 47 no reward friom your Father who is in heaven:' and adls.'It appea.rs 53, &c. and perhaps not very different from thce expression in the Old bi he ouite ie our Lordc's mnnnur to introduce instructions regsarlin Testament,'as I live, saith the Lord.' SCOTT. The Tractice here particiular duties by sonme geneeral sentiment or admonition, illustrated intimated by our Lord may be traced in d'ffrnt nations.'Such or exemplified in themn all. Iin the preceding citapter, after thei general Turks;' says Hill,'as at the common hours of prayer are on the roal, warning, v. 20. foltl'w illustrations of the sentiment, in regard to muar- or unabtle to attend the imosques, are still obliged to execute that duty: der, to adultery ai:,l divorce, to swearing, and to retaliatioin and the love nor are they kenown to fail, however employed, but praty immediately, of our neiihbor; the scope of each being to enfoirce the doitrine with where they chance to be; insoimuch that when a janizary, whom you whic:h He prefaced those les-ons. And having, in the former chapter, have to guard you uip and down the city, hears the notice fi'om the steeshown the extent of th Divine inlaw, He here declares that the virtue of ples, he will turn about, stand still, beckon, anid tell his charg'e he must the best peTerifciances imay be annihilated by a vicious motive, such as have patience; when, spreading his handkerchief on thee ground, he vaing lory.' This. s Is ldridge had remarked,' prevents the appear- scats himself cross-legged upon it, and says his prayers, though in the aace of tautology in the followins verse.' ED. open smnark/et; which having ended, he leaps briskly up. salutes'the Verse 5. person he undertook to convey, and renews his journey.' This is geneThe hypocrites of that period were very ostentatious in their devo- ral throughout the East. BURDEr.' The hypocrisy of these Pharitions. Not contented with public worship in the synagogues, they re- sees was especially shown in the provision mader for recitieg the plhyeorted thither to offer the prayers which ought to have been made in lacteries; for the icanonicall hour being come., their endeavor was to be secret. They stood and prayt'ed ine the view and hearing of all. They taken in the streets: —to wltich they often added long pauses, both bee stopped in the corners of streets to perform their devotions, professing fore their prayers and after; so that usually, for three hours together erhaps, that ie time, d mu nt be omitted or post- they were seen in a prayingo habit and-posture.' LIGHTFOn-i A. D. 28 MATTHEW, N I. The sermon on the mouns. 6 But thou, when and for thyself. Personal prayer is here sup- fections of others. But the superstitious re thou prayest, renter posed to he the duty and practice of all Christ's hearsing of a tale of words, as the Papists, n. into thy closet, and disciples. Instead of praying in the synag-ogue, their ave-M3ary's and paternosters, the dry goin when thou haoset, s t and in the corner of' the streets, enter into thy over the same things again and again, to mak^ vwhen thoU hast shut closet. Isaac went into the field, (Gen. 24: 63.) a show of affection when there is really none thy door, spray to thy Christ to a mountain, Peter to the housetop. these are vairn repetitions, here condemned. Father which is in se- No place amiss, if it, do but answer the end. When we would fain say much, and cannot say cret; and thy Father Secret prayer is to be performed in retirement, much to the purpose, this is displeasing to God which seeth in ^scrtct that we may avoid ostentation, undisturbed, to and to wise men. Aflectation of prolixity in -tvoid distraction, unheard, that we may use prayer, either out of pride, superstition, or an shall reward thee greater freedom; yet if circumstances are such opinion that God needs either to be informed or openly. that we cannot possibly avoid notice, we must argued with, or because men love to hear them.7 But when ye pray, not therefore neglect the duty, lest the omission selves talk-all this is forbidden. But all ruse not vain "repeti bhe a greater scandal than the observance of it. long prayers are not forbidden. Christ pray tions, as xthe heathen But pr-ay to thy Father which is in secret: to ed all night, Luke 6: 12. Solomon's was a long Mei; even to Ae, Zech. 7: 5, 6. The Pharisees prayer. When our errands and affections aie do: fbr they think theft prayed rather to men than to God. Their scope extraordinary, there is need of long prayers. It they shall be heard for was, to court the applause of men. Do thou is not much praying that is condemned, but their much speaking. pray to God, and let that suffice thee. Pray to much speaking. The danger is, when we only 8 Be not ye therefre Him as thy Father, ready and gracious to an- say our prayers, not when we pray them. (Eccl. Be not ye therefore^ swer, pity, and succor thee. Note, In secret 5: 2.) Let thy words be ~few, considerate, amn like unto them; for prayer we mur regard God as omnipresent. well weighed; take with you, words, (Hos. 14' Yyour Father knoweth He'is there, in'sy closet, when no one else is. 2.) choose out words, (Job 9: 14.) and say not what things ye have By secret praye we give God the glory of his every thing that comes uppermost. uniiversal prese!:e, (Acts 17: 24.) and may com- This is the way of the heathen; it ill becomes r 14:23. 2i:36-39. Gcn. 32:4-29. fort ourselves w th it. Christians to do as they do. The heathen were 2 Kings 4:33. Is. 26:20. John 1:48. As an encouragement, thy Father seeth in se- taught by the light of nature to worship God; Acts 9:40. 10:9,30. John 20:17. ton. 8:5. Eph. 3:14. cret, when the eve of no man is on thee to -ap- but becoming vain in their imaginations, con-,IiKing3s,8:2-259. Ec.s 5,37. Acts plaud thee. Under the fig-tree I saw thee, said cerning the object of their worship, no wonder ~i 26:39,42,44. iKings3:29~ —5-. Dan. Christ to Nathanael, John 1: 48. He saw Paul they did concerning the manner of it. Think5:1',81. at prayer, in such a street, at such a house, ing God to be like themselves, they thought He y 32. Ps. 3,:9. 69:17-19. Luke 2: Acts 9: 11. There is not a secret, sudden breath- needed many words to make Him understand 30. Phil. 4:. ing after God, but He observes it. what was said to Him, or to bring Him to comHe will rewacrd thee openly. It is called a ply with their requests. Thus "Baal's priests reward, but it is of grace, not of debt. What merit can there be in beg- were hard at it from morning almost till night. ging? The reward will be open; they shall not only have it, but have it 0 Baal, hear us, 0 Baal, hear us; but Elijah, honorahly. The open reward is that which hypocrites are fond of, but have in a composed frame, with a very concise prayer, not patience to stay for. Sometimes secret prayers are answered openly, in prevailed for fire from heaven first, and then. a signal manner, manifesting God's praying people in the consciences of their water: I Kings 18: 26, 36. Lip-lbor, though adversaries. However, at the great (iay, all praying people shall appear ever so well labored, if it be all, is lost labor. in glory with the great Intercessor. The' Pharisees had their reward before Your Fathr Father in heaven knooweth what thing's all the town, and it was a mere shadow. True Christians shall have theirs ye have need of before you ask uHim; therefore before the world, and it shall be a weight of glory. there is no occasion for such an abundance of 2. We must not use vain repelitions in prayer, v. 7, 8. Though the life of words. It does not follow that you need not it lies in lifting nup the soul, and pouring- out the heart, yet words have some pray; for God requires you by prayer to own interest in prayer, especially in joint praver, for our Savior here speaks of your need of Him, and dependence on Him; that; for before He said, wvhen thou p-"ayest, here, when ye pray. And the and therefore you are to pour out your hearts Lord's prayer is a joint prayer, an" t {hat is the mouth of others in that, before Him, and leave the event to Him. Conis most tempted to an ostentation - language and expression. Use not vain sider, He is our Father by creation, by covenant, repetitions, either alone or in company. Observe, the fault here reproved is and our addresses to Him should be easy, unmaking a mere lip-labor of the duty of prayer. This is expressed by two affected. Children do not make long speeches words, vain repetitions; tautology, battology, idle babbling over the same to their parents, when they want any thing; it words again and again, to no purpose, like that imitation of the wordiness of is enough to say, my head, my head, (2 Kings a fool, Ecel. 10: 14. A man cannot tell what shall be; and ewhat shall tbe after 4: 19.) Let us come with the disposition of him, swho can tell? That which is indecent and nauseous in any discourse, children, with love, reverence, and dependence. must be still more so to God. Not all repetition is here condemned, but They need not use many words, who are taught iain repetition. Christ Himself prayed, saying the same words, (ch. 26: to say that one aright, Abba, Father. lie is a 44.) o';, of more than ordinary fervor, Luke 22: 44. So Daniel 9: 18, 19. Father that knows our wants better than we. anll' ire is a very elegant repetition of the same words, Ps. 136. It His eyes run to and fro through the earth to ma' be of use, both to express our own affections, and to excite the af- observe the necessities of his people, (2 Chron. Verse 6. perhaps the thoughts are otherwise employeid. This is an imitation of Such prayer God will accept and answer. It shall be declared before the heathen, who thought to excite their deities:- help them by the men and ansiels, as an evidence of humility, faith and piety, and re- multiplicity of their words. But Christians should havb more honorable warded ac.r'idin:ly.- Circumstances may demand a different course, thoughts of their omnipresent, omniscient, omnipotent and merciful FaDaniel saw it right to be open in his devotions, as not afraid, nor asham- ther, who is ready to give them all they want. He requires! his children ed in peril. of being known to pray to God. This may expose a man to to pray, that they may sensibly feel their indigence and dependence; contempt, which it is his duty to bear for the Lord's sake. They who that their desires and expectations may be excited; and that they may are constaint in priivate devotions, cannot conceal it entirely from- their he brought into a proper state to receive the blessing and render Him families, and should not studiously desire it.-A field, a garden, or a the praise. All copiousness must no more be condemned, than all repemountain, may be as retired as a closet. They are consecrated by' titions for Christ prayed whole nights; and there are so many things Christ's exanmple. Vrherever the heart can be lifted up to God withoit to be asked, that, if our hearts be in a spiritual frame, we may pray being observed, the Christian may offer his prayers, though in the con- long without unmeaning repetition. But where this begins, devotion couIse ofcitie. camps,orcourts. (Note, Nh. 2: 4.) SCOTT.'This ends.-'Cicero denies God's omniscience, declaring, that he did not is a very impressive anid emphatic address. But THOU! whosoever thou'think God could know things casual, or fortuitous. The heathen did art, Jew Pharisee, Christian —enter into thy closet. Prayer is the most'not think it fit to allow of a God so envious as to attend to all things, secret in.ercoirse of the soul with God, and as it were the conversation'take care of them, or think they belonged to Him I and they thought of one heart with another. The world is too profane and treacherous to'it as well imlossible as unsufferable in the GC of the Christians, that boe of the secret. AWe imust shumt the door against it-endeavor to forgaet'He should diligently inspect the manners, actions, words, and secret it, with all the affairs which busy and amuse it. Prayer requires re-'thoughts, of all men, and be every where present with them.' Whittirement, at least of the heart; and this may be fitly termed the closet by.~This observation illustrates the instruction given in these verses. of that house of God, whvlich the body of every real Christian is. I Cor. If philosophical heathens entertained such thoughts of God. what must 3: 16. And what godness equals that of God! to give iiot only what have been the delusion of the multitude, when they incessantly exclsimwe ask and ore. but to reward even prayer itself! How great ad- ed, great is Diana of the Ephesians' or'C Baal, hear us' Use not vantage is it to serve a KIin, who places prayers in the number of ser- vain repetitions. Words without ideas. In a popish Psalter, an address vices, and reckons to his subjects' account even their trust and confi- to Jesus, uses the word JESn fifteen times, with only have mercy dence in begging all things of Him!' Dr. A. CLARKXE. sepono sus, help us, intervening; and ending thus,'CGive me here my Verses 7, 8. purgatory.' SCOTT.'The Jews were guilty of the same practice; This rule is not trar sgressed by repetitions from the fulness of the with whom it is an axiom, that every one that multiplies prayer is heart. MIen earnestly craving mercy know not how to give over, or to leard: also, whoever prolongs his prayer, his prayer does not return proceed to another subject. (Note, 2 Cor. 12: 7-10.) These are not empty; anid he that is long in prayer, his days shall be prolonged. Ac-'viin repetitions,' but like those which Christ used in;The garden; both cording to their canons, a nian ought every nay to pray eighteen prayHe and his servants have used many repetitions. (Marg. ef u.) It ers. Their prayer-books abound in tautologies, expressing the same to not uncommison for men to use most words, when they fhave least things in different words, and by a iusltplicity of them.i' GnILL. cneaning; anld wvaste the time in repetitions, when thie affections and o To. VOL. Io 7?10l lA 1. 28 MATTHEW, VT. The sermon on tihe nim nn. need of before ye ask 16: 19.) and He often gives before we call, (Tsa. This prayer, as indeed every prayer, is a lettey bim 65: 24.) and more than we ask for: (Eph. 3: sent from earth to heaven. Here is the inscrip[P-ucr chl Observations. 1 20.) and if He does not give his people what tion, Our Eather; the place, in heaven; the conAfter this man. they ask. it is because He knows, they do not tents, in Ine several errands; the close, for 9 After z this man- need it, and that it is not for their good. Of thine is the kingdom; the seal, Amen; and, if ner therefore pray ye: that He can judge far better than we. We you will, the date too, this day. OurI Father b which need not be long' in telling Him our case; only There are specially three p-arts of the prayer: art in heaven, Hal- He w ill hear fiom s, (Wh at" wilc ye that at lowed be th name, shoue ld do unto you?) and when we have told heaven. Before we come to our business, there o ea DC y la e. Him, we must say, Lord, all my desire is before, must be a solemn address to Him, with whom Lnke 11:i,2. Thee, Ps. 38: 9. So far is God from being our business lies. Our Father; intimating a,;,l14,15. 5:16,,45. 7t1. I10:~. wrought on by the length or language of our that we are to pray for others; that we are mem 26:29.39,42. Is. 63:16. 65:8. It.e t i5:11,',ti. lJhn 5:1i. Rein. i:7.' prayers, that the most powerful intercessions are hers one of another. We are taught to whlOn 8:15.' GalI. 4:6. 1 Pet. 1:17. those which. are made with —'oaning's wehic to pray-not to saints and angels, who are s,/noo 23:9. 2 Chr. 20:6. Ps. 115:3. Is. 57. cannot be sttrted, Rom.: 26.to 15. ~ ~ te. ca:12. pecWe are notto rant of us, are not to have the honors we give Lev. 10:3. 2 Sum. 7:23. 1 Kings 8: pres cribe, but subscribe to God. in prayer, and cannot grant our requests. We 4'i.' C!tr. ^' Net'.'5. P.7 V.: 9~-15. Christ, having condemned what are taught what titleto give to God, tnat wnich 1_,19. 103;20 —212. 113::2,3. is. 6:3. 37:'.' Ez. 3r:3.3' 38:23. iiab. 2:1i. was amiss, directs to do better; for his are re- speaks Him rather beneficent than magnificent Zech. 14:9.:i. 1,i. Lukc'r: proofs of instruction. Because we know not for we are to come boldly to the throne of grace. 1t. 11:2. 1ITim. 6:16. Rev. 4:11. 5:12~14.'" —'.''' ^ ~what to pray for as we ought, He here helps We must call him our Father. He is a coin our infirmities, by putting words into our mon Father to all mankind by creation, Mal. months; aftcr this manner, therefore, pray ye.:The Jews had. so corrupted 2: 10. Acts 17: 28. To the saints He is in a this duty, that Christ saw it needful to show what must ordinarily be the special manner a Father, by adoption and regematter and method of their prayers, which He gives in words that may be ieration; Eph. 1: 5. Gal, 4: 6.) and an unspeakused. as the summary or contents of the several particulars of our prayers. able privilege it is. Thus we must eve Him in Not that we are tied to the use of' this form only, or always, as if this were prayer, maintain good thoughts of Him, such necessary to the consecrating of our other prayers; we are led to pray after as are encouraging and not affrighting; nothing this manner, or to this effect. That in Luke differs from this;: we do not more pleasing to God, or pleasant to ourselves, find it used by the apostles; we are not here taught to pray in the name of than to call God, Father. If He be our Father, Christ as afterwards; we are here taught to pra-y, that the kin dom might He will pity our weaknesses and infirmities, come, which did come when the Spirit was pouredl out; yet, without doubt, (Ps. 103: T3.) will spare us, (Mal. 3: 17.) will it is very good to use it as a form, and it is a pledge of the communion of make the best of our. services, though very desaints, having been used by the church in all ages, at least, says Dr. Whitby, fective, will deny no good thing to us, Luke 11: from the third century. It is our Lord's prayer, of his composing and ap-.11, 13. We have access with boldness to Him, pointing; it is very compendious, and yet very comprehensive. The matter as to a father, and we we have an Advocate with is choice, the method instructive, and the expression very concise. We must the lFat/ker, and the Spirit of adoption. When acquaint ourselves with it, fbr it is used acceptably, no further than it is used we come repenting of our sins, we must eye with understanding. God as a Father, as the prodigal did, (Luke 15', PRACTICAL OBSERVATIONS. V. 1-8. In various ways the evil of our hearts leads us from love to God and holiness, will be openly rewaride(,. asitde from'simpliicitv and godly sincerity.' Hypocrites cor- Whilst the specious part of an ungodly man's character is mtp their duties by selfish mrotives, whence the xwicked excuse shown, and his crimes and motives studiously concealed, and their own neglect of religion. But Christians must attend on whilst the infirmities of a pious man are seen, but his good every work and all means of grace, from right principles and holy works and holy affections are veiled by humility, the difference intentions. The less they seek rewards and honor from men, may be scarcely discernible: but when the whole shea be the more may they expect them from God.-What discoveries known, the world will see the one to be meet for heaven, and will be made at the last day! Many now admired for charity, the other deserving his doom. Let us, then, always act as hedevotion and austerity, will appear as vain-glorious hypocrites, fore'our Father who seeth in secret,' and as desiring no reward But, at that solemn period, the secret charities, and fervent but what He will bestow on his children, for'their work and prayers of believers, who seek the good of even their bitterest labor of love.' (Note, 1 Cor. 4: 3-5. v. 5.) SCOTT. enemies, and their secret mortification of sinful propensities, Verse 9. and majesty of God, his justice, holiness and felicity, for heaven is the The prayer which Christ taught his disciples contains, perhaps, more high and holy place, the throne of God, and region of pure delight. important instruction than can elsewhere be found in so few words. This, then, instructs us to come before God with humiiity and reverence Some argue that it was intended only for the disciples beftore the intro- of his majetsty; with abstraction from external obhject and carnal ima. duction of the Christian dispensation, But neither Matthew nor Luke, ginations; with spiritual desires and aspirations to the purity and felici who recorded it after that dispensation was fully opened, give any such ty of his heavenly worshippers. —The first petition is,'Hallowed be thy intimation. We are not in this prayer to present our petitions in the narme,' or,'Let it be sanctified, and had in honor.' The naise of God name of Christ, and through his intercession; for it was not proper to signifies his beinE and perfections, and all that is implied in the appella~ decl-are this at that time.-No doubt the form has been misused, by un- tions by which I-le is known. (Note, Ex. 34: 5 —7.) We are taught to meanring repetitions, to the exclusion of real prayer, and is repeated pray, in the first place, that this name may be known, loved, and loreven by Protestants with little understanding, and with some supersti- rifled. We desire in this petition the happiness produced by the serlion. Perceiving this mistake, some pious persons have gone to the op- vice and favor of God; that we may so behold his glory, as to love, posite extreme, and have objected to the use of it, and in a measure adore and honor Him, and that He may be glorified by us. We pray overlooked the instruction contained in it. —Our Lord introduced the the Lord to make Himself known to others, till all nations'worship prayer by saying,'After this manner pray ye.' In Luke we read, Him in spirit and in truth,' as the God of salvation, and as revealed in his When ye pray, say.' It may be proper to use the very words, but not Word.-So that this is a prayer, that all atheisrm, infidelity, idolatry, impialways necessary; for we do uot find that the apostles thus used it. ety, superstition, ignorance, and false religion, may be banished from the But we ought to pray after the manner of it; with the reverence, hu- earth; that God would make Himself known in his mysterious nature, mility, confidence in God, zeal for his glory, love to mankind, submis- glory and grace, to all nations; that He, as one God in three persona, sion, nioderation n itemporal and earnestness in spiritual things, which may be worshipped spiritually and acceptably by every one of the huit inculcates; avoiding vain repetitions, and using grave and significant man species. (Maerg. Ref. c.-Note, 28: 19, 20. leNlloired. John expressions. Nor can we offer a petition warranted by God, which is 17: 17, 19. 1 Cor. 7: 14. Iheb. 10: 29.-Gen. 2: 3. Ex. 20: 8. Lev. Aot virtually comprised in these instructions.-Christ taught his disci- 10: 3.) SCOTT.'The admirable form of prayer which our Lord gave ples, though in the hearing of the multitude; and He had before spoken to his disciples, after cautioning them against all ostentation in their (deto them of God as their'Father in heaven,' whom they were to glorify, votions, stands unrivalled in every thing that constitutes the perfection from whom they were to expect their reward, and who knew what of prayer. It is concise, perspicuous, solemn and comnprehensive;'hring' they needed. In this endearing character He teaches us to ad- adapted to all conditions and classes of men; it fixes our thoughts on a tereas Hin- in prayer. He is the Father of all creatures, as the Author few great, important points, and impresses on our minds a deep sene and Preserver of their existence; of all rational creatures, as'the Fa- of the goodness and greatness of that Almighty Being to whom it is adther of spirits;' especially of men, for whom lie continues to provide, dressed. It bezins with acknowledging Him to be our most gracious sad to whom He does good, notwithstanding their transgressions. But and mercifiul Father; it begs that his name may every wixere be revePouglh a Father to us, we Lave rebselled against Him; and by joining renced, that his religion may spread over tie earth, and that Irls wiL. tne arch-apostrate, and being lirike him, we are' the children of the wick- may be obeyed by men with the same ardor, alacrity and consta.ncy, td one.' Yet, throulgh the divine Mediator, God is revealed as a. recon- tha:t it is by the angels inn heaven. It next entreats the supply of all our ciled Father, ready to receive his rebellious offspring, whenever they essential wants, temporal and spiritual; a sufficiency of the! tings abso. are willing to return to his service. When the sinner'comes to him- lutely necessary for our subsistence; the forgiveness of our transgresself,' and purposes to return to God by fitth and prayer, he is taught to sions, on condition that we forgive our brethren; and, fitnaly, support approacli Him as a kind Father, not an inexorable Judge and Avenger, under the temptations that assault our virtue, and deliverance from thabt he may come with encouraazment. So that this endearing appel- the evils and calamities that everywhere snrrouncd ns; expressing a3 lation teaches the penitent to pray with hope, and the establishied be- the same time thle utmost trust.rnd confindence in the p( wYer of God, to niever witih confidence; as well as to regarnd the glory of his Father, and grant whattever Hie sees it expc-ient annd roiper for his crenatures to re. seek tric disiposition of dutifl childlren.'-The extpression. wvhich art in ceive.' tBp. P'e,,I.um. heaven,' remirnds us of tire sovereign and universal authority, power, mo A L.. 2. MATTHEW, VI. I he sermon on the wount 1.0 ^ Thy kingdom i s. Jer. 3: 19.) when we come beggin!gforgrace our Savior prayed Father, glorify thy ntnfe comen. "Thy wil he' and peace, and the inheritance and blessing it was immediately answered, I have gloriwe of sons, it is an encouragement that we come it, and will glorify it again. (10 e C in e h,'s dh tS i to God, not as an unreconciled, avenging Judge, Thy kingdom come. This plainly has reteIn heaven,. but a loving, gracious, reconciled Father in rence to the doctrine which Christ at this time, 11 Give'us this day Christ, Jer. 3: 4. John the Baptist previously, and the disciples oumr daily bread. In heaven: so in heaven as to be everw lhere of Christ afteri wards preached-the kingdom of else, for the heavens cannot contain Him; yet heaven is at hand. The kingdom of your hea.d 3-2. 4:17.:. Ps. 2:612. Is. o in heaven as to manifest his glory, for it is venly Father, the kingdom of the My% essiah, is 24s. Jer 25 5. 1. 2:44. 7: ithrone, (Ps. 103: 19.) and it is to believers at hand; pray that it may come. Note, We I,.e 19:11,39. Col. 1:13. Rev. ii: a throne of grace; thitherwardwe must direct should turn the Word we hear into prayer. G 4e l 4 402 Mark o P eveurye re prayers, for Christ the Mediator is now in Does Christ promise, surely I come quickly, our 35. John 4:3 6:39,40. 7:17. Acts heaven, Heb. 8: 1. Heaven is out of sight, and hearts should answer, even so, come. Ministeres 13:22. 22:14. Rom. 12:2. Ephrs:. a world of spirits, therefore our prayers must be should pray over the Word; when the y prsache a 9: 1:. vThes. 1:3. 5:18. fiprb. 10:7,b6. 13:21. 1 Pet. 2:i5. 4:2. spiritual. It is on high; in prayer, therefore, the kinig'd0o2e of God is at hand, they should I Neh. 9:. Ps. 103:19-21. Pan. 4: we must be raised above the world,.and lift up pray, Father, thy kingodom come., What God g4:4. Ex. i6:1-335. Jb 23:12. pa our hearts, Ps. 5: 1. Heaven is a place of per- nEaspromised, we must pray for. Promisesare:iS,119. 31:10. Prov. 30:8. Luke fact purity. We must therefore lift up pure given, not to supersede, but to encourage prayer; Iorim 6:. 3, pc 2 ies. 3:1 h ands, and study to sanctify the name of the and when the accomplishment of a promise is Holyj One, Lev. 10: 3. From heaven God be- near, we should pray for it the more earnestly, holds. mae children of men, Ps. 33: 13, 14. and we must in prayer see his as Daniel for the deliverance of Israel, when \a. eye on us. Thence He has a clear view of all our wants, burdens, desires, understood that the time of it was near at hand; and infirmities. It is the firmament of his power lilewise, as well as of his Dan. 9: 2. See Luke 19: 11. It was the Jews' prospect, Ps. 150: 1. As a heavenly Father, bre is able to do great things daily prayer to. God, Let Hlim make his kingfor us, more than we ask or think. He has wherewith to supply our needs, dom reigrn, let his redemption. fourish, and let for every good gift is from above. He is a Father, and we may come to Him his eIssiah come and deliver his people, says with boldness, but a Father in heaven, and we must come with reverence, Dr.,Whitby, from Vitringa.'Let thy kingdom Ecel. 7: 2. Thus all our rayers should correspond with that which is our come, let the Gospel be preached to all, anTa emgreat aim as Christians, to be with God in heaven. God and heaven must braced by all; let all be brought to subscribe to be particularly eyed in every thing. By prayer we send before us thither, the record God has given in his Word concernwhere we profess to be going. ings his Son, and to embrace Him as their Sa2. PETITIONS.. They are six, the first three relating more particularly to vior and Sovereign. Let the bouLs of the God, the last three to our own concerns, both temporal and spiritual; as in Gospel church be enlarged, the kingdoms of the the ten commandments, the first four teach us our duty toward God, and the world be made Christ's kingdom, and all men last six our duty to our neighbor. We are taught to seek frst the kingdom qf become subjects to it and live as befits their God and his righteousness, and then to hope that other things shall be added, character.' Hallowed be thy name. Elselwhere translated sanctified; here hallowed, Thy will be d(a^. m earth, as it is in heaven. because people were used to it in the Lord's prayer. Tbus we give glory to We pray that Gou l kingdom being come, we God. It may be taken in adoration: as, that the Lord be mag'nified; for and others may ble brought into obedience to all God's holiness is the glory of all his perfections. We must begin our its laws and ordinances. By this let it appear prayers with praising God. It is very fit we should give H-Tim glory, before Christ's lkingdom is come, let God's will be done; we receive nercy from Him. Let Him have the praise of his perfections, and let it appear as a kingdom of heaven, by and then let us iave the benefit of them. It oughet to he our chief and ulti- introducing a heaven upon earth. We malke mate end in all our prayers, that God may be glorified.'Father, lorify Christ but a titular Prince, if we call Him King, Tlaself in giving me daily bread, and pardoning all my sins.' Since all is and do not his will. Having preyed that He of Him and thronugh Him, all must be to Him and for Him. In prayer, our may rule us, we pray that we may in every thing thoughts and affections, unlilke the Pharisees' must be directed to make of be ruled by Him. Observe, the thing pravye God our chief end.'Do thus and thus for me, for the glory qf thy name, for thy irill be done; Lord, do what Ticu and so far as is for the glory of it.' We desire that God may be glorified, pleasest with me and mine; 1 Sam. 3: 18. -n both by us and others, and especially iby Himself.'Let thy name be glori- this sense, Christ prayed, not my will, but thins fied, as a Father, and as a Father in Heaven. Let thy name be sanctified, be done.'Enable me to do what is pleasing to fer it is a holy nii-ame; no matter what becomes of our polluted names; Thee; give me the grace necessary to the right but, Lord, what wilt thou do to thy great name?' When we so pray, we make knowledge of thy will, and acceptable obedience a virtue of necessity; for God will sanctify his own name, whether e to it. Let thy will be done conscientiously by desire it or not; I will he exalted amonsg the heathen, Ps. 46: 10. When me and others, not our own will, the will of the Verse 10. and contention; and that righteousness, truth, goodness, mercy, purity, The next petition has given rise to the opinion, that this prayer was love of Godl and of eacih other, may fill the earth as they fill heaven. suited only to the opening of the Christian dispensation, called' the king- What a change would this hbe! What an extensive petition!-We should domrn of God,' anid'kingdoni of heaven.' (Note, 3: 2.) But wvhile any pray too. that all lnay rejoice in the sovereignty and glory of God, be part of the earth remains subject to sin and Suetan, and till the kingdom satisfied with his arrangements respecting themselves, and rejoice to see of gracre be swallowed up in that of glory, this petition will be proper. others honoored and tiairppy. Wlhile requesting suich blessings for others, That'the name of God may be shallowed,' the kingdom of the Mlessiah we are taught to ask this submissive frame for ourselves, and aim at it must be established in its efficacy. In this petitioni then, we ask, that in all our conduct. (Note Rev. 19: 4 —6.) SCOTT. this kingdom may b" set tiup in our hearts, subjecting all.within us to Verse 11. Christ our Kein: next, that it may be set up in the hearts of our chil- Having,'first sought' the things, which pertain to the'kingdom ofGod dren, relatives seervants, friends and neighbors: that'all who are call- and Ihis righteousness,' prayed for the display of his glory, and the good ed Cihristians may be led into the way of truth' and holiness; the true of all men. we are theen directed to ask the things whliclh pertain to our Gospel be everywhere preached'with the Holy Spirit sent' to render bodies in this life. Many suppose this petition to mean spiritual blessit efficacious: and' all kings falil down before' the Redeemer,all nea- ings, even the'breadl of life, wvhich came down from heaven, to give lions do Himn service:' in short, thiat sin, and Satan, and his party be life unto the world.' Sonme interpret it of tihe bread in the Lord's supbanished out of the wvorld, and confined to hell, never nmore to disturbs the per. Butthe supply of temosrtal wants seems to be meant. Bread ia creation of God. Whatever pertains to the qualifying, sending, or sut- the principal tliig needful for the body, and is often put for ithe whole. cess of ministers, conversion of sinners, peace andi purity of the church, The use of this word, then, teaches us to ask only what is necessary, the subversion of anti-christiaoi powers, and the bringing of Jews, Pa- without craving superfluities,-referring it to our heavenly Father to degans and iMohammedssans into the church, is implied in this petitioni- termine what things are necessary to our station in life, families, and'We here pray, that all may become subjects to the kingidoin of God, other circumstances. Christians, rich or poor, are taught to ask this'erected by Christ, that the knowledge of Christianitv may go to all na- provision of God; for all depend on Him, and should receive it as his'tions;' that tihe kinidoms of this world may be the Ikingdoms of our gift, give Him thanks for it, and use it to his glory, whether it come from "' Lord," all "people and languages doing Himn service;"' that his their estates, or personal industry, or the liberality of otlhers. We are'kinsdom may ibe ailvanced by the " coming in of the Jews," and taught to ask for the day; (with reference perhaps to the Manna) ac-s fulniess of the Gentiles," the minds of all men beine subdlued to " the this instructs us to beware of covetousness, to be contented with a sli(,c " obcedience of faith," and they shewing forth the virtues of it in their der provision, and trust God from day to day. While we seek our da'''lives.' Wlsithy.~To this is annexed,'Thy wvill be done in earth, bread froi Godt, we must diligently use the means of obtaining it, and even as it is in heaven.' The will of God isay be considered with refe- be provident, industrious and frugal. WTe must reject every thing gotrence to his cornmmandments, or his providence: strictly speaking, his ten by mieans inconsistent with insegrity; and not expect to be suppos t providenitial will is done in earth equally as in heaven: but submission, ed in.sloth, or extravagance. (Note, P-os. 30: 7-9.) Daily.'The ant slatisfaiction in it may be intenided. The use of this clause, as meaning origlinal signifies, that which is fitting to our subsistence. That for every exuclusively resignation to the wvill of Gods limits and enervates its wveighty day.' Scuilas.'Bread sufficient for our subsistence.' Thlophylacd. and extensive import. The inhabitants of heaven do toe will ofGod uni- ScoTT.'I can see no reason for changing our received translation, versally, perfectly, harmoniously, and with ineffaisle delight. And we are' and cannot but acquiesce in Mr. Mede's remark, that thie original si - taught to pray, that all msankiind may imcitate their example; that the'nifies whlat is suifiiieent for our present support and subsistence: so wshole- race of men; becomning subjects of Christ, minay renounce all sin' tliat this peiition is nearly parallel to that of Aur, andc a nmeost exceileit a-nd wickedness, aind obey God's comn-inandss, as the anigels obey thes;'lesson to teach us. on the one hand, moderation in our desires, and on the ffoit there may ibe an ecnd ofinjustice, olppression, frai4, violensce, blood-'other, an humble cdependence on Divine Providence for the most necessasdhod, intr-isueiaiu'e, liceietiousncs s, ungodliness, seftirisiness, malice'rv suppliese, be our possessious or abiities ever sre great,' HoaR L51l A 3. 28 MATTHEW, VI. 7he sermon on the mount. 12 AnJ,h forgive us flesh, or the mind, not the will of men, (1 Pet. Bail to the action, who undertook our dis. our' i debts, k -s we for- 4: 2.) much less Satan's will, (John 8: 44.) that charge. ~eive our deit~ors. we may not displease God, nor be displeased at As woe forgive our debtors. This is not a Andg1ileadusntvewhat He does. Let it boe done on earth, in this plea of merit, but of grace. Note, Those who 13 And lead us not place of our probation, (where our work must come to God for forgiveness, must make coninto temptation, but be done, if ever it be done,) as it is done in hea- science of forgiving such as have offended them; "m deliver us from evil: ven, that place of rest and joy. We pray that else they curse themselves, when they say the, For " thine is the king- earth, now so akin to hell, may be made, by the Lord's prayer. Our.duty is to forgive our observance of God's will, more like heaven; and debtors. As to debts of money, we must not be. 34-:7. 1 Kings o:30,3139,50. Ps. that saints may be made more like the holy an- severe in exacting them from those who cannot'32:1,2. 13(:3,4. Is. 1:18. Dan. 9: gels. We are on earth, blessed be God, not yet pay them, without ruining themselves and their 19. cts 13:3. Eph. 1:7. 1John under the earth, and pray for the living', not the families. But this means debts of injury. Our i 1:2. —27,34. Luke 7:40 —42. 11:4. dead. debtors are those that trespassJ a'ainst us, that k14,15. 18:21,22,285-35. Nel. 5:12, Give us this day our daily bread. Because smite us, (ch. 5: 39, 40.) and, in strictness of i.ph.32 Col 3:13. our natural being is necessary to our spiritual law, might be prosecuted for it; but we must I 6:41. Gen.u22:1. Deant. 8:2.16. Prov. well-being in this world, next after God's glory, forgive and forget, and this is a moral qualifica30:B,9. l,:ke 22:31,32,40,46. 1 Cor. 10:13. 2 Cor. 12;7-'9. HIeb. 11:3, we pray for the necessaries of this life. Bread tion for pardon and peace. It encourages hope 37. 1 Pet. 5:8. 2 Pet. 2:9. Rev. 2: for the day approaching, for the remainder of that God will fnorgive us; for, if there be in ~ (hr0. I ps. 121:7,8. Jer. 15:21. our lives-bread.for our subsistence, that which us this gracious -disposition, it is wrought of."ohn 17:15. Gal. 4. 1Thesa..:1. is agreeable to our condition in the world, (Prov. God; and, therefore, as a perfection transcen82 im.:17,18. 2:14,15. 1 John 30: S.) food convenient/for us, and our families, dently in Himself, it will be an evidence that a Fi' Ex 15:18. iChr.29:11,12. Ps. according to our stations. Every word has a He has forgiven, having wrought in us the con10:16. 47:2,7. 145:10-13. Dan. 4: lesson: bread, not dainties, or superfluities; dition of forgiveness. J5,3,3.5. 7:18. 1 Tri. 1:17. 6:15- that which is wb olesome, thoug h it be not nice/ 17. Rie. 5:13. 19:1. that which is wholesome, though it be not nice; And lead uts not into tcnptation, but deliver our bread, teaching us honesty and industry. us from evil. Expressed negatively. Having We do not ask the bread, of deceit, or other people's bread, (Prov. 20: 13, 17.) prayed that the guilt of sin may be removed, not the bread of idleness;'(Prov. 31: 27.) but the bread honestly gotten; daily we pray, as is fit, that we may never return bread, teaching us not to take thought for the morrow, (ch. 6: 34.) but con- again to folly, and not be tempted to it. It is stantly to depend on Divine Providence, as those who live from hand to not as if God tempted any to sin; but'Lord, mouth. We beg of God to give it us, not sell or lend. The greatest of let not Satan loose on us. Lord, leave us not men must be beholden to God for their daily bread. To us, not me only, but to ourselves, (Ps. 19: 13.) for we are very weak; others also. We must have a compassionate concern for the poor. It inti- Lord, do not lay stumbling blocks before us, such mates, likewise, that we ought to pray with our families. We eat together, circumstances as may be an occasion of fialling.' and therefore ought to pray together. This day; as duly as the day comes, Temptations are to be prayed against, both bewe must pray to our heavenly Father, and reckon we should as well go cause of the trouble and danger of them, and a day without' meat, as without prayer. the guilt and grief that may follow. And forgive us our debts, as we forgive our debtors. And forgive inti- Bu.t deliver its.from evil; the evil one, the mates that, unless our sins be pardoned, we can have no comfort in life, or devil; keep us that we be not assaulted, or that tile supports of it. Our daily bread does but feed us as lambs for the slaugh- we be not overcome by those assaults; or from ter, if our sins be not pardoned. It intimates that we must pray for daily par- an evil thing, sin, which God hates, and by don, as duly as for daily bread. lie that is washed needeth/ beut to wash his which Satan destroys men.'Lord, deliver us feet. from the corruption that is in the world through A petition: Father in heaven, forgive us our debts, our debts to Thee. lust, from the evil of every condition in the Note, Our sins are our debts. There is a debt of duty, which, as creatures, world, from the sting- qf death wchich is sin; de. we owe to our Creator. We do not pray to be discharged from that; but, liver us from ourselves, from our own evil on the non-payment of that, arises a debt of punishment. In default of' hearts, from evil men, that they may not be a obedience to the will of God, we become obnoxious to the wrath of God; snare to us, or we a prey to them.' and for not observing the precept of the law, we stand obliged to the penalty. 3. CONCLUsION. For thine is the kingdom, A debtor is liable to process, so are we; a malefactor is debtor to the law, so the power, and the glory, forever. Amen. are we. Our heart's desire should be, that our heavenly Father would for- Some refer this to David's doxology, I Chron, give us our debts, that the obligation to punishment may be vacated, that 29: II. Thine, 0 Lord, is the greatness. we may not come into condemnation. In suing out the pardon of our sins, 1. It is a plea to enforce the foregoing petithe great plea we must rely on, is the satisfaction made to the justice of tion. It is our duty to plead with God in prayGod for the sin of man, by the dying of the Lord Jesus, our Surety, or rather er, to fill ouc mouth with arguments, (Job 23: 4.) Verse 12. Verse 13. Whilst we daily seek from God such blessings, we must not forget, The disciples are next taught to pray,'lead us not into temptation.' that we have no claim to then, but deserve his heavy indignationt. Yet (Note, Gen. 22: 1.) God never puts evil into the heart, nor stirs it up'there is forgiveness with him;' and we are taught to pray for it, as often there by a positive intluence. In the former case,' a man is tempted by as for bread; not only forgiveness of former sins, but of late offences, in his own lust, and enticed;' in the latter, by Satan or wicked men. thought, word and deed. of omission and commission, in our conduct to- (Note, Jam. 1: 13-15.) Providence may lead us into circumstances, wards God and man. By these we contract debts continually. We re- which give to our inward corruptions and the temptations of Satan ad. ceive existence, and all that we possess, from God; and to Him they vantages against us. This the Lord does to try the reality of our grace, ouiht to be devoted in love; by failure to do it we contract a debt, which the character of our profession, or the remaining power of sin. But, we cannot pay, but which needs remission. (Note, Luk/e 7: 40 —43.)- conscious of our weakness, fearing to offend God, dishonor the Gospel, BeinaL taught to ask forgiveness every time we pray, we are thus re- stumble others, or wound our consciencesa we ought to pray earnestly, minded to exercise watchfulness, self-examination, humiliation, faith,'not to be led into temptation;' beseecahing God to mortify our propenand hope in the mercy of God; and to forgive others, being required to sities, to restrain the malice and power of the tempter, to keep us out of add,'as we forgive our debtors.' We ought to forgive others, as we ex- trying circumstances, and never permit us to be'tempted above what wa 10)ct forgiveness. Their failures in duty to us, are a small debt in coom- are able.' Thus we are taught to dread sin, hope for mercy, distrust parison' with our failures of duty to God. (Marg. Ref. Notes, 18: 23 ourselves, rely on the providence, a.s well as srace of God, to keep us — 35.) True repentance and faith alway8 produce forgiveness of others. from it; to shun temptation, watch our hearts, be habitually prepared Malice and revenge are proofs of impenitence. If a believer be betray- to repel the assaults of the tempter, and take care not to tempt others. ed into this uncihristian spirit, he must not expect communion with Immense harm often comes by overlooking: this request. (Note, 26: 40. (God, but frowns and corrections, till reduced to a better temper. We 41.)-The last petition is,' but deliver us frotm evil.' Some translate it. are thus reminded often to examine ourselves impartially in this respect,' from the evil one,' which is a literal rendering; but why limit the in. lest, in praying for pardon, we should call for wrath; and we are taught terpretation? We are taught to pray for deliverance from all kinds o: to ask for tlhe humble, forgiving spirit required of us. The word debts evil, from the powers of darkness, froom the evil world, friom the evil os is not to be interpreted of pecuniary obligations, which the debtor can our hearts, from the evil of suffering, from the final wrath of God, from.ay; and ttie creditor cannot conveniently lose: yet when debtors are terrible or injurious tempor al calamities, from the terror and sting of iI'the same condition in respect to us, as we are in respect to God. when death, from the power of death by a glorious resurrection, from all evil, they cannot pay us, and would be distressed, or ruined, if we insisted on natural and moral, and friom sin and all its consequences. by the restoit: then we vmust remit the debt, as we hope God to remit ours. ScoTT. ration of the body and soul to holiness, glory a.nd immortality, in the en*' This petition supposeth, that we are sinners, and need God's par- joyment of the divine favor forever. It is a prayer, that whatever evil' 1on of our,flaences that these sins, should God deal with us according may overtake us, we may be preserved through all, and obtain eternal'to them, would bring down his displeasure. Seeing every sin is a lifd; by the mercy of God in Christ. This is concluded by a dox-oloy; tr.ansgression of his law, it must make us guilty, till, by an act of grace,' for thine is the kingdomi and the power, and the glory fbrever. Amen. 5we have obtained remission. And this being the first spiritual petition The kingdom, for the coming of which we pray, is the Lord's. Ah'we make for ourselves, it shews how much we are concerned to obtahin power and authority are his, and He can set it up in defiance of opposiit, our halppiness entirely depsnding on the favor of God, and our mrise- tion, and his will be the GLORY; so that this may be considered a reasonr'ry on his displeasure.' WHITBY-.'it is hard to imagine a more effec- why our prayers will be answered-or it may be an expression of joy, suai expedient to promote forgiveness of injuries, thatn making it a part that the kiongdotn, power, and glory are the Lord's forever; and a piurof our daily prayer, to ask such pardon friom God, as we impart to our pose tot give HIim'honor, worship, love and obedience forever; and a dne offending brother. For, thus, every malicious purpose against him sire, that all others may do the same.-To this we are taught tv set c;... would tusl thispetition into an imprecation, by wlich we should, as it assent by'Amen.' So be it:'Let all this be deone to the glory o. were. bindt dclown the wratlh of God uuotn ourselves.' DonDn. God, and we desire no more.' (Matrg. r/f. o.)-What now i ths r, in,5s! A. D 28. MATTHEW, VI. the sermon on the mount doin and the power, not to move God, but to affect ourselves, to en- mollifying name. Call f rem not treasons, hut and the glory, for ever, courage our faith, excite our fervency, and evi- trespasses, not wilful inj.ries but casual ma.ddence both. Now the best pleas in prayer are vertencies. Peradventure it,was an oversih`, A -Fmen.''C'' taken from God Himself. We must wrestle (Gen. 43: 12,) therefore make the best of it. 14 For P if ye forgive with God in his own strength, both as to the We must not only bear no malice, nor medi-.nen their trespasses, matter of our pleas, and the urging of them. tate revenge, but we must not upbraid our broyour heavenly Father It has reference to the first three petitions,' Fa- ther with the injuries he has done us, and must Will also forgrive yo: thler in heaven, thy kingdom come, for thine is be ready to help him; and if he repent and ee15 But if ye forgive the kingdom; thy will be done, for thine is the sire to be friends again, we must be familiar 15.But lV ye forgive power'; hallowed be thy name, for thine is the with him as before. not men their trespass- glory.' And as to our own particular errands, But if you.forgive not, it is a bad sign; you es, neither will your these are encouraging.' Thine is the kingdom; are altogether unqualified for pardon. lie, Father for give your Thou hast the government of the world, and the whom you call Father, though his grace is offertrespasses. protection of the saints, thy willing subjects in ed on reasonable terms, will, nevertheless, not't.' Thine is the power, to maintain that king- forgive you. And if other graces be sincere, 16 ~1 Morecver qwhen dom, and to make good all thy engagements to and yet you be defective in this, you cannot ex. ye fast, r be r ot, as the thy people. Thim.' is the glory, as the end of pect the comfort of your pardon. Note, Those all that which is done for the saints, in answer who would find mercy of God, must show mercy' 28:20. rum. 5:22. Deut. 27:15,&c. to their prayers; for their praise waiteth for to their brethren. We cannot expect that He I Kings 1:36. 1 Chr. 16:36. Ps. 41: 13. 72:19. 89:52. 103:48. Jer. 2:6. Thee; Ps. 65: 1. will stretch out the arms of his mercy towarde 1 Coar. 14:16. 2 Cor. 1:20. Rev. 1:18. It is a form of thanksgiving. The best plead- us, unless we lift up to Him pure hands, 3:14. 19:4. 22:20. p 2.:2. 18:21-35. prov. 21:13. ing with God is rais ing Him: it is the way to without wrath, I Tim. 2: 8. It we pray in Mark 11:25,26. Jam. 2:13. i J3ohn obtain further mercy, as it qualifies us to receive anger, we have reason to fear that God'-will q':14,. 2 am. 12:1621. Neh. 14. it. In all our addresses to God, it is fit that answer in anger. Prayers made in wrath, Esth. 4:16. Ps. 35:13. 69:10. 109: praise should have a considerable share, for are written in gall, as has been said. What rea24. 9:.3'. L:i'. 2':37. Avi.vs 10: praise becometh the saints; they are to be to our son is it that God should forgive us the talents 30. 13:2,3. 14:23. 1 Car. 7:3. 2t Car.:5. 11:57. God for a name and apraise. We and a world we owe Him, if we do not forgive our brethren y2,5. 1 Kings, 21:27. is. 58:3-5. of angels praise God, not because He needs it, the pence they owe us? Our great Peace-Maker Zech. 7:3-~. Mal. 3:14. Mark 2: u d i i d i t w 18. Luke 18:12. but because He deserves it; and it is our dut,' came into the world, not only to reconcile us to to give Hirm glory, in compliance with his d — God, but one to another. It is great presumpsign in revealing Himself to us. Praise is the work and happiness of hea- tion to make a light matter of that, on which ven, and all that would go to heaven hereafter, must begin their heaven now. Christ lays so much stress. Men's passions Observe how full this doxology is. Tihe kingdo~m, and the power, and the shall not frustrate God's word. gflory, it is all thine. Note, It becomes us to be copious in praising God. V. 16-18. It is here supposed that religious Here there should be a gracious fluency, and this forever. Ascribing glory to fasting is a duty required of Christ's disciples, God forever, intimates an acknowledgment, that it is eternally due, and an when God in hiis providence calls to it, and their earnest desire to be eternally doing it, with saints and angels above, Ps. 71: 14. own souls require it. I/When the bridegroonm i We are taught to affix our Atmen. God's Amen is a grant, it shall be so; taken away, fthen shall theyfast, ch. 9: 15. Fastour Amen is only a summary desire, let it be so. It is a token of our desire ing is here put last, not because it is so much a and assurance to be heard. It refers to every petition going before, and thus, duty for its own sake, as that it disposes us for in compassion to our infirmities, we are taught to knit up in one word, what other duties. Prayer comes in between almswe have lost in the particulars. It is good to conclude re agiois duties with giving and fasting, as the life of both. Christ some warmth, that we may go from them with a sweet savor on our spirits. here speaks especially of private fasts, commonGood people formerly said Amen at the end of erery prayer, and it is corn- ly used among the pious Jews. Some fasted mendable, provided it be done with understanding, as the apostle directs, (1 one day, some two, every week; others more Cor. 14: 16.) and uprightly, with inward impressions corresponding to the seldom. On those days they did not eat till outward utterance. sun-set, and then sparingly. It was not the PhaThe clause in the fifth petition; as we.forgive our debtors, wa. perfectly new "risee's fasting twice in the week, but his boastto the Jews. The others were not so, and our Savior here adds the reason, ing of it, that Christ condemned, Luke 18: 12. not with any personal reflection upon the peevishness and litigiousness of that It is a laudable practice, and we have reason to generation, though there was cause enou,ia for it, but only from the necessity lament that it is so generally neglected among and importance'of the thing itself. God, in forgiving us, has a peculiar re- Christians. Anna was mucl in fasting, Luke spect to our forgiving those who have injured us. When we pray, we must 2: 37. Cornelius fasted and prayed, Acts 10: not only remind ourselves of it, but bind ourselves to it, ch. 15: 23-35. Sel- 30. The primitive Christians were much in it, fish nature is loth to comply with it, and therefore it is here inculcated. Acts 13: 3; 14: 23. Private fasting is supposed, Your heavenly Father will also for0give. Not as if this were the only con- I Cor. 7: 5. It is an act of self-denial, a holy dition required; there must be repentance, and faith, and new obedience; revenge on ourselves, and humiliation under the but where other graces are, this will be, and this is a proof of the existence hand of God. The most grown ChrisLoans must of others. Those, whi;H in the prayer are called debts, are here called tres- hereby own, they are so far from having any passes. It is an extenuating term for offences-slips, falls. It is a good evi- thing to be proud of, that they are unworthy of dence and help of our forgiving others, to call the injuries done to us by a their daily bread. It tends to curb the flesh, this prayer that is not evangelical, and suited to the wants of every Verses 14, 15. Christian Lad every congregation? What can he more spiritual, com- Our Lord here directs the attention powerfully to the clause,'as we prehensi'e, or energetic? What is wanting? Wihat redundant? What forgive our debtors,' and further illustrates his meaning by the word more fraught with zeal for God. love for man, and thirstings for the'trespasses.' Forgiveness of those who injure us cannot, we know, blaesings of salvation! What more replete with instruction? It needs merit the forgiveness of God; nor will He pardon the impenitent and rni'nly to be understood and used with correspondent feelings, to consti- believing, because, from natural facility of temper, without regard to tute devotion, which would almost emulate heaven.' This clause (the Him, they forgive others. Professed disciples are addressed, who, when doxology) is not in Luke, nor in many copies of Matthew; yet there are their'hearts do not' in this respect'condemn them, have confidence msufficient reasons for receiving it as a part of the Lord's prayer; for it is toward God,' though consciously unworthy; but if their hearts condemn In the Syriac version, in the Greek Iiturgies, and in most ancient them, their confidence abates; (Note, 1 Johns 3: 18-24.) and if they copies; anmd it is not likely, that the fathers would add to a rORM of our utterly fail, in this, it manifests their hypocrisy. (Notes 18: 21-35.) Lord's composing. It is probable, that our Lord, delivering the form'To this true remission it is requisite, that our minds be freed from tho twice upon different occasions, might use this clause at one time, and'desire of revenige; that we rejoice in no evil that befals our brother; leave it out at another: and the Latin copies, full of errors, left it out of' (Prov. 24: 17.) that we do not upbraid himc with the evil done us, but both, lest the evangelists should appear to differ.' ~Whitby. It is so'incline to show him kindness, and to help and do him good. So far scriptuIcral aind replete with instruction, thatthe internal evidence of its'must we forgive all, though they ask it not. When this is sincerely authenticity is unanswerable. (Notes, I Chron. 29: 10-19. Ps. 21:'done, we are to admit our offending brother into friendship again, a, forsi3. Rev 11:15 18.) SCOTT. Notwithstanding the remark of Dr.'merly..This remission must. be without delay, as we pray for present Scott on I ae iatenrnal evidence for the continuance of the'doxoloy' in'forgiveness. It must be entire, even in great crimes, else we pray that this verse,a and its truly'scriptural' character, yet the external evidence' our greatest crimnes may not be forgiven. It must be often done, if a of its authenticity is by no means clear.'I am sensible,' says Dr. Dod-'brother offend frequently, (Luke 17: 3, 4.) for we pray that our daily dridge,'that there, re ason to doubt of its genuineness, yet it is certainly'sins may fi remitted.' Whitby. The term brother occurs here frivery ancient; and, as some excellent writers have very well observed, quently; but it is evident, that we are so to forgive not only our breso s.dimirably suits and enforces every preceding petition, that I could thren in Christ, but our bitterest persecutors, for Christ's sake. ScoTT. aot persuade mryself to omit it.' Dr. A. Clarke also, after noticing its en- Verses 16 —18. r:ru rejection I:y Griesbach, Wetstein,' and the:most eminent critics, its Our Lord proceeds to caution his disciples against ostentation in fast being variously written in several MISS. and omitted by most of the fa- itg. The Pharisees fasted often, but in.a hypocritical manner, appearters, both Greek and Latin,' observes nevertheless,' being ancient, and ing abroad even in their private fasts, with gloonmy countenances, ana ri use aiong the Jews, it should not in my opinion, be left out of the such sordid neglect of their persons, as to inform all of their employ text. merely because some MSS. have oinittecl it, and it has been various- ment. They assumedt this appearance to keenp up their credit, and tl ay written in others.' See the pa-ssages of Scripture quoted above by Dr. garin:applause fir sanctity: and this would be their only reward. for God kcont npes.ially I Chron. 29: II. and, in addition Dan. 9: 7, 9, 16-19. would not accept these services. But Christ's disciple should avoid Eu. ostentation, whoa thus humbling himself before God; and at home, or [534 A. D 2S MATTHEW, VI. The se-rmono on the mount nypocrites, of t sad anid make us more lively in religious exercises; something, which it looks upon as the lbeslt countenac n r: fi, r they as fulness of bread is apt to make drowsy. thing. Christ does not design to deprive us of disfigure" their faces, Paul was in. fasting's often, and so kept undler our treasure, hut to direct us in the choice ao it. - & ) his body, and brought it into subjection. Lay not up for yourselves treasures upon earth. that they may ippear We are cautioined not to do this, as did the IChrist's disciples had left all to follow Him. unto men to fast. sVe- hypocrites. They pretended fasting, with no- Let them still keep the same good mind. Trea rily I say unto you, thing of that contrition and humiliation which sure is an abundance of something we esteem They have their re- is the soul of the duty. Theirs were mock-fasts, precious, and likely to be serviceable hereafter. ward. show and shadow, without substance; they too Now we must not count eartly on them to be rmore humbled than they really best things; we must not call them glory a17 But thou, when were, and so endeavored to put a cheat on God, Laban's sons did; we must own that they have thou fastest, anoint when they could not insult Him more. The fast no glory in comparison with the g-lory that exthine head, and wash God has chosen is to afflict the soul, n.ot to hun celleth. We must not be grasping at more and thy face down the head, like a bulrush, nor for a man to more of them, as never knowing when we have spread sackcloth atnd ashes under him, Isa. 58: enough; we must not confide in them for our 18 That thou nap-. Bodily exercise, if that be all, profits little, supply in time to come; we must not say to pear not unto men to since that is not fasting to God. gold, thou art my hope; we must be contented fast, but unto thy Fa- They proclaimed their fasting, and so ma- with little for our passage, but not with all for ther which is in secret; naged, that all who saw them might notice it our ortion; these must not be our consolation and thy Father which was a fasting day with them. Even on these (Luke 6: 24.) our ood thinos, Luke 16: 25. Let dlays they appeared in the streets, whereas they us consider we are not laying up for our posteseeth in secret, shall should have been in their closets; and affect- rity in this world, but for ourselves in the other. reward thee openly. ed a melancholy countenance, and slow pace, We are, in a manner, made our own carvers. It [Practical Observations.] and perfectly disfigured themselves, that men concerns thee to choose wisely, for it is for thy19 ~ Lay Y not up for might see how often they fasted. Note, It is self, and thou shalt have as thou choosest. If sad that men, who have, in some measure, mas- we know what we are, how large our capacities, yourselves treasures tered their pleasure, or sensual wickedness, and how long our continuance, and that our Upon earth, where should be ruined by pride, which is their spi- souls are ourselves, we shall see it a very foolritual wickedness. Here they have their re- ish thing to lay up our treasure on, earth. t Ru.h 3:3. 2 Sam. 14:2. Ec. 9:8. ward-the applauseof men, and that is all. A treasure on earth is liable to loss and deD an.. 102,3. Our Lord tells us how to keep a private fast. cay, from corruption within, moth antd rust doth/ Petr.:913. 10:18. Co. 3:. 1 He does not tell us how often we must fast: corrupt it. If the treasure be laid up in fine x 4,6. Roin. 2:67.:Pet. 1 Pe. circumstances vary, and wisdom is profitable clothes, the moth frets them, and they are spoil11:. 16:16i. 23:5. Ec. 2:26. 5:10 — therein to direct; the Spirit in the Word leaves ed insensibly. If it be in corn or other eatables, 14. Zeph. 1:18. Luke 12:31. 18:24, that to the Spirit in the heart; but take this for as his was, who had his barns full, (Luke 12: 25. 1 i'il. l:~-1'. He. 3:5. Jam. a rule, study to approve yourselves to God, and 16, 17.) rust corrupts that: and if goods are innot to recommend yourselves to the good opinion creased, they are increased that eat them, Eccl. of men. Christ does not direct to abate any of the reality of a fast. He 5: 11. Manna itself bred worms, and fruits soon O oes not say,' Take a little meat, or a little drink, or a little cordial.' No, rot. If we understand it of' silver and gold, they'let the body suffer, but lay aside the show of it; appear with thy ordinary tarnish, grow less with using, and worse with countenance and dress; deny thyself bodily refreshments, not that it may be keeping, Jam. 5: 2, 3. The rust and the moth noticed, no, not by the nearest to thee; look pleasant, anoint thine head, and breed in the metal and garment. Note, Worldly washi thy face, as'in ordinary days, to conceal thy devotion; and thou shalt ble riches have within them a principle of corrup-.9.,c^ter in the praise of it at the last.' Fasting is the humbling of the soul; tion; they wither of themselves, and make them(Ps 35: 13.) tha'; is the inside of the duty. Let that, therefore, be thy princi- selves wisg's. Thieves break thsroug/h aad steal. pa. care. If we be sincere in our solemn fasts, and trust God's omniscience Every hand of violence will aim where the treaf,r our witness, and his goodness for our reward, we shall find that He did sure is. wee in secret, and will reward openly. Religious fasts, rightly kept, will short- It is good counsel to make that which is eterly be recompensed with an everlasting feast. Our acceptance with God nal and unseen our treasure. Lay up for yourshould make us dead both to the censure and applause of men. David's selves treasures in heaven. Note, There are fasting was turned to his reproach, Ps. 69: 10., and yet, v. 13. As for me, treasures in heaven as surely as on earth, and let them speak as they will of me, my prayer is unto Thee in an acceptable the only true treasures. These riches and glotime. ries are at God's right hand; those that are V. 19-24. Wordly-mindedness is a symptom of hypocrisy as common sanctified truly obtain them, when they come to and fatal as any other; for by no sin can Satan have a surer and faster hold be fully sanctified. It is our wisdom, to give of the soul, under the cloak of a passable profession of religion, than by all diligence to make our salvation sure through this; and therefore Christ, having warned us against coveting the praise of Jesus Christ, and to look upon all things here men, proceeds to warn against covetinm the wealth of the world. below with holy contempt. We must firmly bei. Every man has something whic'o he makes his treasure, which he lieve there is such a happiness, and resolve to sets his heart upon, to which he carries all h. can get. It is that chief good be content with nothing short of it. If we make which Solomon so emphatically speaks of, Eccl. 2: 3. The soul will have those treasures ours, God will keep them safe PRACTICAL OBSERVATIONS. -V. 9-18. It is important to examine in what spirit our pelled to appear before Him as their Judge. Whatever a man prayers are offered; and daily to learn from Christ how to pray may profess, if he do not forgive his implacable enemies, God with acceptance. If we desire above all things. the favor and has not forgiven hinm, and will not forgive him, while he retains glory of God, deliverance from g5Lit, temptations, and sin; we his rancorous disposition.-A morose countenance is no part of may be sure that He will answer us. If IIHe have taught us to religion, nor ornament to the profession of it, and often covers a forgive our brethren for his sake, we may be sure of his forgive- hypocritical heart: but humility, sorrow for sin, and deadness ness of our sins, though many and aggravated. If we desire to the world, should be accompanied by decent and unaffectHin for our Father, in Christ Jesus, and to possess the spirit ed cheerfulness in the sight of men, springing from gratitude and character of his children, we may call upon and confide in to God, reliance on Him, and the hope of heavenly glory. Him as our Father: and those who refuse will soon be cornm- SCOTT. abroad, be as decent and cheerful as at other times, not appearing unto from sin-as if sin were daily.food! In the fast mentioned by the.'.en to last, uut satisfied with the acceptance of God, who is present in prophet, the people were to divide their bread with the hungry, v. 7. the chambers, as well as the assemblies of his worshippers, and will but could they eat the bread and give it too? No man should save by a openly reward humiliation for sin, mortification of the flesh, and desires fast, but give to the poor what he might have eaten. He who saves a after holiness for the sake of communion with Him.'The word trans- day's expense by a fast, commits an abomination before God.'-' A hylated "sad countenance," denotes the look of a wild beast; a lion cr pocrite has always a very difficult part to act: when he wishes to apbear robbed of her whelps, grim,.ghastly.' Leigh. That rendered pear a penitent, lie is obliged, having at heart no godly sorrow, tc coun-'disfigured,' seems. to imply the neglect of usual attentions to the hair terfeit it by a gloomy and austere look.' Dr. A. CLARKE. and the covering of the face, as mourners used to do. ( 2 Sam. 19: 4, 24.) Verses 19 —21. Thus the usual form of the face disappeared. SCOTT. Disfigure.] The Pharisees aimed not only to secure reputation, but gratify covet-'Or, emaciate, contract, and deform. I know not any word in our lan- ousress, and our Lord next warned his disciples against this evil. Aa guage exactly answering the original here. It is rendered corrupt in the Christian is a pilgrim on earth, he wants merely subsistence here, 20 arnd properly signifies to change. spoil, and consume; and is but needs'treasure in heaven.' He ought not, then, to lay up fir himsself'with eculiar elegance applied to such an alteration of the natural a treasure on earth, for all things here must be soon left to others, oa countenance as proceeded from their emaciating themselves, and con- are liable to decay. Moths spoil rich garments, rust corrodes metals tracting their faces into a dismaalform.' DonDDR.'.F'asting means Thieves. seize the treasures a.nd often attempt the lives of the wealthy. not eating;.or, a total abstinence flroim food for a cert-in tinme. To ab- (Note, Jam. 5: 1-6, vv. 2, 3.) Property, however secured, is umicer. atain from ifeesh, and live on fish, vegetables, &c. is no fast. Many pre- tain., a.d far more a source of vexation, than ofcomfort. (Nofe. i 7Timn 1.eni to take Isa. 5S: 3. as timh definition of a fast aiit say iu. means afust 6 —10.)'This is not tlie Christian's treasure, and its acquisition no. i;u;54-] A. D. 28. MATTHEW, VI The sermon on the mounl moth and rust (doth for us. Thither, then, let us refer all our de- ly, hut cheerfully, Luke 12: 33. 2 Cor. 9: 7 corrupt, and where signs and affections. Let us not burden our- But the parallel place does not come in on any thieves break through selves with the cash of this world, which will such occasion, Luke 11: 34. and therefore trt hut load, and de l!e, and sink us. The promises coherence here does not determine that to be tho and steal: are bills of exchange, by which all true believers sense of the words. 20 But 7 lay up for return their treasur e to heavet, payable in a fu- The eye, that is, the understanding, as soma yourselves treasures in ture state. It is a great encouragement to lay think, the practical judgment, the conscience, heaven where neither up our treasure in ]heaven, that it is safe there. which is to the other faculties of the soul, as the moth nor rust doth It will not decay of itself; no moth will corrupt eve is to the body, to guide their- motions: nov#, 1_1moth nor rust doth it, no thief will break through and steal it. It i the eye be single, and discern things that ditl corrupt, and where is a happiness above and beyond the changes fer, especially so as to choose aright in laving thieves do not break and chances of time, an inheritance incorrup- up tie treasure; it will rightly guide the affecthrou-h nor steal: tible. tions and actions, which will be fIll of the 21 For a wheare your Where your treasure is, on earth or in heaven, liht of grace and comfort; but if this be eml, treasure is, there will ll your heart be. We are therefore con- or erroneous, and is led and biassed by the infetreasure is, b t here will cerned to be wise in the choice of our treasure, rior faculties, the heart and life must be full of your heart be also. because the temper of our minds, and, conse- darkness. They that will not understand, are 22 ~1 The ~ lig'ht of quently, the tenor of our lives, will be either said to wialk on in darkness, Ps. 82: 5. It is the body is the eye; if earthly or heavenly. The heart follows the sad when the spirit of a nan, that should therefore thine eye be treasure, as the needle the loadstone, or the sun- be the candle of the Lord, is an ignis fatusus; elciod iflower the sun. Where the treasure is, there when the leaders of the people, thee aders of d single, thy whole body the love and esteem are, (Col. 3: 2.) there our the faculties, cause thei to err; for tnen they shall be full of light. cares and fears are, lest we come short of' it; that are led of them are destroyed, Isa. 9: 16, there our hope is; (Prov. 18: 10, 11.) there our An error in the practical judgment is fatal; it is g 19:21. Ltuke 12:3,3 16:9. i Tim. 6 joy will be, (Ps. 119: 111.) there the inward that which calls evil good, and good evil, (Isa. 5ipet. 1Pet. R:1. 5Iev. a:9. thought will be; the first thought, the free and 5: 20.) therefore it concerns us to get our eyes a Is. 33:6. Luke 12:34. 2 Cor. 4:18. fixed thought, the frequent and familiar thought. anointed with eye-salve. ib 12:34,3. Prcv. 4:23. r. 4i:i4. 22: The heat is God's clue, (Prov. 23: 26.) and if The eye, that is, the ains, or intentions; by the i7. Acts 8:21. Roam. 7:5-7. Phil. 3:19,20. Col. 3:1-3. leb. 3:12. our treasure is with Him, our hearts will be lift- eye, we set our end before us, the mark we shoot Luke ii:343.. ed up to Him. at, and direct our motion accordingly. IIn every d Acs -. 2 Cr.:3. Eph. 6:5. This direction about laying up our treasure, thing we do in religion, there is something or Col. 5:42. f, may be fitly applied to the foregoing caution, other, on which we have our eye; now, if we not to do what we do in religion, to be seen of men. Our treasure is our fix right ends, and steadily pursue them, if we alms, prayers, fastings, and the reward of them. If we have done these, only aim only at the: glory of God, then the eye is to gain the applause of men, we have lodged our treasure only in the hands sing-le. Paul's was so when he said, to fmie to of men, and must never expect to hear further of it. This it is folly to do, live is:Christ; and if we are right here, the for the praise of men will corrupt, and be moth-eaten. A little folly, like a whole body will be full of light; all the actions dead fly, will spoil it all. Eccl. 10: 1. Slander and calumny are thieves that will be regular and gracious, pleasing to God, break thruough and steal it. We have run in vain, because we have misplaced and comfortable to ourselves: but if this eye be our intentions. Hypocritical services lay up nothing in heaven. (isa. 58: evil, if we look aside to our own applause, under 3.) The gain is gone when the soul is called for, Job 27: 8. But if we have color of seeking' the things of Christ, this spoils prayed, fd, d, and given alms in uprightness, and have approved ourselves all; the whole conversation will be perverse; to God, we have laid up that treasure in heaven. A book of remembrance is the foundations being thus out of course, there IWritten there, (Mal. 3: 16.) and being there recorded, they shall be there re- can be nothing but con.fusion and every evil warded graciously. We shall meet them with comfort on the other side work, in the supperstructure. Draw the lines;..eaah. Hypocrites are written in the eartlh; (Jer. 17: 13.) but God's faithful from the circumference to any other pont but one.'5ave their names written in heaven, Luke 10: 20. God's well done shall the centre, and they will cross. If the lirg'ht in s'arTi forever; and if we have laid up our treasure with Him, with Him thee be darkness itself, it is a fundamental error. our hearts will,e; and where can they be better? The end specifies the action. It is of the last im2. We must take heed of hypocrisy in choosing the end we look at. It is portance in religion, that we make eternal things, nepresented by two sorts of eyes, a single eye, and an evil el/e. The expres- not temporal, our scope, 2 Cor. 4: 18. The sions are someewhat dark, because concise; we shall therefore take them in hypocrite is like the waterman, that looks,ne some variety of interpretation. The eye is the light of the body, discovering way and rows another; the true Christian, like 6nd directing. The light of the world would avail us but little, without this the traveller, that has his journev's end in his tight of the body. It is the light of the eye which rcjoiceth the heart, (Prov. eye. The hypocrite soars like ihe kite, x ith 15: 30.) but what is that which is here compared to the eye in the body? his eve on the prey below; the Christian soars The eye, that is the heart, as some have it, if that be.free, (so the word is like the lark, higher and higher, forgetting the frequenlly rendered, Rom. 12: 8. 2 Cor. 2: 8. 9: 11, 13. Jam. 1: 5. and we things beneath. read of a bountiful eye, Prov. 22: 9.) if' the heart be inclined to goodness, it 3. No man can serve two masters. Serv. ng will direct the man to Christian actions. The whole conversation will be full two masters will be contrary to the single eye; of light, full of the evidences and instances of true Christianity, that pure for the -eye will be to the master's hand, Ps. 123: religion and uindefiled before God and the feather, (Jam. 1: 27.) full of lighrt, 1, 2. Our Lord here exposes the cheat of those, of good works, which are light shining before men. But, if the heart be evil, who think to divide betwxeen God and the world; covetous, envious, grinding, (expressed by an evil eye, ch. 20: 15. Mark 7: to have a treasure on earth and a treasure in 22. Prov. 23: 6, 7.) the body will be full of darkness, the whole conversation heaven, also; please God and please men t(o. will be heathenish. T/re isnstruments of the churl' are and always will be'Why not?' says the hiypocrite,'it is good to v7il, but the liberal devisethi liberal things, Isa. 32: 5-8. If the light that is in have two strings to one's bow. They hope to us, those affections which should guide us, be darkness; if there be not so make their religion serve their secular intere it, much as a kind disposition in man, howv great is the corruption of the man, and so turn to account both ways. The pieand the darkness in which he sits! This agrees with the context; we must tending mother was for dividing the child; the lay up treasure in heaven, by liberality in. giving alms, and that not grudging- Samaritans will compound between God and doject: without it he should be contented, and if intrusted to him, he mo,' I had put my effects into a chest, and, opening it afterwards, is not to store or spend for himself but lay it out in doing good. (Notes, I discovered an innumerable multitude of termites. They had perforatLuke 12: 15-21. 16: 1-13, 19-26.) Heavenly things are his treasure. ed my linen in a thousand places; and gnawed my books, nmy girdle, nmy These he should seek in fa.ith and prayer, and the use of all his faculties. atmice and my shoes; and my effects were more than. half destroyed.' They are not liable to decay, nor can he be robbed of them. This is of BURiDER. the greatest importance: for if a man's treasure be on earth, his heart, Verses 22, 23. his conduct and conversation will be earthlly; but if it be ui heaven, his The preceding truths:are here illustrated by an apt similitiuti. Tha heanrt will be heavenly, his thoughts will be on spiritual matters, and his actions of the whole body are directed by the liht of the eye.'Wh ma soul, as it were. in heaven. This will ive a heavenly savor to his dis. this is single, or clear, and perceives objects as.they are, the whole bo ly course and his life, (Note, Phil. 3: 20, 21.) preserve him from tempta- has light, and the man moves with safety: but if the eye see things c ntion, and:luicken him in duty. —Wardrobes were once a considerable fusedly, he stumbles, is liable to lose his way, or run into injury. Thius pat, of the richles laid up by worldly men, and left to their heirs. This the understanding, perceiving objects according to their nature, aenables is still the case, in the East. ScoTT. Treasures.]'The illustrious a man to form a proper judgment, make a wise choice,-anmd act right. and opulent among the ancients, accumulated not merely silver and But a darkened nmind,. falsely estimating thlins, produces an erroneous gold, but a pro:ligius nutmber of sumptuous and magnificent habits, choice and a corrupt life. If then that, which a man regards as w.isdom, which were reiralded as a necessary and indispensable part of their trea- be folly; if the first principle be an error; —'the light that is in him sures Hence in the detail of a great man's wealth. are recorded the is darkness,' and how intense and fatal must that darknies be! —-This:e-~ r.umerous and supmrli suits of apparel he possessed. Titus, after the de- lates to men's practical judgiment of earthly and hleavenly thinges. T'. mtructioni of. Jerus;leln, distributed, says Jose!phus, to tliose who had dis- worldly man nmistakes in his first principle, and so all his calculationa -nguished tlhemselves by their valor, gold, silver and garmentis.' How in.ust:e erroneous; thie further he goes. the nmore he is bewildered. But Difficult it is to preserve these in:warmn countries, appears firom Bartol i': is T: rially applicable to: religion. Wihen that whichla man demi.s ex;:551 A. D. 28o MATTHEW, VI. The seernon on the mourn 23 But if e thine eye idols. No, says Christ, it will not do. It is life, which is a bad sign that both the treasur oe evil, thvy T whole body hbut a supposition that gaain is godliness, I Tim. and the heart are on the earth. shall be ful l of dark-' 5 It is liely it was a proverb, no man can 1. It is the counsel and command of.iu hadll beIftiu~llof dark- serve two masters, much less two gods; for Lord, that we take no thought about tile things ness. f If therefore the their commands will sometimes con*".diet one of this world. I say unto you.. He says it as light that is in thee be arother. While two masters go togelhier, a ser- our Lawgiver, as the Sovereign of oulr hearts as darkness. how great is vant may follow them both; but when they part, our Comforter, and as the Helper of our joy~ that darkness! you will see to which he belongs. Either this And he that has ears to hear, let him hear. or that, it is plain, must be left, or comparatively Tarcic no thought for your li/e, nor yet for your 24 1~ NO man can hated and despised. bodies. Take no'thougiht, sayin g', w:hat shall we gserve two masters: Mammon is a Syriac word, which signifies eat? And again, Take no tiaLught-he~e not in for either he will hate gain, so that whatever we account in this world care. The caution is thrice repeateed. Precet the one, and love the tobeour gain, (Phil. 3 7.) is mneanemoe. /Wh/eat- must be upon precept, line upon line; all is little o~ther; y or else he xv~ii iever is in the world, the lust of the flesh, the lust enough, it is a sin, which doth so easily beset us. Oof the eye, and thI/e piide qf lefe, is smamnemon. It intimates how pleasing it is to Christ, and of hold to the one, and To some, their belly is their mamnmon, (Phil. 3: how much concern it is to ourselves, that we despise the other..Ye 19.) to others, their ease, sleep, pastimes, (Prov. should live without carefulness. He repeatedly cannot serve God and 6: 9.) worldly riches, honors. The applause of commands that we should not pull our minds fe MVLam mono. men was the'Pharisees' mammon. In a word, in pieces with worldly care. There is a thought tPrcltcal2 ~ bsC ~ti~o'nZS.l self, the unity in which sthe world's trinity cen- concerning things of this life, which is not only tres, sensual, secular self, is the mammon which lawful, but a duty, such as is commended in the 25 Therefore'I say cannot be served in connection with God. He virtuous woman, Prov. 27: 23. The word is unto you, k Take no does not say, We must not, or should?zot, but used concerning Paul's care of the churches, and thought for your life, we cannot; we cannot love both, (I John 2: 15. Timothy's for the state of souls, 2 Cor. 11: 28. what ye shall eat, or Jam. 4: 4.) or hold to both in obedience, trust, Phil. 2: 20. But the care here forbidden is a what ye shall crir k; and dependence; for they are contrary the one disquieting', tormenting care, which hiurries the w atto the other. God says, I My son, give ae thiy mind hither and thither, which is a damp upon nor yet for your body, heart,' Mammon says,' No, give it me.' God our hope in God, which breaks our sleep, and what ye shall put on. says,' Be content with such things as ye have,' hinders our enjoyment of what God has given Is not the life more Mammon says,'Grasp at all thou canst. Mo- us. It forhids unbelievis tlougts. God Ias thran meat, and theney, money, by fair means, or by foul, money.' promised to provide for his own all things needth antha God says,'Be honest, he just in all thy deal- ful for the Ife that now is, food aid a covering, body than raiment? ings.' Mammon says,' Cheat thy own father, not dainties, but necessaries. He never said, if thou canst gain by it.' God says,' Be chari- They shall be feasted, but Verily, they shall be, 20:15. Is. 41:1t-20. Mark 7:22. table.' Mammon says,'Hold thy own, this fed. Now, a fear of wanting those supplies Eph.4,:18. 5:3. 1Jo hn2s.a.. 23:16,&c. Prov. 26:12. Is. 5:20,21. giving undoes us all.' God says,'Be careful springs from a disbelief of the promises os God, 8:20. Jer. 4:22. 8:3,9. Luke 8:10. for nothing.' Mammon says,'Be careful for and of the wisdom and goodness of his proviJohk 9:59 —41.. Rs: 22.1 2:17 —23. car. i:8-420. 2:i4. 23,.2' every thing.' God says,' Keep holy the Sab- dence; and that is the evil of it. As to present i Cotr.. -athd day. B:17,18. hath day.' Mammon says'Make use of that sustenance, we must use lawful means to get it,:10. Josh. 21:15,19,a0. i Soia. 7:3. day as well as any other for the world' Thus else we tempt God; we most he diligent in our i Kings 18:i2. 2 Kings 17:33,341,-1...S Ez. 20:39. Zeph. 1:5. Luke 16:13. inconsistent are the commands of God andllm am- callings, and prudent in proportioning our exRam. 6:16 —22. Gal. 1:10. Jain. 4: mon; ve cannot serve both. Let us not then penses to what we have, and must pray for daily 4. I J: 1i,,1i 6.p Luke 16:9,1,ii.S Tim. 6:9,10,17. halt between God and Baal; but, choose ye this bread; and if all other means fail, we may and 5.2,'2q. iLuke 1:1,5,8,9,22. day wheom ye will serve, aind abide by your choice. must ask relief from those who are able to give 1ark 4:19. 13: Ps. L 55ke 214.0: V. 25-34. There is scarcely one thing, about it. He was none of the best of men who said, 41,41. i:2-2,25,26,9. 1 Cor. 7:32. which our Lord warns his disciples more fre- to beg I am ashamed, (Luke 16: 3.) as he was, 5hil. 4:6. 2 Ti.i2:4. i3:5,.:uand than sin distract- d o Irt 5 H uently and earnestly, than the sin of distract- who desired to be fed with the crumbs; but for i Lake 12:23. Rom. 8:32. ing, distrustful cares about the things of this the future we must cast ouer care upon God, and PRACTICAL OBSERVATIONS. V. 1 —24. We should watch and pray against covetous-'where the treasure is, there the heart will be also.' Multi ness.' Treasures on earth' can little profit dying creatures. tudes fatally err in this matter; they see things through a vitiaWe may lose them before we die, and they are certain only as ted eye; phantoims appear realities; and realities, phantoms. sources of anxiety, snares and vexation. But there is an inhe- Thus they wander in darkness, and know not at what they ritance' incorruptible, undefiled, that fadeth not away, reserved stumble. After all the warnings of Christ, they through unbein heaven for' believers. This let us labor, with all diligence, lief, persist in attempting to' serve God and Mammon.' May to secure, whatever else be renounced for its sake. Anxiety the Lord preserve us from such principles and mistakes for the world is not consistent with a heavenly mind; for SCOTT. traordinary illumination is a delusion, his light is darkness from the bhot- point contended for in respect to God is not exclusive possession, but ex. toinless pit; his inferences lead him further from God, and plunge him elusive dominion. Other things may occasionally, for a certain time, deeper into error, prejudice, pride, and the snare of the devil. This is and to a certain degree, have possession of our iminds, but they must an awful yet conmmon case: how carefully then should we examine our not raule, must not reign over them. We can serve btut one master principles by the Word of God, with prayer for the teaching of the Spirit! faithfully and effectually, and that'one must be God. The concerns and (Marg. Ref.-Notes, Isa. 8: 20. Luke 11: 33-36.) SCOTT. comforts of this life may have their due place in our hearts. but they Verse 24. must not aspire to the first; this is the prerogative of religion alone; reA man may do some service to two masters, but he cannot devote ligion must be supreme and paramount over all. Every one, it has been'himself to more than one. When the two masters are in full oppositions, often said, has his ruling passion. That of the Christian must be the the impossibility of serving both is evident. God and the world are two love of his AMaker and Redeemer. This must principally occupy hia opposites. He, who loves and holds to the world as his master, will be thoughts, time, attention, and heart. If there be any thing else which an enemy and despiser of God; and he who loves and serves God, will has gained ascendancy over our souls, on which our desires, wishes, renounce the world, and despise its frown. So that we cannot'serve hopes or fears are chiefly fixed, God is then dispossessed of his rightful God and Mammon.' (VNote, Luke 16: 9-13.).3lammon is the Syriac dominion over us; we serve another master, and shall think but little wor I for riches, and seems here to be the name of an idol; the covetous of our Maker, or any tJaing belonging to Him.' Bp. PORuTEUS. inan is an idolater, and therefore no true servant of God. By making Verse 25. Worldly concerns subservient to religion, we may render them a part of Solicitude about a future support often as much ensnares the poor, Is God's service; as worldly men make their religion a part of the service the love of wealth does the rich. Therefore Cihrist required his disciples of Mammon; but the two opposite services cannot be performed.'We to'take no thought for their lives.' There is a care a.bout temporal love Miassmmon more than God, when we pursue it by a lie, as Ziba and things which is a duty, according to a man's station. He should diliGehazi. by violence, theft, or false testinmony; for thus wve despise gently contrive his proper business, provide fbr himnislf and family, aa'God's aithority to obtain MItammon. When otur concern in temporals fir as honest industry will go; calculate his income asnd live within the'causes us to neglect God, and choose rather to quit spiritual thian tern- bounds of it, so as not to be needlessly embarrassed, and see that no poral blessings, then we cleave to them more than to God, whom we bounty of Providence be wasted: he should malke arrangements for the mtius despisea.' W'hitby. (Marg. Ref. g.-Notes, Romn. 6: 16-23.) demands which must be made on himn, spare expense that lie may not SCOTT.'The master of our heart may be fitly termed the love that want, or beg in sickness, or age; and he ought in some cases to make reigns in it. We serve that only which we love supremely. A man provision for his family, if he can, consistently with justice, piety and'annot be in perfect indifference between two objects that are incom- charity: yet there is danger lest these cares be extended beyond due patible: he is inclined to despise and hate wlhat lie does not love supreme- bounds. No one ought, however, to be anxious how he shall be provid-' y, when the necessity of a choice presents itself.' — Hatle has the sanme ed for in future. This is the Lord's part, and when any take it on themsense here, as in many places of Scripture, meaning to love less-so Ja- selves th'ey dishonor Him, become their own tormentors, ai.d are often cob' loved Rachel, but hated Leah, i. e. loved Leah much less than Ra- tempted to sinfuil metliods of obtaininiig provision for cominig time. This chel. So God declares, "Jacob have I loved, but Esau have I hated:" solicitude is prohiblited. The Christian must nl.t be asnxiois about the having given the Jews, in the course of his providence, greater earthly continuance or support of his life, he must not be frreall/concerned p.rivileges tha.n He gave to the Edomnites.' (Mal. 1: 2, 3.) Dr. A. about the measure of his supplies, nor the siansmer cf hb.tintli, them. OC.ARKd.'When it is sai. o y,armo t sers e God and mammaon, the The Author of his life, the Former of his todi Iaving done greatse r^ ~ A. P. 28. MATTHEW, VI. The sermon on the mount 26 Behold m the fowls take no thought; because it looks like a jealousy deed does, and the bee, and they are set before of the air: for they of God, who knows how to give what we want, us as examples of prudence and industry, but sow not, neither do when we know not how to get it. Let our souls the fowls of the air do not; thcy make no prorest in Him! This gracious carelessness is vision for the future themselves, and yet, every they reap, nor gather. the same with that sleep which God gives his day, provision is made for them. Their eyes into barns; yet "your beloved, in opposition to the worldling's toil, wait on God, that great an I good House-keepheavenly Father feed- Ps. 127: 2. er, who provides food fo7 all flesh. eth them. Are ye not Take no thought for your life. Life is our Are ye not much better than they? Yes, cermuch better than they? greatest concern for this world; all that a man tainly, you are. Note, the heirs of heaven are muCH betterithan they? thoi e/ill he give for his life; yet take no much better than the fowbls of heaven, nobler be27 Which of you by thouzcht about it; not about the continuance of ings, and by faith soar higher; they are of a bettaking thought can add it.'Refer that to God, to lengthen it or to ter nature and nurture; wiser thaon ithe.bicls qof' one cubit unto his sta- shorten it as He pleases. My times are in thy heaven, (Job 35: 11.) though the children of this nure n hcand, and they are in a good hand. Nor he so- world, that know not thejudgm ent ofithe Lord, 9lcitous about the comtforts of this life. Refer are not so wise as the sltork, the crane, andJ Ihe 28 And P why take it to Him to embitter or to sweeten it as He scallow, Jer. 8: 7 You are dearer to God,lsnd ye thought for rai- pleases. God has promised the necessary sup- nearer, though they fly in the open firmamenr of inent? Consider q the port of this life, food and raiment; therefore we heaven. He is their Makier, Lord, Owner, and lilies of the field, how may more confidently expect it. Say not, what Master, but besides all this, He is your Father, they gro w; they toil shall we eat? It is the language of one almost and in his account ye are of mnore value than they g row; thoil despairing; whereas, though there be many manycsparrco cs. You are his clildren, his firstnot, neither do they that have prospect of little, yet there are few but born; now He that feeds his birds, surely will spin: have present support. not starve his babes. They trust your Father's Take no thought for the morrow. Be not so- providence, and will not you trust it? In de4i P3s4ls. 1 1 2"27,28. 14251 licitous about the future, how you shall live pendence on that, they are careless for the mor147;9. Like 12:6,7,24. next year, or when you are old, of what you row, and being so, live the most cheerfully of all 5:326. Ps. 3:6. Lke 12. shall leave behind you. As we must not boast creatures, they sing among the branches, (Ps. 25,26. 1 Cor. 12:1w. of to-morrow, so we must not care for it, or its 104: 12.) and, to tie best of their power, praise p 2.5,31. 10:10. Luke 3:11. 2'2:35,36. events. their Creator. If we wel p asi. l''i' Lie 3' i ~~2 ~ eveits, their Creator. If we were by faith as unconCut^ke 1"3':27' 2. One would think the command of Christ cerned about the morrow as they, we should sufficient to restrain from this disquieting care; but to show what pleasure sing as cheerfully; for it is worldly care that Christ takes in those that hope in his mercy, the command is backed with the mars our mirth, and, as much as any thing, simost powerful arguments. To free us from anxious thoughts, Christ here lences our praise. suggests to us comforting- thoughts. It will be worth while for us to argue Look on the lilies, and learn to trust God for ourselves out of our disquieting cares. They may be weakened by right rea- raiment. We ask, What shacll ice put on; for son, but it is by an active faith only, that they can be overcome. decency, for defence, and, with many, for digniIs not this life more than meat, aond the body than raiment? Yes, doubt- ty and ornament; and so much concerned are less. So He says, who understands the true value of present things, for He they for variety and gaiety in their clothing, that made them, and supports them, and supports us by them. Note, our life is this care returns almost as often as that Ior a greater blessing than our livelihood. It is true, life cannot subsist without a their daily bread. Now not only look on the livelihood; but the meat and raiment represented as inferior to the life and lilies, (every one does it with pleasure,) but conbody, are such as are for ornament and delight; for about such we are apt to sider them. Note, there is a great deal of good be solicitous. Meat and raiment are in order to life, and the end is more noble to be learned from what we see every day, if than the means. The daintiest food and the finest raiment are from the we did but consider it, Prov. 6: 6. 24: 32. earth, but life from the breath of God. Life is the light I f men, meat is but Consider how -fail lilies are. Though disthe oil to feed that light; so that the difference between rich and poor is tinguished by colors, ney are still but grass. very inconsiderable, since, in the greatest things, they stand on the same Thus al/flesh is grusU'; though some in mind level, and differ only in the less. This is an encouragenment to trust God for and body are as lilies, much admired, still they food and raiment, and so relieve ourselves of perplexity about them. God are grass; in nature and constitution, they rhas given us life and the body; it was an act of power and favor, and done stand on the same level with others. Man's without our care. What cannot He do for us who did that? What will He days, at best, are as g-rass, as the flower of the not'? If we take care about our souls and eternity, which are more than,grass, 1 Pet. 1: 24. This grass to-day is, and the body, we may leave it to God to provide for us food and raiment, which to-morrow is cast into the oven; in a little while are less. God ihas maintained our lives hitherto; if sometimes with pulse the place that knonws us will know us no more. and water, that has answered the end. He that guards us against the evils The grave is the oven into which we shall be we are exposed to, will supply the good things we need. If He had been cast, and in which we shall be consumed as pleased. to kill us, to starve us, He would not so often have givenc his ang'els grass in the fire, Ps. 49: 14. This intimates a a charge concerning us. reason why we should not take thought for the Behold the fiawls of the air, and consider the lilies of the.field. Here is morrow, for then we may have occasion for our an argument from God's common providence towards the inferior creatures. grave-clothes. A fine pass fallen man is come to, that lie must be sent to school to the Consider how free.from care the lilies are. fowls of the air, and that they shall teach himn! Job 12: 7, 8. They toil not as men do, to earn clothing; as Observe the providence of' God concerning the fowls, and learn to trust Him servants, to earn liveries; neither do they spin, far.food. There are various sorts, they are numerous, some of them rave- as women do, to make clothing. It does not nous, but all are, fed, and with food convenient for them; it is rare that any follow that we must neglect or do business careof them perish for want of food, even in winter, and there goes no little to feed lessly. It is the praise of the virtuous woman, them all the year round. The fowls, as they are least serviceable to man, so that she lays her hand to the spindle, makes fine they are least within his care. Men ofte:A feed on them, but seldom feed linenm, acnd sells it, Prov. 31: 19, 24. Idleness them, yet they are fed, we know not how, a.nd some of' them fed best in the tempts God, instead of trusting Him; but He hardest weather; and it is yor' heavenly Father that feeds them. H-Ie knows who provides for the inferior creatures, without all the wild fouvls of the mountains, better than you know the tame ones at their labor, will much more provide for us, by your own harn-door, Ps. 50: 11. Not a sparrow lights to the ground, to pick blessing our labor, which He has made our up a grain of corn, but by the providence of God, which extends itself to the duty. And, if we, through sickness, should be meanest creatures. But, specially, they are fed without any care of their unable to toil and spin., God can furnish us. own; they sow not, neit/her do they reap, nor gather into barns. The ant in- Consider how fair, how fine the lilies are. things for him, should be dependedt on for the less; and foodi and rai- which lie referredl to Dr. P. Holland, who in his translation of Ammiainent should be expected from Him, in the use of only lawful means. nus Marcelliius, anno 1609. says of the emperor Tacitus,'his heart waa SCOTT. hake no t/Lishtl' It is evident that the original word broken, and so, fior though hi, he died;' plainly meaning excessive signifies an excessive anxiety, as in almost every other place where it anxiely. ED. is used, agreeably to the derivation of it. It need not e cornsiderecl, Verses 2632. fherefore, as addressed only to the apostles, who were to cast themselves The Householder of the universe openeth his hand and filleth hits on an extraordinary providence, without being concernedt for support. creatures with his bounty. The birds are provided for without any care rhe argurments our Lord urges contain nothiIng peculiar to their case, of their own, lbeing unable to use means for their suistenance. And surebut are. built on considterationis aptiricable to atll Christians. Comipare ly the believer, as a rational creature andt a spiritual worshipper, is more Phil. 4: 6. 1 Pet. 5: 7. Lukel 22:3 35, 36. and Acts 20: 34. from vwhich valuable in the sight of God, than the birds of the air Stuch cares are it appears that the apostles themselcves were inot entirely to neglect a vain. No man can add a cubit to his height, however solicitous, and prudeit care for their own subsistence in dleptendence on miratculous hence no man thinks of it. No anxious caure can aitd to the length of provisions.' PODnus. Tlue use of the phrase, take no thomight, in our life, or to.health, comfort, or prosperity. It is absurd to be anxious vranslation, whivee the Geievaui version haud be n9ot carefuzl, has often about raiment. The lilies, though incapable of atorninlcg tlellselves, aie:endered explalnationu necessary. But it is to bie remarked, as didi a more beautifully decorated, than Solomon in rsyal robes. And has the learnedc fri:icd many years since to the eitor, that the word thought, Lord adorned the vegetables; which are so eoon to perish, and will ITH &a the time of our tranuslatiouin, was eqiuivalent to en/iely; in proof of not clothe thie Christianu Should h/e desire adhortvinms wthich are sur Me T 7 T.' 8 [571 A.: 2'o MATTHEW, VI. The sermon on the mount, 29 A-nd yet I say un- The root, as other bulbous roots, is, in winter, man of six feet. And how was one cubit aiter to you, That reven buried under ground, yet, when spring returns, another added to his stature? Not, by his own Solomn on in all his rlo- it starts up in a little time; hence it is promised contrivance, lut by the power andl goodness of lto God's Israel that they shall grow as the lily, God. Now'He that made our bodies will surely ry was not arrayed Hos. 14: 5. Consider what they row to. Out provide for them. Note, God is to be acknow like one of these. of' that otbscurity, in a few weeks, they come to ledsed in the increase of our bodily strength, antU 30 Wherefore, if be so gay, that even Solomon, in all his gflory, to be trusted for all needful supplies, because God so nclothe the was nothe array of' He has made it to appear that He is for the Solomon was very magnificent. He that had body. The growing age is the thoughti ss age, grass o f the fieldi, which. the peculiar treasure of kings and provinces, and yet we grow; and shall not He, who hais reared to-day is, and to-mor- studiously affected pomp and splendor, doubtless us to this, provide for us now we are reared 1 row is cast into the had the richest and best made clothing, espe- What a ridiculous thing vould it be for a man oven, shall he not much cially when he appeared in his glory on high of low stature to perplex himself, and break his more clotlhe you, t O ye days. And yet he comes far short of the beauty sleep about it, and be continually taking thought of little fahh? of lilies, and a bed of tulips outshines him. Let how he might be a cubit higher; when, after of little faith? us therefore be more ambitious of the wisdoem of all, he knows he cannot effect it, and had bet31 Therefbre take no Solomon, in which he was outdone by none. ter, therefore, be content. We are not all of a thought, saying, "What Knowledge and grace are the perfection of' size, yet the difference between one and another, shall we eat? or, What man, not beauty, much less fine clothes. Now is not of great account. A little man is ready to shall we drink? or God is here said thus to clothe the grass of the wish he were tall, but knows it is to no purpose, f^ield. Note, All the excellencies of the creature and therefore does without it. Now, as we do Wherewithal shall we flow from God, the fountain and spring of them. in respect to our stature, so should we in respect be clothed? It was He that gave the horse his strength, and to our worldly estate. We should not: covet 32 (For x after all the lily its beauty. Every creature is in itself. abundant wealth, any more than a cubit to our these things do the as well as to us, what He makes it to stature, wlich is a great deal in a man's height. Consider how instructive-as to fine clothing'. It is enough to grow by inches; such an addiGentiles seek:) y. fr Ift teaches us not to covet it; foir, after all our tion woukf but make one unwieldy. We must your heavenly Father lilies will far outdo us. Their adorn- reconcile ourselves to our state, as we do to our knoweth that ye have ing will soon perish, and so will ours. The stature, and make the best of what cannot be need of' all these clothes we are proud of are wearing out; the remedied. We cannot alter the disposals of thin os. gloss is soon gone, the color faces, the shape Providence, and therefore must acquiesce in 33 B'ut seek ye irst goes out of' fashion, and the garment itself is them, a.nd get relief as we can; as Zaccheus 33 But z seek' ye first ~worn out. Suchis man, Isa. 40: 6, 7. especial- relieved himself from the inconvenience of his the kinrgdom of God, ly rich men; they.fade away in their ways, Jam. size by clinbing the tree. and I his righteousness; 1: 10. After all these things do the Gentiles seek, "and all these things As to snecessary clothin,. Trust Jehovah- Thoughtfulness about the eworld, is a heathenish sh11be added unohall Jrn Jireh that clothes the lilies, to provide you with sin. Gentiles are eager for this world, because clotheing. If He gives such fine clothes to the they are strangers to a better; they seek these you. grass, much more will He give fitting clothing' things with anxiety, because they are without 34 Take therefore to his children; clothes that shall be worn on God in the world; they fear and worship their -no thought for the them, not only when lie quiteteth the earth with idols, but know not how to trust them,'n'd morrow' ^;for the mor- the soulth wind, but when THe disquiets it with therefore, are full of care. But it is a shame wshall ta t~ thoug^iht the north, Job 37: 17. If He clothe the short for Christians, who build on nobler principles, row sh all ta ke thought lived-grass, much more will He clothe you that and profess a religion which teaches them.ic for the things of itself. are marde for immortality. Even the Ninevites only that there is a Providence, but that prmiSufficient unto the are preferred before the gourd, (Juonah 4: 10, ses'of the life tha.t now is are nmade to the good, day is the evil thereof it.) Much more the children of Zion, who are excitineg confidence in God, and a contempt oi in covenant, with God. 0 ye of little.faithl; the world. It is a shamr e for theme to walk as i Kings t0:5 —7. 2i Ch1. 9:1-,20 —. though our faith be but weak, it entitles us to Gentiles walk. Ps. 90:5,'3. 92:7. Is. i0: — l. Luke the divine care, and a promise of suitable sup- Ytour heavenly UFather klnoss you have need 12: —. JIan. I:u10.. e Pet. i:.i h ply. Great faith shall procure great things, but of all these thinq's. He Iknows our wants bet0'L. 9:e9.' L.9:4 5i5^ little faith shall not be rejected. Sound be- ter than we. Though lIe is in hea-ven, and his 55. 9:9. Lik se 2r-i e Jouh 2they7b Heb.a3:i2. lievers shall bee provided for, though they be children dn earth, He observes what the poorest,4:4. 15::_3. Lev. 25-:20 —22. 2 Chr. not stnon. believers. The babes in a family 25:9. e k C not srg believers. The babes in a family of them need, Rev 2: 9. I know lithy poerty. x 5s4(i7.'0:2,0.' s. 7:1. Lulke are fed and clothed, as well as those that are You think, if such a friend lo.ew your wants, 12(30. Ep. 4:17. 19r-. i' gr'ow1 uP, and with a special care and tender- you should soon have urelief. Your God knows y8. Ps. 103:13. Luke 11:11 —13. 12: r ha su 30. ness. Say not, I am but a child, but a dry tree, them, and He is your Father that loves you, and a i Kings 3:11 —13. 17-13. 2 Chr. 17 (Isa. 56: 3.) for thoughpoor and needy, the Lord pities you, and is ready to help you. Away, 12. 1 2 1..:i-.. th/et/u -i-.. Oi s rathe a I0. Hagi:'-i. 2:16-19. Luke thaethothee. Or,itisratherarebuketoweak therefore, with all disqumieting- thoughts. Tel 12:31. Johns:27. i faith, though it be true, ch. 14: 31. It intimates thyFather,; -leknonws t/hoi hlrcst inecdaofsuch amidi 23: 3. Rm17. 14:17- no 2. 3, hati s at the bottom of all our inordinate care suchthlins. He asks y3ou Childrce:, h/ac veyou any Ties. 1:5. 2 Pet. 1:11. — the weakness of our faith. and the remains of meat? Joln 21: 5. Tell Him whether you have 1:1. 1 i 14. s 1' 12:3. L.e3.LI. unb elief. If we had more faith, we should have or not. Though I-Ie knows our wants, He wil Roi.s11.7. i:m21,2. 10:3. a i or. s: 30. 2 Cor. 5:21. Phil. 3:9. 2 Pet. less care. know them from us. Therefore we should re1:15'9 C 5 io 37-:3,,is,12 Which of you by taking thought can add one lieve ourselves of care, by casting it on God, bea 19:09. Ps. 3t:9,10. 37:3,18,19,2.c ii:11,12. Mark 10:30. cubit to his statulre? to his age, so some;but cause it is He that careth for us. (1.t Pet. 5: 7.) so. rom. S:31,32. 1 Cor. 3:22. i the measure of a cubit shows it to refer to the If He care, why should we? Tim. x. 0. stature, and the age at longest is but a span, Ps. Seek first the kingdom, of God andl h/s rightd 11,23. is e16:1s-20. i isn.3:23., a'Ia e Deut. 33:'25. 1 igs }7:6,1-16. 39: 5. We did not arrive at our stature by our eousnress, and all th/ese thin cs shall be added un' Jo i:'i7. Ie'.' Ats- s 14:22'. ~ n own thoughts, but by the providence of God. to you. Here is a double argument against Thes. 3:3,. An infant of a span long is grown up to be a thoughtfulness. You have greater things to passdl by the lvwers? This arises from feebleness of faith in the pro- Adowa, we saw a new and beautiful species of the amraryllis, which minses of Got, whine suill expose a man to just rebukes. Distrustful in- bore from ten to twelve spilces of bloom on each steem, as large as those qumries aboit, temporeal things may consist with the character of thos-e of the bella-donna, springing from one common receptacle. The genee who knowv not Godt, who count the worldt their portion, andt rely on their ral color of the corolla was whitee, and every petal was marked with a own foresit to obtaian it. Christitanls have a better Provider. Their Fa-~ single streak of bright psurple ssown the middle; the flower was sweet" Iher kmnowtvh uhat they wanit, a il is able aned ready to sened twhat is best scentedt. smelling, though much more psowerfully, lire tihe lily of the valt for the. Ansxiety is. then. siiperfliuouis.-The clause, - a cuLbit to his ley. This superb plant excited the admiration of the vwhole parlty, and stature,' is understoodl by socme to mean.'aI additionl to ttie length of a brought imenediately to my recollection our Savior's beautiful coripari-. man's lif.''rThe original wordl for stature often ineans age, uit it is usedl son: Solomon in all his glory, was snot arrayedl like ste of these." in Greek writers fer the statare, or the size of plants, &c. Problably no SALT.'In the term rendered grass,' says Dr. Harnrod,'flowers, instance can be find oef cubit usneetd to nmeasure time. Fuel is scarce in d anall that grows in the field or garden, are comprehendede;' and Br, the East, anie stelks of lilies an-i othter Rowers, when withered, would be Shaw, in his Trkvels, states, that'in Barbary it is usual to employ the useful for he-ati' venis, and simnilair purposes.-A few passages in the stalks of flowersn myrtle, rosemrnary, &c. to heat their ovens; a circuimwritings of so-nie heatlhen philosophlers siew, that they used the samned stance clearly explaining our Savior's words.' ED. argumenets agcainest c sfarcfulness, which our Lordt here empnloys. But Verses 33, 34. these are writers,. hoi livingi after Christianity was establishedt. probs- The blessings of Christ's kingduom, the righteousness in vwhich his subbly took materia!s from the NMew Testament to improve the philosophy, jects are justifiedt, the grace by which they are sanctified, and the good with which they opposesd tile Gospel,.and in this have had mansy follow- wsorks in which they shoulsd walk, are intentdedt by the kingdom-of God era. SCOTT. IThe lilies of thei field.]'The lily of the field,' says anti his righteousness. Our Lord, therefore. calls his disciples to seek adBurder,'so:nrtimes anppenars with unrivalled magnificence, as is seen in mission to this kingdom, by repentance and faith, and toc press on to tih le slaicmeilntl f a late travsi'cr in Abyssiena: i At a few miiies from fullseeioyieent of its privileges, and conformilt to the law anmd exanip \'^\~ D. 28 MATTHEW, VII. The sermon on;' mo 9I CHAP. V\l Ltare thought about; your eternal happiness, the Though.;filness for the morrow is.ied-ci.s:e,,,iOs.....'.aoit raoh,,l^......t, ~ —~. one thing needful, (Luke 10: 42.) which is corn- Let the mao-row take care for th.e otha ofitsee Things holy are noi to.e ca. t to ionly neglected where worldly cares are pre- If wants a.id troubles are renewed wi,. the day (logs, 6. En couragemenits te prayer, dominant. If we were more careful to please aids and provisions are likewise; compassions., 7-it. The rtot e strait gate and God, and secure our salvation, we should be less that are new every mor-ning, Lam. 3: 22, 23. narrow way.: nd the widi d'ate and solicitous about a worldly estate. Thoughtful- The saints have a Friend that is their arm evert. broatd'ay, 3, 1t A oer'ing ness for the soul is a most effectual cure of morn/g, and gives out fresh supply daily, (Isa agatnsf ao.': prophetsm who may be kIowno by their fruits, 1.5-20. No thoughtfulness for the world. You have a bet- 33: 2.) as the business of evercy day requires; gits it oirt oles will avail the work- ter way to obtain the necessaries of this life, (Ez. 3: 4.) so keeping his people constantly de ers cf iiq.eity at tile day ot"j'udogent, 21 — 23. t'ioe patahle of the hlonse' than by anxiously caring and fretting about pendent on Him. Let us therefore refer it to built oil a tock, 21, 2.5; aid that oin them, and that is, by seekingp first the kingdom the morrow's strength, to do the morrow's work, andthet'pepi are a/otis/ed at is of God. Say not that this is the way to starve; a-,.d bear the morrow's burden. To-. morrow doetrie, 3, 29. 110no, it is the way to be well provided for, even v'.'l be provided for without us; whNy need we fUDGE s not, that ye here. anxouly care for that, is so wisely Y be not judiged. Observe that it is the sum and substance of cared for already? This does not forbid foreour whole duty; mind religion as your great sight, and preparation accordinglys, but a per. tIso itt. tie. /;-:5 2-... Luke 6:37. and princip-al concern. Our dutv is to seek, plexing solicitude respecting difficulties, wnich, tioton. 2:t. I t 3,4 itt-1'3. 1Cor. ai tia pursue these things;'it is a word perhatps, may never come, or, if' they do, may 4.3-5. Jao. t. d:i.':11,12. that has much of the constitution of the new be easily borne. The mieaning' is, let us mict:r covenant in it. Thougc —h we lave not attaincd, vet sincere seeking and an present clity, and le?ve events to Go d. Do the earnest endeavor are accepted. Now observe the object: thle kingdo/m1 of work of the day in its da/y, and let th.e morrow God, acnd his rii'hteoussness. We must mind heaven as our end, holiness as bring its work along with it. our way.' Seek the comforts of the kingdoim of grace and glory as your feli- This thoughtfulness for the morrow is one of city. ttResolve not to take up short oft/he king'doome ofhe aven.e Seek for this the foolish and hurtful lusts, which they that t'lory', honoe-, and imhmortality. Prefer heavenly blessings far befobre earthly will be rich fall into; one of' the retmany sorrows 4elights.' We make nothing of our religion, if we do not make heaven of it. wherewith they pierce themscelves the.-ro/,0h. And with the happiness of this kingdomn, seek the righteousness of it, God's Su//fficient iunto the day is the evil thereof. The righteousness, which He requires to be wrought in and by us, such as exceeds present day has troubles enough; we need not that of the scribes and Pharisees. We must follow peace and holiness, Heb. borrow perplexities foiom to-morrow's evils. It 12: 14. 3Seek first the kingdom of God. Let your care for another world is uncertain what the morrow's evils may be, take place of all other cares. We must seek the things of Christ more than but it is time enough to take thought about them our own things. If they ever come in competition, we must remember to when they come. Let us not pull that upon which to give the preference. Let the morning of youth be dedicated to God. ourselves all together at once, which Providence Wisdomn must be sought early; it is good to begin betimes, in being religious. has wisely ordered to be borne by' parcels. The Seek this first every day. Let waking thoughts be of God. Let Him that is conclusion of the whole matter is, that it is the the First, have the first. will and command of the Lord Je.sus, that his The necessary supports of life shall be added unto your, iveren over and disciples be not their own tormentors, nor make above, as it is un the margin. You shall have what iou seek, the kindom their passage through this'world imore unpleaof God and his riglhteausness, for never aniy sought in vaini, that sought in sant, by their apprehensions of trouble, than earnest: and besides that, you shall have f'oon and raiment by wav of over- God has made it by the troubles themselves. plus, as he that buys goods has paper and pao;tchreaed into the biargain. God- By daily prayer we may procure strengthito bear liness has the promaise of the lif/ that no0r 7 s, 1 Tim. 4: 8. Solomon askied trouble, and to arm us against the temlptations wisdom, and had t'hat, and other things bhide, 2 Chron. 1: 11, 12. O what that attend our daily troubles, and then let none a blessed rhange would it make in our hearts and lives, did we firmly believe, of these things move us. that the best w-ay to be comfortably provided for in this world, is to be intent ont another world! We begin at {he right end of our work, when we begin CHAP. VII.. I —6. Our Savior here shows with God. If we give diligence to make sure of the things of God, He will us how to conduct in reference to the faults of provide as much of the things of this life as He sees will be good for us, others; and his expressions seem intended as a and we should not wish for more. Have we trusted Him for the portion oqf reproof to the scribes and Pharisees, who were our inheritaence at the end, and shall we not trust Him for the portioni of very rigid in condemning all about them, as ouer c/e in our way to it? God's Israel were not only brouglht to Canaan at those commonly are, who are conceited in justilast, but had their charges borne in the wilderness. Oh that we were more fying themselves. thoughtful about the things that are not seen and eternal. and then the less'1. A caution against jud-uing. It is the of. thoughtful we should be, a/nd need to be about the things seen and temporal! fice of' magistrates and ministers to judge. Also rew-ard not your stuff; Gen. 45: 20, 23. Christ, though He made not Himself a Judge, Thie moirr-ow shall take thought for the things of itself; sufficient unto the yet came not to unmake them, for by Him day is th.e evil thereof. We must not perplex ourselves about future events, princes decree justice; but this isdirected to pri-ecause every diay brings along cares enough with it. vate persons, who shall hereafter sit on thrones PRACTICAL OBSERVATIONS. V. 7., A4. While we are careful to choose the good part, themselves about concerns so inferior. Let us' seek first the - know the right way, and attend to present duty, let us not be kitngdom of God, and his righteousness,' assured, that' all anxious about consequences. Let us rely on our heavenly Fa- things else shall be added to us;' for our Father knows our ther to support th.e lives and nourish the bodies, which He has wants. Thus we shall be encouraged in duty, and relieved given, and not be in trouble, whether our provision be plente- from anxiety. We shall indeed find, that'sufficient for the ous or scanty. Our'lives are more than meat, our bodies than day is the evi\ thereof,' andi have no need to anticipate pains raiment.' WThat, then, are our souls, which the divine Savior and sorrow. We shall also find, that the day will bring its redeemed with his blood? While wve feast on his spiritual comforts and supports with it.-These rules and precepts of provisions, and are adorned with the robes of righteousness and our Lord will-be known by our experience, if true believers, to salvation, we cannot doubt his truth and love, which are enga- conduce to present comfort, as welI as to future benefit; when ged to feed and clothe us. Will He provide for fowls, adorn we shall have done with temptation, be delivered from evil, and the flowers, and yet starve his children? How unreasonable our employed in praising Him whose is' the kingdom, the power, unbelief! We need rebuke, and should pray to Him,'increase and thie glory, forever. Amen.',,ur faith;' and leave it to Gentiles and unbelievers to perplex of their king; to seek the peace, purity and enlargement of the king- which seems the exact import of the original; than which expression domn, the honor of the prince, and the good of their fellow subjects. nothing could be moure proper: for these tenmporal blessings are by n.o These must be sought in the s place; first as occ et tal to ons, means essenti to the covenant f grace bt are entirely o be refer and time; beginnihng each portion of existence with it. and m/ aking all red to the Divine good pleasure, to add or withhold, as God shall see fit. things subservient to it. Then their Father will add whatever pertains DODsDR. to this life without their anxiety. They, who reverse this order, ruin NOTES. Verses 1, 2. themselves, for this world and the next.-The Christian should not be These verses do not forbid the imagistrate'to jaude and senteni e cr1. arefsul fcG' even the next dany: it may not arrive to hium: if it do, it Ininals: nor the rulers of the church to censutre and'exclude such,s dis. will bring its sulpplies, and thus'take thocught for itself.' This should grace their profession, nor Christiansto' witthdrlaw from every blother be regarded as a merciful appointment of his nFather. He knows, that that walks disorderly;' for this is expressly enjoined. (Notes, 2 Thies. every tday brings more evil than his children can well bear, and ihence 3: 6 —15.) Nor did Christ intend t:) prevent his disciples If-om forming a He commands them to cast all their care for the future on Him. And judgment off men's characters a( cording to their principles and con. if any ae still so absurd, as to load themselves with a burden, which dtuc, for He directs us so to judge. (Note, 15-20.) MIu]any dutit.os redoes not belong to them, they torment themselves, and dishonor.God, cby quire us to form a judgment both in respect to the state amn actions of their unbelief.-This is applicable to spiritual things. The Christian, m/en; but we shoulcd not be rash, or severe in foarieins. nor hasty n doedoing his duty, is authorized to trust in the Lord for grace in trials, as claring it. We are not bound to believ e an infidel or a proflitate to he well as for food in vwant. In both,'sufficient for the day is the evil a true Christian; but should iudge as favorably as we can. wthere the aereof.' ScoTT. Added unto you.] That is, over and above, fundamentals of Christianity are professed, a. d not disgraced b' hin-mo. ~59l D. 2S. MATTHEW, VII. The sermon on Mthe moutd & For h with what judg.ing, but not now; judge not. We must their own. Note, There are degrees in sin. judgment ye judoe, ye judge ourselves, and our own acts, but not our Some sins are comparatively but ash oles, while shall be judged: and brother, magisterially assuming such an athori- others are as beams;some as agnat, others as a t y over others, as we allow not them over us; camel; not that there is any sin little, for t jere with what measure ye since our rule is to be subject to one another. is no little god to sin against; if it be a note (or mete, it shall be mea- Be not many maste.s, Jam. 3: 1. We must not splinter, for so it might better be read,) it is m sured to you again. make our word a la,- to every body. We must the eye; if a gnat, it is in the throat, both' ain3 And why bth old- not judge our brother, that is, must not speak ful and perilous; and we cannot be easy or "veil A w y evil of him, as it is explained, Jar. 4: 11. We till they are got out. Our )wn sins ought t: apest thou the mote tlat must not despise him, nor set him at nought, pear greater to us than the same sins in others. is in thy brother's eye, Rom. 14: 10. We must not judge rashly or That which charity teaches us to call but a a but considerest not groundlessly of our brother, making the worst of splinter in, our brother's eye, true repentance wdil tile beanI that is in people, and inferring such. invidious things from teach us to call a beam in our own; for the sin t^hine owil~n eye? their words and actions as they will not bear. of others imust be extenuated, but our own aggratWine must not judge unmercifully, with revenge, vated. Many are under the guilt and dominion 4 Or how wilt thou or maliciously. We must not judge of a man's of very great sins, and yet are not aware of it, say to thy brother, Let state by a single act, nor of what he is in him- but justify themselves, as if they needed no reme pull out the Imote self, by what he is to us, for in our own cause pentance. It is as strange that a man can bi out of thine eye; and, we are apt to be partial. We must not assume in such a sinful condition, and not be aware of ^behold, a bet'n is in nGod'sprerogative to try the heart. We must it, as that a man should have a beam in his t ye, behold~, a beam is in not judge of men's eternal state, nor call them and not consider it; but the god of this world thine own eye? hypocrites, reprobates, and castaways. What so artfully blinds them, that they say, wit} 5 e Thou hypocrite, have we to do, thus to judge another man's ser- great assurance, ce see. It is common for those'first cast out th~e beatm vant? Counsel and help him, but judge him who are most sinful themselves, and least senofiut of thine ot n eye; not. sible of' it, to be most fiee in judging others.. a That nye be not judge d. He, who usurps the The Pharisees, who were most haughty in justiand then shalt thou see bench, shall be called to the bar. Commonly fying themselves, were most scornful in conb JTg. 1:7. Ps. Is'25,52. 137:7,8. none are more censured, than those who are demning others. They were severe oil Christ's Jer. 5il:. iOt. i;. "'Mark 4:'l. most censorious; every one will have a stone to disciples for eating' wiith nwc shen hands, which Luk e 6:3s. 2 Cor. 9:.'iThes. l:, throw at them; he, who, like Ishmael, has his was scarcely a nmote, while they encouraged men 7-. JeIn. i:i3. l.ev. i5::. 6c 4 Licei.-i2. Oii. bhand, his tongue, against every man, shall like in a contempt of their parents, which was a d 2 Sa,. 2:5, ch.'2:9C. 23:9O0 Ps. him, have every nman's hand and tongue against beam. Pride and uncharitableness are commone i2:18i. 23: hims, Gems. 16: 12. N:o mercy shall e shown to ly beams in the eyes of those, who pretend to be i ^1 51: I,,ke 4:23. i n ~ the reputation of those who shov no mercy to nice in their censures of others. Nav, many. is. 51:-:. the reputation of others. Yet that is not'the are guilty of that in secret, which they have the worst of it; they shall be judged of God; from face to punish in others when discovered. ReHim they shall receive the zgreater condemnation, Jam. 3: 1. Both parties fleet, says Seneca, t/hat, perhaps, the.fault of must appear before Him, who, while He relieves the humble sufferer,wmill also which you complain, may, on examination, be resist the haughty scorner, and give him enough of judging. If we are charita-.found in yourself. Wlill you be publicly severe [le, modest, and judge ourselves rather, we shall not be ju]adged of the Lord. agcainst your own crime? Men's being so seAs God will forgive those that forgive their brethren, so He will not judge those vere on the faults of others, and indul~gent tc that will not judge thei.r b..elnrcn; the nmercifui shall find mercy, Rom. 14: 10. their own, is a mark of hypocrisy. Thoi h/ypoThe judgcing of those whio ijudge others is according to the law of retalia- crite, v. 5. Whatever such an one pretends, it tion; withr what judgms;se;,t ye judge, ye shall be judged. God often observes is certain he is no enemy' to sin; if he were, he a rule of proportion, as in the case of Adonibezek, Judg. 1: 7. Rev. 13: 10. would be an enemy to his own sin; therefore, 18: 6. Thus He will be both justified and magnified in his judgments, and he is not worthy of praise, nay, he is an enemy al flesh will be silenced before Him. Urith cwhat measure ye mete, it shall be to his brother, and, therefore, worthy of' blame. measured to youC agains; perhaps in this world, so that men may read their This spiritual charity must begin at hione; for sin in their punishment. Whlat then shall we do when God riset uip? Job 31: how canst thou, for shame, say to thy brother, 14. What would become of us, if God should be as severe in judging us, as let me help to reform thee, and takest no care we are in judhing our brethren, and should weigh us in the same balance? to reform thyself? Thou wilt do it with We may justly expect it. if we be extreme to mark what our brethren do an ill grace, aind expect every one to tell thee, amiss. In this, as in other things, the violent dealings of men return on their that vice corrects sin. Physician, heal thsyself, own heads. see Rom. 2: 21. The consideration of what is 2. Some cautions about reproving. Because ie must not judge others, amiss in ourselves, though it ought not to keep which is a great sin, it does not, therefore, follow, that we must not reprove us from administering reproof, ougtht to make others, which is a great duty, and may conduce to saving a soul front us candid and charitable in judging others. deatl/; however, it will conduce to savilng our souls from sharing in their Therefore, restore with the spirit of meekness, guilt. Observe, it is not every one who is fit to reprove. Those who are considerinqg th.yself, (Gal. 6: 1.) what thou hast themselves guilty of the faults of which they accuse others, or of worse, bring been, what thou art, and must be, if God leave "hame on tlhemselves, and are not likely to do good to those whom they re- thee to thyself. prove. Here is a just reproof to the censorious, who quarrel with their brother First cast the beam out of thine ouwn eye. tor small faults, while they allow themselves in great ones; who are Our own badness is so far from excusing us in quick-sighted to spy a mote in his eye, but are not sensible of a beam in i not reproving, that our being by it rendered unrality.;We should put the best construction on doubtful actions, and " judgment without mercy, who have shewed no mercy;" (Jam. 2: 13.) never without piroof ascribe good ones to bad motives; shun curious in- nor can they deny the equity of such treatment.' —' The evil ofjundoing quiries and iniuriomu suspicions respecting ni men's conduct; and avoid does not consist in seeing things and persons as they are. or fancyinm themi {iving our ospinion to sany one's disadvantage, unless cfuty requires it. to be good against plain evidence, but in imputing worse motives to the Mre shou!d Inot anathemamtize those who differ from us, nor condemn sects persons,or putting a worse construction upon their actions,than is necessaand societies. except as the Scripture condemns them. As far as we ry, in scorn and the pride of self-preference, without pity, prayer, or encan, we should shun whatever savors of malevolence or spiritual pride; deavor for their amendment.' ADAM. for the opinlion, which a. Christian is compelled to form of the'neart of Verses 3 —5. man and the state of the world. will give sufficient offence, arnd ought This section shews, that thoughi Christ addressed the disciples a. chil not to be itcreased by harsh judg'ments in particular cases. —He, who is dren of God, yet Hle warned them, that some of them might be hypohabitually inclined to a presuimptiuo,,s and censorious judging of others, cries. If one, whose eyes were closed by an obstruction, (mx hic h like gives them causse to suspect, thathe is devoid of true grace, and is expos- a beam, was seen by all, and yet prevented him from seeing any oblect ed to judigment without mercy. If a Christian yield to such an evil, lie distinctly) should pretend to see a particle in another's eye, and offe'i to may expect sharlp corrections. Nay, all will commonly judge of men, remiove it, he would be ridiculous. He ought to be directed to the disas they judge others. —Thus it is verified, that'with what measure ye ease of his own eyes, and endeavor to remedy it, before otfering to assist nmete, it shall be measured to you again.' (Marg. Ref —Note, Jeam. his brother. Thus, while Christians should watch over one anotht r and 4: 11, 12.) SCOTT.'The original word may signify to judge with point out and remnedy even small mistakes, he, who undertakes Lo rcjeverity, or injustice. Our Lord does not forbid all judgmients of the prove every defect in others, while his own spirit and condmct are words and actions of others, but those which are formed I with maligfity, wrong, proves his own hypocrisy. A wise reprover. or ininister, must gelf-interest. rashness and pride.' RoSENM.'The Jews.' says Dr. A. begin at home, and'take heed to himself and his doctrine,' temper and Clarke,' were hii'hly criminal here. and yet had very excellent naximas conluct. When these are unexceptionable, he may offer to m ltp his against it.'' Their unjust censures of Clrist are the strongest instsanuces brethren in promotingf their sanctification yet he willd o it wv.li lumniiity, of it,' observes D)od'dridge,'that can be conceived;' hence lhe paraplira- tenderness ad candor. —Alas! in spiritual optics, a beami in the eye es thus:' the scribes sand Pharisees —place a great part of their own r rerenders a man quick in discerning the faeults of others, and blinr to _iii liiion in condemning others; but see to it that you do not jusdge those own.-Our Lord probably alluded to some proverbial exp,essions, tha eCout you in tshis ri1orous and severe manner, nor pass such unnecessa- knowledge Of which would now throw more light on time suibect. thun ry or uncharitabli' censures upon them, that you may not yourselves be any criticism caa do.'There was a proverbc says Dr. Ilamiond. ftdged with the like severity. God and man will make great allowances'amnong the Jews, at the coming of Christ, (afterwards. and withl sorit k) thie character of the candid and benevolent; but those must expect'variation, put in the Talmud,) They, w.L say to others, " ic'e out l1/ 1301 A. D 28. MATTHEW, VIf. MATTHEW, VI Te srmon on the mon.t clearly to cast out the fit to reprove, is an aggravation of our badness. of calling the good bad, by judging all p.m mote out of' thy bro- I must not say,' I have a beam in my own eye, fessors to be hypocrites; so we must take heed ther's eye.'and, therefore, will not help my brother take fhe of calling the bad desperate, by judging them to moie out of his.' A man's crime can never be be dogs and swine. Our Lord Jesus is very u ~ Give not g that his defence; but I must first reform myself, that tender of the safety of his people, and would not wlnich is holy unto the I mav thereby reform my brother. Note, those have them needlessly expose themselves to the dogs, neither h cast ye who b)lame others ought' to be blameless them- fury of those who would turn again and rend your pearls before selves; those who are reprovers in the gate, them. Let them not be righteous overmuch, so such as magistrates and ministers, ought to as to destroy themselves. Christ makes the swine, lest tley tram-,alk circumspectly; an elder must have a good law of self-preservation one of his own laws pie them under their report, I Tim. 3: 2, 7. The snuffers of the and precious is the blood of his subjects to Him. feet,'and turn again sanctuary were to be of pure gold. V. 7-11. Christ here speaks of prayer, a' and rend you. Further, not every one is fit to be reproved; the appointed means of obtaining what we need. iPifactiual Obwee~~atioens'. te\ e seat tlat w C/hc is holy uento dogs, rv. 9. 1. Here is a precept in three words to thb 7' A1sk, k and it'This may be considered as a rule to the disci- same purport. Ask, Seek, Knock; that is, in ples in preaching the Gospel; not that they one word, pray, pray often, and with sincerity g 0:4.15.:'6. Prov. 9:7.8. 23:9.. must not preach it to any wicked men; Christ and seriousness; pray, and pray again; make Heb. 6:. I0:-29. 2 Pet. 2:22. himself preached to publicans and sinners; but conscience of prayer, and be constant in it; h Pv.:2. a:22i. the reference is to those whom they found ob- make a business of it, and be earnest. Ask, as 4'ue 5.i 5 ~o. c 2 Co.: stinate, after the Gospel was preached to them, a beggar asks alms. They that would be rich k Ii. 21:. 1 Kis 33:5. Ps. 1.0:17. as blasphemers and persecutors. Let them not in grace, must betake themselves to the poor 529:15.9.N 57i5;. 6,MI' spend much time among such, for it would be trade of begging, and they shall find it a thriv-,luke ii:9',i'3.'is:i. John 4:10. lost labor, Acts 13: 41. Or it may be taken as ing trade. Ask; represent your wants and bur-'11:1'-. i 4 - " n. 315,15: a rule to all in giving reproof. Our zeal against dens to God; ask, as a traveller asks the way. I;. I 3Olll,,: 622. 5: l4,15. Hey. 3: 17,18. sin must be guided by discretion; we must not To pray, is to inquire of God, Ezek. 36: 37. go a'bout to give instructions and rebukes, much less, comforts to bar- Seek, as for a lost thing of value; or as the dened sinners, to whom it will do no good, but who will be exasperated at us. merchantman, seeking goolly pearls. Seek by Throw a pearl to a swine, and he will resent it, as if you threw a stone at prayer; Dan. 9. 3. Knock, as he that desires him. Remprooafs will be called reproaches, as they were, Luke 11: 45. Jer. 6: to enter the house knocks at the door. We i9. Note, Good counsel and reproof are a holy thing, and a pearl; as an would be admitted to converse with God and ear-ingf ofgold, acndl an ornament of fine paold, so is the wise reprover, (Prov. taken into his love and kingdom; sin has bar25: 12.) and a wise reproof is like an excellent oil, (Ps. 141: 5.) it is a tree red the door against us; 1, prayer we knoclr, of life. (Prov. 3: 18.) Some of the wicked are arrived at such a pitch of Lord, Lord, open to is. Christ knocks at our wickedness, that they are looked upon as dogs and swine; they have so long door, (Rev. 3: 20. Cant. 5: 2.) and allows us walked in. the wani of sinners, that they have sat down in the seat of the scorn- to knock at his, which is a favor we do not al_fiel. They professedly set instruction at defiance, so that their are irre- low to common beggars. Seeking and knocking, claimably wicked; they return with the dog to his vomit, and with the sow imply something more than asking and - ayto her wallowine- in tihe mire. One can expect nothing, but that they will tram- ing. We must not only ask, but seek: v'- must pie the reproofs under their feet, in scorn and in rage, for they are impatient second our prayers with our endr', clyy Faa disnlays of Ilis comipassion to sinniers. Wlait imaiv would put off ili1 s,her, and therefore aile, He will bestow what you ask in fasith, and achung —y -clild,'wlien asking food, witc a Is seless stone instead:c of a loaf, ordling to iis will and for a riglit edci Jai. 4: 3. Tclis you cmay ba or a Yoxious serpent insteadc of a fish? Such a patrent wouldc not deserve assuredl of from the good will towards your cIildreon vic hI you fiCd is t.a names of a fcatier, or even of a man. If. therefore, men, corrupt anid ynourself; for fronm tHin it was derived, thonugh iiu come infinitcely sihort relflisli. ho cannonilt give withlout lessening their own store, and loften of his perfection. Do we then in pracyer asi o' cod tiliat, wsicl in difutro'enhinc t-lemselves, are inoved by natural affection to give salutary foriigc circumstances may le either good or f iland receive it no*. ge-? co clicair clildrens lo ow miucli more sliall our heavenly Fa-tler give we may concludle that, thougli we thought siat wte askedl was bs-und, gooaL 1/things, even all tlhings pert-ining to saslvatcion, to all wiho humbly yet iindeed it wais a stone; thloiugh we tlhoulsht it ia fish, (iod saw it iwacsik tussei l Clilist does not say, 1o his children,' lest the suppliiat a scorpiono, acid answivered our genceral desires of gocod by sdenCying cau ssould ce hiadered by the team of not being one of them, but to' thec specCfic requast." i DOL&,'Ia A. D. 2~ MATTHEW, VII. The sermon on Ite mnount 12 Therefbre all ter than any earthly parent. His thoughts are have done to us, nor the evil which they would things whatsoever ye above theirs. Earthly parents take care of do to us, if they could; nor may we do that, ould nthat men should their children; much more will God take care which we think, if it were done to us, we coul. of his; for they are evil, originally so; the de- hear contentedly; hut what we desire should be do to you, d.o ye even generate seed of fallen Adam. They have lost done to us. It is grounded on that great cornso to them: t for this is much of the good nature that belonged to hu- mand, Thou shalt love thy neighbor as thyself. the law and the rpro- manity; and among other corruptions, have As we must love our neighbor as ourselves, so phets. that of unkindness in them; yet they ive good must we do the same kind offices. It implies things to their children, and they know how to three things. We must do that to our neighbor PrIactical Ohservattons.l give,.suitably and seasonably much more will which we ourselves acknowledge to be fit and 13 ~f Enter ye in U at God, for He takes up when they forsake, Ps. reasonable. The appeal is made to our own the strait gate: x for 27: 18. God is more knowing. Parents are judgment; and the discovery of our judgment is wide is the gate, and often foolishly fond, but God is infinitely wise. referred to that which is our own will and exHe knows what we need, what we desire, and pectation, when it is our own case. We must le^ade th to des truc tion, what is fit. God is more kind. If all the corn- put others on the level with ourselves, and reckleadeth to destruction, passions of all the tender fathers in the world on we are as much obliged to them, as they tc and rmany there be were crowded into the bowels of one, vet com- us. We are as much bound to the c6r.ty of. Juswhich go in thereat: pared with the tender mercies of ouar God, they tice as they. We must also in our'dealings would be but as a candle to the sun, or a drop to with our fellow-men suppose ourselves in the same L'k4e 6:31. the ocean. God is more rich, and more ready circumstances with them. Were I making such t 22:39,40. Iev. 19:18. Is. 1:17,18. Jer. 7:5,6. E:. A187,8,21. Am'. 5:14, to his children, than the fathers of our flesh can a person's bargain, or laboring under another's 15. Mic. G:5. Zsch. 7:7-10. 8:16, hbe; for He is the Father of our spirits, an infirmity, how would I desire and expect to be I3:3-i1. a. ^5:3. 2Timi:.:. ever-loving, ever-living Father. The bowels of treated? And this is a just supposition, because Jam. 2:10-13. fathers yearn even towards undutiful children, we know not how soon their case may be 3:2,L. 1t::,:3. 23:13. Prov. 9. towards'prodigals, as David's towards Absalom, ours. Indeed we may fear lest God, by his 55:7. Ez. 18:27-32. imke9:23. 13: 24,25. 14:33. John 10:9. 14:6. Acts and willnot all this serve to silence unbelief? judgments, should do to us as we have done to 2:33-40. 3:1. 2Cor.6:1. Cal: V. 12-14. 1. We must make righteous- others, if we have not done as we would be done x(ls. e,12. Ps. 14:2,3. ie. 1:9. ness our rule, and be ruled by it. Therefore, by. Rom. 3:-19. 2 Cor. 4:4. Eph. 2: lay down this for your principle, to do as you This is the law and the prophets. It is the 2,3. 1 Joln 5:19. Rev. 12:9. 13'ih., y m g cm ad 20:3.' would be done by; and, that you may conform summary of the second great command, that is y 25:11,46. Prov. 7:27. 16:25. Rom. to the foregoing precepts which are particular, one of the two on which hang' all the law and 9:22. 41l, 1. ihes. i'.'5 that you may not judge and censure others, go the prophetsi (ch. 21: 40.) being their concurby this rule in general; you would not be cen- rent language. Every thing said in them about sured, therefore, do not censure. Or, that you may have the benefit of the our duty to our neighbor may be reduced to this foregoing promises, fitly is the law of justice subjoined to the law of prayer; rule. Christ here adopts it, so that both the for, unless we be honest in our conversation, God will not hear our prayers, Old and New Testaments agree in prescribing Isa. 1: 15-17. 538: 6, 9. Zech. 7: 9, 13. We cannot expect to receive good it to us. By this rule is the law of Christ cointhings from God, if we do not fair things, and that which is honest, and lovely, mended, but the lives of Christians are coio and of good report amoing men. We must not only be devout, but honest, else demned by comparing them with it. our devotion is but hypocrisy. 2. We must make religion our business, and The rule of Justice is laid-down; TV/iatsoever ye would that men, should do be interested in it. We must be strict in our to your, do ye even so to them,. Christ came to teach us, not only what we are conversation, which is here represented as ento know and believe, but what we are to do, not only towards God but to- tering a strait gate, and walking in a narrow wards men also. Not our fellow-disciples only, those of our party and per- way. Observe the account here given of the suasion, but all with whom we have to do. Alexander Severus, a heathen bad way of sin, and the good way of holiness. emperor, was a great admirei of this rule, had it written on the walls There are only two ways, the good or bad, riglht of his closet, often quoted it in giving judgment, honored Christ, and or wrong, to heaven or to hell; in one ofwhich favored Christians for the sake of it. Take the rule negalively or posi- we all are walking; no middle place hereafter, tireiy, it comes to the same. We must not do to others he evil they no middle way now. The distinction of men PRACTICAL OBSERVATIONS. V. 7-12. Amidst evils, wants, weakness, and folly, let us to pray, incline our hearts to it; and then refuse to hear; or give ourselves unto prayer. Thus let the sinner seek reconci- give us what would be pernicious, instead of'the bread of liation to God, and the believer, all that he needs for his coin- life' and the blessings of salvation. Far be it from us to listen fortable walk with Him. But let us pray with earnestness, to the adversary, or suspect God' of what would disgrace one perseverance, and expectation of success; for' every one that of the sinfil race of man! Assured, then, that He will give asketh receiveth.' It any say they ask, seek, kinock, and yet ob- good things to all that ask Him, let us copy his equity, truth, tain not, but are still enslaved to their sins, we must conclude, and goodness. Whatsoever we desire men to do unto us, let that they deceive themselves, or others.'Let God be true, us study to do the same unto them;'not rendering evil for and every man a liar;' if men have not, it is either because evil, or railing for railing,' but'doing good against evil, and they ask not, or ask amiss. Let us never suppose, that God overcoming evil with good.' SCOTT. would erect a throne of grace, appoint a mediator, command us Verse 12. others, whatever we might unreasonably desire them to do for is, The example of God, and his readiness to.pardon and accept us, are Judging by the rule of duty, and by the feelings of our own minds, w. the primary argument, which enforces this rule, and connects it with should suppose ourselves to be in the situation of another; and then inthe preceding verses. It is not only enacted as a strict and holy law, quire how we might reasonably expect him to behave toward us, if hio but is proposed to believers as a rule of duty, with abundant motives and were in our situation. Every man omust perceive. that this would leadt encouraSements; that by observing it they may glorify God, and show to universal justice, goodness, compassion, forgiveness and candor, antl their gratitude for his mercy. Moral precepts, thus enforced, diflir exclude every thing of an opposite character. If we proceedi in this widely froms the same rules of action prescribed by human moralists, way, we may readily know how we ought to act in all circumstances without authority or sanction. —This precept is often called the But ala.s! professed Christians are willing to do to others, as they a-'e golden.t rule,' and is equivalent to that of'loving our neighbor as our- done by: instead of doing to others what they would that others should selves,' containing the substance of the second table of the law, and of do to them. —' This maxim,' says Dr. Evans, in his' Christian Temper. all the instructions of the prophets on this sntb/ect: for it would be ab-' will be a monitor in conversation, in negociation and commerce, inr surd to suppose our Lord meant that it contains all that has been writ-'cases where others need compassion, in censures, in provocations, sen of the love of God.'This rule, the sun oftlhe law and the prophets,'in the several relations of life, in religious differences, and the use of' an never be justly so construed, as to subvert any law established by'such words as Schismatics and Heretics.' SCOTT.'None but hIe,'thiim. Therefore it admits limitation. Wlhat i desire according to thie whose heart is filled with love to God and all mankind, can keep this'principles of Christianity should be done, or not done to me, that I precept, either in its spirit or letter. Self-love will leel itself crampred, must do. or not (lo to others. It would not hence follow, that if Socra- if brought within its limits —but God hath spoken it: it is the spirit and tavs would lend his wife to a friend, the friend should do the same; for design of the law and the prophets: the sum of all that is laid down in it is contrary to''the law and the prophlets." A criminal would not the Sacred Writings, relative to men's conduct towards each other. It have the judge condemn him, yet the judge must condemn; since seems as if God had written it upon the hearts of all men, for sayings of otherwise offenders would go unpunislhed. A master is not to obey his this kind may be fousi among all nations, Jewish, Christian, and Heaservants, because he wishes for obedience in them; but he must be as then.' Dr. A. CLARKE.'This precept is, in eferct, a summary and obedient to his own master, as hea can re:asonably expect they should abstract of all the humane and social virtues recommended in tne moral be to Iim; and treat his servants as kindly, as he could reasonably de- precepts of the law and the prophets; and it was one of the greatest sire to be treated by his master. So of father and children. This rule ends of bolth to bring men to this equitable and amiable temper: —I say'does not extend to every thing which is lawvful. A poor man may de- one of the grecatest, because our Lord declared the love of God to be sire tihat one who is wealthy shoualld give enoughl to make shim rich; therst and greats ret commandment; (Matt. 22: 38.) anid it is a most yet tloughl, were the richl man poor, lie also might desire the same absurd and fatal error to imagine that the regulation of social life is the rkir.dness, he is not required by this rule, though lie night lawfully do only end of religion.-I fear nmany good-natured deists will perishl by' &, to make thl poor man rich.' 5h/itby. W'e are not reqluired to do to adopting tlis error, andil my heart is wvoundedl at the thought.' Doon's [o~j &. O. 2 MATTHEW, VII. The sermon onz the mount, j4 *' Because strait irto saints and sinners will swallow up allto the Red sea; no, we must go through a wilder p the gate, iand nar- eternity. ness, must travel a narrow way, hedged in by row is the way, which That which allures multitudes into the way, the divine law,which is exceeding broad, and that Irow is' he way, which keeps them in it; abundant liberty is offered, the makes theway narrow. Selfmust be denied, corleadeth unto life, " and gate is wide, and the way broad, and there are ruptions mortfied,daily temptations resisted, and few there be that find many travellers. The gate is wide open, to duties done, though against our inclination. We it. tempt those that go right on their way. You must endure hardships,wrestle, and be in an ago15 ~ b Beware of may go in with all your lusts about you; it n; w'c must go througI much tribulation. It is an gives no check to your appetites. You may afflicted way; but thiough hedged about, blessed S lk in the way of your heart, and in the sight be God. it is not hedged up. Our bodies and the come to you in sheep's qf your eyes, with room enough. It is a broad corruptions remaining in us, make the way of clothing, but inwardly way. No hedge. There are many paths in it. duty ditlcult; but as the understanding and they are ravenin'g There is choice of sinful ways, contrary to each wil grow more and more sound, it will open and they eare ravenPingrow mre a nd more,(,sontw wolves. " other, but all paths in this broad way,v You enlarge, and become more pleasant. WOlVes. C shall know ill have abuntance of company. Many there Thirdly, The gate being' so strait, and the 16 ~ie fsha ll know be that go in thereat. If we fobllow the multi- way so narrow, it is not strange that so few find them by their fruits. tude, it will be to do evil. It is natural for us to it. Many pass it by through carelessness. g Do men gather grapes go down stream; but it is too great a compli- They are well as they are, and see no need to of' thorns, or figs of ment to be willing to be damned for company, change; others look upon it, but shun it; they thistles? and to go to hell with them, because they will do not like to be so restrained. They that are not go to heaven with us. If many perish, we going to heaven are few, compared with those 1.7 Even so h every should be the more cautious. who are going to hell. A little flock, a remgood tree bringeth It leads to destruction. Eternal death is at nant, like the grape-gleanings of the vintage, as forth good fruit; i but the end, (and the way of sin tends to it,)-ever- the eight that were saved in the ark, 1 Kings 20: a crr tree bring- lasting destruction from the presence of the 27. This discourages many, they are loth to Lord. Whether it be the high way of open pro- be singular; but instead of stumbling at this, eth forth evil fruit. faneness, or the back way of close hypocrisy, say rather, if so few are going to heaven, there Or, How. sin will be our ruin if' we repent not. shall be one the more for me. 1 16-24,25. Prov. 4:2,'27. 8:20. is. We have an account of the way of holiness, This is the way to life, to present comfort in 30:21. 35:'.. 57-14. Jer. 6:ei. Mark that frightens so many. Let us know the worst the favor of God, and to eternal bliss; the hope 8:3t. JohnlSi:1S.20. 16:2,33. Acts 14:2.'res. 3:2-5. of it, and sit down and count the cost. Christ of which, at the end of our way, should recona 5'.. 22:14. LukeI 12:32. 13:23 — tells us first, that the gate is strait. Conversion cile us to all the difficulties of the road. Life 3. Eph. 2:2,3. 1 Pt. 3:20.1. 2: and regeneration are the gate by which we enter and godliness are put together; (2 Pet. 1: 3.) h 10:17. 16:6,11. Mark 12:38. Luke into this way, and begin a life of faith and god- the -gate is strait, and the way narrow, and u3-.2:12 Pet. 37.:2. Col. liness. Out of a state of sin into a state of hill,"but one hour in heaven will make amends 24:4,5,11,24,25. Dent. 13:1-3. Is. grace, we must pass by the new birth, John 3: for all. 9:5,16. Jer.i i4:1-~. 2S:15-317. This is a strait gate, hard to fi and Our great concern and duty is, Enter ye in at.9:21,32. Ez. 13:16,22. Mir. 3:5- fi 7,11. Mark 13:22,23. 2Pot. 2:1-3. hard to get through, like a passage between two the strait gate. The matter is fairly stated; iJohs 1:4.1 Rev. 19:20. rocks, I Sam. 14: 4. There must be a 3new life and death are set before us. Let it be conZsecli. 13.4. Mlart: 12.3940 Rsm 1.6:17,18. 2 Cor. 11:13 —15. al. 2:1. heart and a new spirit, and old thingos must pass sidered impartially, and this day choose you in Eph. 4:14. 5:-6. Col. 2:8. I'riln. 9: away. The bent of the soul must be changed, which you will walk. The matter determines i —3. 2Ti. 3:3-9,13. 4:3. 2Pe. co hatn oi yt win 2:15,19. JuCe4. Ret.13 corrupt habits broken off; what we have been itself, and will not admit of debate. No man in is. 56-10,11. Ez. 22:25'Mic. 3:5. doing all our days must be undone again. We his wits would choose to go to the gallows be epL. 3:3,4. must swim against the stream, and struggle cause it is a smooth way, nor refuse the offer ot 20. 2 Pet. 2:10-18. Jside 10 — 9. with much opposition from within and from a throne, because the way to it is rough.and dirIuke,6:43-4. Jsain. 3:02. without. It is easier to set a. man against all ty. Yet such absurdities as these are men Ps. 1:3. 92:13,1.1. Is. 5:3 —3. 61:3. Jer 17:8. Luke 13:6 —9. Ga1.5.52-~ the world, than against himself, and yet this guilty of in matters relating to their souls. 21. Eph. 5:9. Phil. 1:11. oil. 1: must be in conversion. It is a strait gate, for Deliberate not then any longer, but enter ye ir 10. Jain. 3:i7,171 i 12.0-335.. Jde.12 we must stoop, or we cannot enter. We must at the strait gate. Knock at it, by sincere and become as little children; high thoughts must constant prayer and endeavor, and it shall be be brought down; nay, we must be willing to deny ourselves and forsake all opened: nay, a wide door, and an effectual one, for Christ. T/e gate is strait to all, but to some straiter than to others; as to shall be opened. It is true we cannot go in the rich, and some that have been long prejudiced against religion. The withoutdivine grace; but it is as true that grace gate is strait, but blessed be God, not shut up, nor locked, nor kept with a is freely offered, and shall not be wanting to flaming sword, as it will be shortly, ch. 25: 10. those tliat seek it. Conversion is hard work, Secondly, the way is nare row. We are not in heaven as soon as we get but it is needful; and blessed be God, it is not through the strait gate; not in Canaan, as soon as we are through i impossible, if we strive. Verses 13, 14. pose to them, when uneasy about their souls. They are deterred by Our Lord's audience consisted or unestablished disciples. and the mul- difficulties from entering the strait gate, and treadinn the narrow way; titude. Both nee ded to be ex-citid tio earnestness in the concerns oftheir and they hope to get to heaven at an easier rate..They do not know souls; for which purpose He gave them this exhortation and warning.- that this narrow way has joys and consolations. which compensate for Our life is represented as a journey to eternity. As there are two its difficulties and trials.'Therefore Christ watirn:ed all to' enter in at places to w1:icith en.li' go at de:ttsl, so there are two roads; on to (de- the strait gate' without delay, and with all earnestness; and to fear struction the othlier to happiness. The gate at which inern enter'the nothing so much as to be left without. For if the eltrance be difficult, broad road' is wide, even as wide as the race of Adam; for we enter it and found only by few, yet all, who resolutely attempt it, will succeed; when we are born sirineis in a sinfuil world, and proceed in it as long as and it ledsla to eternal life, while all others lead to destruction.-It is we live unconv-rted. As it is broad, it has paths suited to various in- surprising how this declaration of Christ hias been overlooked by hi clinations. The covetous and the spendthrift; the infidel, profligate, professed disciples, and how much pains have been taken to soften its and hypocrite the antinomians and the Pharisees, the children of levi- asperity and explain away its meaning. It is not inconsistent with the rule ty and dissipation., grave politicians, and proud philosophers, decent mo- of judging, to suppose most men in the way to destruction, andi to exhort ralists and infa:notus deiauchees, all have select paths and companies. t1hem to' enter in at the strait gate;' when words lie e these are in the Each despises the other, and yet they countenance one another in Scripture, and commented on by the ungotdly lives of multitudes around opposang the holy ways of the Lord. Here they walk without trouble, us. (Notes, 1, 2. Luke 13: 22 —30.) —The real disciple of Christ has contrivance, or intention, and while pleasing or forgetting themselves, always been an unfashionable character; and all, who have sided with or even wasting their time in sleep, they make progress. As it is the nmajority have gone in the broad rsoad. (N~otes, Ep]h. 2: 1-3.) thronged by many, especially of the rich, wise, noble, and honorable, Broad. Spacious, affording room. Narrow, not spacious, straitened. and many of its paths are fashionable, nurnbers have no suspicion SCOTT.'Our Savior seems here to allude to the distinction of public whIithlpr it leads, are highly incensed at those who warn them, and so and private ways made by Jewish lawyers: with whomi a private way fall inst,) destruction. But when a man believes Christ, he discovers the was four cubits in breadth, a public way sixteen.' LGTII FOOT.'The end of isis way, feels the necessity of turning, and determines to proceed " strait gate" signifies literally what is called a wickct. or little door is no further, lie learns, that, by repentance, faith, conversion to God and a larige gate. By gate, among the Jews. was signified metaphorically holiness. he may enter another way which leads to life. But the gate the introduction to or means of acquiring any thiing. So they speak of is strait.-He must deny himself, take tp his cross, resist temptation, the gate of repentance, the gate of prayers. and of tears. Theay tothe mortify the flesh, endure repiroach, use all the means of grace, and cor- kCingdom ofGod is made sufficiently manifest-the co5mpletest assistance dially accept. Chirist in all his offices, or he cannot get in. The' way is promised in the way-and nothing renders it either narrow, or difficult, narrow.' It is tilhe direct way of implicit faith and obedience. A but sin. Let all the world leave their sins, and all the world imay walk Christian cannot choose his pathi as men do in the broad road. HI-e must in it.' Dr. A. CLARKE.'The way of life which our blessed Rego straight forward. If he turn aside, he will be scourged back into the deemer has marked out for us in such precepts as these, may indeed to n.arow path. If he meet an enemy, lie must overcome him; if he come corrupt nature appear rugged and narrow, and the gate strait through to a mounta.inous difficulty, hlie tmust climb over it; if the road be rough, which we are to pass: but let us encourage ourselves against all these ne must still keep) in it, and suffer no tribulation to drive him from it. difficulties, by considering the immortal life and glory to which they iiiTherefore,'few there be, that, find' this way to life. Most men either fallibly lead. Then shall we prefer the most painful pathi of piety and neglect religion, or rest in forms or notions; or are deluded into a sooth- virtue, though with fevwer companlios than we might reasonably expe,-' ag at.t fassltionable religiont, whichs'Satan, transformed into an angel of to all those flowery and frequented ways of vice'which go down to thI "Ight, r his ministers transformed into ministers of righteousness, pro- chesbers of death.' JODB., i' i A. 1). 28. MATTHEW, VII. The sermon on the mroui. 15 A good tree kCal"- V. 15 —20. Prophets are such as foretel ing principle; out of an evil treasure will bo not bring forth evil things to come. Some called by that name in brought forth evil thing's. On the other hand, il no bi^ neither eol the Old Testament were false prophets, as Zede- you know what the fruit is, you may know what fr'uit, nei t h~ercan a cor - klah, I Kings 22: 1, and another Zedekiah, the tree is. A good tree cannot but bring fortm rupt tree bring forth Jer. 29: 21. Prophets also were teachers, so -ood fruit'; a corrupt tree cannot but brine good fruit, that false prophets are here called false teach- forth evil fruit; that being reckoned the fruit of 19 Every tree that ers. Christ being a Prophet and a TeacProphe coe a tree, which it brings forth naturally, penti-'bri geth not forf. from God, and designing to send abroad teach- fully, and constantly. Men are known by the good0n^ t ^'" ^^'ers,here g-ives warning to guard against coun- tenor of their conversation, and by the acts that good. fruit is hewn terfeits. are most their own, and least under the influo down, and cast into The persons in question produce false com- ence of external motives. the tire. missions. They pretend to be divinely inspir- EEvery tree that brinageth not forth good fruit, 91) Wherefore mby ed, but are not so. Their doctrine may be is hewn down. This very saying, John the.eir hieits y. e - shall true, but they are false prophets, Rev. 2: 2. Baptist had used, ch. 3: 10. Christ could have Take heed, do not admit them without sufficient spolken the same sense in other words, but He know them. proof, lest that one absurdity being admitted, a thought it no disparagement to Him to use the [Practical Observations.] thousand follow. They preach false doctrine same words John had used. Let not ministers k G;al. 5:17 1 John 3 9.10. in essentials, or teach that which is contrary to be anxious to coin new expressions, nor people's 1 3:10. 2:S19,20. Is. 5:.-7. s7:a. the truth as it is in Jesus, the truth which is ac- ears itch for novelties. To write and speak the Ez. 5 15 u7. tLke 3:9. 13:6-9. cording' to g'odliness. The former seems to be sasne thing's, must not be grievou's, for it is safe. m. c,,ts 5:38. the true notion of a false prophet, but the latter Barren trees are they that brin - not forth good commonly falls in with it; for who would hang fruit; though there be fruit, if it be not good out false colors, but with design more successfully to attack the truth? fruit, the tree is accounted barren. Barren trees Well, beware, try them, and if you discover falsehood, have nothing to shall certainly be hewn down and cast into the do with them. Guard against this temptation, which commonly attends a fire. God will deal with them, as men do with revival of religion.' When God's work revives, Satan and his agents are dry trees; He will place on them some signa. most busy. token of his displeasure; He will bark them by 1. Beware; they are wolves in sheep's cloth.ing. They come in the habit stripping them of their parts and gifts; will cut of prophets, which was coarse and unwrought. They wear a rourgh gar- them down by death, and cast them into the fire ment to deceive, Zech. 13: 4. The Septuagint calls Elijah's mantle a sheep- of hell; a fire kindled by God's wrath, and fed k/in mantle. Beware of being deceived by men's dress, as by that of the with the wood of barren trees, Ezek. 31: 12, 13. scribes, who desired to walk in long- robes, Luke 20: 46. Or it maybe taken Dan. 4: 14. John 15: 16. figuratively. They pretend to be sheep; and outwardly appear so, harmless Would you know whether they be right or and useful. They feign themselves to be just men; and, because of their clo- not, see how men live. The scribes and Pharithing, are admitted among the sheep, which gives them an opportunity of do- sees sat in Moses' chair, and taught the law. ing mischief. Satan turns himself into an angel of light, 2 Cor. I1: 13, 14. But they were proud, false, and oppressive; The enemy has horns like a lamb, (Rev. 13: II.) faces of mnen, Rev. 9: 7, 8. therefore, Christ warned his disciples to beware Saducers in language and carriage are soft as wool, Rom. 16: 18. Isa. 30: of them, Mark 12: 38. If men pretend to be 10. prophets, and are immoral, they are no true Ivtwardly they are ravening, wolves. Every hypocrite is a goat in sheep's friends to the cross qf Christ, whatever they clothing, but the.false prophet a wcolf; not only not a sheep, but the worst profess; whose god is their belly, whose fglory is enemy the sheep has; that comes only to tear and scatter them, (John 10: 12.) their shame, who mind earthly thins., Phil. 3: to drive them irom God and each other into crooked paths. Paul calls them 18, 19. Those are not sent by the holy God, Lrievolus wolves, Acts 20: 29. They raven for themselves, and serve their whose lives show that they are led by the unown belly, Rom. 16: 18. clean spirit. God, indeed, puts treasure into 2. The good rule is, prove all things; (1 Thess. 5: 21.) try the spirits; earthen vessels, but not into vessels so corrupt. (1 John 4: 1.) the touchstone is, ye shall know them by their fruits, v. 16- They may declare God's statutes, but what have 20. You cannot always distinguish trees by the bark, leaves, or boughs, but they to do to declare them? by their frruits ye shall know them. The fruii is according to the tree. Men By the fruits of their doctrine, you may may, in their professions, contradict their inward principles, but their prac- know men. What do they tend to, and to what tices will agree with them. Never expect to gather graopes from thorns, nor affections and practices will they lead? If ji.s froms thistles; it is not in their nature to produce such fruits. An ap- the doctrine be of God it will tlead to promote pie may be stuck, or a bunch of grapes may hang upon a thorn; so may a piety, humility, holiaes, and ot her Christian good truth, word, or action, be found in an ill man, but never grow there. graces; but, if the doctrines of these prophets Note, Corrupt hearts are like thorns and thistles, which are worthless, vex- manifestly tend to make people proud, worldly ing, and for the fire at last. Good works are like grapes and figs, pleas- and contentious, to make them loose in their ing to God, and profitable to men. This good.fruit is no more to be expected conversation, uncharitab:le, factious; if it take troin bad men, than a clean thing out of an unclean. They want an influenc- people off from governing themselves and their PRACTICAL OBSERVATIONS. V. 13-20. We ought constantly to remember, that' wide is teachers. Whatever appearances they assume, they are acetuthe gate, and broad the way, that leadeth to destruction, and ated by some corrupt principle, and are wolves in sheep's clothmany go in thereat.' If we would serve God, we, must be sin- ing. The disciple who takes Christ's character and precepts gular, as Dwell as resolute, in religion. We' must be born as the standard of his judgment, will generally see through again, or,\'e cannot see the kingdom of God.' We must be- them. By their fruits he will distinguish them from the serlieve in Christ, and be in Him new creatures, and lead godly vants of the Lord, and will not expect to'gather grapes, or lives, or we cannot be saved. Facts demonstrate, that so figs, from thorns or thistles.' He is aware, that a good tree'straight is this gate, and so narrow the way,' that' few cannot habitually bring forth evil fruit, nor a corrupt tree good find it.' Yet'every one that seeketh, findeth, and lo 1tim fruit; and looking on to the time when'every tree, that bringthat knockeths' the gate' shall be opened.' Though the way eth not forth good fruit shall be hewn down and cast into the has difficulties, and is painful to the flesh, yet it has corn- fire,' he will take care not to be deceived by thenm.-Alas! forts swith shiclih a stranger intermeddleth not. The entrance most men have other rules of judgment than the Scriptures; is more difficult, than the further progress, and the hope of' and a confident tone, a voluble tongue, and zeal for some parts heaven, and'joy in trhe Holy Ghost' render it'the way of religion in opposition to others, or new notions plausibly of pleasantness uand the path of peace.'-But let all beware defended, go further than a Christian spirit and conversation, of those, iwho'prophesy smooth things,' and invent easier and the preaching of the whole doctrine of' the Gospel; so ways to heaven. Such are'miinisters of Satan, transformed that many follow tihe way of deceivers, by whom tise way of into ministers of righteousness;' they beguile unstable souls, truth is evil spoken of. (Note, 2 Pet. 2: 1 —3.) SCOT?. and prejudice them against the religion of Christ, and its Verses 15-20 gards Christ's words, will no more expect good from unihristiarm Before the coming of Christ, false prophets were the most dangerous teachers, than'grapes from thorns, or figs from thistles.' They corn enemies to religion, and false teachers hasve been so ever since. (Ml/arg. monly infect all, over whom they have influence, with corrupt prrin, iRef. b. c.) N&othinsg so prevents men from becoming true Christians, pies, pride, selfishness, wrath and malignity. A good tree will yie. I as the flattering doctrines of those who pervert the truth. (No.e, 23: good fruit, but a corrupt tree must bring forth evil fruit. The habituirl 13.) Hence Christ warned the people to' beware of false prophets.' conduct of a pious man must be good, and the tendency of his examplo They might ba' known by their fruits;' by the effects of their doctrine beneficial. But the tenor of an unconverted man's actions must be evi. as exemplified in their own spirit and conduct for they would betray aind the effect of his life and toctrine pernicious. As the Judge will soo, themrse lves by their arrogance, ambition, eagerness for disputation, ve- decide upon professed Christians by this rue; and'every tree tkha, d'ement passions, bitter resentment, or some part of their habitual tem- bringeth not forth good fruit shall be hewn down, and cast into the fire;' Jer and conduct; being contrary to the mind of Christ, and the humility, (Note, 3: 7-10.) so we should judge by the same rule. By the:. senekness,and love, which characterize his ministers. —He who re-'fruits,' and not'fair speeches,' we must know them; nor can we sup;. T. VOL. 1. 9 ~ [65] %. D, 28 MATTHEW VIl Fl'he sermoon on t mourn, 21'T Not every' on0 families by the strict rules of the narrow way, we The hypocrite offers things in Jeu of oIted that saith unto me, may conclude that this persuasion cometh not ence, v. 22. His plea is supposed to be in thin Lord, Lord, shall en- from, Him that calltth us, Gal. 5: 15. This wisdom day, that great day, when every man shall ap eL into the *., ~ n sliilL i-s'not from above, Jam. 3: 15. Faith and a good pear in his own colors; when the secrets of au ter into the kingdom conscience are held together, I Tim. 1: 19. 3:. hearts shall be manifest, and, among the rest, of heaven; but he P that Note, doctrines of doubtful disputation must be the vain supports of sinners. Christ knows doeth the will of q my tried by duties and graces of confessed certainty, the streqgth of their cause, and it is but weakPFathepr which is in If we cannot know them by their.fruits, we must ness. They put in their plea with great importheav en ich is in, recur to the great touch-stone, the law and the tunity, Lord, Lord; and with great confidence, heaven testimony. Do they speak according to that rule? appealing to Christ concerning it; Lord. dost 22 Many will say V. 21-29. Here is the conclusion of this not Thou know —that we have prophesied is {to me in that day, excellent sermon, designed to show the indis- thy name? Yes, it may be so; Ba laim and Lord, Lord, S have we pensable necessity of obedience to the con- Caiaphas were overruled to prophesA and Saul not prophesied in thy mands of Christ. This clenches the nail. He was, against his will, almon the pophets, yet Iame? a d ic n thy'speaks it to his disciples who sat at his feet, that did not save them. These prophesied in name? anad in thy and constantly followed Him. Had He sought his name, but He did not send them they used namre have cast out his own praise, He would have said, that was his name but to serve a turn. Note, A maa devils? and in thy enough; but the religion He came to establish is may be a preacher, have external gifts, anld aa name done many won- in power, not in word only, (1 Cor. 4: 20.) and external call, and perhaps some success us it, derful works 2 therefore something more is necessary. and yet be a wicked man; may hell) others to 1. By a plain remonstrance He shows, that heaven, and yet come short himiself.~That in n 25:11,12. no. 8:2.3. Luke 6:46. 13: an outward profession of religion will not bring thy name we have cast out devils'? That may 25. Acts 19:13, &c. Tit. 1:16. Jam. us to heaven, unless there be a correspondent be, too. Judas cast out devils, and was yet a son 2o 8 9:24. 21:31. 2:5a21. Mark conversation. All judgment is committed to of perdition. Origen says, that in his time, so 9:47. o10:3,24. Luke 18:25. John our Lord Jesus; the keys are put into his hand; prevalent was the name of Christ to cast otd 3:5o. Actt 1 ~2. ic3t5. Lu He has power to prescribe new terms of' life devils, that it sometimes availed when named: 12:50. 21'29 —31. Mcarkli:gb. Lutlte 1l:t. John 6:40. 7:17. Rom. 12:2. and death, and to judge men according to them. by wicked Christians. A man might cast devils 55.~ph. 5. ^.'.:. Observe, Christ's law is laid down. Not every out of others, and yet have a devil, nay, be a John 3:i —2. Rev.,2:14. one that saith, Lord, Lord, shall enter into the devil himself. - That ins thy namre ire have 10:3,33. 16:17. 1:10,19,35. 26:39,42. kingdom of heaven, into the kingdom of grace done many cwonderful works? There may be John' 5:17. 10:29,3). 14:7. 15:~3. 3- -D t 2ev.:27. 3:5. and glory. It is an answer to that question, a faith of miracles where there is no justifying Seeon 21.-1:33. Is. 2:11,17. Mal. Ps. 15: 1. WVho shal sojourn itn thy tabernacle? faith; none of that faith which works by love 3'h,1:. LTi..c 10:12. 1't4:Sc. 2:. the church militant; and who shall dwell in thy and obedience. Gifts of tongues and healing a 10:5~8. Nom. 2441. 31:8. i'n!ce holy hill? - the church triumphant. would recommend men to the world, but it is 13:26. John 11:51. 1 Cor. 13:12. lieb. It will not suffice to say, Lord, Lord; simply only real holiness that is accepted of God. to make addresses to Him. We niust indeedt Grace and love are a more excellent way than call Christ, Lord, Lord; we say well,.for so Hle is; (John 13: 13.) but can we ren oveinrg mountains, or speakin' with timhe imagine this to be enough to bring us to heaven; or that He who knows and tong tes of men and anels, I Cor. 3: 1, 2. requires the heart, should be so put off with show for substance? Compli- Grace will bring a man to heaven without workmen's among men are paid with compliments, but they are never paid as ing miracles; but working miracles will never real services; and can they be of any account with Christ? There may bring a man to heaven without grace. Observe, be a seeming importunity in prayer, Lord, Lord; but if inward impressions That on which their hearts were set in workbe not answerable to the outward language, we are but as soundin,- brass ing miracles, vwas the wonderfulness of them. and a. tinkling. cymbal. This is not to take us off from earnestness in prayer, Simon Magus wondered at the miracles, (Acts 8: but from resting in the form of g odliness without the power. 13.) and therefore would give any money for To be happy, we must do the will of Christ. T1Yte will of God as Christ's power to do the like. Observe, They had Father, is his will in the gospel; for there He is made known as the Father not many good works to plead. Thay could not of ocr Lord Jesus Christ, and in Him our Father. It is his will that we pretend to gracious works of pi.ty. One such repent, believe in Christ, live a holy life, and love one another. This is his would have passed better in th3ir account than woill, even our sanctification. If ws do not comply, we mock Christ in calling many wonderful works. which availed not at Him, Lord, Lord, as they did, who put on Him a gorgeous robe, and said, Hail, all, w'hile they continued in disobedience. MiraKing-of the.Jewss. Saying and doing are two things. He that said, I go, cles have ceased, and with th-m, this plea; sir, stirred never a step; (ch. 21: 30.) but these two things God has join- but do not carnal hearts.;till encourage themed in his commands, and let no man that patts them asunder think to enter selves in groundless hopes, with the like vain into the kingdom of heaven. o supports? They think they shall go to heaven, pose that those will lead men to heaven, who are going the contrary fire." Dr. A. CLARKE.'Hence we may learn, that our Lord exway.-The fascinating manner of some, who teach contrary to Scrip- pects from his people such knowledge of the Scriptures, that they can oure, is regarded by many as an objection to interpreting the clause, discern truth from falsehood; and such diligence, as to search theo'by their fruits ye shall know them,' of the actions of false teachers. Scriptures, whether the things their teachers utter bhaccording to them For the credit of his cause, Satan, no doubt, will try to give energy to or not; Acts 17: 11. not taking Divine truths on trust, nor believing on the delusion, that his ministers are the ministers of righteousness. Yet the mere word of a teacher; using teachers not as dictators, but only as im2 the passage, to which allusion is here made, the apostle declares' their helpers of theirfaith.' PooLE. and shall be according to their works.' (Note, 2 Cor. 11: 13-15.) The Verses 21 —23. virtue or amiableness of many heresiarchs will not bear examination by Christ here spake not only as the Messiah. but with the authority of the law of God. It consists principally of such' things, as are highly the Judge, and the Arbiter of every man's eternal state, from whom esteemed among men;' and is plainly connected with habitual disregard there could be no appeal; and if we compare this languag'e of majesty of many duties, and indulgence in many evils, when viewed in the light with his lowly appearance, the neglect and contempt to which He was of the Word of God. The Christian, thus enlightened, will see through exposed.-the contrast is striking.-It is implied, that they, who do not lhe' sheep's clothing,' and detect the wolf. SCOTT.'The great pur- acknowledge Him as their Lord, are not even professedly in the way pose of our Lord's coming was to "redeem men from all iniquity, and to heaven; and it is declared, that of those who openly ac knowledga tl purify unto Himsselfa peculiar people, zealous of good works." Eve- Him as their Savior, some will be excluded from glory; and that those iy teacher who does not exhibit that character in himself, and study to who' do the will' of God shall be saved.-It is here necessary to disproduce it in others, is a false teacher. Every doctrine which does not tinguish between the wisil of God, as Creator and Lawgiver, concerning tend to promote individual righteousness and holiness, is false doctrine. his rational creatures, and his will concerning fallen and condemnea Therefore by their frtits ye shall know them. We are not to expect sinners. The law requiringus to love Him witia.ll our hearts, and our a go(-l life fonom unsound doctrine, or the work of an effective ministry neighbor as ourselves, without allowance for failure, and sustained by frorm a corrupt teacher. "He that winneth souls" nust himself be an awful curse, is in the former sense the will of God. This'shuts up first won by "the wisdom which is from above."' Bp. SUMERn. all men under sin." But God is now the Savior of sinners. Wilhat, False prophets.]'Or false teachers; for the Hebrews called those then, as a God of salvation, is his will concerning sinners? It is his persons prophets who addressed the people for their instruction. But will that we should repent, forsake and hate all sin, believe, love and the Pharisees chiefly are intended, whose moral doctrines were in many obey his Son, love one another, and walk according to a.ll his comhings directly opposite to those of Christ, austere, indeed. in appear mancin!ents. His first requirement in this view is' this is my tbeloved ance, but in reality lax, and opening a door to all wickedlness. "Yet Son, hear ye Him.'-When this is done, all else follows. i'ithout il, false teachers in general, who resemble the Pharisees, thougin they pro- all else is vain. Obedience in all things is sincerely attempted, and fess themselves followers of Christ, are meant.' RosENam. (V. I9.) habitually performed, in the tenor of the believer's life, frolm his first Is hewnz down, &c.] i What a terrible sentence against Christless pas- a.cceptance ofsalvation. In this sense, he does the will of God, thoughi tors and Christless hearers! Every tree that produces not good fruit far from doing his will, as Governor of the world, in such manner as to Is to be now cut down; the act of excision is now taking place: even be justified by the law. Hypocrites do not sincerely attend to this will ncow the curse of the Lord is on the head and heart of every'false of God, and so cannot enter heaven. The Lord declares, that many 1iewcher aind imnspenitensct hearer.' (V. 20.) By their fruits, &c.l' in that day,' even of such as have preached the Gospel, prophesied in'This truth is often repeated, because our eternal interests depend so his name, and wrought miracles, shall be rejected, because they ari' much on it. Not to have good fri-i, is to have evil: there call be nco workers of iniquity. Not one Balaam oil'y, o: one Ju/das, will be thus irinicent sterility in the invisible tree of the heart. lIe that brings condemnedt, but many will plead in vain tWeir professions ft, giftsservice forth i fri'uit, and ie tihat brings fbrth bad firuit, are both only fit for the and muiracles. He will then dlisavow all aphirobatioi ae' them. He knlew I1tij A D. 28. LMATTHEW, VII, The;rmon rn the rrcnt 23 Anld thlenr will I hbecuse they have been in repute among profes- Some hear his sayings and do them. iBless. profess unto them, I sors of religion; as if this would atone for their ed be God that there are any such, though corn reigning pride and sensuality, and want of love paratively few. To hear Christ, is to obey Him. never Knew you: de- to yGod and man. Bethel is their confidence, Note, It highly concerns us all, to do what we part from me, ye that (Jer. 48: 13.) They are haughty because of the hear of the savings of Christ. It is a mercy work iniquity,. holy mnountain, (Zeph. 3: 11.) and boast that that we hear htis sayings. Blessed are those 24 ~ Therefore x who- they are the temple of the Lord, Jer. 7: 4. Let ears, ch. 13: 16, 17. To do Christ's sayings is, Foever heareth these us take heed of resting in external privileges, conscientiously to abstain from sin, and to perf lest we deceive ourselves and perish eternally, form our duty. Our thoughts and actions, our saying's of mine, and as multitudes do, with a, lie in our rizght hand. words, and the temper of our lives, must be con doeth them, I will liken The Judge will profess to them, with all pos- formed to the gospel of Christ. Not only the him unto y a wise man, sible solemnity, Inev'er knew you, and therefore, laws He has enacted, but the truths He has re-' which built his house depart.from le, ye that work iniquity. Observe, vealed, must be done by us. They are a light ^upon a rock. Why He rejects them, because they are work- not merely to our eyes, but to our feet, and are ers of iniquity. Note, It is possible for men to designed not only to inform our judgment, but 25 And a the rain de- have a great name for piety, and yet to be work- to rectify our lives; nor do we indeed believe scended, and the floods ers of iniquity; and those who are so will re- them, if we do not live according to them. came, and the winds ceive the greater damnation. Secret haunts Thisdo, and thoushaltlive. Those only that blew, and beat upon of sin, under the cloak of a visible profession, hear and do, are blessed, (Luke 11: 28. John will be the ruin of hypocrites. Living in known 13: 17.) and are akin to Christ, ch. 12: 50. that house; and it fell sin nullifies men's pretensions, be they ever so Others hear Christ's sayings, and do them not: for it was found- specious. I never knew you.'I never owned not. Their religion rests in bare hearing, and ed upon a rock. you as my servants; no, not when you prophe- goes no farther.. Like children that have the 26 And every one sled in my name.' This intimates that if He rickets, their heads swell with empty notions, that beareth these had ever known them, as the Lord knows them and undigested opinions, but their joints are lsavinL of mine and that are his, He would have known them, weak, and they are heavy and listless. They sayings oft mine, and owned them, and loved them, to the end. But hear God's words, as if they desired to knh' his doeth them not, shall He always knew them to be hypocrites, and ways, like a people that did righteousne"e.; but ~2. -hn 10:14.27-30. 2 Tim. rotten at heart, as He did Judas. Has Christ they will not do them, Ezek. 33: 30, 31. Isa. 2:19. need of such guests? When Christ came in 58: 2. Thus they deceive themselves, as Micah, U 25:41. Ps. 5. 6:9. Lke 13:27. the flesh, He called sinners to Him, (ch. 9: 13.) who thought hiimself happy because he had a 7,8,13,14. 5:3, &c. 2s~. 6:i4,15, 19, &c. 12:50. Luke 6:47-49. 11: but when He shall come ag'airn in glory, He will Levite to be his priest, though he had not the 28. John 13:17. 14:15,22 —24. 15. drive sinners front Him. They that would not Lord to be his God. The seed is sown, but it 10,14. Ro. 26-9Gal. 5:67.'' comne to Him to be saved, must depart from never comes up. They see their spots in the 7,8. Jam. 1:21-27. 2:17-26. 1.:..n:2: -. 3;.~-.' 5. Rev. Him to be damned. To depart fromn Christ is glass of the Word, but never wash thein off. Jam. Job 2:2. P tie very hell of hell; it is the foundation of all 1: 22, 24. If our hearing be not the means of yJob 21:28. Ps.2 240 frot te an sf 14:8. Jain. 3:h1-ue. the misery of the damned, to be cut off from all our obedience, it will be the aggravation of our I Cor. 3:10,11. 14 hope of benefit from Christ. Those that go not disobedience. Those who hear Christ's sayaEx. i:i1, &e. Mal. 3:a. - ts 14h -S an. 1 Cot. 3:13-15. Jam.:. further than a mere profession will never be ings, and do:them not, sit down m the midway Pet. 1:7. owned by Christ. See from what a height of to heaven, which will never bring them to their b 16:18. Pa. 125:1,2. Esp. 5:1.. Col. hope men may fall, into the depth of misery, and journey's end. They are akin to Christ only 2:7. I Pet. i:5. i Johnia:: om j e Prov. 14:1. Luke 6:49. Jam. 2:20. go to hell by the gates of heaven! This should by the half-blood, and our law allows not suca be an awakening word to all Christians. If a to inherit. preacher, one that cast out devils, and wrought miracles, be disowned of The scope of our Lord's parable teaches'&s Christ for working iniquity, what will become of us, if we be found such? that the only way to make our salvation sure, And if we be such, we shall certainly be found such. At God's bar, a profes- is to hear and do the sayings of the Lord Jesus, sion of religion will not bear out any man in the indulgence of sin; therefore these sayings of his tm the sermon on the let every one IJl.at names the name of Christ depart.from iniquity. mount, which is wholly practical. Some of 2. The hearers of Christ are here divided into two parts, somne that hear, them seem hard sayings to flesh and blood, but and do; others that hear, and do not. Christ preached now to a mixed they must be done, and thus we lay up in store multitude, a.nd He thus separates them, as He will at the great day when all a good foundation against the time to come; nations shall bhe gathered before Him. Christ still speaks from heaven by (1 Tim. 6: 19.) a good bond, as some read it, a his word and Spirit, and speaks by his ministers and providences. bond of God's making, and that secures salvathem as hypocrites, but He' never knew' (that is, accepted) them as a rock, anti on it lays the foundation of his house; then raises the his disciples. (Notes, 2 Tim. 2: 19.) They, therefore, must depart superstructure, till it is completed. Soon after, storms arise, the winds from the Savior. with other workers of iniquity, under a most agravat- blow, the rain dlescends, and the floods swell. They beat on the houas ed condemnation; (Note, 25: 41 —46.) for in departing fromn Christ, vehemently, hut it stands amnid the tempest, being' founded on a rock.''the light and life of men,' they sink into darkness and despair. This wise builder is the Christian: he comes to Christ, hears and beScOTT. Kingdom of heaven.]' Here it must signify the kingdom lieves his words,and trusts in his righteousness, atonement, and mediation. of glory above; for calling Christ Lord, is the very circumstance He submits to Him as his Lord, obeys his commands, consults which constitutes us the subjects of his earthly kingdom, or members of Him as his Physician, and follows his directions for the health and his visible church. Comp. Matt. 8: 11. Luke 13: 2. and I Cor. 15: sanctification of his soul. He iniquires,'Lord, what wouldst Thou 60.' ODDR.onn (V. 22.) 7tmat day.]' Many passages are found in have me to do?' and aims to render obedience. Thus he builds the rabbinical writers, from which it appears that the Jews were accus- on the Rock in faith working by love, and will be safe.-Another tomed to call the day of judgment by the emphatic name of that day.' builder, a foolish man, professes to build on the same Rock, but careBLOOMFIELD. "Will I profess, &c.]'ThI e word translated knew lessly lays his foundation on a quicksand. Here he erects an edifice, signifies approved in many pl aces both of the Old and New Testa- which resembles the other, and seems equally stable, having, perhaps, ment.-" You held the truth in unrighteousness, while you preached a fairer exterior: but, when assailed by storms and floods, it falls with my pure and holy doctrine: and for the sake of my own truth, and a terrible ruin, and the builder perishes in it. This is the deluded proithrouh my love to the souls of men. I blessed your preaching; but fessor of the Gospel, who perhaps assents to its doctrines, learns to disyourselves I could NEvER esteem, because ye were destitute of the cuss them, associates with Christians, adopts their creed, possesses gifts, apirit of my Gospel, unholy in your hearts. and unrighteous in your con- joins in ordinances, and seems to be one of them; but his' knowledge duct." Alas! how many preachers are the-e, who appear prophets in puffeth up,' his faith is dead, and he is not obedient. What he does their pulpits; how many writers, and other laborers in religious con- according to the commands of Christ is from corrupt motives, and not cerns, the miracles of whose learning, doctrine and toil we admire, who from willing subjection to Him, so that hes disobeys wherever interest, are nothiing, and worse than nothing, before God; because they per- inclination, or reputation require it: his hope is a delusion, he is a form not hiss will, but their own! What an awful consideration, that'worker of iniquity,' and so builds on the sand. This is a common but a man of eminent gifts, whose talents are a source of public utility, fatal delusion. Many thus'hear Christ's sayings, and do them not.' should be but as a way-mark in the road to eternal bliss, pointing the Their profession may stand the lighter gusts of temptation in prosperity; way to others, without walking in it himself!' To such,' how terrible but the tempests of persecution would make havoc among these edifihe nword, " Depart from ME! flr-mn the very Jesus you proclaimed, in ces, and the storms of death and judgment will sweep them away, and union with whomn alone eternal life is to be found. What a dreadfiul leave such as take refuge in them to the deepest misery. (Jrarg. Ref. separation! For, united to Christ, all is heaven; separated from Him, d.) —It is argued by some, that our Lord by the expression,' whosoever gil is hell.' Dr. A. CLARKE. heareth these sayings of mine,' &c. shews, that this sermon contains all Verses 24-27. things needful to salvation; and mahy conclude that the doctrines of To impress deeply the preceding declaration, our Lord closed with an the New Testament are not so important as these practical instructiona. affecting comparison. He is indeed the Rock; (Note, I Cor. 3: 10 — But God would never recommend one part of Revelation by disparaging 15.) ibut this is not the suiject: for the false foundation, not of the infi- another. And whoever obeyed thie sayings if our Lord, except thosedel or Pharisee, but of the hypocritical disciple, is detected. Those of who firmly believed the doctrines of the Gospel as more fully revealedt whliomn Christ spake, are not hearers of Plato, of Seneca, of philosophers, in the apostolical epistles' This sermon contains indeed the outlines of rabbiiins, deists adcl moralists, but they' hear his saying,' and' call Him Christian practice, and none, who on Christian prinsciples, do acLord;' and thus profess to build for eternity a refiuge, in which they cording to them, will come short of salvation. But Christian: doctrinee may be safe. Ail else are still further friom the true foundatioi. —One in many particulars must be smore c.omplctely learned from other parts ot of the characters here described, resembles a man who digs deep, findls the Scriptures. ScoTT.'The Divine Teacher, in this discourse, having {~71 A. D. 28. MATTHEW, VII. The sermon on, the mourn. be likened unto a fool- tion. They make sure the,'ood part, who, like when the storm comes; his profession will not ish man, which built Mary, sit at the feet of Christ, in subjection to wither, his comforts will not fail. They will he.his house upon the his word. Speak, Lord, for thy servant heareth. his streng h and song, as an anchor of the sout, It ought to he our chief care to make oue call- s sne nod steadfast. sand: ing' and election sure, to secure a title to hea- When he comes to the last encounter, those;)7 And d the rain de- ven's happiness, and get comfortable evidence of hopes will take off the terror of death, will scended, and the floods it, so that, when we fail, we shall be received into carry him cheerfully through that dark valcame, and the winds everlasting habitations. Many never mind this, ley, will be approved by the Judge, stand the but are bu ilding for this world, as if they were test of the great day, and will be crowned with blew, and beat upon to live here always. All who profess religion, endless glory, 2 Cor. 1: 12. 2 Tim. 4:7 8. that house; and it fell: rofess to inquire what they shall do to be saved, Blessed is that servant, whom, w".e, his Lord and great was the fall now they may get to heaven at last, and may cometh, He shall find so doing, so hopin. of it. have, in the mean time, a well-grounded hope. The hopes which the foolish bilders i ndulge, 28' And it came t Chrit is laid for a foidation, and other will yield no comfort in the hour of trouble in foundation can no man lay, Isa. 28: 16. 1 Cor. death, or in the day of judgment; will be 1no pass, when Jesus had'3: 11. He is our lope, 1 Tim. 1: 1. Christ in fence against temptations to apostasy, in a time ended these sayings, us is so. We must ground our hopes of'heaven of persecution. When God takes asway the soul, the people were asto- upon Christ's merit, for the pardon of sin, the where is the hope of the hypocrite? Job 27: 8. Tnished at his doe- power of his Spirit, the sanctification of our na- It is as the spider's web, and as the r'iving up ture, and the prevalency of his intercession, for of the ghost. He shall lean upon his house, buzt trine; the conveyance of all that good He has purchas- it shall not stand, Job: 14, 15. It fell wh 29 For he taught ed for us. There is that in ilim which is suffi- the builder most needed it, and expected it them as one fhaving cient to redress all our grievances, and supply all would be a shelter to him. It fell, when it was 8authority, and not as our deficiences, so that He is a Savior to the utter- too late to build another. When a wicked man.the scribes most. The church, and every believer, are built dies, his es-pectation perishes. It was a great on this Rock. He is immovable as a rock; we disappointment to the builder; the shame and tPractical Observations.1 may venture our all upon Him, and not be loss were great. The higher men's hopes have 31243 —43~.4 13-19~-22. E? 13-10~- ashamed of our hope. been raised, the lower they fall. It isthe sorest 16. Heb. 10:26 —31. 2 Pet. 2:20- Christ is our only way to the Father, and ruin of all that attends formal professors; wit3:4. Ps. 45:2. ark 1:22. l:. obedience to his righteousness, the only way to ness CapernaLm's doom. Luke 4:22. 19:48. John 7:15,46. Christ; for to them that obey Him, and to them 3. We are here told the effect of Christ's f 5:20,28,32,44. t:23 —27. 28:18. only, He becomes the authorqf eternal salva.tion. discourse. It was an excellent sermon: and it Jer. 23:28,29. Mic. 3:8. Luke 1: Those build upon Christ, who, having sincerely is probable that He said more than is here re15. Acta 3:22,23. 6:10. Heb. 4:12, taken Him as their Prince and Savior, make it corded. Doubtless the delivery of it from Him, 1. 2 Mk 7 their constant care to be conformed to his rules, into whose lips grace wa.s poured did mightly g im:1-9. 23:2-6,15-24. Mark 7:5 -13. Luke 20;8,46,47. and therein depend entirely upon Him for as- set it off. They were astonished at his doctrine, sistance, and counst all things loss that they may though it is to be feared that few were brought w;in Christ, and be found in Him. Building upon a rock requires care and to fbollow Him. For the present, they were filled pains. They who would do it, must give diligence. They are wise build- with wonder. Note, It is possible for people tc ers who be0gin so to build that they may be able to finish, (Luke 14: 30.) and admire good preaching, and remain in ignorance therefore lay a firm foundation. and unbelief; to be astonished, and yet not sancThere are many who think they shall go to heaven, but despise this Rock, tifled. The reason was, because He He'tauht them and buaild their hopes upon the sand. Every thing besides Christ is sand. as one having' authorit/y, and not as the scribes. Seine build their hopes on worldly prosperity, as if that were a sure token The scribes pretended to as much authority as of God's favor; (Hos. 12: 8.) others, upon their profession, privileges, or re- any teachers whatever, and were supported by putation. They are called Christians, were baptized, say their prayers, all external advantages that could be obtained; go to church, and do nobody harm, and if they perish, God help a great many. but their preaching was mean, flat, and jejune. This is the light of their own fire, which they walk in. That upon which They spake as those that were not masters they venture, though with great assurance, is all sand. themselves of what they preached. The word A storm is coming that will try what our hopes are bottomed on, and did not come from them with life or force, but every man's work; (I Cor. 3: 13.) that will discover the fo'undation, Hab. 3: 13. they delivered it as a school-boy says his lesRain, and floods, and wind, will beat upon the house. The trial is some- sons. Christ delivered his discourse, as a times in this world, when tribulation and perseciution arise because of the judg-, gives his charge; his lessons were laws, word. Then it will be seen who but heard the word, and who practised it. his word commands. Christ, on the mountain, Our hopes will then be tried. When death and judgment come, then the showed inmore authority, than the scribes in storm comes, however calm it may be now. Then our hopes, if ever, will be Moses' seat. Thus when Christ teaches by his turned into everlasting fruition. Spirit in the soul, He teaches with authority. Those hopes which are built on Christ, will stand the builder in stead, He says, let theire be light, and there is light. PRACTICAL OBSERVATIONS. V. 21-29. Our future Judge assures us, that'not every one builds on the sand as fatally as the enemy of truth; his edifice who calls Him Lord, shall enter heaven, but only he, that doeth may be magnificent, but it will fall, his folly be manifest, and the will of God.' Let us remember, that grace is more valua- his ruin tremendous. iMay the Lord make us wise builders for ble than splendid accomplishments, and even prophecy and eternity; may we come to Christ, hear and believe his word, miracles. If an admired and useful minister had no better evi- and show our faith by our works. We may then be sure that edence of his conversion, than his success as a preacher, he nothing shall separate us from Christ, and may look forward to would'preach to others and be a castaway;' while the mean- smiles in the agonies of death, and to triumphs when the world est believer among his hearers would be received into heaven. shall be a conflagration. Finally, may the Lord send many Let us. then, be warned by Christ's admonitions, examine preachers, who may declare the truths and precepts of Christ, whether we be in the faith, and have that love, without which with a measure of his energy, influence, and authority. Mayother attainments are nothing. (Notes, 1 Coar. 13:) Let us the examples of preachers give a sanction to their doctrine. And beware of' profligacy, infidelity, and self-righteousness; of a may they, whose' word is as fire and as the hammer,' supplant dead faith, a formal profession, and a perversion of the Gos- those, who continue formal and lifeless, like the scribes and pel. Let no one imagine, that he builds on the tried Founda- Pharisees. SCOTT, tion, who hears the words of Christ, but obeys them not. He confounded all worldly schemes of happiness, binds the law upon us, in the mountain torrents common in Sv-ria and Palestine, which, swollen ils spirituality and extent, as reaching the heart and all its motives, and by rain, sweep away the slightly:built dwellings. ED. hence lays us, as guilty and condemned sinners. at his feet; one end Verses 2S, 29. of his interpretation being to define sin and promote conviction of it. Those who heard this discourse, were astonished at the wislom and Then the necessity and great blessing of the Gospel, in its capital points energy of the doctrine of Christ. and the authority with which' He enof forgiveness and supernatural aid, open upon us. For Christ foirced it. They perceived that his instructions had an influence on convinces of sin, to bring us to faith —and thence back to the law, with their understandings, consciences, amaffections, which compoetlled coon all advantage for performance; that is, under a sense of God's love to viction and approbation; and that He spoke very differently frem th-i nu. and with hearts warmed with redeemingo mercy. And woe to him scribes. who inculcated ceremonial iob:servances, externali duties and who does not here follow Christ, in taking the law, as -iHe expounds it, their own traditions, or those of some rabbi, in a disputatiaus and unfor the rule of his conscience and guide to perfection. Christ does in- interesting manner. SCOTT.'Tf we iay judge of the teachings of dieed preach morality; and just such a pure morality as we need, for the re- the scribes in Christ's dlay, by tie Jewish talirtids, or even by their covery and happiness of our natures. But all our enleavors will be frustrat- tttishnah, this was so eminently the character of it, [as described ed, if we do not comply with his method of attaining it, by first believing above.] that nothing could be more justly contemp.ible; and their frigid ia l'.im for the remission of sin and sanctification by the Spirit. ADAnM. and insipid comiments and lessons could no more'.yx compared with trhe V. 26. &c. Burder illustrates this passage by the devastations at- strains of divine eloquence, with wulich our Lord:.' discourses aboundiri, tending the overflow of the Nile as described by BeIlzoni; others, by than a glowv-worm can be compared to the sun.' DOL.,. ^s A D. 28. MATTHEW, VII. The leper healed CHAP. VI [1. JHAP. VIII. V. 1-4. Though Christ was a leprosy of the soul; it shuts us'jut from xrimI awgiver so strict, and so faithful as aReprover, munion with God; to which that we may be re. Chris' eIanses a leper, 1-4; heals the de at centuries se^-eSev'ln;'^~JI the people diligently attended on Him. Note, stored, it is necessary that we be cleansed fiora a centurion's servant,,tnd p:edicts the calling of the Geiifile. and ra- Those to whoimi Christ has manifested Him- this leprosy, and this ought to be our great conjection of the Jews, 5 —13;heas Pc- self, cannot but desire a better acquaintance cern. Observe, It is our comfort when we ny otheis, fulfillii a' prophecy of with Him. Those who know much of Christ, apply ourselves to Christ, as the great PhysiIsaiahi, 16, 17; shews n t spirit should covet to know more. It is pleasing to cian, that if He will, He can make us clean; he ouoht to be followed, 1 —-22: calms-the ten)pesu. iopTs. by his se" people so well affected to the best things as and we should. with an humble boldness, go word, 23 —27; and costs out tevils this to. folow the Lamb whithersoever He goeth. and tell Him so. That is, we must rest on his them tc p-To to thsel meni, s8-'32. Now was Jacob's prophecy fulfilled, unto Him, power, must believe that Christ can make us The Geri-esenaes desire him Lo leave shall the gathering of the people be; vet they clean, that there is no guilt so great, but He cac them, 33, 34. Qwho gathered to Him did not cleave closely to atone for it; no corruption so strong, but his H EN he was Him. He had but few constant followers, grace can subdue it. God would not appoint a By comparing Mark 1: 40. and Luke 5: 12. it physician to his hospital that is not e:'ery way comre wown from would seem that this miracle of cleansing the qualified for the undertaking. We mnus Ctrothe mountain, b great leper happened some time before. But it is mend ourselves to his pity; we cannot c.er.sana multitudes followed not at all material. This miracle is fitly re- it as a debt, but may humbly ask it as a favor. him. corded first. The leprosy was looked upon,' Lord, if Thou wilt. I throw myself at thy feet, 9'An 11behold, +h -among the Jews, as a particular mark of God's and if I perish, I will perish there.' 2 And, behold* there displeasure; hence we find Miriam, Gehazi, and 2. Heput forth his hand and touched him. came d a leper and Uriah smitten with leprosy for some particular The leprosy was a loathsome disease, yet Christ'worshipped him, say- sin, and thus Christ. to show that He came to touched the leper. There was a ceremonial ing, Lord, P if thou wilt turn away the wrath of God, began with the uncleanness contracted by touching a leper; but thu canst make cure of a leper. As it was supposed that God Christ would show that when He conversed with clean alone caused this disease, so was it supposed that sinners, He was in no danger of being infected He alone could take it away; its cure was not by them, for the prince of this world had noth3 And Jesus gput attempted by physicians, but it was submitted ing in Himn. If we touch pitch, we are defiled; forth his hand, and to the inspection of the priests, the Lord's'min- but Christ was separate fr'om sinners, even touched him, sayin, isters, who waited to see what God would do. when He lived among them. Jt grillchen hou iv oe Ai ar'owahi,.T will; bhe thou clean,. An its being in a garment, or in the walls of a I wCill, be thou clean. lie did not say, as I wil; be to c n. house, was altogether supernatural; seeming to Elishlia to Naaman,' Go wash in Jordan,' nor put And.rd immediately ~HISbe a disease very different from what we call him on a tedious course of physic; but spake leprosy was cleansed,. the leprosy. The king of Israel said, Ame I the word, and healed him. Here is a word of God that lam sent to recover a man of a lepro- kindness, I will; I am as willing to help thee, a 5:...? 2 Kings, 5: 7. Christ proved Himself to be as thou art to be helped. Those who apply to Mai'k 4.7. Lke 5:15. 14:25 —27. God, by recovering many front the leprosy, and Christ by faith, may be sure that He is ready to c Mar l::40, &c. Luke 5:12, &a. by authorizing his disciples, in his name, to do give them freely the help they need. Christ is ii3:8. 16':. Lev. 213'44-46. Num. so too, ch. 10: S. and it is put among the proofs a physician that does not need to be urged, but 3:39. 2 Kinags 5:1,27. 7:3,4. 15:5. Of his being the Messiah, ch. 11: 5. He also while we are speaking He hears. Nor needs fChr. 26:1 —21. Luke 4:27. 17:12 showed Himself to be the Savior of his people He to be feed; He heals not for price or re2:1. 49. 14:33. 1514:33. 18:26. from their sins. The leprosy was specially the ward. Be thou clean. Authority and energy 28:9,17. Mark 1:40. 5:6,7. Luklie fruit of sill, and a figure of a disorder in the are exerted in this word;' Be willing to be 19:1.22I Co. 4i~'. soul; for it contracted such a pollution, and clean, and use the means; cleanse thyself from f 9:28,29. 13:58. Mark 9:22~-24. obliged to such a separation, as no other disor- all filthiness.' But with this goes a word of g 2 dis -'s 5ii:9.Mark. 1:1 der did. In the laws, (Lev. 13: and 14:) it is command concerning us, I will that thou be Oren. 1:3. Ps. 3S:9. MIark 1:41. 4:l L:c 39. 5:41. 7:34. 9:2.5. Luke 5:13. treated not as a sickness, but as a pollution; clean. The Almighty grace that thus speaks, 7:i4. Jolin5:2i. 143. i5e' 714 the priest was to pronounce the party clean or shall not be wanting to'those who truly desire i5. 2. uncleoan, according to the indications: but the it. honor of making the lepers clean, was reserved 3. Immediately his leprosy was cleansed. for Christ, as the High Prfiest of our prqfession. He comes to do that which Nature works gradually, but the God of nature the law could not do, in that it was wecak throu-rgh the eshl., Rom. 8: 3. The immediately; and yet He works effectually; law discovered sin, and pronounced sinners unclean; it shut them up, (Gal. He comencands and it stands.fast. One of the 3: 23.) as the priest did the leper, but could go no further; it could not nmake first miracles Moses wrought, was to cure himthe cosmer thereunto perfect. But Christ cleanses us from sin, and so pe'rfects self' of leprosy, (Exod. 4: o7.) for the priests.forever them that are sanctified. offered sacrifice first for their own sin; but ont; 1. The leper ca.me and wo?'shipped Christ, as one clothed with divine of Christ's first miracles was curing another of power. Lord,'if thou oilt, thou canst nmake me clean. It wvas a great tem- leprosy; for He had no sin to atone foi poral mercy. It teaches us not only to apply to Christ for the cure of 4. See thou tell no man.'Tell no mnar till thou bodily diseases, but in what manner to apply, assured of his power, but with hast showed thyself to the priest, and hast legal submission to his will. Lord, isf T/Iou wsilt, Thou canst. As to temporal proof that thou wast a leper, and art now thomercies, we cannot be so sure of God's willingness, as of his power. His roughly cleansed.' Christ would have his mirapromise of them is limited to his glory and our good. When we cannot be cles appear in their full evidence, and not be pubsure of his will, we may be of his wisdom and mercy, to which we may lished till they could so appear. Note, Th1osc cheerfully refer ourselves; Thy will be done; and this makes the expecta- who preach truths should be able to prove them, tlion easy, and the event comfortable. It was a typical mercy. Sin is the to defend what they say, and convince gainsay" NOTES. sion'I will,' &c.'Here shines the divine power of Christ; that He CHAP. VIII. V. 1 —4. In commenting on the miracles, parables or' could do so great things only by his command. So also Moses wriltes discourses recorded by more than one evangelist, it is proposed to be'that the world was created by God, saying "Let there be ligmht; and particular where they first occur, and to reserve slight variations for': there was light." And Beza remsarks that'Christ, in healing tho consideration in the other gospels; except where the narrative in other' leprous with the touching of his ha.nd. sheweth that He abhorreth no evangelists is more full. The harmony of the evangelists has troubled'sinners who come to Him, be they never so unclean.' SCOTT. Alexpositors, and many things still remain in uncertailty. As it is a though iMr. Henry, as appears above, was led to question the identity matter of more difficulty than importance to us, I shall not perplex the of the ancient antd modern leprosy, yet the account given by Jalhn, and reader with conjectures, nor attempt exactness in this respect; for we inserted in the valuable American edition of Calmet, is so terrific amid need to know the tilings Christ said and did, rather than the time or distressing. that we can hlardly doubt they are the same. Bp. Portelia order of them. u Matthew is supposed to regard the order of time more remarks,'The leprosy is a disorder of the most malignant and disthain IMark or Luke. John, perlaps, more tlian the other evangelists, gusting nature. It was once comemon in Europe. Such as had it wct" observed the regular succession, ins history, and chiefly wrote things called Lazars, and separated from all human society, (the disease being which they had omitte'.-~Matthew, however, seems to fix the date of highly contagious,) being confined in hospitals called lazarettos, of this miracle immediately after the sermon, while Christ was surrounded which it is said there were in Europe at one time no ess than nit.6e by the nufltitude.-Lepers, and the laws concerning them, have been thousand. For two liundred years it has almost vanished fi':rn Europeconsidered. (Notes, Lev. 13: 14.)-This poor leper was probably, by an countries, and an instance is now seldom met. In the East it exisas what lie i:itd heard of Jesus, convinced He was the promised Messiah; to a certain degree; and there had its origin, raging violently a areat ndi believing that IHe could heal him, hoped He would. Hence his length of time.' How medical gentlemen regard the following observa. everentioal applic:.'.on, and its immediate answer. Holy men and holy tions of Dr. A. Clarke, whose attention to nosology was considerable, aneols dleclined sui S worship as not their due; (iareg. Ref. e.) but the edilor is not fully aware, but transfers them into these notes as an.ihrist intim'ated no disapprobation of any who rendered it Him. On incitement to inquiry.'Probably,' he remarks,'on account of its -he contra;ry, iHe approved it, evincing decisively that He was conscious tendency to produce this disorder in that warmni climate,'"on forbade the of havitig ullde:,iale right to divine honor. —From the charae of secre- use of sowine's flesh to the Jews.'' The use of this bad ailmenet,' he v, it is proballe Jesus took the man aside from the multitude to cleanse adds,' in union with ardent spirits, is, in all likelihood, the grand cause h1im. lIe wouMld avoi d ostentation in his miracles; orm perhaps, would of tise scurvy,which is socommon in the British nations, and whic.hi woul, nout e-;.:tperat iris enemies. and hasten too early theiir designs against probably assume the form and virulence of ad leprosy, were the climalt ts iifA. —W Alizogien, quoted. by Whitby, says. on the Savior's expres. htot as that of Judea. See notes Ex. 4: 6. and Lov. 13; and 14.' En. IG9I A. D 28 MATTHEW, VIII The leper healed. 4 And Jesus saith ers.' Tell no man, till thou hast showed thy- Christ took upon Him the f.ormn of a servanr, Ulto him, " See thou tell self to the priest; lest if he hear who cured thee, to show his regard to the meanest. ~no man; but go thy he should, out of spite, deny thee a certificate of Observe first, thL grace of the centurion workthe cure, and so keep thee under confinement.' ing towards Christ. Can any good lhing come way, shew thyself to Such were the priests at that time, that whoever eeu of a Roman soldier, or any thing laudable I the priest, and offer had any thing to do with them, needed to be wise Coime a(nd see; and you will find abundance of the gift that Moses as serpents. Go show thyself to the priest, Lev. good in this centurion. Observe his affectioncommn anded, m for a 14: 2. Christ took care to have the law observ- ate address to Clrist, as able andl illing to uomm n to ther a ed, and to show that He will have respect paid relieve him; beseechisn' Him. not as Aiaarnan testimony unto them. to those who are in office. It may be of use to the Syrian came to Ehisha, dcemanding a crre, [Practical Observations.] such as are cleansed of their spiritual leprosy, but as an humble suitor. By this it seems he 5 And when Jesus to go to Christ's ministers, that they may assist, saw more in Christ than appeared at first view; ~Was " entered into Ca- comfort, advise, and pray for them. qffer the though, to those who looked no further, his viernau, tere came -ft that /loses com'nan-ded, in token of grati- sage was marred more than any man's. The ~pernaum, there came tude to God, and recompense to the priest for officers of the army, beirg comptrollers of unto him o a centurion, his pains, for a testimony unto them. The ce- the town, made; no doubt, a great figure; vet beseeching him, remonial laws were testimonies of God's autho- the centurion comes beseeching Him. Note, Tlha 6 And saying, Lord, rityy over them, and care of them, and of that greatest men must turn beggars when they have P m-ny servant lieth at grace which was to be revealed. Or,' Do thou to do with Christ. The centurion owns Christ's offer it for a testimony that there is One among sovereignty, in calling Him Lord, referring the lhome sick of0thne palsythem, who can do what the high priest cannot, case to Him. He knew he had to do waith a grievously tormented. Let it remain upon record, as a witness of my most wise and gracious Physician, to whom the 7 And Jesus saith power; a testimony for AMe to them, if they will opening of the malady was equivalent to the unto him, rI will come use it, but again st them if they will not.' most earnest request. Pour out thy complaint, and heal him. 5 —13. Christ now dwelt at Capernaum, and mercy shall be poured out. where this miracle was performed. Christ We read of many that came to Christ for 6:1. 9:30. 12:16-19. 16:20. 61. i79. went about doing good, and came shome to do their children, but this is the only instance of Mark 1:43,44. 7:36. Luke 5:14. good also. Every place He came to, was the any one's coining to Christ for a servant. Note, Johi, 5:41. 7:18. s8:a0. better for Him. It is the duty of masters to concern themselves 1 3:15. 5:17. Lev. 13:2, &C. 14:2, &c. Is. 4:21. Luke J7:14. The centurion was a Gentile, an officer, and for their servants. when they are in affliction.: sm 10.8. 2 Kines 5:7,8. Mark 1:44. robably commander-in-chief of that part of the The palsy made the servant troublesome as any 6:11 13:9. Luke 5:14. 21:13. John l armt pealm 10:,38. oman army quartered at Capernauin. Though distemper could, yet did not his master turn him a 4:13. 9:1. 11:23. Mark 2:1. Luke he was a soldier, and a little piety commonly away when sick, as that Amalekite did his ser7:154. Mrk 15:3 Luke 7:2 &c. goes far with men of that profession, yet he was vant, 1 Sam. 30: 13. nor send him to his friends, A c':i1, &c. 12:25. 23:17,23. 27: eminently a godly man. Note, God has his nor let him lie by neglected, but he sought out'153143. Atsio-7 Col 3-11 remnant 1 among al sorts of people. No man's the best relief. The servant could not have 4:1. 1 Tim. 6:2. Philem. 16. calling in the world will be an excuse fobr his done more for the master, than the master did 7.4: 9:33. r, &. impiety; none shall say in the great day, I had for the servant. The centurion's servants were?9:18,19. Mark 5:23,24. Luke 7:6. been religious, if I had not been a soldier, for very dutiful to him, and we here see the reason. such there are among the ransomed qf the Lord; He was very kind to them, hence were they the and sometimes where grace conquers the unlikely, it is more than a con- more cheerfully obedient to him. As we must queror. This soldier, who was good, was very good. Though a Roman, and not despise the cause qf our servants when they his very dwelling among the Jews a badge of their subjection to the Roman contend with us, (Job 31: 13, 15.) so we must yoke; yet Christ, who was King of the Jews, favored him: teaching us to do not despise their case when God contends with good to our enemies, and not needlessly to interest ourselves in national en- them; for we are made in the same mould, and. rtities. It is true, Christ went not to any Gentile towns; the land of Canaan stand on the same level with them before God, being Imrmanuel's land; Isa. 8: 8. yet he received addresses from the Gen- and must not set them with the dcogs of our tiles. Now good old Simeon's word began to be fulfilled, that He should be a flock. The centurion applies, not to witches or is'ght to lighten the Gentiles, as well as the glory of his people Israel. The wizards, but to Christ. The palsy commronly eper Christ touched, and cured, for He preached personally to the Jews, but mocks the physician's skill. It was therefore Ihe paralytic Gentiles, He cured at a distance; for He did not go in person great evidence of his faith in Christ, to come to to them, but sent his word and healed them. The centurion's servant was the Him for a cure. How pathetically he reprepatient, and herein it appears that Christ had no respect fbr persons. For, sents the case:-sick of the palsy, which comin Christ.Jesus, therg is neither circumncisioon nor uzcircuincision, bond norfree. monly makes the patient senseless; but this PRACTICAL OBSERVATIONS. V. 1-4. The diseases of our bodies, which entered by sin bodies, but leprous souls: we need not say,' if Thou wilt,' lot and end. in death, are emblems of those, which infect our souls, we may rely on his willingness. Let us, then, confess how and issue in final misery, unless cured by the heavenly Physi- vile we are, and adore his power and grace. In due time He cian. Other help is unavailing.. Sick men willingly incur ex- will say,' be thou cleansed,' and the effect will be as certain pense, and use means for deliverance, while but few know their as when He said,'Let there be light.' Nor should we conceal nmisery as sinners, or take pains to be cured.-Were the Savior oUr obligations to his cleansing power, but proclaim them to his to return, and renew his miracles, He would find multitudes glory, that others may hear and apply for cure. We should asking relief'from their pains; but He is always present, ready also copy his humility, and learn to do good to the wretched to save us from sin; yet few come to Him for it, though his without ostentation.-But if men would honor their Benefactor, benefits are' without money or price.' And all are healed, let them attend on the ordinances of God. When, in the who wait on Him. Those are blessed afflictions, which bring judgment of faithful ministers, they are cleansed from sin, us to know Christ, and to seek salvation fronm Him. If we they should, at the Lord's table, offer a sacrifice of praise and see, that we are polluted with spiritual leprosy, and are hum- thanksgiving, and join themselves to his people. This will bled en that account, we need not fear disappointment in seek- be a testimony for the instruction of their neighbors, and the ing to Christ to cleanse us, however inveterate our maladies. edification and encouragement of the ministers of Christ. He did not take our nature on purpose to cleanse leprous SCOTT. Verses 5-7. that he did not go in person, at least at the first, but humbly sent eldera A centurion was the captain of a hundred men in the Roman legions. of the Jews, and then his friends: some suppose, he at last went These were not composed of the lowest of the people, but reputable himself Nothing is more common than for men to be described as c:itizens; and so a centurion was higher in rank than a captain in our doing the things, which are done at their instance. Palsy is a disease armies. It is probable, that he was of good family and fortune. He not mentioned in the Old Testament. SCOTT. Fritzsche mainlaint was a soldier, anid educated a heathen. His countrymen exceedingly that this centurion was not of the Roman army, (because at that time desp:setl the Jews and their religion. Yet, his lot being cast in Judea, the Romans had no forces in Galilee,) but belonged to the troops mainhis nreiudices had been obviated, he had learned the Scriptures, and tained by Herod Antipas, who, although a Jew, yet, acording to Jo. was a spirituai worshipper of God, though not a proselyte to the Mosaic sephus, had Gentiles in his army. He cites Wetstein, who alleges Mark law. He esteemed and loved the people of God, and by good conduct 6: 21. as proving the sway of Herod in Galilee. But Dr. Willoughlb, had overcomne their prejudices against him as a Gentile, and an officer quoted by Hewlett, asserts that'the Romans had soldiers stationed in ti the arumy wliich had subjected theix nation. His tenderness for his the principal cities of Judea, as well as in other parts of their empire, languishinm servant should bd4consii edrl as the effect of his religion. in order to keep those whom they had subjected from mnking any at. This perhapis had won some of his domestics to the worship of God. tempt to recover their liberties.' This, indeed, m'-.ht not necessarily Hie bad probably heard of the mirc:les and doctr'ne of Christ, and have affected Galilee, but. Grotius, from whom the remark is made, perhaps of a siumilar miracle on the inobleman's sot: (Notes, John 4: specially mentions Capermisaum. Dr. Hales, likewise, simply styles the 46 —54.) He had forrmed exaltesi ideas if h;s excellency as the promised officer,'the Romans centurion stationed at Capernaum.' The matte! kMessiah; so that when his servant was seized with a palsy, disabled is of little moment, for it may well be granted that Herod. in his militafxomn lbusiness, and filled with pain, the centurion hoped feo' a cure by ry arrangements and designations, conformed not inconsi' erabl]v to thm mniriacle, and applied to Jesus for that purpose. —We learn from Luke, Roman standard. Ea. t7I1 A D 28 MATTHEW, VIII. Christ heals th/e centurion s servant'. $ The cen iturion an- person was grievoisly tormented. Being young, ing under his wines. Those who wrought swe(red anld said, Lord, nature was strong to struggle with the disease. miracles by a derived power, did not speak thuw rte should thus concern ourselves for the souls Ipositively. When a minister is seum for to a sick I atm not \worth3ly that of our children tail servants, spiritually sick of I friend, he can but say,'I will cone and pray tlhou shouldest come palsy,-a dead-mplsv -a dumb-palsy; and bring for him;' but Christ says, I will cone and heal. tinder my roof: tbut themi to Christ'by faith and prayer. him. The centurion desired He would heal speak the word only, Observe, the centurion's great humility. Af- him; He says, I will COME, and heatl him; thu and my servant shall ter Christ had intimated his readiness to heal expressing more favor than he asked. Note, be healed. the servant, he expressed more humbleness. Christ often outdoes the expectations of poor Note. Humble souls are made more humble by supplicants. See an instance of Christ's htu9 For I am a man Christ's gracious condescensions to them. Lord, mility, that He would make a vis t to a 1po't under authority, hav- I am not worthy that thoue shouldst come under soldier. He would not go to see a nobicmimn's ina' soldiers under me: my roof. He does not say,'My servant is not sick child, who insisted on his coming down annd I say to this man, worthy that thou shouldst come into his chain- (John 4: 47-49.) but He proffers to go and se( Goand hesay go th; m her, because it is in the garret,' but I aet not a sick servant; thus does He reg'ard the lotw Go0, and. lie goeth; and worthy thal thou shouldst comne into my house. estate of his people, and give more abundani to another, Come, and Note, Humility very well becomes persons of honsor to the part which lacked. Note, Christ's he cometh; antd to my quality. Christ now made but a mean figure gracious condescensions to us should make us servant, X Do this, and in the world, yet the centurion looked upon Him the more humble before Him. d aioeth t. as more than a prophet. Note, We should have He commends his faith, and takes occasion tc ^'?tie, do h'It.a value for what we see of God in others, who, speak a word for the poor Gentiles. See what 10 W\hen Jesus heard in outward condition, are our inferiors. In all great things, even of public concern, a strong 4t, Y he marvelled, and our approaches to Christ, and to God through aith can obtain from Christ! He not only apsaid to themn that fol- Christ, we must come as mean creatures, an d proved the centurion, but applauded hime that vile sinners, to do any thing for God, or to re- honor great believers have, as Job; there is 8:11,14. 15:25,27. Gen. 32:10. Luke ceive any thing from Him. none like him in, the earth. Christ admired 5:8.' 7:,7. John:7. 13:6 —8. Notice his great faith. The more humility, him, not for his greatness, but fobr his graces. 3. Naun. 20:8. Ps. 33:9. i07:20. a Marck 1:,27. Luke 7:7. the more faith. The more diffident we are oift He marvelled, not as if surprised; He knew the a Job 38:34.35. Ps. 1075: -29. 9:. ourselves, the stronger will be our confidence in centurion's faith, for He wrought it: but it was 91. 148:8. Jer. 47:3,7. EZ 14:17i tl. snark 4:39-41.i Luk 4:35,36, Christ. He believed that Clhrist could cure his great, excellent and rare. Christ spoke of it 39. 7:3. servant at a distance. There needed not any thus, to teach us what to admire; not worldly ak. C;'L'22u.7:9. physical contact, as in natural operations, nor pomps, but the ornaments cwhich, in the si hrt1 of any application to the part affected, but Ihe be- God, are of egreat price. Note, The wonders lieved the miracle could be wroug-ht without bringing the physician and of grace should affect us more than the wonpatient toaether. We afterwards read of those who brought the man sick ders of nature or providence. Of those that are of th.e palsy to Christ, though with great difficulty, and Christ commended rich in faith, not of those that are rich in gold their faith ibr a aorkinr - faith. This centurion did not bring his man sick/ nsd silver, we should say that they have gotten qf the palsy, and Christ commended his faith for a t rustina- faith. Christ all this glory, Gen. 31: 1. But, whatever is adputs the best construction on the different methods of religion that peo- mirable in the faith of any, it must redound to pie talke. The power of Christ knows no limits, and therefore nearness and the glory of Christ, who will shortly be admirdistance are ahlike to Him, He fills all places. Asm I a God at hand, saith ed in all them that believe, as having done in and the LORD, and not a God afar off'? Jer. 23: 23. for them marvellous thing's. He applautded the Speak the word onl,;y, not send a ieedicine, much less a charm, and my centurion in what He said to them that, followed servant shall be healed. He thus owns Him to have a command over all the All believers shall be, in. the other wcorld, but, powers of nature, as at first He raised that kingdom by an almighty some believers are, in, this world, acknowledge& word, when He said, Let there be light. With men, saying and doing are by Christ before men, in his eminent appear two things; but not so with Christ, who is therefore the Armn of the LoaRD ance-s for them, and with them. Verily, I have because He is the Ilernal [ ord. His saying, Be ye wvarmed and filled, not found so grreat. faith, no not in Israel. Thi(Jam. 2: 16.) and healed, warms, and fills and heals. speaks honor to the centurion, who, though not The centurion illustrates his faith by his own authority over his servants. a son of Abraham, was an heir of Abraham'They were all at hMs bec; his word at a distance was.a law to themi. Well faith. Note, The thing that Christ seeks is disciplined soldiers know that the commiands of their officers are to be obeyed. fait/h, and wherever it is, He finds it, though bun Thus could Chsrist speak, and it is done; such a power had He over all dis- as a grain of mustard seed. He had not found eases. Though the centurion was a masn uender authority, not absolutely a so great faith, all things considered, and in pro comnmander-i:-chief; much more had Christ this power, who is God over portion to the means; as the poor widow cast in all. The centurion's servants were very obsequious, would come and more than they all, Luke 21: 3. Though the go instantly. Such servants we should all be to God: come and go at his centurion was a Gentile, yet he was thus coinbidding, b i his word and providence; run where He sends us, and return mended. Note, We must be forward to give when He remands us. What saith my Lord unto his servanZt?. When his those their due praise, who are not within our will crosses ourm, his must be done. Such servants bodilv diseases are to denomination or pale. Again, it speaks Ihame Christ. They seize us when He sends them; they leave us when He calls to Israel, to whom pertained the adoption, the them back. It is a nmatter of comfort to Christians, that every disease has glosry, the covenantls, and all the assistances of Christ's commission, and is made to servethe intentions of his grace. They faiith. Note, When the Son. of lMan conces, He need not fear sickless, who see it inthe hands of such a Friend. finds little.faith, and, therefore, so little.'fruit. 2. To the gTracious, Christ showvs Himself gracious. The centurion did Note, The attainments of some whlo have had but tell Him his servant's case, when Christ anticipated his request. I will but little helps for their souls, wi.l aggravate the come and heal h.ism; not I will come and see him. That would have been ruin and sin of many, who have had great means kind, but will heal him. This shows Him an almrighty Savior. It was of grace, and made no good improvement of a great word, but no more than He could miake good. For He has heal- them. Christ said this to those th/at followed Verses 8, 9. were at most proselytes of the gate, as appears to have been his standT'he centurion, surprised perhaps at Christ's condescension and ready ing. See Acts 10: 28. and 11: 3. The Jews called sucei persons, halfattention to his request, and conscious of his own sinfulness, regarded converts; they are namied devout men in Acts 11: 5. 10: 2. &c.' Bp. himself as unworthy of a visit from a person so huly-and his house PEARCE.' Pagans who embraced Judaism are mentioned in the (the abode of a Gentile) an improper place for Christ to enter.-When New Testament as'proselytes," and of two kinds. either wholly, or in we remember, that our Lord appeared like a poor Jew, and had not part such. The tbrmer, or proselytes of the corenanlt., [or o! right. where to lay his head,' and that this man was one of the victoriolus eousness, says JAHN,I were circumcised, and obliged to keep the whole Romnans, to whom the Jews were subject, and lived in affluence; we law: the latter were called proselytes of the gate, as having a dwelling shall see, that his reverence for Christ was extraordinamry. —He added, in the cities [or gates] of Israel, and were not compelled to observe the that it was unnecessary for Jesus to degrade Himaself by coming, as He ceremonial law, but to renounce idolatry, and keep certain general precculd cure the disease by a wo.rd spIoken at a distance: and illustrated cepts.s BEAUsoBRs. his meaning by the fact. that he, a Roman officer, accomplished what Verses 10-12. lie desired by ordering his soldiers, who rearlily obeyed his commarn nds.'Christ, by setting before them the uncircumcised centurion, of exWe can hardly conceive of higher cont'dence. than this in the power cellint fitith, exciteith the Jews to emulation, and warneth them of beand authority of the'Soon of &odt.'If. sublject to the control of an- ing cast off, and of the calling of the Gentiles.' Beza.-Our Lord might'other,' as Veioltzogen, quoted by Whitby, paraphrases.'I les aich have ecommended many things in the centurion's character. but He'power over miy servants, tlhat they do whatever I say:.much nore specially expressed his approbation of his faith, as surprising. consi-'shall all things be done at thy comnandl, who art subject t( the dering the disadvantages under which. as a Gentile, he hatd laboretL ".power of none i How can we deny Him to be Godt, in whisom shines Thuse Ite instructed the people, tehat He best approved of those.who form* forth the power which Gohl exerted in creating the world, and at ed exalted apprehensions of Him. and that they coult not lhonor Him whose ivord all tlingso must be done, and who is sulbject to the power more than was right. He said, He had not found such faith in Israel,' of none.' SCOTT.'Beiange a Gentile, the centuriorn thought it too where it miglht have bees expected; Inot even among his disciplea. great a fvor. thiat Chtrist should visit him in person; the Jews not Henc He He declared, that many Gentiles, from distant parts of the earth, aolding it lawful to keep company with, or go in iunto even those who ould, by faith in Him, become heira with the patriarei ofthe wleaven',/w A 1). 23 MATTHEW, VIII. Christ heals the centurzon's servmit. lowed, V erly, I say un- Him, if by any means He might provoke them kin-.dom of grace on earth, into the covenant to youV,'I have not to a holy emulation, as Paul spealks, Rinm. 11: maple vith Abraham; they shall be blessedI with (found so great faith,' 14. They were Abraham's seed, jealous for faithful' raha.m., whose blessing comes upon lblund soh g Lreat faitih, thieir honor; let them not be outstripped by a the Gentiles, Gal. 3: 114. This ma'ikes Zacclheus no, not in Israel. Gentile, especiallv in that g'ace for which Abra- a son of Abraham, Luae 19: 9. They shall he 11 And I say unto ham. was eminent. admitted into the kin,'dom of glory in heaven. yOU, "That imany shall Christ takes occasion to say, that a great They shall come cheerfully, flying as (iovcs to come u from the east and many of' the Gentiles should he saved. The their wnidows. They shall sit down. to rest from t faith of the centurion was but a specimen of the their labor. Sitting denotes continuance. Hea~west, zandc shal l b sit conversion of the Gentiles. Christ often speaks ven is a remani iif rest, it is a contining' city down with Abraham, upon tins topic and with assurance; I say'unto They shall sit down, as on a throne, Rev. 3: 21.) and Isaac, and Jacob, you, I,' who know all men;' and He could not I as at a table, that is the nmetaphor here. They in the kingdom of say any thing more pleasing to Himself, or shall sit down to be feasted, which denotes both hieaven more displeasing to the Jews. An intimation fulness of communlicatlion, and fi ccdom of lie12 But the c hildrenof this kind enra'ged the Nazarenes, Luke 4: 27. communion, Luke 22: 30. With AL'.-aham. 12.Dt t the children Christ here gives us an idea of the personis that They who, in this world, were ever so mar disof the kintgdom shall shall be saved; mnanyfrtom the east and the west. tant froim each other, in time, place, or outward h be cast out into outer He had said, (ch. 7: 14.) Few there be that find condition, shall all meet together in heaven ainda rkness: there shall the way to life; and yet here, many shall come. cients and modems, Jews and Gentiles, rich and be weeping and gnash- Few at one time, and in one place, vet, all to- poor. The rich man in heIn sees Abraham, but -ether, a great many. We shall shortly see the Lazarus sits down wilth him, leaning on his ing, of teeth. Naptain of our salvation brin in nmarny sons breast. Note, Holy society is a part of the hap13 And Jesus said unto glory, Heb. 2: 10. ie will come with ten piness of heaven. They on whom the ends of unto the centurion, f Go thousands qf his saints, (Jude, 14.) with such a the world are come, and who are most obscuire, thy way; a anid as thou company as no mant can nunmber, (Rev. 17: 9.) shall share in glory with renowned patriarchs. b wit/h nations ofthem thcat are saved, Rev. 21: 24. The children of the kinc domn shall be cast out. hast believed, so be it They shall come' from the east and from the The Jews, who persist in unbelief though they (lone unto thee. And west; yet they sha'" all meet at the right hand were, by birth, children of the kingdom, yet his servant was healed of God, the centre of'heir unity. Note, God has shall be cut off fiom being members of the visiin the self-sarne hour. his remnant in all places:'from the risi of hible church. The kingdom of God shall be Prctical Observa s. the sun, to the ""oing dorn, of the samse, Mal. 1: taken from them, and they shall blecome, not a Ii. The elect will be'athoered from the four people, not obtainig8 mercy, Roin. 9: 31. 11: 20. a 15:28. Luke 5:20. 7:50. winds, ci. 24: 31. They mtre sown, n the earth, In the great day, it will not avail men to haze a 24:31. Gen. 12:3. i: 28:14. 49: I0. Ca. 12:17. 9:3. l. I: some scattered in every corner of the field. The been children of the kingdlomn; for men will be 10. 49:6. 52:10. 60:1-6. Jer. 16: Gentile world lay -from easi to west, and they judged not by' what they were called, but by 19. Dan. 2:44. nic. 4:i,'. ze-'. are especially meant here; thocgh strangers to what they were. If child-ren, indeed, then 8:'2CC-23. lann. i:ii. Ltae i39. ps 14:23,21. Acts 11:18. oen. i.:9. the covenant of promise then and after, yet who heirs. But many are children in professios, Gal. 3:28,29. Eph. 2:11-14. 3:6. knows what hidden ones God had among them? who will come short of the inheritance. To be b Luke 12:37. 13:2i. 163:22. Rev. 3: So in Elijah's time in Israel, (I Kings, 19: 14.) born of professing parents may denominate us 20,21. Soon after which, they flocked into the church children of the kingdomn; yet, if' this be all our 3,2. Luke 13:25. Acts 14:22. 1 rol 6 -9. 15:50. 2Tie. 1:s: in great multitudes, Isa. 60: 3, 4. Note, when claim on heaven, we shall be cast out. d 3:9,10. 21:43. Acts 3:25. Rom. 9: We come to heaven, as we shall miss a great They shall be cast into outer darkness, the 1224.5 0. 212,is ~421 many there that we thought had been going darkness of those that are without. Into the 2Pet'. 2:4.17. Jilde 13. thither, so shallwe meet many whom we did darkness of the Gentiles were the Jews cast, and f4. E:c. 97. ark 7:29. John 4:50. notexpect. They shall come together to Christ, into worse. They were blinded and hardened. g 9:21,30. 15:28. 17:20. Iark 9:23. john, 4:52,53. 2 Thess. 2:1. They shall be admitted into the and filled with terrors, Rom. 11: 8-~10. A peoPRACTICAL OBSERVATIONS. V. 5 —13. True piety is connected with humility. The The more we honor his power and grace, the clearer will our more wt:: know of God, his law and truth, and the more we ex- tokens be of' his approbation; and the answer of prayer will amin2 ourselves according to this rule, the deeper will be our bear some proportion to the degree of our faith.-What cause abasement, and the moie unreservedly shall we'sit in the have we, in these distant regions, to rejoice, that by the Gospel lowest place,' and subscribe even the degrading opinions, which we are invited to enter into his family, and ere long' sit down others, by prejudice or mistake, have formed of us. But if we with Abraham, Isaac.and Jacob in heaven!' Let us also rethus' know the grace of Christ,' we shall not be discouraged; member, that we now are' the children of the kingdom,' and for we shall see that He is ready to help the most unworthy. be warned by the example of the wretched Jews. Let us fear He is'the same yesterday, to-day, and forever.' He is ready lest any of us fall from our height of privilege, through unbeto hear our petitions; and though unworthy that He should lief, and be cast into outer darkness, where there shall be weepcome under our roof, or dwell in our hearts, vet, at our desire, ing and gnashing of teeth; while the Lord shall replenish hip He will come and bring salvation. At his word, the strongest church by the conversion of the heathe.n, or of the most abject evil tendencies are subdued, as palsies and fevers of old; and sinners in our land. SCOTT. then, strength, liberty, victory, peace and holiness succeed. ly felicity, to which they had attained; while the Jews, who had long high estimate; because, being bred up in heathenism, he yet frankly enjoyed the privileges of'the kingdotm;' to whom the Gospel was first submitted himself to sufficient evidence. This is the disposition we to be preached; and who supposed themselves solely entitled to the ought more particularly to cultivate —a freedom from self-sufficiency, blessings of the Messiah's reign, would be excluded from the church, pride and prejudice, a simplicity of heart open to conviction, which reand left in a wretched condition. Numbers of them would be consign- ceives. without resistance, the sacred impressions cf truth. WVant of ed to final despair, where they would weep, and gnash their teeth in this makes infidels now, as it did at first. Operating variously, it im anguish, at the happiness lost, and the ruin incurred, by their unbelief: putes to fiaud and collusion the miracles which Jews ascribed to The fiture state must exclusively be meant.'It cannot be said,' ob- Beelzebub, and rejects all humans testiimony, as it formerly did the very serves Doddrisde,'either that the patriarchs share with Christians in perceptions ofsense.' Bp. PoTEus. The kingdtom of God is here'the present privileaes of the Gospel on earth; or that the Jews weep and elsewhere represented as a nuptial foast, or banquet, at which the and wail, on account of being excluded from them.' SCOTT.'In guests sit downia, [or rather, recline, the recumbent posture, r.,'ed in the this centurion, we have acn illustrious examule of the eminent Christian Ea.st at meals, being alluded to in the origiinal,] with the master of the virtues, humanity, piety, generosity, humility, and faith. His h umavni- feast. These banquets were commonly at night, and continueed long. ty appears monre strikingly, because in general the treatment servants See Luke 14: 16. Inatt. 25: 6. Hence. the house of receptions was experiienced from their Roman masters was very different indeed. Be- filled with various lights, and those who attended the banquet hal hin mostly slaves, extreme rigor aisnd cruelty were used toward themn. be:nefit of the light; while those who were shut ou:t were in de:'rknes&. They weire strai:ed in labor beyond their strength, confined to dun- Thus the unlhappy state of such as are excluded firom the kingdom cf geons, chained, scrged urge, tortured without reason, deserted in sickness God, or fiom futiure happiness, is expressed by being- cast out ivto outer and old age, and put to death on slight suspicions, or for trivial faults. dariiness, ch. 22: 13. And, as those, who were thus shut out from the Barbarity of this kind, which shows the danger of trusting absolute marriage-feast, were exposemd not to shame only, ibut to cold and hun power to sutch a creature as man, is a striking contrast to the (conduct ger, it is added, there shall be weeping and enashinsi' of iceth. Oh, of the ceiturion. His piety and gesesrosity appear, [Luke 7: 5.] in his how contrary is our Lord's prediction to the vain expectation of the buildings foir the Jewish people a place of worship at his own expense. Jews. who were wont to say, that all Israel shall have a portion in Let this be comnpared with the history of' Verres, in his governmeent of the wiiorld to come, but heathens be.fuel for hf ll!' WIei ITY.'This Sicily, which is but a specimen of the Roman managaement_, and we see [prediction, v. 11.] was spoken, to soften the Jnreasonable prejudices a gallant soldier, in the midist of the brutality and insolence of power, of the Jews, entertained against the Gentiles, andm to prepare them to stand up to patronize and assist a distressed, injured people. His hu- receive their brethren of manikind into religiot s fellowship with themmtlity, a virtue.vith which the ancients, and nmore particularly the Ro- selves, under the Christian dispensation.' Dr. A CLARKE. mans, were unacquainted, yet in which, more perhaps than in any other, Verse 13. consists the vital principle of the Christian temper, is evident from the The centurion seems now to have joinei Ine comipainy, snd Jesus manneri of lis soliciting sur Savior. How cauitious, how modest, how addressed him. The servant was cured at!l tiiume whi,, He spake.fearfill 3f offending! Of his faiith our Lord Himself pronounced his the words. SCOTr j72) ., D. 28. MATTHEW, VIII. Peter's wife's ntolher heaied 14 ~T And when Je- pie so unchurched, are in utter darkness already, her, she arose and ministered to them. It ap SUS Was come into Pe- hut it looks further, to the state of damned sin pears that the mercy was perfected. Those ter's house, he saw his ners in hell, to which the other is a dismal pre. who recover from fevers, Ly te power ofiature face. They shall be cast out fi'om the favor of are commonly feeble a great while after to kwife's mother laid, God. Ini hell is fire, but not light; it is utteT show, therefore, that the cure was above the and, ick of a fever. darkness; darkness in extremity, the hiohest power of nature, she was able to enter at once i5 And he' touched degree of darkness, without anm remainder, or on the business of the house. The nmrcy was hler hand, and the fpevepr'mixture, or hlope of' light; it is darkness that sanctified, and so perfected; yet, though dign'.results firom their being shut out of heaven. fied by so peculiar fa.vor, she did not a-suime 1 dft 1ie: ani she arose, Yet this is not the woist. Teie shal/ be weep- particular importance, but was ready to wait at "'ni d inistered unto inff annd gnashing'o/ teeth. There will be great table. Those must be humble w]iom Christ them. grief, floods of tears shed to no purpose; an- has honored. Being thus delivered, she studies 16 iV When " the even guish of spirit, preying eternally on the vitals, what she shall render. was 0 they in the sense of the wrath of God, is the torment 2. The cure of Peter's mother-in-.law brought of the damned. Great indignation; damned Christ many patients.' He healed such a one, brought unto him ma- sinners will snmash their teeth for spite and vex- why not me'? such a one's friend, why not mine? ny that were possessed ation, fill ofthe.fry of't/ee Loird; seeing with He cast out the evil spirits with" his cword. with devils: p and he envy the happiness of others, and reflecting with There may be much of Satan's agency, by the cas out the spirits with hlorror on the former possibility of their being divine permission, in those diseases for which his word, q and healed happy themselves, which is now past. natural causes may ibe assigned, as in Job'.s Our Lord cures the servant. As thou hast boils, especially in diseases of the mind. But all that were sick: believed, so be it done unto thee. The servant about the time of Christ's coming into the world, 17 That' it might be got a cure, but the master a confirmation of his there seems to have been more than an ordinaFulfilled which was spo- faith. Note, Christ often gives encouraging ry letting loose of the devil, to possess the ken by Esails the pro- answers to his praying people, when they hodies of people. whe came having g'reat wrathi, interceding for others. It is a kindness to us for he knew that his timte was short, and Christ phet, saying, r Himself to be heard for others. God turned the captivi- wisely ordered that it should be so, that He took our infirmities, ty of Job when he prayed for his friends, Job might the better show his pow-er over Satan, and bare our sick- 42: 10. Be it done as thou believest; a great and his design in coning into the world, which nesses. honor to the centurion. Yea, what is said to was to destroy ti. ".works of Satan. His suc18 ~ Now when Je- T him is said to us all. Believe, and ye shall re- cess was as glor.sr as his design was gracious. LO gr great multi- ceive; only believe. See the power of Christ He healed all thao mi:re sick, without exception; SUS tsaw great multi- and the power of faith. As Christ can do what though the person were ever so mean, or the j 20. 17:925. Mark 1:29. Luke 4:38, He will, so an active believer may have what lie case ever so bad. 39. will from Christ. The oil of grace multiplies, The accomplishment of the Old Testament 3:I. 9:5. 1 Tim. 3:2. 4:3. b. till the vessels of faith fail. prophecies was the thing: Christ lhad in his.3. 9:20,29. 14:36. 20:34. 2Kings The prayer of faith was a prevailing prayer; eye, and the great proof of his being the Mes13:21. As rk11- 1:1. Luke it ever was so, and ever will be so. The sudden- siah. Among other predictions, it was written mn Luke 4:38,39. John 12:1 —3. iess of the cure, showed that it was miraculous. of Him, (Isa. 53: 4.) Sumety He hath borne our 4:24. Mark 9:2. Lur k 2:3. 41.5. Christ spake. and it wcas done. A learned phy- griefsa and carried ours sorrows. It is referred to p 12:22. Mark:.25 —7,34. s5:. 9: sician says, that the diseases Christ cured were 1 Pet. 2: 24. and is there construed, Ile hath 25. Acts 19:13- 16. chiefly of the most obstinate and hopeless kind. borne our sins. Here it is construed, He ha.th Q 142. 2:15,9.' V. 14 —17. Critics place this passage before borne our sicknesses. Our sins make our sickis. 53:4. 1 Pet. 2:24. the sermon on the mount, according to the order nesses. Christ bore awav sin by the merit of his *John 6: 15 -~ Lue 4,43. which Mark and Luke observe. death, and sickness by the merit of his life; nay, 1. The case was not extraordinary, as fevers though those miracles have ceased, we may say, are the most common of distempers; but the person being a relative of Peter's, that He bore our sins then, when He bore our the case is recorded as an instance of Christ's peculiar attention to the fami- sicknesses on the tree; for sin is the cause and lies of his disciples. Here we find that Peter had a wife, and yet was called the sting of sickness. We have many diseases to be an apostle of Jesus Christ. The church of Rome, therefore, which and calamities, and there'is more in this one line forbids ministers to marry, goes contrary to the example of that apostle, to support us under them, than in all the writings from whom they pretend to derive infallibility. Peter had a house, though of philosophers that Jesus Christ bor'e aour sich-: Christ had not; thus was the disciple better provided for than his Lord. nesses, and carriede our sorrows. Though He was It seems he had a house at Capernaum, though he was originally of Bethsai- never sick, yet He was hungryv, thirsty, and wesda. It is probable that he removed to Capernaum when Christ went thither, rv, troubled in spirit, sorrowfuol, and very heavy. and made that his principal residence. Note, It is worth while to change our IHe bore them for us in his sufiferings, ande in cormquarters, that wee may be near to Christ. When the ark removes, Israel passion bears them with us, beingo touch/edwitlh must remove. -'It seems lhe had his wife's mother with him; an example to the f.elin h' qf our inficrm.itics; and thus Ile yoke fellows, to be kind to each other's relations. Probably she was old, bears them off'fiom us, and nmakes them sit light, but wa.: taken care of with all possible tenderness, as all the old should be. except by our own fault. Observe how eomphatiShe was ill of a.feCer. Neither the strength of youth, nor the feebleness of cally it is expressed. Hnsasel'Loot/: our isfirmiage, are a defence against such diseases. The palsy was a chronical complaint, ties, and barce ouse sit/cn.esses. Ie was both able to tile fever an acute one; yet both were brought to Christ. and healed. bear with our infirmities, and deal ew ith our sickHle touched her hand, not as physicians do the pulse, but to heal her. This nesses as our Physician. That part of the caintimated his tenderness. He is Ilimselftouiched wcith the. felinu qof our in- lamity of human nature was his particular care, firmities; it also shows the way of spiritual healing by the exerting of the and lie is no less powerful, no less tender now; power of Christ with his word, and the application of Christ to ourselves. for we are sure that never were any the worse The Scripture speaks the wo"d, the Spirit gives the touch. Th/e fecver left I for going to heaven. Verses 14, 15. regard for the Sabbath from bringing thes: sick and tdeimoniacs, but the This miracle was wrought oa the Sabbath, after the return from the miracles wvhich Christ had done, being known, may have led them in synagogue. (Mlark 1: 29 —31. Luke 4: 38, 39.) It seems. that Peter the evenins to throng to thimee; and Jesuis did not comptains of weariness, a.nd Aditrew had a house at fCapernaumn; that Peter's wife's mother ol' of thet unseaso:abtleness of the hour, but restored all temoniacs to was there: and Christ lodged in the house, wheen in that city. She had the use of their faculties. an- he aled all the other sick persons. Thus been seized with a fever, which confined her to the bed. But Jesus the prophecy of Isaiah was fulfilled, (Isa. 53: 4-6.) thoengh the prorebuked the fever, (as a servant, going beyond orders,) and it immedi- phet more directly predicted in this passage the sufferings of Christ on ately left her. Thus without delay, shie rose and waited upon them. the cross for our sins. SCOTT.' Our Lords sympathy with the disThis is wholly different from the ordinary way of recovering from vio- tressed was a part of his suffering; and his removal of diseauses was the lent fevers; for extreme debility succeeds the paroxysm of the disease, fruit of his bearing our sins, and the punishment of theim.' BRowN. SCOTT.' "Learn hence," says Theophylact, "that marriage is no hin- Verses 1 —20. trance to virtue, since the chief of the apostles had a wife." ia.rriage When multitudes were gathered to Jesus, and Hse might have been's one of the first of Divine institutions, and a positive command of expected to instruct them, He either perceived, that He ladt taught them God, who declared the state of celibacy not good, Gen. 2: 1S. Those as imuc:h as they could receive and digest at that time, or intended to try who pretend that the single state is more holy than the other, slander their sincerity, and to procure leisure for relaxation. He gave orders aheirMiaker, a-nd say in effect, " we are too holy to keep the commands therefore to his disaciples to cross the sea of Tiberias. Here an interof God."' Dr. A. CLARKE. Ba:;it and Ambrose, as quoted by Dr. preter of the law and traditions. (iMarg. Ref.) a scribe, came and offered Whitby, mention others of the apostles, who were married mien; and to be his follower. He seems to have rega.rded Jesus as the M'essiah, 4he latter father asserts that they all were,'excepting John and Paul.' admired his discourses, and having a confused ideai of his digenity, proAn interesting account is given from Eusebius by Gibbon, the historian, bably built his hopes of preferment or joinig Niim at an early poi iod; -f the appearance of two grandsons of Jude,'the brother of James,' be- expecting Christ to accede to his proposal, seeing his followers were (ore a Roman tribunal, during the reign of Domitian. ED. unlearned fishermen, or of low rank. But our Lord saw his carnal Verses 16, 17. motives, knew that he had not. counted the cost, and discouraged his (Matrg. Ref.) The Jews began their Sabbaths at sunset, and ended proposal by intimating, that it would not answer his expectations; fox aaeln at t'- same time the next day. The people were restrained by though the beasts and birds had an abode, yet He,' thie Son of mnan, m N. r o tOL. U I 1731 K. 1) 2, MATTHEW,'11I. Christ's answee to a scribe ttldes a bo t him, he V. 18-22. 1. The influences of this Sun of resting-place, which the meanest of the creagave com Dnilandment to Righteousness were not to be confined to one tures have. If He would tacke ocr naucre up. tdepart uto the other place, hut diffused all the country over. The on Him,, one would think, He should have depart uI..to the Iother necessities of souls called to Him, Come over, taken it in its best estate; no, Ilte takes it in its side. and help us, Acts 16: 9. He removed when He worst. The f.ox:es have holes; thtough they'are 19 An,-! x a certain saw great multitudes about Ilim. He knew not only not useful, but hurtful to mnan, yet God scribe csLme, and said there were others as desirous to have Him with provides holes for them. Man tries to destroy unto him, Master, yI them, and they must have their share. His them, but they are sheltered. The birds of th thee ^^" " being acceptable and useful in one place, was air, though they take no care of themselves, yet will ftllOw th ee whi- no objection against, but a reason for, his going have nests; (Ps. 104: 17.) nests in the field thersoever thou goest. to another. Thus He would try the multitudes some of them nests Jn the house. in God's 20 And Jesus saith that were about Him, whether they would fol- courts, Ps. 81: 3. How poorly Christ was pro. unto him; The foxes low Him when his preaching was at some dis- videdfor! It may encourage us to trus'.Goa h^-te h 1^ 2 1and the tance. Many will not be at the pains to go the for necessaries, when the birds and beasts. have hnave holes, an. a/-id theother side; and thus Christ shook off those who such good provisions. If we want necessaries birds of the air have were less zealous, and the perfect were made our Master did before us. Note, For our sakes nests; but the Son of manifest. He became poor, very poor. He had not a place man hath not where to 2. Here is an account of two persons who of repose, not a house of his own, to put his lay his head. desired to come into communion, and yet were head in; not a pillow of his own to lay his lay hise another odf not right, given here as a specimen of the hin- head on. He and his disciples lived on the 2 L An-d another of drances by which many are kept from closing charity of people, who minisierel to U i oftheif his disciples said unto wxith Christ, and cleaving to Him, and a waruing substance, Lute 8: 2. Christ did this, not only him, Lord, suffer me to us, so to set out in following Christ, that we to humbhl Himself, and fulfil the Scriptures, first to go and bury may not come short; to lay such a foundation, but to show us the vanity of worldly wealth, fath~..ler-\. ~that our building may stand. and that HI-e might purchase better things for us, Here was one too hasty in promising, and he and so make us rich, 2 Cor. 8: 9. 22 But Jesus said un- was a certain scribe, a learned man, one of those When a scribe offered to come to Christ, one to him9, Follow me; that expounded the law. We generally find would think it strange that he was not encoura and let the dead bury them in the gospels to be men of no good cha- aged. One scribe might do Christ more credit their dead. racier, usually coupled with the Pharisees, as than twelve fishermen; but Christ saw his enemies to Christ. J/sere is the scribe? I Cor. heart, and answered to the thoughts of that. [Practical Observations.] 1: 20. He is very seldom following Christ; The scribe's resolve seems to have been sudden, 14:22. Mark 4:35. 5:21. 6:45. 8: yet here was one who bid pretty fair for disciple- and Christ would have us, when we make a 13. Like 8:22. ship, a Saul among' the prop/hets, profession of religion, count the cost, (Luke 14: Ezra7:5. Mark12:32-34. Lue9 9: 57,58. 1 Cor-. i:''.' Master, Iwi/llfollow thee iwhithersoever Thou 28.) to do it intelligently, andl with consideraLuk 14:25 —27,33.:33,34. 2 John goest. I know not how any man could have tion, not because we know no other way, but. 7 Ps. 81-31. 104:17. spoken better. His profession seems to have because we know no better. It is no advantage a Ps. 40:17. 69:29. 109:22. Ts. 53:2, been from his unbiassed inclination. He is not to religion to take men by surprise. Those who B3. Lu':::7,12,1.. 8:5. 2Cor.~8:9. called to it by Christ, nor urged by any of his take up a profession in a pam.C will throw it off b Luke 9:59-62. 19:29. Lev. 21:ii,12. Num. G:6,7. disciples, but, of his own accord, lie protffers again In af.ret; let them, therefore, take timne, and Deu'. 33:9,10. I Kings 19:20,21. himself to be a close follower of Christ; he is they will have cone the sooner. Let him that i1aa. 1:2. 2Cor.5:1i. d4:18 —22. 9:9. Johlin 1:43. not a pressed man, but a volunteer. He does will follow Christ, know the worst of it, and [ L.ie 15:32. il:p. 2:1,5. 5:14. Col. not say, I have a mind to follow thee, but I am expect to lie hard, and fare hard. His resolve'2:13. 1 vm. 5'6.'determined, I will do it. W//ithersoever Thou seeims to have been from a worldly principle. goest; not only to the other side of the country, but if it were to the utsmost He saw what abundance of cures Clrist wrought regions of the earth. Now we should think ourselves sure of such a man as and concluded that He had large fees, and would this; and yet it appears by Christ's answer, that his resolution was rash, his get an estate quickly, and therefore he would ends carnal. Either he did not consider at all, or not that which was to be follow Him in hopes of growing i ch with Him considered. Note, There are many resolutions for religion, produced b) some but Christ rectifies his mistalke. Note, Chris. sudden pans of conviction, that come to nothing: soon ripe, soon rotten. will accept none for his followers that aim at Christ inl rmied him, that this Son ofman, whoin he is so anxious to serve, worldly advantages in following Him, or design has not wh.ere to lay his h/ead. Observe, how strange it is in itself, that to make any thing but heaven of' their religcion. the Son of God, when He came into the world, shoulsd put Himself in- We have reason to think that this scribe, thereto such a very low condition, as to want the convenience of' a certain upon, went away sorrouful, being disappointed PRACTICAL OBSERVATIONS. V, 14 —22. Persons detained from public ordinances by and shall we try to make religion subserve our interests, and mlckness, or any other real hindrance, may expect the Savior's preach or profess it merely to grow rich or great? Shall we presence in retirement, soothing their sorrows and abating their deem honor, or happiness, to be connected with. afiluence, or pains.-When our maladies are cured by ordinary methods, indulgence? Shall we court the wealthy, beenuse ofs their we should minister to Christ and his people, praising Him as wealth, or despise the poor for his poverty? Shall we seek our Healer, and dedicating ourselves to his service; and when great things for ourselves or be uneasy with accommodations He removes the fever of sinful passion, we shall delight to do far better than those of Christ? God forbid! His disciples his will. He deemis no hour unseasonable, fobr an application must not only profess a readiness to follow Him whlitherso. to deliver us fri'om temIptation; nor should we excuse ourselves ever He goeth s but must be readcy to go by sea and land from hellping others because it is late, or we fatigued, when the through storms, tempests, poverty, hardship, reiproach, and per case is urgent. —While we rejoice in the salvation of Christ, secution; otherwise they will not'endure to tihe end.' If H? let us remember what tIe endured in taking'our infirmities' and require our service, the tender affedtions must give place bealing'iour sicknesses' and sins, that we may not (dread the Enough will take care of ordinary affairs, but he who is calle, toil necessary in doing good to others.-Let us contrast the di- to follow Christ, and preacih his Gospel, must leave' the deas. vine majesty of Christ with the external poverty to which He to bury their dead. and. not allow secular affairs to take his" submitted. Was He weary, and without a place to recline his 0tom his work. SCOTT. head? Was He more destitute than the' foxes or the birds?' his humiiiation, had not where to lay his hesad,' even when wearied by to them the certainty of his incakrnation, because on this depended the labor, and needi siep. His disciples, then, then, must expect to be desti- atonement for sin. Indeed, our Lord seems more intent on giving the lute. to endiur:e ardship. and be rewarded by spiritual good. -It is like- proofs of his hu/Zmanity, tha.n o' his divinitfy, the latter being necessarfly lv, that this intinmation: ilducii the scribe to abandon his design. (Nota manifested by the miracles He was continually workinig.' Dr. A. Luke 9: 57 —62.) SCOTT. Iwill follow Thee.l' The natural man CLLRKE. It is observable, however, that, with the exception of the thinks hilmself capa)les of anyti hiisag; he alone who is divinely taught, first imartyr, Stephen, Acts 7' 56. [arid John, Riv. 1: 13 ] no one, as knows hie can (1t.nothin: g but through Christ's strenitienigtheng himn. is said by Beausobre, uses this epithet concerning our Lord, beside Every leatciter amc ngi; t.his Jews ha-id, of his disciples, some that foillowed Himself.'This title,' continues that estimable writer,' our Lord em..)r accompanie ehimi whc. erever hnf went. that lie might have some at ployed. to counteract the false opinions of the Jews respecting the na. hand to c,,iverse with:, concernilng the divine law.'~-Foxes ha/ve holes.] ture of his reign, [or kingdom,] and to intimate to them, that He was tc Reader' art tn1ou a poor mnani feari:ig Godi? Then, what comfort must attain his glory only through humiliation and suffering.' Dr. Paley thou derive from so nesarly reselmbliung the Lord Jesus? But how un- remarks, that, though the title be used si.rty-oe ties in /lthie gospels, it like is the rich votatry of pleasure. and slave of sin, so this heavenly pat- is always with the restriction of being applied by our Lord to Himself tern!'~Son of iman.].' A Hebrew phrase, expressive.of humiliatfion and'never used of Him, or towards Him, by any other person.' ED and. dciasciitt; sand; on that account applied to Himself, by the meek Verses 21, 22. aid lowly Jesus. It seems also to be used here to point out the incar- Another person, who had followed Christ as his disciple, was called nation of the Son of God, according to the predictions of the prophets, constantly to attend Him, that he might be sent to preach the Gospel, Ps. 8: 5. Dan. 7: 13. And as our Lord was now showing forth his but be excused himself to attend the funeral of his faither, wh had juast teralal dirvint^imi hse mIiracles Pa wrought, He seems studious to prove died: for Christ's answer implies thalt this was his request: and not that 740 A.P. 29. IMATTHEW, VIII. Jesus allays a staorm 2'i ~ Anid when he in a barga', whic he thought would turn to:. whom to trust, who lnows what it is to be a was entered into a account; he is not;r following Christ, unless sea, and to be in storms there. But observe. fo he can'get by Himn.' He had no yacht, or pleasure-boat, to attend ship, his discipHeles I- iere is another,hat was too slow in per- Him, but iade, use of his disciples' fishing lowed him.l formiing. Delay in execution is as bad. on the boats. The twelve kept close to lim, when 24 And, behold, gthere one hand, as precipitancy of resolution on the others staid on firm land. Note, Those alone arose a great tempest other. This candidate for heministrywas one are the true disciples of Christ, ryo are willing in the sea, insomuch of Christ's disciples already; a follower ofHiun to go to sea with Him, to follow Him into damat large. Clement of Alexandria tells us, from gers and difficulties. Many wouid hie content, that the ship was co- an ancient tradition, it was Philip. He seems to go the land-way to heaven, and will rathe' veroed with the waves: to be better disposed than the former, because stand still, or go back, than venture on a dan buiat he was asleep, not so presumptuous; a bold temper is not the gerous sea; but those who would rest with 25 An.d his disciples nrst promising i. religion; sometimes the last Christ hereafter, must follow I-mi now, i ito a carme tno la7e,' n'le firast, and the first last. Lord, sulfi7r?lie ship, or into a prison, as well as into a palace. ^caie to^ fh~im, a iiu a first lo qo and bury r/f/ther, before I'come to. re osa vergratslor. Christ awoke him, saying, a follower of Thee. Let it suffice to bhar Thee could have ordered a lleasant passage, but that Lord, ksave us; we now and then,'when I an spare timb. His would not have been so much fbr hiis gory, and perish. father was nowv sick. 0 iin', or n, or dead, or some the confirmation of their faith, as their delivethink aged, and not likely to live long. H e e- ran was; this storm was.f their sakes, John 9: Mar 4:36. Luke 8:22. sired to attend upon him in his sickness, at his I: 4. One would expect that, having Christ iN i7t3 473. is5t 2714, death, and to his grave, aid then would: follow with them, they would have had a favorable M.~art 4,37,38j. Acts 27:14, &c. 2 Cor. 1:25,u26i. Christ. This seemed a reasonable request, and gale; tbut it is quite otherwise. Chrir.st would h Luke 8:23. John 6:17,18. 11:5,6, yet it was not right. He had not the zeal show that they who are passing iwith:H im over 15. i Ps. 10o:. 44:22,23. is. 51:9,10. tMark necessary, and theeorere pleaded this, because it the ocean of this world, must expect storms by 4:38.39. Luke 8:24. seemed a plausible piea. Note, An unwilling the way. The church is tossed:'ilrh. tcarpesis, k 2 Cl.r. 14:11. 20'12. Jon. 1:6. mind 2 r. wano its an excuse. Suppose it to (Isa. 54: II.) Only the upper region enjoys a. have proceeded from a filial affection for his father, yet he ougnt to hiave perpetual calm. given the preference to Christ. Note, Many are hindered from godliness by Christ was asleep. We never read of his ail over-concern fbr their families; and duty to God is postponed, under color sleeping but at this time. Hte wass in watchings of discharging our debts to the world. Here we need to have a double often, and continued all night in pra yer to God. guard. It was not like Jonah's sleep in a storm; it Jesus said unto him, F;ollow Me; and no doubt power accompanied this was a sleep of holy serenity and dependence on word. and he did follow Christ and clave to Him, as Ruth to Naomi; -when God: He slept to show that He v-as truly man the scribe, like Orpah, took leave of him. That said, I will follow T'hee. subject to the sinless infirmities of' our nature. To this, Christ said, Follow lie. Comparing themn together, it is intimated His work made Him weary; IHe had no guilt, that we are brought to Christ by the force of his call to us, not of our pro- or fear within, to disturb His repose. Those mise to Him; it is not of hiia that willeth nor of him that runatneth, but of who can lay their heads on the piilow of a God that showeth/ mercy. He calls whom He will, Rom. 9: 16. Note, Though clear conscience, may sleep sweetly in a storm; chosen vessels may make excuses, yet Christ will conquer their unwilling- (Ps. 4:.) as Peter, Acts 12:. He slept ti ness. Wlhen Christ calls, IHe will make the call effectual, 1 Sam. 3: 10. Let try the faith of his disciples, whether they the dead buary their dead. It is a proverbial saying,' Let one t(ead man bury could trust Him when He seemed to slight another; let the dead lie unburied, rather than the service of Clirist should be them. Ile slept not so much with a desire ta neglected. Let the spiritually dead buary the corporally dead. Burying the be refreshed, as with the design to be awak-'lead, especially a father, is a good wori, but not the work. at this time. It ed. nmav be done as well by others, not called and qualified as thou art, to preach The poor disciples, though used to the sea the GCospel.' Note, Perty to God must be preferred before piety to parents, came to Him in a great fright. Whither else though that is a needful part of our religion. The Nazarites, under the law, should they go?.Lord, scave us, u'e perish. were not to mourn for their own parents, because they were holy unto the Lord. They believed He could save them: they begged Num. 6: 6-8. Nor was the high priest to defile himself for the dead, no, not He would. 1His errand into the world was tin for his owir.father, Lev. 21: 11, 12. Christ requires of those who would fol- save, but those only are saved who call.ona the low Him, that they hate.father and mother, (Luke 14: 26.) love them nacmte of the Lord, Acts 2: 21. They who, by less than God. We must comparatively neglect our nearest relatives, when faith, are interested in Christ's salvation, may they come ini competition with Christ. with humble confidence apply themselves to V. 23-27. Christ had given sailing orders to his disciples, that they Him for temporal deliverances. Lord, save us. should depart to the other side ofthe sea of Tiberias, into the country of Ga- Note, Christ will save none but those who are dara, in the tribe of Gad, which lay east of the Jordan; thither He would go willing to take Him for their Lord; for He is to rescue a poor creature that was possessed with a le ion qf devils, though He a Prince and a Savior. W,'-e perish: the lane saw how He should be affronted there. He chose to cross the lake, that He guage of their fear. They gave up all for lost. might have occasion to manifest Himself the God of the seae, as well as of the We perish, if thou dost not save us: look on us,. dry land, and to show that all power is his, both in heaven, and in earth. It is a therefore, with pity. They pray as men in comfort to those who gao down to the sea in ships, to know that they have a Savior I earnest, that beg f-or their lisves; it becomes us hie might stay with an aged father till his death, as some explain it. of creation, rebuked the windes and the waves; (jlst as a master hiv But Jesus perceived reluctance to the service aippointed him, which unruly servants;) and at his word the witnds ce asetld, the tenipestuous might have increased by his going to bury his father, and associating seac became smooth, and a calm succeeded. The (tisciples were astowith his relations. He also would shew, that personal and relative and asked, - what manner of person is this? He is more than concerns must yield to his commanrd. Refusingl the request, He order- man; for with authority He commands the winds and waves, and they od him to leave this care to his relatives, who were dead in sin and in- obey Him.' Thus the temnpest was overruled to the increase of their capable of spiritual services; (ilirsrg. ief. e.) but could provide for the faith, and admiration of his majesty aand power. (.iarg. Ref. m.) It burial of the dead, anad woult attendt to it. SCOTT. The dead. in'being so often ma-de the prop'erty of God,' says lrhitby.'to still the Scripture, often signify those, who are'alienated from the life of God."' razin- of the sea. it is not wonderful. that Christ's disciples should Here, then. Christ teaches, that when we are called by Him to the pro-'conceive a divinee power to be in Him, who could perfir, such things.* motion of the Gospel, we must not ot ser that, which may be done by SCOTT. Lord, save uas, we perish.] One advantage of trials is, to others unfit to be employed in spirituals, to hinder us from instant obe- imake us know our weakness. so that we shall apply to God by faith in dience.' WHITBY.'Here was a placusible reason; but this doing Christ. It ishby frailh alone that we may be said to approach Him; by something else first, ruins us: and if we have an excuse for not coming love we are united to Hilm. and by pirayer we cawetake Hira. All good to Christ now, it is to be feared we shall die with one in our mouths.' perishes in us without Christ: without itis grcac e e aret in momentary ADAM. danger of utter riin. How proper,, is then ishis short prayer for us and Verses 2327. how familiar should it be to us! Take n in an extensive sense, it is exMark and Luke relate this and what ftiollows. in a different connection. ceedligly expressive - comprehending the po/werd of our Lord's mightl Christ, however, having entered the ship, or fiaher-boat, which the dis- the meriti of ohis ato/.cartteta and the.depth of ovcr cmisery and danger.' ciples provided, set sail. in company with other small vessels. (Nopt, Dr. A. CLArt K.t. The inland sea, or lake, which is called indifferentlark 4: 35 —41.) Instead of a fair voyage, they were overtaken by a ly the sea ofTaiberias. Galilee, Genresareth or Chtinnereth, friom citicsol storm: so that the ship was covered with wnaves, and apparently ready territories on its shores,'lies.' says Mr. Bucliiaham,'t ina deep basin, to sink. But, in this distress, Jesus lay aisep. His human natiire, surrounded on all sidres with lofty hills, exceptitg orly the rrrow en. like ours, was wearied with incessant faitiue, and he yielded to sleep, trance and outlet of the Jordan at each extreme.' It i iin letigth about' foreseeing the storm, that his power might thus be more noticed. But seventeen, in breadthl nearly six miles, and'atffords' says Pr. E. D. the disciples tremblina lest they should be swallowed up, and having no Clarke,' one of the most striking prospects in the Holy Land.' He resource but in his power, awoke Him, saying,'Lord, save us,we perish!' adds,'The river Jordan maiaintains he course through the middle of the Considering what they had seen of his power, this faith was comTpara- lake, causing a strong current; and when this is opposed by contrary tivetiy weak, and their fears were evidences of remaining unbeliec It winds, which blow here with the force of a hurricane friom tie soouth. was imapossible for the vessel, which bore Him, to sink; and in his east, sweeping from the mountains into the lake, it mar bte conceived divine nature He was as able to restrain the windsa and waves, when his that a boisterous sea is instantly raised ~ this the small vessels of the hmnrin naiture lay a.sleep, as to cure the paralytic by a word spoken at country are ill qualified to resist.' ED. distance. Having rebuked them, as men'of little faith,' He, as Lord?5,: &. D. 29. MATTHEW, VIII, Devils east out of two men 26 And he saith un- thus to wrestle in prayer. Christ slept that He it is out, g-athers it into his fists, Prov. 30: 4. to theirsi,'Wh~vy orHe e mighthat clra out this importunity. He that can do this, can do any thing; can do fto fhel 0I ~ye arie yed2. The Lord Jesus awaked, as one refresh- enough to encourage our confidence in Him in ~earfhu, O ye of' little ed, Ps. 78: 65. Christ may sleep when his the most stormy period, within or without, Isa. faith? Then he arose, c'hurch is in a storm, but He will not outsleep 25: 4. The Lord sitteth on theflood, and is ri.r"'and rebuked the winds Himself. The set time to favor his distressed tier than the noise of many. waters. Christ by and the sna~; and there church will come, Ps. 102: 13. WVhy are ye commanding the seas, showed Himself to be v's asot- cal8 i ftar:fult, 0 ye of little faithl? He does not the same that made the world, when, at his re27 Budgthe m l.m r'_chide them for disturbing Him with their buke, the scoters fled, (Ps. 104: 7, 8.) as now, at 27 But the mener mar- prayers, but for disturbing themselves with his rebuke, they fell. Veiled, sayinig, What their fears. Christ reproved them first, and V. 2 —30.'The scope of this chapter s ows manner of man is this, then delivered them. He prepares us for mer- the divine power of Christ, by his dominion that even the vinds Cv, and then gives it to us. Why are ye, my over bodily diseases, to us irresistible; ovmr and the sea obey him h disciples, fea?:ful? Let the sinners in Zion be winds and waves yet more uncontrollable; over Oafraid; let heathen mariners tremble in a storm, devils more formidable than all. Clhrist has {Praecticatl Ohsntiess.i linbut ve shall not be so. 0 ye qf little tfaith. not only all power ib n heaven and earth, and all 28 ~ And ~when he Many that have true faith, are weak in it. deep places, but in hell, too. Principalities was come to the other Note, Christ's disciples are apt to be disquieted and powers weree made subject to LiTm, even side, into the country with fears in a stormy day, to torment them- while in a state of humiliation, as an earnest. selves with jealousies that thin-s are bad with of what should be in his glory, Eph. 1: 21. ie of the p eresenes, them, and dismal conclusions tfoat they will e spoil ed them, Col. 2: 15. Christ, in general, there mnet himl two worse. Inordinate fears in a stormy day are cast out the spirits with his word; here we possessed with devils, owing to the weakness of our faith, which have a particular instance of it. It was wrought coimninh.' out of the should be as an anchor to soul a pl tle i the country of tplye Geresees - Some think 4.tombs e i-n-r-! fie e oar"' of prayer'. By faith, we -might see through they were the remnant of the Girgashites, Deut the storm to the quiet shore. Their fearfuless 7: i1. Though Christ was sent chiefly to th/'SO that no man migsh t s very displeasing to the Lord Jesus, for it re- lost sheep of the house of Israel, yet some sal pass by that way. fleets dishonor on Him, and creates disturb- lies Hle made among the borderers. Besides ance to themselves. lie rebukces the wind. The this general instance, which Christ gives us ot! 6:30. 1u e it. R 4:2,3011. former He did as the God of g-race, who can his power over Satan, we have espceially dis. IMark 4:0. Lukte:i5. Rlin.: 420. m27. Job 38:8-11. Ps. 65:7. 8'9:9. do what He pleases in us: this He did as the covered to us the manner of evil spirits in theil 93:3.4. iO.i:it9. 107:285-30. 114: Sovereign of nature, who can do what he pleas- enmity to man. Observe, concerning this le3-7. Prov.ts, 8.09. Is. iT:2-4. 63: 12. Nah. 1:41. Hls,. 3:8. Ailark 4: es for us. It is the same power that stills the gion of devils, 39,411. 6:48 —-51. Luke 8:4,25. noise of the sea, and the tumult of fear, Ps. 1. What work they made where they were, Rt I...,07 6:01 7-65: 7. See how easily it was done. Moses which appears in the miserable condition of n 14:33. 15:31. MIrk1:27. 6:51. 7: comnd: ioshu 37. commanded the waters with a rod: Joshua these two persons. They dwelt among the Maks5:, &c. Lt.uke 8:85, &c. Acts with the ark of the covenant; Elisha, with the tombs. The devil, having the power of d(eath, Gen. 10:16. 15:21. Det. 7:1. prophet's mantle; but Christ, with a word. not as judge, but as executioner, delights to hold q5rk 5:2 —. Luke 8:27,29. See his absolute dominion over all the crea- converse among the trophies of his victory; but NJud-. 5:6. trop tures, which bespeaks both the honor and the there, where he thought himself in the place of happiness of' those who have Him on their side. There was a.greaCt calm. his greatest triumph, as in Golgotha, the place Ordinarily, after a storm, there is such a fret of the waters, that it is long of a skull, did Christ subdue hini. Conversere they can settle; but if Christ speak the word, not only the storm ceases, ing among graves, increased the frenzy of the but all the remains of it. Great storms of doubt sometimes end in a won- poor possessed creatures, strengthoening the hold derful calm, created by the spirit of adoption. he had of them by their bodily distemper; and'The me n marvctlled. Though long acquainted with the sea, they never be- made them more formidable to the people, who fore saw a storm so immediatel y turned into a calm. It has all the marks generally startle, if any thing stirs amiong tombs. of a miracle on it. It is the Lord's doing-, and it is smarvellous in their eyes. They were exceedingl' fierce; not only ungoWhat mcanner of m.an is this! Note, Christ is a Nonesuch; every thing vernable, but mischievous; so that no manra tdirst in Him is admirable; none so mighty, none so amiable. Even the winds pass thcat weay. Note, The devil bears malice to and seas obey Himn. Others pretend to cure diseases, but He only under- mankind, and shows it by making them malitook to command the winsds. We know not the way qof the wind, John 3: 8. cious towards one another. intttual enmity, but He that brisngeti/ forthL the wind out of his treasury, (Ps. 135: 7.) when where there should be mutual endearment, is anr PRACTICAL OBSERVATIONS. V. 23 —27. When following Christ, we may expect tribula- faith will call forth the cry,' Lord, save us, we perish.' Terrors tions. Satan will endeavor to obstruct our course, or dismay often prove our faith to be small, though it had seemed to be our souls, by raisinog a storm; and the Lord may suffer him, strong. But Christ regards that faith as' little,' of which we for our humiliationsand the trial of our faith. Though the have a high opinion. He will not leave the weak believer to Savior seemas to disregard his church, when conflicting with perish, but rebuke him for his fears, and openly disapprove the winds and waves of temptation, or persecution, and ready every suspicion of' his truth and love. He leads mnen into peril, to be overwhelmed; yet his presence secures their safety, and to detect the weakness of' their faith, and to shew the power He purposes to excite more earnest prayer for deliverance. and of Him whom winds and waves and all things obey; and thus more simple and entire dependence on Him for it. Weak invigorates their faith, and excites their adoring love. SCOTT. Verses 23, 29.' being cast out. (M1ar/k 1: 34. Luke 4- 41. 8: 27, 33.) Now to make The country of the Gergesenes included the region of Gadara. It' these sayings the effects of disease, or to conceive that Christ spako seems to have been inhabsited chiefly by Jews, but surrountled by Gen-' this to a disease, is evidence of being diseased. Christ pua ts question tiles who mnin'led with the inhabitants. —The other eva.ngelists mention' to these demons: asks their names. and the demoniacs wiere so strong, on. demoniac, because one perhaps was more remarkable than the'that chains and fetters coild not bini( them. Diseased persons could not stGmer, but tshey do not say there was only one: this, then, is no real dis-'fear being torinented, sent out of the country, or into the abyss, by agreement. (TOes, ir 5: 1-20. Luk/e 8: 26-39.) —The circum-' Christ.' WVhitby. Some argue as if the evangelists, and even the, stances of this narration, like those of several others, prove the reality Savior, acted with some regard to Jewish prejudices. But this subverts of possessions by evil spirits; for things were said and done by demoni- the authority of inspired writers, and reflects on the conduct of Christ. acs, and events occurred in consequence of dispossession, wlich. one Where Jewish opinionis were the effect of prejudice, He never failed to would think, cannot be ascribed to lunacy. But one point of mnodern oppose them. (Notes, 15: 3-6. Acts 16: 1618.) The fierceness of sadduceeism i denies the existence and agency of apostate spirits; and the demoniacs was such, that they could not be confined, but wandered they maintain their emipire more successfiully for this species of infideli- in tombs, or solitary places, and were the terror of the country, so that ty. Somet, not skeptical in other respects, will not admit the reality of' no man could pass by that way:' yet they knew amnd dreaded Christ; these possessions. It cannot be, that evil spirits want power or malice and, using the men's organs of speech, they cried aloud,' What to torment men's bodies and minds, as well as tempt them to sin, if God have we to do with thee, Jesus, thou Ston of God?' They expected no permit them; nor can it be known how far they have influence in benefit, they declined all contest, and desired to have nothing to do with diseases, which affect both body and mind. If they do not immediately imn.' O Jesus, Son of the ever-living God, it is our misery, thait we cause lunacies, or other maladies, it cannot be denied, that they may'are fallen into thy hands. What wilt Thou now tdo with us? Dost take advantagezt of the disordered state of the body to disturb the mind.' Thou mean to torment us before the dlay of judgment?' fBp. taltL (Notes, Job 1: 6, 7. 2: 6.) But wheln Christ was' manifested to de- Thus they own their doom fixed, but desire liberty for further mischief. stroy the works of the devii,' there was wisdom in leaving the enemy SCOTT.'The evangelists, Mark (5: 1.) and I.uke, (8: 26. Gr.) say of God anid man at liberty to shew his power. mnalice. anid the tendency that our Savior, having passed over the sea of Tiberias, came into the if his efiforts to inI ijur and dlestroy mankind; that Christ might lhave district of the Gadarenes. tlattlUew here, v. 28. calls it Gergesenes; opportunity to shew his superior authority, give evidence of the exist- [or a.ncient Girgashites, mentioined Gen. 10: 16. 15: 21. PDet. 7: 1 eonce of these spirits, in opposition to the infidtelity of the Sadducees, and and Josh. 3: 10. Dolddr.] but, as the lands belonging to one.'f thefis evince the beneficence of the Gospel.'Some suppose, that these per- cities were contained within the limits of the other, [Gadara the capi'oons were only afllicted by strange diseases; but the Scriptures make tal, according to Josephus, of Perea, or the region beyodJ Jordtan, witb *'a distnctioni between curing diseases anid casting out devils. (4: 24.) its villages, lying in the country of the Gergesenes, VhitV/l, i ons *This will be more evident from circumstances relating to the devils evangelist might say'the country of the Gergesenea,' asnotie'tim b "761 A. D. 29. MATTHEW, X 11. Devils cast cL-t cj tre men 29 And, behold, they evidence of Satan's enmity to the whole race. ing to do with Christ, as a Judge. These devils cried out, sayin' He makes one man a bear, a wolf, a devil to could not deny, that the Son of God is to be rhat oav, we y, ^ another. Where ~.tan rules in a man by the their Judge. To his judgment they are bounn'Vhat hnave we to lusts that war i-g the members, pride, malice, over, in cAains of darkness. do with thee, Jesus, revenge, these mnake him as unfit for society, as'Art Thou come hither to torment us, aW.4 re-' thou Son oF God? art unworthy of it, and as snmuch an enemy to the strain us from doing the hurt we woule do?; thou come hither to comfort of it, as were these poor possessed crea- Note, To be tied up from doing mischief, is " t-mormient us beforple the ^turs. torment to thle devil, sIll whose comfort is in WtIrU L? us before t^UIL It is an instance of God's power over the man's misery. Should we not then count it out ti~e'.~ devils, that, notwithstanding the mischief they heaven to be doing well, and reckon that our tor30 And there was a did by and to these poor men, yet they could ment which hinders us? There is a time when.good way off from not keep them from meeting Jesus Christ. It devils will be more tormented than they are, theml an herd of many was his overpowering hand that dragged these and they know it. The great assize at the last s'vine, fe eet~ino unclean spirits into his presence, which they day, is the time fixed for their complete torture, bnme3 xt1 ~l^ dreaded more than any thing else. His chains in that Tophet which is ordained of old, for the 31 So y the devils be- could hold them, when the chains men made for king, for the prince of the devils, and'his ansought him, saying, If them could not. Being brought before Him, gels; Isa. 30: 33. 3Matth. 25: 41. For tho tihou cast us out, suffer they protested against his jurisdiction, and judgment of that day, they are reserved, 2 Pet USt to go away into the broke out in rage, What have we to do with 2: 4. They are now prisoners at lare, Job 1: 7. Th ee, Jesus, Thou Son of God? One word the They will then be made close prisoners; they lherd of swine. ^ devil spoke like a sauit: he addressed Jesus as now have some ease, they will then be in tor32 And he said unto the Son of God. A good word, and at this ment. Despair of relief is the misery of their therem, "Go. And when time, a great word, and what flesh and blood case. They have apprehension of that fiery they were come out, did not reveal to Peter, ch. 16: 16. Even the indignation, on every approach of Christ. Thus ti.eyS went into the devils confess Christ to bthe St o ofGod and the devils believe Godnd temble, Jam. 2: 19. The herd of swine and, bte yet are devils still; which makes' their en- most desperate sinners, whose damnation is herd of swine: and, be- mity to Christ so much the more wicked, and sealed, yet cannot quite harden thei''carts. hold, "the whole herd indeed, a perfect torment to themselves: for when they see te the day approaching. of swine ran violently how can it be otherwise, to oppose one they 2. The evil spirits went into a hera tc/ swine, down a steep place in- kn"ow to be the Sorn of God? Note, It is not which was a good way of/ These G-ergesvnes, 4.to the sea, anti per^ish- knowledge, but love, that distinguishes saints though living on the other side Jordan, were O the sea., and per ish - ^from devils. He is the first-born of' hell that Jews. What had they to do wsitl shrsne, which ed in the waters. knows Christ, and hates Him, and will not be by the law, were not to be eaten or toucthed? 33 And b they that subject to Him. Not long since the devil Probably, lying on the outslirts of the land, kept them fled, and doubted if Christ were the Son of God or not, there were many Gentiles among them, to whom went their ways into and would have persuaded Him to question it; the herd belonged; or they kept them to be barthe city, and told every (ch. 4: 3.) but now he readily owns it. Note, tered or sold to the Romans, who were admirThough God's children may he greatly disquiet- ers of swine's flesh. Though the swine were a thing, and what was ed by Satan's questioning their relation to God good way qol, yet the devils had an eye upon befallen to the possess- as a Father, yet the spirit of adoption shall at them to do them mischief; for th'ey go up and ed of the devils, length so clear it up to them, as to set it above down, seeking whom they say may devour. 34 And behold, the the devil's contradiction. If Thou cast us out, sunfer us to go away into And, beholt, the~ Two words he said like a devil. What have the herd qf swine. See their inclination to whole city came out to,we to do vitt Thee? It is true that the devils mischief. They resemble those whose sleep de. meet Jesus: and when have notling to do with Christ, as a Savior; parteth.from them except they cause some to they saw himn, a they for He took not on Him the nature oft/he angels fall, Prov. 4: 16. Let us go any where to do besoughtI him that he who fell, nor laid hold on them, Heb. 2 16 mischief. Thy would hurt Ie iltheir goods, would depai rt out of They are in no relation to Him, nor have no and hurt their souls, by making Christ a burden woueir c pasts. hope or any benefit by Him. Oh, the depth of to them. They own, that, without Christ's pertheir coasts. this mystery, that fallen man has so much to dIo mission, they could not so much as hurt swine. s 2 Sm. 1s:1. 19:22. Joel 3:4. Mark with Christ, when fallen angels have nothing to This is comfobrtable to all God's people, that, 1:24. 5:7. Lnte 4:34. 8:28. John do swith Him! Surely here was torment before although Satan's power is great, it is limited. 4:3. Mark 3:11. Luke 4:41. Acts the time, to be forced to own the excellency What would become of us, were it not? His 16:17. J.;. 2:19. there was in Christ, and yet, that he has no in- power is under the control of our Lord Jesus 2 Lev.'.' i 1:. 65 terest in Him. It is possible for men to call our most faithful friend and Savior. a L~ee i 117. tires:8. I:. s6:4. 66:3. Mark 5;l1. Luke 8:32. 15: Jesus the Son of God, and yet have nothing to Christ said unto them, Go, as God did to Sa1'5,1. k. 33 pi. sdo with Him. It is true that the devils hate tan, when he desired leave to afflict Job. Note, y Mark 5'.7,12. Luke 8:30 —33. Rev,. [9:12. ei':.2s. Christ, reject Him as Ruler, and are in open God often, for vise reasons, periits the efforts z IKin's2.:. Job 1:1)-12.:3-e rebellion against his crown. See whose lan- of Satan's ie re. The devils are not only 6. Acts~s2 -:35. Rev. 20:7. ai obi 1: 3 — i'. urSMae is~ Sic gea those speak, who will have iiothirng Christ's captive.Is. but Iis vassals. Their wratl Like 8:33. to do with the Gospel of' Christ, who break his shall praise Him, and the remainoder of it He 15 1 in7' Lie:'~4-5~. ds bands in sunder, and say to the almighty Je- will restrain. Christ periitted this, for thb e 29. ti:, 3:23. 1De:. 5:24.. 16:. SS, depart. from uts They are of their.father conviction of the Sadducees, who denied the Kis.:3-7. 1 t/he devil. iThey do his lusts, and splealk his lan- existence of spirits. le hsbroug'ht as near as 3:71.9 ^ " ~~l;L''"-^' —. nc~ guage. It. is not true that the devils have noth- rnight be, to ocular demonstration, the number, country c, the G:ularenes,' each being as correct as the other.' they would have also destroyed the demoniacs. and the owners and CALnMET. Ouit oif the tombs.]'The tombs, not only among the feeders of the swine; so that his mercy protected the Gadarenes, and Jews. but Gentiles also, were often spa.cious subterraneous caves enca- permitted the destruction only of that property, which tempted theri ated friom the living rocke. Hence they not unfrequently served as alinost constantly to violate the law, and coitract ceremonial uncleanpsaces of abode to s ouch as were expelled from human habitations, or ness. But the objection reminds us, that the enemies of Christianity destitute of them. And indeed at the present day they are often used alwaiys blaie religion for the mischief, which Satan and evil men take for that piurpose in the East.' B. ooMFsIELD.' Along the borders of occasion from it to perpetrate; forgetting that they would have done this lake, [of Gennesareth, or Tiberias.l may still be seen the remains vastly more mischief had its restraints been removed, ifpcrmittin g be of those anicient tc-nabs, hewn by the earliest inhabitants of Galilee. not distinguishli- from causingss, it will be impiossible not to impute to [see, however, Jud-. 6: 2.] in the:rocks which face the water.''Theso God the sins of all his rebellious creatures, wnhich is detestable blaa. are alluded to in ths. account of the cure wrought by our Savior in the phelmy. (airrg'. lef.) SCOTT.'Christ, who sometinmeis, -and i in country of the: G adarenes, and -:heir existence to this day offers strong some things, denieth our petitions, here granteth that of the devi.ls; to internal evidenca of the ac.;racy of the evangelist.' teach us to submit our wills wholly to his.,who sometinmes grantsett in iv:B. Dr. E. D. CLARnKE. ice, [for punishmnient, ] and sometimes denrieth in i'ercv.' AssE,'. ANSi. Verses 30-32.'We are commonly punished in the thing wherein we ofeend; an! need By the law of Mtsoses swine were unclean, and the touch of them, no more than our ordinary wisses aind pira/yers to ruin us.' TOOLE. when dead, defiled a mnan: (Vot. Lev. 11: 31-33, v. 31.) yet the'As pretended dispossessions are very suspicious, because there is so Gadarenes fed thm, t the, t sll to their Gentile neilghbors. The evil spirits much room for collusion, our Lord permitted the evil spirits here to formed a subtle pla:n-oif prejldicing the inhlabitants agasinst Jesus, and "enter into the swinev;" it being self-evident thait the swie could nol' h inducing themiss to rejec. is instructioiis. Avare of the gainii arising from confederates in any fraud. Thus, partly to punish those who dealt inl a the sale of swine, thoy desired permission to possess these asimals. commsnodity so infamous, and to display the maslice of those evil spirits, And He, probably to punish the avarice of thi; Gadarenes, give proof of the death of these swine was made instructive and convincing, and thus the reality of possessions, and shewv the destrictive power as well as the rendered a blessing to mankind: and I dtoubiot not but this extraordinary L:imits assigned to evil. spirits, permitted them. Immediately they iu- occurrence was permsitted, chiefly to prove the reality of diabolical pos. pelled the swine to suczh fury, that the herd rushed from a precipice sessions.' DODDnnR. Into the sea, and was drowned.-It is surprising, that this permission Verses 33, 34. should be regar.rded as a ground of objection to our Lord's conduct, or The keepers, undoubtedly, were affriighted as "welt as astonished at 3a needing a labored vindication. Had not He restrained the evil s.irit. this event, and having told it in C:adara, the ilnhabitants came to Jesus A ). 29 MIATTHEW, IX. Christ heals a man sick of palsy CHAP IX. power, and malice of evil spirits. If the Saddu- Whcat have we to do with Thee, Jesus, Thou,Sol* u cees were not hereby convinced, they would be qf God? And now the devils had what theI Jesuo retarniac it Capernane, let necuabe. Wese ot n God? And now the devils had what they heals on. ".ic of the p l sy,; left inexcusable. We see not the'wind, but aimed at, in drowningz the swine. 7They did it call Matt..ew fromn the receipt oi it would be absurd to deny its existence. and then made the people believe that Christ cus-a.i, 9; juatifies himself for eating wtth putift!ianfs sa sinncers, - Christ permitted the loss of the swine for the had done it, and so prejudiced them against i.; and his disciples for not tasting- punishment of the Gadarenes, who, perhaps, Him. The devil seduced our first parents, b^ like the Ph.arise.es, 14 —17; is e:i- thoubh Jews, indulged in eating swine's fles; possessing them with bad thoughts of God, and,r.ated by a r, ler to beal his datoughtaI ter, 18, 1i: heals a woman of-an and Christ would also show what a hellish kept the Gadarenes from Christ, by suggesting inveterate issue of blod, 20 —22; crew they were delivered from, which, if He that He came into their country to destroy their rajises the rnler's dau ieter, 23-260 niv esie at twa blind iiiei, 27 — had permitted it, would soon have choked them, cattle, and that He would do more hurt than 31; and asts a devil out o' a dumb as they did their swine. The devils, in obedi- good; for though He had cured two men, vet He tmae.32.'te peharpe weedar, tiit oepinceo to Christ's command, came out of the had drowned two thousand swine. Thus the tle Pharisaes ascribe it to the prieict ofthe dlevils, 33, 34. Jesuscosmpas- men, and went into the herd qfswiine. See what devil sows tares in God's field, lays the blame eionates the muiltitudes, anid preach, an industrious enemy Satan is, and how expe- on Christianity, and incenses men against that. es to them; andchanrges his disciples to pra thlat laborers might be sent ditious! They besought Him that He would depart, lest, forth nte the haest, 35-38. They were not bid to save their lives, and they like Moses in Egypt, He should proceed to were therefore made to run violently down a some other plague. Note, A great many proa JND " he entered in- steep place into the sea, and were drowned, in fer their swine before their Savior, and so come to a ship, and pass- number about two thousand, Mark 5: 13. Note, short of salvation. They desire Christ to depart ed over, and came into The possession which the devil gets is for de- out of their hearts, and will not suffer his V (irce bhis own city. struction. He hurries people to sin, to that to have a place in them, because He and mti 2 And, behold, ~they which they have resolved against, and which Word will be thedestruction of their hbrutishlusts. i auiu manii ithey know will be a shame and grief to them. Justly will Christ say to them hereafter, whoe broughot to him a man Width what a force does the evil spirit work in are thus weary of' Him here, Depart, ye cursed. sick of the palsy, lying" the children of disobedience, when, by so nmany on a bed: and Jesus foolish aid hurtful lusts, they are brought to act CHAP. IX. V. 1-8. We have, in this chapter, d seeino g their faith, said in direct contradiction, not only to religion, but remarkable instances of the power and pity of the unto the sick of the pal- to right reason, and their interest in this world! Lord Jesus, sufficient to convince us that I-He is unto t nie sicK of th e pal- Thus, likewise, he hurries them to ruin, for he able to save to the uttermost all that come to God sy; e Son, Ibe of good is Apollyon and Abaddon, the great destroyer. by Him, and as willing as able, proving Himcheer; thy sins be for- By his lusts, which men do, they are drowned self to be the skilful, faithful Physician of soul fgiven thee. ^in destruction and perdition. This is Satan's and body, who has sufficient remedies for all will, to swallow up and to drown. Miserable, the maladies of both. We must therefore apa 7:6. 8:18,23. Mark 5:21. Luke 8: then, is the condition of those that are led cap- ply to Him, and glorify Him both with our 37. Rev. V2Aii. b:13. tive by hinm at his will. They are hurried into bodies, and with our spirits, which are his. 4:24. 8:16. Mark 1'32. 2:1 —3. Luke a worse lake than this, a lake that burns with/ The first verse looks back to the close of the 5:ti,i2. ~,ctsest:5,i. 19:12. d:1'.'ct 2:4,5. Le 5:i.9 20 Jire and brimstone. preceding chapter, where the Gadarenes, reJoan 2:'25. Acts 14:9. Jam. 2:18. The report of it was soon brought to the own- senting the loss of their swine, besought Christ e 22. Miarkt 5:34. Jeht,:iC5. e 22. 0Mar0.:34. 57Jol 21:5. ers by the swineherds, who seemed more con- to depart out of their coasts. Here it follows, f Ps. 32:1,2. Ec. 9:7. is. 40:1,2. 44: 22. Jer. 31:33.34. Luke 5:20. 7: cerned for the loss of the swine than any thing Hie entered into a ship, and passed ovca. Ob47-50. Acts 13:38,39. Rumn. 4:6- else; fbr they went not to tell what was befallen, serve, his justice-that He left them. Christ to the possessed ofthe devils, till the swine were will not tarry long where He is not welcome. lost. The curiosity of the people brought them out to see Jesus. Ti'e whole In righteous judgment, He forsakes those who ciy cane out to meet Hinm,, that they might be able to say, they had seen a are weary of Him. If the unbeliever will deMan who did such wonderful works. Thus many go out in profession to part from Christ, let him depart; it is at his meet Christ, that have no real affection for Him. Their covetousness peril, 1 Cor. 7: 15. See his patience-that He made them willing to be rid of Him.. Instead of inviting Him into their did not punish them as they deserved, Jbr their city, or bringing their sick to Him to be healed, they desired Him to de- contempt and contumacy. The provocation, part t oat of their coasts, as if they had borrowed the words of the devils, indeed, was very great; but He passed it bv; PRACTICAL OBSERVATIONS. V. 28 —34. Apostate spirits might justly terrify us, were Under their delusions, the sinner supposes, that religion can it not for the power and grace of Christ. We bar our doors onl1 maake him uneasy. And if he have the truth, and regard against ruffians; but rarely consider that legions of devils have leJesus as the Son of God;' if he even dread future torment, lihe access to us, against whomwe have no defence, and whilst able, will yet have nothing to do with the Savior, nor with the Gosif permitted, to distract our minds,injure our bodies, or ruin our pel, lest he be'tormented before the time.' But Jesus gives possessions, they delight only in misery and destruction. In deliverance to such slaves, and makes them his willing serwhat an awful situation, then, are they, who, listening to their vants, whenever He sees good, in defiance of evil spirits. (iYole, temptations, provoke God to give themi up to their power and Ps. 110: 3.)-Even' devils believe and tremble;' nay, they malice! What cause have we to be grateful for preservation supplicate Christ to be exempted from torments, or suditered to during the unconverted portioni of our lives! But the believer, do mischief. Let none, then, trust in notions, dead faith, seldoing his duty, need not fear these roaring lions. His Shepherd fish prayers, but in'f iith that worketh by love.' —There is is watchful and almighty. They cannot break the hedge, nothing, which men will not do for money; (Aote, I Tinm. 6: which protects his peoplei nor enter even swinie without per- 6 —10. ove. s —10.) and nothing prejudices the mind more miss'ion. (Note, Job 1: 916.) They can tempt sinners to aainst the Gospel, than its interference with the unrighteous destroy themselves, but cannot destroy them. Spiritual pos- pursuit of riches. The covetous shew themselves to be enesession by these' unclean spirits' is,' however, most to be mies to Christ, and possessed by Satan, equally with plmunder dreaded. Their influence leads men to be mischievous, misera- ers and debauchees. Avarice is, perhaps, more rarely extir~hie, a burden of their families, a nuisance, or terror of society. pated, than any other distemper of the mind. SCOTT. but not to receive instruction, or ask assistance. Probably their con- ter, in order to preach the Gospel.'He dwelt there, it seemsi' observes sciences made them dread his power, and the loss of the swine displeas- Dr. A. Clarke,'at the house of Peter.' See ch. 4: 13 and 8: 5, 14. ed them. Not dtaring to attack his person, they requested Him to de- 1]'D. part; which was to say,' What have we to do with Thee, Jesus, Thou Verses 2 —8. Son of God?' This shewed the power of Satan over them, as really as (.Notes, Mlark 2: 3-12. Leuke 5: 17-26.) This miracle is more over the demoniacs, but in a more criminal sense.'' Where men live,' ffully recorded by other evangelists, and the particular consideration of says Beza,' like swine, there doth not Christ tarry, but devils.' SCOTT. i iis therefore postponed. Mark records several miracles more circumI'Ac.y that kept thel m.fcled.'Partly from featr, being terrified with the stantially than Matthew, and hence did not extract his Gospel from sight; parfly' to tell the news in the city, and possibly to excuss thenm- Matthew, as some suppose. (Preface to AMarlk.) Matthew seems here sives to to their masters, lest they shtould think the negligence of their to record in continuation miracles wrought at various times; as he regervants the cause of their loss. Yet God's providence so wrought, that lates parables without mentioning the miracles which Christ wrought at Satan, who would ever testroy or hinder tihe propagation of the truth the same time. of Christ, was fioiled by his own endeavor, and the power and goodness Son.]' Son is a title of tenderness, by which superiors address f Christ made more public by this miracle.' AssEme. ANN. their inferiors.' Doddr. (Marg. Ref. e.)'Thou art come in desire NOTES.'and confidence of cure. I will give thee more than thou askest; resCmAP. IX. v. 1. This verse should have been at the end of the last'titution to a good state of soul; thy palsy is healed, thy sins (the chapter, being the concausion of the narrative there begun. (Note, cause) are forgiven.' Bp. ntail. Some thinlk that Christ remitted only JMark 2: 1, 2. Capernaum was now Clrist's'own city.' (Aote. 4: 12 the temporal punishment of his sins; and their main argument is, that -17.' Bethlehem broutght Him forth, Nazareth brought Him tup, and the apostles cured diseases, so that this is no proof of authority to for. Capernaum was his abode.' Theophylact.-The next miracle was give sin, as to eternal punishment: bit the apostles healed diseases in rouetgh t Caperanum, but seems from other evangelists to have been the naIme of Christ, aut forgave sins by his authority. (16: 19. Jolr done before our Lord's voyage to Gadara. SCOTT. Lamy supposes that 20: 23.) He did both in his own name. If palsy was tl tie t po-al orsm Lord chose Ctapernaum for lis ordinary residence, because of the putnieshmtent of this ma.n's sin, thie healine o0f it was the remsio-In of th rility it afforode fcr visiting the neighborinig cities and regions by wa- punishment, and the language which offended the Pharisees w l supea - A D. 29 MATTHEW, IX. Christ heals a man szck of palsy? And behold, cer- He came not to destroy men's lives, but to save'Be of good cheer. Have a good heart on it. tain of' the scribes said them; not to kill, but to cure. Spiritual judg- Probablv the poor man, when let downn among.within themselves, I ments agree more with the constitution of Gos- them all in his bed, was afraid of a ebhuke for within tsa bemsela ves, pel-times; yet some ouserve, that in those wars heing brought in so rudely; but Christ bids h This marn blasphem- which the Romans made on the Jews, not him be of good chee, and then cres him. eth many years after: this, they first besieged the He would have those, to whom He deals his 4 And Jesus,'know- town of Gadara, where these Gadarenes dwelt. gifts, be cheerful in seeking and trusting Him; ingtheir thoughts, said, Those that drive Christ fronm them, draw on to he of good courage. 3. A good reason for themselves all miseries. Woe unto us, if God that encouragement; Thy sins are.forgiven kIWheri~retf~i-ore think ye depart from us. rthee. This may be considered an introduction to evil in.your hearts? He came into Capernaum, the principal place the cure.' Th sins are pardoned, therefore thou 5 For I whether is it of his residence at present, (Mark 2: 1.) and I shalt be healed.' Note. Though sin is the causo easier to say, Th'/y sins therefore called his own city. There, all the of sickness, sin may be pardoned, and yet the be'f.or,'ve a thee; or t- circumstanices recorded in this chapter happen- sickness not removed: or the sickness may bo ed, and are, therefore, put together here, though, removed, and yet the sin not pardoned: but if say, m Arise, and walk? in the harmony of the evangelists, other events we have the comfort of our reconciliation to 6 But that ye may intervened. When the Gadarenes desired Christ God, with the comfort of our recovery from sickknow n that the Son of to depart, they of Capernaum received Him. ness, this makes it a mercy indeed, as Hezekiman hath power on If Christ be affronted by some, there are others ah, Isa. 38: 17. Or it may he a reason of the earth to forive sins, in whom He will be glorious, command, whether he were cured of his disease at to ogive ins, The first occurrence after Christ's return to or not;' Though I should not heal thee, thou hast (then saith he to the Capernaum, as here recorded, was the cure of not soug4ht in vain, if' I assure thee that thy sins sick of the palsy,) the man sick of the palsy. In which we ob- are pardoned.' Note, those who, through grace, oArise, take up thy bed, serve,.have evidence of' the forgiveness of their sins, and go unto thine I. TheJfith of his.friends in bringing him have reason to be of good cheer, whatever to Christ. His distemper was such that he troubles or afflictions they are under; see Isa. house. could not come himself; but even the halt and 33: 24. 7 And he arose, and the lame may be brought, and if we do as well III. The cavil of the scribes at what Christ departed to his house. as we can, He will accept us. Christ had an said; (v. 3.) See how the greatest instance of S But P when the eye to their faith. Little children cannot go Heaven's power and grace is branded with the multitudes saw it, they to Christ themselves, but He will have an eye blaclest note ofhell's enmity; Christ's paidonm esto the faith of those that bring them, and it shall ing sin is termed blasphemy. They, therefore marvelled,' and glori- not be in vain. Jesus saw their.faith, the faith are guilty of blasphemy, that have no coninlisflied God, which had of the paralytic himself, as well as of them that sion for it, and yet pretend to pardon sin. given such power unto brought him. Now their faith was strong; IV. The conviction Christ gave them of the men. they firmlyn believed that Jesus Christ both unreasonableness of this cavil: could and' would heal him. It was humble; He charged them with it. Though they din [Practical Observations.I they would not ask Christ to make him a visit, but say it within themselves, He knew their but brought him to attend on Christ. It was thoughts. Thoughts are secret and sudden, 7:90.'ark 2:6,7. 7:21. Luke 5: active; in the belief of Christ's power and good- yet naked and open before Christ; (Heb. 4: 12, 2.6:65. Le. 24:16. Mark 14:54. ness, they brought the sick man to Him. Note, 13.) He understands them a far? o, Ps. 139: 2. John 10:33~-3S. Acts 6:11-13. A strong faith regards no obstacles in pressing He could say (what no mere man could,) 12:25. 16:7,8. Ps. 44:21. 139:2. Mark 2:8. 8:16,7. 2:15. Lule after Christ. IWherefore think ye evil in your hearts? Note, 6:8. 7:40. 9:46,47. 11:17. John 2: II. The fahvor qf Christ, in what He said to Sinful thoughts are very offensive to the Lord r4,g5. 16:tstis so hi 17.. cria w a t sovereign ie t4eb.'4:i',t. Rev.'-'.' him, v. 2. This was a sovereigordial enogh Jes. He eing the sovereign of the heart, k Ez. 38:10. Acts5:3,4,9. 8:20s-22. to vrmake all his bed in his sickness. We read they invade his right, therefore He takes noMs is.'92i5. Lke 5:23 —its. not of any thing said to Christ; probably the tice of them, and is much displeased with them..:6-11,16. 4:9.10. 9:34.'14:8-11. sick man could not speak for himself, and they In them lies the root of bitterness, Gen. 6: 5. is. 43:5. 43:5. i7:18. Mark 2:7.10. that brought him thought it enough to set him' The sins that begin antd end in the heart, are as Luke 5:21. John 5:21-23. 108 28. 17:2. 20:21-23. Acts 5:31. 7-59, before Christ. It is not in vain to present our- dangerous as any other. 60. 2 Cor.:1it. 5:20. Eph. 4:32. selves and friends to Christ, as objects of pity; He argued themn out f it, v. 5, 6. He asserts Col. 3:15. Lke 13:1113. Acts 9:34. mercy is no less quick of hearing than justice. his authority in the kingtdotm of grace. He 12-.23. 15:31. Mark 2:12. 7:37. Herein what Christ said is, 1. A kind compel- shows that tse Son 0 of an, the Mediator, has 15:31.. Luk. 5:95. 17:15. 2:47. lation; Son: afflictions are fatiherly discipline, poswer on earth to.b'?rgive sins, because He is the Acts 4:21. Heb. 12: 5. 2. A gracious encouragement; Son of man, (John 5: 22, 27.) If He has pc-7er PRACTICAL OBSERVATIONS. CHAP. IX. v. I —8. Christ will not continue his presence phemy: let us, then, never expect to escape calumny, or bti deor ordinances with those who are weary of them; for He has terred by the fear of it.-The Lord often hears men say s uch abundant opportunities for showing mercy.-They who feel things w-ithin themselves of Him, his Gospel, and service, as themselves to be miserable through sin, a nd believe that He they would be ashamed to avow, but He will as certainly call only can deliver them, will submit to any inconvenience in ap- themn to an account for evil surmises, as for wicked'wsords and plying to Him: and, as they are glad of assistance from works. —Whemn, at Christ's command, the paralytic arose and stronger brethren, these should help them according to their carried home the bed on which he was brought, the authoriability and opportunity. Christ can see faith in the heart; ty of Christ to pardon, and the man's forgiveness, were.both yet I-He loves to point it out in the effects by which it is mani- demonstrated: and when sinners, at his word, are enabled to tested to us; and when the most sinful and afflicted press renounce iniquities, and to delight in obeying God, they too through difficulties to seek his salvation, they should be' of may know, that their crimes are blotted out. Thus men burgood cheer;' for IHe addresses them as his clhildren, and for- dened by sin come to Christ; but when He enables theim to gives their sins.-It would be better to have a pardon, and be walk in newness of life, all who see and lovc the change are left to languish under disease till death, than to be cured of led to adore his grace, and to glorify God on their account. —sickness, and left under the power of sin,' to treasure up But as Jesus, in ihis humiliation, had power to fbrgive sins on wrath against the day of wrath.' Yet, if the sin be forgiven, earth, so now that He reigns in glory, his mediatorial commiswe shall at length be delivered from pain, and in the mean sion reaches no further [than while men remain on earth,] time enjoy consolation.-Jesus could not so do good, that and they'who die unpardoned must sink into condemnation proud scribes would not censure Him, and accuse Him of blas- forever. SorTT. fluous. But if his sin in every sense was forgiven, his cure sealed the not have objected to them. When the common version was made, be pardon, and gave him the comfort of it. It also proved the point in con- was often used for arte.' CAMSIPBsLL.'MToral evil has been tho test, namely, that Christ was the Son of Goda; and that as the Son of cause of all the natural evil instile world. Our Lord goes to the soutrce man in his humiliation, all judgment was committed to Him; and He of the malady, which is sint; and to that, as the procuring cause, we was authorized immediately to pardon any sinner, even as He pardoned should refer in all our afflictions. Among the Jews it was a maxiin, the dying thief.'By remitting the sin,' says Irene.us,' He showed who that "no diseased person can be healtd till all his sins are blotted out." Hie was; for if none can remit but God, and yet Christ did remit them, Christ here first forgives the sins, and then helis the body of the pars He was both the Word of God, and the Son of man, receiving power to lytic. See Ps. 103: 3. [25: 18.] 41: 3, 4. Dr. A. CLARKE. 7 /his remit sins frorm his Father as Godt anid Mlan.''The Jews say,' observes smsan blasphe, meth.]' See, in this instance, how the best are sornetimes Whitby,' it was proper for God to forgive sins; and this Christ denies accused of saying and doing the worst things. To do well and suffbi inot; but proves that the Son had this power also, leaving them to ill, was the portion of Chsrist Himself, and may be the portion of the make the infterence.' SCOTT. Bed.]'A couch, or sofa, (like the holiest of those who belong to Christ. Even Jesus was charged with modern Turkish divan, or mattress, Calrnet.] such as they rteclined on at blasphemy and sorcery; and innocency itself can protect no man from meals.' Dr. A CLAnRKE. T/y sins beforgiaren.]'The words are slander ansd false accusation.' BunRITT. an aff2r'atian, not a prayer or wish. As a prayer, the scribes would,-~,s, & D 29. MATTHEW, IX. Matthw called. 9 F An l 3.3 Jesus to Vive eternal life, as He certainly has, (John at the port of Capernaum, an exciseman, or col pPasserl forth from 17. 2.) He must have power to forgive sin; for lector of the land-tax. He was in his calling hencet^^, he saw a man uilt is a bar that must be removed, or we can as the rest of them whom Christ called, ch. 4: 18. tre f never get to heaven. What an encouragement But it was a calling of ill fame among serious named Matthew, sit- to poor sinners to repent, that the power of par- people; because it was atten(ded with so much ting at the receipt of doning sin is in the hands of the Son of mant, corruption and temptation, and there were so custoni ~ and he saith who is Bone of our bone! And if He had this few in that business that were honest men, unto hLi-m, s Follow me. - power on, earth, how much more has He it now Matthew himself owns what he was, before his f- that He ic exalted to the Father's right hand, to conversion, as does Paul, (I Tim. 1: 13.) that give repentance and remission qf sins, and so to the grace of Christ in callirg him might be the lowed him. be both a Prince and a Savior, Acts 5: 31. more inagnified, and to show that God has his 10 And it came to He proves it, by his power in the kingdom of' remnant among all sorts of people. None can pass, as Jesus sat at nature; his power to cure diseases. He that justify thenselves in their unbelief, by their mneat in the house, e- can cure the disease, whether declaratively as a calling in the world; for there is no sisfitl call Prophet, or authoritatively as a God, can, in like ing, but some have been saved out qof it, and no hold, mtany publicans manner, forgive the sin. Now this is a general law!ful calling, but some have been saved in it. at-,! sinners came and argument to prove that Christ had a divine mis- See the power of this call. We find not that sat -iown with him and sion. The God of truth would not set his seal Matthew had any inclination to follow Christ, Iisu disciples. to a lie. It had a particular cogency in this though some of flis kindred were already his 11 And when the case. The palsy was but a symptom of the dis- disciples, but Christ'prevented him with the the ease of sin; now lie made it appear that He blessings of his goodness.' He is found of those Pharisees saw it, x they could effectually cure the original disease, by that seek Him not. We have not chosen Him, said unto his disciples, the immediate removal of that symptom. He but He hath chosen us. He said, follow Me; "Why eateth your that had power to remove the punishment, no and the same power accompanied this word to, Master with publicans doubt had power to remit sin. The scribes convert Matthew, which attended that word, (v. and sinnerLs~ ii ii placed their confidence in legal righteousness, 6.) to cure the man sick of the palsy. Note, A and made no great matter of the for-iveness of saving change is wro lght in the soul by Christ 21:31,32. Mtarhl 2:14, &c. luke' snis; but Christ hereby designed to honor that as the Author, and. is Word as the means, 27,28'. Lev. 151,2. 19:2-10. doctrine, and to show that his great errand to His Gospel is the powser of God unto salvation, 4:18 —22. 1 Kings 19:19 —21. Gal. the world was, to save his people fronm their Rom. 1: 16.'The call'was effectual, for ho t irk 2:15,i1. Luke 5:29. sins. came at the call. The power of divine grace u 5:45,47. John 9:31. l''im. 1:13- V. The immediate cure of the sick man. soon answers and overcomes all objections. tlrk. The most necessary arguings must not divert us Neither his commission, nor his gains could y 11:19. is. 65:5. Lkite 5:30. 15:1,2. from d.oing good. He saith to t/e sick of the detain him, awhen Christ called. lHe conferred 97 Cor. 5:9-l GI 21 2!J'' i,. palsy, Arise, take up thy bed, and,go to thine not with fiesh and blood, Gal. 1: 15, 1 6. He quithouse; and a healing, quickening, strengthen- ted his post, and his hopes of preferment in ing power accompanied his word; (v. 7.) Now Christ bid him take up his bed, that way; and we never find him at the receipt to show that he was pc?efectly cured. He sent him to his house, to be a of custom again. blessing to his family, where he had been so long a burden. II. Christ's converse with publicans and VI. The impression which this made on the multitude, (v. 8.) Note, All sinners on this occasion; Christ called Matthew, our' wonder should help to enlarge our hearts in gtlorifying God, who alone to introduce Himself into an acquaintatnce wish does marvellous things. They glorified God for what He had done for this the people of that profession, v. 10. The other poor man. Note, Others' mercies should be our praises, for we are members evangelists tell us, that Matthew made a g-rcat one of another. Though few of this multitude were so convinced. as to be feast. But when he comes to speak of it him orought to believe in Christ, as God, or the Son of God, yet they admired Him self, he neither tells us that it was his own as a mans to whom God hiad given. such power. Note, God must be glorified in house, nor that it was a feast, biut only that he all the power that is tiven to meien to do good. For all power is originally sat at meat in the house; preserving the remein. his; in Him, as the fountain, in men as cisterns. brance of Christ's favor to the publicans, rathet Observe here, than of the respect he had paid to Christ. Note V. 9~13. 1. The call of Matthew, the penman of this Gospel. Mark and It well becomes Us to speak sparingly of out Luke call hism Levi; it was common for the same person to have two naines: own good deeds. perhaps Matthew was the nanme he was most Known by as a publican. Now observe, when Matthew invited Christ, Somne think Christ gave him the name of Matthew when He called hsim to be he invited his disciples with ltim. Note/ ant apostle; as Simon, He surnamed Peter. Matthew signifies, the gift They that welcome Christ, must welcome all qf God. tMinisters are God's gifts to the church; their ministry, and their that are his, for his sake. He invited many bility. purblicans and sinners to neet Huim. This was Observe, The posture Christ's call found Matthew in. I-He was sitting the chief thing Miatthew aimed at, to bring his at the receipt of custom, as a puhlican, (Luke 5: 27.) or a custom-house officer old associates acquainted with Christ. Note, Verse 9. and arbove prescribed dues, their insolence is accounted for. as well as (Mag.Ri. [Rf ANote, tark 2: 13 —17.) The Jews deemed it criminal the detestation in which they are held. Their statiton i? called,'the for their countrymen to he publicans, (or collectors of taxes,) so that pla.ce of tribute;' it may also be rendnered,'the receipt of custom;' die love oif;ain only could induce them to engage in it. The puiblicans atund, perhaps, from a place like this our Savi.ur called na.tthew.' from aamongr the Jews were generally immoral, and increased the odium Bun. arose n a d r follo'crd.]' I ow blessed it is, to be obeealinst the and enforder by exacting morte coantheirdue and enforcindit the co ie first call of Christ How much ot happin and lection by military vioienice, having aid, when necessary, fromn the Ro- glory is lost iy celr s. thoughli conversion at last should have taken mansoldlery. Theeoiice reenilerrel men infimer s; thoughall were nos t so place.'Dr. A. CrLARKEx.'Inmmediately, consignina his affiirs it iniquitous as this opinion of them implies. lihus occupied, Matthew sorne carefiul hand, he left all the ae e an(i profits of his employment to was sitting in his office, vhen Jesus spoke to him; his hands frill of foillow Christ. And let us view with humble ion'der and pleasure the bu iness, his heard, perhaps, of calculations, and his heart of covetous- ItRedeemer's condescending gracea in tihe call of Matthiew-condescenness: for it is not certain, thrat I he had paid any trevious meicid th son ii callin tn attendance so near, and a friendship so intimate, teaching.of Christ. Bu t, when commanded to follow Jesus. such a one who was a publican, disreputable as was that enipployment-grace, power a.ttended the word, as led him to renounce his employment, irn- which could immediately inspire him with firm resolution to qci it all mediately to becomne an attendant on the Savior, that he might be a its advantages, and reduce himself to circumstances if life as precitripreacher of the Gospel. So he arose, left his business to his assistants, ous as those of his Divine IVaster. Miany, no doubt, ( ensured him as a wvent after Jesus, aand never returned to his occupation. SCOTT. REP- rash enthusiast, or a. lunatic, rather than a soiber cor Vert; but he now coipt of custom.-pvb/icans. v. 9, 10.]'Among the Rnomans there reaps the abundant reward; his loss is earin, anod his contempt glory.' were reoeiver.s-general of the taxes, men of rank, and high considera- DoDDR.'Lord, speak thy word with power into the depth of om tio1n, to wihol they were farmoed or let, for a certain sum. {By auction, souils and we shall follow Thee. Farewell all such love of the w(rld,. iii general, as Adam remnarks, TRonm. Ant.] But these had their depu- as would keep us friom Christ.' ADAM. tias in the provinceis, who were either fnreed-men, slaves, or provincials of Verse 10. the lowest order. The oririnal swor d here used signifies not principal. but Sat at meat.l' I do not find iwhere Jesus was lidden to'my table, inferior collectiors. Theise were rodious,'especially among the Jews, as and refuised. If Pharisee, if a pubican invited Him, ine iwe.rt i'MXat~ has been mentioned, and are chiefly the persons called pueblicans in the thew, probably, made an entertainment, after a final settlement of his Gospels. They were, in fict, servants of those who ftarmedthe reve- concerns, invimting Jesus, and his disciples, awith many publicans,'and nue: and, beaing often guilty of extortion, awere usually coupled with others, his former friends. See Ltukle 5: 29. This hie seems to have sucli as the Jewvs termed sitnniers, meaning, peculiarly, as is thought, done. hoping they too might derive benefit from our Lord's discourse; heathens. The Jews, therefore, abstained firon their society, as if they and accordigly, Christ, Awithout hesitation. sat doswn with the company. were such. Some assert, that they were not allowed to enter the tern- Scott.] If He sat with sinners, He converted them; if with converts, pie, or a synagogue, to partake in the pulic prayers, or otfices of iudi- He confirmed and. instructed them; if with the poor, He fed them, if catunre, or to gi ve, testimony ins a court of jusca it tice.'e rich He mnade them richer in grace. At whose board dii He FIELD.' In Persia.' says Mlr. Morier, ithe collections of the toll are ever sit, and leftr not his host a gainer? Bp, I-ALL.' Publicahig farmed, consequently extortion ensues. A st.ation of rahdars, or toll- and sinners sat with Him." He is still the samre condesc(nding Jesus, gatherers, is appoinnted, twho levy tolls on kafilehs, or caravans of mer- and, sinners.as we are, always ready to adrnmt us ito his i resence. If truants; and so exercise their oilice, as to be execrated by all triavellers. men do not think themselves too good to:.otm to Himit, He thirtis norn fs most of tie rahdars receive no emrolument but hlhat thiey exact over too bad.' ADAM. 1801 A. D. 29. MATTHEW, IX. Christ's converse nith publicans 12 But when Jesus They who qre effectually brought to Christ b! st learned the meaning of the Scriptures, heard that, he said un- themselves, cannait but be desirous that others that have learned how to appiv them as a re to them,'z hey that be also may be brought to Him. True grace will proof to their own faults, and a rule foi their to them, IThey that o invite others. When, by the conversion of own practice. This Scripture which Christ whole need not a phy- Matthew, the fraternity was broken, presently quoted, served not only to vindicate Him, but sician, but they that his house was filled with publicans, and surely to show wherein L- e religion consists; not in are sick. some of them will follow him, as be followed external observanct.s and shows of sanctity; 13 But a' go ye and Christ. Thus did Andrew and Philip, John 1: not in little particular opinions and doubtful dis.. 41. 4: 39 See Judges 14: 9. putations, but in doing all the good we can learn Mwhat lhat mear- III. The displeasure of the Pharisees. V. 11. to the bodies and souls of others. It condemuxeth, b I will have meF- They cavilled at it. Here observe, Christ was ed the Pharisaical hypocrisy of those who pla:me cy and not sacrifice: quarrelled with; He endured the contradiction religion in rituals, more than in moral., ch. 23: for I am not come " to qf sinners against tinrself; for though He 23. They espouse those forms of godliness call the righteous, but never spolke or did any thing amiss, every thing which may be made consistent with, and percall the righteous, DH but iHe said and did was found fault with. Thus haps subservient to, their pride, covelousi,'ss sinners to repentance. lie taught us to expect and prepare for reproach, ambition and malice; while they hate that po,. 14- ~ Then came to and so bear it patiently. They that quarrelled er of it which is mortifying to those lusts. him e the disciples of with Him were the Pharisees; a proud gen6ra- 2. He urges the nature and end of his own tion of men, conceited and censorious; of the commission, ('v. 13.) and that, therefore, He t Ps. 6:2. 41:4. 147:3. Jer. 17:14. same temper with those in the prophet's time, must converse with publicans. Observe, His 30:17. 33ss.6. Hos. i4:4. Mavrk 2: who said, Stand by thyself; I am holier than errand; it was to call to repe,.tance. This was 17. Lure 5:3i. 8:43. 9:11. 18:11 -13m.om.:9 —2-. Rev. 3:17,18. thou: very strict in avoiding sinners, but not in his first text, (ch. 4: 17.) and the tendency of a i2:3,5,7. 19:.1. 21:42. 22:31,32. avoiding sin; none greater zealots than they, all his sermons. Note, The Gospel-call is a lark 12:26. Luke 10:26. Johulio: for the fornm of godliness, nor greater enemies call to repentance. See with whom his crrand b Prov 21:3. i:os. 6o:6. Mic. 6:6-8. to the power of it; keeping up the traditions of lay; not with the righteo'us, but with sinners.:li -1r3. k 217. Luke:3 the elders to a nicety, and so propagating the That is, if men had not been sdnners, there 15:3 - Is. 19:1i. 1Roe,. 310524.4 1 Ceo. 6:9-11. 1 Tim. 1:13-16. same spirit they were themselves governed by. had been no occasion for Christ's coming d 3:2,8. 4:17. 11:20,21. 21:28- 32. They brought their cavil, not to Christ Him- among them. He is the Savior, not of man Is. 5:6,7. Luke 15:7. 24:47. Acts 2:38s. 3:19. 5:31. 17:30,31. sellf; they had not courage to face Iim with it, as man, but of man as.fallcn. Had the first 20o:21. 26:i-2o. R61,n. 2:4-S. 2 but to his disciples. Note, It concerns Chris- Adam continued in his original rig-hteousness, 11 2'.' 3:25.:1' tians to be able to vindicate and justify Christ we had not needed a second Adam. Therefore and his doctrines and laws, and to be ready al- his greatest business lies with the g-realest sineways to sive an acnswer to those that ask them a reason of the hope that is 5im ners. Christ came into the world to seave sinitem, 1 Pet. 3: 15. While He is an advocate for us in heaven, let us be ad- ners, but especially the chidef, (1 Tim. 1: 15.) locates for Him on earth. The complaint was, his eating-' with publicanes The more sensible any sinners are of their sinand sinners: to be intimate with wicked people, is against the law of God; fulness, the more welcome will Chri-st and his (Ps. 119:115. 1: i.) and perhaps by accusing Christ ofthis to his disciples, they Gospel be to them. Christ came not with an hoped to tempt them from Him, and bring them over to be their disciples; expectation of succeeding ams.ong those who for they compoassed sea and land to maoke proselytcs. To be intimate with think themselves righteous, who will sooner be publicans, was against the tradition of the elders, and, therefore, they looked sick of their Savior, than sick of their sins; but eA it as a heinous thing. They were angry with Christ for this, because they among convinced, humnble sinners; to them wished ill to Himn, and sought occasion to misrepresent Him. Note, It is an Christ will come, fbr to them He will be welcome. easy and very common thing to put the worst constructions on the best words V. 14-17. The objections made against and actions. ecause they wished no g'ood to publicans and sinners, but en- Christ and his disciples. gave occasion to seme vied Christ's favor to thecm, they were grieved to see them brought to repent- of his most profitable discourses. His disaice. Note, It may jastly be suspected, that those have not the grace oi God course of his power to forgive sin, and readithemselves, who grudge others a share in that grace. ness to receive sinners, was occasioned by the IV. The defence Christ made in justification of converse with publi- cavils of scribes and Pharisees; so here, from cans and sinners. Two things He urges in his defence. 1. The exigence a reflection on the conduct of his family, arose of the case of the publicans. It was the extreme necessity of poor, lost sin- a discourse concerning a tenderness for it. Obners, that brought Christ from the pure regions above, to these impure ones; serve, and the same was it, that brought Him into this cormpany whoich was I. The objection John's disciples made thought impure. Now He proves the necessity of the case of the pulblicans, against Christ's disciples for not fasting so v. 12. The publicans are sicl, and need one to help and heal them, which te often as they did, in which, as appears by the Pharisees think they do not. Note, Sin is the sickness of the soul. It is de- other evangelists, (Mark 2: 18. and Luke 5: 33.) forminig,,weakening, disquieting, wasting, killing, but, blessed be God, not the disciples of the Pharisees joined with them, incurafl?. Jesus Christ is the great Physician of souls. He is a skilful, and we have reason to suspect instigated them, faithful, compassionate Physician. Wise and good men should be as pliy- making use of John's disciples as their spokessiciains to all about them; Christ was so. Sin-sick souls have need of this men, because they, being more in favor with Physi'.ian; nature will not help itself; no man can help us; such need have we of Christ and his disciples, could do it more plauChrist, that we are eternally undone without Him. Awakened sinners see their sibly. Note, It is no new thing for bad men to need, and apply themselves to Him accordingly. There are multitudes who set good men at variance: if the people of God fancy themselves sound, and think they have no need f Chr/ist, as Laodicea, differ in their sentiments, designing men will Rev. 3: 17. Thus the Pharisees desired not the knowledge of Christ's word take that occasion to sow discord, incense them and wavs, b ecause they thought thev had no need of Him. See John 9: 40, 41. one against another, alienate them one from He proves that their necessity didl sufficiently justify his conduct; for that another, and so make an easy prey of them. It necessity made it art act of charity, which ought alwvays to be preflrred before is pity the duties of religion, which ought to be the formalities of a religious profession. The duties which are of moral the confirmations of holy love, should be made and natural obligation, are to take place even of those divine laws, the occasion of strife and contention; but they which are positive and ritual; much more of those impositions of men, often are so, as here; where we may observe, and traditions of the elders, which make God's law stricter than He 1. How thev boasted of their own faseing, has made it. T'rils He proves, (v. 3.) by a passage quoted out of HI-os. v. 14. Fastinghas in all ages beer consecrated, 6: 6. I cll have mercy and not sacrifice. Christ's conversing with sinners on special occasions, to the service of reliis here called mercy. Olbserve how Christ quotes this, Go ye and learn cwh/at gion; many of the Pharisees kept two fast-days that meaneth. Note, It is not enough to be acquainted with the letter in a week, and yet the generality of'them were of Scripture; we must understand the meaning of it. And they have hypocrites. Note, False and formal professors Verse 12. world, to call the righteous to the privileges of his kiinmelom: if any T'hey that he w/hole need not ai physician.]'A common proverb, were truly righteous of themselves, they wouvild not want him salvation' which none couml either misunderstand or misapply. Of it, the reader and they, wh-o proudly thought themselves to be so, would not accer.:,dy learn: 1. Jesus Christ represents Himself here as the sovereign it. But He came to call sinmers to participate its blessings: not by eni Physician of souls. 2. That all need his healing power. 3. That men couraging them in sin; but by exhorting, encouraging,m and inducing -nust acknowledge their spiritual mnaladies, and the need they have of them to repent, and forsake it. SCOTT.'Compassiomate Redeemer! mis mercies, in order to be healed by Him. 4. That it is the mast dan- Thou didst, as the great Physician of souls, williog'ly converse with ob gerous disease of the soul, to imeagine itself whole, when the sting of jects that must have been hateful to th v pure and holy nature! May Cathl/, which is s pierced it through.' Dr. A. CLARKE. each of us hoave a due sense of the malignlitv of sin, that fatal disease Verse 13. of the soul, that we may with a becoming temper apply to Thee for a The compassion of our Lord led Him among those who needed in- cure. Mtay we also, like Thee, condescend to the meanest and vilest, Atiuction'tnd amendmilent. He therefore directed the objectors to go if it may win them to true religion and happiness. —even preferring and learn rrori their Scriptures, that God preferred acts of mercy to mercy to sacrifice, and choosing rather to be goveronert bi tthie dicitales of their brethren, even above the external worship prescribed in the law. a benevolent heart, than the maxiinms of proud and cenIsorious metn.' Note, Hos. 6: 6.) —Indeed He, the MIessiah, did not come into tb DOinDR. N~~ T~b VOro I II 181.] iiD. 1., MATTHEW, IX Christ's reply to Johns's atscsples rohn, saying, f Why do often excel others in outward acts of devotion, the children of the bride-cha e-,e; the disc:-. we aind the Pharisees and even of mortification. The disciples of ales of the Pharisees were r.ct so, but children fast oft, bt thy dis) io''John fasted often, partly in compliance with of itle bond-woman, Gal. 4: 25, 31. Note as their masters practice, (ch. I: 18.) partly in The fhithful followers of Christ, who have the ples fast not? compliance with his doctrine of' repentance. spirit of adoption, have a continual feast, while 1.5 Anrid Jesus said Note, The severer parts of religion are often they who have the spirit of bondage are bar. unto them, -Can the most minded by those that are yet under the ren of joy. The disciples of Christ had the children of the hbride- discipline of the Spirit, as a spirt of bondcae, Bride-rnoom witlh them, which the disciples chamber mourn as wherea., though good in their place, we must of Joan had not; their master was now i apass toergh hem to that delight in God and prison, in continual danger of' his life; therelong as the bridegroom dependence on Him, to whichi these should fore, it was seasonable for them to fast often. is with them? But the lead. They come to Christ to tell Him that Such a day would come on the disciples of days will come h when they fastod often. Note, 3Most men will pro- Christ, when the Bridegroom should be taken the bride1 room shall clainm every one his own goodness, Prov. 20: 6. from them, and then should they.fst. The There is a proneness in professors not only to thoughts of parting grieved them when IHe be taken from them, boast of their performances of religion, but to was going, John 16: 6. Tribulation ruod afflici and then shall they plead them before God, and confide ion befel them when He was gone, and gave fast. a righteousness, them occasion of' mourning and prayinrv, tha 16 No man puttetb 2. How they blamed Christ's disciples for is, of religious fasting. lgote, Jesus Chirist is a piece of * new cloth not fasting so often as they did, v. 14. They the Bridegroom of his Church, and his discicould not but know, that Christ had instructed ples the children of the bride-chasmsber. Christ unto an old garment, his disciples not to appear unto menc to.fast; speaks of H-limself to John's disciples undoe for that which is put and, therefore, it was very uncharitable in them this similitude, because John had used it, whev, in to fill it up, taketh to conclude they did not fast, because they did he called himself a friend of the bridegroonm from the garment, and not proclaim their fasts. We must not judge of John 3: 29. The condition of those -who are the the rent is made people's religion, by that which falls under the children of the bride-chamber is liable to many the rent is maode eye of the world. But suppose it was so, that changes and alterations in this world; they sing worse. Christ's disciples did not.fatst so often or so of mercy and judgment. It is merry or melani6:t. 11:18,19. Prov. 20:6. Mhrk lonu as they did, truly they would have it I cholywith the children of the bride-chamber, 2:18-22. Luke 5:33 —39. 18:9-12. thought that they had more religion than according as they have more or less of the brideg 25:1-10. Judyg. 14:11, &c. Ps. 45: Christ's disciples had. Note, It is common for groom's presence. The presence and nearness 14,i5. Joh, 3:29. Rev. 19i9. 21:2. poessod Lu ke S:13-'21. John is:6,20-2_2. vain professors to make themselves a stand- of the sun makes day and summer, his absence Acts 1:9,10. ard in religion, as if all who differed fiomin them and distance, night and winter. Christ is all IActs 13:1-3. 14:23. 1 Cod. 7:5. 2,, (^c sr ^7. i,'i:5 7 were so far wrong: which is a plain evidence of in all to the church's joy. Every duty is to be Oi', raw, or, unwrought cloth. their want of humility and charity. done in its proper season, Eccles. 7: 14. Jam Gen'ii. 1 cPa..:3...40:1. 3. FHow they brought this complaint to 5: 13. There is a time to mourn and a time to John l1612. 1Co:! 3:1,2. 13:13.... Christ. Note, If Christ's disciples give of- laugh; to each of which we should accommodate fence, Christ Himself will be sure to hear of it, and be reflected on for it. 0 ourselves, and bring forth fruit in due season. Jesus, are these thy Ch'ristians? Therefore, as we tender the honor of Christ, In fasts, regard is to be-had to the methods of we are concerned to conduct ourselves well. Observe, The quarrel with God's grace towards us; also to the dispensa Christ was brought to the disciples, (v. I 1.) the quarrel with the disciples tions of his providence concerning us; or to any to Christ; (v. 14.) this is the way of sowing discord and killing love, to set )eo- special work befbre us, ch. 17: 21. Acts 13:.2. pie against ministers, ministers against people, and one friend against another. 2. They had not strength sufficient for that II. The apology Christ made for his disciples. He might have upbraid- duty. Tins is set forth in two similitudes, ed John's disciples with the former part of their question, JWhy do ye fast (v. 16, 17.) Christ's disciples were not able tns often? But He only vindicates his disciples. Note, As it is Wisdom's bear these severe exercises so well as those of honor to be justified of all her children, so it is her children's happiness to be John and of the Pharisees, for which Whitby all justified of Wisdom. In what we do according to the precept and pattern gives this reason: There were among the Jews of Christ, He will be sure to bear us out, and we may with confidence leave not only sects of the Pharisees andt Essenes, it to Him to clear up our integrity. who led an austere life, but also schools of th.e Two things Christ mentions in defence of their not fasting, prophets, who frequently lived in mountains and I. It was not a season proper for that duty: (v.15.) Observe, Christ's an- deserts, and were many of'lhem Nazarites; also swer is so framed that it might sufficiently justify the practice of his own private academies to trai.i men up in a strict disciples, and yet not condemn the institution of John, or the practice of his discipline; and possibly fi-rom these I-any of disciples. When the Pharisees fomented this dispute, they lhoped Christ J.iohn's disciples might come, and many of the would cast blame, either on his own disciples, or on John's; but He did IPharisees; whereas Christ's disciples, being neither. Note, When we are unjustly censured, our care must be only to taklen immediately fom tro their callings, had not clear ourselves, not to recriminate; such a variety may there be of cicium-'been used to such rehligious austerities. Note, stances, as may justify us in our practice, without condemning those that Some duties of religion are harder, and more practise otherwise. Hils argument is taken from the common usage difficult than:,hers, (like new cloth, and new of joy and rejoicing during the continuance of marriage solemnities, as wvine,) which require most intenseness of mind, at Samson's wedding, Judges 14: 17. Now the disciples of Christ were and are most displeasing to flesh and blood; Verses 14, 15. bridegroom," and were called " children of the bride-chamber," were (Aldar,. Ref.) John was at this time in prison; and his affliction, as freed, according to the Jewish canons, from many things they wera well as the nature of his introductory dispensation, led such as were otherwise obliged to —specially fasting and mourning. The time of attached to him, and unwilling to become Christ's disciples, frequently Christ's being with his disciples, between his entrance on his public and strictly to fast as the Pharisees professed to do: and when they saw ministry and his death, is here referred to; and his disciples haa then Jesus and his followers go to feasts, (though in general living in a very very little care and rouble; it was a season of rejoicing, and that justfrugal manner,) they concluded that his disciples never fasted; and ly. Indeed, the Jew themselves say, that " all fasts shall cease in the they asked Jesus, why his disciples neglected this part of reli- days of the Messiah," as in Zech. 8: 19.' GILL. lion. But He, referring them to John's testimony of Him as'the Veises 16, 17. Bridegroom' of the church, told them, that it wcould be unsuitable to their Christ here referred to some rules of prudence. It was not usual to present state. (ATote, John 3: 27-36, v. 29.) It would be unseasona- take a piece of woolen cloth, which had not been scoured and prepared, ble for the companions of a bridegroom to fast during the festival of his and join it to an old garnent. Nor was it usual to pult nevw wine into nuptials. But if any calamity tore him from them, their feasting wouldl leathern bottles going to decay; for the fermenting wine wou ld burst be turned into fasting. So, it woultd be iimproper for his disciples to fast the bottles, and so btoth be wasted whereas, by pusting neiv wine intoe in his presence; but He should soon be taken away by crucifixion, and new or strong bottles, both would be preserved. Thus, in luties not at lengthli by ascension; and then they would be subjected to such trials, essential to re!igion, but which are helps to excellent thingts, s iscretion as to render fasting seasonable, and cauise them to join it with other reli- should be used: and the self-dienial required of a mnan shoulsd bie proporgious exercises. ScoTT. The questimn from the disciples of the tionate to his knowledge, experience and stability. Else theby may tend tapuist wMas not so much foir inquiry. a. - reproof; and their sense is, that to discouragement and fill mistakltes. HIipeful persons might be hinChrist's disciples ought to last, a"-' well as themselves and the Phtarisees, deredt by premature barthens, or rest in them, and make a self-right(with wlom they agteedl on thl, t subject,) and not feast, as they had eousness of them, and t tto loe dfatally deludted So thoat prutdence and just done, for instance. at iMatthew's house. The fastings here referred tenderness were necessary in dealine with young converits about matto are not the public ftsts enjoined by the law of Ioses, or ottlherwise in ters, which, thoullh use-ful, are not imdtispensabtle: tliat habitis and senthe Old Testament, but private, enjoined by John on his disciples, and timents mighit not Ibe too violently crossed; and tlhey not receive forblid by tIe Pharisees o(n theirs; and which were exceedingly frequent. ding ideas of thie sersvice their Lord; but opportuniltes shoiftl be Luke represents tie Pharisees as asaking this question, here put by the waited for, tand utes of this kind inculcated, as thev vwere al-le to bear disciples of Jolhn. Doubtless, as they both agreed, John's disciples wvere them. SoTT. Nr a. cloth.]' A patch of' undrlessed cloth, rot io i.stigated to it by the Pharisees, who souolhst to sow discord, andi to fi:om the we-aver, and whiich has not passed throughi tile lands of tle bring Chlrist and his disciples into contempt withl them. To botl tie fuller, or cleaner, shriontrs on imbibing wlet. and thereby ira's up with -yarties our Lord gives a trll ans wer. Johlin had alreatdy acklnowleded it something of the old materal; a]and even if not wet, Jt i the two sub5 iiim as the Bridegroom. iJohn 3: 29.) and so.ohn's disciples shoidit. stances never -wea. well togetier, one bein- rigid, ati he othler supple.r' iNow, thoe yousg men; v'.o attended a marr-ia-ge as friends of sthe Bu LOO iELn. Btlles.! Gl-aiinis. as is wellk-asw are'i em~ ii' A D. 29. MATTHEW, IX. The ruler's daughtler raisea. 17 Jeither do mroen such are retigous fastings, and the duties that no disparagement to the greatr.st rulers personput new wine into 1 old attend it. The best of Christ's disciples pass ally to attend on the Lord Jesus. He bowed bottles: lsethe bottles through a state of infancy; all the trees in his the knee to Him, and gave Him all imaginagarden are not of a growth; some are babes in ble respect. Note, They that would receive break, and the wine Christ, others grown men. In enjoining religious mercy from Christ must give honor to Christ. runneth out, and the exercises, the weakness and infirmity of young See his faith;'ilMy daughter is even now deas, Dottles perish: but they Christians ought to be considered, (1 Cor. 3: 2. and though any other physician would nonput ew wine into new Heb. 5: 12.) Christ would not speakl to his come too late, (nothing more absurd than 7nedidisciples that which they could not then bear, cine after death/,) yet Christ comes not too late.. bottles, and both are John 16: 12. Young beginnersin religion must He is a Physician after death, for He is the preserved. not be put to the hardest duties at first, lest they resurrection and the life; 0 come then, a, d lay [Practical Observations.] be discouraged. Such was God's care of his thy hand on. her, and she shall live.' This was 18 ~ TVhile he spake Israel, when He brought them out of Egypt, quite above the power of nature, yet within the not to lead them by the way of the Philistines, power of Christ, who has life in Himself and these things unto them, (Exod. 13: 17, 18.) and such as was Jacob's quickeneth whom He will. Christ now works m behold, there came care of'his children and cattle, not to overdrive in an ordinary way, by nature and not ag'ains a certain " ruler, and them; (Gen. 33: 13.) such is Christ's care of it, and, therefore, we cannot in faith bring Him o worshipped him, say- the little ones of his family, and the lambs of such a request as this; while there is life there nri PI My daughter is his flock; He gently leads them. For want is hope, and room for prayer; but when our L"^e 1y to' of this care, many times, the bottles break, and friends are dead, the case is determined; we even now dead: but the sine is spilled; the profession of many shall go to them, but they shall not return to us. n come and lay thy comes to nothing, through indiscretion at first. But while Christ was here on eartl, such con hand upon her, and she Note, There may be over-doing even in cwell- fidence as this was not only allowable, but very shall live. doing, such as may prove ruinous, through the commendable. And Jesus atrose subtilty of Satan. II. The readiness of Christ to comply with 19 And JeSUs r arose V. 18-26. We have here the raising of his address, v. 19. He was not only wilting so and followed him, and Jairus' daughter to life, and the curing of the grant him what he desired, in raising his daughso did his disciples. woman that had the bloody issue, as our Lord ter to life, but to gratify him so far as to come 20 And, behold a was going to Jairus' house. He was call- to his house. Surely, He never said to the seed wvoman which was di- ed to do these good works in answer to the of Jacob, seek ye Me in vain. He denied to go cavils of the Pharisees, v. 18. and we may along with the nobleman, who said, Sir, come seased withI an is- suppose it a pleasing interruption given to that down ere my child die, (John 4: 48, 49, 50 ) yet sue of blood twelve unpleasant work of disputation, which, though went with the ruler of' the synagogue, who said, years, came behind sometimes needful, a good man will gladly Sir, come down, and nmy child shall live. The dim, and " touched the leave, to go about a work of devotion or charity. variety of methods Christ took in his miraX hem of his garment: Here is, cles, is perhaps to be attributed to the different I. The ruler's address to Christ, v. 18.; a frame and temper of mind, which they were in i Josh. 9:4. Job 32:19. Ps. 119:83. ruler of the synagogue. Have any ofthe'ru- who applied to Him, which He who searcheth in Mark 5:22, &c. Le lers believed on Him? Yes, here was one. the heart, perfectly knew. He knows what is n Luke 8:49. 13:14. 18:18. Acts 13: This ruler had a little daughter, of'twelve years in man, and what course to take with him., 8:2. 14:33. 15:25. 17:14. 20:20. old, just dead, and this breach made on his fb- And observe, when Jesus followced him, so did 28:17. iark 5:22. Luke 17:15,16. milv comforts was the occasion of his comingto his disciples, not for state, or that He might Acts I0:25,26. pm24. M~ ~5:23. Luke 7:2. 8:42,49. Christ. Note, In trouble, we should visit God: come with observation, but He took them with John 4:4t7-49. the death of our relations should drive us to Him, that they might be witnesses of his mirar8:7. 2Johi4:l. Actsl i:8. G3l. Christ, who is our life; it is well if any thing cles, who were hereafter to be the preachers 6:9,10. will do it. When affliction is in our families, of his doctrine. ticris 5:22, &c. Lske 8:43, &c. we must not sit down astonished, but, as Job, III. The healing of the poor woman's bloody 14:36<. Mark 5:28. 6:56. 8:22. Acts fall down and, worship. Now, observe his hu- issue. It was a double aggravation of the mn-' ~. 1Nr:2.:8,9. Det.. mility. He himself came with his errand to sery of her condition that she had impoverished t tke 8:44. Christ, and did not send a servant. Note, It is herself for the recovery of her health, and yet PRACTICAL OBSERVATIONS. V. 9-17. Miany eminent servants of God have been called us remember, that He delights in mercy, and' came not to aIll not only from low occupations, but from gross iniquity. — the righteous, but sinners to repentance:' and let us copy his Chirist appears as powerfiil in overcoming avarice, as in rebuk- mercy, and use means to bring the vilest of' sinners to repening tempests, or casting out devils.-Those who have experi- tance and faith.-How prone is man to self-preferience and enced his grace, will pity their former companions in sin, and censoriousness! Let us beware of this leaven, which corrupts devise means, and incur expense, to bring themrn to instruction. things otherwise good, and turns devotion into abomination. We roust not associate with ungodly men, from love to their While we Judge, as before God, at what seasons the presence vain conversation; but we may, from good-will to their souls. of the heavenly Lridegroom calls us to joy and praise, and We should remember that our Physician had the power of when his absence requires us to fast and confess our sins. let healing, and was not liable to infection; not so with us: and us not prescribe to others. or prefer ourselves to them on such vwe should consider our constitution, and not needlessly go into accounts. There are matters in religion so indispensable, that unwholesome air, lest in doing good to others we receive injury. sinners must be urged to them without delay; and there are Let us rather inquire whether we have discovered our sickness, others which in due time and manner mn ay be inculcated, but valued our Physician, and followed his directions. For there are not needful, and might now prove injurious. Much misare yet Pharisees, whole in their own estimation, more disposed chief has been done, in regard to doctrines, observances and to carp at his wvords and works, than to wait on Him bor the healing austerities, by' putting new wine into old bottles;' but wisdVom of their souls. But, if we be humble. and desire salvation, let is profitable to direct, and should be sought from God. SCOTT. ployed to retain and transport licnuinds in most eastern countries, as also been used, as Rosenmtiller remarks, from travellers, with the hair inin some parts of Europe. This was usual amnong the ancients, both ward, and the outside simeared with pitch. These are for wine, says Jews and Gentiles. The annexed drawing, which is copied froni Cal- Niebuhr; such as are for water have the hair outside. ED. /f5II~fl~ 5X~~j~ 11 iiil!,! ~~/Verses 18_26.'lii el ui.h i Notes, Meeklc 5 21-43. Ls:! 540 56m Rusern (18.) The super-l:~'? uintecdant of the sy:agoaue snid director of ithe worsoip In seslse syna egre-es. there weere sovertl rulers. but osme was chif. Sone i thinks'lesa thehrn tl erd who e Sm smtramtes a nd resided in tne cousrs of tl peir citiee, r ~ wheclr were subordinate e to tue sa voll tarim, or gre dt co tncil at Jerusalesl. met, b______'i_?_naY"-:-' taken:hl5'~ SCOTT. nlyi the Jewich synagofeds thsre we:oe no reui:lsr isteruhern,.of.icislly qus lif'eel to,sroi:'"'icee.litscuroses beisre the Ico'ple at leaM, z,,,.i.i nos;ie mre nementionedl i the News Tstaomento A synaaogo'ueo achs jt _____ take oinalfomhas Heer, introducedt sincet. I the tiine of our Lord, the person whl t readce the sech es tio for the Soclusioe, oi anm other wo ands ocsconctmble fhi,~b 32: i19. anUd Ps 119: 83. as welt as in the text. These vessels have o, fsipp theid. o sthpeior gospelrds it it down were capablee oi tecle-ing ins tioe s yilmgougushe, clepls orr mi:stor. But, an0000 tlhose whco ii addlition to time reader of the -criptures, wets De u oh)I enmtsloyed so the servIces asme. goierncc ent of thle sSyna~o -Leas was ti-s T 1<. i, who presided eve: tie asseiom:bly msmd invitecd readers amcd speckers. u -e sine who ers 5teptabie volcnltsrily offered Ihemselvesc' JAS nsu:aLinda hansds on, or touchirn, was iedeed aim art apsplroprip cet, bein-m taken eroutoally from the Antiquitsc. of Herrsilanesmnu at ate top/ut/siciarss, but it urs reso lie custoIO of propchlets arid holy us:::,:, snore, cplmlmtos ssuch sic-: cuscts nodl ahlns~leusms s occur its J.:4. uvlo peas etl feo rroce oom a:ny oce, to Ilt us:ir: totls on hieso sls 32: lii aid 1rs 119 a..s sell ot 101 thme text ['hess vessmla hoses 13toextvicra jOTborsiioppea~ a etb-e osm e0 n it 9~, tell down~ ml A'.. 21). MATTHEW, IX. The ruleri- daughter raised. 2i For she said with- had not her health neither. This woman was cessary cares that arise bwhen our dead is to in,erself, [ fIT mray but diseased with an issue of blood twelve years; be buried out of our sight. Eive some useful ditouch his garment, I (v. 20.) a disease, which was not only weaken- version to that grief which is apt to prevail. ing5 and wasting, but rendered her ceremonially The people in the neighborhood came together tc shall be whole. unclean, and shut her out from the courts of the comfort the parents, and attend the funeral, which 22 But Jesus turned Lord's house. She applied herself to Christ, the Jews were not wort to defer long. Among him about, and whefi and received mercy by the way, as He followed them were the musicians, according to the cushe sa9w her, he said, the ruler, whose daughter was dead; to whom tor of the Gentiles, with. dr doleful. melanit would be a great encouragement, and a help choly tunes, to increase the grief, and stir up' Daughter, be of good to keep up his faith in the power of Christ. So lamentation. Heathenism aggravates that grief comfort; thy faith graciously does Christ consider the frame and which Christianity studies to assuage. Or perhath made thee whole. consult the case of weak believers. Observe, haps these musicians endeavored, on the other Andti the woman was 1. The woman's great faith in Christ. Her hand, to divert the grief and exhilarate the famiale whole b from that disease was such, that her modesty would not ly; but as vinegar upon nitre, so is he that singcth suffer her to seek openly to Christ for a cure, songs to a heavy heart. Observe, The parents, hour. but she believed him to have such overflowing who were immediately touched with the afflic23 And when Jesus fulness of healing virtue, that the very touch of tion, were silent, while the people and minstrels, caime ~ into the ruler's his garment would be her cure. She had no whose lamentations were forced, made such a house, and saw d the precedent for this way of application to Christ, noise. The loudest gelef is not always the mnstrels and the peo- unless, as some think, she had an eye to the greatest; rivers are most noisy where they run m~instrels and the peo- raising of the dead man bv the touch of Elisha's shallow. That grief is most sincere which pie making a noise; bones, 2 Kings 13: 21. But what weakness qf shuns observatiosn. But notice is taken of this, 52633 Luke 8-4 understandin there was in it, Christ was pleas- to show that the girl was really dead, in the unv 2 Mark 5:34. Luke 8:48. ed to overloo, and to accept the sincerity and doubted apprehension of all about her. 29. lJark 10:52. Luke 7:50. 17: strength of' her faith. She believed she should V. The rebuke Chist gave to this hurry 9. 18:42. Acts 14:9. Hebs. 4:2 g b 17:18. Joi n4:3. Acts 16:18. be healed if she did but touch the very hem of and noise, v. 24. They that harden them 18,19. Mlark 5:35 —37. Luke 8:49- his garment. Note, There is virtue in every selves in sorrow, and, like Rachel, refuse to be d 11:17. 2 Chr. 35:2.5. Jer. 9:17 —20. thing that belongs to Christ. The holy ofil confoted, should thinl they hear Christ saying Mark 5t38 —40. Luke 7:32. Acts with which the high priest was anointed, ran to their disquieting thoughts. Give place:'Make:'35. down to the skirts qf his garments, Ps. 133: 2. room for Him who is the consolation of Israel.' Such a fulness of grace is there in Christ, that.from it we may all receive, He gives a good reason why they should not John 1: 16. thus disquiet themselves; T7ie ma.id is not dead 2. Christ's great favor to this woman. He did not suspend his healing but sleepeth. 1. This was eminently true of influences, and now she was well content to be gone; but He will magnify this maid; she was really dead, but not so to not only his power in her cure, but his grace in her comfort and commnenda- Christ, who knew within Hilnself what He tion: tLe triumphs of her faith must be to her praise and honor. He turned would do, and had determined to make her sabout, (v. 22.) and soon discovered her. Note, It is great encouragement death but as a sleep. There is little difference to h.inmble Christians, that they who hide themselves from men, are known between sleep and death, but in continuance. to Christ. Now here, This death must be but of short continuance, He puts gladness in her heart. She feared being chidden for coming clan- and therefore is but a sleep, like one night's destinely. but she is encouraged. He calls her daughter, and speaks with rest. He that quickens the dead, may well the tenderness of' a father, as He did to the man sick of the palsy, (v. 2.) call the things which be not as though they whom He called son. Note, Christ has comforts for daughters qf Zion, that were. Rom. 4: 17. 2. It is in a sense true ot are of a sorrowful spirit, as Hannah was, 1 Sam. 1: 15. Believing women ase all thlat die, chiefly of them that die in the Lord. Christ's daughters, and He will own them as such. He bids her be of good Note, Death is a sleep. All nations and lancomfort: she has reason to be so, if Christ own her for a daugehter; the saints' guages have agreed to call it so. It is said, consolation is founded in their adoption. His bidinng her be cornforied, even of the wicked kings, that they slept with b)rought comfort with it, as his saying Beyewhole, brought health with it. It is their fathers; and of those that shall arise to his will that his people should be comforted, and his prerogative to command everlasting contempt, that they sleep in the dust, comfort to troubled spirits. He creates the fr7uit of the lips, peace, Isa. 57: 19. Dan. 12: 2. It is not the sleep of the soul, but Christ honors her faith, v. 22. That grace most honors Christ, and there- of the body. Sleep is a short death, and death fore He most honors that. And as, of all graces, Christ puts the greatest honor a long sleep: the death of the righteous is in a on fai'th, so, of all believers, He puts the greatest honor on those that are special manner to be looked upon as a sleep, most humble. This woman has reason to be of good con.mfort, not only be- Isa. 57: 2. They sleep in Jesus; (1 Thess. 4: cause she was made whole, but because her.faith had made her /whole. That 14.) they not only rest from toil and labor, but cure was wrought in her which is the proper fruit and effect of faith, the par.. rest in hope of a joyful resurrection, wvhen they don of sin and the work of grace. Note, We may then be comforted in our shall wake to a new life, to sleep no more. The temparal mercies, when they are accompanied with those spiritual blessings consideration of this should moderate our grief that resemble them: in our food and raiment, when by faith we are fed with at the death of our dear relations:' say not, the bread of life, and clothed with the righteoussness of.lesus Christ: in our they are lost; they are but gone before: say not, rest and sleep, when, by faith, we repose in God, and dwell at ease in Himi: they are slain; they are but fillen asleep; and.i our health and prosperity, when, by faith, our souls prosper and are in the apostle speaks of it as an absurd thing to health. See Isa. 38: 16, 17. Her bodily cure was the fruit of her faith, and imagine that are.fallen asleep in Christ that made it a happy, comfortable cure indeed. Those out of whom the are perished; (I Cor. 15: 18.) give place, theredevils were cast, were helped by Christ's sovereign power; some by the faith fore, to those comforts which the covenant of of others; (as v. 2.) but it is thy faith that has made thee whole. Note, Tem- grace ministers, fetched from the future state, poral mercies are comforts indceed when received by fai.h. If, when in pur- and the glory to be revealed.' suit of mercy, we prayed for it in faith, with an eye to the promise, anc in Now, could{ it be thought that such a corifortdependence on that, if' we desired it for the sake of God's glory, and with able word as this, from the mouth of our Lord a resignation to God's will, and had our hearts enlarged by it in faith, love, Jesus, should be ridiculed as it was? v. 24. and obedience, we may say, it was received by faith. These people lived in Capernaum, knew Christ's IV. The posture in which he found the ruler's house, v. 23. The character, that He never spaoke a rash or foiolish hoaus "-as in a hurry; such work does death make, and, perhaps, the ne- word; they knew what mighty works He had his feet.' (Marg. Ref.) Even now dead.' She lieth at the point kissing the hem of our cloaks." ALOOMFIELD. If I smay bing of death,' i:fark.'She lay a dying.' Luke.-The ruler's dautghter touch. v. 21.1'Observe. for it is of great moment to our peace, cornwas not dsead when he left her, but he feared she would rdie before Jesus fort, and restoration, what faith is; it is a sense of want, eartnest desire could come. SCOTT. Jesus arose. v. 19.] —' No delay in Jesus. He of help, and application to Jesus for it, with a firm trust in his graco is always thus ready, and waits only for the call of our faith.' ADAm. and power. As the ruleriandthiswoman believed in Him, and came to' Our blessed Lord could have acted as well at a distance, as present; Him for relief in their distress, so must we for our souls. And when we but He goes to the place, to teach his ministers not to spare either their do thus come to Him, we have no more reason to nIoubt of our faith, and steps or their pains when te salvation of a seil is in question. Let them all its saving effects, than we have of our wants.' ADAT. not think it sufficient to pray for the sick in ti-eir closets, but go to their' Thy faith hath made th1ee /whole:'.(22) or,' Thy faith hath saved beld-sles also, thattlihey may instruct and comfrt theim.' Dr. A. CLARK. thee;''and the woman was srved,' &c. (Luke 7: 50. Acts 1: 12. 16: Hem, (20) or fringe. Note, Num. 15: 3 40 SCOTT..'The 30, 31.)-The word signifies deliverance from te:nmoral or eternal suf Jewish mantle, or upper garment, [cloak, Calmet.] had four corners, fering or danger, to health, peace, or life, according to the context at each of which was suspended a ttuft [or tassel] of threads or strings. The power of Christ was the cause of her recovery but faith, by in. See Deut. 22: 12. The supposed sacredness of this, from its use, ducing her to apply to Him, secured the beneut, irom which unbelief I Numb. 15: 39.] probably led the womian to think of touching that part excluded others. ScoTT. Bei of good comrue t.'' To one He says id the garment rather than any other.' CAMPB ELL. Touched the "Son, be of good cheer;" to arltier. Daughter, be,::f ood comnifort:i ien,.]'An usual mark of profound respect in the East, both then and what gracious, endearing language' Yes, Lord, thy forgiveness is'i, the present day, of which there is an example in Evelyn's Memoirs: cheering; thy healing is comfort; thy word assures it to us; i y Spirit T'rle Turk vwotuld bring us presents when he met us) kneeling and settles us in it, an.I wvithout it wve shall never know peace.' A'AM'4' h D. 29. MATTHEW, IX. 7 wo blind mens healed, 24 He said. unto them, done; so that if they did not understand what He VII. The general notice'aken of this miracle G Cive place; for the ""meant by this, they might at least have been si- v. 26.: it was the common subject of discourse. maGive place; d r the lent in expectation of the issue. Note, The words Note, Christ's works are more talked of than maid is "not dead, Dbut and works of'Christ which cannot be understood, considered and improved. Though we at this sieepeth. And they are not therefore to be despised. We must distance have not seen Christ's miracles, yet, saughed him to scorn. adore the mystery of divine savings, even when having an authentic history of them, we 25 But when''the they seem to contradict what we think our- are bound, on the credit of that, to r-;:ive people were iut foith, selves most confident of. Yet even this tended his doctrine; and blessed are they that hi an'-14. to the confirmation of t-he miracle: for it seems have not. seen, and yet have believed,.ohn he went in, and. took she was so apparently dead, that it was thought 20: 29. her by the hand, and ridiculous to say otherwise. V. 27-34. In these verses we have an aethe maid arose. VI. The raising of the damsel to life by count of two more miracles wrought together by 26 And - the k fame the power of Christ, v. 25. Note, Scorners are our Savior. hereof went abroad in- not proper witnesses of the wonderful works of I. The giving of sight to two 14ind men, v. Christ. The widow's son, at Nain, and Laza- 27-31. Christ is the Fountain of light as webto all that land. rus, were raised from the dead openly, but this as life; and as, by raising the dean, He showed [Practical Observations.] damsel privately; for Capernaum, that had Himself to be the'same that at first breathed in27 T And when Je- slighted the less miracles of restoring health, to man the breath qf life, so, by giving sight to SUS departed thence, was unworthyto see the greater, ofrestoring life. the blind, He showed Himself to be the same Itwo lind men fbllo - T Christ went in, as it were, to awake her, pro- that at first commanded the li-ht to shine out - secuting his own metaphor of her being asleep. of darkness. Observe, The importunate aded him,crying, and Say- The high priest, that typified Christ, was not dress of the blind men to Christ: returning from ino, m Thou Son of Da- to come near the dead; (Lev. 21: 10, 11.) The the ruler's house to his lodgings, they followed vi, n have mercy on Levitical priesthood leaves the dead in their Him with incessant cries, v. 27. Observe, Tile uncleanness, because it cannot remedy them; title which these blind men gave to Christ; but Christ, having power to raise the dead, is Thou Soin of David. The promise made to e King-s i7:18-24. Acts9:40. 20:10. above infection, and therefore not shy of touch- David, that of his loins the Messiah should o. 49 ng them. He took her by the hand, and the come, was well known, and the Messiah was 53: —3.'. 7' 4 wmaid arose. The miracle was wrought, not by therefore commonly called the Son'f Daviar d 2 King's 41:32-36. Acts 9:40,41. prayer, as Elijah's (I Kings 17: 21.) and Elisha's, At this time there was a general expectation oi 18 i:4 (2 Kinss 4: 33.) but by a touch. They did it his appearing; these tblind men know and pro Or. this fame. as servants, He as a Son, as God, to whom. belon- claim it in the streets of Capernaum, that He i& v:,24. 14:i,2. Mark 1:45. 6:14. the issues from deat/. Note, Jesus Christi Acts 26:26. th.C omdeat. Note, Jesus Christ come, and that this is He. They could not see \ 11:5. 12:22. 20:30. Mark 8:22,23. the Lord of souls, and commands them as He Himn and his miracles, but.faith/ comes by hear10:46. Luke 7:21. JohS 9:1, &. pleases. Dead souls are not raised to spiritual /ing. Note, Those who, by the providence of ut 12-23. 15:22. 20:30,31. 21:9,15. 22:41 —15. iMark 10:47,48. 11:10. life, unless Christ take them by the hoand: it is God, are deprived of bodily sight, may vet, by 12:3-37. iuk.e i8:3S,3. 20:41. done in the day qf his power. He helps us up, the grace of God, have the eyes of their /,nder 17:15. Mark 9:22. Luke 1713. or we lie still. standing so enlightened, as to discern those PRACTICAL OBSERVATIONS. V. 18-26. Superior persons are sometimes brought to their being known, and when He sees the believer ready 0o Christ by afflictions, which admit no remedy from their dis- sink with shame and terror, He will, by some token, shew Lis tinctions and possessions. When the greatest feel their need special love. But He often delays to hring intended relief, till of Him, and know his power, they will abase themselves, as affairs come to an extreirty; thus proving us, and rendering much as the meanest, before Him.-Even dutiful children are his mercy more welcome, dnd our gratitude more abundant.often a great care to their parents, and the best remedy both They, who treat his words with contempt, and expect nothing for their lives and souls is to apply to Christ; as life and from Him, are not meet to see his glory.-Even death, to those death, spiritual, temporal and eternal, are at his disposal. — whom He loves, is only a sleep. They will shortly awake, How various are the distresses and diseases to which sin has and share with us in a joyful resurrection. We should not, subjected our race! and in how many ways does fiith operate then,' sorrow as without hope,' though we expect not their reamidst the infirmities of those, wvhosore partakers of it! Yet turn to us here. And if this instance of Christ's raising one if we, as it were, touch the hem of Christ's garment by faith, newly dead so increased his fame, what will be his glory,when our maladies will be healed; but there is no other remedy.'all that are in their graves shall hear his voice, and come We need not fear his knowiung those things, concerning us, forth; they that have done good to the resurrection of life, andi which are our burden, and which we do not wish to disclose to they that have done evil to the resurrection of damnation!' anuy friend. We must not, however, desire to conceal our obli- SCOTT gations to Him. Our comfort and his glory are concerned in Minstrels. (23.)' The use of instruments at funerals.' says Ham- adopted the idea, as, they uwho sleep in Jesus,-first fruits of theta mond,' was heathen, and came late among the Jews. Their customls that slept, &c. The ancient Christians, still improving on this idea, was not to begin the lamentation with instruments, but only voices of old called a church-yard, a sleeping-place; which we retain in the word, woimen, who in sad modulation strove to extort lamenitation from those, cemetery.' GILPIN. 7'Lhe fame thereof wemnt abroad. (26.)'Il who were present.' (Marg. Ref. d.) [Jer. 48: 36. Amos 5: 16.3 was so great, because her death was publicly known, the minstreln SCOTT.'These minstrels were the.flute players, as was usual on were assembled, every preparation was made for the funeral, the asser. such occasions; for mnusical instruments were enmployed by the Jews, tion of our Lord was treated with scorn, and the people were convinced as well as heathens, in their lamentations for the dead; to soothe the of her actual decease.' D'OYLY & MANT. melancholy of surviving friends by soft and solemn notes. There were Verses 27-29. persons who made it their business to perform this office, and to sing to The power of Christ was displayed in various ways of beneficence, their music. Many have observed, that, on the death of children, luites but not of vengeance; for the destruction of the swine merely by perwere used, but larger and louder instruments on the death of an adult.' mission was doubtless conducive to good. His miracles were emblen,s onDDR.'At the funeral of a wife, " even the poorest among the of the salutary influence of his truth and grace on the souls of men. Israelites," as their writers declare, " will affoibrd not less than two pipes and nothing is more descriptive of our natural state than blindness. and one woman to make lamentation." LIG'enFOOT. Not dead, &c. The mind, involved in error by Satan and corrupt passions, continue? (24.)'These words of Christ were spoken to those who were prepar- impenitent. But if the understanding be enlightened to see things a.9 iia for her interment, and performing the funieral rites; aund only they are, the sinner returns to God,and accepts salvation.-Prophets fbreintimate, that she was not so dead as to need their assistance. since told that the Messiah should open the eyes of the blind. (3iarg.Ref. s.) He had come, as though to awake her out of sleep.' Whitby. and by fulfilling these predictions, Christ first proved Himself to be tha (ar". Ref. e —g.)' They laughed Rim to scorn,' or derided limn. iMtessiah.-It appears, that these blindml men met Him immediately after SCOTT. Not understanding the meaning of our Lord, the people He came out of the ruler's house, and by addressing Him as the'Son of derided lHim,, as if his assertion had been altogether absurd; but He, David,' they acknowledged Him to be the Savior; thus shewing thai not deigning to enter into a clamorous debate, desired them to withdraw, they uinderstood the Scriptures. Probably they rested their hope of rear pute them all out; and then, approaching the bed, took her by the gaining their sight on this prophecy, as well as on the report of his extiand. and the maid arose.' DODDR.~'The Fountain of life thus traordinary miracles. He did not, however, publicly attend to their ommtuni caMtingri vital energy to the dead body. When death has al- cries, having already much excited the astonishment of the multitude. ready occurred, no power but that of God can restore to life. So the But they followed Him into the house, (probably that of Andrew and,oul that is sdead in trespasses and sins. that is, sentenced to death he- Peter,) and there He drew firom them a confession of faith in his power'ause of transgression, and thus dead in law, can be restored to spiritual to perform the miracle, and then answered their believing expectations. rife by the poIer of the Lord Jesus only; because He has made the No one but Jesus ever performed a miracle of this kind. (Mlarg. Ref.) atonement, and Ho alone can pardon transgression. If the spiritually SCOTT.'oon of David. (27.)'This is the first time we read of this dead be,munconcerned for his soul, let a converted relative either bring title being given to Jesus, except by the angel Gabriel befoire his birth, nim to Clurist, ib leading him to hear the unadulterated Gospel; or Luke 1: 32. By this title He was acknowledged to be the Messiah, or brin, Clirist to hibm, by fervent, faithfiul, persevering prayer.' Dr. A. Christ, who, as all Jews agreed, was to be the Son, of David; (ch. 22: CLARKE.'Our S;avior, in this passage, seems to allude to the tri- 42. and Johr 7: 42.) and buy being the Son of Davi,, Jesus had a right umpnh of Chribstmianity over the grave, by calling death, sleep. He used to the title of Messiah, 2 Sam. 7: 13, 16' Bp. PEARCn. similar lanouage il' the case of Lazarus. His disciples, after Him, a. B 30. MATTHEW, IX. A dumb nman heaaed 28 And wheln.'. was great things of God, which are hid from the He gave them charge to heep it private, 5conleP into the louse, woise and prudent. (v. 30.) and this, 1. To set us an examp,# Notice their petition, Have mercy! on us. of humility and lowliness of mind. Note, In the bDindmen ca e to ey not eacS say for himself,,Have mercy the good we do, we must not seek our owni him: and Jesus saith on me, but both for one another, Have mercy onz p'aise, but only the glory of God: It must be unto them, P Believe ye us. Note, It becomes those that are under the more our care and endeavor to be useful, than to that I am able to do same affliction, to concur in the same prayers be known and observed to le so, Prov. 20: 6. 25: this'?'They saidc unto tor relief. Fellow-sufferers should be joint pe- 27. Thus Christ seconded the rule He had LorTh sd unto titioners. In Christ there is enough for all.' given, Let not thy left hand know wha tiiy im, Yea, Lod. It was foretold that the Son qf David should right hand cdoeth. 2. Some think that Christ, 29 Then qtouched lhe be merciful, (Ps. 72: 12, 13.) and in Him shines in leeping it private, showed his displeasure their eyes, saying,'Ac the tendedr mercy of our God, Luke 1: 78. Note, against the people of Caperna]um, who had cording to your faith Whatever our necessities and burdens are, we seen so many m l be it unto you. ineed no more for supply and support, than a Note, The silencing of those who should proshare in the mercy of our Lord Jesus. Whe- claim the works of Christ, is a judgment to any 30 And s their eyes ther He heal us or no, if He have mercy on us, place or people: and it is just with Christ, to were opened; and Je- we have enough; as to the particular instances deny the means of conviction to those who are SUS t traitly charged and methods of mercy, we may safely and wise- obstinate in their infidelity. 3. He did it in them, saying, See that ly refer ourselves to the wisdom of Christ. discretion for his own preservation; because uoman kno. aa ^,See their importunity in this request; they the more He was proclaimed, the more jealous no man know~;; -it. followed Him, crying. It seems He took no would the rulers of the.Jews be of his growing 31 But they, when'notice of them at first, to try their faith, quicken interest among the people. 4. Whitby gives they were departed, their prayers, and make Iis cures the more another reason, which is very considerable, why pread abroad his valued wen they did come; and He would Christ sometimes concealed his miracles, and (fame in all that coun- hereby teach us always to pray, and not tohfaint; afterwards forbid the publishing of his transfiaiod, though the answer do not come presently, glration; because He would not indulge that try yet to wait for it, and to follow providence, even pernicious conceit which obtained among the 32 ~T As they went in those steps and outgoings of it, which seem to Jews, that their AMessiah should be a temporal out, behold, they neglect or contradict our prayers. Christ would prince, and so give occasion to the people to atnot heal them publicly in the streets, for this tempt the setting up of his kingdom, by tumults o 8:14. 13:36. was a cure He would have kept private, (v. 30.) and seditions, as they offered to do, Johin 6: 15. p 22. 8:2. ls:58. Mrk 9:23,24. but wheen He came into the house, they followed But when, after his resurrection, (the full proof John 4:48 —50. 11:26,40. t a ces 20:34. John 5:6,7. thither, and came to Him. Note, Christ's doors of his nission,) his spiritual kingdom was set r 8:6,7,13. 15:28. Mark 10:52. are always open to believing and importunate up, then that danger was over, and they must be Ps. 146:8. Is. 35:5. 42:7. John 9:7- petitoner.s. 146:8. petiioners published to all nations. And he observes, that 8:4. 12:16. 17:9. Mark 5:43. Luke When they came to Him He asked them, Be- the miracles which Christ wrought among the u:1rk 1:44,4. 7:. lieve ye th.t' a am able to tdo this? Note, Faith Gentiles and the Gadarenes, were ordered to be is the great condition of Christ's favors. What published, because with them there was not that we would have Him do for us, we muust be fully assured He is able to do. The danger. great question is, Do ye believe? Nature may wvork fervency, but only gr.ce But honor is like the shadow, which, as it can work faith. They had intimated their faith in his mercy; but Christ de- tiGce from those that follow it, follows those mands it likewise in his power. Believe ye that I am able to give sight to that flee from it; They spread abroad his fatmne, the blind? Note, It is good to be particular in the exercise of faith, and This was more an act of zeal, than prudence; to apIly general assurances of God's power and gooi-will to our special exi- and though it may be excused, as honestly genciles. All shall work for good, and if all, then this.' Believe ye that lamn meant for the honor of Christ, yet it cannot be able, not only to prevail with God for it, as a prophet, but to do it'by my own justified, being done against a particular charge. power?' This will amount to their belief of his be1ng, not only the Son of Da- Whenever we profess to direct our attention vid, but the Son, of God; for it is God's prerogative to open the eyes of the to the glory of God, we must see to it that the blinid; (Ps. 146: 8.) He makes the seeing- eye, Exod. 4: 11. Job was eyes action be according to the will of God. to the blind; (Job 29: 15.) that is, instead of eyes; but he could not tive eyes II. The healing of a dumb man, possessed to them. Still it is put to us, Believe we tee at Chrit is able, by his merit with a devil. And here observe, and intercession in heaven, his spirit and grace in the heart, and his provi- 1. His case, which was very sad, v. 22. How dence and dominion in the world? To believe the power of Christ, is not various the afflictions of the afflicted! We have only to assure ourselves of it, but to commit ourselves to it, and encourage no sooner dismissed twao blind men, but we meet ourselves in it. a dumib man. How thankful should we be to To this question they answer without hesitation: Yea, Lord. He had kept God for our sight and speech! This man's them in suspense awlhile, but they honestly imputed that to his wisdom, not dumbness was the effect of his being possessed wealness, and were still confident of his ability. Note, The treasures of with a devil. When the devil gets possession of mercy laid up in the power of Christ, are laid out and wrought for those asoul, it is made silent as to any thing good. that trust in Hi-m, Ps. 31: 19. This poor creature they bro-ught to Chrinst; for The cure, that Christ wrought on them, (v. 29.) He did to encourage their though the just shall live eternally by his.faith, faith, and to show that He gives sight to blind souls by the operations of his yet temporal mercies may be bestowed on us grace accompanying the Word, anointing- the eyes with eye-salve: and He through their faith, who are intercessors on our put the cure on their faith, According- to your faith be it unto you; He in- behalf. They brought him in just as the blind quired into their faith, (v. 28.) not into their wealth, whether they were men wcent out. See how unwearied Christ was able to pay Him for a cure; nor into their reputation, should He get credit by in doing good; how closely one good work folcuring them; but into their faith; and now they had professed their faith, lowed another! Treasures of mercy are hid He referred the matter to that. This speaks, 1. His knowledge of the sin- in Him, which may be continually communicerity of their faith, and his acceptance and approbation of it. Note, It is cated, but can never be exhausted. a great comfort to true believers, that Jesus Christ knows their faith, and is 2. His cure, which was very sudden, (v. 33.) well pleased with it. 2. His insisting on their faith as necessary;' If' you Note, Christ's cures remove the effect by taking believe, take what you come for.' Note, They who apply themselves to away the cause; they open the lips by breakJesus Christ, shall be dealt with, not according to their fancies, or profes- ing Satan's power in the soul. In sanctification soan, hut according to their faith; that is, unbelievers cannot expect to find He heals the waters,'by casting salt into the any favor with God, but true believers may find all favor; and our com- spring. When Paul was converted, behold he forts ebb or flow, according as our faith is stronger or weaker; we are prays; then the dumb spake. not straitened in Christ, let us not then be straitened in ourselves. 3. The consequences of this cure. Verse 30. Verse 31. Our Iord gave this strict charge, not only to avoid the appearance of Their joy, gratitude and amazement rendered them incapahle of ostentation, but also not needlessly to excite the opposition of enemies, silence, and regardless of the injunction respecting it. Their aiotives or furnish plausible accusations against Himself; and that the people were doubtless good, but their conduct unjustifiable. SCOTT.'They might not make commotions, as owning Him to be thes 3essiah and de- should have held their peace; for to obey is better than sacrifice; uirous to make Him a king. Straitly charged. Mark 1: 43. 14: 5. (1 Sam. 15:22.) but man would'" wiser than God. However, it may John 11: 33. 38. A vehement commotion of mind is implied in this ex- be profitable to remark, 1. That c onor pursues those who fly from it. pression, whici is often s-anger; but fiequently pity, or earnest persia- 2. He who is thoroughly sensible of Got's mercies cannot ton,' with. Oion.'The ord'inal word observes lhalmmond,'is rendered by Pha- hold his acknowledgments. 3. God in general requires that what a vorinus, to charge; comimand, appoint mwith authority. By Hesy- man has received, for his own salvation, shall become subservient to rhius, to commanld, charge mvit/h a Ihreat.' It is nlot passion-ate, but the salvation of others; ch. 5: 16. God choosing to help man by man, rational ew-npestness andsv-'helmesnce. Note. lark 1: 40 —4.' SCOTT. that all may be knit together in brotherly love.' Dr. A. CIARLKE.'The reason has been givel, why our Lord would not have his miiracles Verses 32, 33. too public; but the case is altered now. What we know of Christ must This man, it seems, was dumb, not from any natm ral defect, but. bh pot be,r.mcealed.' ADAM. the power of an evil spirit. When the evil spirit was cast oalt, 1_. spoke t86 A D. 3C. MATTHEW, IX, Jesus preaches through 4 ie country broughit to him x a The muiltitudes marvelled: though few be- ings erected, the apostles often preached in dumb man Tpiossessed lieved, many wondered. The admiration of the the synagoues qf the Jews. It is the wis.torn.with a devil ^common people is sooner raised than any other of the prudent to make the best of that whifca aaffection. It was foretold, that the New'Tes- is. 33 Afnd ~when the lamnent son" should be sung for marvellous II. A preface, or introduction, to the accoun devil was cast out, works, Ps. 93: 1. Rev. 15: 3. They said, It in the following chapter, of sending fcrth hi. rthe dumb spake: and was never so seen in Israel. There had been apostles. lie took notice of the multitude, (v the multitudes marvel- those in Israel that were famous for working 36.) not only of the crowds that followed Him. l in it was miracles, hut Christ excelled them all. Moses' but what abundance of people there were iit led, saying, It was miracles had reference to Israel as a people, every synagogue, and what places of concourse lever SO seen in Is- but Christ's were brought home to particular the openingsof the gates were: so very populout rael. persons. was that nation now grown; and it was the ef' 34 But' the Phari- Th'/e Pharisees blasphemed. When they could feet of God's blessing on Abraham. Seeing seeC said, H-ec castefth not gainsay the evidence of these miracles, they this, see v saild, I-e casteth fathered them on the devil, as if they had been 1. He pitied them, and was concerned for out devils through the wrought by compact and collusion: v. 34. a sug- them; (v. 36.) not as He pitied the blind, and prince of the devils. gestion horrid beyond expression; we shall hear lame, and sick; but to see them ianorant and 35 ~r And I Jesus more of it afterwards, and Christ's answer to it; careless, and ready to perish for lack of vision. went about all the ci- (c/. 12: 25.) only observe here, how evil 7en eand Note, Jesus Christ is a very compassionate ties ani vtllaees seduce wax worse and worse, (2 Tim. 3: 13.) and Friend to precious souls. It was pity to souls ties n ina t ile ges, it is both their sin and their punishment. Their that brought Him from heaven to earth, and to teacahing in their syna- quarrels with Christ for taking on Him to /br- the cross. Misery is the object of mercy; and go cues, and preaching riuve sin, (v. 3.) for conversing- with pu.blicans the miseries of siiful, self-destroying souls, are the gospel of the kinng- and siinors, (v. 11.) for not fasting, (v. 14.) the greatest miseries Christ pities those most don, anld hpealingo eve- though spiteful enough, yet had some color of that pity themselves least; so should we. The d,~" z ~piety, purity, and devotion in them; but this most Christian compassion is compassion to ry sickness and every blreathes nothing but malice and falsehood, and souls; it is most Christ-like. See wbat moved disease among the hellish enmity; it is diabolism all over, and this pity. They Jfinted; they were destitute, people. therefore justly pronounced unpardonable. Be- vexed, wearied. They strayed; so some; were cause the people marvelled, they must say loosed one from another; The stafc of bands i 12:-2,23. Mlark 9:17 —27. something to diminish the miracle. wacs broken, Zech. II: 14:. They anted help My I:32-,3. Le. 11il1i. is. 3 5 -38:. V. Here is, for their souls. The scribes and Pharisees filled aKings5:8. Ps. 76:1. Jer.3220. I. A conclusion of the foregoing account of them with vain notions, burdened them with the Le 7:9. Lke Christ's preaching and miracles:; (v. 55.) as in traditions of the elders, deluded them into many John 3:20. ch. 4: 23. There it ushers in the more particu- mistakes, but they were not instructed in their b 4:23,24. 111.5. Mark' 1:32 —39. lar record of Christ's preaching, (ch. 5. 6, and duty, nor acquainted with the extent and spirit6:6,22. 10:38. 7.) and of his cures, (ch. 8 and 9.) and here it ual nature of the divine law; therefore theyJ is elegantly repeated in the close of these in- fainted. Precious souls faint when duty is to stances, as the point to be proved, that (hrist preached and healed. Some be done, temptations to be resisted, afflictions to think this was a second perambulation in Galilee, like the former. Though be borre, being not nourished up with the word the Pharisees cavilled and opposed, He went on with his work; He preached of truth. They weere scattered abroad. as sheep the Gospel of the kinc,'dom. He told them of a kingdom of grace and glory, having no shepherd. That expressioni is bornow to be set up under the government of' a Mediator: this was Gospel rowed from I Kings 22: 17. and it sets forth the indeed, rood newrs, -'lad tidinog's of reat joy. sad-condition of those that are destitute of Observe how Christ in his preaching had respect to.private towns. He faithful guides to go before them in the things visited the poor, obscure villages. The souls of those that are meanest in the of God. No creature is more apt to go astray world are as precious to Christ, and should be to us, as the souls of those that than a sheep, and when gone astray, uone more make the greatest figure. Rich and poor meet together in Him: his rig'hteous helpless, and exposed, or more unapt to find the acts towards the inhu/abitants of his villages must be rehearsed, Judg. 5: It. way home: sinifu souls are as lost sheep; they Christ retarded also the public worship. He taught in their synagogoues; need the care of shepherds. The teachers the tiat Ile nmight bear a testimony to solemn assemblies, even then when Jews then had, pretended to be shepherds, yet there were corruptions in them; and that He might have an opportunity of Christ says they had nuo shepherds, for these preaching where people were gathered together, with an expectation to hear. were worse than none.; idol-shepherds, that Thus, even where the Gospel church was founded, and Christian meet- led them away, instead of leading them back, The spectators of these stupendous miracles said,'it was never so seen Verse 35. in Israel,' even where prophets had wrought gireat miracles. — This re- Synagoggues. The temple was the centre of the worship appointed flectio lwas just; fosr no prophet appears to have wrought so many for Israel by the law, acnd no sacrifices might be offered elsewhere: but'beneficent miracles in his life, as our Lord in one afternoon.' -Doddr. in time it was foundn necessary to have other places for public prayer This may admict doubt, but is worthy of attention. It is not recorded, and instruction. F.ence syuagogues were built, and, after the captivity, that eitlher prophet or apostle ever enabled the. dsumb to speak. It was becane general is the cities and villages. Tlhey w-ere t:eri:ais n:ore predicted that the Messiah would do this, and it was performed by Jesus numerous, in preortion, than churches and chapels with us. Learned only; as showing Him exclusively to be the Miessial. (iNote, Ts. 35: men think. thla fornns of worship were used on certain days in the _ —7.) SCOTT.'P ron the circumstamnce of this demioniac's beint week, as well as on the Sabbath, anci portions of Scripture read in them; dumb, Erasmus conjectured that he was also deprived of the use of so that they were useful in keepitng the people from idolatry. The Lereason. If so, being insensible of his own misery, lie had as little incli- vites and scribes might commonly officiate, but the service was not renation as ability to apply fior a cure; mand needed to be brol:"iht to tlhe stricted to them: they had rulers, but no regular pastors, or teachers,' Savior by others. Bti, when cured, he spoke Ioth rationall)y and flu- so that competent persons exhorted, if disposed. or desired to do it; and ently, to the astonistelient of all who heard him; so thalt they extolled so int other nations where the Jews resided. Christ tami'ht in these the Author of the miracle above all the prophets who had ever appear- synagogues, and none hindered Hiin.-' It was common for divers men 1d.' MACKNIGHT. to expIouncd the lesson which was read. This belonget ordinarily to Verse 34. sons of' the prophets, brought up in learning the law: at thirty years The Pharisees, unalble to deny the reality of the miracle, and fearing, old tliey might be made doctors, and continue unde r that name, or that test the peoaple c should conclude, that Jesus was the Messiah, declared, of scribes, till they obtained tIhe spirit of prophecy; in proportion to that it was wroughlit 3by tiet power of the prince of the devils: for Jesus, which was the difference in t he te Christian church betwixt the evangebeing icn leaguee with the master and leader of fallen spirits, availed list and the doctor or teacher; the first; planting the Gospel, and tellini Himself of this authority to cast out evil spirits, that He might give a thebmi good news; the other, watering, or instructing thesm further in it. anction tlo his fale doctrine. What answer Chlirist now made to this llamnmond.-But it is plain that others than scribes.- or doctors were charge, is unknownv; but on another occasion He confuted and exposed allowed to expound the Scriptures, and give exhortations in the synia it fully. (CVutes, i2: 22-37.) SCOTT.'Those who beheld our gogures. (Marg. Ref.) The Gospel wavs generally planted by apostles, Savior's miracles admnitted, it appears, that they were perfoirmed; and not by inferior ministers. The word sy'ag ogue, was first used by though on such evidemnce they would not embrace the Gospel, conceiv- the LXX for the congregation, or company assembled; (Ex. 12: 6, 19 ing it coirtrary to the Maosaic law, whose obligation their carnal views 47.) but was at length appropriated to the place of meeting. Thus led them to beliive was eternal. They therefiore ascribed these mira- church, a word of simeilar import, first meant the assemc/bly, but graducles to tmegical and diabolical agency. Their hostility, indeed, gives ally was used foir the bucilding icn which there was an asseimbly. ScoTT. confirmatio. to tmie truth. Had the Jews been universally or even Teaching —healinig, &c.]'Let us observe how Jesus, oi all occisions, generally converted by tihe Gospel miracles, the skeptic might argue, liscovers Himself to be, what his name implies, the Savior; leavin. bewith soi(i;e plausibilitv, that the ficets had been invented or exaggerated hind Him. wherever He goes, the warmth of fervent chlarity, i e l!ght to gratify the unational propensity, and had been credited without exami- of evangelical truth, and the fragranice of a good report of sonething nation or proo, f. On the contrary, we are now certain the Gospel mira- done for the benefit of man and the glory of God He goes about, not ties were wrought in the presence of enemies, and thus subjected to to gratify or profit Himself, but to diffuse his bene- actions. For us He the sevarest scrutiny; and that they carried with them conviction to preaches, that we may learn the truth; for us He teals, and perlorms multitudes, notwithistandtin the fierce opposition of national prejudice, various miracles, that we may believe Him; for us, no less, Hle retires nigotry and! vice. aiJ t.he strictest research of the imost vigilaat hostili- prays, and gives thanks to the Father. He changes his situation often, ty' GRAvEs. his disposition never:' leaving us an example, that we should follow 1871 A. It. 30. MATTHEW, IX. Christ preaches through the countr.a 36 But c when he saw and flee, ed the flock instead of feeding it: such I bandry; (1 Cor. 3: 9.) hss threshing-, and the the multitudes, he was shepherds as were described, Jer. 23: 1, &c. corn of his floor, Isa. 21: 10. He orders everl m joved with co i n^ Ezek. 34: 2, &c. Note, The case of those peo- thing concerning the harvest as He pleases, ~ II ^ iupc- pie is very pitiable, who either have no minis- when and where the labor-ers shal! work, and how Sion oil them, because ters at all, or those that are as bad as none: long; and it comforts those who wish well to they " fainted, and that seek their own things, not the things of the harvest work. that God Himself presides in were scattered abroad, Christ and souls. it, who will be sure to order all for the best. d as sheep havinc no It ^2. He excited his disciples to pray for them. Ministers are, and should be, labo? ers in God's nh h' r\ ~ It appears, (Luke 6: 12, 13.) that on this occa- hrvest; the ministry is a cork, and must be shepherd. ^ sion, before He sent them out, He Himself attended to accordingly; a work that requires 37 Then sauth he un- spent a great deal of time in prayer. Note, every thing to be done in its season, and dilito his disciples, " The Those we pity we should pray for. Having gence to do it thoroughly; but it is pleasant harvest truly is plente- spoken to God for them, He turns to his disci- work; they reap in joy, and the joy of the ous, fbut the laborpers pies, and tells them how the case stood; (v. 37.) preachers of the Gospel is likened to the joy of OU I bt l o r There was a great deal of work to he done, but narvest; (Isa. 9: 2, 3.) and he that rcapeth, rearet few hands were wanting to do it. It was an en- ceiveth wages; the hire of the laborers that.. g Pray ye there- coiragement, that the harvest was so plenteous. reap down God's field, shall not be kept back, fore hthe Lord of the It was not strange that there were multitudes as theirs was, Jam. 5: 4. It is God's work to harvest, that he will needing instruction, but that they who needed send forth laborers; Christ mnakes ministers; send forth laborers in. it, desired it, and were forward to receive it. (Eph. 4: 11.) the office is of his appointing. ^1^1his harvest. iduNote, It is a blessed thinig, to see people in love the qualifications, of his working; the call, of to his harvest. with good preaching. The vallies are then his giving. They will not be owned nor paid as 4.:32. l 6:34.. 4covered with corn, and there are hopes it may he laborers, that run without errand, unqualified, 15. 5:2. well gathered in. That is a gale of opportun- uncalled. How shall t hey be Or, w.reo tired and lnv. do, n. ty, that calls for double care and diligence: a sent? All that love Christ and souls, should d10:6. 15.2i4. Num. 7:17. d Kine is 2217. 2 Chr. 18:1. I7s. 56:9-i harvest day should be a busy day. It was pity show it by earnest prayers to God, especially Jer. 50:6. i:. 34:3-6. Zech. 10:2. that thie laborers should be so fewo, that the when thie harvest is plenteous, that He iwould 8:9. i3 l6~58. Luke i-2. 24, corn should shed and spoil, and rot on the send forth more slkilful, faithful, wise, and in47. John 4:35,36. Acts 16:9,10. ground for want of reapers: loiterers many, but dustrious laborers into his harvest; would raise 18s1~: 9.^' p ~l laborers very feu"'. Note, It is ill with the up such as He will own in the conversion ot r Cor. 3:9. 2 Cor.6:1. Phil 2:19 21. Col. 4:11. iThes. 5:12,i3. i church, when good work stands still, or goes sinners and edification of saints; would give Tim. 5:i7. 5 slowly on, for' wanit of good workmen. them a spirit for the work, call them to it, and g3:.. He tells them their duty in this case, (v. 38.) succeed them in it; that He would give them b i0:1 —3. John 20:21. Eph. 4:11. Note, The melancholy aspect of the times, and wisdom to win souls; that le wcould thrust forth Fi. 68:11,1'. Jer 8:5. 1 ic. 25:7. the deplorable state of precious souls, should laborers, so some; intimating unwillingness in much excite and quicken prayer. When things them to go forth, because of their own weaklook discouraging, we should pray more, and then we should complain and ness and the people's badness, and oppositimn fear less. And such an understanding we ought to have of the times, as to from men who endeavor to thrust them out of know, not onlty what Israel ought to do, but what Israel ought to pray for. the harvest; but we should pray that all con Note, God is the Lord qf the harvest; my Father is the hltsbandman, John 15: tradiction from within and firom without may. t is the vineyard of the Lord qf hosts, Isa. 5: 7. It is for Him and to Him, be conquered. Christ puts his friends on prayand to his service and honor, that the harvest is gathered in. Ye are God's hus- ing this, just before He sends apostles forth to PRACTICAL OBSERVATIONS. V. 27-38. Still we are astonished with the Redeemer's entreat Higi for those, whom Satan so possesses that they will power and love. Let sinners, then, copy the example of these not pray.-Nothing can convice the proud and malicious, that lind men; let thlm stand before Christ; let them beseech the humbiling doctrines of Scripture are the truth of God. Him to have mercy on them, and open their eyehrs to behold his They will believe any absurdity ratsher than his divinely an glory; let them persist in their entreaties, a in due time He tlenticated Word: and the injurious reflections, which they'will help them. In every res pect, we need to cry unto Him cast on those who diligentl do good to men, shew their enmidaily to' increase our fait;' that w le Him to e ty against a ioly God. We shlould, then, go on i our work able and willing to do for us whatever pertains to our salva- without regarding them. And, since multitudes now are as tion. If faith be in us, love and power will be in Him. He'sheep without a shepherd,' we should pity and help them. rill say, according to your faith be it unto you,' and, instead The harvest yet to be reaped (and soon, according to propheof being deprived of so great pleasure, we shall be sent to pro- cy,) is plentiful. The laborers are vsery few. We should claim'his praises, who called us from darkness to light.'- earnestly pray the Lord to send forth many, who will gather While sinners are under the power of Satan, they cannot speak souls to Christ. When God shall stir up Christians to attend to any good purpose; but, when Christ delivers them, their to this neglected duty, we may expect the dawning of those'mouths are opened to shew forth his praise.' We ought, days, in whlich the Gospel shall be known and believed all over then, to bring to Him those, who are unwilling to come, and the earth. SCOTT. his steps," and not suffer any outward circumstances to make us forget present times, and the efforts made to send the Gospel to the heathen. our Christian profession.' BP. HORNE. (See Miss. Ser. 1804.*) Fainted. (36.) 15: 32. euiarok t8: 3. Gal. Verses 36-38. 6: 9. leb. 12: 3, 5.-2 Sam. 4: 1. Is. 13: 7. Jer. 12: 5. Sept. Multitudes came from distant places to hear Christ's instructions, and They were sinking under fatigue and want of food. as a man under a appeared not only languishing in soul, for want of better teaching, but burden, or worn down with labor. Scattered. 27: 5. Luke 4: 35. also ready to faint with hunger and fatigue. In both senses they were 17: 2. Acts 27: 29.-'Men are here sait to be scattered,' remarks a' sheep having no shepherd.' There were priests, Levites, an Schleusner,'I who are neglected by their teachers, ned not imbued scribes all over the land, but they were idol shepherds: (Note, Zech. with a suitable knowledge of divine instruction.' SCOTT * It is 11: 15-17.) and Christ pitied the peopte, as'perishing for tack f deeply interestingd to those who in our day contemsplate the still ripening knowledge.' In the prospect of the vast multitnde, which would bre field of the rasrltd, and especially to Americ an Christians to find the gathered from Jews and Gentiles into the church, He declared, that a venerable Dr. Scott, in his sermon alluded to above, making the fol plenteous harvest was growing, which it would require many laborers towing remarks:'It is my decided opinion, that nothing could more to reap; but that few iteserved this character. It was, therefore, the effectually promote the cause, not only of missions, butt of Christianity duty of the disciples, to pray the Lord of the harvest to send forth la- in all respects, than a general concern amon all Christians, when they borers, that is, ialle, faithful, diligent. and effective ministers.-Christ pray, to remnember the case of unconvertedl siners, the Ieathen, and Himself is the'Lord of the harvest,' and in the next chapter we read tile poor Jews, with that of missions andl mnission aries, and he sending that He sent forth slaborers: but the disciples apparently did not under- forth of laborers; and also the raising up of rissioinaries and iinist.era stand Him to speak of Himself.-The expression translated'send among tlie natives of the countries we attempt to evangelizo. This forth,i' sigoifies,'thrust forth' and implies the impulse of God neces- would excite a missionary spirit, but is specially urged fronm a full con" sary to overcome the diffitdence andt reluctsance of huminble and able viction, that it will be the introduction, whetn God is about to " fill the men, to enter on that important work, especially when it wouldt expose earth with his glory, as the waters cover the sea."' An early ncquaintthem to peril and hartldship.-' Cast them out; for men are very slow in ance with the writings of President Edwarids EPraierdtet and the New a work so holy.' Beza.'Frorn this discourse, we learn things to be England divines, gave my mindl,' he adds)'a peculiar turn io this subregarded by the pastors of Christ's flock. (1.) He who does not feed ject. The nations unacquainted with Christ have ever since lains near his flock witil " the sincere milk of the Word," andt teach them the my heart andt I never thougliht a prayer complete in which they were' things that belong to their eternal peace, frornm a heart of love to God, wholly forgotten. T'ils was several years before the new societies in Eng-'and to the souls of his charge, deserves not thte name of a true shep- landt fior missions were established: but I coild( do no more tlian offer my herdt: for the want of these in the scribes andi Pharisees, made Christ feeble prayvers. New and animating scenes have since openied to our say, that the Jews vere " as sheep without a shepherd." (2.) When view, and I live to recommend again tse missionary catie, and that'the tiarveist is great, and many ready to receive instruction. we shouild with most unreserved cordiality. It ought to be dearer to each of ur be iuore diligent to afford it them. (3.) When either we are not called to than our lives. Oh, may we pour out for its siccess our 0 sily, f(ry< n'the work or placed in another station, we should pray fervently that rayers, and beseech the Lord of the harveet Hinmself ti sesld /fh Gotd would raise up men fit to instruct them, zealous for his glory, and laborers into his harvest.' Eo.'the tnol cf; souls.' Whitoy. This last remark is applicable to thme?fi81 A. 1). 30 MATTHEW, X. The aposlles ordaried. CHAP. X. labor in the harvest. Note, It is a sign God is II. Their commission. Our,ord called them Vjhrist acnds out twelve apostles with ahout to bestow some special mercy on a peo- to Himt, v. 1. He now admits theti to grcatel power to worek enirales. 1.'heir pie, when He stirs up those that Ihave an inte- fimiliarity. Theythat h/nbie thenmselves shai: n:rnmes, 2-~4. They ist not go to rest at the throne of'grace, to pray for it, Ps. tO: be exalted. The priests under the law were Gentles or Samaritaos, but to Isi-te, 5 6. Ie instructs thel, both 17. Further observe, Christ said this to his said to draw near unto God, nearer than the ts to thir preachii)-:oai cod.io.et, disciples, who were to be employed as labor- people. The same may be said of Gvspe[ mmi-li'. itele fbrun~l~ns llerliclt~p crycS. ~r Theye mast pray, first, That God wauld nisters. They are called to draw near to Christ.l..frt an' c.l t.lls.ne., 16~-39. -It sendl themfobrth. ilere aml I, seendme e, Isa. 6: 8. and should remember that -e will le sant tified r eomises blessinghs to th ose who Note, Commissions, given in aniswer to prayer, in those tha.t come nigh unto Hlim. When the should receie the 4..10 —42. are most likely to be successful; Paul is a cho- disciples were to be intstrtclted, they camte utnit A/ND when he had sen vessel, for' behold he prays, Acts 9: 11, 15. Him of their own accord, cl.: 1. Now they "Z called unto him Secondly, That He would send others forth. are to be ordained, Christ calls them. Note, It his twelve disciples, Note, iolt the people only, but those who are becomes the disciples of Christ to be mori forhe gave them power themselves ministers, should pray for the in- ward to learn, than to teach. In the seite of crease ofministers. Though self-interest makes our own ignorance, we must seelk opportunitiec'agr ainst unclean spl- those who seek their own things desirous to be to be taught; and must wait for a call, ere wt iIts, to cast them out, placed alone, (the fewer ministers the more take it upon us to teach otheres. He gave hemc and to heal all manner preferments,) yet those who seek the thing's of authority, in his name, to command men to obeof sickness 0 and all Christ, desire more workmen, that more work dience; and, for confirmin- that authority, tc manner of dmisease. may be done, though they be eclipsed. command devils also into subjection. Note, Al rightful authority is derived from Jesus C(hrist. 2 Now the names of CHAP. X. v. 1-4. Observe, All power is given to Him; and subo linate the twelve ~ apostles I. The persons Christ ordained as his apos- powers are ordained of Him Some if his are these; the first d Si- ties or ambassadors. He had called them, honor He put on his ministers, as closes did on mon who is called Pc- some time before, to be disciples, his fol- Joshua. Note, It is an undeniabhle proof of the lowers and constant attendants; and now fulfils fulness of Christ's power as Mediator, that He ter, and Andrew his his promise, that they should become fishers of' could enable those He enmil oyed to work, in hs' brother;' James t/e sofl men. Note, Christ commonly confers honors name, the same miracles tsat Be wroughlt. He of Zebedee, and John and graces by degrees; the light of both, like gave them poweer over lunean spirits, and ah his brother; that of the morning, shines more and more. manner of sickness. Note, The design of' the 3 h Philip, and Bar- Hitherto He had Ikept them, in a state of pro- Gospel was to conquer the devil, and to cure the bation, though He knew them from the first, world. These preachers were sent out destitholomew;'Thomas, (John 6: 70.) to give an example to his church. tute of external advantages; havine no wealthy and t Matthew the pub- Note,he e ministry being a great trust, it is fit learning, or titles of honor: it was therefore relican;'James the son men should, before they are intrusted with it, quisite that they should have some extraordinaof Alpheus, m and Leb- first be proved, I Tim. 3: t10. Hands must not ry power, to advance them ahove the scribes. hens, whse'e sornaine be laid suddenly on any man; but let him first He gave them power against utnclean spieets, beus, whose surnamn e be observed as a candidate and probationer, a to cast themt out. Note, The power committed was Thaddeus. proposant, (so the French churches,) because to Christ's ministers, is directed against the & 19:28. 26:20,47. Mark 3:13,11. 6: some men's sinis go before, others follow, 1 devil and his kingdom. This un-rclane spcirit is 7. Luke 6:13. John 6:70. Rev. 12: Tim. 5: 22, 24.He had also kept them in a working both in doctrinal errors, (Rev. 16: 13.) 1. 21M12 -11. state of preparation for this great work. Note, and practical debauchery; (2 Pet. 2: 10.) in both b 6:13. 28:18,19. 5 Irk 3:15. 16:17,t 18. Luke 9i. 10:13. l'.!5.'-:: Those whom Chriist intends for, and calls to, which ministers have a charge against him. 49. John 03:27t.3. 17:2. 20:21:-3. any work, He first prepares and qualifies for Christ gave them power to cast him out of the Art0 ov10-. it. ii-e pepa-d theln, by ta.kinc - I'them tobeowith. bodies of the people; but it sig-nified the de=Luke 6:13. 9:10. 11:49. 22:34. Acts Hiitm. Note Tns, Itest preparant on for the work struction of his spiritual k/in.gdoem, and all his i:tS0O. Eeels; 3:1. 4.evt. of the ministr s acquaintance and commu- worls; for which purpose the Son o God was d 4:18. 16:16 —i. Mairk 1:1.17. 3: nion with Chlist. Those who would serve omeaneifested. I. L s Christ, must first be uith im, (John 12: 26.) Ie gave them power to heal all macnner qo 1:13. 1 Pet. 1:. 2s Pt. -:s. e eMark 1:9a. 3:-8. 13:3. John 6:8. Paul had Christ revealed, not only to Him, but sickness; authorizing them to work miracles, to 1ii2. 171. sea. 07. a-tee 0. Him, before he awent to jpreach. Him among prove that their doctrine was of God; and use4:21. 17:1. 20:20.,6:37. Mark 3: n 17. Luke 5:10. John21:2. Acts 12: the Gentiles, Gal. 1: 16. By lively acts of faith, ful miracles, to prove it not only fa/titful but 2. 1 or.15:7. and frequent prayer anel meditation, that fellow- worthy of all acceptation and lthat the design r Leke ~2:8. Jolt t3:O3. 20:0. 21i 20,24. Acts 3:. 1 Juh 1:3,4. 2 ship with Christ must be maintained. He also of the Gospel is to heal and save. Many of John 1. 3 John i. icv. 1:1,9. prepared by his teaching. They were with Moses' miracles were for destruction; the preh' d.3a:18. LuHkp6-:4. Joii 1:43 — Him as pupils; b esides the benefit derived tended miracles of Mahomet, for ostentation; 46. S6:57, i a2'2. t14:9. frosm his public preaching. He taught them pri- but those of Christ and his apostles were all for Leke 6:15. t ohn 11:le. i 0:24-209. 213 ^' ^'''~'~^~vately; IHe opened the Scripturet s to them and edification, and evince Him to be, not only the k 9:9. Mark 2:14. Luke 5:27. Lei. opened their minds to understand the Scrip- great Teacher and Ruler, but Redeemer of the 6:15. Acts 1:13. tures: to them it was given to know the rnys- world. Observe the emphasis laid oni the exActs 1:13. e12:17.8 15:13. L 11S. terie of the kin-dnom of heaven, and to them tent of their power, to all manner of sickness, GIi,. s1:19 2. eJa. 1:1.'they were madepain_.. Note, They that design and all manner of disease, without exception. m Mark 3:18. i L5e 6:16. Jt id. t he m tc. to bC he teachers, must first be learners; they must Note, There is balm for every wound, in the dus, not ~'scariot. Acts 1:13. Jidcle receive, that they may give; they must be able to grace of the Gospel. No spiritual disease is so teach tah ot. ers, 2 Tim. 2: 2. Gospel truths must be malignait, none so inveterate, but Christ can committed to them, before they be comnmissioned to be Gospel ministers. To cure it. Let none therefore say, there is no give men authority to teach I who have not ability, is but a mockery to God and hope. the church: it is sendingt a messag-eby the hand of a fool, Prov 26: 6. eChrist I. Their number and names. They are taught his disciples before He sent them forth; (ch. 5: 2.) and afterwards, made apostles, that is, messengers, or those that enlarging their commission, gave them more ample instructions, Acts 1: 3. are sent on an errand', ambassadors. [2 Cor. 5: NOTES. (2.)' Peter was named first, as being one of the earliest followers of CHAP. X. v. 1-4. I t. i.s ienerally sepposed. that the apostles had Christ, and first called to a stated attendance on -Himo, and whose remarkbeen called to s t atte-sce onstant a ance Christ soe time belre as can- able zeal and piety rendered him a kind of leader among them. This didaites for importtant seicem (otfcs, iiark 3: 13-19. C6: 7-12.) text. however, doees not prove the authority of Peter over his brethren, 4n t lengh tlhey were solemnly appointed, and endued by their Lord with whichi we never find declared by Christ, or claimed by Peter, or owned power to cast out usncl an sepirits and heal edisesees in his name, to con- by any of the rest of the apostles; but rather find many Scriptures firm their doctrine; and sent fiorth two and two, in to thse land, to pre- which aptpear to look a contrary way. See Miatt. 23: 8-12. Acts 15: pare the people to receive Him.- Our Lord's'giving powosr' to his 13, &c. 2 Cor. 12: 11. ands Gal. 2: 11.' DODDon. It is worthy of noapostles to work miracles. ated the Holy Ghost communicesating the same tice, that those who were Christ's apo stles were first his disciples; to powers to those on whoem tte-v l.aid their hands, was justly c onsidered intimate that men must be tanght of God before they are sent of God.' by the fathers as a, proo f of lhi Deity, and as absolutely unparalleled in Dr. A. CLARK.E. saT.red or proiane listory. God put of his Spirit on those, whom Moses (3.) Bartholomew.]'Many are of opinion that this was Nathanael, ai appointed, but loses dit not gire thlemt power. The spirit of Eli- mentioned John 1: 46. whose name was probably Nathaeael Bar iah, in answer to his own prayer, rested on Elisha; Elijah did not give 7acilmai-Nathaniel, the son of Talmai; here his own name is rehim power. (Votes, Num,. II: 16. 17: 25. 2 Kings 2: 9~-11.) SCOTT. pressed, and he is called Bar Talmai. or Bartholomew., from hisfather.''In this first call to the Cliristian ministry, the end proposed appears Dr. A. CLARKE. James. I' Author of thle catholic epistle bearing his by the commission eiven. To call persons to the ministry, belongs only name.' BEAUSOREn. Jude.]' Also called Judle at the end of his lo Him/, who can give themt poiecr to cast out unclean spirits. He short epistle. Probably Judas, and Thaddeus, or Theudas.were one and Mliose ministry is not accompanied with healing to diseasedt souls, was the same name.' Bp. PEARCE. Of Alphes.]' Thie Hebrew word he-er called of God. But thIngh the requisite spiritual -gifts for the maey be pronounced "Alphai or Clephi." Hence that Alpheus, who ministry must be supplie d ry God Himself, this does not preclude the was tle father of four apostles, is also called, " Cleopas," Luke 24 Importamce of heumane e eaet-ari/eg. Tite infludence of the Spirit no more vwhich sufficiently appears from this, that she who is called " Mary, the "enders liunoaoen leearninog neeedless, than humant learning smupersedf James the ther of Jaes the Less, and Joses," Mark 15; 40. is called by John. LAUdossity cef d rinoe inspirations.' Dr. A. CLARKE. Mary the wife of Cleopas," John 19: 25.' LminoTmooT. N. T. VOL. i. 12 [89^ A. J, 30 MATTHEW, X. The apostles sent forth. 4 " Eiimon the Ca- 20.] All faithful ministers are sent of Christ; en each other. Peter is named first, either as aanit, iand Judas Is- but thase whom He first sent are called apostles, first called; or as the mnost forward man among Aaanit. waho also beI the ministers of state in his kingdom. Yet this them, who on all occasions madie himself the WaaisO, ws but the infancy of their iffice; it was when mouth of the rest; and who was to be the apos-'Irayed him. He ascended on high, that Christ gave some tie of the circumcision: but that g-ave h.m no 5 These twelve Jesus apostles. Eph. 4: it. Christ Himself is called power over tlhe other apostles; nori is there the P sent forth, and corn- an apostle, (Heb. 3: 1.) for He was sent by the least marl of any supremacy given to h m, or mandedi them, saying, Father, and so sent them, John 20: 21. The claimed by him. Go( " n"ot into' hsay ing prophets were called God's messengers. Matthew, the penman of this Gospel, is here (Go0 not into the way Their number was twelve, as that of the tribes joined with Thonas, (v. 3.) but in two things of the Gentiles, and in- of Israel, and of the sons of Jacob, patriarchs his account differs from that of Mlark, and of to any city'of the Sa- of those tribes. The Gospel church must be Luke, Mark 3: 18. Luke 6: 15. There, Matinaritans enter ye not: the Israel of God; the Jews must be first invit- thew is first; in that order it appears ne was 6 kBut S gO rather to ed into it; the apostles must be spiritual fathers. ordained; buthere, in his own cataloguIeh Tomas Israel after the flesh is to be rejected for their is put first. Note, It becomes Christ's disciples tthe lost sheep of the unbelief; these twelve therefore are appointed ini onor to prefer one another. There, he is house of Israel. to raise up another Israel, and judge by their only called M'atthew; here Matthew, the publi. [Practical Observations.] doctrine the twelve tribes; Luke 22: 30. These can, toll-gatherer, or collector of the customs, a MarIk 3:18. Luke 6:15..Sion call- were the twelve stars that formed the church's who was called from that infamous employment \ Zotn..'. LAnts 1:1~. crown; (Rev. 12: 1.) the twelve foundations of to be an apostle. Note, It is'ood for such as o 26:14,47. 27:3. Mrk 3:19. 14:10, the new Jerusalem, (Rev. 21: 12, 14.) typified are advanced to honor with Christ, often to look 43. Luke 6:16. 22:3,417. John 6:71. b the twelve precious stones in Aaron's breast- unto the rock whence they scerr hewn. and remens< 13:2,26-30. 18:2-5. Acts l:6 —20, 1t:e, h t l o t t f s25. plate, the twelve loaves on the table of shew- her what they were before Christ called themp 22:3. Luke 9:2. 10:1. Joln 20:21. bread, the twelve wells of water at Elim. This that thereby they may be kept humble, and di. John 7:a5. Ats 10:45-i8. 11:1- jury, (Paul bei n after ardsi 18. 22:21-23. Rom. 15:8,9. 1 Thes. was t ous ry, (aul being aterwards vine grace be gloriiied. 2:ns 17:24, 0. Luke 9:55 added,) that was impannelled to inquire between Simon is called the Canaanite, or rather CaJon 4:9,2-24. tcts 1:8. 8:1,5, the King of kings, and the body of mankind; nite, from Cana of Galilee, whei' probtably he &c. and their charge is given them, in this chapter, was born; or Simon the Zealot, which some 5:24 —'26. Lutte 21:47. acts 3:Rt. y Him, to whom all judgnment was committed. thin to be meant. 13;46. 18:6. 26;20. 28:25 —-2. Roin. 11:11-15. Their names are here left on record to their Judas Iscariot is always named last, and with 18:1,12. Ps. 11':176. Is. 53:6. Ez. honor; yet they had more reason to rejoice, that that black brand, who also betrayed Him: inti-',5.010 ~Lkeei names were r.: itten in heaven, (Luke 10: mating that, from the first, Christ knew what a 20.) while the high and mighty names of great wretch he was, that he had a ctevil, and would ones of the earth are beuried in the dust. Observe, Of some of the twelve prove a traitor; yct our Lord took him among we know from Scripture no more than the names, as Bartholomew and Si- the apostles, that it migi ht not surprise and dision the Canaanite; yet were they faithful servants to Christ and his church. courage his church, if, at any time, the vilest Note, All good ministers of' Christ are not alike famous, nor their actions scandals should break out in the best societies. alike celebrated. Such spots there have been in our feasts of They are named by couples; for at first they were sent out two and two, be- charity, tares among the wheat, wolves among cause two are betlter than one; they would be serviceable to each other, and the sheep: but a day of discovery and separk.the more so to Cihrist and souls; what one forgot, the other would remember, tion is coming, wheln hypocrites oshall be unanid ou.it ofthre mtouth of two witniesses every woro-d would be establish/ed. Three masked and discarded. Neither the apostlecouples of them were brethren; Peter and Andrew, James and John, and ship, nor the rest of the apostles, were the worse the other James and Lebbeus. Note, Friendship and fellowship should for Judas' being one of the twelve, while us be preserved among relations, and made serviceable to religion. It is happy wickedness had not broken out. when brethren by nature are brethren by grace, and those two bonds strength- V. 5-15. Christ instructed his disc;p ea, PRACTICAL OBSERVATIONS. V. 1-6. The Lord does not encourage us to pray for any and they spa-ke and acted as if conscious of it: and having thing, which He is not ready to bestow.' From his fulness' been deeply humbled for their sins, and joyfrul in God's salvaministers receive their qualifications, even as the apostles re- tion, they wvere full of love to their Savior, and longed to received their miraculous powers. He is our Head of authority, commend Him to sinners on every side. This is the peculiarithe Fountain of honor, wisdom and holiness, and all true mi- ty of the minister, who is' moved by the Holy Ghost to take nisters receive their commission and instructions from Him, in this office;' but many have the outward appoilrtmsent, who are whatever way they obtain their outward designation to that strangers to this inward desire. -There was a traitor, of indelioffice. Thouegh they cannot cure men's bodies, yet, by the ble infamy, among the apostles; and this will be proportionpower of Christ, they are healers of souls, and deliverers from ately so with all in this office, who seek their own, not the the possession of the devil.-Whatever the world may think. things of Christ.-Providence must direct us where to ministhe nanmes of the apostles are far more justly honorable, than ter, as we are now authorized to preach the Gospel to every those of monarchs, conquerors, philosophers and legislators, creature. There are'lost sheep' in every land, ana we must who are renowned in human records; and from this nothing seek them wherever scattered, that they may be broug'ht home should be deducted, because one of them had been a publican, to' the Shepherd and Bishop of our souls.' SCOTT. and others fishermen. They all were sinners saved by grace; (4.) W7Vho also betrayed.]'Rather, even he who betrayed, or de- of the promised land by Salmanezer, king of Assyria, A. 11. 3283, when livered Himss up. The common translation, also, is exceptionable, as he carried the Israelites who dwelt there captives beyond the Euphraseeminsg to imiply, that He was betrayed by othetrs as well as Judas.' tes, and sent a mixed people, principally Cuthites, to dwell in.their Luke6: 15. Dr. A. CLARICE. Canaanite.]'The same as Zelotes, place. These were altogether heathens at firste; but afterwards incorobserves Rosenmiiiller, the Hebrew word translated Canaanite, or raither porated th/se worship of the true God with that of their idols. See the Canite, signifying zealous; and, as Doddridge remarks,'given possi- whole account, 2 Kings 17: 5. &c. From this time they " feared Jehobly on account of personal zeal for the law;' for, as he notices, the sect vah and served other gods," till after the Babylonish captivity. From of Zealots (did not arise until afterward,'a little before the destruction Alexander the Great, Sanballat. their governor, ob:tained permission to of Jerusalem.' ED. Betrayed.]' Such was the wise counsel of build a temple upon mount Gerizim, which the Jews conceiving to be Christ isn admitting Judas among his disciples, that the great purpose in opposition to their temple at Jerusalem, hated them with a perfect might be accomplished of redeeming tlihe human race by his sufferings hatred, and would have no fellowship with them. The Samaritans acamid death, and that the Scriptures might be fulfilled, Acts 1: 16.' knowledge the divine authority of the law of Moses, and carefully WHITBy. preserve it in their own characters, probably genuine, ancient.Hebrew Verses 5, 6. the character now called Hebrew being thlAt of the Chaldeans. The When Christ sent forth the apostles. He gave then: special warnings Samaritan Pentateuch is printed in the London Polyglot, and is anr un and instructions", many of whict regarded their whole future ministry. deniable record. A poor remnant of this people is found still at Na. Hie forbad them, at that time, to go to the Gentiles, or into any city of plouse, the ancient Shecheem: but they exist in a state of very Treat tie Sa.mmaritans. He had once indeed preached with success in a city poverty, and probably will soon become extinct.' Dr. A. CGLAR.Km of Sanariit: (John 4: 2~ —42.) yet his ministry and that of his apostles'By an usual historical anticipation, Matthew connects the mission of before hi.s:scension were chiefly confined to the Jews, that they might the twelve-apostles with their selection and appointment, as ii it folnot be prejudiced, or have a pretence for rejecting the Gospel: for the lo'wed immediately. There was probably, however, an biterval of ha.i change was to be gradual, and the unbelief of the Jews to make way a year or more from their appointment, before they were sent forth for calling the Gentiles. The apostles therefore were commanded. to and accordingly Mark and Luke separate these two events. and inter.'go rather to the lost sheep of the house of Israel.' The term'lost pose several occurrences between them.' Dr. HALES. Lost sheep, sheep,' iii'nmated thlt thte Israelites, though by profession tle flock of &c.l'The Jewish church was the ancientfolcd of God; but the sheep God, had in general wsadered from Him, were destitute of faithful had strayed from their Shepherd, and were lost. Our blessed Lord shepherds, and in 1da-nger of perishing; even as the Samaritans and sends these under-slhepherds to seek, find, and bring them back.o the Gentiles.'ilarcs. R.oe iu): I6-b38.) SCOTT. I'Properly speak- Shepherd and Overseer of their souls.' ing, the inha}bitantst of the city of Samaria should be termed Sacemari- Dr. A. CLARKB. fans; but this epithet belongs chiefly to the peoplie sent into that part a^ A. PD. 0. MATTHEW, X. Instructions to the apostles, 7 And as ye ro, when He gave them their commission; whether when his bodily presence is removed, in thq U preach, sayill, x The in a continued discourse or otherwise, is not hearts of men. This was the same that Jlohia material. Here He coo nmandedt he.m. Jacob's the Baptist and Christ had preached before. ki ve blessing his sons, is called his commanding Note, People need to have good truths pressed at hand. them, and with these commands, Christ corn- again and again upon theni; and if they be 8 Y Heal the sick, manded a blessing. Observe, preached and heard with new affections, they cleanse the lepers, I. To what people He sent them. They are as if they were fresh. Christ in the Gosraise the dea1d, cast out imust not g'o into the way of the Gentiles. The pel is the same yesterday, to-day and ibrever devils a z freely ye^ have Gospel must not be given to them, till the Jews Heb. 13: 8. When the Spirit was poured out, devils:'"freely ^hve have first refused it. Nor to the Samaritaus, and the Christian church formed, this kingvdomi received, freely give. who were the posterity of' that mongrel people of heaven came: but it must still be the suhject 9 * Provide a neither which the king of Assyria planted about Sana- of preaching: now it is comie, we must tell the gold, nor silver, nor ria. Their country lay between Judea and people it is come to themn, and lay before theim bra'&ss tl youv r npursc"s, CGalilee; so that they could not avoid going into its precepts and privileges; and speaki of the ic10 Nor ^ scrip fo^ the waii of the Samaritans, but they rmust not king'dom of glory yet -to come, as at hand, and D10 Nor scrip ftor enter inito any qof their cities. Christ had de- quicken people to diligence, from the considerayour journey, neither clined manifesting Himself to the Gentiles or tion of tlhat. two coats, neither Samaritans, and therefore the apostles must not 11. Their power to work miracles. v.. shoes, nor yet 1- staves: preach to them. If the Gospel be hid finom any Sending them to preach the same doctrine lie,l for the workman is place, Christ therelby bides Himself from it. had preached, our Lord empowered them to conThe restraint was on them only in their first firm it by the same divine seals, which would worthy Of his meat. mission; after that, they were appointed to never be set to a lie. But miracles are not neu 4-17. 1:1. Is. 61:1. Jnn. 3:2. g'o into all the uorlcd, and teach all nations. cessary, since the kingrdom has come. To call Mark 6:12. Luke 9:60. 16:16. Acts But Christ now seIt them to the lost sheep Qf for them now, is to lay again the foundation:2. 11-11,12. 21-31,3. 6213 the house qf Israel. To them He appropriated when the building is reared, and would be to x 3:2. 11:11,12. 21:31,43.?3:13. Lake 9:s,s. 10:9i-1. Acts 20:25. his owni ministry, (ch. 15: 24..) for He was a tempt God.'~:31- msn~inister of' the Ccircumcis~ioln2; (Rom. 15:h.) to Tone apostles are directed to use their power 1. iMurk 16:18. Luke 10:9. Acts (.', a t e t power 4:9.10,30. 5:12 —-15. them therefore his attendants must be confined. in sdoing goodl: not,' Go, and remove moun2 Kiais 5:15,16,20-27. Acts 3:6. The first offer of salvation must be made to the tains,' or' fetch fire from heaven,' but heal the ~8(1-f'. 26:3~3-3. Jews, Acts 3: 26. Note, Christ had a particu- sick, cleanse the lcpers. They are sent abroad ra ark 6:S. Luke 9:3. 10:4. 22:35. lar and very tender concern for the house of as public blessings, to intimniate thalt love and I t s..::.. 9:7. 17:150. ike 3:11. 2'rin. 4:13 Israel; they were belovcedor thcfitth.ers' sakes, goodness are the spirit and genius of that Gost Gra'f'. R c: om. 11: 28. He looked with compassion on pel which they came to preach, and of that Luke 10:7. 1 Car. 9:4-14. Gal. 6: 16,7. 1 517,1. T 5 17,16' them, as lost sheep, whom He, as Shepherd, kingdom they were employed to set up. By was to rather from their wanderings, or they this it would appear, that they were the serwould w-ander endlessly; Jer. 1: 6. The Gentiles also had been as lost sheep. vants of that God who is good iandl doeth g'ood, i. Pet. 2: 25. Christ gives this description of those to whom they were sent, and whose mercy is over all his works; and to quicken their diligence in the work. that the design of' the Gospel is to heal sick IH. The work He appointed them. He sent them not without an errand; souls, and raise those that are d(ead ina sin. no: As ye ~go, preach, v. 7. They were to be itinerant preachers: wherever This is the reason, perhaps, why raising' the thsey go, they must proclaim the beginning of the Gospel, sayiing, thek:in8i- dead is spoken of; fobr we read not of their dom of heavein is at hand. Not that they must say nothing else, but this raising any.to life before the r'csurrectioo? o/ must lbe their text, on which they must enlarge; letting thle people knew Christ, though they were instrumental in raising that the Messiah, the Lord from heaven, was now to set up his kingdomt, ac- many to spiritual life. cording to the Scriptures; and that therefore they must repent and forsake Christ directs them to rdo good.frecly': freely their sins, to he admitted to its privileges. It is said, (Mark 6: 12.) they went ye have received, freely give. Having power to out and preached that men should repent; which was the proper use and heal all diseases, they might enrich themselves. application of' the doctrine concerning the approach of the king'dom of heaven.. Therefore they are cautioned not to make use of They must expect therefore to hear more of this long-looked-for Messiah their power to that end.: they must cure g'ratis shortly-, and be ready to receive Him, and submit to his authority. The further to exemplify the nature of the Gos el preachting of this was like the morning light, to give notice of the approach of' of.free grace, (Rom. 3: 24.) Freely by his the rising sun. How unlike to the preaching of Jonah, which proclaimed grace. Let medicines be bought wcithoiutmoney ruin at hand! Jonah 3: 4. This proclaims salvation, as?nighh them? that ard a;thoat price, (Isa. 55: 1.) because, freely fear God;. mercy and trruth meet together; (Ps. 85: 9, 10.) that is the king,- ye have received. Their power to heal the sick doin of heaven at hand: not so much the personal presence of the cost them nothing, and therefore they must not King;;'xhic.h must not lbe doated on; but a spiritual kiingdom to be set up, make any secular advantage to themselves of Verses 7. 8. to supply them among whom they went. This supply they might con(,Note i: 2.) The apostles were ordered in every place to proclainm, as scientiously take, as the laborer is worthy of maintenance.-Thie word haraids,,-a'nestly and publicly, the grand doctrine which John and Christ rendered'purses' signifies girdles; travellers carried money for use in Himself had preached: for their ministry was introductory to the open a pocket or fold of trheir girdles. —' Ministers must cast away all cares establishment ofthe f Messiah's kingdom. To confirm their mission, they that hinder them.-" Provide neither gold," &c. tha.t is. for this jour. were to vwork miracles, and even raise the dead. This latter clause is ney, that they might trust God's providence; for at thleir return the not in some manuscripts, but is in the earliest. Yet it is not recorded Lord asked them whether they lacked any thting.' Luke 22: 35. Beza. that they raised any dead before the descent of the Holy Spirit; but' He is worthy of his food;" not,' says Theophylact,'of dainties; for this chalr',a referred to the subsequent as well as the introductory part' it becomes not a teacher to fare deliciously.' (NVote. I T'im. 5: 17,18.) of their oministry. They were prohibited to make any personal advan- SCOTT. Nor scrip.]'To carry provisions. It was a leathern pouch hung tage of miraculous powers, as selling the gift of God for money; (Note, about the neck, in which they put their victu:ils. This was, properly, Acts;: 18 —2.) but must confer the benefit freely as they received it. the shephcrd's bag.' The workiman is msoro/lyh, &c.l' It is the wosrk. They who urge this text against preachers receiving a maintenance for man, he who labors in the word and doctrine, who is to get a mainate their labor, pervert it, and set it against plain declarations of the New nance. How contrary to Christ. for a man to have vast resouirces as a Testament. It is however desirable, that a decided superiority to'the minister of the Gospel, who ministers no Gospel, and who spends the love of filthy lucre' be observable in ministers.-Douhbtless, Judas revenues of the church to its disgrace and ruin.!' Dr. A. CLARKB. pre.ched and wrought miracles, as the other apostles; and probably, Coats.]'A piece of cloth commonly linen, which encircled the whole eor credit's sake, neglected to make any gain of his miraculous gifts;:body, was bound with a girdle, and descended t tthe t:knees. At first it at east he was not suspected by the other apostles. (Note 7: 21-23.) only covered the body, but afterwards was extended iin reu.:ed the neck, Freely. (S.) John 15: 25. Rom. 3: 21. 2 Cor. 11: 7. Gal. 2: 21. was supplied with short sleeves, and eventually witn:ong ones cover~ Thes. 3: 8. Rev. 21: 6. 22: 17.-Gen. 29: 15. Is. 52: 3. Sept. ing the whole arm.' JAHN. A similar earment is worn, it appears,'.This particle is used,' says Leigh,' of a benefit conferred by mere at the present day, by the Egyptian Arabs. ED. Shoes.]'The liberality: and of an injury inflicted by iniquity, either for no cause, or Jews commonly went without covering for the feet; but on a journey it no just cause.' SCOTT. Preach —the kingdomn, &c.]' Not God's became necessary: so, however, that sandals were used in summar? k ingdom of glory in heaven, for as to us it is not come yet; but that ki nidom, in which He reigns over us by Jesus Christ, forgives our sins, e a loits us into his family, and prepares us for his everlasting kingdom ii' heaven; and if wve do not enter into it now, we shall not hereafter.'- ~ i'he power He gave them to heal, He has super-abundantly in Himos7lf for our healing; and He is our Jesus only so far as we own Him for that eid.' ADAM. Verses 9, 10. The command'freely to give,' and the prohibition'to provide.' as!ould be compared together. The apostles (and all ministers) were [consisting, as Niebuhr describes them, only of a sole, with one or. two r.,qtied to be eminently disinterested; yet they must trust God for straps over the foot, and one around the ankle, sometimes with hIelai support even where they were strangers. They were not to carry as in the drawing,] but in winter, or forlong journeys, a kind of short nioney or provisions in a scrip, or bag; or clothes, or shoes; or a su) er- boots, or strong shoes. The apostles were, then, to take nofeorethouglit fluoua staff; for the Lord engaged to provide for them, by disposing those or be solicitous, even in providing necessaries.' BLOOMFrIELD.'911 A. D. 30. MATTHEW, X. Instructions to the apostlUs. 11 And into whatso- it. Simon Maguswould not have offered money are justly suspected, as having no good desigr ever city (}'r town ye for the gifts of the Holy Ghost, had he not look- that are often changing their quarters. Note, vhall enuter, incuire ed to get money by them, Acts 8: 1S. Note, It becomes the disciples of Christ to make the 5 The consideration of Christ's freeness in doing best of that which is, to abide by it, and not who in it is worthy; good to us, should make us free in doing good. shift on every dislike or inconvenience. and there abide till ye IV. The provision for this expedition. They Where thty found the house of one they go tI tence. are not to mare it themselves. An ambassador thought wortliy, they were to salute it.' In coin12 Aind when ye come is not at the charge of his embassy; his sove- on civilities, be beforehand with people, in 1nto an whouen ye saoe reign defrays it. Hence our Lord directs, Pro- token of your humility. Think it not a dispa into an house, -salute tvide neither gold nor silver. As, on the one ragement. to invite yourselves into a house, nor it. hand, they shall not raise estates by their work, stand on the punctilio of being invited. Salute 13 And if the house so, on the other, they shall not spend on it what the family, to draw on further discourse, and be h worthy, let your little they have of their own. This was con- introduce your message, and to try whether you fined to tile present occasion, and Christ would are welcome or not. Take notice if the salutapeace come upon it: teach them to act undetr the conduct of huei tion be received with shyness and coldness, Or but if it be not worthy, prudence. They were now to make but a short with a ready return. He that will not receive let youer peace return excursion; why burden themselves, therefore, your salutation kindly, will not receive kindly to you. with that for which they would have no occa- your message; for he that is unfaithfuil in little, sionI? They were to act in dependence on divin? e will also be in much, Luke 16: 10. To obtain Kinl"s ii Jot is.Luke Providence. They must be taught tolivewith- their good opinion, salute the family, and let KingslT:9,&c _6Job 3I:32. Lukae:0:3-~42. 10:7. Acts 16:15. 18:1- out taking thought for life, ci. 6: 25. &c. them see, that, though you are serious, you are 3f5. aVJoh Lk e9s 4 10-78 Note, Of all people, Christ's messengers have not morose.' Note, Religion teaches us to be f Mark 6:10. Luke 9:4. 10:7,8. Luke 10:5,6. Acts 10:36. 2 Cor. 5: most reason to trust Him for food convenient. courteous and oblising to all with whom A ve, 20. 3 Joli. 4. Doubtless He will not be wanting to any who have to do. Though the apostles went out unLuke labor for Him. Those whom He employs are der the authority of the Son of God himself, taken under special protection, and'entitled to special provisions. Christ's yet, when they came into a house, they were not lired servants shall have bread enough and to spare: while we are careful to to conmand it, but to salnte it for le ove's sake maintain fidelity to God and our duty, we may cast all our other care on rather to bcseech, is the evani elical wav, PhileGod: the Lord will provide for us and ours, as He thinks fit. They might mon 8: 9. Souls are first drawn to Christ with expect necessary provision from those to whom they were sent, v. 10. The the cords of a mcan, then kept to Him by the tco.nman is wortthy of his meat. They must not look to be fed, as Elijah bands of love. Hos. 11: 4. When Peter made was. but might depend on God to incline the hearts of those among whom the first offer of the Gospel to Cornelius, a Genthey went to provide for them. Those who serve at the altar may not ex- tile, Peter was first saluted; Acts 10: 25. for pect to grow rich, but to live comfortably, I Cor. 9: 13, 14. It is fit they Gentiles courted that to which Jews were courtshould have their maintenance for their work. Ministers are and must be ed. workmen, laborers; and such are itorthy qf their meat, so as not to be After saluting the family in a godly manner, forced to any other labor to earn it. Christ would have hiis disciples distrust they must, by the return, judge concerning it, neither God nor their fellow-men. If you preach to them, and endeavor to do and proceed accordingly. Note, God notices them good, surely they will provide enou h for your necessities; and if they what entertainment we give good peoptle and (lo, never desire dainties. God will pay you wages hereafter. good ministers. If the house be sworthy, let youm V Their directions in dealing with any place, v. 11-h5. Our Lord peace conme and rest upon it; if not, letit treturn taugh.t theim how to conduct themselves toward strangers. When you come to to you, v. 13. Though the mnost worthy were a town, inquire who in it is wortthy. It is supposed there would be some in inquired for, they might liaht on the most unevery place better disposed than others, to receive them and their message, worthy. Note, It is wisdom to hearken to, but I houghi it was a time of general corruption and apostasy. Note, In the worst folly to rely on, common report: we are to practimes and places, we may; charitably hope there are some who oplpose vice and tise discretion, and see for ourselves. Thewriserror. There were saints in Nero's household. Inquire who is worthy, who dom of the prudent is, hi??nse!lf to understand fear God, and have improved their light and knowledge. The best are far his owin way. This rule is intended, Irom meriting the Gospel offer; but some would be more likely than others First, For satisfaction to the apostles. The to give it a favorable reception. Note, Previous dispositions to that which is common salutation was, Peace be unto you; good may both direct and encourage ministers in dealing with people. There which, as they used it, was turnetd into Gospel, is mo.t hope where the word is most acceptable. Such persons they must in- the peace of God, or of the kingdom of heaven. quire out, not the best inns; public houses were no proper places for them that Now, lest they should scruple to pronounce it neither took money with them, (v. 9.) nor expected to receive any; (v. 8.) but on all promiscuousl y, many beinge utterly unthey must look for accommodations in private houses, with those that would worthy, this is to clear them of' that scruple. entertain them well, and expect no other recompense but a prophet and an Christ tells them that this Gospel-prayer should apostle's reward, their praying and preaching. Note, They that would enter- be put up for all, as the Gospel- profier was tain the Gospel, must neither grudge the expense of it, nor promise them- mahle to all, indefinitelv; and tha t titey should selves gain by it in this world. Christ's disciples,wherever they come, should leave it to God, who knows the heart, to deterask for, not the rich and genteel, but the good people of' the place, and be mine the issue. If the house be worthy, it will acquainted with them. When we took God for our God, we took his people reap the benefit; if' not, no harm is done; the for our people; and like will rejoice in its like. Paul in all his travels found benefit shall rseturn to you, as David's prayers out the brethren, if there were any. Acts 28: 14. It is implied, that if they for his enemies did, Ps. 35: 13. Note, It beinquired 7vho cwas worthy, they msight find. The character of the good masn, comes us to judge charitably of all, to pray.ike the ointment of the right hand, betrays itself. Every body knew where heartily for all, and to conduct courteously to the seer's house was, I Sam. 9: 18. In the house of such as they found all, and leave it for God to determine the effect. worthy, they must continue till they left town; which intimates thiat they Secondly, For direction to them.'If, on were to make so short a stay, that no change would be necessary. Those your salutation, they appear indeed worthy, let Verses II-15. escape punishment here, yet in the day of judgment their doomn would The apostles were to inquire, on arriving at any place, what persons be more intolerable. (Mar'g. Rtef.) SCOTT.'In the commenceof repute for integrity and piety resided there, and address them with mnent of Christianity,' observes Dr. A. Clarke.'Christ and his ministhe first proposal of the Gospel; and, if received, to abide with them,, ters.were all itinzerant;' and lihe takes occasion from our Lord's direction, till they left the place; so as not to appear capricious, dissatisfied with' 7'here abide,' &c. to paraphrase thus:'Stay in your lodging as much accommodations, or desirous of entertainments. On entering a house, as possible, that you may have time for prayer and study. H-e wlc they must salute its inhabitants in the customary way, wishing the knows tite value of time. and will redeem it from useless conversation blessing of God to be communicated to them, and proposing the Gospel and trifling visits. will find enough for all the purposes of his own salvaof peace andt salvation; and if they were disposed to welcome it. the tion, the cultivation of his maind. and the work of the ministry. He to blessing would rest on them, and the messengers of Christ would in- whom it is not precious, and who lives not by rule. never fincl time sufstruct and pray for them. But if not, the labors of the apostles would ficient for arty thitns; is always embnarrassed-always in a hurry, and return in blessings on themselves.-It is said, that the imnperative is here never capable of bringing one good purpose to effect.' This, if not used for the future tense; but it seems to direct ministers how to act in specially contemplated in our Lord's direction, of which the comment such cases. When the proposal was obstinately:ejected, they must, in of Dr. Scott above appears to give the true scope, is yet excellent ad. leaving the place,' shake off the dust of their fee'.' (Marg. Ref k.) vice, and worthy the serious regard of ministers and nmissionaries: still, It is recorded, that the Jews, in coming from heathen lands, thus shook the friend of the Redeemer must be ever' zealous of good works;' and, off the dust that clave to them, as afraid of polluting the holy land, and like the philosopher of whom La Bruyere writes,' ready to lay amide Bs renouncing connection with idolaters; so that the apostles would be his pen, and interrupt a sentence, whenever a benefit may be conferred understood as decidedly protesting against the conduct of these persons, on such as need it.' ED. arid declaring, that they regarded them equally criminal with the Gen- (12.) Peace be, &c.] IThe custom of saluting friends axi:r this tiles themselves.-To this iinjunction, our Lord solemnly atded, it shall manner is still retained among tlie Turks, and other eastern nostions.' be more tolerable for the land of Sodom and Gomorrah, in the day of DODDR.' Hence that saying of the rabbins,: Great is PEACE. for al).ndgment,' than for those of such a city. Their obstinate unbelief, other blessings are comprehended in it."' Dr. A. CL xKi ainiid such opportunities of conviction, would evince greater enmity (13.) Your peace shall come.] Or,'Let it come-the imirerativtv against Goa, than all the abominations of Sodom, and though they might for the future, as 1 Cor. I6: 22. And perhaps many seemir:g ixmp ec.....1 A..;;.30 MATTHEW, X. Instructions to the apostles 14 Ana'iwhosoever them have more of your company, and so let heavier than that of Sodom and Gomorrah. So. shall not preceive yonu yeour peace com7e upon them; preach the Gospel dom is said to suffer the vengeance of eternal fire ^nor hear your w ^ords; to them, peace by Jesus Christ: but if other- Jude 7. But that vengeance will come with ag. rwc oise, and they he rude, and shut their doors gravation on despisers of the salvation of the Grs. when ye depart out of against you, let your peace, as much as in you pel. Sodom and Gomorrah were exceedingly that house or city, lies, return to you. Retract what you hlave wicked, Gen. 13: 13. and what filled up the moashake off the dust of said, and turn your backs upon them; by slight- sure of their iniquity was, they received not the your feet. ing" this, they have made themselves unworthy angels sent to them, but abused them, (Gen. 19:4, of the rest of your favors.' Note, Great bless- 5.) and hearkened not to their words, v. 14. A:sd 15'Verily I say un- ings are often lost by a seemingly small ne- yet it will be more tolerable for them than ior Io you,'"It shall be glect. Thus Esau lost his birthright, (Gen. 25: such as reject Christ's ministers, and hearken mnore tolerable fbr the 34.) and Saul his kingdom, 1 Sam. 13: 13, 14. not to their words. God's wrath against them. land of Sodom and Go- The case is put, (v. 14.) of those that would will be more flan-ng, and their own reflections tnor~rah, in the day of not receive themr, nor hear their words. The more cutting. Son, remember, will sound mosi apostles might think that now they had such dreadfully in the ears of those, who had faL ludg'ment, than f1or that doctrine to preach, and power to work miracles, offers made them of eternal life, and chose death. i ty. no doubt they should be universally made wel- The iniquity of Israel, when God sent them his tPractical Observations.] come: they are therefore told before, that there servants the prophets, is represented as, on that I"16 Behold, I send would be those who would slight them, and con- account, more heinous than the iniquity of Soou forth 0as sheep intemn their message. Note, The best preachers dom; (Ezek. 16: 48, 49.) much more now He gyou forth o as sheep in of the Gospel must expect that some will nei- sent them his Son, the great Prophet. 840,41. 18:5. Mark 6:11. 9:37. ther hear nor respect tem. Many turn a deaf V. 16-42. Christ's ministers ire here Luke 9:5,4. 10:i0,11. Jolhn 13:20. erl, even to the joyful sound, and will not taught, not only to expect and prepare for sufN't' he 1. A4,5 s 1 186. 20t hearken to the voice of charmers, charmingq ferings, but how to bear thenm, and go on with k Nehl. 5:13. Acts 13:i1. 10:6. 20: o wey. O sr t ~i 26,27. novelsowisely. Observe, they will not receive their work in the midst of them. This looks 5:41''. 2:34, 8~"5. Mk6- yost, aond will not hear your words.' Note, Con- beyond their present mission; for we find not Il. Lke 10:11,12. John i5:22 —4. tempt of the Gospel, and contempt of Gospel- that they met any great hardships or persecue n 12:36. 2 Pet. 2:9. 3:7. i John 4: ministers, commoiily go together, and will either tions, while Christ -was with them; but they are oLuke 10:3. Acts 2029. of them be construedinto a contempt of Christ, here forewarned of tile troubles they should and reckoned for accordingly. meet, when, after Christ's resurrection, their In this case, our Lord directs that they must depart t out of that house or commission should be enlargced and the kingcity. Note, The Gospel will not tarry long with those that put it away from dom of heaven, now cot hand., be actually set up; them. At their departure, they must shake off' the dust of their.feet, in de- when, though they dreamed of pomp and power testation of their wfckedness; which even poiluted the ground they went on. they must expect greater suflerings than they Thery must have no fellowship or communion with them; nor carry away so yet had felt; and should there be prisoners much as the dust of their city with them. The work qf them that turn where they hoped to be princes. It is good to aside shall not cleave to me, Ps. 101: 3. The prophet was not to eat or drink be told what troubles we may meet, that we in Bethel, 1 Kuings 13: 9. This would be as a denunciation of wrath may provide accordingly, and not boast as if against them. It was to signify that they were base and vile as dust, and that we had put off the harness, when we are yet but God would shake them off. The dust of the apostles' feet would witness against girding it on. them, Mark 6: II. Compare James 5: 3. See this practised, Acts 13: 51. We have here, 18: 6. Note, Those who despise God and his Gospel shall be lightly esteemed. 1. Predictions of trouble. Christ foresaw Christ passes a doom on such wilful recusants, v. 15. It shall be more tole- the sufferings of his disciples, as well as his iable, in the day ofjui.dgment,.for the land qf Sodom, wicked as it was. Note, own, and yet He would have them go on as He A. day of judgment is coming, when all who refuse the Gospel will be went on: He foretold them also, not only that called to account, however they may now make it a jest. They that would troubles might not surprise and shock them, not hear the doctrine that would save, shall hear the sentence tiat will ruin but that, as accomplishing a prediction, they thsem. Their judgment is respited till that day. There are different degrees might confirm their faith. of punishment. All pains of hell will be intolerable, but some more so than He tells them what they shall suffer, and ot0hers. Somie sinners sink deeper into hell than others, and are beaten with more from whom. Behold, I send you forlh. as sheep stripes. The condemnation of those that reject the Gospel will in that day be in the nmidst of'wolves, v. 16. And what may PRACTICAL OBSERVATIONS. V. 7-15. It is needful to introduce the Gospel by'preach- with the pious; for though self-righteousness indisposes men lng repentance lowards God,' as well as' faith in our Lord to receive the Gospel, yet the fear of God is a preparation for Jesu-s Christ; f1r his kingdom cannot be set up in an impeni- it. —'linisters should be manifestly consistent in their conduct, tent heart. Nothing is more important to usefulness than to and indifferent to outward accommrnodations. Their demeanor avoid the appearance of being mercenary. MIany, who pro- should be expressive of benevolence; their friendly language, fess great things, with some ambiguous reference to the power fervent prayers, and pious discourse, should be substituted ior of Christ, and fasith in Him, stand detected, in the view of the compliments and filatteries by, which many hide their selcautious inquirers, by this mark:'They make their pretensions fishness.~Labor in the cause of Christ is nev'er in vain, and,'a lucrative trade, and turn their apparent gifts into money.' the prayers of his servants will bring blessing's on themselves. Of employments by which men grow rich, or aggrandize their Their g'ood-will must not turn into timidity: the whole counfamiilies, none is more infamous, than that of a hireling sel of God must be declared: and they vwho do inot attend to min:.ster: and it is honorable for such as have the means of the message, must be shewn decidedly, by words and deeds, sub. istence, to preach the Gospel to the poor as fieely, as they that their conduct is abhorred and their state dangi'erous. This recc ivel it; vet those who have not, may receive a mainte- will be done with better eff.ect by declining to associate with nan;e,'for the laborer is worthy of his meat.' And if they them, and having no fellowship in their pursuits. —The GoshavoI but littls prospect of support, they should labor with dili- pel is so authenticated by external and internal evidence, and g:ence, castingl all thein care on the Lord. Ie will provide so manifests its authority to every man's conscience, that all wha t is needful: and they will see his hand, and taste his love who reject it' hathe t light, because their deeds are evil.' So im tieir tempora! provision, more than those who have abcun- that, even when enemies of the truth are free from enormities dan e: nor need they scruple to receive what is thus conferred; in their conduct, their doom will hbe more dreadful in a future as it will not deduct fiom the true dignity of the ministerial state, than that of the people of Sodom. This should be laid chliacter. —T'he preacher is an ambassador of peace, and his to heart by those who hear the Gospel, lest their privilege.; commniission reaches the vilest sinners; yet he should associate increase their future condemnation. SCOTT. %ionsa in the Old Testamenat may most easily be accounted for, by such vain. And may all such have this token, that God will tlake care of an explication: —a pophte tic predictions iof what should happer to tlie their interests; even the consciousness of beiog en gaged to promote his eneroies of God and his people.' DoDuR. Retina17, to you.'Ld. glory, atnd the welfire of souls.' (2 Cor. 12: 11.).ODDor. D ay ofjudg. Henniker, in hii Travls into Egoypt, says. that if a Mussulman salutes c.net.] If Imen are thus treated foor oot seeing thei pra:ahers of the Gospel, a Chtristian, by omistake, with the usual tphrase,' peace be unto you,' on whoat will it be to despise the Gospel itself-to decry it-to preach the conliscovering his mi: take, he insists on the other's revoking or returning trary-to hinder the preaching of it-to abuse thuvse who dolpreach it in its his peace.' BLOOMFIELD. purity-or to render it fruitlees by calumnies anu lies' Dr. A CLAR.xaa. Verses 14, 15. Verses 16 —18.'We should be grateful, that ambassadors of Christ have proclaimed Tt was needful for the apostles to count their cost, and "repare for the Gospel, with an enlarged commission, extending to thee end of /the affliction; for they would be apprehendedl, a, -ltelivered 0:, as crinmiorrld, Ps. 19: 4. May they, who have, as ministers. succeeded to the nals, to the councils of the nation, and coiicle oneu to be scoir fed in the hornor, speak and act as: messengers of peace, and friends of mankind, synagogues, where consistories in ecclesi-astical affairs were held; nay, who cordially wish well to all! Let them show true greatness of mind, they would be brought before the Roman govertnors for their attachment in a superiority to mere temporal interests, and present gratifications; to Christ, and thus have an opportunity of declaring his Gospel to thenm, forgetting themoselves to remembner their M[aster, and the souls He corn- whIich, if neglected, would be a testimony against them. SCOTT. mits to their care. Let them faithfully warn men of their eternal con- As sheep, &c.]'On an employment,' sa"s Vhitby,'full 04' peril Qe i, and of the unutterable danger of receiving the grace of God in from the men of the world.'' The character of the Chr'istian mission 3 -on~~~~~~~~~~~~~~~~~~~~'93 A. D.:0. MATTHEW, X. Instructions to the aposties. the midst of wolves: a flock of poor, helpless, unguarded sheep ex- than when they pretend to be fighting against be ye therefore p wise pect, in the midst of a herd of ravenous wolves, him. Many times the who are nearest aiinto sret, q and but to be worried and torn? Note, Wicked the devil are most apt to father others upon him; as serpents, andmen are like wolves, whose nature it is to de- and those that paint him on others' clothes have * harmless as doves. your and destroy. God's people, and specially him reigning i their own hearts. It is well 17 But r beware of his ministers, are like sheep, of a contrary ria- there is a day coming, when (as in v. 20.) that men;' for they will de- ture. exposed, and commonly an easy py It which is id shall be brought to light. ry twhich is hid shl eboghnolgt liver you up to the loolked unkind in Christ to'expose to so much These suffering are represented by a sword councils and the wl danger those who had left all to follow Him; and divison, v. 34, 35. Think not I am come ~COUlcils, andl~they will but He knew that the glory reserved for his to send peace: they thought Christ came to' scourge you in their sheep at his right hand, would be a recompense give his followers wealth and power in the synagogues sufficient for sufferings as well as services. world;'no,' says our Lord,'I did not come tQ 18 And ye shall be They are as sheep among wolves; a frightfiul give them peace; peace in heaven they may be brought before govern- thing! but it is comforting, that Christ sends sure of but not peace on earth.' Christ gives f them forth: for He that sends will protect them, peace with God, peace in our consciences, peace ors and kings for mry and bear them out. Yet, that they might know with our brethren, but, in the world ve shall sake, Y for a testimony the worst, He tells them particularly what they have tribulationo. PNote, Those mistake ths against them and the must expect. Ye shall be hated for my name's design of the Gospel, who think their profession Gentiles sricsake: that is the bitter root of all the rest. of it will secure thmcrn firom trouble; it will Note, Those whom Christ loves, the world certainly expose them to it in this world. If p (en.. 3 tot-3 Lc itl5. inor.14: hates: as whom the court blesses, the country the world would receive Christ, universal peacs 20. 2Co.11.i1. Eph. 5:1s —17.wilcre Col. 1:9. 4:5. i 51 will curse. If the world hated Christ without would follow; but wvhile so many reject Hinm, q 2 Cor. 8:-.20. Phil. 2:15. 1 Thes. 2: catse, (John 15: 25.) no marvel if it hate those the children of God, who are called out of the I. 5:22. Or o'., Ro. 1i:s819. iCor. who bear his image, and serve his interests. world must expect its enmity.:12. 11:3. We hate what is nauseous; and they oare count- Lool not forpeaice, but a sword. Christ ives Mic. 7:5. Moark 13:9,12. Acts 14:5, 1C4' a7s4 ^^^'^Co^ offscoring of ll thins, I Co. 4:13.the sword ofg q' withe I with which his disciples 6. 17:14. 23:t2-2. iCor. 11:24- Wedn at/e ct the soa noioth asiel hi iciples 26. 2 Tim. 4:15. We hatewhatisnoxious and they are counted fight against the od d i work ni6a:9.12. a.k 13:9. ke21:. troubles of the land, (1 Kings 18: i7.) and tor- ithas made: (Rev. 9: 4. 19: 21.) by sending JoM Lis1:2. Atcts 4:6, &o. 5:26,:.mnoso hi egbr, R ev.1 23:1 &c. mentors of their neighbors, Rev. 21:10. It is the Gospel, He has given occasion also for 5:22. 2:59,. John 11:47. grievous to be hamted; but it is for thy narne's drawing the siord /of persecution, with which n 20:19. 23:31. n.i as-it s h3 Arts 5:40. 22:19. 26:11. 2 cor. -i sake; which, as it speaks the true reason of the the world fights against his disciples, being cut;5. Hel. 11:36. hatred, whatever is pretended, speaks also corn- to the heart, (Acts 7: 54.) and tormented by the s.':,1-. -Acts 5:5-27i. 12:1-6 fort to the sufferers. It is for a nood cause: testimony of his witnesses; (Rev. II: to.) and 7. " 233'' 2 im 41,and they have a good Friend who shares it, and cruel work this sword has made. Christ orders'4. Mark 13:9. 2 Tim. 1:8. Rev. taes it to Himself. his church into a suffering state, for the trial 1'9 6:9 it:7 They would be apprehended and arraigned as and praise of his people's graces, and theJdilling malefactors. They will deliver you up to the councils, (v. 17, 18.) that take up oqf the measure of their enemies' sins care of the public peace. Note, Much mischief is often done to good men, Look not for peace but division, (v. 35.) 1 am under color of law and justice. In the place of judg-ment there is wicked- come to set men at variance. This effect is not iess, persecutingwvickedness, Ecel. 3: 16. They must look for trouble, not oni- the fault of the Gospel, but of those who will ly firom inferior, but superior magistrates, from governors and kings. To be not receive it. When some believe the things brought before them, under such black representations as were commonly that are spoken, and others believe not, the faith made of Christ's disciples, was dreadful and dangerous: for the wrath, of a of those that believe condemns the unbelievers, kin, is as thie roaring' of a lion. We find this often fulfilled in the Acts of:and they hate the believing. Note, The most the Apostles. violent and implacable of feuds have arisen from They must expect to be put death; (v. 21.) They shall deliver them to difference in religion: no 6nmity like that of the death;' death, in its most dreadful forms. It is the blood of the saints that persecutors, no resolution like that of the persetheir enemies thirst after; whose faith and patience stand firm to expect it: cuted. Thus Christ tells his disciples what Neither count I my life dear to mvself: the wisdom of Christ permits it, they shouldh suffer, and these were hard sayin g's; knowing how to make the blood of the martyrs the seal of the truth, and the if' tey could bear these, they couldI ear a'ny seed of the church. By this noble armv's not loving their lives to the dealth, thing. Note, Christ has dealt fairly and faithSatan has been vanquished, and the kingdomn of Christ and its interests fully with us, in tellingi us the worst we can greatly advanced. Rev. 11: I1. They were put to death as criminals; so meet in his service; and He would have us deal the enemies meant it, but really as sacrifices, (Phil. 2: 17. 2 Tim. 4: 6.) as so with ourselves in countins- the cost. burnt-offerings, sacrifices of acknowledrment to the hIonor of God, and in his They are here told friom who0 m, and by whom, truth and cause. In their sufferings, they would be branded with most odi- they should suiffer these hard thin's.' Surely ous and ignom iniious names and characters. Persecutors would be ashamed hell itself must be let loose, and devils, those in this world, did they not first represent as monsters those they worry, in or- desperate and despairinog spirits, that thave no der to justify their cruelties. The black est of all the ill characters tley give ptrt nor lot in the areat salvatlio, must becolne lthem is here stated, Beelzebub, the naime of the prince of the devils, v. 25. incarnate, ere sucet spiteful enemiues could be They represent them as ringleaders under him; and since every one thinks found to a doctrine, Ise substance of which was he Ihastes the devil, they thus endeavor to make them odious to mankind. s -oodwtill towards setn, anro Lte'rcocncilintg of See, and 1 e amazed to see, how this world is imposed on. Satan's sworn the wortd to ti od: no; would you t think it? all enemies are represented as his friends; the apostles who pulled down the this mischief arises to lhe preachers of the Cosdevil's kitgdom, were called devils. Thus men laid to their charge, not only pel, firom tlose to whom they came to preach thing-s whi:ch they knew not, but thing'ss which they abhorred. Satan's sworn salvation. Tlhus the b'ood-thirs/ hats e the upservanlts would be thou-ght his enemies; and never more effectually do his work, ris ht, beut the just seek his sold; (Prov. 29: 10.) is denoted in the words, "I send you as sheep," and the condition of an this: in which, probably, more ment of abilities have ruined thetselves,,nbelievinit world by these, "in the midst of wolves." Though the by adventuring into crooked paths, than weak men haIve by keepiing fth was to be propagated only by the iild measures of persuasion. yet the straight one.' Al'hp. StC r. even this would provoke the wolfish dispositions of the powers of dark- (17.) Coutncils.]'Ileaninr not only the gre at sanhedrim, uit info. ness, to employ all the iniquitous contrivances of froaud arnd violence for riotr tribunals.'s D'sYacY & fANT. its suppression.' Bp. Wp ARBURTON. Scourge yoie in the sunat!o:g'es.'ITt appears that the Jews caused'So frankly did our Lord warn his apostles of the hardships and dan- to be chastised lin some piarts othe syof - os e thleose whom tIhey judged gerts that would surround them. Nothing couild be more fair, nothing guilty of heresy. See Acts22: 19. [lsatt. 23: 34. 1 According to some rnmore generous. Peculiar dangers and trials awaited them. But all learned men, [among whoi is the cmine nt Lightfsot:] there was in that i/it lire sodily in Christ Jess mniust expect some degree of per- every synagogue a council, consisting of three judg:es. who hiad tll secution; (2 fLitii. 3:12.) Ilet us therefore arm oinrselves with the same power of ordering' the putishment of scourging.' PBEAUSOr 0. mind.t ~-" B n, e pr-,d ft as serpents," said our Lord.' in avoiding unne-'Thi s is a sort of discipline which has longt since been used: iln the cessary dangers; though fir from imi tating their malignity and revenge, synagogues, where they kept their courts, and which Acosta tells vs ha' and by no inadvertency give your opponents advantage against you: himself underwent.' P)O.DKR but maintain at all times a holy simplicity of soul, and be harinless and Bewaru e of men. I Rather " Beware of these men;" meaniniirig the inoffensive as doTUs." Serpe nts were, by the ancients, considered re- priests and rulers, the scribes and Pharisees.' H-E ETT. markable or sagacity. Thereo is peculiar vivacity in their eyes; so (18.) Before governors andtl /ngs.e'Accordingly the apostles wero that to be sharp-sighted as a serpent, was a proverb among the Greeks several of theim, obliged to appear before princes, andI were severely plr-I and Roman-;.' PeronRo. secuted by their malicious enemies biefore Heerod Agripia. Felixt I,'e-'The wisdomn of the serpent might seem to include guile, the simpli- tus, Nero, Domnitian, &c. as we learn from sacred or promane history. city of the dove to intimate a defect of wariness. Our Savior requires BO) iR. etch a temperanture of both, that ftiom the union mig.ht result a perfect For a testimony angainst tZ em.o'Thait they, hearing youer doctrines wisdorm. free from all subtlety, and a well-guarded innocence, w-ithout and miracles, andi seeing your simplicity and innocernce, may eiother enm-.'any indiscretion.' Bip. SsiALRIDGEo. brace the truth, or be left without excuse.' Dr. S. C'tAxIE' Tnnocece wiotoust prudence, vwill not do for this world; but pru-'Or, perhaps to them, meaning that this shall proclaim and testify th.~1~ce withs:o: no.seace will not do for thl next; nor always even for Gospel to Gentiles and Jews.' HA3MiOND. \ins'BY. "q41 A 1P 31 MATTHEWY, X. Tnstructions to the aposmaes.19 But' hen they and therefore heaven is so much opposed on 5. From their -wr kindred. The brother deliver you up, a take earth, because earth is so much under the power shall deliver up the broiner to death. v. 21. A hnow ohn ^t h' - Ir of hcll Eph. 2: 2. man shall be, on this account, at variance with no thought, how ^or. These hard things Christ's disciples must his own father; nay, those of the weaker and what ye shall speak: suffer, tenderer sex shall become persecutors and perfor bit shall be given 1. From men, (v. 17.)'Beware of men. secuted, and that wlhere' natural affection,'one yout in that same hour You must stand on your guard, even against would think, should prevent or soon extingmish what ye shall speak. those who aire of the same nature with you' — the quarrel; and no marvel, if the clau.-hter-in0For i't is not ye such is the -depravity and degeneracy of that law be against the mother-in-law, v w'ere too 0 nature-' moan is a wolf to man,' crafty and poli- often the coldness of' love seeks occasiol.ff conthat speak, C but the tic as men, but cruel and barbarous as beasts, tention, v. 35. In general, (v. 36.) a man'sfoes Spirit of - your Father and wholly divested of humanity. Note, Per- shall be they of his own household. Those who which speaketh in you. secuting rage and enmity turn men into brutes, should be his friends will be incensed agains: 21 And e ~the brnot~her'into devils: Paul at Epliesus./fouht withbeasts him for embracing. Christianity, and join his ha Ade-live - ther in the shape of men, 1 Cor. 15: 32. Sad is it ersecutors. Note, Enmit agaiist Christ ana shahl deliver up the for the world, when the best friends it has had his doctrine has often broken the strongest brother to death, and need beware of men. It aggravates the Chris- bonds of relative love and duty. Suchd has been the father the child: tian's sufferings that they arise from those who the prejudice against true religion and zeal for and f the children shall are bone of his bone, made of the same blood false; that all other regards have been sacrificed Even savag e bears agree amon.g themselves. to these Molochs. They who rage against;he u^ cci 11 ~L eir It is very grievous to have men rise up against Lord and his anointed ones, break even these parents, and cause us, (Ps. 124.) from whom we might expect pro- bands asunider, and cast away even these cords them to be put to death. tection and sympathy; men, anid no more:.from thcm. Ps. 2: 2, 3. Christ's spouse sffers mere mens, not saints; natural men, (I Cor. 2: hard thinis from tlie anger of her own smother's ^1,14Mark i ^3^ii. Lakte i2,ii. t* 14.) men, of this iworeld, Ps. 17: 14. Saints are childr/en, Cant. 1: 6. Sufferings from such are a 6:25,31,34. Phil. 4:6. Jam. 1:5. b Ex. 4:12,15. Jer. 1:7-9. Dan. 3:16 more than maen, redeemed.frnom anmong men, inmore grievous; nothing' cuts m,ie than this, It -18. Acts 4: —14. 5:29 —33. 6:i0. and therefore hated by them The nature of' was thou, a man, sine equal: (Ps. 55: 12, 13.) e 2 Sam. 3:23. Mark 12:38. Luke 11: man, if it be not sanctified, is the worst nature and the enmnity of' such is commonly most im13. 21:15. Acts 2:4. 4:8. 7:55,56. in the world, next to that of devils. They are placalle: a. brother of/ended is harder to be won 28:2z5. 1 Pet. A:[2. 2 Pet. 1:21. i m 6:32. Luke 12:30i-32. men, and therefore subordinate, dependent, dy- than a strong city, Prov. IS: 19. The martyre 34,35. 24:10. ici.j. 7:5,6. Zcch. ing creatures; they are men, yet they are bitt ohloies, anlcient and modern, ab!ound with 1ini5:3.' rk3:2,i3. Lake:-'mCin, (Ps. 9: 20.) and who a;rt thoue t/hat //thou stainces of this. On the whole, it appears, that f.2 Sain. 16:11. 17:1-4. Job 19:19. shouldest be afraid of a reman that shall die? all that will live godly in Ch.rist Jesus, must Isa. 51: 12. Beware of the men, so Dr. Ham- suffer persecution; and th/rough many tribulamond; the men. of the Jewish Sanhedrim, which disallowed Christ, 1 Pet. 2: 4. tions swe must expect to enter'into the kiingdom 2. From professing men, who have a form of godliness, and makle a of God. show of religion. They will scourg-e you in their synaa oaues, or places of II. With these predictions of trouble, we meeting to worship God, and exercise church-discipline so that they looked have counsels and comforts prescribed. Our on the scourging of Christ's ministers as part of their religion. Paul was Lord sends them out exposed, indeed, linut well five times scourmged in their synagog-ues, 2 Cor. 11: 24. The Jews, under armed. He counsels and directs them, color of zeal for Moses, were the most bitter persecutors of Christ and 1. Be wise as serpents, v. 16.'You may lie Christianity, and reckoned it to the score of their religion. N\ote, Christ's dis- so,' as some take it;' be wary as you please, ciples have suffered mulch from such as think thecy do God service in persecuting provided vyou le harmless as doves.' But it is them, (John 16: 2.) and say, Let th/e Lord b? glorijied, Isa. 66: 5. Zech. 11: 4, rather to lie taken as a precept, recommending 5. But so far is the synagogue from consecrating the persecution, that the that wisdtom qf the prudent, which is to sunderpersecution, doubtless, profanes and desecrates the synagogue. stand his way, and useful at all tinmes, but 3. From great omen, men in authority. The Jews not only scourged especially in suffering times.' Thcerefore, be,them, which awas all their remaining power extended to; but, when they could cause -you are exposec as sheep among wolves, go no further, delivered them up to the Romans, as they did Christ, John 18: be ye wicise as serpents; not as foxes, wvhose cun30. Ye shall be brought before govern.ors and kicings, (v. 18.) who, having ning is to deceive others, but as se7rpents; whose more power, can do more mischief. Governors and king's receive their power policy is to defend themselves, and shift foi from Christ; (Prov. 8: 5.) but, instead of serving HIim, and protecting their own safety.' The disciples of Christ are his church, often use their power against Him, and oppress his church. Th/e hated and persecuted as serpents, therefoire they king/ s of the eart.h set themselves against his kingdom, Ps. 2: 1, 2. Acts need the serpent's wisdom. Note, Christ's 4: 25, 26. Note, It has often beeni the lot of good:s-;,. have great men will is, that his people and ministers, exposed for their enemies. [1 Kings 22: 8.] as they usually are, should not needlessly ex4. From all men, (v. 22.) Ye shall be hat/ea of all men, all wicked men; pose themselves, bhut use all proper means for and these are the generality of men,.for the whole world lieth in wrickedniess. their preservation. Christ gave us an example So few favor the cause of Christ, that we may say, the friends of it are hat- of this, ch. 21: 24, 25. 22: 17, 18, 19. John 8: ed of all men; they are all gone astray, and, therefore, eat uip sry people as 6, 7. besides the many escapes He made from bread, Ps. 14: 3. As far as the apostasy from God goes, so far goes the en- his enemies, till his hour was come. See an 3nity against the saints; more appears at one time than at others, but there instance of Paul's wisdom, Acts 23: 6, 7. In is something of it ever lurking in the hearts of all the children of disobedi- the cause of Christ, we must sit loose to life andi ence. The world hates yosu, for it wonders after the beast, (Rev. 13: 3.) yEve- its comforts, but not be prodigal of them. It is ry man is a liar, therefore a hater of the truth. the wisdom of the sepent, to secure his head, Verses 19, 20. dices and lusts of men. interfering with their proiects. and opposed by The apostles were brought up in obscurity, unlearned, and not used to the evil spirits which'work in the children of disobedience,' would apeak before assemblies, or potentates; and so might fear lest they cause convulsions in cities and nations, and excite tihe jealousy of should dishonor the cause, by impropriety of 1anguage. But they had rulers: it would throw men into parties, and produce controversies'and no need to be solicitous; for as they had not to plead their own cause, furious persecutions. Then the enemies of the truth would forget the but that of Christ, He would suggest what they should speak: and thus ties of consanguinity and alliance; brethren would accurse one ainother, their answers would not be so much their own, as those of the Htoly and procure each other's death: parents would prosecute their children Spirit speaking by them. (3Marg. Ref. c.) —The case was extraordina- to death. and even children would rise against their parents to procure ry; neither the direction, nor the promise is applicable to common their execution: nay, Christians would be hated for the sake of Christ cases; yet every minister and Christian is authorized to expect adequate by all, except such as embraced the Gospel. This would expose themi assistance. Tr/ake no thought. (19.) iote, 6: 25. SCOTT. to sufferin;s that tmight tempt them to apostatize. Put they nvihso would'This assurance and assistance was neediful to the first preachers of cleave to the Lord should be preserved, and recompensed'with eternal the Gospel, who would otherwise have been dismayed, when brought felicity; while apostates would be finally lost. (3rars. Ref.) tefore g-ovecrnors anid kngs. In Acts 4: 18. is a. example of the ac- Cause to be pout to death. (21.) rom. 8: 13. —'Kill them.' For complishment of both the proplecy and promise. Christians now, the iniquitous prosecutor is the real murderer. He that endiureth (22.) when placed in trying circumstances, ought certainly to prepare them- Note. Heb. 12: 2, 3, v. 3. —oe, Jam. 1: 12. The word implies not delves, and provide beforehand what they should sipeak. Yet in this, only sfu'eri?/g, but being tried, and standinsg the trial. This hypoas in other things, they should nmot be anxious, but "cast their care up- crites cannot endure —Juitdas did not endure unto the end.' lie that en. on Gotd," and rely on the aid of his Holy Spirit, that with all "bold-'dureth to the end of the persecution from the Jews shall be saved ness" they shall be enabled to " speak tlie word;" that utterance sha.ll'from the destruction coming on them.' Whl!t/i This may bo be given theme and the grace of Him whom they serve prove " suffi- implied; but surely, endurance to the end of life, and final salvation, cient lfor the occasion." This reliance will do more for them than much are mainly intended. SCOTT. eolicitude.' Bp. SumiNEn. Brother saall deliver urp the brother.1]'Religious quarrels, to the Verses 21. 22. sha.me of mankind, are the fiercest of all others, so as to counterscl The aposties might suppose that harmless conduct, beneficent mira- some of the stroinest workings of nature, and dissolve the ties of nesarleas, and the glad tidings of the MCessialh's coming, would conciliate est kindred. Christendom hu;s hadt its full share in the guild of a pers favor. But Christ told them, that they would experience rancorous cuting spirit. and it is hardly ever enough abhorred.'' Ar AriM. entmhy from near rela.tions: for the Goopi beig coatrarv to the Gospel being contrary to the preju^17 .. ). 30 MATTHEW, X. instructzons to the apostles 22 A.n:l ye' shall be that it may not oe broken; to stop his ear to the gold of a good one needs them not. To be soll, shated of all men h for voice qf the charm-oer, (Ps. 58: 4, 5.) and take citous, argues distrust, as if your cause did not'y name's sake,; i; but shelter in the clefts of the rocks; and herein we speak for itself. You know on what grounds mny name's sake; D bult may be wise as serpents. We must be wise, not you go, and suitable expressions will readily he that endureth to the to pull trouble on our heads; wise to keep si- occur.' Never any spoke better before governend shall be saved.' lence in an evil time, and not to give offence, if ors and kings, titan those three champions who 23 But k when they we an avoid it. took no thought before, what they should speak: persecute you in this 2. Be ye harmless as doves.'Be mild, 0 Nebuchadnezzar, we are not careful to anmeek, dispassionate; not only do no one hurt, swer thee in this natter, Dan. 3: 16. See Ps. city, flee y? into ano- but bear no one ill-will; be without gall, as 119: 46. The disciples of Christ must be more ther: for verily I say doves.' They are sent forth amrong wolves, thoughtful how to dro well, than how to speak unto you, Ye shall not therefore must he wise as serpents; but sent well; how to keep their integrity, than how to have ione over the.forth as sheep, therefore must be harmless as vindicate it. Our liccs not boasting words, -c ~ it'ies ofisrael, I ti tim doves. We must be wise, not to wrong our- form the best apology. selves, but rather so than wrong another; must 5. W4hen they persecute you in this city, flee Son of man be come. bear twenty injuries rather than offer or return ye to another, v. 23.' Thus reject those who 24 The - disciple is one. Note, It must be the continual care of all reject you and your doctrine, and try others. not above his master, Christ's disciples, to be innocent and inoffen- Thus shift for your own safety.' Note, In imnor the servant above sive in word and deed, especially considering minent peril, when God opens a door of eshis lord, the enemies who surround them. We have need cape, Christ's disciples may and must secure of a dove-like spirit, when beset with birds of themselves by flight. He that flies mav here25 It is enough for prey, that we neither provoke them, nor be pro- after fight. It is no inglorious thing for Christ's the disciple that he be voked by them. David coveted the wing's of soldiers to quit their ground, provided they oS his master, and the a dove, on which to fly away and be at rest, quit not their colors. They may go out of servant as his lord. rather than those of a hawk. The Spirit de- the way of danger, though not put of the way "If they have called the scended on Christ as a dove; and all believers of duty. Observe Chri.t's care of his disciples, " If they have called the partake of the Spirit of Christ, a dove-like spi- in providing for their safety; ordering it so, that Master of the house iit, made for love, not war. persecution rages not in ail places at the same * Beelzebub, how much 3. Beware of men, v. 17. Be always on time; but when one city is inade too hot for monre shall they cnsll them your guard, avoid dancoolerous compiny, pre- them, asoler s in reserve; yet always with of h.is household sume not too far on any man's fidelity; be jea- this proviso, that no siniful, unlawful means be lous of the most plausible pretensions.: trat riot used to make an escape, fbr then it is not a in a.friend, no, not in the wife qf thy bosoim, door of' God's opening. We have many examg24:9. Is. 66:5,6. Luke 6:22. John Micah 7: 5. Note, It becomnes those who are pies in the history both of Christ and his 7:7. 15:18,19. 17:1. 1 Joihn 3:13. h 3'. 5:11. John 15:21. Ais 9:16. gracious to be cautious, for we are to cease. from apostles; in the application of'fwhich to particu2 Cr. 4:11. Rev. 2:3. man. We live in such a world that we know lar cases, wisdoirm and integrity are profitable * 2i:13. an. 12:2,13. Mr 13:13 not whom to trust. Ever since our Master was to direct. Iteb. 3:14. 6:11. Jamn. 1;12. Judoe betrayed with a kiss, by one of his disciples, we 6. Fear them not, (v. 26.) for they can but 01iev. 2:7, 0, 7,26. 321 have need to beiare ofmen, of false brethren., kill the body, v. 23. Note, It is the duty and I 2:13. 12:11,15. Lue 4:i 29 —31. Johni 7:1. 10:39 —s i2. 11:53,A4. Acts:l. 4. Take no thougiht how or what ye shall interest of Christ's disciples not to fear the 9:24,25. 13:50,51. 14:,7,19,20. 17: speak,. 19.'Whein brought before magis- greatest of their adversari es. They who truly - Or4.e...,rfin;;,h. trates, be prudent and respectful t not - fear, need not fear nmi' and tl'cy -ho are I 16:28. 24:27,30,48. 25:13. 26:64. ious, perplexed or disquieted. As in relation afraid of the least sin, need not be afirai, of the MTSi^^i:n ikfl^'6:-^' to suppot, so here, cast all your care on God. greatest troruble. iThefar of nan brin-eth a r 2 Sam. 11:1i1. Luke 6test 0 Jtohnul t p tst al g t a 13:16. 15:20,2i. Ile,. 12.2~i. Do not study by fine speeches to ingratiate your- snare; it must therefore be carefully watchen selves; elegant expressions, flourishes of wit and striven and prayed against. Be the times i CJr. Bhe 5 842:. and labored periods only gild a bad cause; the never so difficult, enemies never so outrageous. The apostles are informed beforehand, that they were to experience Persecute you.]'It is prudence and humility, wheni charity or right persecution and hatred, and be exposed to evils and dangers. Can we eousness oblige us not to the contraryN to avoid persecution. To deprive'i.sn conceive it possible that any men in their senses should, without those who are disposed to do evil, off the opportunities of doing it; to aome very powesrfutl and extraordinary motive, voluntarily unidertalke a convey tile grace which they despise, to otihers; to accomplish God's comiiission like this, in which their only recompense was to be afilic- designs of justice on the former, and of mnercy on the latter, are conse. lion, misery, pain and death: in which all the natural affhections of the i(uences of the flight of a persecuted preacher. This flight is a precelp human heart were to be extinguished or inverted, and their nearest re- to those who are highly necessary to the churlch of Christ, and advicb lations, their parents, c(iildreni, r ubrethrel, become their persecutors to those who mnight imprudently draw upon themselves persecution, and a.nd executioaers "! Anid tlis too, when, insteatd of employing any art, of inzilcl/gence for those who are weak. But this fight is highly crimior sma.king aniy attempt to deceive his fiillowers, our Savior plainly tells nal in those mercenary preachers, who thtroug' love to their flesh and thIiem they asire to expect nothing buts what is most dreadful to human na- their property, abandon the flock of Christ to the woif.' ture? Yet tie pistles a ctiualiy atind cheerfullyv id expose themselves to Dr. A. CLARKE. all this evil, at the conmanil of their Lord. Is there any instance upon Unrtil the,Son of man shall come.]' I (to not find thsat the apostles record before this, is the anntal of t he world, where twelve men, with- were persecuted iin this first psrogress, from which they so:on returned to out any reaso,, a ld withiot bei;g led by any artifice or delusion, volun- Christ, andt told Him all they had doine (See iTark 6: 30. and Luke 9:.arily exposed thenselves, at the tdesire of another person, to persecu- 10.) and therefore, as well as for miany other reasons; I cannot undertion, torment antd destrutiitiion? There iust have been some forcible stand the convinv of the Soni of miani to sigstify his overtalnking them in rason for such coanduct as this; and that reason could be noth-ing less this jouirney, before they caime to the end of it: nor does iit appear natuttlan a full coviction, arising fi-omn the miracles which they saw with ral, vith Dr. Sykes, to refer it to C/hrist's cnmiii', io judglf:telt. It is their own eves, and which they themselves were eniabled to perlrmin tthat rather, as Mr. Whiston observes, to be explained of their beii driven Christ was what He professed to be, the Son of God; that all power was out of Judea by persecutions. so tliat they hitc d not tite to visit all the given Him i heaven and earth; and that Hle was able to fulfil the pro- parts of it befohre lne the destruction of Jerusalem by Titus, which is often ltises He had mande thiil of a recompense in a future life, infinitely called the coming of the Son of man. See ui[[att. 24: 27, 37, 39, 44. sulrpassing. in m:iagnitude and duration, all the sufferings they could ex- and Ltike IS: 8.' onDDR. perience in th i pl~~Jssllt.' BI). PosTEuS. "Ye shall not have travelled through the cities of Israel, preaching -lfted of all.1'Tley who believed the testimony of the apostles, as the Gospei, before the Son of mnan is revealed by his resurrection.'.uititudes did, could iost nbut love them as fathers in Christ: (See Gal. Rom. 1: 4. Lay to this Acts 3: 19, 20. and verse 26.'To you first, 4: 15.) This, tihericire, is plainly one of those many Scriptures, in God, raising upo i his Son, sent Himn to less you," &c. The epoch of which the uniiiversal tem all is to Ie taken with.reat restrictions. See the?lessias is stated from the resurrection of Christ.i LIGHTFOOT. Tohn i2: 32. Phil. 2: 21. and Rom. 5: 18. DODDR.'Others understand this coomin,,g of Chnrist of tile effiusion of he. Verse 23. Spirit on the day of Pentecost, groundiing the opinion on John 14: 17, 18. lThie openness with whicli Christ warned his apostles of coming perse- In the general, our Savior means, till the time accomplished, when, cubions, evinced a col!sc-iou:nieiss of influence over their hearts, and of leaving the Jews, you shall preach to the Gentiles: a dispensation which p'oweir to suplpor'l,1,,! rewd them. —They must not conceal, or palliate may be called a coming of Christ, foir ought I know; beingt an eminent,hoir message, to avoid persecution; yet they ought not to rush into act of God's Providence, in which Christ xwaxs shewed to the sworld.' danger, but wlien pe'socuiedi in oni city to flee to another. and preach PoorE. the Gospel. This wouild drive 5them firom scenes of apparent usefiulness, These are some of the many interpretations of' ouar Iord's words; but yet it would no.t ini.tre u.be caite; ifor they would not have gone through that of Doddridge a.nd Scott above is most generally followed. referring ail the cities of israei!, till the Son of man should come.-' This phrase them to the denolition of the city and econmity of tlie Jews. alout thirty sainifies either his cominill.;itnh ithe i-'omains to destroy the Jews; or years after; as in MIatt. 24: 30. ark 13:26. Lule 21: 27, 32. ED.' "ise to the judneint: and. se-iug the apostles were not to live till the Verse 24 —26. udgnent, it is nc-s-iarcy ti iundericstand this of his coining to avenge TIhe disciple is not generally regarded as of greater excellence tha-s'Himself on the J'ews.'':ilby. The apostles were not persecuted his teacher', nor the servant than his master; nor olught lie to ex. tilt after the day of Pe untecost; so that, the destruction of Jerusaleim by pect greater deference and honor. Never were servants so inferior to the Roma.ns seemths especialiv pointed outt.-Persecution prevented the their Lord as Christ's were. If then they met withi ipnjurious usage ill auostles from preachinzg thirousth thne land as fully, as they might other- their ministry, they should rememnber, that the MIaster of thel family, wise have dons. The conver:siont of the Gentiles, after a time, furnnished though wise, holy, excellent, and beneficent, had been called Beelzebubmany of them: with errmploymeitt: and, wlien judgmnents came on the' thr prince of devils,' and it ought to satisfy iis domestics,:o be treated. Jews, several cities of Isrnae ha.d not been instructed by the preachers as tiheir Lord, considering their inferiority and unwortihiness; and they of the (Gospel. SCOTT. wers exhorted not to fear those who mighlt falsely accuse them, 1'90l A. D. 30. MATTHEW, X. Instructions to the apos0ieh 26 o Fear theIn not and events never so threatening, yet need we not it is most right in itself, so is it most safe for theretbre: P for there is fear, even though the earth. be removed, while us, to obey God rather than man, Acts 4: 19 lothifngf cover~ed, that we have a God so good, and a cause and hope They who are afraid of a man that shall die, 1?n ^ ^' i through grace so good besides. forget the Lord their Maker, Isa. 51: 12, 13. shall not he revealed; Yes, this is soon said; but when it comes to Neh. 4: 14. and hid, that shall not trial, racks and tortures, dungeons and gallies, 7. What Itell youain darkness, that speak ye oe known,. axes, and gibbets, fire and faggot, are terrible in light: (v. 27.)'whatever hazards ye run, go 27 What q I tell you enough to make the stoutest tremble, and start en with your work, proclaiming the everlasting in dainess that speak hback, especially when they may be avoided by Gospel; that is your special business. The in darkness, t hat speak a few declining steps; therefuoe, to fortify us design of the enemies is, not merely to destroy ye in light; and what against temptation, we have you, but to suppress that; therefore, whatever ye hear in the ear, A good reason against this fear, taken from be the consequence, publish that.' W/hat I rthat preach ye upon the limited power of the enemies: they /ill the tell you, speak ye. Note, What the anostles the house-tops. body, but this is all: they are nsot able to kill the have delivered to us, they received r'onL Jeesus 28 Aid fear not soul. Hence the soul does not (as some dream) Christ. Heh. 2: 3. They spake awhat He told 28 Andt * ear not fall asleep at death, for then the killing of the them —all that, and nothing buat that. They rethemi which kill the bo- body would be the killing of the soul too. The ceived their instructions in private, in darkdy, but are not able to soul is killed when separated from God and his ness, in the ear, in corners, in parables. Mao 28. Pnv 281. 29:25. Is. 41:0, love, (which is its life,) and made a vessel of ny things Christ spake openly, and nothing in 14. 43:1,2. 51-.7,8,12,13. Jer. i:.8, wrath: but this is out of the reach of their secret varying from what He preached in pib17,18. 2.2:6. Acts 4:13,19. 1 power. Tribulation, distress, and persecution. lie, John 18: 20. But the paticular instructions Pet. 3:14. M IArk 4:22. Luke 8:17. 12:2,u. 24: may separate us from all the world, but not He gave his disciples after his resurrection, 47. Acts 1:8. from God; they cannot cause us either not to concerning the thing's pertaining- to the king13:12,13,254.. L2re 3:12. John love Him, or not to be beloved by Him, Rom. dom. of God, were' whispered in the ear,' (Acts r Prov. 1,20-23. 8:1-5. Acts 5:20, 8: 35, 37. If, therefore, we were more concerned 1: 3.) for then lie never showcd Himnself openly. is' 17~17. about our souls as our jewels, we should he less But they must deliver their embassy publicly, i26. Is. 8,12,13. 51:12. D5n 3a i i0-i8. I,uke 12:4,5. Acts2:23,24. afraid of men, who cannot rob us of them. They in theliht, and on the house-tops, as heing 21:13. Rom. 8:35 —39. 2 Tim. 4:6 —8. can but crush the cabinet; as a heathen inti- universal concernment; (Prov. 1: 20, 21. 8: 2, mated, in saying to the tyrant, You mar rabuse 3.) therefore he that hath ears to hear, let him. the case oofAnsaxarchus, but cannot injure Anaxarchsus hirmself.' The pearl of hear. The first indication of the rece) ion of price is untouched. Seneca undertakes to prove, that you cannot hurt a wise Gentiles into the church, was upon the houseand good man, because even death is no real evil to him. top, Acts 16: 9. Note, No part of Christ's GosOur Lord prescribes a good remedy against the fear of man, and that is, pel needs concealment; the whole counsel of Pear Him, who is able to destroy both soul and body in hell. Note, First, Hell God must be revealed, Acts 20: 27. In a mulis Ihe destruction of both soul and body; not of the being' of either, but of titude never so mixed, let it be plainly and fulthe.well being of both, the ruin of the whole man, soul and body. They ly delivered. sinned together; the body was the soul's tempter and tool in sin, and they To comfort and encourage them, much is said, must eternally suffer together. Secondly, This destruction is from God: He and all little enough, considering the hardships is able to destroy; it is a destruction from his glorious power; (2 Thess. before them, and their present weakness. Christ 1: 9.) in it Ile wcill make his power kinown; his authority to sentence, and therefore shows them why they should be of his ability to execute the sentence, Rom. 9: 22. Thirdly, God is therefore to good cheer. One word is peculi'ar to their prebe feared, even by the saints in this world. Jfnowing- the terror of the Lord, sent mission, v. 23. Ye shall not have g0one over we persuade wmen to stand in awne of lHim. If, according to his.f/ar, so is the cities of Israel, till the Son of cman be com-e. his wrath, then according to his wrath so should his fear be, especially be- They were to preach that his lingdom was ae cause none knowethn the power of his anger, Ps. 90: 11. If Adam, in inno- hand, and pray, thy kin,'ldom come: now they cency, must be awed by threatening, let no disciples of Christ think they should nrot have thuis gone over all Israel, before need not the restraint of holy fear. Happy is the man that fearseth alway. that kingdom should come, in the exaltation of The God of Abrahams, then dead, is called the fear of Isaac, who was yet Christ, and the'pouring out of' the Spirit. It alive, Gen. 31: 42, 53. Fourthly, The fear of God and of his power, reigning in was a comfort, that what they said should be the soul, awill be a sovereign antidote against the fear of man. It is better to made good; for Christ will confirm the'word fall under the frowns of all the world, than under God's frowns; therefore, as of his mnessengers, Isa. 44: 26. and that it charge them with base designs, for all secrets would soon be disclosed, Verses 27, 28..and then their chlaracers, principles, and intentions, would be fully jus- The apostles could not be cut off till they had finished their testinotified, and:1 the wickedness of their accusers put to shame,' These ny: they ought, therefore to he zealous in publicly declaring the truths words (26.) are capable,' says Whitby,' of two good senses. Let not which Christ had privately taught them, and even to procla.im from the the dread of persecutors hinder you from preaching the gospel, in de- tops of the houses; according to the usage of the Jews, respecting things spair of success: for if now it be hidden from the world, and is like to which they desired to make known to a neighborhood. This awould exbe obscured awhile, byv the calumnies of Jews and others; I wilt cause pose them to enmity, and the loss of life; but were persecutors to proit to shine over the world, and break through all obstacles, and make ceed as fir as possible, they could kill only the body, a little before it it miighlvty to cast down every high thought,' &c. (2 Cor. 10:5.)'Or would otherwise die; for they could not destroy the soul either by terthus: fer not their calumniies, for I will make the excellence of your minating its existence, or preventing its felicity. The tortures thus en"doctrine clear as the litht; and your integrity in dispensing it, and dured would be dreadful, yet far short of the misery which God can inpa.tience in suffering for it, to be your praise in all ages, and at the re- flict on body and soul in hell. The servants of Christ ought not then to vel s.tion of the Lordt frim heaven.' fear the malice of man, but the omnipotent, eternal, anid righteous disltMaster. (24.) Llre 2: 46. 6: 40. John 3: 2. 1 Cor. 12:2S. Eph. pleasure of God; which they would incur, if, for fear of persecution, 3:11. 2 Tim. 1: 11. It signifies a teacher, rather than a comsmander. they apostatized, or fsailed to fulfil their ministry. —' These words conAs use:t by Christ, it meaas the 7Teacher.-Them of his household.' tain proof that the soul (ties not with the body. What men can do to (25.) Domestic servants, as distinguished friom servants abroad.'the body, they cannot do to the soul. They who, by killing the body, SCOTT. render the soul insensate, do also kill the soul; for it is not easy to see (2-1.)' This saying, of itself, requires no comment, being self-evi-'how a thinkings and perceiving being can be more killed, than by dedent; but we imust regard its spirit and design. Jesus is thie great'priving it of sensation, thought and perception; the bolody eing killed Teacher; we profess to be his scholars. He who keeps the saying in' by privation of sense and motion. It remains, that the soul does not his heoart, will rnost complain of suffering. How many irregular thoughtis' perish with the body, nor is reduced to insensibility by the death of it.' andai afctior:s is thisi masxim capable of restraining! A man is not a Thitby. The language exposes the ismpotent rage of those, who, by scholar of Christ unless he learn his doctrine; and dcoes not learn it as brutal treatment of the lifeless body, try to Tdo more than merely kill lie ought. unless lie put it in piractice. Dr. A. A. CLArKiE. the hated object; for this does iothing, nor should the apprehension (25.) iBelzceab.c I' Among all the devils, many of whom are nam- of it cause any uneasiness. SCOTT. ed in the 7al'oanud. the Jews esteemed this the worst ant foulest, as it (27.) HIeaIr in the car.]' Allusion is here made to the manner of the were, the prince of the rest, who ruled over the idols of the heathens. schools, where the doctor whispered out of the chair ilnto the ear of the This dimon they called Baal-zebub, i. e. lord of idolatry: the worst interpreter, and hel with a loud voice, repeated to the whole scilinal,ha, dtevil and worst thing. Matthew doubtless wrote Beel-zebul, and the which was spok/en in 11he eCa.' IGnHTFOCT. Pharisees so prontouinced it; which idol is supposed to be the same as Pr'each [i. e. proclaim] ye unon the house-topjs.j'Perhaps thisi al. Baal-zebl.bc, the god-jly, worshippsd at Ekron, 2 Kings 1: 2. &c. as ludes to the custom, that the minister of the synagogue, on the sabbathamong the ignominiouis namnes bestowed upon idols, the general and eve, sounded with a trumpet six times, on the rof of an exceedings high commo n one was zebzl, ordure or a dunghill (also idolatry ); thus house. that thence all might have notice of the comins in of the sabbath. Baal-zebub, the god of ordsuere, was used by the Jews as a term of the The first sound was, that they should come in from their work in the utmost contempt.' But see at ch. 12: 24. LIGHTFOOT. Dr. A. CLARnKE. fields; the second, that they should cease from it in the city; the third, (26.) Nothino, hid wohich shall not be known.]'A proverbial ex- that they should light the sabbath candle,' &c. ID. pression, like'" time brings all things to light."' BLOOAIFIELD.'The houses of Judea were tat roofed, with a balustrade round about.'Since therefore you have my example before you, and suffer in my As there are no bells among the Turks, a crier proclaims even now all cause, fear them not, but sustain the utmost efforts of their rage; and times of public worship friom the house-tops.' )r. A. CLARKE. assure yourselves that I will support you, till you have finished your tes- (23.) Kill the soul.]' There is here such an oiposition between the timony: for there is nothing now hid which shall not be revealed; nor soul and the body, as clearly proves the former to be imsmaterial.; wiha aas any thing passed in secret between us, which shall not be unive-rsal- does not and cannot perish with the body. The st ul exists set arate fionm ly madie known.' DODDR. T. T VOL.1 13 I17 A. D 509 MATTHEW, X. Instructions to the apostiu. Kill the sou.. but rath- should be made good quickly. It is a comfort and by both they were mi nifested in the coon er'fear him, which is to Christ's Iaborers, that titeir working time sciences even of their per,,ecutors. God gave "able to destroy both will be short, and soon over, as the hireling has ability then to speak to thc purpose, and with his day; and that then they shall be advanced holy zeal. The same Spirit assisted their, in the soul and body in hell. to a higher station. Wl&hen the Son qf ma'n pulpit and at the bar. They cannot but come 29 ~ Are not x two comes, they shall be endued with great power off well, who have such an Advocate; to whom sparrows sold for a from on high. Now they are sent forth as God says, as to Moses, Go, and I will be with i farthing? y and one agents; soon their commission shall be enlarg- thy mouth, and will teach thee what thou. shal of them shall not fll ed, and they be sent forth as plenipotentiaries say. of them shall not Rall into all the world. 3. That he who endures to the end shall be I1 the ground without Many words relate to their work in general, saved, v. 22. Here it is comforting to consider, your Father. and the troubles they were to meet in it: and that there will be an end of' these troubles. 30 But the very they are good worods and comfortable. Christ comforted Himself with this, and so may hairs of yo'ur} head are -1. That their sufferings were.for a testimo- his followers: The things concernins,' me have hiair onumbered y opurlead e n against them, and the Geentiles, v. 18. When an end, Luke 22: 37. A believing prospect of all numbered. the Jews transfer yvou to the Romans, to put the period of' our troubles, will greatly aid im 31 Fear ye not there- you to death, your being hurried from one judg- supporting us under them. The wCeary will be fore, a ye are of more ment-seat to another, will help to make your at rest when the wicked cease from troublinff, value than many spar- testimony the more public, and give you oppor- Job 3: 17. Troubles may seem tedious, lice tunity to bring the Gospel to Gentiles, as well the days of an hireling-, but, blessed be God. ~rows. as Jewvs; nay, you will testify to them and they are not everlasting: He will bring an ex32 lWhosoever there- against them, by the very troubles you undergo. pected end, Jer. 29: 11. While they conti re, fore shall bconfess me Note, God's people, anad especially his minis- it is comforting that they may be endured: as before men, him will I ters, are his witnesses, (Isa. 43: I0.) not only they are not eternal, so they are not intolerable. confess also before my in what they do, but in what they safer they mav he borne evei to the end, because the Father which is i. Hence they are called martyrs-witnesses for sufferers shall be borne up under them in everat w ic i Christ, that his truths are of undoubted certain- lasting arms: The strength shall be accordinge heaven. tv and value: and being witnesses for Him, to the day, I Cor. 10: 13. Salvation, too, wiTl 33 But whosoever they are witnesses against those who oppose be the eternal recompense of all that endure to shall ddeny me before Him and his Gospel. The sufferings of the the end. The weather is stormy, the way foul; men, him e will I also martyrs, as they witness the truth of the Gos- but the pleasure of home will inake amends for m n,... 8:1213. al pel they profess, so are they a proof of the en- all. A believing regard to the crown of glory 2. Jr. 5:22. 1e8. 12:28,29. mity of' their persecutors, and a testimony has been in all ages the cordial and support of u 25:46. Mark 9:43-48. Luke 16:32% against them; and will be so produced in the suffering saints, 2 Cor. 4: 16-IS. lHeb. 10: -~'. je0o 5:29. 2ih..l:i —1. great day, when the saints shall judg'e the 34. This is both an encouragement to endurre, x Llie 12:6,7. w heworld; then the reason of the sentence will be, and an engagement to endure to the end. They HIlfienny farthing, the tenth of the Inasmuch as ye did it unto these, ye did it unto who endure but a while, and in tinme of tempPes. 1.L04:7-30. me. Now if their sufferings be a testimony, tation.fall away, run in vain, and lose all a i San. 14:45. 2Sam. 14:11. iKing's how cheerfully should they e hborne: for the their attainments; but they who persevere are 1:52. Luke 12:7. 21:18. Acts 5k7:34. testimony is not finished till those come, Rev. sure of the prize, and they only. Be faithful a 6:26. 12:11,12. Ps. 8:5. Luke 12i 24. 13:15,16. 1 Cor. 9:9,0. 11: 7. Ifthiey be Chiist's witnesses, they shall death, and thou shalt have the crowsn of b Ps. 119:46. Laue 12:8.9. John 9: be sure to havre their chares bornIe. I 92. Rom. 10:9,10. 1 Tim. 6:12,13.,21 m. i:S. 1Johin4:15. Rv-.2:13. 2. That on all occasions they should have 4. That whatever hard usage the disciples a 2,:54. 1 Sam. 2:30. Re'. 3:5. e 925:7. 4Sam. 28:30. Rev. 3:5. Gocd's special presence, and the immediate as- of Christ meet, it is no more thani their Master 12:9. 2'im. 2:12,13. 2 Pet. 2:i. 1 sistance of his Holy Spirit, particularly when suffered before, (v. 24, 25.) the disciple is not John 2:23. called to bear testimony before -governors and above his master; a reason this, why they kin(?s. It shall be gsiven your (said Christ) in that samne hour what ye shall should not hesitate to perform the meanest -s)eak. Christ's disciples being.fruos asmong the foolish of the world/, un- duties; no, not to wash one another's feet, John learned and ignorant, might justly distrust their own abilities, especially when 13: 16. Here, it is a reason why they should called before great men; as Moses, when sent to Pharaoh, a.m not eloquent, not stumble at the hardest suffering's. They (Exod. 4: 10.) and Jeremiah, when set over the kingdoms, I am but a. child. are reminded of this sa:ing, John 15: 20. Jer. 1: 6, 10. Hence, they are promised, that it should be g-iven them., in Note, Jesus Christ is our 11-ister, our teaching tJit samne hour, what thcy should speak. They shall speak extempore, and vet 3laster, our ruling Ilaster, whose serva.nts we as much to the purpose, as if' it had been never so well studied. Note, are; He is lfastcr of the house. Further, JeWhen God calls us to speak for Him, we may, even though under the great- sus Christ, our Lord and Master, had very est disadvantages and discouragement s, depend on Him to teach us. They hard usage from the world. They called I-im are also assured that the blessed Spirit should draw up their plea for them. Beelzebhub, the god of flies, a namie of the chief It is not ye that speak, but the Spirit o'y or Father which speaket/in you, v. 20. of devils, with whom they said He was in They were then not left to themselves, but God undertook for them; his Spirit league. It is hard to say vwhich is most to be of wisdom spoke in them, as sometimes his providence spoke Jbr them, wondered at, the wiclkedness of men il: thus the body, and must be conscious of that existence; else the soul would "He sees with equal eye, as God of all, he as properly killed as the body. The latter clatuse proves that the A i-iEo perish, or a SPARRIOWfitll?" soul nmay perish, by being subject to fuiture misery; but it does not cease Hoew cold and meagre is this shallow deistical saying That is, a cosexist.' ooTROYD. ivo29sparrow is of as muc h worth in the sigbht of God, wvho regards, (if we,. El tfVerse2. of may believe the poet) things only in general, as an immortal soul, A farthing.] Equal t four grains of silver, and used among the purchased by the sacrifice of Chri.st' Dr. A. CLARKE. rabbins to express a thing of the lowest, or almost no value. Tese very st istaces are plaly chosen on purpose t quiet P. r. A.^ CLA~nRmE. all our fears, and to bainish fronm our minds every idea of our being- toc WiL~thout you0r 1Fat~he~r.}] Without the Ikno~wlecdge and consent of mall and insignificant for the care and protection of Almiiglhty GodC Got].' Br,oonOFIiEL. Here we have that most important and consolatory doctrine of a particu-'Without tthe will (or counsel) of your Father; by whose counsel all larprovidenceplailyandclearlylaiddown ItisScritureonlyhich Ihiincs are ordered: a great consolation to the afflicted and tried; fior the on this momentous point can give rest to our souls.' Bp. PORTEUS. belief fof an all-wise, ali-directinsg Providence is a powerful support Verse 32. under events the most grievous.' Dr. A. CLARKE. Confess me.]'Profeas my doctrine, or he on iy part.' LOOMP. Ore of thenshall not fall, 4-c.] These words are a full proof of the'It signifies, whoever shall acknowledge AMe to be the Messiaht and nniversality of a divine providence; but the singular interposition of it have his heart and life regulated by my Spirit and doctrine. It is noa hi favor of good men, may in a much more conviicincing manner be argu- sufficient merely to have the heart right toward Cod; there must be a ed, from the prayers and praises ofrfered in Scripture with regard to par- firm, manly, and public profession of Christ before nen, if we wouls. ticular events, and the promise of temporal blessings made to those that not te renounced by Him before God.' Dr. A. CLARKE. fear and serve CGod. Nor can I think wes are mauch comncernied to deter- a Whosoever is unwilling to be taken for a pious and good man, rurns mnine how far any of these are miraculous, and how far the result of agreat risk of soon becomng a profane and bad one. Ap.SC. geneial laws settled in exact congruity to the temper and conduct of Vsrss 33. every individual affected by them, which an omniscient God foresaw, and Deny me. a l Reject, cast off.' "LOOMFTIELD. which his excellent schemes might easily provide for, by methods to us'Whosoever prefers his worldly interests to his duty to God, sets a unsearchable.' DoDDRnIDGE. greater value on earthly than on heavenly things: and prefers the Verse 30. friendship of men to the approbation of God.' )ir. A. CLARKE. Hairs of your head.'Signifying that the very smallest of our con-' A the great, comprehensive gospel-duty is the denial of self, so the cerns are. watched over by God; an expression used in the rabbinic grand gospel sin that confronts it, is the denial of Christ. These tw writings.' BLOOMFIELD. are both the commanding and the dividing principles of all our actions; VJ.erse 31^, ~ {TV-^^ ~ ~> for whoever acts in opposition to one, does it always in behalf of the e re e.t afore /nlue.]'Noes can estimate the value of a soul, for other. lNone ever opposed Christ, but to gratify self; and none ever which Christ has given his blooe and life i Did the poet intend to con- renounced the interests of self, but from a pi ev viling love to the interesl trarict Chtit... 2 he said, of Christ.' qoI3TM 1981 A. D. 30. MATTHEW, X. Instructions to the ap6stles, deny before my Father abusing Christ, or the patience of Christ in suf- tures, even the least considerabie as to spar whiclh is in heaven. ferionr their abuse: that HIe who was the Prince rows, v. 29. These are of so smaai account, that [p.rctical Ob-servations.] of light and life, should be stigmatized as the one of them is not valued: there must go two for a.34 Think not e that prince of the powers of death and darkness: farthinag, (nay you shall have five for half a pen34 \l' Th~inm ~not' -tnt that Satan's greatest Enemy and Destroyer ny, Luke 12: 6.) and yet they are not shut oui I am come to send should be run down as his confederate, and yet of the divine care: One qf lhem shall not.fa11 peace on earth: I came endure such contradiction of sinners. The con- to the fi'ound without your Fathcr: that ist not to send peace, but sideration also of the ill treatment which Christ light on the ground to pick a grain of corn'a sword. met in the world, should lead us to expect and but your heavenly Father, by his providence-. prepare for the like, and bear it patiently. Let us laid it ready for them. In the parallel plac35 For I am come not think it strange, if they who hate HIim, hate Luke 12: 6. it is said, not one ofthem isaforgo':* to set a man at vari- his followers for his sake: nor if they, who ten before God fororgotten to be provided io: ance ag-ainst his fa- shortly are to be made like Himn in glory, be Heffeedh lh/hem, ch. 6: 26. Now He that feels ther, and the daughter now made like Him in suffering's. the sparrows, will not starve the saints. Or, he mther m5. That there is nothing covered that shall they full not to the ground by death, without againSt her mother, not be revealed, v. 26. VW'e understand this, the notice of God: though they are a part of the and the daughter-in- first, of' the revealing of the Gospel to all the creation so small, yet even their death comes law aga.inst her 1mo- world. I Do you publish it, (v. 27.) for it shall within the notice of the divine providence ther-in-law. be published. The truths now hid as myste- much more does the death of' these disciples. 36 A wnd f a m' n's ries, shall be made known to all nations in their Observe, The birds that soar above, when they 36 And, a man's own language,' Acts 2: 11. The ends of the die,,fall to the rounrl; death brings the highest foes shall be they 01of his earth must see his salvation. Note, The cer- to the earth. Some think that Christ here alown household. tainty that it shall be done, is a great encour- hlides to the two sparrows used in cleansing the 37 He h that loveth agement in doing Christ's work. It is a plough leper: (Lev. 14: 4-6.) of which one was killfather or mother more which God will speed. Or, secondly, of clear- ec, and fell to the ground, the other was let than me, is not worthy ing up the character of Christ's servants, who go. Now it seemed a casual thing whi h of are called Beelzebub: their true character is the two was killed; the persons employed took of me: and he that now invidiously disguised and covered, but its which they pleased, but God's providence deloveth son or daughter innocence and excellence shall be revealed; per- signed and determined which. GId, who has more than me, is- not haps in this world: certainly in the world to such an eye to the sparrows, beer -se they are tvworthy of ne.' come: then their glory shall be manifested to his creatures, will much more:ave an eye to 33 And be that ii ta- tall men and angels, to whom they are now made you, who are his children. If a sparrow die a spectacle, 1 Cor. 4: 9. All their reproach shall not without your Father, surely a nman does keth not his cross and be rolled away, and their graces and services, not, —a Christian,-a minister, —my friend, my follow eth after me, is now covered, be revealed, 1 Cor. 4: 5. Note, child. A bird is not caught, nor shot, and not worthy of me. It is a cofort to the people of God, under all the comes not into market, but according to the 39 He that Ifindeth calumnies and censure of men, that there will direction of providence: your enemies may lay be a resurrection of namres as well as bodies, snares for you, and privily shoot at you, but his life shall lose it: and wwen the rig-hteous shall shine forth as the sun. they cannot take or hit you, unless God give Jer. 1i:10. Luke 1-49 —53. John 7: Let Christ's ministers faithfully reveal his leave. Therefore be not afraid of death, for 40~-52. Acts 13:45-50. 14:2,41. truth, and leave it for Him, in due time, to re- your enemies have no power against you, but f 21. 2i:10. Mic. 7:5,6. ark13:12. Luke i11k uriS. veal their integrity. what is piven them from above. God carn Gert. 3:15. 4:98-10. 37:17-28. l 6. That the providence of God is especially break their bows and snares, (Ps. 37: 14, 15.. s. 17:28. 2 Sam. 16:11. Job 19: conversant about the saints in their sufferings, 64: 4, 7.) and make our souls to escape as a 20:t0. John 13:18. V. 29-31. It is good to have recourse to first bird; (Ps. 124: 7.) IFear ye not therefore, v. h 2:37. Duir. 33:9. Luke 14:25. John principles, and particularly to the doctrine of 31. Note, The doctrine of God's providence is 5:23'21:15-17. 92 Co-. 5:14,15. G 523.Ph ni. s-~. 2 o~ l God's universal providence, exennded to all enough to silence all the fears of God's people:, 22:3. Lte 20:35. 21:36. 2Tles. 1.: creatures and their actions, even the most mi- Ye are qfzmore value than many ySparrows. All re5-'. 7'v, L M'0-rs no0te. The light of nature-teaclhes this, and all men are so, other creatures being made for man, Lo, k.9:23,4" 14:27. John 19:17.s good men, who can in faith call God their Fa- and put under his feet: (Ps. 8: 4, 5, 8.) much i1 6:25,26. MIIk 8:3S535. Louke 17: ther, find comfort in it. See here, more the disciples of Jesus Christ, who are the Ti Ion 4: —8. Re..''0.i First, the extension of providence to all crea- excellent of the earth, however contemnied. PRACTICAL OBSERVATIONS. V. 16-33. Ministers should advert to their character and secutors; yet we must not neglect our work, or conceal our situation, and count their cost. They are sent as'sheep' among relation to Christ. If; then, we are ready to faint under thb' wolves;' let them remember to be like larmbls and doves: not difficulties we meet, iwe should look to our Lord; for we should resisting evil, nor retorting reproaches and injuries. Let them be willing to bear the same treatment from the world., which temper zeal and boldness with discretion, and so act as to fur- He bore. Yet none of us is made to suffer as He was. Let nish their enemies with no plausible pretext for their malignity, us, then, prat to be free from the fear of man; and if falsely This' wisdom is from above,' and must be sought by prayer, accused, let us wait for the Lord to' bring to light the hiddenr or it will be a time-serving caution. Yet, if they united the things of darkness, and make manifest the counsels of all' wisdom of the serpent with the harmlessness of the dove,' hearts,' and then every faithful servant'shall have praise of they could not escape hatred and contempt.-Those who take God.' Let us openly profess and plainly declare his truth, and the Lord's part against the ungodly, will be opposed, reviled, if we be called to seal our testimony with our blood, we should and evil entreated. The excellent servants of Christ in all fear apostasy more than tortures; ior'man can only kill the ages hitherto have been imprisoned, scourged and put to death body,' but the Lord is able to'destroy both body and soul in as malefactors. They have been brought before kings for no hell. " If any man draw bt:ack, He will have no pleasure in other crimre, than bearing the name andi preaching the Gospel him,' and he only'that endureth unto the end, shall be saved.' of Christ! Thus the Lord brings truth to those, who would The Savior is ablle to comfort us under the sharpest sufferings, else have been strangers to it; yet this testimony turns against and protect us in extreme perils; and without Him the most them. —The work of the ministry requires stiudy and prepara- trivial event cannot occur. Let us, then, confess Christ and lion; but should the minister be suddenly called to declare his obey Hinm before men, assured, that He will own t-oor sinners nnessage even before princes, he need not be anxious how or what as his brethren before his Father. But woe be to them, who to speak, but rely on Him, who has promised to give his people are ashamed of Him ai I his words among men; or deny Hint'a monuth anrd wisdom,' which their enemies cannot'gainsay before his enemies; fo: Christ will disown them in that day or resist.'-Opportunities of doing good may be expected in when eternal happiness or misery will be awarded by his wora, every place; and hence we are not required to stay among per-. SCOTT. Verse 34. come for this purpose, but to send forth the Roman sword, to cut off a 7T'nk not.1'This is a forcible and oriental mode of expressing the disobedient and rebellious nation, the cup of whose iniquity is already certainty of a foreseen consequence of any measure, by representing it full, and whose crimes cry aloud for speedy vengeance." See also on as the purpose for which the measure was adopted.' Luke 12: 49. From the time they rejected the Messiah, they were a WETSTEIN, CAMPBELL. prey to the most cruel and destructive factions; they employed their Peace on the earth. I' On the land, namely of Judea.' DODDR. time in butchering one another, till the Roman sword was unsheathed'The meaning will be plain when we consider the import of the word against them and desolated the land.' Dr. A. CLARKE. peace, which was used among the Hebrews to express all possible bless- Verse 35. mrgs, temporal and spiritual; but especially the former. The expec-'It was long ago truly observed by Democrates, that the enmities of tation of the Jews was, that when the Messiah should come, all telmpo- kindred are much more bitter than those between other persons.' ral prosperity would be accumulated on the land of Ju.dea. The imn- BLOOMFIELD. port of our Lord's teaching here is this, Do not imagine, as the Jews in ~ Verse 36. general vainly do, that I am come to send forth, by forcing out the'The Gospel has indeed been the occasion of much contention and Roman power. that tenimporal prosiperity which they long for; I am not persecution, not only in Judea, but elsewhereo: yet let ua'ag chnrge it r299 A. D, 30. MATTHEW, X. Instructtosns to th6 apostles he that loseth his life Secondly, the particular cognizance which worth every thing-; there "ore all who believe its for my sake s),all find Providence takes of Christ's disciples, especial- truth will come up to the price of it: and they it.'lyin their sufferings, (v. 30.) But the very who make it. their business and bliss, will make ~t. thatre-hairs ofour head are all numbered. This is every thingelse yield to it. Those who like not 40 T Ile - that re- a proverbial expression, denoting God's regard Christ on these terms, may leave Hin —at their ceiveth you, receiveth to the concernments of his people, even the peril. Note, It is very encouraging to think, me, "and he that re- most minute. This is not to be made a matter that whatever we leave, lose, or suffer for Christ,, ceiveth me, receiveth of curious inquiry, but of encouragement to live we make no hard bargain for ourselves. The hin. that sent mue. in continual dependence on God's providential pearl of price is worth what we give fbr it. The care, w.ich extends to all occurrences, vet with- terms are, that we must prefer Christ, First, 41 He o that receiveth out disparagement to the infinite glory, or dis- Before our nearest and dearest relations, father a prophet in the name turbance to the infinite rest of the Eternal or mother, son or dau-hter. Between these of a prophet shall re- Mind. If God numbers their hairs, much more relations, as there is less room for envy, so ceive a prophet's re- their heads, and He takes care of' their lives, there is commonly more for love; therefore eive a prophet's re- ^their comforts, their souls. It intimates, that these are instanced, as most likely to have efward; and he that God takes more care of them than they do of fect. Children must love their parents, and receiveth a righteous themselves. Those who are solicitous to num- parents their children; but if they love them man in the name of her'their money, and goods, and cattle, were better than Christ, they are unworthy of Him. a righteous man shall yet never careful to number their hairs; but As we must not be deterred from Christ by the receive P a righteous God numbers the hairs of his people, and not hatred of our relations, (v. 21, 35, 36.) so we. Ma eward. a n a hair of their head shall perish: (Luke 21: must not be drawn from Him by their love. nan's reward. IS.) no hurt be done them, but on a valuable Christians must be as Levi, who said to hi 42 And whosoever consideration: so precious to God are his saints, father, Ihave not seen him. Deut. 33: 9. shal_ give to drink un- and their lives and deaths! Secondly, Before our ease and safety. We to qone of these little 7. That He will shortly, in the day of must take up our cross and follow lim, else ones, a cup of cold triumph, own those who now, in the day of we are not worthy of Him. Here observe, that ones, trial, own Hi; when those who deny Him, they who would follow Christ, must expect ~water only in the name shall be forever disowned and rejected, v. 32, their cross, and take it up. In taking it up, we of a disciple, verily I 33. Note, It is our duty, and if we do it, it will must follow Christ's example, and bear it as say unto you, s He shall be hereafter our unspeakable honor and hap- He did. In bearing crosses, it is also a great in no wise lose his re- piness, to confess Christ before mens; not to be- encouragement that we followc Christ, who has ward. lieve in Christ only, but to profess our faith in showed us the way; and that if we follow Him suffering for Him, when called to it, as well as faithfully, through suffering, He will lead us to m 18:5. Luke 9:48. 5:16. John T 11 in serving Him. We must never be ashamed glory with Himself. 20. 20:21. 2 Cor. 5:20. Gal. 4:14. of our relation to Him, our attendance on Him, Thirdly, Before even life, v. 39. He that I Thes. 4:8. 4:i. or our expectations from Him: hereby our sin- findeth his life shall lose it: he who thinks he n John 5:23. 12:44-49. Phil. 2:10,11. e ned, his nhonored, and others i John,23 2 John 9. certy s ev name has found it, when he has saved it by denying e Gen. 20:7. 1 Kings 17:9-15.20-24. edified. However this may expose us to trou- Christ, shall lose it in an eternal death: but s:3,4. 2Kings4:8-10~16517 e no,, yerecompensed i a t eyjo c o sone, 37. Kict s 16:15. R. 16:1 -- be no, we shall be abundantly recompensed he who loseth his life for Christ's sake, or raTim. 1:16-18 3 Johu n 5-s. in the resurrection of the just, when it will be ther than deny Christ, shall find it, to his un-. 61u,4,k,18. 1i,274. 1r:34 - Isi 39 i7 spealahle happiness and honor that speakable advantage, in an eternal life. They Thus. 1:6,7. 2 John S. Christ shall fulfil his promise.'HIi im will I are best prepared for the life to come, that sit S: 1:3 —6,10,14. Zech. 13:7. Mark 9: confess before my Father, as the purchase of most loose to this present life. i uIktarek 9:4172.i,. 12:2,43.:7,8. 2Cor. my blood, and the workmanship of my Spirit, a 9. That Christ Himself would so heart.y 8:12. friend, and beloved by me, though a worm of espouse their cause, as to show Himself a,FuPov. 91.14. Luke 6:35 2 Cor. 9:$ t -ids, aho r the ki -15. Phil. 4:15 —19. eb. 6:1O the earth.' Those who honor Christ He will friend to all their friends, and repay thi kindthus honor. They honor Him before mien, tlut ness bestowed on them, v. 40-42. He will honor them before his Father. It is a dangerous thing for any to First, It is here implied, that though the deny and disown Christ before men, for such He will disown in the great generality would reject them, some would reday, when they most need Him. I tell you I know you not, ch. 7: 23. In ceive them and welcome their message. Why the first ages of Christianity, when to confess Christ was to venture all that was the gospel-market made, but that if some was dear in this world, it was more a trial of sincerity, than afterwards, when will not, others will? in the worst times there secular advantages attended it. is a remnant, according to the election of grace. 8. That the foundation of their discipleship was laid in a temper and dis- Christ's ministers shall not labor in vain. position of such kind, as would make sufferings light and easy to them: and Secondly, Jesus Christ takes what is done to that on condition of preparedness to suffer, Christ took them to be his follow- his faithful ministers, whether kind or unkind, ers, v. 37-39. He told them at first, that they were not aworthy of Him, as done to Himself. He that receiveth you if they were not willing to part with all for Him. In any profession, men receiveth me. Honor or contempt put on an hesitate not at expected difficulties, necessarily attendant on it, but cheer- ambassador, reflects the same on the prince that fullyv submit to them, or disclaim its privileges and advantages. So in the sends him; and ministers are ambassadaors for Christian profession, they are reckoned unworthy of its dignity and felicity, Christ. See how Christ may still be enterwho put not such value on their interest in Christ, as to prefer it before any tained by those who would testify their respects other interests. For the gains of a bargain, we must come up to its to Him; his people and ministers we have alterms. Now the terms are settled. If religion be worth any thing, it is I ways with us; and He is with threm, always, upon any malignity, or any deficiency in that, but on the lusts and cor- rules of interpretation, these, and other similar phrases, enjoin but a ruptions of meon, who have either directly opposed or grossly perverted constant habit of vigilance and self-government, a cautious and jealout it.' DoneDR. attention to the movements of our minds andt the proaress of our pasA manc'sfoes, f-c.l'Our Lord refers here to their own traditions, sions, a strict abstinence from all irregular and immoral gratifications; which were nearly in the very words He uses; and they are exceeding- without either declining any of the duties, or sullenly witlldrawing- from ly memorable, especially since they professedly point at the time of the the harmless enjoyments, conveniences, and comforts of'social life.' Iessiah's coming. Let any one also read the terrible account given by Bp. POrTEUS. josephus of their crimes and sufferings. In rejecting Christ, they were Verse 39. abandoned of God.' Dr. A. CLARKE.'For he that finds and saves his life, by deserting my cause, shall Verse 37. lose it on the whole; as he will thus incur a sentence of final condemlie that lovcth.]'That is, when our nearest and dearest relations nation and destruction; but he that out of fatithifulness to Ate loses his some in competition with our belief in Christ, our affection to them and life, and lays it down for my sake, shall find it in a far more noble state eir deference to their opinions must give way to our love of the Re- ofbeing, which infinitely better deserves the name oflihe.' DODDR. nfemer. and our attachment to our Maker.' Bp. PORTEUS. Verse 41. Worthy of me.]'That is, worthy ofbeing my disciple.' BLOOMF. He that receiveth.]'He that hospitably entertains a prophet, in the Verse 3S. name of a prophet, or with a pious regard to the office hie bars, shall H1is cross.]'This alludes to the custom of causing the criminal to receive the reward of a prophet himself, or a reward proportionat'le to Wearr his own cross to thre place of execution, and means, who is not the worth of the person he shelters and accommodates in lnme of danreatdy to suffer death in the cause of religion.' Dr. A. CLARKE. ger and difficulty; and he that eltertains any righteolus man, in'As crucifixion was not a Jewish punishment, this mention of it may the name of a righteous man, or with a cordial regard to the virseem prophetical, and to have alluded to his own crucifixion.' tues of his character, shall himself receive the reward c.x a righteous BLOOMIF. man.' DODDR' When we are commanded in Scripture" to take up our cross and'Similar proverbs are found among the Jewish rabbins.' Fllow Christ," to "deny ourselves," to "mortify our members," &c. Dr. A. CLARKE. these expressions by no means imply, what some have chosen to infer Verse 42. from them, that we are to renounce the world, and all its pleasures, A cu~p qf cold iwater only.]'Let not the poorest lIe dtbcouraged smpioynments, connections and concerns; to forego every thing that is then, from some charitable attempt for the good of others.' D)onuR. cheerful and agreeable to our nature, and to consume our whole life in Little ones.]' An Hebrgism denoting disciples as pp'v.elt to mae abstinence and austerity. According to the fairest and most established ters.' WExTS'rTE, BLC.OtmIEiL.a 4001,O D. D. 30. MATTHEW, XI. John's disciples come to Chns-., CHAP. XI. even to the end of the world. Nay, the honor sions imply commands. Their ereacningof tho issos rootinoce to preneit s.ie cut e.G rises higher; ie that reeiecth c rccctl Gospel as not only permitted, but enjoined. 1. John the Baptist sesno ilin ISci- Hiim that sold 3le. Not only Ghrist takes it as Necessity was laid upon, them, I Cor. 9: 16. pies to inquire of Him, whether He done to Himself, but through Christ, God does His promises to them are included in thee.a the Messiah, or whether another ere to te expecteer; wliin Jes j so too. By entertaiining Christ's ministers commands, for the covenant of grace is a word refers to ti tmeiracles wrought by they entertain not aingels una.wares, but Christ, which He hath/ commanded. Ps. 105: S. He }ira, 2 —-6. His t esti.....Iv to Joh~;, nay, God Hiaself, and ugmwares, as a ppears, 7~15. phe perversenlf assd unawares, as app, ade ate end ofco'e..andig.'te, Christ's ple concer ii:i boti Juiohn cand Jesus Ch. 25: 37. TV/hen saw w tee Thee ai htun. redr? instructions are ever full, thorous, s.* Whetn uipesitetyoet te os, iho hcid sit - Thirdly, Kindness, however small, done to Christ had said to his disciples what a," s need — iMPcteitsecy otthose, who hacd wit- i5 d Wou sicin seee ncsse!.i..st of his mi-htoy works; Christ's disciples, if therbebe occasion for it, ful, He dcparted thence. It would seem they sned derne:nces woes w.o.eailst Chora- and ability to do no more, shall be accepted, were very loath to leave their Master, till He de" sin, Beth:aidla, an' Capernaurn, 20 4-2.'i aiorcs tote owise and holy though but a cup qf cold water,,ivei to to these parted, and separatecd Himself from them, as sovereinty of tt e Father, in reveal- little onres, (v. 42.) such as are poor and weak, the nurse withdraws the hand, that the child personl anoctt medicatocati power and and often in need, whose extremity is so great, may learn to go by itself. He wouldl now teach imajesty, 25 —7. He invicest and in- that a cup of'cold water is a great favor. Note, them how to live and work without his bodily;Stits tl e wCescry to come unto Hiccs Kindnesses done to Christ's disciples are valued presence. It was expedient fbar theri that He for rest, 28 —si. in his books, not according to tle cost of the should thus go away, that they might be prepar/ND it came to pass, gift, but the love of' the giver. The widow's ed for his long departure; and that, by the help. when Jesus had. mite not only passed current, hut was stamped of the Spirit, their own hands might be sutfimade an end of' comn- high, Luke 21: 3, 4. They who are truly rich cient for them, (Dent. 33: 7.) and they not be,mand"in his tw~elve 1 i graces, may be rich in good works, though always children. We have little account of manc in s lie poor it this world. what they did now; but they went abroad, prodisciples, "he departed Fourthly, That kindness to Christ's disciples, bably into Judea, (for the Gospel had been thence to teach and to which He will accept; must be done for his preached hitherto mostly in Galilee,) publishing preach in their cities. sake. Whether prophets or rig-'hteous men, or the doctrine of Christ, and working miracles in 2 ~ Now c when little ones, they must be received, not because his name; though in more immediate depenJohn had heard d a. they are learned or witty, nor because they are dence on Him, and not being long from Him: John had. hea~rd itn,our relations or neighbors; but because they thus they were trained up by degrees for their the prison the works are righteous, and so bear Christ's image; be- great work. of Christ, e he sent two cause they are prophets and disciples, and so Christ departed to teach and preach in the of his disciples, are sent on Christ's errand. It is a believing cities whither He sent disciples before Him to regard to Christ, that puts an acceptable value work miracles, (ch. 10: 1, 8.) and raise public a 8:20i. Jon!:10,14. Acts:2. 10: on kindnesses done to his ministers. Christ expectation preparatory to his coming. Thls 4,.'rices. 4:e.'Z Ts.... - s Y Tira. 6:14i. does not interest Himself in the matter, unless was the way of the Lord prepared. John preb 4'23. L:e. s. 6-l:1-. Arsk.:3 we first interest Him in it. if you wish ate to pared it by bringing people to repentance, but 38'. f ~ ~ ~- s: ^ee/ en obligation to yosu, says Seneca, for any did no miracles. The disciples go further, and c Luke 7:18-23. service yosu render, you nust not only render the work miracles for confirmation. Note, Rependt4:12. 14:3. MNark 67,18. Lukei 3:t9,20. iohn 3:24. service, bt convince me that you do it for a.y tance and faith prepare people for the blessings e 9:14. Jo/e 3:25 —-28. 4:i. Acts 19: sake. of the kingdom of heaven, which Christ giveS. ti3' Fifthly, Kindnesses shown to Christ's people When Christ empowered them to twork?niraclcs, and ministers, shall not only be accepted, but suitably and richly rewarded. He was Himself teachinsg and preaching8', as if Much is to be gained by doing good offices to Christ's disciples. If done that were the more honorable of the two. o the Lord, He will repay them with interest; for He is not unrig'hteous to Healing the sick was the saving o.f bodies, but,forget amny labor of love, (Heb. 6: 10.) They shall receive a' rewar'd, and preaching the Gospel was the saving' of souls. in no wise lose it. He does not say, they deserve a reward: we cannot Christ had directed his disciples to preach, (ch.. merit any thing as wages from God: but they shall receive a reward from 10: 7.) vet did not Himself leave off preaching. the free gift of God: and shall in no wise lose it, as, through falsehood or He set tlhem to work, not for his own ease, bit forgetfulness, is often the case among men. The reward mntay be deferred,- for the common welfitre, and wes no less busy the full reward will be deferred till the resurrection of the just; but it shall Himiself. How unlike Christ are tnose, swiho in no wise be lost, nor shall they be losers by delay. A prophet's or a yoke others only that they may themselves tbe righteous man's s reward is, either the reward that God gives to righteous men idle. Note, The increase of labores in the and prophets; (the iblessings conferred on them shall distil on their friends;) Lord's work should not excuse our negligence, or it is the reward He gives by prophets and righteous men, in answer to their but encourage our diligence. The more busv prayers, (Gen. 20: 7.) He is a prophet, and shall pray f/br thee, that is a others are, the more so should we be; and afi prophet's reward: and by their ministry; when He gives the instructions and is little enough, so much work is there to be comforts of the Word to those, who are kind to the preachers of the Word, done. Observe, He went to preach isn their then He sends a prophet's reward. Prophets' rewards are blessings in hea- cities —populous places; He cast the net of the venlv things; and if we know how to value them, we shall reckon them good Gospel where there were most fish to be inclospayment. ed. Wisdom cries in the cities, (Prov. 1: 21.) at the entry ofth.e city, (Prov. 8; 3.) in thei cities CHAP. XI. v. 1-6. Some join the first verse of this to the foregoing chap- of'the Jews, even of them who made light of ter, as its proper close. Christ's ordination sermon to his disciples, in the last Him, notwithstanding they had the first offer. chapter, is iere called his commanding them. Note, Christ's commis- Here is next a message to Christ from John PRACTICAL OBSERVATIONS. V. 34~42. The enmity of the carnal heart against God do us the service in that awful period, which He can do? must be desperate, when thee Gospel of peace excites, in those Have they done as much to deserve our love? Are they so who hear it, rancorous malice, tdissolving the bonds of relative sworth of it? Surely we are unworthy of Him, if we prete, and social life, and prompting to unnatural murders and massa- an earthhv obiect to -lim d Surely uwe ought readily to bear our Tres; and whent they, who deserve to be revered and loved, cross, and to be crucified for Him, as He was for our sins. become objects of contempt and hatred! Even nowa thee he- flow thn, can we expect his friendship, if we refuse to hear liever's inveterate foes are often they of his own household.' our lighter tribulations for his sake? He can compensate our But we should rememinber, that' we are by nature children of losses for his cause, so that if we suffer death by cleaving to wrath evenu as others,' and if we now love the truth, cause, and Him, we shall not perish, but have eternal life. Let us, thte-n servants of Christ, the praise is due to Him, who by his grace abide in Him, and show oair love to Him by kindness too his Ihath made us to differ.' This should teach us to bear our people and ministers, welcoming their message, and'esteeminig cross pa.ticen,.y, and meekly, and to pity and pray for our them hiwhlv in love for their work's sake;' satisfied that i f hais adversaries. No human regards must interfere with our love ever is done from right principles and motives to the lea'.t of to Christ; or t; expression of it; for He will not endure a his disciples will be rewarded. SCoI'T. rival. Aind let us ask, can father or mother, son, or daughter NOTES. Verses 2-6. C(IrA. XT v. 1. When the apostles were gone forth, our Lord did Some have supposed that the faith of John int Jesu as the ilessiah, lot remit lis labor, but continued to sgo froim place to place, to instruct was wavering; but this is not probable. His disciples, however, were:he people, and performs beneficent motiracles amonu them. SCOTTr. evidently far from being satisfied. They werve jealous for their masteres To teachi and to preah.}'ro give privat-e instruictions, and to pro- honort antd did tnot clearly apprelhend the nature of the Messiah's kintglaim publicly: two graid parts oflthe duty of a Gospel minister.' domi; objecting to the unreserved and social manner in which Jesus and Dr. A. CLARKE. his disciples lived. John seens, thlerefore, desirous lo procure. them Their atffes.l By this title, Dr. A. Clarke understands simply'the some decisive testinmony from Christ himself, to terminate their hlesitar.ities of thte Jews:' Caimpbell considers it as referring to the Galilcans, ioue. I-Iearing of his siracles, he niow sendts two of his own disciples to'in whose country they then were;' but Bp. Pearce regards it as desig- inctiire if He were tihe Messiah. or not. Tihe question shows, t'lt the n-ating sthe cities of the Jews in Galilee,' an opinion reconciling boths Jews generally considered the Messiah as at hand; anid if Jesus were sthe otlmmrs. En. not ie, another niust be expected. Eighteen hundred years have n0or[ A. D. 30 MATTHEW, X. John' disciples come to Christ. 3 And said unto Ba tist, s.ad his reply, v. 2-6. It was said them. Good men may have their ju.'gments him, f Ar thctu ihe that before that Jesus heard of John's sufferings, ch. biassed by their interest. John would have cshold come, onr ^do we ^'4: 12. Now we are told that John, in prison, their views rectified, and wished them to be as ^soluld comne, or do wue hears of Christ's doings, which, no doubt, he well satisfied as he himself was. Note, The lOOK ftor anotnler. was glad to hear, as a true friend of the Bride- strong ought to bear the infirmities of the weak, 4 Jesus answered groom, John 3: 29. Note, When one useful an'd do what they can to help them. JVhen and said unto them, instrument is laid aside, God knows how to thou art con;verted, strengthen thy brethren, Go and shew John raise up others. The work went on, though John was industrious to turn over his disciples to an rhes things John was in prison, and it was a comfort to to Christ, as from the school to the academy. again ttam se things him, not a grief. Nothing comforts God's peo- Perhaps he anticipated his death, and wished which y do hear and ple in distress more, than to hear of the works his disciples to be better acquainted with see: of Christ, and experience them in their own Christ, with whom he must leave them. Note, souls. This turns a prison into a palace. In Ministers must direct every one to Christ, f 2:2-6. N:,9. Ge 315. 3. one way or other, Christ will convey the notices And those who would know he certainty of his 49:10. Num. 24:17. Dent. 18:15 — And the who would kno w {he ntis 18. Ps. -6-12. t.61 —.. Is. 7: of his love to such as are in trouble for con- doctrine must apply to Him: He is come to 14. 9:6,7 Jer.23:5,6.. 34, science sake. John could not see the works of give understanding.' Those who would grow in 24. Dan. 9:29 —26. ttos. 3:5. Joel - n 2:28 —3-2 Am. 9:11,12. Ob. 21. Christ, but he could hear of them with pleasure. grace must be inquisitive. Mi, 5:2. Zeph. 3:14-17. -Ia.12: And blessed are they who have not seen, but II. Christ's answer, v. 4-6. It was not so 7. Zesh.9:9. Mal. 3:t. 4:2.ohIn 4:32. 6:I4. 7:3i,41,42. only heard, and vet have believed. direct and express, as when He said, I that John Baptist, hearing of Christ's works, sent speak unto thee am. iHe; but it was a real antwo of n.s disciples to Him, and of their interview we have here an account. swer, an answer in fact. Christ would have us I. The question they proposed: Art Thou iHe that should come, or do we studious of the evidences of the Gospel. look for another? A serious and important question: Art Thou the Messiah 1. He directs them to report to John what. promised?-the Christ? Tell us. It is taken for granted, that the Messiah they heard and saw, that he might thence moro should come. One of'the names by which He was known to the Old Testa- fully instruct and convince them. Note, Out ment saints was, He that cometh, or shall come, Ps. 118: 26. He is now senses are to be appealed to in things that are come, but we still expect his other coming. The disciples intimate, that, if their proper objects. Therefore the popish c'octhis be not lie, they would look for another. Note, We must not be weary trine of the real presence agrees not with the of looking for a promised blessing; nor ever say we will no more expect it real truth as it is in Jesus: for Christ refers us till it come. Though it tarry, wait for it; for He that shall come will cocme. to the things we hear and see. They intimate likewise, that if they be convinced that this is He, they will Tell John what /ou see of the power of' not be sceptics, but will look.for no other. They therefore ask, Art'Thou Christ's miracles; how, by the word of Jesus, He? John had said for his part, I amn not the Christ. John 1: 20. Some think the blind receive their si'ht, the lame walkl, &c. John's object was his own satisfaction. He had borne testimony to Christ, Christ's miracles were done in the view of' all; and declared Him to be the Son. of God, (John 1: 34.) the Lamb of God, (v. for they feared not the strictest and most inapar29.) He that should baptize with the Holy Ghost, (v. 33.) and the Sent of God, tial scrutiny. Trusth seeksmo co~ncealtient. They (John 3: 34.;) but he desired greater proof that He was the long-promised are to be considered as the acts of a divine and expected Messiah. Note, In things relating to Christ, and our salva- power. Only the God of nature could thus over. tion br Him, it is good to be sure. Christ appeared not in that external rule and outdo the course of nature. It is parpomp.'std power which was expected of Him. His own disciples stumbled ticularly spolen of as God's prerogative to open at this ind perhaps John also. Christ saw in the inquiry something of the eyes of the blind, Ps. 146: 8. Miracles are this nature, when He said, blessed is he, who shall not be qofended in Me. therefore the broad seal of heaven, and the doe Note, It is hard, even for good men, to bear up against vulgar errors. John's trine to which they are affixed must be of God, doubts mig'ht arise from his own circumstances. He was a prisoner, and for his power will never contradict his truth; might think, if Jesus be indeed the Messiah, whence is it that I, his friend nor can it be imagined that He should seal a and forerunner, am in this trouble, and left so long in it; never looked after, lie. However lying- wonders may be brought never visited, nor sent to, nor inquired for by Him, having nothing done for me, in proof of false doctrines, true miracles evince tither to sweeten my imprisonment, or hasten my enlargement? Doubtless a divine commission. Such were Christ's, and Christ, for a good reason, did not go to John in prison, lest there should seem they leave no room to doubt, that He was sent to be collusion between them: but, John, perhaps, thought it neglect, and of God, and his doctrine that of' Him who sent it shocked his faith. Note, True faith may nave a mixture of unbelief. The Htim. His miracles are the accomplishment qo bes', ag3 not always an&ke strong. Troubles for Christ, if long unrelieved, a divine prediction. It was foretold, (Isa. sometimes prove too severe for our faith. The remaining unbelief of good 35: 5, 6.) that our God should come, and the men may sometimes strike at the root, and call in question the most fun- eyes of the blind be opened. If Christ's works daim, ntal trutas. Will the Lord cast of.fobrever? But we will hope John's agree, as they plainly do, with the words of faith did not fail; he only desired to have it strengthened. IN ote, The the prophet, no doubt this is our God, whom best aints have need of the best helps to confirm their faith, and arm them we have waited for, who shall come with a aainist temptations to unbelief. Abraham believed, and yet desired a sign; recompense. (Gen. 15: 6, 8.) so Gideon, Judg. 6: 36, 37. Others think John's object Tell.John what you hear of the preaching of was not so much his own satisfaction, as that of his disciples. Observe, his Gospel, accompanying his miracles. Faith, Though he was a prisoner, they adhered to him, and were ready to receive though confirmed by seeing, comes by hearing. his instructions: they loved him, and would not leave him. Now, they Tell him, 1. That the poor preach the g'ospel: were weak in knowledge, and wavering in faith, and needed instruction and so some. It proves Christ's divine mission, confirmation. They were jealous for their Master, and ofouaMr Ma'ter: loath to that those whom' He employed in founding his acknowledge Jesus to be the Messiah, because He eclipsed Jt.iiu. and loath kingdom were poor men, destitute of all secular to believe their own master, when they think he speaks against himself and advantages, who therefore could never have elapsed, and no other has come, Jews themselves being judges. How tin Mfartyr and Tertullian did,.) that John was so discouraged by his own then can they evade the inference, that Jesus of Nazareth was the long imprisonment, that he began himself to doulbt whether Jesus was the promised Messiah? —Our Lord answered rather by actions than words; Messiah - and supposes that when our Lord afterwards said, Happy is p)robably, lest an explicit reply should expose Him to enemies. He he that is not offended in me, He meant it as a caution io.sohn, that he wrought miracles, therefore, in presence of John's messengers, requir- should be on his guard against a temptation so dangerous. But, considering thlem t3 report to John what they saw and heard; specially, that, ins what clear evidence John had before received by a miraculous sign wiils the rich, learned, and powerful rejected Christ and his doctrine, from heaven, and what express and repeated testimonies he himself had the poor and lowly heard and received the Gospel. This accorded to borne to Jesus, I cannot imagine this possible; especially as hie foresaw the prophecies of the Messiah; but was contrary to the conduct of de- and foretold, that he must himself quickly be laid aside, (John 3: 30.) ce' eers, who, from carnal policy, address, in general, the great and pow- But ohe might think it necessary to put his disciples in the way of farther erlti. John had wrought no miracle, and this rendered the miracles satisfaction: not to say that the warmth of John's temper might render of Christ more decisive evidence. The dead are raised, (5.) The him something uneasy at the reserve which Christ maintained; and that widow's son at Nain had been raised just before; (Luke 7: 11-21.) he might imagine it agreeable to the general design of his own office, as Have the Gospel preached unto them.] This use of the original word his forerunner, thus to urge a more express declaration.' DODDR. seems to imply both the imparting and the receptions of the glad IlHe that cometh.]'By speaking of the. Messiah thus, the pious Jews, tidings. The poor were preached unto, and they heard gladly that it seems, expressed in the most lively manner their expectation of Him. cospel, which superior persons rejected. SCOTT. aud eager longing for his approach, as the greatest and most welcome (2.) Prison.]'John was cast into prison by order of Herod Antipas, messenger of God to man, that ever did or should come into the world; chap. 14: 3. &c, a little after our Lord began his public ministry, (See Mark 11: 9, 10. comp. Ps. 118: 26. Hab. 2: 3. Sept. Isa. 62: 11. c;hap. 4: 12., and after the first passover, John 3: 24.' and Zech. 9: 9.) Bp. Pearson justly observes that this, among many Dr. A. CLARKE. arguments, proves that the notion of two Messiahs, one sufferir.g, the'This prison, according to Josephus, was at Macheronte or Machae- other triumphant, is a vain dream of modern Jews, and u:nknown to rus, a city and fort beyond Jordan, in the tribe of Reuben, north and the ancient.' ID. east of the lake Asphaltites, or Dead Sea, where the Jordan discharges (4.) Go and shew.1ohn.] I'Was it for an impostor, or enthusiast, te itself into the sea.' CALMET. refer messengers who came to him, to miraculous works, perfsrmer W4orks of Christ.]' Deeds such as the Jews expected the Messiah before their eyes to tbings,one on the spot, to the testi-nony of:heir would perform; 2 Tim. 4: 5.' WETSTEIN. OWh senses 5' P,[rBT. (3.) Art-Thou He.]' Mr. L'.nfant, with some others, thinks, (as Jus1)02I A D. SO1. MATTHEW, Xi. Christ's testimony of JoA~ 5 The g blind receive carried their point, without a divine power. V. 7-15. We have here our Lord's higza their sight, h and the 2. That the poor have the Gospel preached to encomium of John Baptist, to revive bhoi" ms the lepper' them. Christ's auditory is made up of such honor and his work. From John's question, aine walk, ihpe r, as scribes and Pharisees despised, and rabbis some of Christ's disciples might regard him as are cleansed, and tile would not instruct, because they were not able weak, wavering, and inconsistent with himself. deaf hear, the dead to pay them. The Old Testament prophets To prevent this, Christ gives him this characare raised up, r and were sent mostly to kings and princes, but ter. Note, We ought to consult the reputation thie poor have the rgos Christ preached to congo'regations of the poor. of our brethren, and not only remove, but prep c t It was foretold, that the poor qf the flock should vent jealousies and ill thoughts, of them; and bpelipiea st iied waiet ih upon Him, Zecb. II: II. Note, Christ's we must take every occasion, especially of in6 And "blessed is he, gracious condescension and compassion to the firmity, to speak well of the praise-worthy, and " whosoever shall not poor, evince that it was He, who was to bring give them the fruit qf their hands. John, be offernded in me. to the world the tender mercies of our God. It when he was on the stage, and Christ in. re[Praclical Observations.] was foretold that the Son of David should be tirement, bore testimony to Christ; and now 7 And as they 1e- r the poor man's King, Ps. 72: 2, 4, 12, 13. Or that Christ appeared publicly, and John was t y Act as y we may understand it rather of the poor'in spi- under a clou, I-He bore testimony to John. parted, P Jesus began rit, and so is fulfilled, Isa. 61: 1. He hath Note, Those who have a confirmed interest to say unto the multi- anointed me to preach glad tidings to the meek. themselves, should aid the credit and reputation tudes concernino John, Note, It is a proof of Christ's divine mission, of others, whose character claims it, but whose w nt that his doctrine is gospel indeed; good news temper or present circumstances deprive them What went -ye out to the truly penitent, to whom it is accornmo- of it. This honors those to whomi honor is into the wilderness to dated, for whom God always declared He bad due. John had abased himself to honor Christ see? r A reed shaken mercy in store. 3. That the poor receive the (John 3: 29, 30. Ch. 3: 11.) had made himself with the wind? Gospel, are wrought upon by it, are evangeliz- nothing, that Christ might be All, and now ed; they receive and entertain it, are leavened by Christ dignifies him with this character. Note, g5. -Ps'. -t. t's. 522:t.'\5:4- it, and delivered into it, as into a mould. Note, Those who humble themselves shall be exalted, 6. 42:6,7. Luke 4:18. 7:21,22. John Thn e woneule thegsel shNote exalted 2:23. 3:2. 5:36. 10:25,38. 14:11, The wonderful efficacy ofthe gospel is proof of and those who honor Christ, He will honor; iS. Acts2.:5.~ 4:t. 10itsda. men, i1U. Acts5:t. A 39,210-..its divine original. The poor are wrosught those that confess Him before men, He will 8-10io.'' s' upon by it. The prophets complained of them confess, and sometimes before mesn too, even in t S:1 —4. 10:8. 2 Kins 5:7,14. that they knew not the way of the Lord, Jer. 5: this world. John had finished his testimony, 9:24,23:8. Luk 7:374-2. Joh2 5. 4. They could do them no good: but the Gos- and now Christ commends him. Note, Christ 43,44. pel had power with them. reserves honor for his servants when they have Ps.22:26. 72:12,13. Ts. 1;1-'2. He pronounces a blessing on those that done their work. John 12: 26. 3. 15:2. Zec. 11:7. L'ke 4:i8. Jam. 2:5, were not otfended in Hitm, v. 6. So clear are Concerning this commendation, observe, n 95:3-2. P7'. 1:1. 3:1,t2. 119:t. the evidences of Christ's divine mission, that'I. Christ spoke thus honorably of John, not Luke 1. 7,78. o i3:5 —7.. 15:t12-14. 18:7. 24:10. such as are not wilfully prejudiced against till after the departure of John's disciples; as 26:31t. is. Ot:1415. Le 2:34. 4: Hlim, and scandalizedcin Hinm, (as the word is,) they departed; ust after they had gone, Luke 23-29. Johs 6:60,61,66. 7:41t42. Rom. 32,33.9:32 Co. 1:23. 214. cainot but receive his doctrine, and so be bless- 7: 24. He would not even seem to flatter him, G:t. 5:11. 1 Pet. 2:8. ed in Him. Note, There are many things in nor have these praises reported to him. Note,' 3:-3,5. 215 rk t:3 —. L. ke Christ, with which the ignorant and unthinking Though forward to give all due praise for en3:3-7. 8:18. John 1:8. 5:35. are apt to be offended, and for the salke of whicm couragement, we must avoid all flattery, and r a.:i. 49:. 2 Cor. 1:17,18. Eph. 4:14. they reject the substance of the Gospel. The whatever may puff up. Those who in other Jam. 1:6. meanness of his appearance, his education at things are mortified to the world, yet cannot Nazarethl the poverty of his life, the low condiition of his followers, the well bear their own praise. Pride is a corrupt slights put on Him by great men, the strictness of his doctrine, contradicting humor, which we must not feed in others or in flesh and blood, and the sufferings that attend the profession of his name; ourselves. these are things that keep many from Him, who otherwise cannot but see in II. What Christ said concerning John, was Him umuch of God. Thus He is set.for the fall qf many, even in Israel, intended not only for his praise, but for the peoo (Luke 2: 34.) a rock of o'en.ce, I Pet. 2: 8. They are happy who get over pie's profit, who for a season, and butfoor a seathese offences, and conquer their prejudices. Blessed are they. The expres- son, rejoiced in his lig-lt, John 5: 35.' Now sion intimates, that it is a difficult thing to do, and dangerous not to do it; consider, what went ye out into the wilderness to but as to those, who, notwithstanding, do believe in Christ, their faith will see?' John preached in the wilderness, where be found i nmuch the more to praise, and honor, and glory. people flocked to him, though in a renmote amid PRACTICAL OBSERVATIONS. V. 1 —6. Our Redeemer was unwearied in his lalor of love: wrought, yet the effects of the Gospel faithfully preached to We, then,' should not be weary in well doing, for int due season the poor, in opening their eyes, directing their walk, delivering we shall reap, if we faint not.'-The laying aside, and remov- them from sin and the power of Satan, and teaching them to ing eminent ministers, at the time when they seem to be pecu- lead a spiritual and holy life, prove it to be' the power of God liarly need, I, appears very mysterious. But God will not per- to the salvation' of those who believe. The contempt with mit any sert.nt to interfere with the glory of his Son; and He which men of worldly feelings regard this doctrine, and ttlese will show all, that though He may employ them, He can do effects, is a demonstration of the truth of the Scripture;' for without them. Patience in a prison, or sick room, glorifies the preaching of the cross is foolishness to them that perish.' the Lord, as well as' active services. But if we cannot do But men are as apt to be offended with the doctrines, preachwhat we wish, we should attempt, as we can, to direct the ers, and professors of the Gospel now, as they fbrmerly wert judgment and confirm the fhith of such as regard our words; with the lowly estate of the Redeemer. Thaoir carnal prejuand Christ will honor those, who humbly serve and honor Him. dices are contradicted by them, and they are glad of a pretext What multitudes allow, that the Savior is already come, and for rejecting what they hate. Happy, then, is the man, whaot look for no other, and vet, alas I how few bow to the sceptre of his ever his past character, or present circumstances, who stintm grace The things which men see and hear. if conipared dili- bles not at any of these things, nor at the call to munreserved gentlv with the Scriptures, direct them to religion, and show in obedience, but cordially believes and embraces the Gospel. what way it is to be found. Though miracles are no longer Sco'rT. (5.) The b/lind, -c.]'These miracles were not only the nmostconvin- Verses 7 —11. eing proofs of the supreme power of Christ, but were also enbleniatic of John came as Christ's forerunner, and multitudes attend id his that work of salvation which He effects in the souls of men. Sinners ministry, and received his baptism; yet few gave due attention to the are blind their ulderstanding is so darkened by sin, that they see nlot great object of his preaching. His testimony was. therefore, vei y irta the way of truth and salvation. They are lame; not able to walk in portant with those who believed him to be a prophet: and Christ's ni-'he path of righteousness. They are leprous; their souls are defiled quiry was suited to excite them to consideration. Surely they has ncu with sin, the most loathsoine and inveterate disease; deeppe'ning in thetm- gone into the wilderness to see the reeds shaken by the wind, or near telves, sand invfecting others. They are deaf; to the voice of God, his a man preach, who was as easily shaken as they, by every rumonr, word, and their oewn conscience. They are dead; in trespasses and prejudice, or change in circumstances. John was a man of differerit sins; God, who is the life of the soul, being separated from it by iniquity.' spirit. He acknowvledged Jesus as the Messiah, and persisted in hit Dr. A. CLARKE. testimony. Why, then, did they not regard him? They had gone (6.) Offendled ien.]'Scandalized, or stumbled at; for he must be forth, as men throng to gaze on a royal procession, buttthey could not singularly wise and religious. who is not shocked by the strong popular expect to see in the desert a man clothed in delicate and sue ptuous i:ejudices wh:ich lie a-ainst Mle.' DODDR. raiment. Such persons were found in palaces, and the people knew'Christ's dloctrines hlave been complained of. as laying too great a re- John to be a plain, rough man, meanly clad. (Note 3: 4.) What, thei. straint oui human nature: as hard and impracticable sayings. His rnys- was their object? They would answer, to see and hear a prophet, sent teries Iave been doubte~d of, disputed against, and ridiculed by men of by God to instruct and reform them; and John was a prophet, and more perverse and proutd minds, who are resolved to believe nothing farther than a prophet, the person of whom Malachi had prophesied; aad lhanthey can thoroughly and clearly comprehend.' not predicting the Messiah, but pointing Him out as come. In the Bp. AvTTE uvB.RY passage referred' JEHOVAH says,'eny face' and' befre iMe"' but i 103' A. D 3-. MATTHEW, XI. Christ's te.imony of Jon S BuYt Ivhat went ye inconvenient place. It is better to retire into 3. His office and ministry. This was more out or1' t~ ~ see? 8 A man obscurity, witI teachers, than be without them. his honor, than any personal endowments or clothed in soft rai- Now if his preaching was worth taking so much qualifications could be. the pains to hear, surely it was worth the care of He was a prophet, yea, and more than a pr's menit B ehold, they recollecting. The greater the difficuties we have phet: (v. 9.) so said He who was th.e -real that wear soft cloth- broken through to hear the Word, the more we Prophet, to whom all the prophets hear witness. 4in are, in kings' are concerned to profit by it. They went out to John said of himself, he was not that Prophet, houses. see him; rather for curiosity than conscience. that great Prophet, the Messiah; and now Christ 9 But what went ye Note, Many attend on the Word rather to see (the most competent judge) says of him, that ie B utt "'[ and be seen, than to learn and be taught; to was more than a prophet. He owned himself out for to see? A have something to talk of, than be made wise to inferior to Christ, and Christ owned him superior prophet? yea, I say salvation. Christ inquires, What went ye out to to all other prophets. Observe, Christ's foreunto you, and more see? Note, We shall be called to account as to runner was not a king, but a prophet, lest his than a prophet. out intentions and improvements in hearing the kingdom should seem to be laid in earthly pow1 Word. We think that, when the sermon is done, er; yet, his forerunner, as such, was a trans10 For this is he, uthe care is over; no, then the greatest care be- cendent prophet, more than an Old-Testament of whom it is written, gins. It will shortly be asked,'What business prophet: they did virtuously, but John excelled Behold, I send my mes- had you at such a time, at such an ordinance? them all: they saw Christ's day at a distance; senoer before thy face, What broug'ht you thither? Custom, company, their vision was yet for a great while to come; which shall prepare or a desire to honor God, and get good? WIhat but John saw the day dawn, he saw the sun have you brought thence? What knowledge, arise, and told the people of the Messiah, as thy way before thee. grace, or comfort? What went you to see?' One that stood among them. They pake of 11 Verily, I say unto Note, When we go to read and hear the Word, Christ, but he pointed Him out: they said, A you, Among them that we should see that our aim is right. virgin shall conceive; he said, Behold the Lamb are h born of' women III. The commendation of John. They qof God! there hath not risen knew not how to answer our Lord's question: He was the same that was predicted to be gthIre ater ntha isen He therefore tells them what a man John Bap- his forerunner, (v. 10.) This is he of whom it Y>a greater than John tist was. 1.' He was a firm, resolute man, is written. He was prophesied of by the other the Baptist: notwith- and not a reed shaken with the wind: as you prophets, and therefore was greater than they. standing, zhe that is have been in your thoughts of him. He was Malachi prophesied concerning him, Behold 1,east in the king'dom not wavering in principle, nor aneven in conver- send my messenger before thy fhce. Herein of heaven is agreate r sation, but remarkable for steadiness and uni- some of Christ's honor was put on him, and form consistency.' He was strong in spirit, this honor have all the saints, that their names than he. Eph. 4: 14. When the wind of popular applause, are writtens in the Lamb's book of life. It was 3:4. 2Kings 1:8. Is. 202. Zech. on the one hand, blew fresh and fair, and the great preferment to John above all prophets, 134. Cor 4:11. Cor. 11:27. Rev. storm of Herod's rage, on the other, grew fierce that he was Christ's harbinger. He was a 13,14. 14:5. 17:12,13. 21:24 —26. and blustering, he was stillthe same. His tes- messenger sent on a great errand; one qf a Mark 9:11-13. Luke 1:15-17,76,r timony to Christ was not that of a reed, of a thousand, deriving his honor from Him, whose i:2. Luke 7:26.27. John i:23. man who was of one mind to-day, and of ano- messenger he was: he is my messenger, sent Job 14:1,4. 1514.. 2 s. 51:5. ther to-morrow: not a weather-cock testimony; qf God, and sent before the Son of God. His 2:3i.. Luk no, his constancy iln it is intimated, (John 1: 20.) business was, to p repare Christ's way, disposing 2s. John 5:35. he confessed, and denied not, but confessed and the people to receive the Savior, by showing:1'. Is. 63:45. Z5:h. 128. L.ke maintained it afterwards, John 3: 28. The them their sin and misery, and need of Him. 9:48. 1 Cot. 6:4. 15:9. Eph. 3:8. a ohn 7:39. 10:41. Roml. 16:25,26. question, therefore, sent by his disciples was This he had said of himself, (John 1: 23.) and Col. 1:26,27. 2Tim. 1:10. ikeb. II: not to be construed into any suspicion of the now Christ said it of hi, intending not only to 4s. 1 Pet. 1:10. truth of what he had formerly said: Hence the honor John's ministry, but revive people's repeople flocked to him, because he was not a reed. Note, There is nothing gard to it, as making way for the Messiah. Note, lost, in the end, by an unshaken resolution in our work, neither courting the Much of the beauty of God's dispensations lies smiles, nor fearing the frowns of men. in their mutual connection and reciprocal cohe2. He was a self-denying man, and mortified to this world.'Was he a rence. John was above the Old- Testament man clothed in sqft raiment? Then you would not have gone to the wilder- prophets, as coming immediately before Christ. ness to see him, but to the court. You went to see one that had his rai- Note, The nearer any are to Christ, the more ment of' ccmcel's hair, and a leathern. girdle about his loins; which show- truly honorable are they. — ] him dead to the pomps of the world, and pleasures of sense: his clothing There was not a greater born of women than agreed with the wilderness he lived in, and his doctrine of repentance. Now John the Baptist, v. 11. Christ knew how to you cannot thinlk that he, who was such-a stranger to the pleasures of a court, value persons according to their worth, and He should bie brought to change his mind by the terrors of a prison, and to ques- prefers John before all that went before him, tion whether Jesus be the Messiah or not!' Note, Those who have lived a all that had been born. John is the most emilife of mortification are least likely to be driven from their religion by perse- nent of all whom God had raised up for sercution. He was not a man of soft raiment; such there are, but they are vice in his church, more so than Moses; for he in~ king's houses. Note, It becomes people in all things to be consistent with began to preach the gospel-doctrine of remistheir character and situation. Preachers must not affect to look like courtiers; sion of sin to those who are truly penitent, and nor those whose lot is cast in common dwellings, be ambitious of princely had more signal revelations from heaven than and royal apparel. Prudence teaches us to be of apiece. John appeared any, for he saw heaven opened, and the Holy rough and unpleasant, yet they flocked after him. Note, The remembrance of Ghost descend. He also hnad great success in former zeal should quicken us in our present wvork: let it not be said that we his ministry: almost the whole nation flocked have done and suffered so many things in vain, run in vain, and labored in vain. to him: none rose on a design so great, or came 85 here quoted as the Father saying to the Son,'before thy face,' and levity, and inconstancy, to which the uwords of the message interpreted'thy way before Thee;' so that the way of Christ was the way of the literally might lead.' BLooMF. Lord, of Jehuovah, for'He and the Father are One.'-Our Lord said, (S.) Soft raiment.]'Any soft and fine vestments, whether of wool,'Of all borni of women,' (of all men) there had not arisen a greater silk, or cotton..' WETSTEIN. -han John the Baptist; none more holy, faithful, and humble; none Soft. (8.) Luke 7: 25.'The apostle, 1 Cor. 6: 9., transfers it to the yho was in a more honorable service; none favored with clearer views mind,' Leigh: where it ie rendered'effeminate.' SCOTT. of evangelical truth, and none who had personally been the sublect of (10.) Before thy face.}'From this application, then, it appears, prophecy. Yet the' least in the kingdom of heaven is greater than he.' that Christ is one with God the Father, and that this coming of Christ The least of thle apostles, or New Testament prophets, who were called into the world, is the coming of God Himself.' Dr. hAx'MMOND. to establish the Messiah's kingdom, would know more of the person, (11.) He that is least,