,^i>'3^

¦J> -OS3>9 .

THE
FOUR GOSPELS;
WITH A
COMMENT,

AND-

REFLECTIONS Both SPIRITUAL and MORAL.

By PASQUIER QUESNEL

Trarulated from the FRENCH.
Revifed, cdrre$ed, and the Popijh Errors expunged, by a PreJbyter
of the Church of England.

VOL. I.
,¦¦¦¦¦¦..¦  , ... u *...,.- „ — . ¦
Bath : Printed and Sold by S. Hazard ;
Sold alfo by G. G. J. and J. Robinson* Patemofter-Row, Dilly, in the
Poultry* and Matthews, in the Strand, London ; Mills andBirLciN,
BmsTot: WooImer, Exeter j Spence, York; Prince, Oxford :;
Eddoweg, Shrewsbury, &c. '

PREFACE,

THE hiftory of the four evangelifts is a moft im
portant and ufeful part of the divine revelation.
I need not enter upon the proofs of its authenticity,
thofe having been adduced by the beft chriftian writers
of the firft ages of chriftianity, and confirmed by the
moft wife and learned men, of fucceeding times, of this
and other nations. The heavenly original of thefe fa-
cred pages has been acknowledged, by all real chriftians,
in every period of time fince the days of the apoftles.
The church has fettled the canon of fcripture, and it
now remains the unalterable ftandard of divine truth.
Oral tradition exifting under the Jewifh, and conti
nued under the gofpel difpenfation, has been rejecTied,
whenever it contradicts the received writings of the
prophets and apoftles. Various expofitions have been
made of the facred volume, called by way of eminence,
the bible, in part by Jewifh and in the whole by
chriftian commentators. Hence many difputes have
/ a 2 arifen

iy PREFACE.
arifen among the learned of a critical and docT-rinat
nature. The moral law has been corrupted, and this
has introduced a corruption of practice — the gofpel
has been abufed and the fame effect has appeared.
Self-righteous pharifees at all times have been ready
to fupply the place of internal purity by a multiplica
tion of external rite*, and loofe livers have greedily
laid hold of free grace to juftify their breaches of the
divine law. True religion has fuffered much from each
of thefe parties — infidels have taken occafion from
hence to feoff at the truth of God, and defpife all pro--
feffion of it as hypocrify and deceit. The humble
felf-denying followers of Jefus have grieved in fecret
places over thefe abominations, and have earneflly
prayed that his kingdom may come, who is able to
open the eyes of the blind, and to eflablifh righte-
oufnefs upon the earth. The companionate cry of the
faithful has ever been, and is now, " Spare thy peo-
" pie, good Lord, fpare them."
We of this country live in a land of chriftian liberty,
a land of free enquiry, wherein every oneis permitted
to declare his creed, and to juftify it by aro-uments
brought from the facred fcriptures. No man's mouth ,
is fhut, or pen reftrained, by human , authority; but
every one has liberty to publifh his principles, and t%
regulate his practice as he pleafeth, provided he con
forms himfelf outwardly to the civil laws. The powers
that be, fuffer every man to enjoy his opinions, and,
to declare them openly without calling him to an ac
count. Ecclefiaftic power received fo great a blow at

PREFACE. v
at the reformation that it has not fince recovered its
former influence, and probably never may. At this
fome rejoice, and others grieve, according as they un-
derftand the extent of that authority given to the apof
tles and their true fucceffors. I cannot but congratu
late my countrymen on the privileges they enjoy as
chriftians in this land. Many of our forefathers would
have been abundantly more thankful for them than we
feem to be. For there is too much reafon to fear that
we have abufed them, and God may in fome future
time take them away from us, and give them to a na
tion that fhall improve them better than we have done.
May our fpeedy amendment arreft the divine arm, and
incline him to protect and not deftroy us.
The editor does not conceive it neceffary to lay be
fore the public a. particular detail of his religious prin
ciples. It is fufficient to acquaint the reader, that he
has fubfcribed his hand to the formulary of faith efta-
blifhed by law — but thinks himfelf perfectly free to
judge of the fenfe of the articles contained therein, ac
cording to the fcriptures ; and as thefe articles declare
the fcriptures to be the only rule of faith, and that nor
thing is to be received but what may be proved there
by, fo. he apprehends that they may be proved to be
confiftent with the holy canon. Yet every man is ftill
left at liberty to expound thefe articles, and to give
his proofs from fcripture to juftify his expofition.
The utility or inutility of articles of faith to be figned
oy all teachers is a fubjecl; I choofe to leave untouched.
The arguments on both fides I have confidered. There
a 3 appears

vi PREFACE.
appears fome truth in each. Only I would obferve
that all churches fince the chriftian aera have agreed to
give, their fenfe of fcripture,, and have infifted on all
that hold communion with them to conform to it, and
to manifeft this conformity by figning their affent. I
would not bear down any man with the weight of this
authority, becaufe there have been times when error
was almoft univerfal, and the true followers of Jefus
were fhut up io a corner. I would always defire to
think, and let think — the mind cannot be compelled,
it muft be convinced, e'er it can truly give its af
fent. Intereft, paffion, prejudice may fign articles
and not believe them — a true chriftian will never fign
under fuch influence. He will firft underftand a fub-
jefcl; before he paffes his judgment, and he will comply
with or oppofe it according to the conformity it ap
pears to have with the writings of the prophets and
apoftles. The bible is the religion of proteftants, faid
the great Chillingworth — the example of Chrift is the
ftandard of chriftian praftice, and the moral law is the
rule agreeably to which all believers ought to conduQ;
themfelves. v
Men of different opinions about the extent of re
demption have fubfcribed to the articles, which King
James I. thought an argument that they all agreed in
the true, ufual, and literal meaning of the fame. I
fhould rather think they were agreed in the good ef-
' fects that flowed from their figning them. For the uni-
Verfalifls have condemned the maintainers of particular
redemption, for fubfcribing to the 31ft article, and the
latter

R E F A C E.

vu

latter have condemned the former for fubfcribing to
the 17th. Some have endeavoured to clear their fin-
cerity by figning them as articles of peace and not of
doQrine. This to me appears to be an evafion not to
be juftified. For they are certainly a fyftem of doc
trines which the fubfcriber expreffes his confent to, and
they are the terms of communion to all the minifters
and people of the church of England.
Pasquier Quesnel, the author of the following
comment, was bred in the Romifh church, and ftrongly
attached to her difcipline, ceremonies, and many of
her errors. He was a follower of the tenets of St.
Auftin, and appears to have carefully read the works
of that eminent Latin father. His fentiments on grace
were chiefly drawn from him, and the fentences, which
were collected out of his comment to the number of
an hundred and one, by the Romifh clergy, and con
demned by a papal bull in the year 1713, were drawn
from the writings of St. Auftin. The reformers,
Luther and Calvin, confirmed moft of their opinions,
publifhed to oppofe the received principles of popery,
by paffages taken from St. Auftin, who was allowed to
be a found member of Chrift's church by thofe very
men, who condemned his fentiments when adduced
by thofe reformers. The council of Trent eftablifhed
a new fyftem not known to the church before, and
thereby cut off all thofe from her communion, who had
been nurfed up in the do£trine of grace, as explained
by St. Auftin, and other orthodox fathers of the ancient
church. The conteft hence arifing at the reformation
a 4 was

viii PREFACE.
was long and fevere. The proteftants had the bible on
their fide; the papifts many councils and decrees. The
latter had the power of the church and its revenues in
their hands, and thefe were arguments of great weight
with the majority, fo that thofe whom they could not
confute they could punifli or ftarve. — The difputes
about predeftination and grace ran to a great height in
France when Quefnel publifhed this work — Janfenius,
bifhop of Ypres, had tranflated the works of St. Auftin
and fpread them over France, hence arofe a party of
profeffors called Janfenifts. Quefnel was of this num
ber. As the body of the Romifh church adhered to
the council of Trent, it was no wonder that the writ
ings of St. Auftin fhould caufe a great fchifm among
the people. Thofe who adopted the Trent anathemas
were in a very obnoxious fituation, and lay expofed to
the batteries raifed by the publication of St. Auftin's
opinions. This father was one of the fupporters of the
papal chair. • His image was carved on one of its legs,
and he was received as orthodox ever fince he had
written. His antiquity, authority, ^earning and expe
rience, were held up by his admirers to the prefent view
of thofe who pbftinately adhered to the Trent decrees.
They could only anfwer, St. Aullin was. a heretic, as
a Romanift once, when St. Paul was quoted againft him,
faid, St. Paul was a heretic. — The council of Trent had
made a creed for all of the Roman communion, and
they muft abide by ir. right or wrong. Criticifm, fo-
phiftry and evafion muft lend their feeble aid to fup
port a tottering fabric, but in vain — fcripture, reafon
and argument united their forces againft it, and levelled

R E F A C E.

ix

it with the ground. The true Ifrael of God rejoiced at
its fall, and prayed that it might never be raifed again.
Quefnel had the fcriptures and St. Auftin, with moft of
the fathers, on his fide, but the pope had the fword, and
the temporal authority which were in the hands of the
king of France ; thefe had a greater influence over the
body, than the fpiritual arms which Quefnel wielded
could have upon the mind of that chriftian king. Nei
ther the pope, nor his faithful fon, would attend to
fcripture, St. Auftin, or Quefnel. The Trent decrees
had blinded their eyes, and hindered them from feeing
the true meaning of the facred pages. A corrupted
church power aided "by a corrupt court would hear
no argument, but proceeded to condemn poor Quefnel,
and he might be thankful that he faved his(life. The
Dutch received him and depofited his bones without
the pale of the Roman church, and under all the weight
of her curfes both on body and foul. But I had ra
ther die with Quefnel's faith in the moft defert regions,
than in the faith of the council of Trent in the pope's
palace. I would rather have my body lye a prey to
the beads of the earth, and unburied, my foul having
departed from it in the true faith, than that it fhould
be interred with all funeral pomp in St. Peter's, at
Rome, that I fhould have the character of a zealous
advocate of her fuperftitions, and be canonized after
my death. It behoves the proteftant clergy to take
care that they do not ufe their power and influence in
the fame way, as the Romanifts have done. The fame
caufes will produce the fame effeQs — ambition, pride,
love of eafe, ignorance and fenfuality, will operate in
proteftant

x PREFACE.
proteftant countries as they have in popifh. And they
who come into the church of England under the in
fluence of any or all of thofe evils, which have pre
vailed in that of Rome, will differ from catholics but
in name. " If a Tillotfon, or a Bolingbroke (fays
" Young) do not differ in their lives: their conteft is
" merely verbal, their agreement is effential, and their
" affociation will be eternal."
The prefent editor flatters himfelf that Quefnel, in
the following pages, will appear to advantage. The er
roneous principles he imbibed in the Romifh commu
nion are expunged, his (trained allegories are erafed,
the obfolete terms of Ruffel's tranflation are amended,
and the whole rendered more intelligible and , plea-
fing, as well as more profitable to the reader. The
minifters of the gofpel will find in this comment the
moft ufeful inftruflions for their conduct towards one
another, and the people committed to their charge
— even prelates have here fome directions, which
it will not be unbecoming their office to attend to.
The people will fee what the fucceffors of the apoftles
ought to be, and will be taught highly to efteem in love
fuch as are indeed faithful, fpiritual labourers, where
ever they may be found. DoQrinal, prafticaL, and
experimental religion is delineated in this work in a
mafterly manner. The thorns of controverfy, the fan
ciful conjectures of criticifm will not be found here.
Warm afpirations to God for a right understanding
of the fcriptures are frequently interfperfed, to keep
alive the attention and devotion of the humble and
pious

PREFACE. xi
pious reader. Which method of writing on the fcrip
tures has been copied by Dr. Horne in his moft excel
lent comment on the pfalms, and I am well informed
that he is a conftant reader and a great admirer of
Quefnel. To this I add, with fome degree of confi
dence, that all who love divine truth, muft delight to
read, and cannot but admire fo fpiritual, fo holy, fo
fenfible, fo judicious a writer as Quefnel. There
is not a fentiment in the whole work that I know of,
but is perfectly confiftent with the received doctrines
of our church.
I cannot help prefenting to the reader, a part of the
author's preface to this work, which will give him a
general knowledge of his fentiments and defign. " One
" could not but have a very great idea of this book,
" were it only to be faid of it, that it is the hiftory of
" the life, actions and fufferings of the Saviour of the
"world. The book of the gofpels is properly the
" book of chriftians, by means thereof they are brought
" to the knowledge of their divine adoption. They
" may difcern herein the rights and prerogatives of
" their heavenly birth and learn the duties thereof.
" They ought continually to ftudy thefe rules, by which
" they are obliged to frame their lives, that they may
" not be unworthy of that dignity, to which nothing
" on earth can be compared.
" The gofpel is the original title, which contains the
li promife of an eternal inheritance, the contract of the
" new covenant between God and man, the divine
" code

xii PREFACE.
** code in which the fundamental laws of the kingdom
" of God are recorded. The gofpel informs us how
"God hath appointed us through Jefus Chrift to eter-
" nal life, how he gave us his Son, and how he hath
" Wrought out our falvation on earth' by his life and
" death,, and how he hath anointed us with his holy
" Spirit, which he has put into our hearts to enable us
" to love him, and how he continues in them as an
" earneft and facred pledge of the glory which is re-
*¦' fcrved for us in heaven.
" Hence it is eafy to infer, that one of the moft juft
" and reafonable inclinations of a chriftian is that, which
" makes him defire to read the gofpel. It is an in-
" ftinct which is impreffed on him by the Spirit of God,
" and which would certainly caufe him to place his
" chief delight in this book, did not the love of worldly
*' things, and the violence of his paffions extinguifh it
" in his heart, by fixing it upon fenfible objects. Our
" relifh for this gofpel is in proportion to the love we
" have for its author. And the farther we depart from
" the holinefs required of us, the lefs inclination we
*: have to make ourfelves acquainted with thefe hea-
»' venly and myfterjous truths,
" God who at fundry times and in divers manners,
" fpake in time palt unto the fathers by the prophets,
" hath in thefe laft days fpoken to us by his Son. The
" apoftle to enhance the excellency of the chriftian rer
" ligion, could not begin his epiftle to the Hebrews in
" a more lofty manner, than by declaring that God
" hath

PREFACE, xiii
t{ hath now fpoken to us by his Son, and that falvation
" hath been preached by the Lord himfelf. He is the
" great prophet of the chriftian church, the legiflator
" of the law reftored to its original purity, the angel
" of the covenant, the teacher of righteoufnefs, who
" came in perfon to teach the ways of God to his peo-
" pie, as a friend fpeaketh to his friend, a brother to
" a brother, a father to his children.
" And that this great benefit might not be confined
" to thofe who faw him with their bodily eyes, and
" heard him with their ears, he has been pleafed to
" find out a way to communicate his bleffings to us by
" his word, Spirit, and ordinances.
" That we may underftand the gofpel aright, it is
" neceffary for us to underftand what St. Auftin has
" affirmed, namely, " That all mankind are reducible
" to two men, the firft and the fecond. All thofe who
" are defcended from the firft Adam are a part of the
" firft, and all thofe who are regenerated by the fecond,
" Jefus Chrift, belong to the fecond. By one of thefe
*' we are fold to be the flaves of fin, by the other we
" are redeemed from that flavery." Thefe two men
" we ought to ftudy in the gofpel— the God-man, ,who
*' humbled himfelf for our fakes, the grand object of
" our faith and love — the finful man, whom we carry
" about us, and who ought to be the fubject of our
" fhame, fear and hatred, being the heir of the fin of
»' Adam. " Whofoever

xiv P R E F A C E;
" Whofoever defires to know himfelf, will find his
" own character ,in the difeafed perfons mentioned in
" the gofpel. He will behold in the blind perfons, the
" blindnefs and ignorance with refpect to God and our-
" felves, in which we are born ; in the paralytics, that
" inability to all good, under which we lie ; in the
" burning fever, the heat of concupifcence which in-
" flames us ; in the deaf and dumb perfon, our deaf-
" nefs of heart towards God, and utter incapacity to
" confers our miferies, ' and to praife him ; in the drop-
" fy, our unfatisfied thirft after earthly things ; and fb
" of the reft.
" We ought to hear the gofpel, fays Auftin, as if
" our Lord himfelf was prefent. Let us not fay, Oh !
" how happy were they who few him with their eyes
" here on earth ! for many who faw him put him to
" death, and many who n«ver faw him, believed on
" him. Nay, we have an advantage over them : they
" indeed faw Jefus Chrift, were witneffes of the won-
" ders which he wrought in all places, and the good
*' which he did to all perfons, they heard the divine
" truths which proceeded out of his mouth, and which
" he delivered with an energy peculiar to himfelf. But
" what a counterbalance did they find in the infirmity
" of his flefh, in the reproaches and humiliations to
" which he fubjected himfelf, the fcandal whereof was
" brought to its height by the crofs. But we now re-
" ceive the gofpel fealed by the blood of Chrift him-
" felf, confirmed by his refurreQion and glorious
" afcenfion, by the miffion and vifible operation of the
Spirit.

PREFACE. xv
C{ Spirit, by the faith of all nations, and by the blood
" of the martyrs who in all parts of the world joyfully
" laid down their lives to confirm its truth.
" Let us then receive it with reverence and grati-
" tude, read it with affection and devotion, place our
" delight in it, and make a proper ufe of it.
" But the beft prepartion for the reading the gofpel
" as we ought, is to love it : and we cannot poffibly
" love and relifh it, unlefs the love of God reigns in
" our hearts. The right underftanding of the truths
" of the gofpel is the fruit of his Spirit working purity
" in our hearts and manners. Our lives through his
"grace, muft be conformable to the precepts of the
" gofpel, if we would attain the knowledge of its hea-
" venly myfteries. It is called by Je'fus Chrift him-
" felf, the gold of the kingdom; by the apoftle
" Paul, the gofpel of the grace of God, of the glory
" of Chrift, and the gofpel of peace. Thefe titles are
" given to it, becaufe it makes known to us the accom-
" plifhment of the promifes, and informs us that Jefus
"Chrift, the high-prieft of good things to come, ap-
'•' peared at laft in the world to impart the fullnefs of
" his grace and Spirit, thereby to conduct us to our
" heavenly country, and at length put us into the pof-
" feffion and enjoyment of thofe good things referved
" in the bofom of God for his people."
This- part of our author's preface gives us a concife
view of his fentiments and defign in this expofition. It

xvi P RE F AC E..
It is to be confidered rather as a devotional, practical
and experimental commentary, than a critical one. The
latter kind of explanation may be of ufe to thelearned>
the former to chriftians in general. The exciting
pious affections in reading, will be more profitable to
our fouls, than the niceft difqiiifitions on the letter of
the text. Thofe are ufeful in their proper place, thefe
are univerfally neceffary for all forts of readers. The
editor, though an Engliftiman, hopes, that he fhall not
offend any by declaring, that he knows of no expofi
tion in his mother tongue, fo well calculated to do good
to chriftian readers, as this, now prefented to the pub
lic in its prefent form.

THE

THE
GOSPEL of JESUS CHRIST,
ACCORDING TO
St. MATTHEW.

CHAP.I,
1. rT*HE book of the generation of Jefus Chrift, the fin of
"*¦ David, thefon of Abraham.
The gofpel is the hiftory of the foundation of the
kingdom of God, which is the church, formed by the
vocation and union of the Jews and Gentiles in one
and the fame faith. It is the relation of the fojourning
life of Jefus Chrift, the founder of this church, prefi
gured by the life of Abraham ; and of his conquefts,
prefigured by thofe of David. It is the covenant of
the adoption of the children of the promife made to
thofe two great faints. What confolation is it, to find
'here at firft fight tlte two titles, by which we belong to
thee, O Jefus ! The firft is the choice and eternal
adoption of thy father, who becomes ours. And the
fecond is thy grace and fpirit (the worthy fruit of all
thy labours and' conflicts) which make us thy members.
Grant, that in this quality we may become true peni
tents, like David ; and true worfhippers of God, in the
fpirit of faith, like Abraham.
Vol, I. B 2. Abraham

2 The G O S P E L according to
2. Abraham begat Ifaac, and Ifaac begat Jacob, and
Jacob begat Judas and his brethren.
3. And Judas begat Pharez and Zara of Thamar, and
Phares begat Efrom, and Efrom begat Aram.
4. And Aram begat Aminidak, and Aminidab begat
Naaffon, and Naaffon begat Salmon.
5. And Salmon begat Booz of Rachal, and Booz begat
Obed of Ruth, and Obed begat Jeffe.
6. And Jeffe begat David the king.
This genealogy of the Son of God is an abridgment
of the faith of his incarnation. It informs us, that he
is true man, by the generations which it contains ; that
he is a faviour, by the name of Jefus, which it gives
him ; that he is both prieft and prophet, by the title of
Chrift, which in him fignifies, anointed with the Holy
Ghoft and with the divinity itfelf; that he is the prince
and the author of peace, as fon of David ; author of
the faith, father of them who believe, and model of
the moft perfect felf-denial, and of the true circumci-
fion, as fon of Abraham ; born miraculoufly and in
virtue of the promife, the immortal facrifice of the liv
ing God, and heir of the promifes, as fon of Ifaac;
and laftly, the eldeft among his brethren through free
predeftination, perfecufed by his carnal brethren, and
head of the church which is the Ifrael of God, as fon
of Jacob.
* And David the king begat Solomon of her that had been
the wife of Urias.
7. And Solomon begat Roboam, and Roboam legat Alia,
and Alia begat Afa.
8. And Afa begat Jofaphat, and Jofaphat legat Joram,
and Joram begat Ozias. g. And

St. M A T T H E W. chap. i. 3
g. And Ozias begat Joatham, and Joatham legat Achaz,
and Achaz legat Ezechias.
10. And Ezechias legat Manajfes, and Manaffes legat
Amon, and Amon legat Jofias.
11. And Jofias legat Jechonias and his brethren, about
the time they were carried away to Balylon.
12. And after they were Irought to Balylon, Jechonias
legat Salathiel, and Salathiel legat Zorolabel.
13. And Zorolalal begat Aliud, and Aliud legat Elia
kim, and Eliakim begat Azor.
14. And Azor begat Sadoc, and Sadoc begat Achim,,and
Achim legat Eliud.
The true Nobility of thefe Kings, and of all the an-
ceftors of Jefus Chrift, is to have their names found
in his genealogy, and to have a fhare in his birth ; that
of Chriftians is, to be born of Jefus Chrift himfelf. —
Men are apt to be fond, and to boaft of an iHuftrious
birth, which yet perhaps in the fight of God has been
more criminal than a meaner : but they never employ
their thoughts upon an holy birth, which renders us
children of God, and members of his fon. Greatnefs,
power, and human wifdom appear in the familyof the
anceftors of the Son of God incarnate : but he will not
enter into it himfelf, till all thofe are firft gone out.
15. And Eliud. legat Eleazar, and Eleazar legat Mat-
than, and Matthan legat Jacob.
The parents of Jefus (and Jefus himfelf) draw no
manner of advantage from the power, fplendor, or
riches of their anceftors, except only the joy they con
ceive to fee themfelves reduced to a low eftate, that
they may be fubfervient to the defigns of God in the
temporal, poor, and humble birth of his fon ; and that,
B 2 by

4 The G O S P E L according to
by their mean condition, they may reprefent his hu
miliation in the flefh, and the concealment of his eter
nal glories from the eyes of men. O my Saviour, how
doft thou confound the pride and vanity of men in re
lation to their genealogies, by having thy own com
pofed of a long train of finners; and in which the name
of no woman appears, who was not either an alien or
of bad life !
16. And Jacob legat Jofeph the hufband of Mary, of
whom was lorn Jefus, who is called Chrift.
Jofeph is the hufband of the virgin, not for the
union of their bodies, but of their hearts. He is the
father of Jefus, not as of an adopted Son, or as the
effea of his own fruitfulnefs, but as the produQ of his
own ground, whereof he became proprietor by marriage,
and fpringing up thereby the power of the Holy Ghoft.
17. So all the generations from Abraham, to David, axe
fourteen generations ; and from David until the carrying
away into Balylon, axe fourteen generations ; and from the,
carrying away into Babylon unto Chrift, axe fourteen.
generations. The various ftates and conditions, through . which
the people of God paffed, made it evident, that none
of all thefe was that which had been promifed ; and
that in Jefus Chrift alone the promifes were to be ac-
complifhed, by the eftablifhment of a ftate of royalty
and an unchangeable covenant. Nothing was able to
hinder the execution of this defign, neither the age of
Abraham, nor the barrennefs of Sarah, nor the flavery
of tlieir pofterity in Egypt, nor their infidelity in the
wildernefs and before the time of the kings, nor the
fins of David, and thofe of the kings his defcendants and

St. MATTHEW- chap. i. 5
and fucceffors, nor the captivity and defolation of this
people after the declining of their regal government'.
18. 1 Now the birth of Jefus Chrift was on this wife;
when as his mother Mary was efpoufed to Jofefth, before they
came together, fhe was found with child of the Holy Ghofi.
The vigilance alone of Jofeph, as guardian of Mary's
virginity, quickly difcovered, that fhe was with child.
The incarnation is the effect of the love of God to
wards mankind, and therefore it is appropriated to the
Holy Ghoft, who is God equal with the Father and the
Son. It is by the fame fpirit, that both Jefus Chrift
as head, and the faithful as his members are conceived;
He, as fon by nature,1 we, as his brethren by adoption.
O God, how much does it imply to be a chriftian; and
how great ought his piety and holinefs to be !
ig. Then Jofeph her hufband being a juft man, and not
willing to make her a public example, was minded to put her
away privily.
True love can eafily find the middle between jea-
loufy and infenfibility. It is never contrary to pru
dence. The juft perfon knows how to fecure his own
reputation, without blemifhing another's by difcovering
his faults. A paffion too credulous, and a falfe zeal
for the law, are often the occafion of violating it, by
hindering men from taking notice of any thing, but
the revenge which it permits, and of all which is fevere
and jigorous in it. But a wife patience, and true juf
tice in Jofeph, render him attentive to the mijd and in
dulgent part of the law, which did not at all oblige him
to become the accufer of his fpoufe. This wife patience
is a very great gift both in a hufband and in a wife.
B 3 20. But

6 The GOSPEL according to
20. But while he thought on thefe things, behold, the an
gel of the Lord appeared unto him in a dream, faying, Jofeph
thou fon of David, fear not to take un,to thee Mary thy wife;
for that which is conceived in her, is of the Holy Ghqfi.
How good is* it, to fuffer in filence, like the holy
virgin ! God never abandons thofe, who, according
to her example, commit themfelves to him. He will
fend an angel from heaven, rather than leave thofe fi
nally in trouble, who, in imitation of [holy] Jofeph,
place their confidence in him. The knowledge of hid
den truths and myfteries is the reward of calmnefs and
patience under inward troubles. The angel awakes the
remembrance of the promifes in Jofeph, by calling him
the fon of him to whom they had been made ; and
thereby prepares him for the belief of their accom-
plifhment in his fpoufe. The firft birth or conception
of Chrift, is not a communication of the fubftance of
the Holy Ghoft, but an effect of his power. This was
a double confolation to Jofeph, to be at the fame time
allured, both of the fidelity of his fpoufe, and of the
holinefs of the infant which fhe carried in her womb.
ai. And fhe fhall Iring forth a fin, and thoufhalt call
his name Jefus ; for he fhall fave his people from their fins.
Thefe words declare the birth of Chrift from the
womb of the virgin, and how the faithfulnefs of Jofeph
was rewarded. Nothing fo proper ,to Jefus, as to fave
in'deftroying fin by his grace. Would to God, that
every one would as fully anfwer his name of chriftian,
of paftor, of magiftrate, of father, as Jefus Chrift does
¦ that of Saviour ! O amiable and reviving name ! what
confidence doft thou infpire into true penitents ! what
fidelity, gratitude, and love into chriftians !
22. (Now

St. M A T T H E W. chap. i. 7
2 2 . ( Now all this was done, ' that it might be fulfilled which
wasfpoken of the Lord ly the prophet, faying,
23. Behold, a virgin fhall le with child, and fhall Iring
forth a fon, and they fhall call his name Emmanuel, which be
ing interpreted, is, God with us.)
Jefus is the completion of the prophecies. Mary is
always a virgin, both in conception and delivery. All
the fullnefs of the godhead dwells bodily in Jefus Chrift;
and through him, a meafure thereof both with and in
us. Thou art verily and indeed with us, Lord, by thy
incarnation ; vouchfafe likewife to be with us by the
impreffion ahd lively fenfe of thy prefence, by the be
lief of thy myfteries, ^.nd by the powerful operation of
thy fpirit, thy grace, and thy love.
24. Then Jofeph leing raifed from feep, did as the an
gel of the Lord had lidden him, and took unto him his wife.
How acceptable a facrifice to God, is a ready, hum
ble, and exact obedience ! This gives certain relief
and comfort under inward pains and troubles. In many
fuch cafes, the more one confiders, the more' one is
perplexed : the fecret to find true peace of mind is to
fuffer one's felf to be guided, A man who really loves
God, as foon as ever he knows his will, will immedi-
diately perform it, without knowing the particular rea-
fons of it.
25. And knew her not till fie had Irought forth her'
firfi -lorn fin ; and he called his name Jefus.
Mary, is both a virgin and a mother. And Jefus is
the firft-born among many brethren. O happy mo
ment of our bleffed Saviour's birth, be thou always
prefent to our mind, be thou always the delight of our
heart 1 That which it had been our duty to have done
B 4 at

8 The GOSPEL according to
at the foot of the manger, let us do now by adoration,
thankfgiving, love, and humility. [O Jefus, grant us J
a true refpect for this holy name [of thine], an ardent
love for [thee] our Saviour, and an hearty zeal for our
own falvation. CHAP. II.
l.TV TOW when Jefus was lorn in Bethlehem qfjudea, in
L\ the days of Herod the king, heboid, there came wife-
Tnenfrom the eafl lo Jerufalem.
The love of Jefus for a mean and private life, ap
pears from the firft moment of his birth, in the choice
which he makes of Bethlehem. Thofe who are neareft
to Chrift very often know him not ; when thofe who
are farther off, feek, adore, and ferve him. How
great was the faith of thefe wife-men, and how much
elevated above human reafoning, and the opinions of
the world !
2. Saying, where is he that is lorn king of the Jews, for
we have feen hisjlar in the eafl, ¦ and are come to worjliip
him. Jefus Chrift is king by birth, and from that very time
demands our homage and allegiance. This courageous
and undiffembled faith of the wife-men is a very great
example. The obedience and fimplicity of true chrif-
tians fometimes hinder them from feeing the hazards
which they run in following the voice of God : but he
watches over them. He protects thofe who think of
nothing but performing their duty, without perplexing
themfelves about the confequences of it. The ftar of
Jefus, with refpect to us, is his word. Let us never
lofe fight of this, if we intend to be his true worfhippers. 3. When

St. MATTHEW, chap. ii. 9
3. When Herod the king had heard thefe things, he was
troubled, and all Jerufalem with him.
Chrift is the peace of the righteous, and the trouble
of the wicked. A man is well received by the world,
when he comes to flatter it, and to comply with its
paffions : but if he comes to interrupt, to oppofe, and
to condemn them, what ftorms, what tempefts does he
raife! It is difficult, not to follow the example of the
great, and to fecure ourfelves from the Influence of
their authority and their paffions ; and therefore they
are the more obliged to regulate their conduct.
4. And when he had gathered all the chief priejls and
fcribes of the people together, he -demanded of them where
Chrif. fhould be born.
Adorable conduct of God, to permit this fearch and
ftudy of the fcriptures, for the hardening of Herod, the
condemnation of the priefts, the warning of the faith
ful, and the instruction of the wife-men and the Gen
tiles. It is the fcripture which ought to regulate and
juftify all extraordinary lights and ways.
5. And they faid unto him, In Bethlehem of Judea : for
thus it is written, by the prophet •
It is a very dreadful ftate and condition, for priefts
and.paftors to have the knowledge, of the fcriptures,
and not to, profit by them; to fhew Jefus Chrift to
others, and not to follow him themfelves ; to point out
the way of falvation, and not to walk in it. That which
leads others to God, has no influence at all upon the
heart of thofe who have the fpirit of the world.
6. And thou Bethlehem in the land of Juda, ¦ art not the
leaf among the princes of Juda, for out oftheefiall come a
governor that fail rule my people Ifiael. -
Happy

io The GOSPEL according to
Happy the country, but more happy the heart, in
which Chrift is born ! One city alone had this privi
lege ; but every foul may have it. From the church,
the true Bethlehem, or houfe of bread, which came
down from heaven ; from this church alone is derived
all lawful million of paftors and governors, to guide the
chriftian people, the Ifrael of God. Without the pale
of this church, one can find nothing of Chrift.
7. Then Herod when he had privily called the wije-men,
enquired of them diligently what time the far appeared.
God laughs at the wifdom of men. He often de
ceives the wicked by their own artifices, and hinders ,
them from taking advantage of the fincerity and fim-
plicity of the righteous. The fcripture is our ftar : too
often men ftudy it with a corrupt intention. They
plunge into barren difquifitions of chronology and the
like ; but do not at all examine into the fpirit of it :
they inform themfelves exactly concerning the time of
the ftar, but will not follow the direction of it.
8. And- he fent -them to Bethlehem, and faid, Go, and
fearch diligently for the young child, and when ye have found
him, bring me word again, that I may come and worfhip
him alfo.
The ambitious are generally hypocrites, and make
religion fubfervient to their intereft and policy. Let
us take care not to deceive ourfelves, in thinking,
that we feek to know the myfteries of religion, with no
other defign but to adore them; the fecrets of the fcrip
tures, only in order to love God the more; and his
ways, for no other end but to walk in them. How of
ten are men miftaken!
g. When, they had heard the king, they departed, and lo,
the

St. MATTHEW, chap. ii. u
the far which they Jaw in the eafl, went before them, 'till it
came andjlood over where the young child was.
God fometimes withdraws from his faints all extra
ordinary illuminations, becaufe they fhould not depend
too much upon them. He brings them back, and con
fines them to the way of faith, that they may the more
efteem and value it, in themfelves and others. But
whenever there is occafion, he reftores thofe illumina
tions to fuch as fincerely feek him. All our knowledge
ought to tend towards Chrift, and to ftop at him. All
fuch as cannot help us to attain to his kingdom is but
vanity. io. When they faw the far, they rejoiced with exceeding
great joy.
Comfort taken away, and reftored to the righteous,
becomes more dear unto them, and augments their joy.
In following the word of God, and that of an inlight-
ened guide, one may infallibly find out Jefus Chrift.
It is not upon the account of light in itfelf that we
fhould fo much rejoice ; but becaufe it makes us know
Chrift, and leads us unto him.
i i . H And when they were come into the houfe, they faw
the young child with Mary his mother, and fell down, and
worfhipped him : and when they had opened their treafures,
they prefented unto him gifts • gold, and frankincenfe and
myrrh. Let us learn of thefe firft chriftians, to humble our
felves, to adore Jefus Chrift, and' to give up ourfelves
intirely to him, as foon as we have found him. What
faith was here, to worfhip a poor neglected infant as a
God! And what power in this infant, to beftow fuch
a faith as this, fo pure, fo humble, fo 'courageous, and fo

12 The GOSPEL according io
fo deftitute of all human fupport ! To open one's
heart, is to open one's treafure : it is Chrift who fills ,
it; it is to him that it muft be opened. Happy the
man, who always find therein the gold of charity, the
incenfe of prayer, and the myrrh of mortification !
The more careful a man is to prefent and offer thefe to
God, the more of thefe does he continually receive
again from him.
12. And being warned of God in a dream, that they
Jhould not return to Herod, they departed into their own
country another way.
Let us, like thefe wife-men, be obedient to infpira-
tions; and like them, take the contrary courfe from
the world. Flefhly wifdom and ambition find them
felves at length confounded. It is one of the firft lef-
fons given to the firft chriftians, that they muft obey
God rather than man. We can never return to hea
ven but by a road different from that which has carried
us away from it. It is the greateft of all delufions, to
pretend to be converted without changing our lives,
and to go to heaven by that way which was leading us
to hell.
13. And when they were departed, behold, the Angel of
the Lord appeared to Jofeph in a dream, faying, Arife, and
take the young child, and his mother, and fee into Egypt,
and be thou there until I bring thee word : for Herod will
feek the young child lo dejlroy him.
The rigor of God's conduct towards his own fon, is
the confolation of thofe whom he obliges to walk
through rugged and grievous ways, without fhewing
them their journey's end. He makes his efcape by
flight, who could have preferved himfelf by his own
power;

St. M A T T H E W. chap. ii.

*3

power; to teach us, that we muft go to God by the
loweft ways, that we muft be humbled under the power
oflhis adverfaries, to triumph over them with advan
tage; and that of all our. enemies, pride is the moft
dangerous. The world feeks Chrift for no other end
but to deftroy him. Let my heart, O Jefus! be the
Egypt of thy refuge from the perfecution of the world.
Live there, reign there, ftifle and -fupprefs whatever
thou fhalt find there of the fpirit of Herod.
14. When he arofe, he took the young child and his mo
ther by night, and departed into Egypt :
A blind obedience is due to God, becaufe he is God,
and can neither deceive, nor be deceived. Our truft;
in his wifdom and his love, fhould make us take the
crofs without arguing or difputing. As foori as ever
we know the will of God, nothing fhould keep us from
doing it. It is for man to obey, it is for God to an
fwer for the fuccefs of obedience. It is he who fome
times flops and hinders us, when invincible difficulties
feem to do it. That man always performs his will,
who puts himfelf in a difpofition to perform it. God
beftows the means, even when he feems to take them
away. 15. And, was there until the death of Herod : that it
might le fulfilled which wasfpoken of the Lord by the prophet,
faying, Out of Egypt have I called my Jon.
What humiliation was it for Chrift, to be as it were
driven from amidft the people of God, andbanifhed by
his father into a country of idolatry and abomination.
How many lights extinguifhed, how many graces hid
den ! but nothing is loft, when it is loft for God. Thus
God fometimes obliges his fervants to remain as it were
buried

14 The GOSPEL according to
buried amongft Wicked people, to worfhip him in their
Head, to gather up thofe graces which they neglect, or
to fpread them in a fecret manner ; or perhaps, to fe
cure themfelves from the ill-will of falfe brethren.
16. 1 Then Herod when he faw that he was mocked of the
wife men, was exceeding wrath ; and fentf orth, and few all
the children that were in Bethlehem, and in all the coafls
thereof, from two years old and under,- according to the time
which he had diligently enquired of the wife men.
The ambitious man is cruel, and always ready to fa-
crifice every thing, even Chrift himfelf to his paffion.
The world is more to be feared when it flatters, than
when it perfecutes. It beftows life at that very time
when it thinks it takes it away. The difgraces of the
world contain in them great graces for thofe who know
how to diftinguifli and improve them.
17. Then was fulfilled that which wasjpoken by Jeremy
the prophet, Joying,
18. In Rama was there a voice heard, lamentation, and
weeping, and great mourning, Rachel weeping for her chiU
dren and would not be comforted, becaufe they are not.
Chrift makes the cruelty of Herod fubfervient to the
publication of his birth, to the accomplifhment of his
father's defigns, and to the fanctification of his elect.
He reduces within the order of his goodnefs the greateft
diforders of human wickednefs. We are often incon-
fiderately afflicted at that which is the real happinefs of
thofe we love. To lament the death of infants, is to
lament their falvation. It is, for the moft part, a great
gain to mothers thus to lofe their children in their in
fancy, who might otherwife, perhaps, prove the oc
cafion of their eternal lofs and damnation, by reafon of
the

St. MATTHEW, chap. n. 15
the bad education which they might give them, that
idolatrous fondnefs which they might have for them,
and the ambition and wicked methods which they might
ufe to advance them in the world. Happy the tears
of fuch mothers, if they make [fome] amends for the
paft, or preferve them from vain joys for the future !
ig. 5 But when Herod was dead, behold, an angel of
the Lord appeareth in a dream to Jofeph in EgyptL
A true child of God adores and imitates the humble
dependency of Chrift on his father, whofe commands
he receives from time to time, not by himfelf, but by
an angel, and by Jofeph. Let us learn of him, not
to take one ftep, but either by the command, or in the
way of God. As to all common and ordinary duties,
his command is fufficiently fignified to us by the obli
gations of our ftate and condition. To him who is
not wanting in relation to thofe, God will not be want
ing on all extraordinary occafions.
20. Saying, Arife, and take the young child and his mo
ther, and go into the land of Ifrael : for they are dead which
fought the young child's life.
Thus the defigns of God concerning his elect, his
church, and his truth, feem to depend upon human
and natural events ; whereas, in reality, God difpofes
and orders thefe events according to his own defigns.
God humbles himfelf, to give a reafon for his conduct
towards his fon ; and he humbles his fon, by making
him feem unable to fave his life but only like other
men. The malice and power of men endure as fhort a
time as their life : God alone, almighty and eternal,
is terrible in his anger. To wait quietly and patiently,
'till either the anger of men, or they themfelves pafs
away,

16 The GOSPEL according to
away, is the moft proper means to efcape that anger
which will never pafs away.
21. And he arofe, and took the young child and his mo
ther, and^ came into the land of Ifrael.
Obedience ought to be ready, perfevering, and in
defatigable. When God has once placed us, we muft
not remove ourfelves, of our own accord, and without
knowing his will. Mofes leading the people of God
out of Egypt into the land of promife, is a figure of Jo
feph, who brings back the Son of God from thence ;
and Jofeph reprefents the paftors, who condud the
church and her children by the miffion and the word of
God. How happy is a church, whofe paftor being,
like [holy] Jofeph, in the hand of God, takes and
carries the faithful in his bofom, as his children, to
convey them to heaven, the true land of Ifrael.
22. But when he heard that Archelaus did reign in Ju-
dea, in the room of his father Herod, he was afraid to go
thither: notwithftanding, being warned cf God in a dream,
he turned afide into the parts of Galilee.
The joy of this life is always interrupted by forrow.
God is not wont to free his fervants from all troubles
and afflictions in this world. Here we never want ene
mies ; here is always fomewhat to be feared. Chrift
was conducted ftep by ftep by his father; and as for us,
we would fain know immediately all the defigns of God
concerning us. Let us then, in like manner, with the
docility and fubmifiion of a child, fuffer ourfelves to
be led and directed, out of obedience, and according
to the example of the word incarnate. He is light it
felf, and yet acts as if he was not fo. We are nothing
but darknefs, and yet will needs be our own light. 23. And

St. MATTHEW, chap. in. 17
23. And he came and dwelt in a city called Nazareth,
that it might be fulfilled which wasfpoken by the prophets,
He fhall be called a Nazarene.
Jefus Chrift a true Nazarene, that is, holy, feparate
from all impurity, and confecrated to God. A chrif
tian ought to be fuch in proportion. Let us learn to
conceal ourfelves, and to keep filence, till our time to
act and to fpeak is come. If Chrift go up to Jerufa-
lem, it is only to worfhip God according to the law, to
carry on the work which he gave him to perform, and
to finifh hjs facrifice. Except on thefe occafions, he
lives private and concealed, retired from the world,
and fhut up in the folitude of Nazareth : This is the
pattern of a minifter.
CHAP. III. ¦',.'•!.
1. JN thofe days came John the Baptifi, preaching in the
¦*¦ wildernefs of Judea,
After a retirement of thirty years, to begin the ex
ercife of his miniftry in the wildernefs ; to prefer the
country to the city, the poor to the rich, the ignorant
to the learned, is that, wherein St. John will have but
few imitators. The forwardnefs and ufual aims of
preachers are here condemned, in the very beginning
of the gofpel. This is what hinders the fruit of it.
2. And faying, Repent ye : for the kingdom of heaven
is at hand.
Repentance is the true preparation for the kingdom
of heaven. Let this therefore keep us every moment
prepared for it, becaufe this kingdom is every moment
approaching nearer to us. If this kingdom is a king
dom of love, the repentance which prepares us for it,
Vol. I. C muft

1 8 , The GOSPEL according to
muft likewife be a repentance of love. It is from thee,
O Lord, that we hope to receive both this love, and
this repentance, both the principle and the works.
3. For this is he that wasjpoken of by the prophet Efdias,
faying, The voice of one crying in the wildernefs, Prepare
ye the way of the Lord, make his paths fraight.
Repentance muft begin by taking away the flops and
hinderances of falvation, that we may proceed directly
towards God. It is difficult to hear this voice, except
in the wildernefs, that is, in retirement, and out of the
noife and hurry of worldly affairs ; or at leaft, in a re
collected, intent, and fedate mind. The finner is gone
too far from God, to be called back any otherwife than
by a great cry, that is to fay, a great grace. Repent
ance is not the bufinefs of a moment, becaufe it is a
preparation for being reconciled with God : nor does
this preparation confift only in a few thoughts or words;
nor is this way eafy to be prepared, fince by it the
heart muft pafs from darknefs to light, and from death
to life ; nor is all this the work of man, becaufe the
preparations of the heart in man are from the Lord,
and he only can order and direct his fteps, and make
him chufe and delight in his way.
4. And the fame John had his raiment of camel's hairt
and a leathern girdle about his loins; and his meat was locufls
and wild honey.
He, who preaches repentance, ought to perform it
himfelf, and join the outward part to the inward. This
perfuades more than words. All is Angular in St. John,
not to attract the efteem and praifes of men, but to
awaken their attention. A faft fo rigid and extraordi nary

St. MATTHEW, chap. hi. 19
nary might pafs for exceffive and indifcreet : but when
the finger of God appears, men muft hold their peace.
5. Then went out to him Jerufalem, and all Judeaf
and all the region round about Jordan ;
Thofe who direct to God by a ftraiter way, are moft
fought to by fuch as really defire, not to deceive them
felves, but to be faved. So true is it, that one does
not difcourage finners, and drive them to defpair, by
preaching to them repentance, according to the holy
feverity of the divine law.
6. And were baptized of him in Jordan, confejfing
their fins*
One part of repentance is to bear the fhame and con-
fufion of our fins in confeffing them. It is not grievous
to any, to fhew this fhame and confufion before men,
except only to thofe who have none at all for their fins
before God. Sooner or later the finner muft be hum
bled ; becaufe every finner is proud : but this humilia
tion has no virtue in it, unlefs it proceed from the
choice or acceptance of the finner.
7. ? But when he faw many of the Pharifees and Sa-
ducees come to his baptifm, he faid unto them, O genera
tion of vipers, who hath warned you to fee from the wrath
to come ?
A difinterefted and impartial preacher, fpares no
one. The holy rigor which he exercifeis is infinitely
better than a falfe mildnefs : This only lulls the finner
afleep in his vices ; that wakes him, makes him through
ly fenfible of his condition, and fhakes his confcience
with a faving fear. To treat a finner harfhly, in order
to humble him, is not to infult him ; it is only piercing
C 2 the

20 The G O S P E L according to
the fkin with a charitable hand, to take down the fwelw
ling of his pride.
8. Bring forth therefore fruits meet for repentance.
Unhappy he, whofe life paffes away in promifes, de-
fires, and barren defigns of repentance ! God requires
of us real works, and fuch as are [in fome meafure]
proportioned to our fins. No fruit, except that of love,
is worthy of God, who is love itfelf. A fruit of felf-
love, and a fervile fear, cannot [be acceptable to] him.
The exercifes of repentance cannot pleafe him, but by
the fpirit of repentance, which confifts of a true change
of mind, a fincere grief, and a penitent love.
g. And think not to fay within yourfelves, We have
Abraham to our father : for I fay unto you, that God is
alie of thefe Jlones to raife up children unto Abraham.
The holinefs of fathers is of no advantage to chil
dren, unlefs they tread in the fame fteps. God has no
need of us to ferve him, becaufe he can make wor-
fhippers of the moft hardened finners, can change
hearts of ftone into tender lovers of his law, and form
children out of the moft mercenary flaves. O that this
neart, O Lord, hitherto fo hard and fervile, may feel
the effects of this fovereign power ! Vouchfafe to fhew
thy glory in making me a child of faith and promife.
10. And now alfo the axe is laid unto the root of the
trees: therefore every tree which bringeth not forth good
fruit is hewn down, and caft into the fire.
Let us always look upon death as ready to furprife
Us: Let us well confider this truth, that to be faved,
it is not enough, that we do no evil works, but we muft
do good ones. None are fuch, except thofe, which
God works in men by his grace, and which men return to

St. MATTHEW, chap. in. 21
1
to God. Damnation confifts of two things: the one,
eternal excommunication, in being feparated from the
body of Chrift, and from the prefence of God, without
the leaft hope of recovery ; the other eternal punifh-
ment by fire. Let lis fear this punifliment, and this
eternal excommunication.
11. I indeed baptize you with water unto repentance!
but he that cometh after me, is mightier than I, whofe
Shoes I am not worthy to bear : he jhall baptize you with
the Holy Ghojl, and with fire.
The greateft faints are nothing before Jefus Chrift.
The Holy Ghoft (which Chrift alone can give) over-.
flowing the foul, purifies, transforms, and lifts it up to
God. The lefs the minifter attributes to himfelf the
work of God in the foul, the more he advances it there.
The outward part only belongs to him : but God alone
fanctifies, who can work upon the heart, fubject it to
himfelf by his Spirit, and make a new heart of it. The
church can baptize but once : but what fhould I dp_
O Lord, if thou didft not wafh me often in the laver
of thy blood, and purify me in the fire of thy love ? '
12. Whofe fan is in his hand, and he will throughly
purge hisfoor, and gather his wheat into the garner ; but
he will burn up the chaff with unquenchable fire.
The prefent and vifible church is the floor, where
the corn is as yet mingled with the chaff, the elect with
the reprobate. The agitation of perfecution, or the
falutary fuffering for the truths of the gofpel, feparate
them in this life the one from the other ; the fan of the
laft judgment fhall remove them from the floor, in or
der to be either carried into the garner, or caft into the
fire. Terrible, but inevitable feparation ! We fhall
C 3 eternally

22 The G O S P E L according to
eternally belong either to the one or the other ; and out
of the floor, we fhall be the fame that we have been in
it, either chaff or wheat. Grant, O Lord, that I may
have a heart, not as of chaff, feeble, light, empty, bar
ren, and toft about with every wind ; but as of wheat,
pure, full of fubftantial virtue, firm in goodnefs, fruit
ful in good works, and fit to become rhe bread of God,
after having been bruifed under the millftone of the
crofs, kneaded in the^water of affli£tion, and baked
with the fire of love.
13. f Then cometh Jefus from Galilee to Jordan unto
John, to be baptized of him.
Jefus cloathes himfelf with us and our fins, that he
may cloathe us with himfelf and his righteoufnefs. Hb
takes, and, as it were, deifies in himfelf the marks, ef
fects, punifliment, and remedy of fin. If Chrift, being
innocence itfelf, notwithftanding chufes to bear the
fhame of fin, in paffing for a finner, by this ceremony
of baptifm ; let us be afhamed of our pride, injuftice,
and" impenitence.
- 14. But John forbad him, faying, I have need to le
baptized of thee, and comefi thou to me ?
How holy and lovely is that conteft, which arifes,
on either fide, from nothing but humility ! The defigns
of God are incomprehenfible, even to the faints. There
is no perfon but has need of being purified by Chrift :
let us go to him with confidence every moment, be
caufe every moment we have need of his grace. An
important leffon this, which God here, at the very firft,
delivers to us by his apoftle; the neceflity which we
have of a Saviour and of his grace, were we as innocent
and 4s ppnitent as St. John,
*5 And

St. MATTHEW, chap. hi. 23
15. And Jefus anfwering, faid unto him, Suffer it to
be fo now : for thus it becometh us to fulfil all righteouf nefs.
Then he fuffer ed him.
The humility of Jefus could not but furmount that
of St. John. In the former, it is firm and perfevering,
without heat or obftinacy ; in , the latter, obedient and
fubmiffive, without flagging and growing weak. He
who is truly humble lets flip no opportunity of hum
bling himfelf, without improving it. Thofe who are
to preach this grace ought to make it appear in their.
life and converfation. Chriftian righteoufnefs is almoft
all included in humility and repentance ; becaufe thefe
include all forts of good works, at leaft in the prepara
tion and difpofition of the heart.. Prepare mine, O
Lord ; replenifh it out of the fulnefs of thy own.
161. And Jefus when he was baptized, went up Jlraight-
way out of the water ; and lo, the heavens were opened un
to him, and he Jaw the Spirit of God def cending like a dove,
and lighting upon him.
The baptifm of the Holy Ghoft opens to us heaven,
fills us with the Spirit, and makes us doves in purity,
mildnefs, fruitfulnefs, and love. Let us not by our
fins fhut heaven, which this baptifm, by applying to us
the blood of Chrift, which is the key thereof, has
opened for us. Let us not fhut it, by depriving our
felves of the fight of heavenly things, which faith ren
ders both prefent and vifible. Let us always remember
what the Spirit is, who defcended upon us in this bap
tifm, and took poffeflion of our heart. To follow any
other, to take our direction from flefh and blood, is to
do defpite unto this Spirit of, Grace. .17. And

24 Th£ GOSPEL according to
17. And lo, a voice from heaven, faying, This is my
beloved Son, in whom I am well pleafed.
Nothing pleafes God but in his Son. The baptized
enter into the divine filiation, and are made a part bf this
beloved fon by the grace of adoption. God beftows no
favour, and pardons no fin, but through the merits and
for the fake of his Son. The certain way for a man not
to be refufed, is never to prefent himfelf before^God ia
prayer, but together with Jefus Chrift, to afk nothing
but in his name, to do nothing but by his Spirit, to
hope for nothing but through his mediation, and to of
fer nothing to God but in the union of his Son.
CHAP. IV.
1. T-'HEN was Jefus led up of the Spirit into" the wife
•*• dernefs, to le tempted of the devil.
Thus the Holy Ghoft, inclines the chriftian to re
tirement, and a retreat from the world. The more a
man is devoted to God, the more ought he to expecTr
temptation. See here the love and humility of Chrift,
who expofes himfelf to the temptation of the devil,' that
he may overcome for us the luft of the flefh, theluft of
the eyes, and the pride of life. We feek retirement,
that we may fhun temptation, and we do well, becaufe
we are weak : Jefus goes into the wildernefs, pn pur
pofe to be tempted there, becaufe he goes to overcome
for us, cloathed in our weaknefs without, full of his
own divine ftrength within.
2. And when he had fafied forty days and forty nights,
he was afterwards an hungred.
Fafting, and all mortification of the flefh, has been
undergone, fanctified, taught, and rendered eafy by
Jefus

St. MATTHEW, chap. iv. 25
Jefus Chrift. The devil makes ufe of our body to
tempt us : we ought to ufe it to engage, difarm, and
Vanquifh him. He turns the ftrength and vigor of the
body againft us : we muft, by weakening it, turn it in
to arms againft him. Affift me, Lord, to do this falu-
tary violence to my rebellious flefh. Give me the
ftrength and fidelity, which thou haft merited for me
by thy holy faft, to follow thy example, and to fight
againft fin in myfelf.
3. And when the tempter came to him, he faid, If thou
be the Son of God, command that thejefiones be made bread.
The gluttony of Adam is cured by the faffing of
Chrift. No neceflity fhould induce us to relinquifh the
methods of God's ordinary providence, fince Chrift
himfelf does not do it. It is nev'er neceffary to defire
miracles for the wants of the body ; it is ofteneft molt
expedient not to defire them ; and it is always the furefl
way to leave God to act of himfelf. We often beg to
be delivered from fome evil ; and it is by this very
means, that God defigns to fhew us his mercy, and to
fecure our falvation.
4. But he anfwered and faid, It is written, Man fhall
not live by bread alone, but by every word that proceedeth
cut of the mouth of God.
Providence makes ufe of every thing, and is con
fined to nothing; God being able to nourifh with his
word the body, as well as the foul. Truft in God in
the greateft neceflities, faves abundance of difquiets,
temptations^ and fins. He who gave us life before we
could defire it, can he want either power or will topre-
ferve it, after having loaded us with benefits, and given
us his^only fon ?
5. Then

z6 KfiGOSPEL according to,
5. Then the devil taketh him up into" the holy' city, and
fetteth him on a pinnacle of the temple,
The moft holy perfons as well as Chrift, are often
left to the power of the devil. The devil lifts up only
in order to caft down and deftroy. We could never
believe, how much power the devil flill retains over us,
fo long as our regeneration and adoption continue im
perfect, did we not fee an inftance of it even in the
perfon of Chrift, the fon of God by nature, over whom
he never had any manner of right. It is in our itead,
and for our fakes, that he fufferS this outrageous at
tempt of the evil fpirit ; and it is by this, that he weak
ens his power, diminifhes his rights, and hinders him
from incroaching upon us.
6. And faith unto him, If thou be the Son of God, cafi
thyfilf down : for it is written, He fhall give his angels
charge concerning thee, and in their hands they fhall bear
thee up, lefi at any tune thou dqjli thy foot againfi afione.
The curiofity of Adam, prefumptuous confidence in
God's afliftance, and fuperftitious credulity, are cured
hy this fecond temptation. It is becaufe Chrift is the
fon of God, that he takes fo much care not to tempt
his father. His confidence is perfect, but prudent, fub-
je£t to the difpofition of God, and regulated by his
will. The devil lays fnares for us by the means of the
fcripture, and of the moft facred things. He often infpires
into fouls a falfe confidence in God, in order to make
them lofe the true, and thereby caft them into defpair,
when they fee they are deferted by God, in that danger,
into which they have fo rafhly brought themfelves.
7. J ejus Jaid unto him, It is written again, Thoufhalt
not tempt thy Lord thy God.
To

St. MA T T H E W. chap. iv. 27
To defire to know the power and myfteries of God
by fenfible experience, is no other than to tempt him.
Faith is fufficient to a fincere heart. We render our
felves unworthy of the protection of God, and of the
fupports of his ordinary providence, when we create
new wants to ourfelves without neceflity, and contrary
to his will. Nothing is more common than to tempt
God ; and becaufe it is a fin fo very common, we take
no notice of it.
8. Again the devil taketh him up into an exceeding high
•mountain, andjheweth him all the kingdoms of the world,
and the glory of them ;
The vanity, pride, and ambition of Adam, are cured
by the third temptation of Jefus Chrift the new Adam.
To love to fee the pomps and riches of the world is to
«xpofe ourfelves to this temptation . We certainly open
our heart to the love of falfe riches, when we open
our mouth to praife them in others. Parents do the
devil's office, when they raife in their children an
efteem and defire of advancement, of great wealth, and
of the glory of the world, by caufing them to fee and
admire thefe things in others.
g. Andjaith unto him, All thefe things will I give thee,
if thou wi '.it fall down and worfhip me.
The devil promifes that which is not his own. God
feems to give up riches and honours to the power of the
devil, and of thofe who belong to him, as things un
worthy of his el&ct. How can a child of God efteem
and fet his heart upon them ? The devil difcovers
himfelf by this promife : for God has never promifed
to his fervants thefe falfe riches, any otherwife, than
to reprefent to them the promife of the true and eter
nal riches. Would to God, the world were not fo full of

28 The GOSPEL according to
of perfons who make wealth their God, and fall down
and worfhip thofe who beftow it !
10. Then faith Jejus unto him, Get thee hence, Satan:
for it is written, Thoujhalt worjhip the Lord thy God, and
him onlyjhalt thou ferve.
God alone is truly worthy of our fervice, adoration,
and love. To worfhip, is not to fay, I worfhip and;
adore thee ; but it is to be really obedient to Cod, and
from the bottom of the heart to prefer his will before all
things, to live and act only for him, and to efteem no
thing but him, or with relation to him. When we fee
men bufied and employed about every thing except their
God, can we believe, that they worfhip and ferve him
only ? Gran^ O Lord, that by thy grace, I may be
among the fmall number of thofe, who worfhip thee in
truth, and ferve none but thee.
i i . Then the devil leaveth him, and behold, angels came
and minifircd unto him.
God generally makes joy and confolation fucceed
temptation and trouble. He does not fend invifible
angels to comfort thofe who for his fake have fuffered
the affaults of the devil or of the world : but a charita-*
ble paftor, or a faithful friend is a vifible angel, who
receives from God an invifible miffibn to go to the af-
fiftance of a foul which is in trouble. When will it be,
O my Saviour, that our temptation being finifhed, and "
the devil having left us, we fhall ferve thee in perfett
peace, in the company of angels, and be for ever fa-
tisfied with the enjoyment of thyfelf.
12 1 Now when Jefus had heard that John was cafi
into prifon, he departed into Galilee.
It is prudenge and humility to avoid danger and per
fecution.

St: M A T T H E W. chap. Iv.

29

fecution. To wait for it without neceflity, and to no
good purpofe, is to expofe one's neighbour to the
temptation of doing evil, and one's felf to the danger
of finking under it. When the paffions of men are
raifed, we imitate Jefus Chrift by taking out of their
way even the moft innocent occafions.
13. And leaving Nazareth, he came and dwelt in Caper
naum, which is upon thefea-coafi, in the borders of Zabu-
lon and Nepthalim ;
As Chrift came to Nazareth out of obedience, fo he
goes from thence upon the fame motive ; neceflity
pointing out the will and command of God. He has
no other choice but to do the will of his father.
14 . That it might be fulfilled which was f poke by Efaias,
the prophet, faying,
15. The land cf Zabulon, and the land of Nepthalim, by
the way of thefia beyond Jordan, Galilee of the Gentiles.
Chrift will not begin his preaching in his own coun
try, nor amongft his own relations. All the ways and
fteps of Jefus Chrift are marked out in the fcriptures,
that he might be a man of obedience in all the ftages
of his life. We imitate him but ill, when we refolve
to be governed by none but ourfelves, and to do no
thing but bur own will.
16. The people which fat in darknefs, faw great light :
and to them which fat in the region and fhadow of death,
light isjprung up.
Darknefs cannot poffibly merit light, nor the finner
• the mercy of God: but yet light is pleafed to fhine
through the thickeft darknefs, and God to fhew mercy
on the moft miferable. To me, O Lord, thou haft
already, and doft ftill fhew this mercy, as often as thou doft

rgo The GOSPEL according to
doft not abandon me to my own darknefs. If the light
of grace be not joined to that of the gofpel, the latter
does nothing elfe but blind, as it blinded the jews.
My God, let not thefe two lights be feparated in me.
17. IT From that time Jejus began to preach, and to fay,
Repent, for the kingdom of heaven is at hand.
Jefus begins his preaching, not by flattering men in
their iuclinations, but by that which is moft neceffary
for them. Repentance is the only gate of heaven for
finners : he who pretends to fhew any other, is not a
guide, but a feducer. Whenever Chrift comes to men,
whether by his incarnation, or by the eucharift, or by
the preaching of the gofpel, or by the, laft judgment, the
kingdom of heaven is then at hand ; and repentance
muft always go forth to meet him. Nothing but a peni
tent heart can perform repentance ; andthis heart is the
gift of God. To will and to do is chiefly the work
of God in repentance, becaufe it is that to which man
is moft averfe.
18. f And Jejus walking by the fia of Galilee, faw tw»
brethren, Simon, called Peter,, and Andrew his brother,
cafiing a net into thejea, (for they werefijhers).
Jefus chufes the fimple and the poor, to intruft them
with the treafures of faith, of the miniftry, and of the
knowledge of falvatioh. Let us learn from hence, not
to judge of the call, to ecdefiaftical dignities, by birth,
human wifdom, or natural talents. He calls and bleffes
thofe who are bufied in an innocent and quiet employ
ment. To pafs immediately from a tumultuous and
diffracting employment to the miniftry of peace and
holinefs ; is this tb follow his Spirit ?
ig. And he faith unto f hem. Follow me, and I will
make you fifters of men. It

St. MATTHEW, chap. iv. 31
It is a very great honour to follow Chrift, and to be
admitted to a partnerfhip in his work : but unhappy
thofe, who do not wait for the call of God ! To pre-
fume to take the name and employment of fifhers of
men, and yet never to caft the net of the divine word;
is this according to the defign and intention of Chrift ?
He who follows Jefus Chrift, in order to be a fifher of
men, only in eonfulting his own inclination for his em
ployment, and does not follow him in imitating his
graces, and guiding himfelf by his Spirit, enters as a
thief, and lives like an hireling,
20. And they fir aightway leftihe'xx nets, andfollowed him.
How powerful is the voice of Jefus Chrift ? Let us
remember to befeech him often, that he would be
pleaifed to fpeak to our hearts, and make us obedient
to him. Vices, and inveterate habits are a fort of nets,
which, finners are abundantly more unwilling to leave,
than Peter and Andrew were to leave theirs : but every
thing is equally poffible to him who can do all things.
Thefe poor men leave indeed only nets ; but they cer
tainly leave a great deal, who referve nothing for
themfelves. 21. And going on from thence, he Jaw other two, bre
thren, James the fon of Zebedee, and John his brother, in
a Jhip with Zebedee their father, mending their nets ; and
he called them. r
Sometimes God is pleafed to unite by grace, thofe
who are already united by nature, to fhew that he does
not defign to deftroy, but to repair it : fometimes he
feparates them, to prove their fincerity, to fhew the
force of his grace and of his love, to make known his
fovereign power, and that he chufes his minifters with
diftinction,

32 The G O S P E L according to
diftinction, and with the greateft wifdom. There is a
time fo caft the nets into the fea, that is, to labour for.
the falvation of others ; and a time to mend them, that
is, for a man to prepare himfelf for labour, by prayer
and retirement, to gain new ftrength, and to fortify
himfelf againft the dangers, to which he may probably
be expofed.
22. And they immediately left the fihip and their father,
and followed him.
We muft renounce all human expectations, and all
the tendernefs of nature (reprefented here by the nets
and the father of thefe apoftles) in order to enter
into the miniftry with a true apoftolic fpirit. And
what fhall we not find in thee, O Jefus, if we leave
all for thy fake ? He who but juft now united bre
thren by calling them to the miniftry of grace ; now
feparates the fons from their father, to teach them to
obey God at the expence of all things, and to prefer
the honour of ferving him in poverty and -humility, to
all the comforts of a father's houfe.
23. H And Jefus went about all Galilee, teaching in
their fynagogues, and preaching the gofpel of the kingdom,
and healing all manner of ficknefs, and all manner of dif
eafe among the people.
24. And his fame went throughout all Syria; and they
brought unto him allfick people that were taken with divers,
difeafes, and torments, and thoje which were pofejfed with
devils, and thofe which were lunatic, and thofe that had the
jtalfy j and he healed them.
25. And there followed him great multitudes of people
from Galilee, and from Decapolis, and from Jerufalem,
and from Judea, and from beyond Jordan. See

St. MATTHEW, chap. v. 3$
See here the perfect pattern of an evangelical preach-.
er. 1. To go to feek out finners on every fide, that he
may fhew them the way to heaven. 2. To preach
the gofpel of the kingdom, not with a fervile fpirit,
but with a freedom worthy of the king whom he ferves,
and of the kingdom which he proclaims. 3. To make
his reputation and the^ confidence of the people fubfer-
vient, not to- his own intereft, but to the good of fouls,
-and to the eftablifhing the kingdom of God. 4. To
fpeak nothing but what may tend towards falvation.
5. To preaching to join the exercife of works of mercy,
and temporal affiftance, as often as he can. 6. To af-
fift all thofe who apply to him as penitents, how great
finners, and of what condition foever they be. 7. To
take care to make them fenfible, that difeafes, and all
kind of temporal evils, are the effects of fin ; that whe
ther God be pleafed to remove them or not, it is for
the good of the foul, and to promote our eternal falva
tion ; and that the power which he makes appear in
healing them, is a fure pledge of the power of his grace
in healing our fouls.
CHAP. V.
1. A ND feeing the multitudes, he went up into a moun-
•*¦¦ *¦ tain ; and when he was fit, his difciples came un
to him. Since all chriftian s are the difciples of Chrift, they
have all a right to hear his word. To this end they
muft have a difciple's heart, humble, full of refpect,
teachable, fwift to hear, eager to learn, and faithful to
obey. To go up with Chrift, is to lift up one's heart
from the earth, in order to hear the truths of heaven.
Vol. I. D To

34 The GOSPEL according to
To fit down, is to hear them with calmnefs, peace, and
repofe of mind. To come unto this divine mafter, is
to be united to him, and to hear him with faith, atten
tion, and love for his word.
2. And he opened his mouth, and taught them, faying,
How great is the mercy of God towards man, in that
wifdom herfelf is fent to inftrua him, not by angels, nor
by prophets, nor in dreams, nor in figures, but with her
own mouth, and in her own words. When we open
the new teftament, it is the mouth of Chrift which is
opened for us. It is no other than to fhut it from
chriftians, either to wreft this holy book out of their
hands, or to keep it clofed up, by taking from them the
means of underftanding it.
3. Blejfed are the poor in fpirit : for theirs is the king.
dom of heaven.
The firft leffon of Chrift is concerning poverty and
chriftian humility. To be poor in poffeffing much, is
to be difengaged from wealth, to ufe it like a poor man,
and to look upon it as a burthen, or as a truft. Happy
then thofe fouls, who being in a ftate of poverty, have
the fpirit of that ftate. The kingdom of heaven is
theirs, provided the kingdom of earth do not live and
reign in their heart. Covetoufnefs is of fo malignant-a
nature, that one may haye the poifon of riches in the
midft of poverty: Grace is fo powerful, that one may
have the bleffing of poverty in the midft of riches. God
by no means permits himfelf to be outdone in genero-
fity : he gives all for all, or rather all for nothing, hea
ven for earth, himfelf for us. In what does the king
dom bf heaven in this life confift, but in the riches of
faith, the grace of God, his truth, and his fpirit. And to

St. M A T T H E W. chap. v.

35

to whom does he communicate them more abundantly,
but to thofe who are moft difengaged-for his fake from
the good things of the world ?
4. BleJJed are the meek : for they fhall inherit the earth.
The fecond leffon of Chrift is meeknefs in heart, in
countenance, and in word, It is no fmall victory for a
man to fubdue the feverity of his temper. The meek
nefs which leads to bleffednefs is not a meeknefs of con
ftitution, of artifice, or of deceit ; but a meeknefs of
grace, and of patience. It is difpofed to fuffer itfelf to
be fpoiled of all in this world : but of what treafures,
what inheritances does it not put us into poffeflion in
the land of the living ? To poffefs the land of our heart
in patience, is the beginning of the perfect kingdom of
love, and the fruit of chriftian meeknefs. Inftruct us,
Lord, in this virtue, thou who art the mafter and the
£eacher bf it.
5. Blejfed are they that motlrn : for theyfiall le comforted.
The third leffon of Chrift teaches us, that the af
flictions which men -fuffer for the fake of God, and the
tears of repentance which they fhed for their own fins,
and for thofe of others, are fources of true comfort.
Every one flies from tears, and feeks after joy; and
yet true joy muft neceflarily be the fruit of tears. Self-
love, pride, covetoufnefs, &c. have their forrow and
• their tears; but God wipes away only thofe of humility,
love, poverty, and repentance. . May the fweets of
temporal profperity, of the favour of men, and of the
diverfions of the world, be for ever far removed from
me, becaufe they are incohfiftent with thine, O my
God, and with the confolations of thy Spirit.
D 2 6. Blejfed

36 The G O S P E L according to
6. Bleffed are they which do hunger and thirfi after
righteoufnefs : for they fhall be filled.
The fourth leffon of Chrift fhews us, that a zeal for
•righteoufnefs, a hatred of fin and of the unrighteoufnefs
of the age, and the defire of the fovereign and eternal
righteoufnefs, ought to be the fole hunger and thirft of
our heart. The falutary hunger is after that alone
which can nourifh and fatisfy our foul. The hunger
after every thing elfe is a difeafe of the mind. May I
hunger after nothing, but thee, O my God, becaufe
thou alone canft feed me here on earth, and fatisfy me
in heaven.
7. Blefed are the merciful: for they fhall obtain mercy.
The fifth leffon of Chrift is compaffion on the mife-
ries of others, which confifts in aiding them with our
fubftance, our counfei, our cares, and our prayers,"
both for the body and the foul. Mercy is not purchafed
but at the price of mercy itfelf; and this price is even
a gift of the mercy of God. We think ourfelves dif
pofed to fhew the great inftances of mercy, when we
perceive ourfelves inclined to pardon great injuries ;
when perhaps it is either becaufe the opportunities for
it are at a diftance, or becaufe there may be honour in
doing it, arid danger in the contrary. But as for thofe
little inftances of mercy, which we have every day many
opportunities of fhewing, by reafon of averiions,
peevifh, troublefome, contradiaing, and unequal hu
mours, light offences, fmall differences, &c. with how
much difficulty do we exercife them ? He who gratifies
his refentment, when he thinks he can do it without be
ing damned, ought to fear, that his compaffion is only
fervileand mercenary, on the greater occafions. What
mercy

St. M A T T H E W. chap, v. $7
mercy can thofe vindiaive perfons hope for, who for-
giye nothing, and are always ready to imbrue their
hands in the blood of their brethren ?
8. .Blefjed are the, pure in heart : for they Jhall fee God.
The fixth leffon of Chrift is purity of heart, which
confifts in loving God alone. Filthy objects are not
the only things which defile the heart : whatever it
loves contrary to the command and will of God, ren
ders it impure. O infinite purity ! what heart can ever
be worthy to fee thee; uqlefs thou purify it by engag
ing it entirely to thyfelf.
g. Bleffed are the peace-makers: for thy fhall be called
the children of God.
The feventh leffon of Chrift recommends to us a
zeal for peace. We ought to preferve it with God,
our neighbour and ourfelves, and to procure it where*
ever we can. Whofe children then are thofe, who fow
or foment divifion in the church, or in families, if not
of the fpirit of difcord, which reigns only by hate and
divifion ? O lovely and defirable peace, of which God
is the God and father ; his Son the mediator, the Holy
Ghoft the infpirer and band; and the church, the king
dom and family ! when fhall we poffefs thee ?
10. Blefed are they which are perfecuted for righteouf-
mefs fake : for theirs is the kingdom of heaven.
Laftly, the eighth leffon of Chrift is concerning the
happinefs of fuffering for righteoufnefs fake: but few
perfons comprehend this happinefs ; and fewer ftill de
fire to partake of it. To be wiljing to fuffer for righte-x
oufnefs from the hands of chriftians, is a grace more^
rare, than to be perfecuted for the faith by infidels*
There Eire more in proportion who give irg their life for/
D § th*

38 The G O S P E L according to
the fake of the latter, than there are who, upon the ac
count of the former, facrifice their eafe and their in
tereft. But what! cannot the kingdom of heaven make
us fufficient amends for what we fuffer upon the account
pf righteoufnefs, as well as upon the account 6f faith ?
11. Blejfed are ye when men fhall revile you, andperfecute
you, and fhall fay all manner of evil againfiyou, falfelyfor
my Jake.
Perfecution for righteoufnefs and truth includes in it
contempt, mockery, injuries, and contradiaons, fuf-
fered in ferving God, at the hands of the wicked.
Whom fhall we believe ; either Jefus Chrift, who places
our prefent happinefs in this ; or our own felf-love,
which fixes it in the efteem, the praifes, the careffes,
and favours pf the world ? The caufe of God and of
Chrift, is the caufe of faith and the gofpel, of truth
and righteoufnefs, of God's glory and our fanaification,
of the church, and her interefts.
1 2 . Rejoice, and le exceeding glad ; for great is your re
ward in heaven. For Jo perfecuted they the prophets which
were before you.
Is there any thing greater, than by means of perfe
cution to enter into fellowfhip with the prophets and
apoftles, even in this life, and to expea God for our
reward in the other ? This is a fubjea not only of joy,
but of an excefs of joy, and of rapture. A joy not of
fenfe, but of faith and hope, which does not ftifle the
perception of pain, but feeds upon it, and caufes us to
embrace it ; which does not diftraa the heart, but
unites it to God. How precious and valuable is this
communion, by which we are admitted to a fellowfhip
in fufferings, not only with the prophets and apoftles, but

St. M A T T H E W. chap. v. 39
but with Chrift himfelf; and which is to us a pledge of
his love, and of his Spirit !
13. I Ye are the fialt of the earth ; but if the fait have
lofi its favour, wherewith fiiall it be failed ? it is thenceforth
good for nothing, but to be eafl out, and to be trodden under
foot of men.
Minifters of the gofpel ought to be holy, that they may
fanaify finners, in taking away the rottennefs and cor
ruption of fin by the fait of the word, of prayer, of re
pentance, pf facraments, &c. Chriftians are likewife
the fait of the earth ¦ when being preferved from cor
ruption themfelves, they preferve others from it ; make
them relifh God and his gofpel, and have the fait of
true wifdom, the fpirit of Jefus Chrift, &c. What then
is a minifter without piety and zeal, a chriftian without
faith or love, but even fait which has loft its favour,
worthy to be rejeaed of God and defpifed of men ?
how great muft be the miracle which can reftore to this
fait its firft ftrength and favour J
14. Ye are the light of the world, A City that is fit on an
hill, cannot be hid.
Minifters of the gofpel ought to be learned, to inftrua;
open and eafy of accefs to all, in order to do them fer-
vice. Of what advantage is it to a chriftian, to be
light, in refpea of his faith and calling, if he be no
thing but darkVefs, as to his life and aaions? If an
infidel, inftead ofieeing the light of the gofpel and the
purity of faith fhine in our converfation, difcovers no
thing there but the darknefs of. fin ; we certainly blind,
inftead of enlightening him. The chriftian life is fome
thing very high and fublime, to which we cannot ar
rive without pains: whilft it withdraws us from the
D 4; earth*

4© The- GOSPEL according ta
i
earth, and carries us nearer heaven, it places us in
view,, and as a mark to the malice of carnal men.
15. Neither do men light a candle, and put it under a
lufhel; but on a candlefiick, and it giveth light vnto all.
that are in the houfe.
Minifters of the gofpel ought to be of good example
that they may edify others. What is this city and this
houfe, but the univerfal church, one, holy, immove
able invifible church, diftinguifhed from all national
churches, raifed above all human things, contained in
one only fociety, united by one fole communion, and
enlightened by one doarine alone. Out of this houfe,
there is nothing but darknefs. Out of this hill, there is
no liability. Out of this city, there is no falvation.
16. Let your light fi.Jh.i71e before men, that they may fie
your good works, and glorify your father which is in heaven.
Minifters of the gofpel ought to be humble, that they
may feek nothing but the gl6ry of God. They are obliged
to difpenfe light; to join good works thereto ; to di-
rea them all to God ; to do it with a filial heart, lifted
up to the things of heaven. How rare and extraordi
nary a thing is it to difcharge thefe duties ! how difficult
to fhine only for God, to work only for heaven ! ¦
17.I Think not that I am come to defiroy the' law or the
prophets : I am not come to defiroy, but to fulfil.
Minifters of the gofpe! ought to be faithful, in doing
that firft themfelves which they require of others, in
imitation of Jefus Chrift. Yes, Lord, thou fulfilled
the law ; in itfelf, adding what is wanting to perfea it,
and fupplying its inability tq fatisfy God, and fanaify
man ; in thyfelf, fubmitting to, its types with an exaa
obedience, and. verifying them hy thy death upon th?
crofs ;

St MATTHEW, chap. v. 41
crofs; in thy members, giving them what it promifed,
and enabling them by thy grace and love to fulfil what
it commands. Fulfil it in me, O Lord.
• 18. For verily I fay unto you, Till heaven and earth pafs,
one jot or one tittle Jhall in no wife, pafs from the. law, till all
be fulfilled. There is nothing fo little in the law, but it has its
truth and completion in Jefus Chrift, or in his church,
The word of God. is immutable, becaufe his power is
infinite. His mercy will infallibly be accomplifhed in
the faints; his juftice will be inflexibly executed upon
finners. : ig. Whofiever thereforejhall break one of thefe leafi com
mandments, and fhall teach menfo, he Jhall be called the leafi
in the kingdom, of heaven : but who foever fhall do and teach
them, the fame Jhall le called great in the kingdom of heaven.
•-. The only juft and holy ambition is to defire to be
great in heaven ; but the only means for a minifter to,
be fo, is not Only to do, but alfo to teach the gofpel.
Every part of the law carries in it equally the authority,
and will of God; we oppofe this, when we violate
that. There is nothing more little and contemptible in
the fight bf God, than a.paftor, who by his principles,
his difcourfe, and his life, diverts thofe from the medi
tation and praaice of the divine law, whom by all thefe
methods he ought to incite thereto. It is neither emi
nence of See, nor abundance of wealth, nor magnifi
cence of equipage, nor learning, nor authority, nor
the favour of princes, which makes a great prelate : but
it is in doing and teaching, that his true greatnefs doe?
confift. 2p. For I fay unto you, That except your righteoufnefs fhall

42 The GOSPEL according to
Jhall exceed the righteoufnefs of the fcribes and Pharifies,
ye fhall in no cafe enter into the kingdom of heaven.
Let us often confider, how great the extent of the
evangelical law is. It muft be internal, fpiritual, and
in the truth of God. Who can flatter himfelf with hav
ing come near the exaanefs of thefe perfons in avoid
ing open and vifible fins, and in fulfilling the external
part of the law, with having come near the length of
their prayers, and the aufterity of their lives ? And
yet, in order to be faved, one muft furpafs them in
righteoufnefs. That which God principally requires is
righteoufnefs of heart, love, humility, and a fincere
love of the law. Whoever has not thefe, may be the
moft holy perfon in the world before men, and the
moft contemptible in the fight of God.
21. 5 Ye have heard, that it was faid by them of old
time, Thoujhalt not kill, and whofoever fhall kill 'fhall le in,
danger of the judgment.
22. But I fay unto you, That whofoever is angry with his
brother without a cauje, fhall le in danger of the judgment :
end whofoever fhall fay to his brother, Raca, Jhall be in dan
ger of the council ; but whofoever fhall fay, Thou fool, fhall
be in danger of hell-fire.
Obferve here the punifliment, i. of murder; 2. of
anger; 3. of an angry word; 4. of an injurious word.
Who will not tremble at thefe words, who will not
dread the judgment of God, who condemns and pu-
nifhes the external effeas of anger, in proportion to the
hatred which a man carries in his heart ? Murder is,
the moft punifhable of all crimes, a'ccordino- to the
written law, in refpea both of our neighbour, and of
civil fociety. But he who fees the heart, and who
judges

St. M A T T H E W. chap. v. 43
judges it by the eternal law, puniffies as much a word
or a defire, if the hatred from whence they proceed be
complete and perfeaed.
23. Therefore, if thou bring thy gift to the altar, and
there remembrefi that thy brother hath ought againft. thee ;
Of how great importance is it for a man, before the
communion, to examine, whether he has nothing in his
beart which is contrary to love ! A chriftian has no ene
mies at all; he has only brethren, looking upon all men
as children of God and members of Chrift, or, at leaft,
as capable of becoming fuch. If a brotherly heart was
required even of a Jew, in order to his offering a bul
lock or a lamb ; what ought then to be the love of a
chriftian, who comes to feed on the Son of God, .and
to receive him into his heart ?
24. Leave there thy gift before the altar, and go thy way,
firfi be reconciled to thy brother, and then come and offer thy
gift. No facrifice can be acceptable to God, unlefs it be
accompanied with love. The gift and offering which
God prefers to all other, is for a man to take away,
out of his own and his brother's heart, all feeds of
hatfed, by an humble and neceffary fatisfaaibn, or by
a charitable and voluntary prevention. It is to fly in
the face of the Son of God, with refpea to his doc
trine and command, to fend to the communion, or to
admit to the grace of reconciliation, a finner, who will
neither forgive, nor make any fatisfaaion for injuries.
A religion, the very foul of which is love, cannot fuffer
at the feet of its altars a heart which is revengeful, or
which does not ufe its utmoft endeavour to revive love
in the heart of another. 25. Agree

44 The GOSPEL according to
2 5' Agree with thine adverfary quickly, whiles thou art
in the way with him ; left at any time the adverfary deliver
thee to the judge, and the judge deliver thee to the officer,
and thou be eafl into prifon.
It is a real folly for a man not to be reconciled whilft
he has time. Unhappy he, who puts it off 'till death ;
ftill more unhappy he, who lets flip this laft and preci
ous moment, the lofs whereof is irreparable. But how
great is the madnefs, how defperate the rage of the
duelift, who goes, in cold blood, to deliver himfelf up
to hisjudge, to feek his executioner, and to caft himfelf
into the eternal prifon, by being the occafion of his own
death, either through the engagement of a falfe honour,
or out of a foolifh vanity, or in following the torrent
of a diabolical cuftom, or even under the aaual im-<
pulfe of a mortal hatred, and while* his heart is entirely
poffeft and inflamed with the defire and with the laft
effort of revenge !
3,6. Verily I jay unto thee, Thoujhalt by no means come
out thence, till thou hajl paid the uttermofi farthing.
How terrible is thy juftice, O my God ! What will,
become of him whom thou fhalt judge according to
rigor ? He who has not laboured before his death to
change juftice into mercy by a fincere repentance, fhall
never efcape out of God's hands.
27. H Ye have heard that it was faid by them of old time,
Thoujhalt not commit adultery.
It is the property of a Pharifee to abftain only from
the outward crime. Men are very often lefs inquifitive
to know how far the will of God extends, that they
may pleafe him in performing it, than how far they
may fatisfy their lulls, without deftroying themfelves by
an open violation of the la,w.

St. MATTHEW, chap. v. 45
28. But I fay Unto you, that whofoever looketh on a wo
man to luft after her, hath committed adultery viith her al
ready in his heart.
Chriftian righteoufnefs is the righteoufnefs of the
heart. Concupifcence or love renders the ufe of the
fenfes good or evil. If voluntary arid deliberate looks
or defires make adulterers, how many perfons are there,
whofe whole life is but one continual adultery, which
they commit even at the foot of the altar ? Men would
abhor to commit one external aa before the eyes of
men, in a temple of ftOne, and yet they are not in the
leaft afraid to commit a great number of them, in the
temple of their own heart, and in the fight of God.
' 2g. And if thy right eye offend thee, pluck it out, andcafi
it from thee : for it is profitable for thee that one of thy mem
bers fhould perifh, and not that thy whole body fhould be cafb
into hell.
Sometimes pride or fear keep us from giving the out
ward fcandal, which caufes the fall of our neighbour,;
but we do not at all watch over our own heart, to avoid
the inward fcandal or offence, which makes us fall our
felves. Let us tear up our evil defire and our corrupt
will, and we fhall then pluck out our eye, by prevent
ing the bad ufe which that caufes us to make of this.
One cannot pluck out an eye without pain, nor with
out violence ; much lefs an evil inclination, which cor-
- rupts the heart. Nothing but thy grace, my God, can
perform this neceffary and difficult operation. Would
to God, the finner would often make the comparifon,
which our bleffed Saviour caufes us here to make, of
the vain and tranfitory pleafuresof fin, with the incon
ceivable pains of hell. 30. And

46 The GOSPEL according to
30. And if thy right hand offend thee, cut it off, and caft
it from thee : for it is profitable for thee that one of thy mem
bers fhould perifh, and not that thy whole body fhould be eafl
into hell.
This is to fhut the gate againft the enemy, namely
to fhut our fenfes againft dangerous objeas, to avoid
the occafions of fin, and to deprive ourfelves of all that
is moft dear to us, in order to fave our fouls. ' Men
often part with the members of the body, at the difcre-
tiori of a furgeon, that they may preferve the trunk,
and die a little later; and yet they will not deprive
themfelves of a look, a touch, or a fmall pleafure, to
fave the foul, and fecure themfelves from dying eter
nally. It is not enough, to fhut the eye, nor to flop
the hand ; the one muft be plucked out, and the other
cut off. Neither is this yet enough, we muft caft them
both from us. Not one moment's truce with luft, it
muft be rooted up and deftroyed. But alas ! the end
of this work is not to be feen in this life !
31. It hath been faid, Whofoever fhall put away his wfe,
let him give her a writing of divorcement.
God permitted this evil, to prevent a greater, and
to prefigure his divorcing the fynagogue, which was
his firft fpoufe. A chriftian ought rather to beg of God
the grace to bear patiently and quietly the faults and
imperfeaions of his wife, than to think of the means of
being parted from her. That which was allowed to the
hardnefs of an uncircumcifed heart, ought not to ferve
as a rule to a heart, into which love has been infufed*
by the Holy Ghoft. - '
32. But I fay unto you, that whofoever fiall put away his
zuife, favingfor th caufe of fornication, caufeth her to com mit

St. M A T-T H E W, chap. v. 47
wiit adultery; and whofoever fhattmarry. her that is divorced,
committeth adultery..
How inviolable ought to be the alliance of man with
his God by love, fince conjugal fociety is only an image
and figure of it ; as it is likewife [an emblem] of the
union of Chrift with our nature in the incarnation, and
with his church. Marriage which bears fo great a re
lation to this myftery, ought to refemble it likewife in
its indiffolubility. An hufband fhould be infeparably
joined to his wife, as Chrift is to his church.
33. 1 Again, ye have heard that it hath been faid by them
of old time, Thou fialt not forfwear thyfilf, but fhalt per
form unto the Lord thine oaths.
They violate this commandment, who difhonour
God by blafphemies, impious jefts, fwearing in light
matters, frequent and cuftomary oaths, efpecially on
wicked accounts, and by frivolous, unprofitable, and
irreligious vows. It is a very old abufe, to weaken the
law of God without fcruple, to lighten the yoke of it
without authority, and to enlarge the way to heaven
by arbitrary and prefumptuous explications. To be
lieve that only the perjured perfon difhonours God, in
relation to this precept, is to underftand very little the
-holinefs of the divine name.
34. But I fay unto you,- Swear not at all; neither ly hea
ven, for it is God's throne; 35. Nor by the earth, for it
is hisfootfiool; neither by Jerufalem, for it is the city of the
great king.
All fwearing without neceflity is forbid. Who is
there among the traders and people of the world who
obeys this law ? he who fwears of his own accord, with
out difcretion, without judgment, and by cuftom, is
in

4S The GOSPEL according to
in continual danger of being perjured. When we make
any promife Contrary, to the command of God, taking
as a pledge of our fincerity, either God, or fomething
belonging to him, we engage that which is not ours
without the matter's confent. To make any impreca
tion againft ourfelves, with relation to heaven, the
earth or facred things, of which God has given us the
ufe, is to difpofe of ourfelves, of the gifts of God, and
of his creatures without the leave, and againft the will
of the fovereign mafter. God manifefts his glory in
heaven, as upon his throne ; he imprints the footfteps
of his divine perfeaions upon every thing on earth, as
upon his footftool ; and fhews, that his holinefs and
his grace reign in his temple, as in the place of his're-
fidence and in his palace. Let it be one of our moft
conftant and ordinary cares, to feek and honour God
in all his works. -
36. Neither Jhalt thou fwear ly thy head, becaufe thou
canfi not make one hair white or Hack.
How dares man to prefume to difpofe of, his perfon,
his time, and his goods, contrary to the command and
appointment of God, fince he is not able fo much as to
change the colour of one fingle hair ?
37. But let your communication be, Yea, yea; Nay, nay:
for whatfoever is more than theje, cometh of evil.
Simplicity is moft commonly to be found with truth..
Let us be fure not to ufe an oath for the fake of little
temporal interefts : this is to abufe religion, and tp
make God fubfervient to Mammon. The abufe of an
oath proceeds, either from the diftruft of him' who re-
- quires it, or from the wickednefs of him of whom it is
required, or from lightnefs, or irreverence. Wifdom, probity,

St. M A T T H E W. chap. v. 4^
probity, and religion, would remedy this abufe. No
thing is more contrary to the Spirit of God, and to the
doarine of Jefus Chrift, than to render oaths common
in the church; becaufe it multiplies the occafions of
perjury, lays fnares for the weak and ignorant, and
fometimes makes the name and truth of God fubfer-
vient to the defigns of the wicked.
38. f Ye have heard that it hath been faid, An eye for
an eye. and a tooth for a tooth.
How many chnftians are there worfe than Jews,
who carry their revenge to the utmoft extremity, and
return even more evil than they have received !" There
is a great deal of difference betwixt what,the law ap-»
pointed to the Jews for the public fafety, and what the
gofpel requires of us ; betwixt the duty of a judge, who
ought to punifh according to the law, and the temper
of a chriftian, who , ought to pardon according to the
gofpel, '' .„ ,
3g. But I fay unto you, That ye refifi not evil : lut who*
foever Jhall finite thee on the right cheek, turn to him the,*
other alfo..
Patience and true chriftian loye incline a man to
fuffer all things for Chrift's fake. Firft, in his perfon,
all forts of affronts, at leaft in the difpofition of mind.
We are allowed to demand juftice ; but never to avenge
purfelves, never to defire punifliment for itfelf, but ei
ther for the public good, or for the welfare of private
perfons. Chriftian patience and evangelical prudence
muft concur to regulate the ufe of this precept : for it
i not always expedient to' do that publicly, which it is
always neceffary to be difpofed to do at the bottom of
the heart. We ought to ^ake care not to deprive our-
' Vol., I. E felves

%v The GOSPEL according to
felves of this bleffing by too much reafoning, or by the
delufiori of felf-loye.
' 40. And if any man will fut > thee at the law, and, take
awayfhy coat, let him have thy cloak alfo.
Patience and chriftian love would have W be in the
fame difpofition, in relation to our goods. . It is a gain
1p lofe them, rather than the treafure of love and peace.
Thefe words enjoin us to prefer peace and chriftiaia
Conpord to temporal advantages. We are gainers,
\vhen we lofe only our money, becaufe we will not run
fhe rifque of lofing our fpuls, by lofing our love,
41. And whofoever Jhall compel thee to go a mile, gd
pith him twain.
Laftly, patience and chriftian love wquld have us;
be difpofed to fuffer, in our bodies, all forts of toils^
vexations, and torments, that we may be martyrs of
love and peace. All are expofed to fiiffer injuftice.'
If we always believe, that our fufferings are lefs thaw
we deferye in the fight of God, we need never fear
our being miftalcen, or doing any injuftice to ourfelves*-
The way to improve the injuftice of men to our own
advantage, is, to fuffer their violence with a view to
the juftice of God.
¦ 42. Give to him that ajketh thee, and from him, that
Vbould lorrow of thee, turn not thou away.
To give and to lend freely to all who are in need is
a general precept, from which we are not excufed, but
by our inability to perform it. Men are more or lefs
pbliged to it, as they are more or lefs able ; as the
want /is more or lefs prefling ; as they are more or lefs
burthened with poor ; or by their office as paftors ; or
by the netjeffities of their relations ; or by the oppor
tunities^

St. M A T T If ;E W. chap. v. 5i
tunijfieS and demands of providence ; or by the duty pf
reftitution and fatisfaaion. In this matter, we muft
confult prudence. He who makes ufe of the beggar's
hand to a(k our charity, is the fame of whom we our
felves beg every day our bread ; and dare we refufe
him ! let us fhew at leaft mildnefs and compaffion,
when we can do no more. To give and to lend are
two duties of charity, which Chrift joins together, and-
which he fets upon an equal foot. The loan is fome*
times more beneficial than the abfolute gift, becaufe it
flatters lefs the vanity and natural generofity of him
who lends; it fpares more the fhame of rum who is in
real want and gives lefs,, encouragement to theidlenefs
of the borrower. , . .<
43. H Ye have heard that it hath been faid, Thoufhal^
hvt thy neighlour, and hate thine enemy. 44. But I fay
unto you, Love your enemies, blefs them that curfi you,, do.
good to them that hate you, (md pray for them' which, de-
fpitefullyufe you, and perficute you. .:.'¦•,,
We muft love our enemies in heart, in word, and in
deed, defiring their welfare, praying for tliem, fpeak-
ing well of them, and affifting them as occafion re
quires. The enemies whom Chrift here enjoins us tq
love, are either thofe who hate us, or thofe whom we
do not love. A man certainly bears an hoftilq mind,
when he therein cherifhes averfion and hatred? either
with pr without caufe. This one precept alone is a
fufficient proof of the holinefs of the gofpel, and of the
truth of the chriftian religion. None but God could
have imppfed a yoke fo contrary to felf-lpve ; and no
thing but the fupreme and infinite love could have made
men love andpra&ifealaw fo infuppprtable to corrupt
Ea <. v nature.

Ja The G OS PE h according to
nature.. In vain do men flatter themfelves with loving.
their enemies, if their works dp not give teftimony
^hereof. 45 That ye may be the children of your Father which is
in heaven ; for he maketh his fun to rife on the evil and on
the good, and fendeth rain on the jufi and on the unjuft.'
There is nothing greater than to imitate God in dor
ing good to our enemies. All the creatures pronounce
pn the revengeful the'fentence of their condemnation,
written with the rays of the fun, the drops bf rain, and
all the other natural good things, the ufe whereof God
gives even to his enemies. If God had not loved us
^rhile we were his enemies, we-could never have be*
come his children ; and we fhall ceafe to be fo, if we
ceafe to imitate him.
46. For if ye love them which love you, what reward
have ye? do not even the publicans the fame ?
He who loves onjy his friends does nothing for God's
fake. This is the virtue of a publican and an heathen,
which will have no other reward but theirs. God is
the reward of that virtue only, of which he himfelf is
the principle and the end. He who loves for the fake
pf pleafure or intereft, rewards himfelf, and pays him
felf with his own hands. He who loves for the fake of
God, loves his gifts in all men. God has no enemy-
but fin ; we ought to have no other.
47. And ifyefalute your: brethren only, what do you
more than others ? do not even the publicans Jo ?
If not to falute be an heathenifli indifference ; to
hide hatred under civilities, is a diabolic treachery. It
is eafy enough, to fhew a fignal inftance of generofity
to 3 declared enemy, to gain honour before men. But to

% M A T T H E W» chap* vx. j
tp fpeak kindly, mildly, and cordially to one, whofe
humour we do not like, Or from whom we have received
forne affront ; how rare a thing is this, how hard ahd
grievous is it to nature ! thou alone, O divine re
pairer of our corrupt nature, thou alone fcanft render
this pleafant and agreeable to it by thy grace.
48. Be ye therefore perfect, jeven as fyoutj Father which
is in heaven is perfect.
God is, in himfelf, the principal law, and the chief
pattern of the perfeaion of the riiari arid of the chriftian.
God has but too many bad imitators. of his power, of
his independency, his vengeance, &c. but he has Very
few, of his love, his condefcenfion, and his grace. He
calls himfelf love, to teach us, that in this Confifts the
perfeaion, to which he would have us afpfre. God is
more eafily to be iiriitated by his children, in the per-
feaions Whereby he appears a fattier, than in thofe
whereby he appears a God,
CHA P. VL fc
1. T^AKE heed that ye do not your alms before men, to
¦*- be feen of them: otherwife ye have no reward of
your father which is in heaven.
The beft way is to do good works in fecret, as far as
is confident with the advancement of God's glory. The
devil engages the wicked to dp evil with pleafure, and
the righteous to do good out of vanity. Let us wait with
patience one moment, the eternal reward can neither
, fail us, nor be delayed. To defire to be paid ready
money by the hands of men is the way to lofe all ; but
to truft God, is to inrich ourfelves for ever.
2. Therefore, when thou dofi thine alms, do not found
E3 a

54 The GOSPEL according to
a trumpet before thee, as the hypocrites do, in the fyna- ,
gogues',' and in tfiefireeis, that they may have glory of men.
Verily, I fay unto. you they have their reward.
To do alms in fecret is to offer a double facrifice. A
tranfient and momentary honour, is the empty reward
of vain. men. Unhappy he, who in parting with his
wealth, deprives himfelfby his vanity of the heavenly
riches. It is, as it were, 'attempting to impofe upon
God with a wrong title, for a man to endeavour to fell
that to fiirri,, which he has already fold to vain-glory.
3. But when thou doefi alms, let not thy left hand know
ivhat thy right hand doeth.
It is good tp conceal our good works, even from
our neareft relations, unlefs we are under an obligation
of edifying them. We ought to proceed farther, to
conceal them, as one may fay, even from ourfelves, by
not allowing ourfelves the fatisfaaion fo much as tp
think On them, or to lay them before our eyes by re-
fleaions of complacency and felf-loye. They are given
to God. and therefore they ought to be kept hid in him.
4. That thine alms may le in fecret : and thy Father
•which Jeeth in Jeer et, himfelf Jhall reward thee openly.
The fubftantial reward of the fecret virtue of the
humble is conferred openly. Our alms is our treafure:
not to hide it, is to expofe ourfelves to being robbed,
He wno feeks any. other approbation than that of God,
forgets that he is made only for him, and that he ought
ultimately to refer all to him alone.
5. f And when thou prayefi. thoujhalt not be as the
'hypocrites are : for they love to prayfianding in the fiyna-
gogues, and in the corners of the fireets, that they may be
feen of men. Verily, I fay unto you, they have their reward.
Ia

. St. M A T T H E W. chap. vi. 55
•
In order to approach God, and to incline him to
give ear to our prayer, it is neceffary to pray out of the
hearing of men, and without affeaing to be feen by
them. A man loves the world when he feeks to pleafe
it, and this love fpoils the beft works. God is a jea
lous God, and cannot fhare with any one what is due
to himfelf alone ; and this, not out of envy, but good-
nefs. He is not afraid of lofing any thing, but of being
obliged not to give, and not to beftow himfelf.
6. But thou, when thou pray eft, enter into thy clofet, and
when thou hafijhut thy door, pray to thy father which is in
fecret, and thy Father which feeth in fecret, Jhall reward
thee openly.
The heart is God's peculiar portion: he is the judge
of it; it belongs to him to reward. It is in this that
he will be worfhipped and adored. Prayer is the moft
fecret intercourfe of the foul with God, and, as it
were, the converfation of one heart with another. The
world is too profane and treacherous to be of the fe
cret. We muft fhut the door againft it, by forgetting
the affairs which bufy and amufe it. Prayer requires
retirement, at leaft of the heart ; for this is the clofet
in the houfe of God, which houfe is ourfelves. Thi
ther we ought to retire, even in public prayer, and in
the midft of company. What goodnefs is there, equal
to this of God, to give not only what we afk, and more
than we afk of him, but to reward even prayer itfelf!
What advantage is it, to ferve a prince, who places
prayers in the number pf fervices, and reckons to his
fubjeas account even their truft and confidence in beg
ging, all things of him!
7. But when ye pray, ufe not vain repetitions, as the
E 4 heathen?

56 The, G O S P E L according to
heathen do : for they think that they fhall be heard for
their much f peaking.
. Prayer requires more of the heart than of the tongue,
of fighsthan of words, of faith than of difcourfe. The
eloquence of prayer confifts in the fervency of defire,
in the fimplicity of faith, and in the earneftnefs and
perfeverance of lovep The abundance and choice of
line thoughts, ftudied and vehement motions, and the
order and politenefs of the expreffions, are things
which compofe a mere human harangue, not an humble
ahd chriftian prayer. Our truft and confidence ought
to proceed, from that which God is able to do in us,
pot from that which we can fay to God.
8. Be not ye therefore like unto them : for your Father'
knowtth what things ye have need of, before ye afk them. *
Prayer is not defigned to inform God, but to give
man a fight of his mifery, to humble his heart, to ex
cite his defire, to inflame his faith, to animate his hope,
to raife his foul towards heaven, and to put him in
mind that there is his father, his country, his inheri
tance. He is a father to whorh wepray; let us go to
him with confidence : he knows our wants ; let us re
move far from us all anxious difquiet and concern,
g After this manner therefore pray ye :
The prayer which Jefus Chrift gives us here is the
pattern of all chriftian prayer, and an abridgment of
the gofpel. What fatisfa8ion is it, to learn from God
himfelf, with what words, and in what manner, he
woiild have us pray to him, fo as not to pray in vain !
A king, who himfelf draws up the petition which he
allows to be prefented to himfelf, has furely a very great
defire to grant the requeft. We do not fufiiciently con
ceive

St. MATTHEW, chap, vi. 57
ceive the value of this prayer, the refpea and attention
which it requires, the preference to be given to it, its
fulnefs and perfeaion, the frequent ufe we fhould make
of it, and the fpirit which we fhould bring along with
us to it. The order of the petitions is the order of our
defires and of our duties : it is here we ought to be
particularly mindful of them.
* Our Father, which art in heaven,
We muft, in the firft place, fay this prayer, with
the heart of a heavenly child, difengaged from the
earth by his new birth, animated with thefpirit of -the
divine adoption, and full of defire to be reunited to
his father. The heart of a child of God is a brotherly
heart, in refpea of all other chriftians : it afks nothing
but in the fpirit of unity, fellowfhip, and chriftian love,
defiring that for its brethren which it defires for itfelf.
Let us adore God in the unity and fimplicity of his ef-
fence'; in the trinity and fellowfhip of his perfons ; as
the father of chriftians, the fource and model of all
paternity both in heaven and earth, and the author of
all created good.
* Hallowed le thy name.
2. We muft fay it, with an heart inflamed with zeal
for God's glory, and for the fanaification of fouls, and
with the defire of that holinefs, which renders us like
to God. In the fanaification of the elea and of the
whole church, God is pleafed to place his glory : and
therefore this glory and this fanaification we ought to
- defire and to pray for before all things. Let us adore
the holinefs of God; let us defire that his holy name
may be every where known ; let us labour to this pur
pofe with all our power, beginning firft with ourfelves. 10. Thy

gg The GOSPEL according U ,>¦
10. Thy kingdom come.
3. We muft fay it, with the heart of a faithful fub*
je,a, zealous for the glory of his fovereign. When
will it be, O my God, that death and fin, the devil
and his minifters, the World and its offences, fhall ceafe
to reign upon the earth ; and that thou after having
judged the quick and the dead, feparated thy elea from
the reprobate, and deltroyed all the powers of earth
and hell, wilt thyfelf reign alone every where, in all,
and for ever, and thy faints with thee, and with thy
Son. In order to defire the coming of this kingdom, it
is neceffary to be in a condition to expea it with con
fidence. Let us adore the fovereignty of God^ and
labour to efiablifh his kingdom in our own hearts.
* Thy will le done in earth as it is in heaven.
4. We muft fay it with the heart of a wife who
fludies the defires and inclinations of her hufband, and
feeks. only to pleafe him. God every where effeas his
will, even in thofe who , oppofe it the moft ; but it is
done, with and by love, in none but the faints in hea
ven and on earth. We acknowledge the neceffity of
a grace, which by a free and predominant love may
fubjea our will to that of God, when we pray that- his
will may be done in us as it is in heaven. It is by this,
that God reigns, and that his name is hallowed. Let
us adore the almighty will of God, and defire that it
may work in us, fo as to fubjea us to itfelf.
1 1. Give us this day our daily Iread.
We muft fay it, with the heart of a fheep, which re
quires food from its fhepherd ; and of one really in
want, who begs his bread. We ought to afk of God.
the bread of the body ; hut much more the bread of
the

St. M A T T H E W. chap. vi. 5$
the foul, his grace, his word, the love of his law, and
the accbmplifhment of his will. God will have us de
pend on him. He gives not to the body ' all its nou-
rifhment, nor to the foul all the grace which is necef
fary for it, on purpofe, to oblige us to pray: and prayer,
which proves that we always ftand in need of this grace,
proves alfo th^t we haye it not always. Let us adore
the providence of God, let us love to depend upon it,
and let us frequently have recourfe to it.
12. And forgive us our delts, as we forgive our debtors.
. 6. We muft fay it, with the heart of a penitent, who
begs mercy of his God, whilft he affords it to his neigh
bour in all refpeas. That man condemns himfelf to fuf
fer the eternal vengeance of God, who makes ufe of
this prayer with revenge and hatred in his heart. He
who obferves not the condition of a tranfaaion fo ad
vantageous, does not comprehend what he owes to
God, and is a madman who refolves to perifh. Let us
adore the infinite love and mercy of God; and let us
befeech him to give us fuch an heart, as is loving, and
always ready to forgive.
13. And lead us not" into temptation,
7. We muft fay it, with the heart of a fick perfon,
who implores the affiftance of his phyfician, acknow
ledging that he deferves to be forfaken by him. The
way of falvation is a way of humility, and the chriftian
grace a grace of combat. There is nothing makes
men more humble, renders them more vigilant, and
obliges them to have recourfe more frequently to
the arms of faith and prayer, than their being unable
to aferibe to themfelves any good, their perceiving
themfelves capable of all evil, their having a domeftic
, enemy

60 ^GOSPEL according to
¦ 7 '
enemy who leaves them not one moment's quiet or fe-
curity, and their depending continually upon a grace
which is not due, and of which they are altogether un
worthy. Let us adore the wonderful contrivance and
wifdom of God in the work of our falvation ; and let
us give up ourfelves entirely to him, that he may not
give us up to ourfelves.
* But deliver us from evil : For thine is the kingdom,
and the power, and the glory, forever. Amen.
Laftly, we muft fay it, with the heart of a captivtf,
an exile, or an affliaed perfon, who has recourfe to
his deliverer. With how many fnares, how many ob-
ftacles to good, how many occafions of fin, how many '
enemies of falvation, are we furrounded, amongft
whom our falfe friends are the moft dangerous ! Lord,
from thee alone we expea deliverance : delay not to
fuccour us. May the frequent combats, in which the
tempter engages us, make us figh and long after the
general deliverance, which will for ever banifh to hell
the tempter and the temptation, all diforderly affeaion,
all fin and wickednefs whatfoever. Let us adore the
power and juftice of the fovereign judge ; let us wait,
like exiles, to be called home, and, like captives, to
be delivered ; and let us fly to him for aid under the
miferies of our banifhment and flavery, and in all the
affaults of our enemies.
14. For, if ye forgive men their tref paffes, your hech
.venly Father will alfo forgive you.
He who fhews mercy to men, receives it from God.
For a king to forgive his fubjeas an hundred millions,
and an infinite number of treafons againft his authority
and perfqn. on this one condition, that they will but
live

St. M A T T H E W. chap. vi. 6\
live peaceably with him and with one another, is, what
we fhall never fee ; and yet this is but the fliadow of
that which Chr-ift- promifes on his father's part to all true
penitents. A man muft needs love his falvation but
little, who refufes to have it in this way.
15. But if ye forgive not men their trefpajfes, neither
will your Father forgive your trefpajfes.
He who does not wake at the found of fo loud a
thunder, is not afleep, but dead. It is not without
reafon that Chrift infills thus upon this one petition
concerning the forgivenefs of fins; fince this alone con
tains the threat of God's eternal wrath, and the necef
fity of brotherly love. We hazard all, if we either do
not underftand it, or do tranfgrefs it.
16. H • Moreover, when ye faft, be not as the hypocrites,
ef a fad countenance ; for they disfigure their faces, that
they may appear unto men to faft : Verily, I fay unto you,
they have their reward.
It is difficult to avoid hypocrify and oftentation in
external mortifications, and chiefly in faffing. ; He
who defires to pleafe men in that which he does to
pleafe God, would make amends for his affeaion to the
ereatures by this affeaion itfelf. God turns'from the
finner the eyes of his mercy, in the fame proportion
that he endeavours to draw upon hirnfelf thofe of men.
When a man out of hypocrify, affeas a fad counte
nance, he has but little of that godly forrow in his
heart which repentance gives.
1 7. But thou, when thoufafiefi, anoint thy head, and
wqjh thy face :
The love of God makes us do that with joy which
we do for him. Our heart is the fame in refpea of
God

62 The GOSPEL according to
God, that our head and face are in refpea of men. I?
is by the heart that he knows us, and judges of us : it
is by this that we pleafe him. It is this viaim pf the
heart, which we muft wafh with the water of our tears,
cleanfe with the blood bf Chrift, and anoint with the fpirit
of love, to make it an acceptable facrifice to God. , ,
18. That thou appear not unto men, to fafi, but unto
thy Father which is in fecret : and thy Father which feeth
in fecret, fhall reward thee openly. >
He who takes no care to avoid the fight and applaufe
of the world, has but little defire to be feen and re^
warded by God. There is a time to fhew ourfelves to
men through the obligation we have to edify them;
and a time to hide ourfelves from them, to prevent our
own deftruction. Let us not be afraid, that our heart
will be concealed from God ; but let us be afraid, left
he fhould difcover it to be greedy of the glory whicli
comes from men, and little filled with the defire and,
efteem of that glory which he alone can confer.
, ag. f Lay not up for y ourfelves treafures upon earth)
where moth and rufi doth corrupt, and where thieves break
through andfieal.
What blindnefs is it, for a man to lay up that as a
treafure, which muft neceffarily perifh ! This is to de*.
grade a heart defigned for God and for eternity, to fix
it upon fuch things as are fubjea to corruption, and,
©n their account, to fet it in competition with moths.
20. But lay up for yourfilves treafures in heaven, wheri
neither moth nor rufi doth corrupt, and where thieves, do-
not break through and fieal. >
He who frequently confiders the folidity and eter
nity of the treafures in heaven, little amufes himfelf with

St.c MATTHEW, chap. vi. 63
with the contemptible goods of the earth. /This trea-
fure is laid up by good works, which are the fruits of
faith and pleafing to God in Chrift. The only way to
render perifhing goods eternal, to fecure ftately furni
ture from moths, the richeft metals from ruft, and pre
cious ftones from thieves, is to tranfmit them to hea
ven by charity. This is a kind of bill of exchange,
which cannot fail of acceptance.
81. For where your treafure is, there will ybur heart
ie alfo.Happy he, who has a heart only for God, and who
has only God in his heart. How mifplaced is a heart,
when it cleaves either to the fmoak of honours, or to
the dirt of riches, or to the rnire of pleafures ! Let
our heart then, O God, reft fatisfied in thee alone,
fince it was made only for thee> and fince thou alone
art worthy Of it.
22. The light of the body is the eye : if therefore thine
eye be Jingle, thy whole body fhall be full of light.
The fingle eye, is the pure intention, arid the unity
of defign. The eye is neither fingle, nor pure, when
it looks upon two objeas at once : nor the heart, when
it feeks not God and his righteoufnefs only ; *when it
has fome other ends befides his glory and his will ;
When id would fain be happy in the enjoyment of fome
other good together with him; and when it pretends to
unite God arid the world, to be the fervant of Chrift
and to pleafe men, and to reconcile the gofpel with
the eager defire of earthly things. Nothing is more ,
fingle than the eye of faith ; there is nothing which
renders our whole .coadua more uniform in goodnefs,
than, to follow fingly the light of it. 23. But

64 The G O S P E L according to
23. But if thine , eye be evil, thy whole body fhall be full
of darknefs. If therefore the light that is in thee be dark?
nefs, how great is that darknefs !
An evil intention corrupts the beft works, and ren
ders them evil. - Who can conceive the corruption of
a heart, which lays up for itfelf a double treafure of
wrath, by fuffering itfelf to be led away to evil aaions,,
by a perverfe will, and depriving itfelf of the fruit of
good ones by a bad intention? The way of the righte
ous is a way of light ; that of finners is nothing but
darknefs. 84. 5 No man can ferve two mafters :Jbr either he will
hate the one, and love the other ; or elfe he will hold to the.
ene, and defpife the . other. Ye cannot ferve God and
mammon. The mafter of our heart, is the love which reigns in
it : we are flaves to that only which we love moft. A
man cannot be in a perfea indifference betwixt two
objeas which are incompatible ; he is inclined to de
fpife and hate whatever he, does not love in the higheft
degree,, when the neceffity of a choice prefents itfelf.
Could we ever imagine that mammon has the advan
tage of God in the hearts of the generality of mankind,
did not experience force us to believe it ? How dan
gerous is. it, to fet our minds upon riches fince it is
fo eafy to make them our God !
25. Therefore I fay unto you, Take no thought for your
life, ™hat ye fhall eat, or what ye fhall drink; nor yet for
your body, what ye Jhall put on: Is not the lifemore than
meat, and the body than raiment ?
To be fo intent on the means of fubfiftence as to
lofe all the fatisfaaipn of it, is to have but very little
faitb i

St.- M A T T H E W, chap. vi. 6&
faith ; it is even infidelity. On the other hand, to rely*
fo much upon providence, as to do nothing at all, is tp
tempt God. But to labour, without placing our truft
and Confidence in our labour, expeaing all from the
bleffing of God ; this is to obey him, to comply with
his providence, to fet the fprings of it a going, and to
imitate Chrift and the faints by a fedate care and an
induftrious reliance. In the following verfes Chrift
lays down feveral reafons, why men fhould not difquiet
themfelves about the wants of life, or concerning the
future. The firft is the experience of greater benefits
already received. He who gave us life and the human
form, before we could afk them of him, can he refufe
us wherewith to preferve them, when we afk it with an
humble confidence ? It is ingratitude to fall into dif*
truft with refpea to o'ur great benefaaon
26. Behold the fowls of the air: for they fiow not, nei^
ther do they reap , nor gather into barns ; yet your heavenly
Father feedeth them. Are not ye much better than they ?
The fecond reafon is the example of winged ani
mals, which the providence of God feeds, without their
own labour, though he be not their father. We never
knew an earthly father take care of his fowls and neg-
lea his children ; and fhall we fear this from our hea+
venly father ? That man is unworthy to have God for
his father in heaven, who depends lefs upon his good-
nefs, wifdom, and power, than upon a crop of corn,
which may be fpoiled, either in the field, or in the
barn. The excellency of man confifts in his being ca
pable of knowing, loving, and enjoying God: and What
ought he not to expea from God after fo great a gift ?
Vol. I. F 27. Which

66 The G O S P E L according to
27. Which of you ly taking thought can add one culit un*
to hisfiature f
The third reafon is the unprofitableness of human
cares, unlefs God vouchfafe to blefs them. What can
our own uneafinefs do, but only render us unworthy of
the divine care ? The paffage from diftruft to apoftafy
is very fhort and eafy ; and a man is not far from mur
muring againft providence, when he is diffatisfied with
its condua. He ought to depend entirely upon it, as
well for the prefervation of its gifts, as for the gifts
themfelves. 28. And why take ye thought for raiment ? Confider the
Lilies of the field how they grow; they toil not, neither di
they fp'in.
The fourth reafon is the example even of infenfible
creatures. Let us learn from hence, not, like thefe
plants, to do nothing, but to truft to God's eye^ and to
commit ourfelves to his almighty hand, which the leaft
of his Works difcover and manifeft unto us. He who
makes the lillies of the field grow, cannot he augment
our fubftance, if it be for his glory and our advantage?
Nothing is more capable of increafing our confidence
towards God, than to confider his works with attention*
and to meditate upon his condua.
2g. And yet I fay unto you, that even Solomon in all his
glory, was not arrayed like one of thefe. 30. Wherefore, if
God fo clothe the graft of the field, , which to day is, and to
morrow is eafl into the oven, fhall he not much more clothe
you, 0 ye of little faith ?
Chrift confounds, at one and the fame time, both
the luxury of the rich in their fuperfluities, and the
diftruft of the poor as to the neceffaries of life. Let
man,

St. M A T T H E W. chap. vi. 67
man, who is made for heaven and eternity, learn from
a flower of the field, from a flower of a moment's dura
tion, how low the care of providence vouchfafes to
ftoop. . All our difquiets and diftrufts proceed from
want of faith. A man is rich when he has faith : that
fupplies all wants. The poor are not really fo, unlefs
deftitute of faith.
31. Therefore, take no thought, faying, What fhall wt
eat? or what Jhall we drink? or wherewithal fhall we bt
clothed? 32. For after all thefe things do the Gentiles fietk.
The fifth reafon is, that to concern ourfelves about
thefe wants with anxiety, as if there was no fuch thing
as providence in the world ; with great affeaion to
wards earthly .enjoyments, as if we expeaed no other;
and without praying to God or confulting his will, as
if we could do any thing without him, this is no better
than to imitate the heathens.
* For your heavenly Father knoweth that ye have need of
all thefe things.
The fixth reafon is, becaufe God is a good father,
who knows all our wants. It is the property of a true
father to provide neceffaries, and not fuperfluities.
Not to hope for the former, is to offend his goodnefs j
to expea the latter, is to do injury to his wifdom. The
want of what is neceffary is that which generally eafts
men into uneafinefs about the future ; and yet it is this
very thing which ought to make them eafy ; becaufe
this is properly the bufinefs of providence,' and the
care of a father,
33. But feek ye firfi the kingdom of God, and his righte-
mfnejs, and all thefe things fhall he added unto you.
The feventh reafon is, becaufe the bufinefs of our
F 2 falvation!

68 The GOSPEL according, to
falvation ought chiefly to engage our attention. To
this before all other concerns our defires, our cares,
and our enquiries ought to tend. He who firft feeks
God, finds him together with all thefe things: the faith
ful are never .deprived of them, but only in order to
their finding God more certainly, readily, and fully.
He who has all his fpiritual wants fupplied by God him
felf, though he were left under the greateft wants and
neceffities of the body, would yet be far from complain
ing that God had broken his word. Grant, Lord, that
I may defire and feek nothing in comparifon of thee,
and that I may live only for thee, and in thee.
34. Take therefore no* thought for the morrow, for the
morrow fhall take thought for the things of itfelf ': fufficient
unto the day is the evil thereof.
The eighth and laft reafon is, that a felicitous care-
fulnefs renders us unhappy before hand. The future
falls under the cognizance of God alone : we incroach
therefore upon his rights, when we would fain forefee
all which may happen to us, and fecure ourfelves from
it by our cares. How much good is omitted, how
many evils caufed, how many duties negleaed, how
many innocent perfons deferted, how- many good works
left undone, how many truths fuppreft, and how many
a£ts of injuftice authorized, by thefe timorous forecafts
of what may happen, and thefe faithlefs apprehenfions
concerning the time to come ! Let us do in feafon
what God then requires of us ; and let us truft to him
for the confequences. The future time, which God
would have us forefee and provide for, is that of judg
ment and eternity ; and u is this alone which we will
are not willing to forefee.
? CHAP,

St. MATTHEW, chap. vii. &g
CHAP. VII.
l. 'JUDGE not, that ye le not judged.
J God referves to himfelf the judgment of the
heart of man. Nothing fo-much incenfes a judge
againft a criminal, as to fee' him fet up himfelf for a
judge. We fearch into the heart of our neighbour to
difcover fomething for which we may condemn hi'm,
either out of an idle curiofity, or out of envy and ma
lice, or in order to find our own jultincation in the
condemnation of another : this is what a great part of
the world do, almoft without perceiving it.
2. For with what judgment ye judge, ye fhall be judged :
and with what meafureye mete, it Jhall be meafured to you
again. We believe it, becaufe Chrift has faid it, that we
fhall be treated at the1 laft judgment, as we fhall have
treated others ; ahd yet we act every day, as if we did
not believe it. He who fhews mercy, fhall receive it.
This feverity which is juft, confiderate, and propor
tioned to our fins, is the punifliment of the unjuft, rafh,
and exceffive rigor of the greateft part of ourjudgments.
3. And why beholdefi thou the mote that is in thy brother's
eye, but confider eft not the beam that is in thine own eye ?*
On one fide, felf-love blinds us as to ourfelves ; and
on the other, envy and malice give us piercing eyes in
refpea of others. An excellent remedy againft this for
wardnefs in cenfuring the condua of others, is to con
fider ourfelves, before we find-fault with them. When
we fhall have as much zeal to correa ourfelves, as we
have inclination to correct others, we fhall then know
our own defects better, than we now do thofe of our

neighbours.

F 3 4- Or

yo The GOSPEL according to
4.' Or how wilt thou fay to thy brother, Let me pull out the
mote out of thine eye: and behold a beam is in thine own eye ?
A falfe, blind, and irregular felf-love infpires us
with a malicious attention and application to the faults
of others, and with an extreme floth and negligence in
regard of our own condua. Give us, Lord, that true
love, which teaches, not to flatter ourfelves, to fpare
our neighbour, and to judge equitably of every thing.
5. Thou hypocrite, firfi eafl out the beam out of thine oum
eye; and thenfhalt thou fie clearly to caft. out the mote out of
thy brother's eye.
The neceffary order of proceeding is firft to have
recourfe to the throne of grace for our own fanaifi
cation, before we apply ourfelves to that of others:
for elfe it is nothing but pride and hypocrify. A
•blind, precipitate, and ungoverned zeal is good for
nothing but to puff us up, to darken our under-
ftanding more and more with refpea to ourfelves, and
to make us commit very great faults with refpea to
others. What is it to caft the beam out of pur eye be
fore we undertake to exercife the miniftry of falvation,
but to purify our heart from every human aim and ir-.
regular intention, to mortify our paffions which are the
caufes of our blindnefs, to enlighten our faith by ftu-
dying the way of falvation and the rules of the gofpel,
and to lay alide all falfe prejudices or popular prepof-
feflions which are contrary to true piety ,?
6. H Give not that which is holy unto the dogs, neither
s cafi ye your pearls before fiwine, left they trample theirh under
their feet, and turn again, and rent you.
It is an exprefs command of the Lord, not tp expofe
the truths, myfteries, or facraments of the church to
the Tcontempt and profanation of finners ; and yet this is

St. M A T T H E W. chap. vii. 7*
is what is now charged as a crime on thofe who endea
vour to obferve it. That is often reprefented as party
management and .confederacy, or as dangerous diffi-
mulation, which is really the neceffary wifdom and dif-
cretion of not difpenfing the truth to thofe, who are
fit for nothing, but to bark at it like dogs, to trample
it under their feet like fwine, and to rend or perfecute
thofe who deliver it to them. Sacraments are not for
fuch as1 are continually returning, like dogs, to their
former fins, particularly thofe which proceed from the
tongue and the mouth ; nor for fuch as remain, like
fwine, under habits of impurity, or of any other fins.
7. f Afk, and it fhall be given you: feek, and ye fhall
find : knock, and it'fiall be opened unto you.
How rich is a man, when he knows how to afk, to
feek, and to knock as he ought ; with his tongue, his
defires, and his faith ! Let us afk, with confidence
and humility ; let us feek, with care and application j
let us knock, with earneftnefs and perfeverance.
Grant me, Lord, a faith, which may make me through
ly fenfible of my wants, and humbly afk thy grace ; a
hope, which may excite me to feek thy kingdom only,
and the righteoufnefs which leads thereto; and a love,
which may urge me to knock inceffantly and refpea-
fully at the gate of thy mercy.
8. For every one that ajketh, receiveth : and he that feek*
eth, findeth : and to him that knocketh, it Jhall be opened.
' Prayer is always heard, when true faith afks, feeks,
arid knocks. That alone obtains all which it afks,
becaufe that alone afks what it ought, and that in a
right manner, and for a good end. The way never to
F4 fee

fj%. The GOSPEL according to
be refufed, is never to defire any thing but the will of
God. g. Or what, man is there of you, whom if his fin afk.
bread, will he give him a fione?
We have no right to afk any thing of God, but only
1. Under the quality of children, and as members of
his fon. 2. With the heart of children or a filial love.
3. Neceffaries, as bread. Thou art, Omy God, both
the father and the bread of our fouls. Give thyfelf to
us, thee and thy Son Jefus Chrift the bread of heaven.
How many times, Lord, have we afked of thee aftone,
jiamely the good things of the earth, which would only
have formed in us an heart of ftone ; and thou haft
"been pleafed to give us the bread of thy grace, of thy
word, and of thy Son ?
10. Or if he afk a fifh, will he give him a ferpent?
If he is an unnatural father, who gives his children
things hurtful to the life of the body ; what then is that
perfon, who caufes them to lofe the life both of foul
and body to all eternity, in poifoning them with the
maxims pf the world, in giving them the ferpent of
ambition, either by bad example, or otherwife ? Thou
alone, O my God, art always a father; and never
giveft to thy children any other than the gifts of a fa
ther. Let me likewife always fhew myfelf a good
child in prayer, and never afk any thing, but what is
worthy of thy paternal love.
1 1 . If ye then being evil, know how to give good gifts un
to your children, how much more fhall your Father which is
jp, heaven give good things ta them that afk him ? •
Good gifts are always given to children who afk them
¦#el}. What other good things but thofe of heaven. &QU14

St. MATTHEW, chap. vii. 73
fhould a chriftian afk of his heavenly father ; a chrif
tian, who was made fuch only for heaven ? To afk
them amifs, is not fo properly to afk them, as to ren
der ourfelves unworthy of them. They are given only
to thofe who afk them ; and we afk them, fo far as we
efteem and defire them. Shew, O my God, that thou
art our father ; and make us efteem, defire, and afk
that only which thou art willing to give.
1 2 Therefore all things whatfoever ye would that men
fhould do to you, do ye evenfio to them, ; for this is the lata
and the prophets.
• The fcriptures contain nothing but love, which is
the fubftance and the end of them. How rare is this
fpirit of equity ; and how difficult and painful is it even
to good men to walk exactly according to this rule !
felf-love is too much confined within thefe bounds; it
always finds out reafons of preference and diftinaioh.
Thy love alone, O Jefus, can enable us to obferve
this law of love.
13. If Enter, ye in at the fir ait gate: for wide is the
gate, and broad is the way that leadeth to deflrutlioh, and
many there be which go in thereat. ,
Unhappy thofe, who either flatter, or fuffer them-
, felves to be flattered on this fubjea. There are four
things which fhew that a man is in the way to heaven.
The firft, when he loves the gofpel, which confines na
ture^ reduces it to what is ftrictly neceffary, , obliges it
even not to be too intent on that, and feparates it from
every thing which flatters or corrupts it. The fecond,
when he does not envy thofe, who enjoy all the com
forts, and all the good things of this prefent life which
they defire. The third, when he declines the way
which

74 The GOSPEL according to
which every body is apt to like, the broad way that
leadeth to deftruaion. The fourth, when he earneftly
endeavours to enter in at the ftrait gate.
14. Becaufe firait is the gate, and narrow is the way
tyhich leadeth unto life, and Jew there be that find it.
To live as the generality of mankind do, is not to ¦
take the way which leadeth unto life. He who teaches
that the gate and way to life are wide and broad, when
Jefus Chrift declares them fo ftrait and narrow, can be
no other than a deceiver. Few find the way of hea
ven, fewer enter into this way, fewer yet abide in it,
fewer ftill walk in it, and feweft of all perfevere or go
forward to the end. As it is thy grace only, O Lord,
which caufes us to find it : ' fo from that we expea all
the reft.
15. 1T Beware of falfe prophets, which come fo you in
Jheeps cloathing, but inwardly they are ravening wolves.
Adherence to the doarine of true paftors is one
mark that a man is of the number of the true fheep. ,
The difficulty of difcerning a fheep in her own natural
clothing from a wolf concealed under the borrowed one
of a fheep, fhews plainly, how difficult the choice is of
a good paftor. Thofe who come to you, and feek not
fo much to help you to heavenly treafures, as to rob
-you of earthly, are from thence juftly fufpeaed to be
wolves. What is the reafon, that fo few find the way
to life, unlefs it be, becaufe there are fo few who have
any diftruft of falfe prophets, or who are not glad to
follow thofe who make the way very broad ? He who
really feeks God will not truft himfelf to a guide with
out being affured, that he can condua him to him.
V The pure and upright heart is attentive, and this atten
tion joined with prayer obtains the grace of difcernment.

St. MATTHEW, chap. vii. 75
16. Ye Jhall know them by their fruits : Do men gather
grapes of thorns, or figs ofthifiles ?
Works are the tongue of the heart. When the
whole body of aaions is bad, the heart muft neceffarily
be corrupt. Hypocrites may deceive for a time, and
conceal their heart on many occafions ; but they can
not do it on all. A man has not the Spirit of God whea
he does nothing but the works of the flefh, fuch as am
bition, covetoufnefs, &c. Whoever enriches himfelf
by the miniftry, and makes it fubfervient to the ad
vancement of his family, or his friends, or to the gratis
fication of any finful paffion, he plainly enough difco
vers by his works, both what he is, and what he is not.
17. Even Jo every good tree bringeth forth good fruit :
but a corrupt tree bringeth forth evil fruit.
Such as the will is, fuch are the aaions which pro
ceed from it. One important rule to keep us from de-
Jufion, is, to judge of ourfelves, not by barren defires,
nor by deceitful tranfports of devotion, but by our
good works. The good tree is the good heart : the
good fruit is a good life. The heart is God's and truly
chriftian, when the life is fo. The heart is the world's,
when a man lives like the world. It is thou, O my
God, who pluckeft up the corrupt heart, and who cre-
ateft, planteft, cultivated, watereft, and makeft the
good one fruitful. Mine is in thy hands : make it a
good tree ; make it thy own plant.
18. A good tree cannot bring forth evil fruit: neither can
a corrupt tree bring forth good fruit.
Love is the root of the good tree, and that whioh
renders it good : fo long as that fubfifts, there can be
no evil fruit of crimes; fo long as it does not, there carj
be no good fruit of righteoufnefs.

76 The O O S P E L according to
l g. Every tree that bringeth not forth good fruit, is hewn
down and caft into the fire.
There Can be no true piety, nor falvation, without
good works. What greater mifery then can a man
have, than to be found before the tribunal of God,
without the root of faith and the fruit of good works !
Let us make hafte, for the time is fhort, and the laft
moment perhaps at hand. To be for ever feparated
from God and Chrift, and to fufter eternally the tor
ment of fire ! O God who can think of it without hor
ror ? but whoever does no more than barely think of
it with horror, will be but the more inexcufable on that
account. The only means to avoid this feparation and
eternal fire, is to feparate ourfelves from fin and the
occafions of it, and to purify ourfelves in the blood of
Chrift. 20. Wherefore by their fruits Jhall ye know them.
This truth is often repeated, becaufe our eternal
ftate depends upon it. Not to have good fruit, is to
have evil : there can be no innocent fterility in the in
vifible tree of the heart ; to bring forth nothing is caufe
fufficient to be hewn down and caft into the fire. One
main fource of the evils of the church is the neglea of
this rule, though given by Jefus Chrift himfelf. The
beft fruits are frequently counted as nothing, and the
trees which are moft loaded with them are condemned
upon the word of thofe who have not the leaft good
fruit themfelves, or who bear nothing but evil. When
the proper ufe is made of this rule of our Lord's, it
will foon be difcovered who are the good trees.
2). 5 Not every one that faith unto vie, Lord, Lord, fhall

St. MATTHEW, chap. vii. l7
fhall enter into the kingdom of heaven : but he that doeth ths
will of my Father which is in heaven.
That man condemns himfelf who calls God his Lord,
and yet teftifies by his works, that he does not fear him.
God confiders aaions, and not words; fruit, and not.
leaves. The falfe and deceitful devotion, which con
fifts only in words, is rejeBed by Jefus Chrift. That
alone which is true, fubftantial, and neceffary, confifts
in ftudying and doing what God requires of us. How
can the world be faved, the world, which is intent on
nothing but doing either its own will to pleafe itfelf, or
that of oihers out of intereft? The will of God, which
alone can fanctify and fave, is regarded by it as nothing.
2 2 . Many will fay to me in that day, Lord, Lord, have ,
we not prophefied in thy name? and in thy name have, caft ou&
devils ? and in thy name done many wonderful works ?
The moft fhining aaions of the reprobate are often
fuch as are rejeaed by God with the greater indigna
tion, becaufe the principle of them is more corrupt,
and the end more criminal. How many preachers are
there, who appear prophets in the pulpit ; how many
writers, and other evangelical workmen, whofe doarine
and labour we admire; who yet are really nothing, and
even lefs than nothing, before God, becaufe they do
not perform his will ? It is better to be and to do no
thing, than to be or do what God would not have us.
23. And then will I profefi unto them, I never knew you :
depqrtfrom me, ye that work iniquity.
. Dreadful feparation indeed, which we do not enough
confider. How dear will the vain pleafure of fin, of
worldly fplendor, of a tranfient reputation, coft thofe
who forget God! Grant, O Lord, that I may difco- ver

78 jT^GOSPEL according to
ver and avoid all thefe fnares, which are laid for us by
the devil, the world, and our own felf-love ; that fo
thou mayft know and accept me in that great day.
What a terrible declaration from the judge of all have
thofe to expea among the clergy, who are fo eager to
be known in the world, and to grow rich in it, by the
funaions of the facred miniftry : Chrift knows them
not, whereby is meant, that he regards and treats them
as he does the world, to which they have given them-'
felves up, and for which he has not vouchfafed to pray;
and that he ftrikes them, as well as the world, with this
eternal anathema, Depart from me, &c.
24. IT Therefore whofoever hear cth thefe fayings of mine,
mud doeth theni, I will liken him unto a wife man which built
his koufe upon a rock.
We muft build upon the rock which is Jefus Chrift^
doing that good which we know by faith. True wif
dom confifts in working on the building of our falva
tion, in making it firm by keeping clofe to the word
and the laws of the gofpel, and in conforming our
lives thereto. And when, in order to this, we 'lean
upon nothing but the grace of Chrift, we then build
upon a folid rock.
25. And the rain deflended, and the foods came, and the
winds blew, and beat upon that houfe ; and it fell not ; for it
was founded upon* a rock.
It is the praftice of God's commandments which ren
ders our calling and eleaion fure, and which fecures
pur falvation againft the divine wrath and the laft
judgment. There are three kinds of temptations. 1.
Thofe of temporal affliaions, which come from above,
like the rain. 2. Thofe which proceed from the tufts and

St. MATTHEW, chap. Vii. -j§
and paffions of men which are like floods. 3. Thofe.
which, like impetuous winds, arife from the devil. It
is faith alone, which can enable us to, ftand our ground
againft fo many temptations and trials.
26. And every one that heareth the Je fayings of mine, and
doeth them not, fhall be likened unto a foolifh man, which
built his lioufc upon thejand.
He who knows and does not, builds upon the fand,
and is a fool. How many fools on earth pafs for the
men of true wifdom ! And very often he who pities
them is himfelf of the number. It is a great unhappi-
nefs not to know the gofpel : but it is a real folly, to
be filled with the knowledge of its truths, and to make
no ufe at all of them. Render us faithful in this mat
ter, O eternal wifdom, and give us that wifdom which
confifts in knowing how to be faved.
27. And the rain defiended, and the foods came, and the
winds blew, and beat upon that houfe ; and it fell, and great
was the fall of it.
This is a lively reprefentation of the cafe of a foulj
which finding itfelf, at the hour of death, without
Chrift, has nothing to reft upon. The knowledge of
the law alone cannot fupport a foul againft temptations,
nor againft the judgment of God ; it will ferve only to
overwhelm it the more. The fall of the foul is irre
parable, and without remedy, after this life ; becaufe
the fpring of grace will then be dried up, which alone
can fecure the foul from the rain of God's juftice, flop
the floods of his anger, and withftand the wind of his
judgment, which will carry away the ftraw and the fand.
Let us ftrengthen and fecure our building whilft we
have time to do it. 28. And

80 7&GOSPEL according to
28. And it came' to pafs when Jefus had ended thefe fay*
ings, the people were afioniflied at his doarine.
Thefe people will Condemn the infenfibility of our
hearts at the word of Chrift. They perhaps heard it
but once, and we hear or read it every day. It is fome
thing, to admire the beauty and holinefs of the chriftian
morality ; but to make us love and embrace it, is the
work of him alone who can change the heart.
2g. For he taught them as one having authority, and not
as the Jcribes.
Obferve here the difference of Chrift, and thofe who
preach by his Spirit, from thofe who do it out of vanity,
and by the fpirit of the world. The word does nothing
in the minifter, without the unaion with which God
accompanies it. This does all even in the mouth of
him who is himfelf the anointed of God. Lord, exer
cife upon my heart this fovereign power ; inftrua it
with all the authority of thy divine perfon, and with all
the efficacy of thy Spirit. Make it bear the yoke of
thy gofpel with affeaion, and let this excellent abridg
ment of thy doarine be always the rule of my man
ners, and the pattern of my behaviour.
CHAP. VIII.
1. J T THEN he was come down from the mountain, great
** multitudes followed him.
A preacher ought never to decline from his work ;
and yet he muft often ftoop by way of condefcenfion to
the weak and feeble ; he muft go to them, if they can-
pot come to him ; and he muft defcend into their
wants, their troubles, and their infirmities* It is the
means

St. M A T T H E W. chap. viii. 8i
means to gain them to God, to engage them to follow
him, and to draw them after him by the fweet favour
of the. word;
2. And behold, there came a leper and worfihipped him,
faying, Lord, if thou wilt, thou canft make me clean.
This leper confidered as in the ftate bf his diforder,
and /of his recovery from it, is an emblem of the cor
ruption of man by fin, and of his reftoration by grace.
A finner truly penitent feeks God with a reverential
faith, approaches him in the fpirit of adoration, hum
bles himfelf under his almighty hand, arid acknowledged
the greatnefs of his fall, and the vilenefs of fin, by art
extreme humiliation of heart. His prayer is humble,
plain, and full of confidence in God, wno fcan do all
things, and of dependence upon his will which orders
all things well, lt is peculiar to God alone, that h6
need only will what he intends to perform. His power-
is his will. It is becaufe he wills it, that thereby he ef*
feas all both in nature and in grace. Thefe two truths
are the fountain of chriftian humility, the foundation
of continual prayer, and the pledge of 'the mercy of
God, to thofe, whofe hearts he has been pleafed to in-
ftrua and penetrate with them.
3. And Jejus put forth his hand, and touched him, fay
ing,' I will, be thou clean. And immediately his leprojy was
clean fed.
.This aaion of Jefus Chrift is a reprefehtation of that
invifible hand, which makes itfelf felt by the moft in-
fenfihle hearts ; of that internal word, which makes it
felf heard by the moft deaf; and of that fupreme will,
which makes itfelf obeyed by the moft rebellious.
There are two forts, of graces ; the one prepares the
heart by creating in it good defires, confidence and
Vol. I. G prayer,

$2 The G O S P E L Recording to
prayer, which1 caufe the leper to fay, Lord, if thatl
wilt, thou canft make me clean ; the other, which does
really work the converfion itfelf, by overcoming all
the refiftance of the finner, arid infpiring him with a
good, ftrong, full, and perfea will, which admits the
cure of irregular defires, from which a bad will origi
nates. Say to me this word of falvation : le thou
clean, O fovereign phyfician, who dependeft not on
time for the cure of the maladies of my heart, and I
fhall immediately be healed. We ought to be fo far
frohl defpifihg the greateft finners, that it is our duty to
apply to them, but ftill as Chrift did, riot permitting
ourfelves to be infeaed by theril. Let us admire the
efficacy of the prayer of faith in him, and let us put
more truft and confidence in our addreffes to him for
the future.
4 . And Jejus faith unto him, See thou tell no man, but
go thy way, fhew thyfelf to the prieft and offer the gift that
Mofes commanded, for a tefiimony unto them.
Obferve here the condua of a good paftor. 1. Not
to fuffer the good, which God is pleafed to do by his
miniftry, to be divulged ; but to fhun the reputation of
good works. 2. To obferve the divine commands. 3.
To be unconcerned for his own intereft, and zealous
for that of God. 4. To prevent all occafion of fcan
dal and jealoufy. Chrift here authorifes us to acquaint
a faithful minifter with the ftate of our foul, to adhere
to him, and to hearken to his advice. Paftors ought
not to treat finners as cured of the leprofy of fin, 'till
they are affured of it by fufficient proofs ; as the priefts
of the law could not accept the offering of a leper, nor
allow him to partake of the facrifice, 'till they had re
ceived convincing tokens of his cleannefs.

St. M A T T H E W. chap. vm. 3^
5. &. And when Jefus was entered into Capernaum, there-.
tame unto him a centurion befieching him, 6. And faying,
Lord, my fertiant lieth at homefick of the paljeyt grievoufly
tormented. God very often grants more than is defired. The
eloquence of prayer confifts in repreferiting our wants
to God in a plain manner. :The centurion is the pat
tern of a true chriftian matter's love toward his fervants,
who retains thofe who are the moft incapable of doing
him any more fervice, and is to them inftead of a fa
ther; The inability to do good without the grace of
Chrift is the palfy of the foul. Whence comes It to pafs,
that men are not near fo much concerned at this fpiri
tual palfy, as at that of the body, and that they com
plain of it fo little? Is it not becaufe their faith is fmall,
and the bufinefs of falvation fo little at their heart ?
7. And Jefus faith unto him, Lwill come and heal him.
The word and promife of Chrift is the great cohfola-
tion of a finner. There is no perfon in the world but
what has need that Jefus Chrift fhould come and heal
him, of his fins. From the time that he has made us
fenfible of our difeafes, and given us the grace to lay
them before him in prayer, let us confidently believe,
that he fays to us, I will come and heal you ; and let
us faithfully and humbly fay to him without ceafing,
Come, Lord Jefus.
8. The centurion anfwer ed and faid, Lord, I am not
worthy, that thoujhouldft come under my roof: but fpeak the
tuord only, and my fervant Jhall be healed.
See here the pattern of a lively faith, and a profound
humility, which ought always to accompany the prayer
of a finner. Jefus Chrift, by his will alone, can heal
the palfy of ours. The firft degree of humility is to
G 3 bility.

84 • The GOSPEL according to
acknowledge the neceffity of grace, and our own ina
bility. The fecond, to confefs the freenefs of this
grace, and our own unworthinefs. Nothing more re
tards our cure, than our prefumption.
a. For lama man under authority, having fioldiers under
me: and 1 fay to this man, Go, and he goeth: and to ano
ther, Come, and he cometh: and to my fiervant, Do this,
and he doeth it.
. This is to make a true chriftian ufe of authority, by
It to raife our minds to the contemplation of that of
God. Let us look upon ours, as a fmall emanation of
his ; and let us acknowledge, that it is nothing in com-
parifon of his. Carnal men are apt to idolize either
the authority of others, out of flattery or intereft, or
their own, through pride or conceit : but a chriftian
takes occafion from hence to humble himfelf, to adhere
to God, and to hope for every thing from him.
10. When Jefus heard it, he marvelled, andjaid to them
that followed, Verily I Jay unto you, I have not found fo great
faith, no. not in Ifrael.
We fometimes fee lay-men and military perfons on
whom God feems to have beftowed fewer favours than
on others, have notwithftanding greater faith than
they. Humility, is, at the fame time, both the mother
and the daughter of faith. Jefus admires the works of
his father to whom he refers all, and chiefly the opera
tions of his grace in the foul, to induce us to admire
them alfo, and to give glory to God for all. There
are two things which are the fubjea of Chrift's admira
tion ; the firft, how few find the way to heaven by rea
fon of its ftraitnefs : (Mat. vii. 14.) the fecond, how
incomprehenfible the ekaion of thofe is, on whom God
confers the free gift of faith,, There is nothing greater, nothing

St. M A T T H £ W. chap. vm. 85
nothing more worthy of the attention of a chriftian,
than faith, and the works of it in the faints.
it, And I fay unto you, that many Jhall come from the
eafl and wefi, and Jhall fit down with Abraham, and Ifaac,
and Jacob ih, the kingdom of heaven.
Oftentimes he who feems to be loft, enters into the
fame^place with him who led a pious life. • We muft:
fear arid hope tp the end. Chrift proclaims and fore
tells the converfioq of remote nations, to the end that
we may afk it of God, To pray often for the advance
ment of his kingdom, and for the propagation of the
faith, is one of the duties of a true chriftian. All the
elea are the children of promife, and are admitted into
fellowfhip with the patriarchs, and into their rights and
privileges; becaufe it is to them that the promifes were
made. . Let us imitate Abraham in his. faith, Ifaac in.
hjis obedience eyen, unto death, and Jacob in his hope
and expeaation of good things to come, amidlt all the
evils of this life, if we defire to reign with them,
12. But the children of the kingdom jhall be caft out in"
to outer darknefs: there Jhall be weeping and gnafhing of
teeth. How many chriftians fuffer the graces, the kingdom,
and the falvation, which they had as it were, in their
hands, to be loft ; while pagans and idolaters Obtain
falvation J What blindhefs is it to expofe ourfelves to
an eternity of darknefs, tears, and pains, fqr one mo
ment of finful pleafure ! ,
13. And Jefus fiaid unto the centurion, Go thy way, and
as thou, had. believed, Jo be it done unto thee. And hisfer-
%antwas healed in the. f elf -fame hour.
The faith given by God is the fountain arid meajurc
G3 of

8f> The GOSPEL according to
of his^pther gifts. To beg the increafe of it, is to beg
many other ' graces, and to preferve thofe which we,'
have already. The faith to which Jefus grants' all
ytiich it defires, is not a naked and barren faith, but one
which produces truft," humility, and all other fruits of
the Spirit.
14. 5 And when Jefus was come into Peter's houfe , h$
Jaw his wife's mother laid, dndfick of a fever.
As the miracle of the leper as difqrdered and reco
vered repreferits the corruption of nature by original
fin, and the purification of it by grace ; &s that of the
paralytic expreffes our inability to do good, and to refift/
evil, without actual grace: fo this third miracle denotes
the concupifcence which ftill remains, and which, like
a fever, is the caufe pf many frailties and irifirmities.
Behold them, 0 Lord, in me with the fame eyes Ot?
imejrcy which thou waft pleafed to caft upon this todtrian.i
15. 'And. he touched'Ker hand, and the fever left her 1
and fhe arofe, undminfired unto them.
Chrift in touching the hand of this woman ffiews
plainly the quick 'ning virtue of his flefh, united to the
divinity iri unity of perfon. This flefh, fo often' re
ceived fpiritually in the communion, what ought it
not to work in our hearts? When God touches the,
heart with his grace, he deftroys the heat of concupi
fcence therein. We muft, after the example of this
worhari, be fo faithful, as to confecrate and return to
God ths whole ufe of his gifts and graces. It is by
works, that a rrian proves himfelf to be cured of his evil.
habits. The humility and charity which are fhewn by
ferving Chrift in the poor, are fome of the fureft marks'
©fa true conversion.
;6. When the even was come, they brought unto him
many.

St. MATTHEW, chap. viii. 87
ffiany that were poffeffed with devils :, and he cafi out the
fpirits with his word, aud healed all that were fick.'
O my God, make the finner thrpughly fenfible, that
he falls into the power of the devil, when he refufes to
have thee for his lord and mafter. The poffeffed with
devils are not to her feen without horror : but what is
this poffeflion, if compared to that of the foul, and be
held with the "eyes of faith ? How terrible to the devil
is the word of Jefus Chrift ! Let us with faith and con-
fidence employ it againft his temptations. Let us blefs
God for having left this word to his church, to be the
fcourge of the devil. It is chriftian prudence, by con
ftant reading, to fill our heart therewith, to the end that
the devil may always meet there with this our fafeguard
and defence. That which the word of God, in the
mouth of Chrift, performs in a moment, it performs, by
degrees in the finner who feeds upon it. O the good-
nefs of Chrift ; not to rejea any fick perfon ! O won
derful power to heal them all! Let none therefore de
fpair under the fight and fenfe of their miferies. ,
1 7. That it might be fulfilled which wasfpoken by Efaias
the prophet, faying, Himfelf took our infirmities, and bare
oux ficknejfes.
We fee here the immenfe love of the good fhepherd.
To bear the infirmities and frailties of our brethren, is
to imitate him. We cannot indeed cure, fickneffes;
but we can affift, relieve, ferve, vifit, and comfort the
fick. We take upon us their infirmitiss, when we
companionate them. Chrift fulfills the prophecies in
all refpeas, and is himfelfi the completion and truth of
them, as being the -lamb and viaim of' God which
bears and takes away the" fins of the worid. He alone,
G4. is

88 The G O S P E L according to

is the univerfal phyfician for all the difeafes of body
and foul. I do not afk, O Lord, to be exempt front
the former, hecaufe thou makeft them remedies for
the diftempers of the latter. Thefe call upon thee,
Wait for thee, and are incurable to aU befides.
18, 5 Now, when Jefus faw great multitudes about him,.
'he gave commandment to depart unto the other fide.
A man ought frequently to- withdraw himfelf from
the world, though his piety be never fo much proof
againft temptation. 'A paftor, how neceffary foever
he may be to his people, ought to retire from them for
a while, when he finds the croud and noife of the world
prejudicial to his foul.
ig. And a certain fcribe came, and faid unto him,
Mafter, I will follow thee whither foever thougoeft.
The pr.efumptuQus perfon fancies himfelf capable of
every thing. As to ordinary duties, the call of the
gofpel is fufficient ; as to extraordinary, we muft wait
'till God calls us. To anticipate the call of God, is
to prevent his grace : and miferable is he who pretends
to walk without it. It is not fufficient that the defires
be good ; they muft ?lfo be regular.
20. And Jefus faith iinto him, The foxes have hold,
and the birds of the air have nefts ; but the Son of man
hath not where to lay his head.
It is very juft and reafonable, to worfhip Chrift even
under the deftitutiori of all the conveniences of life;
to undergo the want of fome of them, thereby to hor
nour and imitate him, ahd to beg of him the fpirit and
the grace to do. it. Whatipoor man is riot comforted,
when he ca|ls his eyes upoA.-jhis adorable pattern ?
what rich man is. not confounded, when he fees him- Telf

St. . M A T T H E W. chap. vjii. $g
felf fo unlike, and at fuch a diftance from it ? What
fhame muft -thofe nice and delicate perfons hence re
ceive, who are always ill at eafe, and who exhauft their
wit in daily inventing fome new gratifications ! Let us
adore the Son of God, debafed fo low as to take upon
him human nature in the incarnation; and in fome
manner more deftitute of the conyeniencies of life thart
the very beafts themfelves. Whoever defigns to follow
Chrift, in order to thrive in the world, does not feek
him, but the world. A man muft difengage his heart
from every thing, if he would truly ferve God, by foi*
lowing Jefqs Chrift in the facred miniftry,.or otherwife.
21. And another of his, difciples faid unto him, Lordt
fuffer me firft to go and bury my father.
The voice of God muft be obeyed without delay.'
The children of Adam are always in extremes, either
they will prevent God like this fcribe, (v. ig.) or they
will not follow him immediately, like this difciple. The
mean between both, is to wait till he fpeaks ; and not
to defer following him one moment, when he has
fpoken. Men never want pious pretences, when they
fiave neither refolution enough to enter into the way
which God points out, nor humility enough to acknowr
ledge their own weaknefs.
22. But Jefus fia^d unto faint, Follow me, and let the
dead bury their dead.
How difficult it is to forfake the world ! always fome
fecular tie retains thofe whom God calls. to retirement.
AU human refpeas, all regard to the duties of civil
life muft be laid afide, when our falvation is in qUef-
tion. All other care may be fupplied by fome other
perfonj the care pf faving our foul, is our own per-
fonafr

§d T T^- GOSPEL according to
fonal affair. A man is dead, when he lives not ac
cording to faith, which is the life of the foul. He who
is called to follow Chrift in the way of righteoufnefs^
ought to fear the world and the converfation of worldly
people, as much as we generally fear the apparition of
a dead man, pr the infeaion of a burying-place.
23. f And when he y)ai entered into a fhip, his difii*
files followed himf
This fhip in the midft of the fea is an emblem of the!
church in the midft of the wOrld. Jefus is there with
bis difciples; this is our comfort. Whoever has this
truth prefent1 to his mind, ioPks upon every thing
which happens in the church with^other eyes than thofe
of the world.
124. And behoM, there arofe a great tempefi in the fea,
infomuch that the fhip was covered with the waves : but he
pas afleep.
We ought to expea to meet with tempefts in* the
church, and to fee it covered with waves. , Let us not
be fcand'alized at it, but let us arm ourfelves with faith
arid patience. Every one has likewife his ftorms and
tempefts. When our faith grows dull and heavy, then
Chrift is afleep in us. He is afleep, in refpea of us,
when he leaves us fome time to ourfelves, and makes,
us know the want of bini, by permitting us to fall ei
ther under temptation, or inward troubles, or outward
perfecution of carnal men, or into coldnefs, (frfncul-*
ties, and difguft in the fervice of God.
25. And his difciples came to him-, and awoke him, fay-.
ing, Lord, fave us, we- perifh.
The advantage of temptation is to make us know our
weaknefs, fo as to oblige us to have recourfe to Go4 and*

St. MATTHEW, chap.'viii. g£
and to unite ourfelves to Jefus Chrift, We approach
him by faith, we are united to him by love, and we
awake him by prayer. All good perifhes or at leaft
decays in us without Chrift. There is not fo much as
pne moment, wherein we are not in danger of perifh-
ing, without our Saviour's grace. How proper is thi$
fhort prayer for us, and how familiarjhould it be to us,;
becaufe our Saviour's grace is neceffary every moment;
It comprehends all the power of our Lord's g\ace, the
abundance of our Saviour's merits, and the depth of the
finner's ftiiferies.
26. And he faith unto them, Why. are ye fearful, 0 ye
pf' little faith ? Then he arofe andrelmiect'the winds an&
the fea, .and tiiere was a great calm.
Faith is courageous, incredulity fearful. A perfon
truly faithful retains his confidence in the moft violent
t'erhptations. One word alone of God's reftores a per
fea calm to fouls troubled by temptation. Prayer tho%
iinperfea is very often heard, 1 . That our imperfeaions
may riot hinder us from praying to God. 2. That we
may be perfuaded, that our merits do not make our
jprayers effeaual. 3. That we may offer them up with
great humility. 4. That we may unite ourfelves to
Chrift in prayirig together. This defea of faith in
Chrift's difciples confifted in their not having that idea
of his power which they ought. Let us fear the fame
defea, and let us learn, of how much ufe it is in order
to pray .well, to have fuch a notion of grace, as is fuit-
able to the omnipotence of that God whom we adore,
Great tempeft, great calm : God proportions the com
fort tp the affiiaion* 38 7. But

53 The GO S? EL according to
27. But the men marvelled, faying, What. manner of
man is this, that even the winds and the fea obey him.
Irrational creatures hear the creator's Voice, and
obey it ; man alone is deaf and difobedient thereto,
God who makes himfelf obeyed by them„ can he have
lefs command over our heart, when he refolves to fub
jea it to himfelf? This is the confolation of thofewho
fuffer, that he can make himfelf obeyed in a moment,
and reftore peace to, fouls, and to the church. Let us
awake our faith, and pray.
28. 5 And when he was come to the other fide, into the
Country of the Gergefenes, there met him two poffeffed with
devils, coming out of the tombs, exceeding fierce, fo. that.
mo man might pafs' by that way.
That which paffes in thefe two poffeffed perforis is a
lively reprefentation of the fury of the devil poffeffing,
a finner's foul, of the mifery of the finner whom he.
pofleffes, and of the evils which fin caufes in the world,
A guilty confcience is a real tomb, wherein a poffeffed
perfon lodges, and where ftench and darknefs reign,
Happy that perfon, whom the approach of Jefus Chrift
caufes to come out and meet him.
2g, And behold they cried out, faying, What have we to'
do with thee, Jefus thou Son of God ? art thou come hi
ther io torment us before the time ?
The firft motions of canverfion do but trouble and
torment the finner. Men fhut their eyes againft the
light, they thruft back the hand of Chrift, they fay, it.
is not yet time, they are incenfed againft the truths of
faith, and againft thofe who fet them before their eyes.,
and fhew Jefus Chrift unto them. There is no corn*
munication betwixt the Spirit of God and the fpirit

St/ MATT HEW. chap. viii. 93
of the world : we muft renounce either the one or the
other.
30. And there was a good way off from them an herd
of many fwine, feeding.
See here another reprefentation of finners, of thofe
chiefly who are fubjea to impurity by habit, or by fre
quent relapfes. They are ftill farther off from falvation
than other finners, are to be found in greater numbers,
and are more addiaed to pleafe their appetite. Make,
them know, O Lord, the fhamefulnefs of their condi
tion, and- what it is to have changed thy image into
that of a fwine.
,31. So the devils lefought him, faying, If thou cafi us
out, fuffer us to go away into the herd of fwine-.
The finner thinks he has injuftice done him, when
he is reftrained from hurting his. neighbour. He will
not fee the end of his fins. He imitates the d'evil, and
does what lies in his power to be at no lofs as to wick-
>ednefs, by never leaving one fin but for another. Since
the devil can do nothing but- by God's permiffion, and
as the executioner of his juftice, it is this adorable juf
tice which the finner ought to fear, and fin yet more,
without which juftice is unaaive.
32. And he faid .Unto them, Go. And when they were*
come out, they went into the herd of fwine : and behold, the
whole herd oj fwine ran violently down afieep place into
the fea, and perijhed in the waters. 33. And they that
kept them fled, arid went their ways into the city, and tolj
every thing : and what was bejallen to the poffeffed of the
devils. God hears not the devil and certain finners, but on
ly fo far as he hears his own juftice. Here is an em
blem

94 The £ 0 §t & t according tb
blem of the final impenitence, inta which the habitually
impure more commonly fall than other finners. Chrift
permits the devils to do that in the fwine which he did
not permit them to do in the poffeffed, Pn purpofe to
fhew us, what rage they would exercife upon us, \{
God left them at liberty* How many are the divine
favours and benefits, which we do not confider, and
which we know only in general ! God looks upon
temporal riches as of little or no valuet He fuffers
them to be loft, fometimes to difengage us from then*
out of mercy, fometimes out of juftice to punifh us, for
having acquired or preferved them, either by covet*
pufnefs, or injuftice.
54. Andlehold, the whole city came out io meet Jefus j
and when theyfavJ him, they hefought him to depart out qj
their coafts.
The^ wicked chufe rather to lofe Jefus Chrift than
their temporal goods and the objects of their lufts.
Blind and ungrateful wretches, who cannot difcern the
time and the grace of this vifitation of the Lord!
There are but too many whom the fear of fome lofs,
difgrace, or reproach, blinds and intimidates fo far, as
to make them afhamed of Chrift, his gofpel, his truth,
and his fervants. Continue with ur, O Lord, for thou
art all things to us, and art alone fufficient for us.
CHAR IX.
1. JND he entered into a fhip, and paffed over, and
¦*•*¦ came into his own citye
Wo to thofe, whom. God hears as he heard the Ger-
gefenes, abandoning, them to their own defires, and to
temporal felicity, according to their wifhes ! Miferable
condition*

St. M A T T H E W. "chap. rx. * §5
condition, to imagine we can be bappy when Jefua %
Chrift departs from us, or withdraws his light, his mi
nifters, &c. becaufe they difturbed our falfe repofe and
Our paffions. a...
2. And lehold, they Ir ought to him a man fick of the
palfiy, lying on a led: and Jefus feeing their faith, faid
unto the fick of the palfiy, Son, be of good cheer, thy fins
be forgiven thee.
The paralytic is an emblem of the total inability in
to which fin has caft us, and of which Jefus Chrift alone
can heal us. Faith, charity, and the prayers of the
church obtain from him our cure. See here the con
fidence which a finner fhould have. Chrift goes to the
fource of the evilj which is fin ; and to that we ought
alfo to run back in all our maladies. It is probable,
that this pious fick man did, by his defires, beg the
cure of his foul, leaving the care of his body to others,
fince Chrift heals the foul before the body. Few are
there who imitate him. When we feek before all
things to pleafe God by our piety, he infpires others
with the care of our temporal neceffities.
3. And behold, certain of the fcribes faid within them*
felves, This man blafphemeth.
The learned who are proud and conceited, are alfo
blind, unbelieving, .flanderers, envious, and obdurate.
They call good evil, and abufe and pervert every thing.
Chrift has no manner of regard to the offence taken by
a pharifee, which he knew would happen. He does
the good, though he forefees the abufe of it. Let us
alfo not omit works of charity or juftice, on the ac
count of the evil difpofition of the pretenders to devo
tion, the openly profane,, or of men of corrupt know ledge.

tfi The GOSPEL according io
ledge . Light ferves only tP blind and lead men out of
the way, when kis not joined with uprightnefs pf heart.
The moft faored truths become often an occafion of
delufion, where men are under the government of their
paffions. ' 4. And Jefus knowing their thoughts, faid, Wherefore
think ye evil in your hearts ? >
The meeknefs of Jefus Chrift fhews itfelf on all oc-
cafions in his condua and behaviour. He founds the
fecrets of every heart. No fin efcapes his knowledge*.
How fenfelefs is the finner, to think he fins fecurely
when unfeen by men ! Let us fear that judge who fees
the bottom of the heart better that we do ourfelves. If
we put this queftion to ourfelves concerning all bur
thoughts, how many of them fhould we find unjuft,
xa[fh, foolifh, unfit for God to behold, and unfervice-
able to any good purpofe. Let us watch over our
mind ; and by judging and correaing ourfelves, let us
prevent the judgment and manifeftation thereof which
God will one day make.
5. For whether it be eafier to fay, Thy fins be forgiven
thee ? or to fay, Arife and walk ?
External miracles are proofs of internal, and of in
vifible effeas. Every thing is equally eafy to him who
can do every thing by the fole aa of his will : but ex
traordinary and miraculous effeas are the neceffary
proof of an extraordinary miffion, and of that authority
which a man takes upon himfelf as coming from God.
6, But that ye may know that Ihe Son of man hath
power on earth to forgive fins, (then faith he to. the fick of
the palfiy) Arifie, take up thy bed, and go unto thine houfe.
Let the finner blefs and praife thee, O Lord, for
having

St. MATTHE W. chap.,|x. ,97
having left on earth this power which thou didft here
exercife. .That man's fins are forgiven him who is con
verted; and the proof of his Converfion is to imitate
this paralytic healed of his diftemper. He who can
not rife and ftand upright, but either continues grove
ling on the earth, or falls back as foon as he gets up, is
not yet cured of his fpiritual palfy. 'The finner's bed
is every thing which he loves, and in which he finds
his reft and fatisfaaion upon earth, his criminal incli
nations, and tfte objeas of his paffions : a true conver
fion takes up and carries away every thing of this na
ture. When we fee a penitent walk in the way of the
commandments, enter into his own heart there to reft
in the enjoyment of his God, and not to go out thence
any more to run after the creatures, we may then con
clude that his converfion is true.
7. And he arofe, and departed to his houfe.
Thou art obeyed, Lord, the very moment in which
thou commandeft, becaufe it is thou who workeft what
thou doft command. Speak after this manner to my
heart, and it will then have motion and ftrength to raife
itfelf towards thee, to go unto thee, and to reft in thee,.
who art the houfe and bed of its everlafting reft.
8. But when the multitude faw it, they marvelled, and,
glorified God, which had given- finch power unto men.
That which to the doaors of the law is a matter pf
fcandal, is to the humble an occafion of glorifying
God. Divine things make a deeper impreffion upon
the heart of the ignorant multitude, than on that of
doaors puffed up with their own learning. How much
more ought we to blefs and glorify God, -for fo many
invifible wonders which, he works in the faints and in
Vol. L H ourfelves?

§8 The GOSPEL according to '
ourfelves? The converfion of one heart which is re
bellious ahd paralytic as to all good, is more to be ad
mired than all the miracles which God performs on the
body; g. IT And as Jefus paffed forth from thence, he faw a
man named Matthew, fitting at the receipt of cuftom: and
he faith unto him, Follow me. And he arofe, and fol
lowed him.
The call to converfion feems often a matter of
chance; though it be really an effea of divine ekaion.
The whole happinefs of a foul frequently depends on
its being immediately obedient to the voice of God,
and following his firft call. What cannot the word of
Chrift, joined with grace, work on the heart ? God,
in calling all forts of perfons to faith and piety, makes
it evident, that he is the mafter both of the work and ;
of the workmen. A profeffion which is very gainful
excites and nourifhes covetoufnefs, and the manage
ment of the public money increafes the affeaion to
wards earthly riches : but what bonds doft thou not
break, O my God, when thou defigneft to fhew mercy?
10. V And it came to pafs, as Jefus fat at meat in the
houfe., behold, many publicans and finners came and fat
down with him and his difciples.
It fcarce belongs to any but Chrift to converfe fa-
fniliarly with the greateft finners in order to convert
them. We ought to decline the impulfe of a falfe
zeal, which often induces fouls as yet weak to under-
take this work : but we muft not refufe to become in
ftruments of providence, in faving the moft abandoned,
when that engages us in it. The merciful kindnefs and
condefcenfion of Chrift in receiving and bearing with a

St, MATTHEW, chap* ix. gg
a company fo oppofite to his own holinefs, condemns
the proud difdain of the great pretenders to devotion*
11. And when the • Pharifies faw it, ^theyfaid unto his
difciples, Why eatethyour mafter with publicans andfinners?
The pretenders to devotion are envious and jealous
of the care which any one takes of finners. A good
chriftian muft expea to fee his beft aaions interpreted
ill and condemned. Such a one follows the impulfe of
•humility and love, without regarding the difcourfes of
the world. Envy is cowardly and timorous, and not
daring to apply itfelf direaiy to the mafter who could
confound it, it endeavours to furprife the difciples,
and to take advantage of their weaknefs.
12. But when Jefus heard that, he faid unto them, They
that le whole need not a phyfician, lut they that are fick.
Jefus Chrift comes to the affiftance of the weak when
they are attacked on his account. Here are four ne
ceffary inftruaions. 1. That Jefus is the fovereign
phyfician of fouls. 2. That all ftand in need of him.
•3. That we muft acknowledge our own difeafes and the
need we have of Chrift, if we defire to be healed by
him. 4. That it is the greateft of all our maladies to
think ourfelves Whole, this being in effea to renounce
Jefus Chrift. It belongs to thee, O Lord, both to
make us fenfible of our difeafes and wants, and to
•oblige us to have recourfe to thyfelf.
- 13. But go ye and learn what that meaneth, I will have
'mercy, and not facrifice : for I am not come to call the
righteous, lut finners to repentance.
Nothing is more conducive to the inflruaiori arid hu
miliation of pretenders to devotion and pharifees, than
to fhew them, thart they underftand neither fcripture
H » not

100 The GOSPEL according to
nor religion, when relying on external performances
they neglea love, which is the very foul and fubftance
of it. If this inward facrifice accompany not the put-
ward, the latter provokes God inftead of appealing
him..,. It is an aa of religion and a facrifice to affift the
.poor with regard to Chrift as prefent in them. True
holinefs confifts not in external things, but in faith ani
mated and working by love. It is our great comfort,
O Jefus, that thou art come to call finners. Call us,
. We befeech thee, to repentance ; but do it with that
ftrong and powerful voice, which always makes itfelf
heard. 14. H Then came to him the difciples of John, faying,'
Why do we- and the Pharifies faft oft, but thy difciples fafi
not ?
Self-conceit and contempt of our neighbour do ge
nerally proceed from external mortifications. The
humble man looks not on the life of his neighbour, but
only in order to imitate the good which he obferves
therein. Good and well-meaning perfons, do fome
times unwarily fall in with the paffions of pharifees, and
are milled by their calumnies. A fecret jealoufy be
twixt the difciples of different mafters opens the heart
to evil fpeaking. Love is the internal way wherein all
ought to walk; but there are feveral external ways
which lead to God : every orie is to follow the path in
which he has fet him, without blaming that of others,
15. And Jefus faid unto them, Can the children of the
bride- chamber mourn : as long as the bridegroom is with
them ? but the days will come when the Iridegroom fhall be
taken from them, and then fhall they fafi.
,¦ The life of Jefus Chrift on earth was a time in
which

St. MATTHEW, chap. ix. iot-
which he treated his difciples with the fame care and
tendernefs which an indulgent father fhews his children
in their firft years of weaknefs and inexperience.- The
prefent life of chriftians is checquered with croffes and
comforts. Every foul has its time of pleafure and con
folation, and its time of humiliation arid trial ; the one
ought to be a preparation for the other. In the former,
a man fhould fortify himfelf againft the time of com
bat ; in the latter, he fhould learn not to be difcou-
raged. Falling not only implies abftinence from food
with renunciation of fin, but includes alfo an humble
fubmiffion to the will of God under all privations and
pains, and efpacially thofe which the faithful in Chrift
Jefus feel in his abfence from them. When God fuf-
fers the church to be perfecuted, he thereby gives her
to underftand, that fhe is a widow upon earth, and that
fhe ought to mourn in expeaation of the bridegroom
who has been taken from her. Every chriftian foul is
really a widow and defolate, if by faith it becomes
throughly fenfible of the abfence of its Lord, and ear?
neftly defires his return.
16. No man putteth a piece of new cloth unto an old gar
ment : for that which is put in to fill it up, takethfrom the
garment, and the rent is made worfe,
Chriftian and paftoral prudence require, that the
weak and the newly converted fhould be managed with
care and tendernefs. He does not flatter, but affift the
finner lately turned from darknefs to light, who endea
vours to inure and reconcile him by degrees to the
yoke of Chrift. It is a very great imprudence to
neglea this condua, fo recommended here by the great
direaor of fouls. We take great care not to fpoil the'
H 3 leaft

aoa . The GOSPEL according to
leaft trifle, which may be at all ferviceable to us any
longer, and we have often little or no regard to a
foul, which is fo precious in the fight of God, and
created to ferve him eternally. The wounds which we
give it by a wrong and too precipitate a condua are
fometimes incurable.
17. Neither do men put new wine into old bottles: elfe
the bottles break, and the wine runneth out, and the bottles
perifh : but they put new wine into new bottles, and both
are prefirved.
To impofe the yoke of fuch exercifes and mortifica
tions as are not abfolutely neceffary, before God has
changed and renewed the heart, is nq other than to
endeavour to prevent his grace, Men fometimes caufe
a foul to lofe that portion of grace which it had, by
urging it too foon tp engage in the ways of which it is
not as yet capable. Very aufpicious beginnings, and
great hopes of converfion, even as to a whole people,
are often ruined by mens proceeding too haftily, by
their endeavouring to make their own defigns Jake
place, and to have the honour of that fuccefs them
felves which is due only to God. It is a great degree
of knowledge, to be able to obferve and follow the
motions of grace, on which all depends, and which
commonly performs its work by degrees, in the fouls
of particular perfons, and generally fb in a numerous
congregation. Give, Lord, the fpirit of thy conduct,
to the minifters of thy work, that they may know how
to manage and improve thy interefts in the fouls of
men, without the leaft damage to them.
18. H While hefpake thefe things unto them, behold,
fhtre came a certain ruler, and worjhiftped him, fizying,.
My

St. MATTHEW, chap. ix. 103
My Daughter is even now dead ; but come and lay thy hand
upon her, dndjhe fhall live.
There are four conditions of a good prayer. 1 . A
man ought to place himfelf in the prefence of God,
and to approach him by faith. 2. To humble himfelf
fincerely. 3. To lay open his wants with an holy ear-
neftnefs. 4. To have confidence in the goodnefs of
Chrift, and in thevirtueofhisholy humanity, which is the
fource of all the holinefs of chriftians. The impofition
of hands, ufed by Chrift in bodily cures, is continued
by the church in fpiritual cures, to reprefent the fo
vereign authority of Jefus Chrift, the inward touches
of his grace, the communication of his merits, the ef-
fufion of his Spirit, &c. Would to God, that men
did not perform this, and receive it fo often, without
refleaion. ig. And Jefus arofe, and followed him, and fo did his
difciples. Jefus though able to aa as well abfent as prefent, ap
pears upon the place, to teach his minifters not to fpare
either their fteps or their pains, when the falvation of
afoul is in queftion. He rifes up, to fhew them, that
they muft quit their repofe and eafe, to go in fearch bf
fouls which are dead in fin. When a paftor, praying
earneftly for a foul, of which he is the father, calls
Jefus Chrift to his fuccour, he ought to hope that he
will rife and follow him.
20. T (And behold, a woman which was difiafid with'
an ijfite of blood twelve years came behind him, and touched
the hem of his garment.
There is nothing in Chrift but what is fanaifying,
God fometimes makes little things inftrumental to the
H 4 cure

104' The GOSPEL according to
cure of the moft fhameful and inveterate habits, to il-
luftrate his grace, and to give confidence to finners.'
This is a reprefentation of the natural fhame which per
fons have to difcover fins of impurity j of the unwor-
thinefs of thofe, who before their being cieanfed from
them, approach holy things; and of the humility of a true-
penitent, who does not afpire immediately to partake of
Chrift in the communion, but only to touch the hem of
his garment, in reading his word, and in meditating on
his deep humiliation, fufferings, and death for finners,
and be led thereby to felf-abafement and repentance.
21. For fhe faid within herfelf, if I may but touch his'
garment, I fhall be whole.
Faith renders the meaneft and weakeft things effica
cious and full of virtue 'to us. The fmalleft rites of
the church become fanaifying, when animated by faith'
and humility. Faith is fo much the greater, as it is '
fixed on Chrift in the ufe of means the moft fimple
in their own nature. Nothing is more fo than that
which compofes the outward figns of the facraments :
and yet there is nothing, which contains greater reme
dies and richer treafures, than the facraments them.'
felves. 22. But Jefus turned him about, and when he faw her,
hejaid, Daughter, be of good comfort, thy faith hath made
thee whole. And the woman was made whole from that
hour.) Chrift grants every thing to prayer made with faith'
and humility. He never" fails to turn and caft the
eyes of his mercy upon a penitent, who out of humility
dares riot lift his eyes 'towards him. How much to
blame is the finner, to diftruft the goodnefs of God, who

St. M A T T H E W. chap. ix. 105
who comes to meet him with fuch mildnefs, and who
himfelf encourages him under bis dejedion ! Let us
firmly believe, that we can do and merit nothing ; that
God can do every thing for us, and in us, and that
he delights to exercife this power upon the moft un
worthy. Faith is that which a finner muft bring along
with him to repentance, to prayer, and to the obtain
ing that which God alone can give.
23. And when Jefus came into the- ruler's houfe, and
Jaw the minftrels, and the people making a noife.
How often on the death of relations, dp men in
cumber and perplex themfelves with vain, Worldly, tu
multuous, arid unprofitable ceremonies, inftead of
making in filence profitable reffeaions upon death ? It
is cuftomary for the people of the world to feek for
comfort in their grief only from diverfions. What is a
finner, deprived of the life of God, whom the croud
of affairs, the noife of his paffions, and the delufions of
the world, hinder from thinking of his condition, but
that very thing which we fee here ?
24. He faid unto them, Give place, for the maid is not
dead, butfeepeth. And they laughed him to fcorn.
How happy is a finner, when God himfelf takes Care
to remove from him all obftacles to the refurrection of
his foul ! it is in a ftate of retirement, that one labours
moft profitably to this purpofe, and that Chrift applies
himfelf thereto. Death is but a fleep, in refpea of him
who raifes a dead perfon more eafily, than we can wake '
one who is afleep. Even the death of the foul is but a
fleep, when God has refolved to awaken the finner, and
to reftore to him the life of his grace. The world
laughs .at the truths which it neither comprehends nor
' loves,

io6: The GOSPEL according to
loves, and at thofe who publifh them. A faithful mi
nifter keeps on his pace, and ceafes not to work the
work of God.
25. But when the people were put forth, he went in, and
took her by the hand and the maid arofe.
Chrift and the world are incompatible in the fame
heart : the world muft go out thence, if one would
have Chrift enter therein. The world is unworthy tb
be prefent at the works of God, and to know the ope
rations of his grace. He who defires to rife from fin
ought to diftruft the world, and not to difcover him
felf to any but to Chrift,, or to his true difciples. If
the helpful hand of Chrift do not take hold of the fin-
ner's, he will never rife. The living hand of our blef
fed Saviour, and the dead hand of the maid joined to
gether, are an emblem of grace and of the will, which
unite and concur infeparably to juftification and good1
works, by the confent which grace works in the will,
and which the will gives through grace, which revives
it, fanaifies it, moves it, and makes it aa.
26. And the fame hereof went abroad into all that land.
The fame of the converfion of a foul diffufes itfelf
in the church like a fweet odour. It is the duty of a
minifter to conceal himfelf; and that of a thankful foul
to publifh the mercy of God.
27. W And when Jefus departed thence, two blind men
followed him, crying, andfajing, Thou fon of David, have
mercy on us.
One good work draws on another. He who is raifed
by grace is not thereby delivered from all his darknefs:
God enlightens him afterwards. That man is partly
enlightened already, who knows, that he has a Saviour, who

St. M A T T H E W. chap. ix. 107
who is full of mercy ; that mercy is all which he muft
afk, that he muft cry and pray for with fervour, and
in praying he muft follow him as God-man and the fon
of David expeaed from heaven.
28. And when he was come into the houfe, the blind men
came to him : and Jefus faith unto them, Believe ye that Iam
able to do this ? They faid unto him, Yea, Lord.
God often delays to hear us, in order to, exercife our
patience, to augment our defire, to .oblige us to ap
proach Chrift the more, and "to put our whole truft in
him. In our blindnefs we ought 1. To have a lively
belief of the almighty grace of Chrift. 2. To call upon
him by humble and ardent prayer, which is the cry of
the heart. 3. To hope to receive nothing but only in
the ufe of faith and prayer, and by which alone the
blind are enlightened and healed.
2g. Then touched he their eyes, faying, According to
your faith, be it unto you. >
The internal hand of Chrift opens the eyes of the
beart by touching them with his grace. Faith, which
is a gift of God, is the meafure of his other gifts in us.
This is a reprefentation of the facraments of the church,
where aaion is joined to words. In like manner our
prayer muft be in faith to render it effeaual.
30. And their eyes were opened, and Jefusfiraitly charged
J.hen% faying, See that no man know it.
The effe a follows the will of Chrift without delay.
Touch my heart, O Jefus, that its eyes may open
themfelves to thy truth, and to the holinefs of thy law.
In eminent and remarkable works, we muft conceal
ourfelves, that we may avoid the reward of men, and
"npt lofe that which God rpferves for us. Chrift feems to

108 The GOSPEL according to
to be apprehenfive of this reward of men as to himfelf,
to this end, that we may really dread it as to ourfelves.
31. But they, when they were departed, fpread abroad
his fame in all that country.
Honour purfues thofe who fly it. He who is through
ly fenfible of God's mercy, cannot refrain his acknow
ledgments. God permits not his faints to remain fo
concealed as they defire, becaufe what he gives them
for heir own fanaification ought to be fubfervient alfo
to that of others.
32. f As they went out, behold, they Ir ought to him a
dumb man poffeffed with a devil.
The devil fhuts up the mouth of thofe who belong
to him, when he diverts them from prayer, confeffion
of their fins, and the praife of God. One of the moft
miferable conditions of finners is, not to be able to ex-.
prefs their mifery. God fupplies this defea by his
mercy, in caufing his faints to utter groans in their be
half, and fome charitable friend, whom he applies to
their neceffities, to intreat and folicit his goodnefs for
them. 33. And when the devil was caft out the dumlfpake : and
the multitudes marvelled, faying, It was never fo feen in
Jfrael. Nothing is more wonderful to the eyes of faith than
the change of a foul by grace : but carnal eyes very
often fee nothing in it but what is contemptible. When
love once takes place in any heart, one may know it by
its language. God receives the praife of his works
- from the mouth of ignorant people, fooner than from
that of the learned.
34. But the Phar fees faid, He cafleth out the devils-
through the prince of the devils. This

St; MATTHEW, chap. ix. 109
This is a confummate-piece of malice, to attribute
the works of God to the devil. Envy cannot fuffer the
approbation which is given to the holinefs of others. It
makes thofe whofe heart is poffeffed by this vice, fpeak
the language of the devil. Calumny is but at a little
diftance from envy. All perfons have not the envy of
the pharifees; but every one ought to check die leaft
degree of it in himfelf, fince every one has the prin
ciple. 35. And Jefus went alout all the cities and villages,
teaching in their fynagogues, and preaching the gofpel of the
kingdom, and healing every ficknefs and every difeafe among
the people.
A true minifter of Jefus Chrift, after his example, is
neither detained in one place by the fweetnefs of. the
applaufe of fome, nor difcouraged from his miniftry
by the jealoufy and calumny of others. Wherever
Chrift exercifes his miffion, he makes the proofs of it
evidently appear. He works none but falutary and be
neficial miracles, becaufe his miniftry is a miniftry of
falvation. Bodily cures lead the way to that of the
.foul; and are inftrumental thereto, becaufe God makes
them fo.
36. f But when he faw the multitudes, he was, moved
with compaffion on them, becaufe they fainted, and werefiat-
tered abroad, as fheep having no fhepherd.
Here is the pattern of a paftor who is indefatigable
and full of compaffion for finners. Let us view here
the fhadow of what we fhould be without the divine
fhepherd of our fouls; and let us never grow weary
of praifing God, for having bellowed him upon us.
Without him there is nothing but fainting, and wan
dering. 37. Then

no The GOSPEL according ta
37. Then faith he unto his difciples, The harvefi truly is.
plenteous, but the labourers axe few.
There is extreme want of labourers in the churchy-
There are abundance who bear this charaaer, but few
-who really work ; and a great many who work in the
Lord's name, but very few whom he will own for his
minifters. Chrift, by declaring the needs of the church,
invites to labour all ecelefiaftical perfons who either
live in idlenefs, or employ themfelves about fomething
-quite different from that which they ought to do. If
the wants of Europe are great, how much more thofe
of other countries, where feveral provinces have only,
one minifter ! The place of the .harveft is the whole
earth. It fignifies but little, where a man works, pro
vided it be by the appointriient, and with the bleffing
of God.
38. Pray ye therefore the Lord of the harveft, that he will
fend forth labourers into his harvefi.
It is for God to fend them, and for us to pray to
-hirri to do it. Jefus Chrift requires for labourers, not
fuch as confer upon themfelves a miffion, but who re
ceive it from God; not fuch as by intrigues and hu
man folicitations affume the office, but fuch as are the
fruit of the church's prayers; not fuch as enter into the
harveft to make themfelves the lords of it, but who la
bour only for the profit of the lord of the harveft ; not
fuch as in the repofe of an idle life enjoy the honour
and temporal advantages of the miniftry, but fuch as
work hard like daily labourers. We do not fuffieiently
comprehend how much it is our duty and intereft to
pray for the obtaining good bifhops, good curates, ho
ly preachers, full of .zeal, knowledge, and difinte-
reftedneft.

St, M A T T H E W. chap. x. lit
teftedriefs. Let us not read this without doing it with
all the fervency of our faith.
CHAP. X.
. i. >/.cVZ. when he had called unto him his twelve Difciples,
¦**• he gave them power againft unclean fpirits, to eafl
iliem oi t, and to heal all manner officknefs, and all manner
of difeafe. To call perfons to the ecelefiaftical miniftry, belongs'
.only to him, who can give power over the unclean
fpirit of fin,, and over the difeafes of the foul. There
are three kinds of thefe difeafes. 1 . Such as are caufed
by fins of impurity, which are the moft obftinate, and
like devils poffefs the whole foul. 2. Sins of habit,
which are as it were lingering diftempers. 3. Sins of
infirmity, which are the leffer faults of negligence and
omiflion. 2. Now the names of the twelve apdflles are thefe, Thefiijlt
Simon, who is called Peter, and Andrew his brother.
God often unites by grace thofe whom he' has before
united by nature ; to fhew us, that though nature be not
a ftep towards grace, yet it is not always an obftacle
thereto. St. Andrew, the elder brother of St. Peter, and
who knew Jefus Chrift before him, has not the honour
to be named firft, to teach us, that God is mafter of his
own gifts, and that nothing but his will gives us a right
to them.
* James the 'fon of Zebedee, and John his brother,
3 . Philip, and Bartholomew, Thomas, and Matthew the
' publican, James the fon of Alpheus, and Lebbeus, whofe
firname was Thaddeus. 4, Simon the Canaanite, and Ju
das Ifiariot, who alfo betrayed him.^. Let

**2 The GOSPEL according' to
Let us adbre the unfearchable judgment of God, in
the choice of a wicked minifter, whofe unworthinefs he
knew. Let us learn from hence, that no merit gives a
right to the miniftry, but the fole choice of God. He
would not place, in it any of the rich, noble, powerful,
or learned ; for fear left men fhould affix ecelefiaftical
dignities to temporal advantages. . ,< • '
5. Thefe twelve Jefus fent forth, and' commanded theni,
faying, Go not into the way of the Gentiles, and into any city
of the Samaritans enter ye not.
Let us not go where inclination, but where .God's
command carries us. Vocation, miffion, inftruaion,
and holinefs, are four different gifts, which a man muft
receive from God by Jefus Chrift, to qualify him for a
Worthy labourer. The very fame inftruaions are given
in common to all, in order to eftablifh an uniformity
of doarine, condua, and difcipline. Such as God
feems, at firft to have negfeaed or rejeaed, are often
thofe, for whom he has defigned his greateft mercies..
He has his own proper time to difeover and reveal them.
6. But go rather to the left fheep of the houfe of Ifrael.
A good paftor ought to apply himfelf to the moft
dife.afed of his fheep : and the difeafes are the greater,
where there is the more ingratitude and abufe of the
divine favours. God is faithful to his promifes, even
in refpea of the moft unworthy ; but often through the
corruption of their heart, and contrary to his defign,
his faithfulnefs turns to their greater condemnation.
Men fometimes look upon certain prerogatives and pre
ferences as an honour, which are no other than a fub
jea of fear and humiliation.
7. And as ye go, preach, faying, The kingdom of heaven
is. ai hand. , gec

St. MATTHEW, chap. x. u*
See- here the firft efforts of the apoftles preaching.
Preach, to eftablifh the faith ; the kingdom, to ani
mate the hope ; of heaven, to infpire the love of hea
venly things, arid the contempt of earthly; which is
at hand, that men may prepare for it without delay.
Every chriftian ought frequently to repeat this to him
felf, and to live, as continually expecting this king
dom. He, who inftead of defiring it, dreads its ap
proach, has but little of the relifh and fpirit of it.
Pour, Lord, the love of it into my heart, for thou
alone canft do it*
8. Heal the fick,, cleanfe the lepers', raife the dead, eafl
out devils t
The word of Chrift, fo efficacious as to give what it
commands, towards the removal of bodily difeafes,1
can it be lefs fo, iri the healing of fpiritual ? He gives
his minifters the powei* of working the fame miracles
with himfelf, to fheW us, that they aa only in his name,
and by virtue of it. Thefe free gifts are beftowed for
the church's advantage, and no man ought to defire
them. Let us learn to join bodily relief to fpiritual.
* Freely ye have received, freely give.
A rule very neceffary this, and of large extent, that
we muft ferve God and his church freely. What a
fhame is it, for a^man to traffic with the gifts of the ho
ly Ghoft, of which he is not the mafter, but the dif-
pertfer; it is a piece of theft, injuftice, irreverence, and
difobedience. A man may drive a trade, or traffic
with them feyeral ways : by pride and vanity, when he
defires by them to gain efteem and applaufe ; by ava
rice, when he makes ufe of them to enrich himfelf.
Preachers, will never fufficiently comprehend, hovf
Vol. I. I great

11-4 Vie G O S P E L according to
great difintereftednefs Chrift requires of them. How
few are there, whom a perfea difengagement from all
manner of intereft qualifies to fay, that they give-freely!
g. Provide neither gold, nor filver, nor brafs in ycwr
Purfies :
An apoftolical workman refigns himfelf to the divine
providence for the neceffaries of life, If the minifters
of Jefus Chrift ought to be difengaged from their own
wealth, how much more from that of others ? What
avails it, for a man to have no gold in his purfe, if he
have it in his heart ? It is the greateft blindnefs ima,
ginable in a minifter to aa quite contrary to this di.
reaion of Chrift, in being chiefly folicitous about pro
viding gold and filver. How many blind perfons of
this fort are there !
10. Nor fcrip for your journey, neither two coats, neither
floes, nor yetfiaves: (for the workman is worthy of his meat.)
Nothing fhould detain an evangelical workman : he
ought always to be ready to fet forward. The equipage?
of an ambaffador of Jefus Chrift was at firft only poverty.
His provifions, his truft in the providence of God, and
in the charity of the faithful. He who preaches the
gofpel, ought to make it known by his life. The main
tenance of the clergy is a matter of juftice and of di
vine right. He who labours in the church, not he
who does nothing there, has a right to live of the
church's revenue, but not therewith to fupport his
'luxury, pr vanity.
1.1. And into whatfoever city or town ye fhall enter, en
quire who in it is worthy, and there abide 'till ye go thence. ¦>
^ A minifter ought to be very careful of his reputa
tion, to lodge with perfons of a regular life, and to
avoid ,

St. MATTHEW, chap. x. 115
avoid all fufpicion of levity, or of loving good cheer
and the conveniencies of life. To receive and enter
tain workmen truly evangelical, is a favour of which
every body is riot worthy.
12. And when ye come into an houfe, Jalute it, \faying't
Peace be unto this houfe, ,J
The peace of the gofpel is that which love and a
good confcience give. This is to pay the mafter of
the houfe largely before-hand, to pray for him and to
offer him peace, namely, the knowledge of Chrift, the
righteoufnefs of the kingdom of God, and the grace
of faith.
13. And if the houfe be worthy, let your peace come upon
it: lut fit le not worthy, let your peace return to you.
A man is not worthy to receive this peace, 'till
chofen by God, and prevented by his grace and mercy.
The reward of a preacher of the gofpel doe's riot de
pend upon his fuccefs. The mortification of a repulfe
is a gain to a man of God. There is always ,great ad
vantage to be made in the fervice of a mafter, who re
quires nothing but a good will and obedience, and who
bellows even that which he requires.
14. And whofoever Jhall not receive you, nor hear your
words; when ye depart out of that houfe, or city, fhake off
the dufl of your feet.
Wboever out of contempt or neglea, neither reads,'
nor hears the word of God, and whoever does it with
out improving thereby ; ought he not to fear a more
terrible malediaion ? It is neceffary, that the world
ihould know, that we. do not feek it for the fake of its
riches ; and that we would riot have any converfation
with it, but only in order to its falvation. When it
I % will

n6 ^GOSPEL according to
will no longer hear us fpeak of this, it is time for us to
retire from it.
15. Verily I fay unto you, It fhall le more toler alie for
the land of Sodom and Gomorrha, in the day of judgment,
than for that city.
How great a crime is it not to receive, or to defpife
the truth ! If men are thus treated, for not having
received the preachers of the gofpel, what will it be to
defpife the gofpel itfelf, to decry it, to preach the
contrary, to hinder the preaching of it, to abufe thofe
who do it as they ought, and to flop the fruit of it by
calumnies. 16. 1 Behold, I find you forth as Jheep in the midft of
wolves: be ye therefore wife asferpents, andharmlefi as doves.
It is but a fmall thing, for a labourer in the gofpel
to be prepared for the repulfes of the world ; he ought
to look upon himfelf as a fheep in the midft of wolves.
Such a perfon muft be a perfea lamb, that he may op
pofe nothing to the artifices and violence of the world,
but the fimplicity and meeknefs of that creature. Where
can we find thofe now, who embrace ecelefiaftical dig
nities, only as a ftate of labour and fuffering ? That
We may neither draw upon ourfelves perfecution by our
imprudence, bor endeavour to avoid it againft the di
vine command, and by ways contrary to the fimplicity
of the dove, it is neceffary to join thefe two qualities,
wifdom and fimplicity, which nothing but the Spirit of
God alone can unite in one foul.
17. But beware of men, for they will deliver you up to the
councils, .and they will fiourge you in their Jynagogues.
Let us not truft or depend upon every one. Even
the beft friends are to be fufpeaed, when the bufinefs is

St. MATTHEW, chap, *.' , 117
is to confult, whether a man fhall fhew his weaknefs,
together with them, to avoid the ill treatment of car
nal men, or expofe himfelf to every thing, that he
may continue faithful to God. Chrift conceals not
from his difciples what they have to undergo in his fer-
vice, becaufe he will not deceive any one; and becaufe
it belongs to him, to fortify the heart of man, and to
render it invincible to all things.
18. And yt fhall le Irought before governors and kings for
my fake ; for a teftimony againft them, and the Gentiles,
This is matter of wonderful comfort and encourage
ment to fuch as are fent to preach or teach, that they
can be affured, that it is the caufe pf God and Chrift,
which they have to maintain before the powers of the
earth. God never forfakes him who takes his interefts
to heart. It is the duty of a preacher, to declare the
truth to kings, but with abundance of prudence. He
who flatters them> makes himfelf an accomplice iri
their fins. -
ig. But when they deliver you up, take no thought how or
what ye fhall fpeak xfor it fhall be given you in that f amie
hour what ye jhall fpeak.
The holy Spirit is in the heart, and on the tongue of
thofe who are to fpeak for Chrift, and who belong to
him. Neither furprife, nor defea of talents, can hurt the
caufe of God, when the heart is ready to defend it. This
promife banifhes all diftruft and difquiet on dangerous
occafions, but without encouraging floth and negligence,
and without difpenfing with the obligation we,are under,
to prepare ourfelves, by the meditation of chriftian
truths, by the ftudy of the holy fcriptures, and by
prayer. A promife fo pofitive would more frequently
I 3 have

118 The^ GOSPEL according io
have its effea, if the incredulity of man did not op
pofe it. .;'
20. For it is not ye that fpeak, but the fpirit of your Fa
ther which fpeaketh in you.
The holy Spirit animates the confeffors of Chrift,
and makes them fpeak. The head fpeaks in his mem
bers by his Spirit. It belongs to the Spirit of God to
fpeak for God, It is the Spirit of the Father which
fpeaks, becaufe he works powerfully in the heart of his
children, puts into their mouth what they ought to
fpeak, and caufes them tp do it. May'ft thou, O hply
Spirit, fpeak in me upon all occafions, fince on all oc-r
cafions I ought to fpeak like a chriftian, only for the
glory of God, and by thy impulfe and direaion.
2 1 . And the brother Jhall deliver up the brother to death,
and the father the child : and; the childrenfhall rife vp againft
their parents, and caufe them to be put, to, death.
Although good men be left to the wicked for a while,
yet one ought not to be fcandalized at it ; Jefus Chrift
himfelf was left thus. We acqife the gofpel pf feventy,
becaufe it requires us to renounce our human paffions
and natural affeaions ; and ypt there is nothing in a\\
this, which comes near that which the devil here caufes
the wicked tp do. Very often by means of detraaipn,
coloured and difguifed under a pretence of piety, men
in fome manner exerqfe this cruelty, arming chriftian
againft chriftian, the fhepherd againft the fheep, and
the fheep againft the fhepherd.
22. And ye fhall be hated of all men for my names fake.
But he, that cndureth unto the end, Jhall be faved.
Two things are neceffary in order to falvation. The
firft, t.o fuffer at the hands of the world. The fecond, 'V*

St. M A T T H E W. chap. x. iig
•*
to perfevere under fuffering. It is grievous to nature,
to fee one's felf continually expofed to the hatred of
carnal men ; but when it is for tby name's fake, O my
God, for the fake of thy truth, and for being faithful
to thee ; how.eafy to be borne is this hatred ! Salva
tion is the fruit of perfeverance ; but perfeverance is a
gift of God, as little due to the finner, as falvation
itfelf. 23. But when they perficute you in this city, fee ye into'
another : for verily I fay unto you, ye Jhall not have gone over
the cities of Ifrael till the fin of man be come.
It is prudence and humility, fometimes to avoid per
fecution. To deprive thofe who are difpofed to do
evil of the opportunities of doing it, to convey the
grace which they defpife to others, to accomplifh the
defigns of God's juftice on the former, and of his mer
cy on the latter, are confequences of the flight of a per
fecuted preacher. This flight is a matter of precept,
to pallors who are neceffary to the church ; of advice,
to thofe who would draw upon themfelves perfecution;
and of indulgence, for thofe who are weak. But this
flight is highly criminal in thofe mercenary pallors,
who abandon the flock to the wolf.
24 The difciple is not jfbove his mafter, nor iheferi)an% ,
above his lord.
He who keeps this faying in his heart, will never
complain of what he fuffers, nor feek for any other
way to fave himfelf, but humiliation and the crofs.
How many irregular thoughts, 'affeaions, and motions
is this maxim capable of reftraining!" Let us remember,
that Jefus Chrift is the great mafter of humility, fuf*
fering, and poverty ; and that we are his difciples. A
I 4 man

t20 The GOSPEL according to
man is not fuch, unlefs he learn his doarine, ; and he
does not learn it as he ought, unlefs he put it in ^
praaice. 25. It is enough for the difiiple that he be q.s his mafter,
and thefervant as his lord,: if they haw called, the rnafterof
thehoufi Beelzebub, how much more fhall they call them, of
his houfliold ?
" How inconfiftent is it for a chriftiari, being a difciple
pf Chrift, to defire to be treated well by the world !
What a fljame, not to be able to fuffer fq much as a
word, after all which he has fuffered.' This delicacy
and tendernefs in minifters of the gofpel, and in a
chrift.ia.ri", contefts about fmall rights or imaginary pre
rogatives, and; an exceffive, fenfe, of injuries, do but
little agree with this maxim. This is a fofid confola
tion for thofe who are oppreft under the calumnies of
falfe brethren.
26. Fear them not therefore : far there is. nothing covered.,
thai fhall not be revealed ; and hid, that Jhall not be known.
He who can make us fuffer nothing hut what Chrift
has fuffered, is not to be feared. Men cannot make any
thing die in us, but what died in him. Had men always,
been feared, we fhould never have had any martyrs,
God fees every thing; this is the comfort of good men,
and the defpair of the wicked, When a man has once
undertaken the miniftry of the word, he ought to con
fider more the defigns of God, as, to tlie truths of the,
gofpel, which he would have made manifeft.s than the
threats of men, who fet themfelves in pppofition there
to. It is of fmall import, for one man to be crufhed
by another ; but it is of the greateft importance that
God's will be done, and his truth known, honoured,
and defended by men.

St. MATTHEW, chap. x,. lit
27. What I tell you in darknefs, that fpeak ye in light;
and what ye htear in t,he ear, that preach ye upon the houfe-tops.
A tpan ought to preach only that which he has
learned from God, in the fecret exercife of prayer" and
meditation on the fcriptures. In this lies the obliga
tion of the minifters of the gofpel, who fhould be the
difciples of God and of his word, before they become
the inftru£tors of the faithful. ' The church has now no
more hidden myfteries, nor fecret truths ; and it is the
time to reveal all the knowledge and grace which Chrift
has committed to her. It i§ to injure religion, to ima
gine that it contains fome truths or myfteries which
ought to be concealed, li is to do wrong to chriftians,
to deprive them of that which is defigned for their
fanaification and falvation. This is to refill the holy
Ghoft, who is given to the church, on purpofe to
teach it all truth.
2,8. And fear not them which kill the body, lut are. not
able to kill the foul : but rather fear him, which is able to de
firoy loth foul and lody in hell,.
It is prudence? to deliver up the body, in order to
fave the fpul ; this is to caft the lading oFthe veffel in
to the fea, to preferve the men from deftruaion. A
man lofes nothing, when he lofes that only which muft
perifh. That which is vifible in me is in the power of
men ; but it is not by this that I am what I am. Let
us fear none but him, who can make the invifible
and immortal part of us fuffer and die. My God is my
life ; I die not, but when I lofe him. What ftrange
blindnefs is it, to expofe that part of ourfelves, which
fhould enjoy God eternally, to fave that, by which we
enjoy nothing but the creatures, and them only for a
moment!

122 The GOSPEL according to
moment ! It is not hell which we muft fear, but that
almighty being, who there punifhes thofe eternally,
who have been fo far from loving him above all things,
that they have preferred a mere trifle before him.
2g. Are not two Jparrows fold for a farthing? and one of
themfiall not fall on the ground without your Father.
All things are ordered by the will of God : this is
the great confolation of thofe who fuffer. The belief
of his providence is a powerful fupport under the moft
grievous troubles of life. Nothing efcapes his obferva--
tion, not even the fmalleft things, of which he is only
the creator, how much lefs thofe, of whom he is the
father, the faviour, and the fountain of eternal blef-
fednefs. 30. But the very hairs of your head are all numbered.
Nothing is more wonderful, or more incomprehen-
fible, than the care and concern of God for his efea.
The leaft circumftances of their life are regulated, not
by the general providence, which extends to all things,
but by a particular providence, which fits and direfts
all things to the defign of their falvation. Every thing
is happy in the death of a true chriftian, how fudden,
and calamitous foever it appear, becaufe every thing
therein promotes his falvation.
. 3 1 . Fear ye not therefore, ye are of more value thanrnanf-
Jparrows. How great is the value of a foul, for which Chrift
has given his blood and his life? what confidence ought
we then to have in his goodnefs ? It is juft, O Lord,
that he fhould have nothing but fear anddifquiet, who
will not 'reft in thy providence. How fweet is it to
truft to thee, and to leave thee to aa as thou pleafeft!
32, Whofoever

St. M A T T H E W. chap. x. , i-2§
32. Whofoever therefore Jhall confefs me lefore men, him'
will I confefs alfo before my Father which is iyi heaven.
To confefs Jefus Chrift is to follow his precepts and
example, to fuffer for his fake, to love, teach, and
praaice his doarine. We have but little faith, if fuch
a promife is not capable of encouraging us to bear tef-
timony to the truth, at the expence of all things. We
own Chrift, when we own his doarine, his minifters,
his fervants, and when no fear hinders us from fup-
porting and affifting them in the time of neceffity. We
refer this great truth to the times of the martyrs, for
no other reafon, but only becaufe we will not ourfelves
be martyrs for the truth. It belongs to all times, and
to all forts of perfons in their refpeaive ftations.
33. But whofoever fhall deny mebef ore men, him will I
alfo deny before my Father which is in heaven.
Whoever prefers his intereft to his duty, whith rela
tion to truth and juftice, he fets a greater value iipon
the friendfhip of men, than upon that of God, and
hereby denies Jefus Chrift. What confufion will it be
to thofe, who fhall not have confeffed Chrift before
men, to fee themfelves denied by him before God .'
Did we throughly conceive, that to be denied by
Chrift, is to have him neither for a mediator, nor a fa-
viour, but to be treated as reprobates, human refpeas,
and the fear of men, could have no influence upon us.
To appear before the tribunal of God, without having
Chrift for our advocate, how can we think of it, and
not be ftruck with horror ?
34. Think not that I am' come to find peace on earth1:
I am not come to find peace, but a fword.
^Notwithftanding this declaration of Chrift, it is this
earthly

124 The G O S P E t according to
.earthly peace and repofe, which all the world feeks. If
it be a fin, to think that this repofe, built on fecular
defires and a falfe peace of confcience, is confiftent
with the gofpel of Chrift; what will it be tp teach this
doarine, to preach it, and by means of dangerous^
maxims to confirm and encourage fouls therein.
35. For I am come to fet a man at variance againfi his
father,' •and the daughter againfi her mother, and the
daughter in law againfi her mother in law.
The truths of the gofpel fet at variance in order'tq
unite to God ; and pppofe the fglfe peace of fin, for no
other end, but to eftablifh that of God. It is very hard,
tp deprive ourfelves "of the comfort of thefe relations;
but we fhall receive ample amends, by that incompre-
henfible union with God here, and by the fociety pf
angels and faints, which is promifed us by truth itfelf
hereafter. 36. And a man's foes fhall be they of his own hoifiwld.
Our relations are oftentimes the greateft enemies of
our falvation. The greater our fondnefs is for earthly
things, the more capable are they pf hurting us in rer
fpea of our falvation. The father is the enemy of his
fon, when thrpugh a bad education, an irregular love,
and a cruel indulgence, he leaves him to take a wrong,
bias, inftruas him not in his duty, and puts ambition
into his head. The fon is the father's enemy, when he
is the occafion pf his doing injuftice, in order to heap
up an eftate for him. The mother is the daughter's
enemy, when fhe inftructs her to pleafe the world, ,
breeds her up in excefs and vanity, and fuffers any
thing fcandalous and unfeemly in her drefs. The
daughter is the mother's, when fhe becomes her idol,
,,,.. when,

St. MATTHEW, chap. x. 125
when fhe> engages her to comply with her own irregular
inclinations, and to permit her to frequent plays and
balls. The mafter is the enemy of his'fervant, and the
fervant that of his mafter, when the one takes no care
pf the others falvation, and the other is fubfervient to
his matter's paffions.
37. He that loveth father or mother more than me, is \
not worthy of me : and he that loveth fon or daughter more
than me, is not worthy of me.
He who loves' not Chrift above all things is not wor
thy to have him for his head. The life and the works
are the things which fhew plainly, which of all thefe
affeaions reigns in the heart. He whom we love the
moft, is he whom we ftudy moft to pleafe, and whofe
will and interefts we moft commonly prefer. Let us
judge ourfelves by this rule. He who is not worthy of
Chrift, that is, to be a chriftian and member of Chrift,
is unworthy of any thing but hell. A foul raifed above all
earthly things, is that which is worthy of Jefus Chrift.
38. And he that taketh not his crofs, and followeth af
ter me, is not worthy of me.
To take the crofs and follow after Chrift, is a necef
fary means of falvation. It is not fufficient, in order to
be really worthy of Chrift, for a man not to be fond of
any of the fweets of life : he muft alfo be prepared^ for
all the bittern efs of the crofs. A wicked perfon re
fufes, inftead of taking it ; a philofopher feems to take
it, but not in following Chrift. Only the chriftian
takes it, either by choice or acceptance, and bears
it for the fake of Chrift, in his fpirit, and after his ex
ample. • v;
3g. He thatfindeth his life, fhall lofe it : and he that
lofeth his life for my fake Jhall find it.

126 The G O S P E L 'according to
He who defpifeth his life for Chrift in time, pre-
ferves it to eternity. The love of life is the moft fen±
fible and the moft violent temptation to draw us from
him; and it is even the love of life, which fhould make
us furmount it : becaufe we fhould be ready to give up
our mortal life, in order to obtain that which is im
mortal. Whatever a man facrifices to God is never
loft, becaufe he finds it again in God. That perfon
may be faid to lofe his life for the fake of God, who no
longer lives to himfelf, but dies Unto fin daily, and de
votes himfelf at all events entirely to his fervice in that
ftate and condition to which he has been pleafed tocall
him. 40. 5 He that receiveth you. receiveth me; and he that
receiveth me, receiveth him that fent me. 41. He that re
ceiveth a prophet in the name of a prophet fhall receive a
prophet's reward ; and he that receiveth a righteous, man,
in the name of a righteous man, Jhall receive a righteous
mans reward.
In our neighbour whom we affift, we muft dire&
our eyes towards Chrift by faith, if we would find him
there. It is no fmall honour, or flight advantage, to
receive into one's houfe a minifter of Jefus Chrift.
Every body is not admitted to exercife the facred mi
niftry ; but none are excluded from partaking of its
grace> its fpirit, and its reward. No one can tell, how
far the charity of thofe extends, who contribute to the
inftruaion of their neighbours, by being concerned in
the maintenance of feminaries, fchools, catechetical
leaures, millions, good pallors, and other truly evan
gelical workmen. By how much the more ufeful fuch
a workman is, and the nSore fervice he does the church, fo

St, MATTHEW, chap. xi. 127
fo much the greater muft his reward be, who entertains,
receives, and fupports him, for the fake of Chrift and *
his church.
42. And whofoever fhall give to drink unto one of thefe
little ones, a cup of cold water only, in the name ofadifii-
ple, verily I fay unto you, he Jhall in no wife lofe his reward.
Charity heightens the fmalleft aaionsi It is this
which recommends good works. By a juft and merci
ful God, no fin is unpunifhed, no gpod aaion is un
rewarded. It belongs to men to reward what i« done
upon an human motive ; and to God, to crown that
wh'ch proceeds from a chriftian difpofition. Jefus Chrift
confirms this laft promife with an oath ; to this end,
that we fhould not doubt, but that the moft indigent
may exercife works of mercy, and that the leaft of
fuch works will be rewarded. In the world, a man
muft make his court to great perfons, and do them very
great fervices, in order to receive a great reward for
them. In the kingdom of God, a man, in doing the
fmalleft fervices to the meaneft perfons, may juftly
hope for a very great reward.
CHAP. XI.
1 . AND it came to pafs, when Jefus had made an end of
' ^*- commanding his twelve difciples, he departed thence
to teach and to preach in their cities.
Nothing perfuades more, than for a man to put in
praaice himfelf the inftruaions which hegives to others.
There is no empty fpace in a paftor's life. A good bi
fhop is continually employed, either in forming and
inftruaing fubordinate minifters, or in teaching and
labouring in the- place of his refidence, and in his vifi-
tations, 2. Now

128 The.G OSPEL according lo
2. Now when John had heard in the prifon the works
of Chrift, he fent two of his difciples,
A prifoner of Jefus Chrift employs his thoughts lefs
about his own condition and danger, than about the
interefts of his mafter, and the falvation of thofe, whom
he has committed to his, care. His confolation is, to
entertain and fill his mind, not with the world, and with
what paffes therein, but with Chrift, with1 his life, his
works, his kingdom, and his church. To feed pri
soners is a good work ; but how much more fo is it, to
fhew them the true deliverer, the wonderful works of
the myftery of redemption, what it is wherein their
true captivity does confift, and what ufe they ought to
make of the confinement of the body towards the' de
liverance of the foul, &c. ? A minifter fhould always
fend his difciples to Chrift, and teach them to have re
gard to him in every thing.
3. And faid unto him, Art thou he thatfioufd come, ox
do we look for another?
There is a kind of holy addrefs belonging to the
paftoral love and humility, which confifts in knowing'
how to become weak with the weak; in hiding our
knowledge likerSt. John, when the good of fouls re
quires it; and in chufirig rather, that God fhould make
himfelf known by himfelf, than by our miniftry. "He
who really loves the majefty of God, loves alfo his own
abafement. ' Yes, Lord, Thou art he who fhould'ft
come to heal, to fanaify, and to fave me. Perform
thy work in me . for I look not for another ; and thou
alone art my light, my ftrength, and my falvation.
4. Jefus anfwer ed and faid unto them,, Go and fhew
John again thofi things which ye do hear and fee : ' Chrift

St. M A T f H E W. chap, xi* 129
Chrift Would have men judge of him arid of others
4ohly by works. One fecret in the arif of giiidihg fouls
is, tb mafiaige the teridernefs of the weak, and to in-
flrua therh by feemlhg to inftrda others. Even Chrift,
when afked concerning hti million, rhakes the proof of
it evidently appear by his miracleS, which had beeri
foretold; and now, perfons without piety; without
million, without authority, would oblige us to believe
them Upon their bare word. St. John points out the
prophecies; Jefus Chrift fhews the completion of them
in birrifelfi
5. The blind receive their Jighl, and the lame walk, the
lepers are cleanfed, and the deaf hear, the dead are raifed
tip, and the poor haile the gofpel preached io-ikem.
Caufe, O my God, blind finners tb fee and know
thy truth, and the way of falvation ; riiake them walk
therein with a ftdady, even, arid conftant pace ; let
them be tleanfed from the Corruption bf their heart ;
let them heat thy word With joy arid with advantage i
let them, as pef fonS raifed froth the dead, live the new/
life of Chrift ; arid let the moft prior arid miferable re*
ceiye, love and obferve the gofpel. Chrift tequires &
heart which is poor, void of felf-Cbnceit, and con*
VinCed of its OWh indigence, unworthiriefs, inability,
and mifery i Make fny heart, O Jefus, thus poor, that
it may be enriched arid fatisfied with the fafcre'd truths
of thy gofpeb
6. And bleffed is he whofoever fhall not ve offendid in me.'
He who reads or hears the word of God$ and does
not praaice it, takes frOrri thence ah bCCafibn pf fall
ing, and is offerided at it. As Chrift condemns the
life and maxims of the world by his own: fo the world
Vot* I. K, condemns

130 The G O S P E L according to,
condemns the life and maxims of Chrift by thofe which
it prefers before them ; and this is to be offended or
fcandalized at them. If we be not as yet ftrpng enough
to enter into the ways of the gofpel ; at .leaft let us
efteem them, and not entertain any prejudice againfi;
them. A man is offended in Chrift, when he does not
follow him ; how much more then, when he diverts
others from the paths of piety in foftening the gofpel
by a loofe morality ? To attempt to amend the gof.
pel, is to blame and condemn it.
7. W And as they departed, Jefus began to fay unto th
multitudes concerning John, What went. ye out into the wil
dernefs to fee ? A reedfiiaken with the wind?
One ought to avoid praifing teachers, in the prefence
of thofe, who efteem it an honour to be under them.
Jefus Chrift is not a falfe friend, who dares not declare
for him who is in difgrace : on the contrary he has
fpoken of and for St. John, only fince his imprifon-
ment. When the world perfecutes good men, then is
the time for thofe who belong to God with prudence to
imitate Chrift in relation to them. The firft virtue of
which Chrift takes notice in St. John, is his ftedfaft*
nefs : and it is not without fome myftery that he com
mends this virtue before all others in this minifter of
his word.
8. Bilt what went ye out for to fie? A man clothed, in
f oft raiment? Behold, they that wear foft clothing, are in
kings houfes.
The fecond is his mortified life, which gives autho
rity to his preaching. A preacher fhould have nothing
which appears worldly, or which borders upon excefs
and foftnefs. That man is miftaken, who thinks to
prevail

St. MATTHEW, chap. xr. 131
prevail upon the world, by conforming himfelf to its
fafhions and manners : the world will much fooner en
tirely corrupt the heart which opens itfelf thereto, than
receive any real benefit by fuch compliances. Would
to God, that in this age luxury and foftnefs were to be
feen only in king's houfes ! It is a greater evil than
we imagine, to fee thefe vices overflow all ranks and
conditions of men. This draws down ^the judgments
of God upon us.
g. But what went ye out for to fee? A Prophet? Yea,
I fay unto you, and more than a prophet.
The third advantage of St. John is his gift of pro
phecy, whereby he difcovers Chrift. This is indeed
to be more than a prophet, for a man to point out the
Saviour and facrifice of the world, and to forefhew him
by his retirement, his mortification, his preaching, and
his faithfulnefs, fo much, as even to die for the fake of
truth. Preachers ought to imitate him, and to be in
fome meafure more than prophets in this refpea.
io. For this is he of whom it is written, Behold, I fend
my meffenger lefore thy face, which Jhall prepare thy way
before thee.
The fourtha dvantage of St. John is his office of be
ing the harbinger of the Son of God. His million is
authorifed by the fcriptures, not by miracles, becaufe
it is not extraordinary. A man fhould excel in purity,
in knowledge,- in zeal, and in aaivity, to prepare the
way for Chrift in the foul, as it is the duty of pallors
to do.
11. Verily I fay unto you, among them that are lorn of
women, there hath not rifin a greater than' John the Bap-
K a tifi %

132 The G O S P E L according to
tifi : notwithftanding, he that is leafi in the kingdom of
heaven is greater than he.
The fifth advantage of this holy fore-runner, is his
excellence beyond the other prophets, on the account
both of his-knowlege and the fanaity of his life. The
latter, not the former, renders a man great in the fight
of God. The way to be exalted in heaven above
others,. is to humble ourfelves on earth below all. The
greateft without comparilon amongft all, is he, who
made himfelf the leaft of all, in Hooping fo low, as to
refemble finners, and to become the facrifice for fin.
12 And from the days of John the Baptjfi, until now,
the kingdom of heaven fuffer eth violence, and the violent
take it by force.
The fixth advantage of John the Baptift is to have
fet up the ftandard of repentance, which is the way to
heaven. Heaven is not to be taken but by the violence
which a man does to his inclinations. All right ta
eternal happinefs is loft in Adam. It is not due to
any one; this evangelical violence is that which carries
it as by conqueft. Happy thofe holy bands of peni
tents, earneftly concerned for falvation, who take hea
ven by the force of their prayers, their felf-denial, their
obedience, their humility, &c But woe unto the men,
of this world, who know not what it is to deprive them-.
felves of any thing, or to do the leaft violence to them
felves in order to their eternal happinefs !
13. For all the prophets, 'and the law prophefied until
John. The feventh advantage of St. John is his having firft
fheWed Jefus Chrift prefent ! whereas the ftate of the;
law was no more than a ftate prophetic of his coming, in

' St. MATTHEW, chap. xi. 133"
in which his myfteries were reprefented and typified ;
the prophets having only foretold the Saviour to come,
and the true righteoufnefs which he fhould bring into
the world. Let us praife God, that we live now, after
that all has been unfolded, that truth has fucceeded
figures, that the promifes have their effea, that the
prophecies are fulfilled, that Jefus is given, and that
he has wrought the falvation of men.
14. And if ye will receive it, this is Elias which was
for to come.
The laft advantage, which Chrift would have us ob
ferve in St. John, is his having been an Elias by his
office, his zeal, and his fidelity, Paftors fhould do the
fame in proportion, in order to the coming of Chrift
into the foul, by their faithfulnefs in making hirrt-
known, by their zeal, their mortification, their con-
ftancy, &c. This is what few are willing to compre
hend. Give us, Lord, fome Johns and Eliafes, who
may both underftand and do for fouls that which thou
requireft of them.
15. He that hath ears to hear, let him hear.
Happy he, who has the ears of the heart ; for they
are riot given to all. This is a gift which we muft of
ten beg. We frequently lofe our time in defiring and
expeaing an Elias, to affift our endeavours for falva
tion ; whereas a good will, and the ears ofjhe heart,
are the things which are wanting, and for which we
fhould earneftly pray,
1 6. If But whereunto Jhall I liken this generation ? It
is ,ike unto children fitting in the markets, and calling un-
iQ their f elbows, 17. And faying, We have piped unto you,
K 3 and

134 The G Q S P E L according to
and ye have not danced : we have mourned unto you, and
ye have not lamented.
The wicked perfon, by his malipe makes all, which
God has done for his falvation, fruitlefs. Nothing but
grace can make it beneficial. There are fome, to
whom every thing is ufeful in leading them to God ;
others, to whom nothing is fiifficient. The defea is
in the heart, and not in the means. Every thing is
good to a good heart ; every thing is hurtful tp a corr
rupt one.
18. For John came neither eating nor drinking, and
they fay, He hath a devil.
The finner will not be perfoaded, that what he has
no mind to imitate can come from God. There are
fuch violent averfions in fome perfons, as to make
them rather blame even holinefs itfelf, than efteem it
in thofe, whom they do not love. This vice has feve:
ral degrees : let us take care, that there be no degree
of it in ourfelves. Men fometimes affea to appear
wife and prudent in condemning thofe ways which feem
too auftere. Pride, envy, and vanity, are the fources
pf thefe falfe and rafh judgments.
ig. The Son of man came eating and drinking, and they
fay, Behold, a man gluttonous, and a wine-libber, a friend
of publicans and finners ; but wifdom is jufiified of her
children. ,
Whatever meafures good men take, they will never,
efcape the cenfures of the w°rld : the beft way is, not
to be concerned at them. Iniquity, being always rea:
dy to oppofe and contradia the divine condua, often
^ontradias itfelf. God ftill finds his glory, not only
in the faithfulnefs of the righteous, but even in the
hardnefs

St. MATTHEW, chap. xi. 135
hardnefs of the wicked, bringing good, out of evil it
felf. Wifdom, which does all for the fake of the e'fea,
knows thereby how to find the juftification of her dif
ferent ways in their falvation, to which fhe makes
every thing fubfervient, We difcover in all things fuf
ficient caufe to adpre the wifdom and goodnefs of God,
when we are of the number of the true children of this,
incarnate wifdom,
20. 'IT Then began he to. upbraid the cities wherein mofi
of his mighty works were done, becaufe they repented not.
Happy he, who by a fpeedy converfion and a true
repentance, prevents the reproaches, which his con-?
fcience would otherwife caft upon him at the hour of
death. The more effeas of his power God has em
ployed to draw us to himfelf, the more inexcufable are
we. We cannot complain, that we have feen no mii
racles, fince all thofe of our creator are expofed to the
eyes Of our mind and of our body, and all thofe of our
Saviour to the eyes of our faith. Let us take to our
felves thefe reproaches of our Lord, fince his miracles;
alfo are defigned for us.
21. Wo unto thee, Chorazin, wo unto thee, Bethfaida;
for if the mighty works which were done in you, had been.
done in Tyre and Sidon, they would have repented long ago.
infackcloth and qfhes.
An impenitentcbriftian is worfe than a pagan ; and
his heart is more infenfible to the divine word and tp
miracles, than an infidel's. Let us adore the judgments
of God in the diftribution of his gracious difpenfations,
without defiring to pry into the reafons of them ; and
let us not ceafe to thank him, that his great goodnefs
to, us has fuffered no bbftruaion from our extreme in-
K 4 gratitude.

136 The GOSPEL according ta
gratitude. Sackcloth and afhes are the emblems of
humiliation and repentance. True forrqw of heart,
and change of life are cpnfpnarjt to the doftrine and
ufage both of the old and new teftament.
22. But I fay unto you, It fhall be more tolerable for
Tyre and Sidon at the day of judgment, than for you.
How terrible are God's judgments on the imperii-;
tent ! Every thing will help to overwhelm them <it the
tribunal of God, the benefits and favours which they
have received, as well as the fins which they have com-;
mitted. The divine mercies, which the finner now
buries in oblivion, fhall be then rendered prefent tp his
mind, in order to his confufion and condemnation.
23. And thou, Capernaum, which art/exalted unto hea-„
¦venjhalt le brought down to hell : for if the mighty works
•which have been done in thee, had leen done in Sodom, it
would have remained until this day.
The proud, who, of all finners, are the moft difn-„
cult to be converted, fhall likewife be the mpft hum
bled. Pride is a vice, which, inftead of diminifhing,
increafes with time. Ye great men of the world;, ye
rich men of the earth, who think of nothing but how
to advance yourfelves, and, who are never fatisfied
with wealth, honours, and preferments, read here the
fentence of your condemnation, if you continue im
penitent. Pride hardens the heart even more than the
greateft fins of impurity. There is nothing more op
pofite to the chriftian religion, the whole defign of'
which is to make us humble. Ey.efy man has fome de
gree of pride, and therefore ought to examine the prO-
grefs or decreafe of it.
24. But I fay unto you, that it fliall le more toler alie,Jof

St. MATTHEW, chap. xi. l$j
for the land of Sodom, in the day of judgment, than for
tfiee. There is a difference arid inequality of pains in hell,
anfwerabfe to that of fins. The contempt and abufe of
preaching, and pf the word of God, will be there
dreadfully punifhed. Men glory in having holy
preachers ; and it is this very thing, which brings a fe-
verer judgment upon thofe who continue in impend
tence. Lord, humble us at prefent, rather than re-
ferve us for the eternal humiliation of the reprobate.
25. T At that time Jefus anfwer ed and faid, I thank
thee, Q Father, Lord of heaven and earth, becaufe thou
haft hid thefe things from the wife and prudent, and haft
revealed them unto babes.
Ye wife men of the world, who are prudent in your
own fight, fear, left you fhould be left to your own
darknefs in the bufinefs of falvation, while the humble
fhall walk by the diyine light. Let us dread, but not
endeavour to fathom the judgments of God, which are
juft, terrible and unfearchable. It was one of the em
ployments of Chrift on earth, to adore them, and glo- ,
rify his father for them: it ought likewife to be the em
ployment of Chriftians. They have a beauty, which
we fhall never fully difcover but in heaven. The full
fight of God's mercies towards his elea, of their pre
ference, diftinaion, and reparation from the corrupt
mafs, deferves the praife and acknowledgment even of
Chrift's heart ; and this heart alone is worthy to know
them perfeaiy, becaufe to him they are given by his
father. Simplicity and humility are the diftinguifhing
charaaer. My God and my' Saviour, imprint on my
heart this amiable charaaer, which is the mark of thy'
e]ea. 26. Even

138 The GOSPEL according to
26. Evenfo, Father, for Jo it feemed good in thy fight.
Let us with fear and trembling adore the condua of
God in the difpofal of his creatures, and the diftribu-
tion of his favours. The knowledge of the myfteries
of religion and divine truths, ought not to puff up any
one, becaufe it is a gift altogether free, and which pro
ceeds purely from the will of God. He is mafter of
his own gifts, but he divides them by a will full of wif
dom, and upon motives which are in himfelf, not in us,
and which tend to the manifeftation of his greatnefs and
power, of his mercy and juftice.
27. All things are delivered unto me of my father : and
no man knoweth the Son but the Father : neither knoweth
any man the Father, fave the Son, and he to whomjbever
the Son will reveal him.
This is a great truth, and the key of the fcience of
falvation. Chrift is the fovereign difpenfer of this, and
the Lord of all things by the donation of his father,
All the fprings, and the whole difpenfation of the di
vine favours, are in the hand of Chrift, as prieft and
facrifice of God, as faviour and mediator, head and
pattern, pallor and fovereign judge of men. There is
no-knowledge, no belief of the myftery of the moft
holy trinity, but what is a gift of God by Jefus Chrift,
and according to his will. How lovely is this depen
dence ! O Jefus, I accept it with joy; I defire to de
pend on thee. Make me know the father; make, thy-.
felf known to me : but let the love in me be yet greater
than the knowledge.
28. fl Come unto me, all ye that labour, and are heavy,
laden, and I will give you refi.
Our only remedy is, to have recourfe tp Chrift, un der

St. M A T T H E W. chap. xi. 139
der our troubles and affliaions, after our mifcarriages,
in our temptations, and in our inability to do good.
How fweet is it, to have our dependence on a God
who comes to meet us, in order to folicit us to come
to him ! finners, wearied in the ways of iniquity,
throw yourfelves into the bofom of this amiable fhep
herd, who while on earth took fo much pains to feek
you, and to bring you back to his fold. Penitents,
humbled under the weight of your crimes, unite your
felves to this fanaifying viQim, who bore your fins on
the crofs. Chriftians, over-burthened with the multi
tude of your defeas, and with the greatnefs of your
duties, lift up yourfelves to this eternal high prieft, who
is at the right hand of God his father, and prefents him
felf continually before his face in your behalf. Jefus
excepts none, all are invited and urged to go to him.
But in order to do fo, he muft fpeak to the heart, and
fay, come unto me, in fuch a manner, as to make it
hear, and to attraa it. No man goes to Chrift, with
out receiving reft. He himfelf promifes it, and fhall
we not believe it? I would fain come to thee, O Lord:
but as thou giveft me the will, be thou alfo my guide,
my light, and my ftrength, to condua me to thyfelf.
2g. Take my yoke upon you, and learn of me, for I am
¦meek and lowly in. heart : and ye Jhall find refi unto your
fouls. Strange paradox ! that a man, already weary and
v over-loaded, muft take a new weight upon him, in
order to be eafed and to find reft. But Chrift's yoke
eafes thofe whom love inclines to bear it. Jefus Chrift
is the fole teacher of humility. There is no reft, but
only for the humble in heart. Pride is the fource of a
thoufand-

i4Q The G O S P E L according to
thoufand difquietudes. It is not fufficient to go to
Chrift by faith ; we muft take upon us the yoke of his
law, that we may conform our lives thereto, and ftudy
his difpofition and behaviour, that we may be capable
of imitating them. In the fchools of the world, fome
ftudy philofophy, others pkyfic, law, &c. In the fchool
of Chrift, every one muft ftudy meeknefs and humility:
for to thefe two the whole fcience of chriftianity may
be reduced. The meeknefs of love is calm and fedate
in the midft -of wrongs, injuries, affronts, perfecutions,
without envy, without revenge. Humility of heart, is
remote from all inordinate and worldly defires by which
pride is nourifhed, afcribing nothing to itfelf, and de-
firing nothing but what is confiftent with the will of
God, ready to part with all things at his command, to
be placed belowjill men, and to remain in filence and
oblivion. Lord vouchfafe to teach us this fcience,
writing it in our hearts by thy love.
30. For my yoke is eafy, and my burden is light.
How eafy and fweet is it, to ferve Chrift even in'
bearing his crofs ! how hard and painful is the flavery
pfthe world, of fin, and of our own paffions, even with
all their falfe pleafures ! that fatisfaaion, peace and
comfort, which grace gives here below, and that, which
hope encourages us to expea in heaven, make a chrif
tian full amends for all his pains in fubduing his paf-j
fions, and in oppofing the world. A yoke, which
Chrift takes together with us, can that be uneafy ? A
burden, which he enables us to bear by the- comfort
and fupport of his Spirit, can that be heavy ? Come,'
tafte, and know by experience, how gracious the Lord
is ; and hpw worthy his yoke is to be chofen and loved.
CHAP,

St. M A T T H £ W. chap, xn. 14*
CHAP. XII.
l. AT that time Jefus went on the fdbbath-day through
*¦*¦ the corn, and his difciples were an hungred, and
began to pluck the ears of corn, and to eat,
Who will not wonder at the extreme poverty of Je
fus Chrift and his difciples ? he was himfelf prefent with
them, and yet fuffered them to want bread. A man
therefore is not forfaken of God, becaufe he is in want.
It is more honour, to fuffer in the fellowfhip and Spirit
of Chrift, than, in the midft of the world, to have all
things in abundance. If when we firft begin to be his
followers, we fhould alfp begin to fuffer, and to have
more tempbfal neceffities, we fhould not be furprized
at it : the riches of Jefus Chrift, and thofe of his difci
ples are all fpiritual.
2. But when the Pharifies faw it, they faid unto him,
BehoWthy difciples do that whicli is not lawful to do upon
the fiibbath'-day: ------- -
The pretenders to devotion are fometimes fuperftiti-
pus ta inhumanity, fometimes indulgent even to im
piety : the true lovers of the law regulate their exaa-
nefs in obferving it by the intent of the law. God
fometimes permits fuch things in the church as may
perhaps make fome perfons murmur, on purpofe to af
ford an opportunity of attacking fuperftitions or popu
lar errors. Envy is always ready to blame and to con
demn. Conceited fciolifls are ftill forward to deter
mine to the difadvantage of others, that which they do
not underftand.
3. But he faid unto them, Have ye not read what David
did when he was an hungred, and they that were with him;
The example of holy men, which the fcripture re
lates

142 The G O S P E L according to
lates without any Cenfure, may ferve to regulate our
behaviour. We muft, after the example of Chrift,
confute thofe by fcripture, who mifapply it contrary to
truth, and who flatter themfelves that they underftand
it. It is the effea of envy, to make us eafily fee what
may ferve to accufe others, and not perceive what may
juftify them.
4. How he entred into the houfe of God, and did eat the
Jhers-bread, which' was not lawful for him to eat, neither
for them which were with him, lut only for the priefts ? ¦
Pofitive laws ceafe to oblige four Ways. Firft, hy,
the natural law of neceffity. Love opens the eyes and
underftanding in defence of flandered innocence. No
confecration of things can difpenfe with the love which
is due to our neighbour in neceffity.
5. Or have ye not read in the Law, how that on the fab-
bath-days the priefts in the temple prof ane thefallath, and;,
are llamelefs ? 6. But I fay unto you, that in this place
is one greater than the temple.
In the fecond place, pofitive laws ceafe to oblige, by
means of fome other particular law, which is fuperior.
That which is done for the fervice of God ought not to
be looked upon as a thing profane. Chrift is not dif-
couraged at the malice of his enemies, but gives them
occafion to reffea upon all they had feen which fully
proved his divinity. The reverence and devotion of
the jews in their temple, which was only figurative,.
will condemn the irreverence and profanenefs of chrifr
tians in the prefence of Chrift, who is the true temple,
7. But if ye had known what this meaneth, I will have
mercy and not facrifice, ye would not have condemned the

guiltlefs.

In

St. MATTHEW, chap. xii. 143
In the third place, the obligation' of thefe laws yields
to the law of love and mercy, which is preferable to all
other. Few even among chriftians do throughly know,
with regard to praaice, what this fentence means. It
is eafy enough to facrifice to God external things ; the
facrifice of the heart is that which he requires.. The
liberty to judge ill of others is what moft agreeably flat
ters the fons of Adam. The world is fometimes full of ,
wrongs and violences, which have no other foundation
but unjuft and rafh judgments. The multiplying the
external facrifice of works is no certain fign of a pro-
grefs in holinefs ; but a proficiency in love and mercy
towards our neighbour is always fuch.
8. For the Son of man is Lord even ofthefallath-day.
Laftly, thefe laws ceafe to oblige, by a lawful dif-
penfation, or by the authority of the legiflator. jefus
Chrift is Lord ; when we once know his will, we muft
obey it. The change of the jewifh into the chriftian
and fpiritual fabbath, fhews, that Chrift is not only the
Lord, but alfo the truth and completion of it. When,
Lord, wilt thou change this fabbath into that of eter*,
nity, into that unchangeable reft which thou referveft
for the people of God ?
g. And when he departed thence, he went into their fy-
nagogue. 10. fl And behold there was a man which had
his hand withered : and they afked him, Joying, Is it law
ful to heal on the fabbath- days ? that they might accufi him.
Envy is an implacable enemy, which it is very dan
gerous for a man to admit into his heart : fhe is pro
voked, and her malignity fed, even by her neighbour's.
charity. The fear of giving offence to pharifaical per
fons, fhould not hinder an evangelical labourer from
going.

i44 The GOSPEL according to
going forward with God's Work. A truly good man U
always difpofed to excufe what is evil in his brethren;
a hypocrite feeks occafion to accufe them even from
good itfelf. This laft makes nO manner of ferUple about
plain and evident crimes, and is fctupulous in things
moft clearly and rrianifeftly good;
n. And he faid unto them, Whdt man Jhall there le
among you, that Jhall have one fheep, and if it fall into a
pit on the fabbath day, will he not lay hold on it, and lift
it out ?
Love fometimes bears with what is done only out of
worldly intereft : ehvy cannot bear even that which is
done out of love. Intereft is a very decifive cafuift,
and removes abundance of feruples in a moment. It is
always the fooneft confulted, and the moft readily
obeyed. We are not indeed forbid to hearken to it;
but we muft not let it govern, or determine by itfelf.
12. How much then is a man better than a fheep? where'
fore it is lawful to do well on the fiabbath-days.
He who violates love, violates the law, though he
obferve the letter of it. He who exercifes love ob
ferves the law, even then, when for juft reafons he
negleas the letter. There are but too many chriftianSj
who do more for the fake of a beaft of profit or plea
fure, than for their neighbour. If we owe a great deal
to a man, let him be what he will, how much more to
a chriftian, together with whom we are members of the
body of Chrift ? Strange corruption of the heart of
man, to whom it muft be proved, that he is permitted
at all times to do good !
13-. Then faith he to the man, Stretch forth thine hand:
and hefiretched it forth ; and it was reftored whole, like
as the other. The

ki M A T T H E W; chap, xii; 14$
the bare will of Jefus Chrift has an almighty power
of reftoririg life arid vigour to our fouls. He rnakes1 the'
affliaion evident, in order td iriake knbWri his riiercy^
and to excite that bf the pharifees. Whfeh God defigns
to heal the withered hand of a finner,. he need only
give command, arid the finder begins prefentry to ftretch
it forth toward hlril in ptayet, and toward his neigh
bour by alms, and by all the affiftarices which he owes
him. Lord, my foul is before thee, like this enfeebled
hand : voUchfafe to fhew it the faftie mercy.
14. fl Then the Phdrifees went out, and held a cowhfet
againfi him, how they might defiroy hirfi.
Nothing feorier leads to blindnefs and hardnefs of
heart, than envy : arid when once a man is brought to
that, of what is he riot capable ? To do a good work
ori a fabbath-day is a crirrie; to labour ori the farxie day
to deftroy one's neighbour, is a gpod Work : thus rea-
fons a corrupt heart, before it is aware; To what a
degree may a man's heart, not devoted tb God, be
blinded as to himfelf, and hardened toward his neighs
bour !
15. But when Jefus knew it, he withdrew himfelf from,
thence : and great multitudes followed hinii, and he healed
them all.
It is the part of prudence riot tp provoke the blind
and the hardened, but to take from them the occafiori
of fin. The man of God gives place to perfecutioni
He appears amidft the world, only to do good in it: he
retires from it, when he is no longer ufeful in it, ot
when the obftacles to good ate humanly fpfeaking in
vincible. Men ftill find much good by following Chrift J
but -it is he himfelf, who draws thofe after him, whom
Vol. I. h he

%4$ The G O S P £ L according to '
he intends to heah Let us follow the phyfician of ouU
fouls, and never leave him.
16. And charged them that they fhould not make hint
hiown. Let us love to be hid with Chrift, either out of hu
mility or neceffity ; there is always fome advantage iii
it. To fecure himfelf from being difcovered, he ufes
no other than human means, for which he had no occa
fion ; to teach us, not to neglea them in our neceflity.
He could have concealed himfelf as God ; but he
chufes rather to do it as man, for the infiruetion and
edification of men. He makes ufe of his power, lefs
on his own account, than on that of men, becaufe he
knows, that his Father gave it him for them. How
much love and meeknefs, how much prudence and
humility are here to be imitated in him.
17. That it, might be fulfilled which was fpoken by Efaias
the prophet, faying, 18. Behold, my fervant whom I
have chofen, my beloved in whom my foul is well pleafed:
I will put my fpirit upon him, and he Jhall ffliew judgment
to the Gentiles.
It was by his Father's choice, that he entered into this
condition of a fervant : and it is by the fame choice,
that men muft enter into the facred miniftry. Chrift
is by way of excellence the fervant of God, being alone
worthy to ferve him. He who ferves God faithfully
becomes his delight. The perfea' fulnefs of the holy
Spirit dwells in Chrift alone; and we can receive none
-of it, but from this fulnefs. How ought he to be re-
pleniflied with it, who is appointed to preach the truth!
The Spirit of Jefus Chrift muft be in a minifter of God,
and that not tranfiently npr feebly, but after a full and
perfevering manner, muft refide in him.

St.MATTHEW. 4! hap. xii. 147
/
Ig. He fhall not firive, nor cry, neither Jhall any man
hear his voice in thefireets.
How lovely is this meeknefs . of Chrift . how worthy
tb be imitated ! His Spirit is not a fpirit of Contention,
murmuring, clamoulr, or litigioufnefs. He who loves
all this, belongs riot to him. The meeknefs Of Jefus
Chrift, as his Father's minifter, Was particularly fore
told, on purpofe to teach the clergy, that their miniftry
is not a miniftry of pride, imperiorifnefs, and violence*
but of humility,, moderation, and mildnefs.
20. A bruifed reed Jhall he not Ireak, and fmo king flax
Jliall he not quench, till he find forth judgment unto victory*
The ftrength of them who are eftablifhed in the faith
muft be called forth to action ; the good, which is in
the weak and imperfea, muft be managed with pru
dence ; and even the moft wicked muft not be driven
to defpair. Let nothing difcourage us ; for truth will
certainly prevail. But let us have patience ; for nei
ther Chrift nor his truth will completely triumph, till
after the laft judgment. He bears with the enemies of
his truth and his church in this life, becaufe this is the
time of humiliation and fuffering : his power will break
forth at the time of triumph.
21. And, in his name fiall the Gentiles truft*
Jefus Chrift is the fole truft and hope of chriftians^1
To truft and hope in his name, is to expea falvation,
and all things neceffary thereto, from him alone ; to
defpife all earthly promifes ; to efteem, love, and de
fire only heavenly things ; and to bear with patience
and tranquility all the loffes and evils of this hfe, upon
the profpea and hope of that felicity which he has ob
tained for us.
L 2 #2. fl Then

I4& ^GOSPEL according to .
22. fl Then was brought unto him one poffeffed with a
devil, blind and dumb : dnd he healed him, infomuch that
the blind and-duml bothfpake and faw.
The devil makes himfelf mafter of the heart, the
eyes, and the tongue of the finner : of his heart, by
poffeffing it with the love of fin ; of the eyes of his
mind, by hindering him from feeing the guilt and the
confequences of it ; and of his tongue, by diverting
him from prayer, confeffion, &c. Exert, O my God,
thy healing power upon the hearts, eyes and tongues of
finners ; and deliver my heart from every degree of this
threefold captivity.
23. And all the people were amazed, and faid, Is not
this the fion of David ?
Let us but reffea upon what God has done for us, and
upon what he can do in us, by delivering us from the
power of fatan, by opening our eyes and loofening our
tongues; and we fhall be then wrapt in admiration, and
full of hopes, with much greater caufe than this people.
Whenever we have a good thought, an holy defire, or
an edifying word ; let us fay without hefitation, the
fon of David works this in us ; and let us fay it with
gratitude. 24. But when the Pharifies heard it, they faid, This
fellow doth not caft out devils, but by Beelzebub the prince
ef the devils.
The more difciples truth gains, the more enemies'
flie raifes. Thus it is, that the malicious world fome
times afcribes the converfion of finners to motives of
covetoufnefs and intereft, or to fome paffion contrary
to the Spirit of God. Can the fpirit of contradiaiort,
hatred and envy proceed farther than, this, to chufe ra-
their

St. MATTHEW, chap. xii. 149
ther to give to the devil than to God the honour of a
work, which it is forced to acknowledge as miraculous?
It is a fin more common than we imagine, for men to
be unwilling to own the finger Of God in thofe they hate.
25. And Jefus knew their thoughts, and faid unto them,
Every kingdom divided againfi itfelf ] is brought to devolution r
and every city or houfe divided againft itfelf fhall notfiandj.
26. And if Satan cafi out Satan, he is divided agaihfl
himfelf; how fhall then his kingdom fiand ?
Chrift knows the fecrets of the heart : and this is a
new proof of his divinity, which cannot be attributed
to the devil.- God permits thofe, who out of a fpirit of
envy and contradiaion, oppofe the truth, to fall into
manifeft contradiaions themfelves. Divifion ruins;
every thing; and the liability of a church depends upon
its unity.
27. And if I by ^Beelzebub cafi out devils, by whom doyour
children caft them "owe.? therefore they fhall be your judges.
The affeaions have a gre,at fhare in our judgments ;
and we muft take care, that envy do not make us con
demn that in one, which we approve in aiiother. There
were exorcifts among the Jews.
28. But if I caft out devils by the Sprit of God, then the
kingdom of God is come unto you.
None but Chrift can deftroy the kingdom of the de?
vii. Wherever God's Spirit is, there is alfo the king
dom of God. The deftruaion of that of fatap, is 4
proof, and an effea of the incarnation. Chrift, by free
ing the bodies of the poffeffed, fhews plainly what he
came to do in 'the foul./ Exert thy power upon mine,
Q Jefus, and by thy Spirit prevent all the attempts
againft thy rights, which the evil fpirit would otherwife
}na.kg. L g gg, Or

150 The G O S P EX according to
29. Or elfe, how can one enter inio afirong man's houfe,
andfpoil his goods, except he firft lind thefirong man ? and
then he will fpoil his goods.
Men through fin are become the houfe of fatan, hav
ing of their own accord furrendered themfelves up to
this unjuft poffeffor. Whoever gives up his foul to
fin, gives it up to the devil. Chrift alone can deliver
from this bondage, and bind the power of this ftrong
one. Return into thy houfe and into thy rights, O
my God ; and " ake poffeflion again by Chrift of my
heart, and mind, and of all the good things wherewith
thou haft been pleafed to furnifh me.
30. He that is not with me, is againft me : and he thai
gathereth not with me, fiattereth abroad.
In vain do men feek for ways of accommodation to.
foften the gofpel. There is no medium between lov
ing God, and being his enemy ; betweevn belonging to
Chrift, or to thp devil ; between being governed by
love to. God, or by felf-love. If we would belong to
Chrift as we ought, we muft give ourfelves entirely to
him : he alone has paid down the price for us, he
alone ought to be our Lord. When Jefus Chrift, his
truth, his precepts, and his fervants are openly af-
faulted, how can a man avoid declaring for them, with
out incurring the guilt of deferring and betraying theni?
How many are there in the world, who are really
-agaipft Chrift and featter abroad, who yet flatter them
felves, that they are workers together with him, and
|n the number of his friends !
31. fl Wherefore I fay unto you, All manner of fin and
blajphemy fliall be forgiven unto men; but the blafphemy
againft the hply Ghoft Jhall not be forgiven unto nun. There

St. MATTHEW, chap. xii. 151
There is nothing more contrary to the holy Ghoft
and his grace, than to withftand manifeft truth, to de
cry good doarine, in oppofition to particular perfons,
and to attribute to an evil fpirit that which proceeds
from the Spirit of God. This is the fin of arrogant
fcholars, and of felfifh, envious, and opiniative bigots,
out of which they fcarce ever recover. The forgive-
nefs of this fin is not abfolutely impoflible, but only
very rare ; becaufe the converfion of fuch perfons is
very rare and difficult. The people are converted in
crouds, but very few fcribes and pharifees yield to the
truth. 32. And whofoever fpeaketh a word againft the Son of
man, it fhall be forgiven him : but whofoever fpeaketh againfi
the holy Ghoft, it fhall not be forgiven him, neither in this
world, neither in the world to come,
Jefus Chrift, who came to be abafed, has endured
all manner of humiliation in his flefh ; but he will not
be abafed in his Spirit. Whatever ignominies and per
fections he fuffered in his life and death, at the hands
of the jews, were forgiven thofe, who received the
faith after the.miflioh of the holy Ghoft: but there is
no mercy for fuch, as have rejeaed the teftimony of
this holy Spirit in the preaching of the apoftles, in the
miracles, gifts, and other marvellous effeas produced
by him in the church. Impenitency is the moft com
mon punifliment of this kind of fpiritual fins.
33. Either make the tree good, and his fruit good; or'
elfe make the tree corrupt, and his fruit corrupt : for the
tree is known by his fruit.
The fruit is always like the tree ; the works like the
will. Nothing good can proceed from "an evil fpirit ;
L 4 UQ

i£2 7&GOSPEL according to
no good fruit from a corrupt heart, unlefs jt be re?
newed and mpve.d by the good Spirit, which oply car*
render it good. If we wpujd knpw pur hejart, Jet us
view our aaions. That is, good, if our Hfe l?e fo;
that is devoted to the world, if this be conformable tp
the maxims thereof.
34. 0 generation of 'vipers, how, can ye, being evil, fpeak
good things ? for out of the abundance of the hart the mouth
fpeaketh. ¦ "^
Thefe are yery fevere words, but fuch as were juftly"
due to the malignity of the pharifees. Love has its
fling , but npver ufes it, except in prder to heal. What
good can a foil fo bad as the heart of man produce of
itfelf ? what judgment fhall we make of our own, if
r,.T- judoe of it, by owe vain, flanderous, light, bitter,
in j h Mght) words i? All the fons of Adam have na
turally a jjranfaical heart. Thou alone, O Jefus, canft
eh.an,iV- nio a chriftian heart, by conferring upon it
Ci3i ¦>.•:"], r,n gj ace? out pf thy fulnefs.
33. A good man out of the good treafure of the heart,
pringeth forth good things : and an evil man out of the ev\l
treafure, bringeth forth evjl things. 36. But I fay unto
you, That every idle w.ord that men fhall fpeak, they Jhall
give account thereof in the day of judgment.
It is no fmall matter, to know bow to rule the
tongue, and to reftrain the unprofitable ufe thereof.
God would no,t have us doubt, but that he wi|l demand
an account pf it. And if he demand it of every vain,
idle, and unprofitable Word, how much mpre then," pf
every flanderous, impure, and offenfive word, which is
a manifeft breach of religion and morality, &c. How
j:errible is the exaanefs of the divine juftice ; the very
thought

St. M A T T H E W. chap. xn. 15$
thought of which fhould be enough to flop the fource of
fuch a multitude of words, which have no neceflity, no
ufefulnefs to excufe them.
37. For by thy words thoujhalt le jufiified, and by thy
words thoujhalt be condemned.
There are few, who Conceive, how inftrumental the
tongue is to falvation or condemnation. We count
Words as nothing ; and yet eternity depends upon them.
Set a guard, O Lord, upon my mouth ; and reduce
my tongue under an abfolute fubjeaion to thyfelf.
38 fl, Then certain of the Scribes and of the Pharifies
pnfwered, faying, Mafter, we would fie a fign from thee.
Incredulity, pride and curiofity, have never proofs
enough of the truth. Learned men have particular
reafon to fear thefe vices. To require miracles in this
age, is to affront and injure God, and like the perfons
before us, to make no account of all thofe which he has
wrought for the eftablifhment of the gofpel. The
proofs of religion are not in the choice of men : God
pnly knowtf thofe which are moft proper.
39. But he anfwered and faid to them, An evil and aduL
ter cms generation feeketh after a fign, and there fhall no fign
le given to it, but the fign of the prophet Jonas.
Chrift complies with the weaknefs of men, but ne
ver with their extravagant defires. He takes notice of
the corruption of heart in thefe people, to fhew the
caufe of their incredulity, and of his refufal. That
man wroags the truth, who fubmits to the caprice of its
enemies, jn the manner of proving it. It isnaturalfor
unbelievers to imagine, that a miracle, wrought on
purpofe for them, would change their heart. But it is
nrefumption, blindnefs, and delufion, tp expea extra
ordinary

154 The GOSPEL according to
ordinary Ggns in order to converfion. What miracle:
can convert him, to whom even the refurreaion oi
Chrift is not fufficient? the general refurreaion! and lafl
judgment will indeed do it ; but that will be too late.
40. For as Jonas was three days and three nights in tht
whale's belly : fo fhall the Son of man be three days and tKret
nights in the heart of .the earth.
Our bleffed Saviour's refurreaion is his grand mira
cle, the confirmation of all the reft, and the feal of his;
million. Jonas is the moft eminent type of Chrift, as
a preacher of repentance, as a voluntary viaim for the
prefervation of others, as returning alive from the grave
three days after his burial, and as abandoning the Jews
after his refurreaion, to preach falvation to the Gen*
tiles. Thefe types and prophecies are very ftrong ar
guments for the truth of religion.
41. The men of Nineveh fhall rife in judgment with this
generation, and fhall condemn it, becavfe they repented at the
preaching of Jonas ; and behold, a greater than Jonas is
here. Impenitency is the greateft of all misfortunes; and
into this they muft neceffarily fall, who hear not Jefus
Chrift. We fhall have thofe for witneffes or judges,
of whom we would not be the imitators. The fear of
temporal deftruaion caufes a people to repent, who,
had neither Mofes nor Chrift, neither the law nor the
prophets, and who perhaps never had but this one
preacher amongft them. What judgment then fhall we
undergo, if we continue impenitent, after all that which
has been beftowed-upon us !
42. The queen of the fimth Jliall rife up in the judgment
with this generation, and Jhall condemn it : for fie came
from

St. M A T T H E W. chap. xit. 155
from the uttermofi parts of the earth to hear the wifdom of
Solomon, and behold, a greater than Solomon is here.
How many, who affea the charaaer of ftrong rea-
foners, believe, without any proof, what comes from
places the moft diftant, and yet take a pride in doubt
ing of the gofpel, though confirmed by fo many mira
cles ? Men are apt to run after fuch preachers as are
moft powerful in word and deed, and to value them
felves upon adhering to them; when it is this very thing
which will condemn them the more. Whenever we
read the gofpel, our faith fhould thus diaate to us: he
who fpeaks here, is both greater than Jonas, andwifer
than Solomon. Let our refpea, obedience, and fide
lity, be proportionably increafed.
43. When the uncleanfpirit is gone out of a man, he walketh
through dry places, feeking reft, andfindeih none.
The devil ceafes not to tempt thofe whom Chrift has
taken from him; he has no other joy, but only in do
ing hurt to man. The unfaithfulnefs of a chriftian, and
the rel.apfe of a penitent, are his delight. Strange de-
bafement of a fpirit, created to enjoy God, and to reft
in him, not to be able to find any reft but in a corrupt
heart. If a man of great power placed his happinefs in
ruining us, fhould we venture to be lopg afleep? Let
us watch therefore, and arm ourfelves with faith and
prayer : for it is not a man whom we are to refill.
44. Then he faith, I y "will return into my houfe from
whence I came out; and when he is come, he findeth it
empty, fwept, and garnifhed.
Unhappy that perfon, whom the devil ftill looks upon
as his houfe ; becaufe his evil habits are yet alive at the
bottom of his heart, or are only fufpended ! in what
condition

• I5'6 the G O S P E L .according to
condition is a foul, when on one fide the devil be-
lieges and attacks it with an eagernefs and application
Which is indefatigable, and on the other, the foul itfelf
opens the gate to him out of floth and cowardice? Let
us confider, whether this foul be not out; own. Negli
gence and idlenefs invite the devil. The fecret to keep
him out, is to abide in Chrift (to employ all our time
in good works) and to be wholly taken up with Him.
45. Then goeth he, and taketh with himfelf feven other
fpirits more wicked than himfelf, and they enter in and dwell
there : and the laft fate of that man is worfe than the firft,
Evenjofhaliit be alfo unto this wicked generation.
The devil makes new efforts, and takes new pre
cautions, that he may not fail to ruin us, whilft we
perhaps ufe none at all to efcape him. This is; be
caufe he counts our lofs his gain and delight, and we
count not our falvation our proper bufinefs. How
much is a relapfe to be dreaded ! this renders the fin.
ner worfe and more intolerable than before, through
his ingratitude and perfidioufnefs. Habits are formed
and ftrengthened by relapfes ; and relapfes are multir :
plied and become more incurable through new habits.
How is it that the finner has not eyes to fee what a foul
is, when deferred by the holy Ghoft and his gifts, and
made a flave to contrary habits, as it were to feven
deyils, to whom it has furrendered up itfelf by fin,? a
galley flave, loaded with feven chains would raife com
paffion in us. With what terror then ought we to be
affeaed at the idea of a captive foul, reduced by fre?
quent relapfes under the power of feven devils !
46. fl While he yet talked to the people, behold, his mother
and h{s brethren flood. without, defiring to fpeak with hm> '
47. The%

St. M A T T H E W. etfAf. xit 'tgj
47. Then one faid unto him, Behold, thy mother, andthjf
brethren fiand without, defining tofiptak with thee.
How great is the modefty and humility of the blef
fed virgin, 'who does not interrupt her fon, whilft he i*
talking to the people, but is contented to ftand with
out ! her pious, concern for a fon, whofeabfence fenfi-
bly affeaed her, is the caufe Of her Coming, not the de
fire of having a fhare in the applaufe of the people.
48. But he anfwer ed andfiaid unto him that told him,
Who is my mother? and who are my brethren ?
How holy foever relations are, a clergyman, who
underftands the holinefs of his office, profeffes not ta
know them in the facred miniftry. It is always a lofs,
-to be diverted from God's work by any human thing
whatfoever>. A minifter of eternal falvation ought to
be above every thing which is temporal. This anfwer
feems a little harfh, but it is fanaifying for the virgin,
correaive for the other relations, and inftruaive for all.
49. And he Jlr etched forth his hand towards his difciples,
and faid, Behold my mother and my brethren. 50. For
whofoever Jhall do the will of my Father which is in heaven,
the fame is my brother, andfifter, and mother.
Grace and faithfulnefs to God, unite us to Jefus
Chrift in all refpeas. He fhews us here what a truly
apoftolical perfon is. Such a one is infenfible to the
affeaions of flefh and blood, entirely taken up and em
ployed about God's work, and full of tendernefs for
fouls ; he has nothing in his heart, and before his eyen,
but the divine will ; he adheres to God only, regards
him only in all things, and counts as nothing whatever
belongs not to him ; he knows no relations on earth,
but fuch; as have God for their Father in heaven; and he

158 The G O S P E L according to , ;
he confecrates and fanaifies every paffion andaffeaioii
of nature, by turning and applying them to the. fouls
committed to his charge, to whom he is inftead of a
father, a mother, or a brother, by affording them aft
kind of affiftance and relief.
C HA P. xnr.
1. 'yHE fame day went Jefus out of the houfe, and fat ly
¦*• thefea-fi.de.
An evangelical labourer allows himfelf but little reft.
His love makes him quit the comforts of his houfe and
family, to place himfelf in a readinefs to relieve the
wants of fouls.
2. And great multitudes were gathered together unto him,
fo thai he went into a fhip, and fat, and the whole multitude
food on thefhore.
The word of God, preached after an holy manner,
, invites the faithful. The love of it is more quick and
ardent in the meaner fort, than in the rich and learned.
We fee here a reprefentation of the church, which con
fifts of the people united to their pallors. Thefe, being
more expofed to violent toffings and ftorms, are as it
were in a fhip, while thofe continue at eafe on thefhore.
.3. And he fpake many things unto them in parables, fay
ing, Behold a fower went forth tofow.
Let us not be difcouraged at the obfcurity which is
.in the parables of the fcripture. Truth cohceals her
felf under them, not that fhe may not be difcovered,
hut that flie may oblige us to fearch after her. We
attain to the knowledge of divine truths, by the gift of
God, but through ,the means of prayer. Our heart is
God's field, it belongs to him to fow it. It is a very
great

St. MATTHEW, chap, xi'u, 15^
great fault to deny ourfelves" the benefit of this divine
feed, by negleaing to read or hear the word of God. .
4. And when he flowed, fome feeds fell by the way-Jid'et
and the fowls came and devoured them up.
Let us take care, left our heart become an highway,
open to all the world, trampled by paffengers, coverecj,
with the dull of vanity, fouled by the dirt of pleafures,
hardened by habitual fin, and expofed to devils. Di-
ftraaion of mind, diverfions or bufinefs engroffing all
our thoughts, are the fowls which devour the good
feed, filling the heart with vain, earthly, and dan
gerous things.
5.' Some fell uponflony places, where they had not much
earth : and forthwith they flprung up, becaufe they had no
deepnefs of earth : 6. And when the fun was up, they were
fcorched,r and becaufe they had not root, they withered away.
What is man the better, for not having an heart like
the highway, if he has one which is hard and ftony, as
to divine matters ? Unlefs good thoughts and defires
"enter deep into the heart, and are there held faft by
love, as by their root, the heat of a contrary luft or
defire will fcorch them, and make them foon wither
away. 7. And florne fell among thoms: and the thorns flprung up,
and choked them.
The world is full of good defires, projeas of con
verfion, and fchemes of retreat ; but the thorns of fe-
cular defires make them mifcarry. If we do not labour
to plubk up thefe thorns, they will certainty grow up
and choke all the divine feed in us.
8 . But joiherfeU into good ground, .. and brought forthflruit,
flome an hundred-fold, fome fikty-J old, fome thirty-fold.
The

1§6 ^GOSPEL according to
The good ground is the good heart : none is fiicrl,
but through the mercy of God, and the grace of Jefug
Chrift. It was a mercy peculiar to thee, O Lord, tp
purchafe at fo dear a rate fuch barren and accurfed
ground, full of thorns and briars, and fit only to be
burned, that thou mighteft make it a rich and bleffed
foil, fertile in every . kind of good fruit. Blind and
miferable is that man, who attributes this work to him-.
felf, and gives not thee the glory of it, O my Saviour!
q. Who hath ears to hear , let him hear.
•Who, Lord, has ears to hear thee, except he^ to
' whom thou giveft, continueft, and openeft them ; and
by whom thou caufefl thy voice to be heard, in a way1
peculiar to thyfelf?
10. And the difciples came, and flaid. unto him, Why
fpeakefi thou unto them in parables ?
Man would always fain know the reafon and method
of the divine condua. Let him but thoroughly con
ceive, what it is to be a finner, and he will then foon
underftand what he deferves. The very, leaft degree
of knowledge is yet more than is due to him, who de
ferves nothing but eternal darknefs.
11. He anflwered and flaid unto thm, Becaufe it is given
unto you to know the myfteries of the kingdom of heaven, but ti
them it is not given.
Chrift, who with fcorn refufes to fatisfy the crafty
and malicious curiofity of the pharifees, anfwerS that
of his difciples, which is plain, innocent, and honeft.
If faith, which is the fountain and foundation of falva
tion, be a free gift, which God -bellows not upon all ;
what acknowledgments then are due to him, from
thofe who have received it, without deferving it any
more

St. MATTHEW, chap. xiii. ifji
moire thah thofe, who have not received it! The
knowledge' of the myfteries of the kingdom of heateh is
fo much rlegleaed by the generality of chriftians, that
it feems, as if they had no concern at all iri it, or that
it was riot worth their pains. Others apply their ftu-
dieslo it( after a manner as entirely human, and with
as little faith ahd prayer, Jsrif it were riot a gift. Let
us ftudy il wiih care, but by the light of faith. God the
mafter of his oton gifts, confers the underftanding of
his word and myfteries upon whom he pleafes. Let us
be careful to adore his wifdom and goodnefs and not
arrogantly to oppofe his will, but humbly to implore
his mercy.
12. For whofoever hath, to him fhall le given' , and he
ffiall have more abundance : lut whofoever hath not, from
him fhall be taken away even that he hath:
The ufe of grace attraas more • faith gives a mail
the knowledge of the truths of chriftianity. But from
whence does the ufe of grace and this faith proceed,
but even from the unmerited favour of God? The lefs
belief, refpea, and relifh we have for thefe truths, the
more we deferve to be deprived of them. Orie divine
gift prepares us for another: -he who by an holy kind of
ufury improves them for his mafter, enriches himfelf.
¦ 13. Therefore fpeak I to them in parables: becaufe they
Jeeing, fee not; and hearing, they hear not; neither do they
wnderftandi Blindnefs is a pUrtifhrhent of fin, and the fource Of a
great many* The obfcurity of certain paffages of fcrip.
ture, which exercifes the faith, excites the defires, and
increafes the prayers of true chriftians, ferves to puriifh
the incredulity, diftafte, axid flothfulnefs of others. In
; Vol.. I* M order

1(52 The G O S P E L according to ¦„
order to profit by the word of God, it is neceffary, be
fore we read or hear it, to beg of him the feeing eye
and the hearing ear, namely, an heart which may un
derftand and love the truth.
14. And in them is fulfilled the prophefy of Eflaias, which
faith. By hearing ye fhall hear, and fhall not underftand'.
and feeing ye fhall fee, and fhall not perceive.
Let us take warning from the blindnefs and hardnefs
of thefe unhappy people, for fear left this prophecy
fhould again be fulfilled in us. God makes known his
judgments, that they may be avoided ; but this known
ledge becomes an occafion of condemnation, if men
are not the better for it.
15. For this people's heart is waxed grofs, and their ears
are dull of hearing, and their eyes they have clofled ; left at
any time they fhould fee with their eyes, and hear with their
ears, and fhould underftand with their heart, andfhould be
converted, and I fhould heal them. ,
An affeaion to worldly things, a forgetfulnefs 'of di
vine, a difrelifh of God's word, and a fpirit of contra-
diaion to his truths, do generally produce blindnefs and
hardnefs of heart in chriftians, as they did in the Jews.
This deplorable condition, wherein finners, like fick
perfons, infenfible of their difeafe and danger, ei
ther neglea the ufe of, or have an averfion. to, the
means of their cure, is more common than we imagine.
The delighting in all kind pf loofe and licentious dif
courfe, and fhurining all opportunities of hearing that
which is pious, is the way by which men arrive by pro-
greflive degrees to an infenfibility of heart. By open
ing our eyes to a falfe light, and to whatever gratifies
our fenfes, paffions, and curiofity, and by clofing them

St. M A T T H E W. eii.Ap. xiii. i%
ftgainft the light of the gofpel, they at length continue
fhut againft every thing which tends to falvation.
lS. But bleffed ate your eyes, for they fee ; and your
ears, for they hear. 17. For verily I fay unto you, that
many prophets and righteous men have defired to flee thofe
things which ye flee, and have not feen them : and to hear
thofle things which ye hear, and have not heard them.
How much to be admired are thofe faints, who lived
only by faith, by a faith altogether purei which relied
folely upon God, and Was deflitute of all the fupports.»
-which ours finds in the wonders of feventeen ages!
The more advantages we have above them, the more
criminal is our abufe of them, and our bafenefs the
more punifhable. Let us be perfoaded, that it is more
profitable for us, to fee and hear Chrift with the eyes
and ears of the heart, than with thofe of the body. Let
us by no means envy the Jews this laft advantage, which
tended only to their condemnation ; and let us praife
God, for having vouchfafed us the firft, whereof we
were more unworthy perhaps than they.
18. fl Hear ye therefore the parable of the flower.
Hear ye, to whom God is pleafed to impart the
knowledge of hi& myfteries, to whom he difcovers his
truths, to whom no means of inftruaion in the way of
falvation are wanting, while fo many others who love
darknefs rather than light, are abandoned to their
darknefs, to ignorance and error, to feducers and blind
guides. Do ye therefore comprehend and value your
happinefs, love and praaice what ye know, and by
your life glorify him who beftows fo many mercies
upon you. v
19." When any one heareth the word of the kingdom, and
M 2 underfiandeth

it>4 .TV G O S P £ L according to
anderfiandeth it not, then cometh the wicked one, and
catcheth away that which was flown in his heart : this is lit
which received feed by the way -fide.
Who does not perceive in this defcription the ge
nerality of the world, and the manner in which they
hear the word of God ? Contempt, neglea, and want
of attention, in refpea of this word, are greater fins,
and more feverely punifhed, than men are apt to think.
That heart, which will not vouchfafe to hear God, de
ferves to be delivered up as a prey to the fpirit of error.
It is the proper and moft ufual employment of the
wicked one, to endeavour to render fruitlefs the truths
of the gofpel, and the divine feed which has been fbwn
in our hearts.' Men watch with great care, that they
may not lofe the feed of their ground ; but they do not
at all regard lofing that of their fouls.
20. But he that received the feed into fiony places, the fame
is' he that heareth the word, and anon with j?y receiveth it.
2 1 . Yet hath he not root in himfelf, but dureth for a
while : for when tribulation or perfecution arifleth becaufe
cfl the word, by and by he is offended. ,
We fee but too much of thefe kinds of forwardnefs,
warmth, and joy, on the account of the truths of chrifti
anity, and of the word of God, which come tcnothing,
or to what is next to nothing.- The fruity of the word
is not to be known except in times of trial, either in
ternal from the conflias of irregulardefires, or exter
nal from the tribulations of the world. Let us, but
without anxiety fear, left our fruits fhould be without
root, our beginnings without perfeverance, and our
works without love. Lord, grant that I may hear thee,
that I- may tafte thy word, and that I may be thine, not
only for a while, but always, even for ever.

St. M A T T H E W. chap. xiii. 165
22. He alfo that received feed among the thorns, is he
that heareth the word ; and the care cfl this world, and the
deceitflulnefls of riches choke the word, and he becometh un
fruitful. Whatever inclination a man may have to piety and
to chriftian truths; the love of riches, and worldly
things, if it be predominant, ruins all. - To rely upon
riches, is to lie down upon a bed of thorns. To feek
for peace amidft the eares of the world, is to feek it in
the very bofom of inquietude itfelf. The word can
not bear fruit, in a heart poffeffed with the love of
riches, and with a defign of raifing a fortune in the
world. 23. But he that received feed into the good ground, is he
that heareth the word, and underfiandeth it, which alfo-.
heareth fruit, and bringeth forth fome an hundred-fold,
fomefixty, and fome thirty.
The feed in the good ground is the word in a faith
ful heart. To hear, to underftand, and to bear fruit,
are ,the three figns of this good ground or faithful heart.
There are feveral degrees of -fidelity and holinefs ; but
none without the fruit of good works. We muft be
faithful to God in that to which he is pleafed to call
us. Convert my heart, O myjGod,, into good ground,
and make it Hear the fruit which it ought tp render un
to thee. Not to render thee all the fruit of thy own
feed, is a piece of injuftice; unfaithfulnefs, and theft-.
Lord, preferve me from this guilt by thy grace.
24. fl Another parable put he forth unto them, faying-,
The kingdom of heaven is likenedunto a man which flowed'
goodfleed in his field.
The church is God's field, which he cultivates by his

<66f The G Q S P E L according to
i i
grace and his minifters, wherein he fows no other thajj
good grain, where none become fuch but by the prac
tice of chriftian graces, which are the plants and feed
pf God. What favour, what mercy is it, to.be the
Wheat of God, fown in his field by his own hand ?
Grant, Lord, that I may therein continue, grow up,
and be ftill fruitful, even till the time of harveft.
25. But while men flept, his enemy came and Jowed
tares among the wheat, and went his way,
In the church on earth the wicked are mingled with
the righteous : no place but heaven is altogether pure
and free from mixture. All focieties have their tares ;
Woe to thofe negligent and drowfy parlors, who let the
fouls under their care be corrupted by error or fin.
Whopver fows thefe tares in the church is the enemy
of God ; and he may in fome manner be faid to fow
them, who does not hinder the fowing of them. Wake
the paftors, O my God, and open their eyes, that they1
may pei*ceive the tares which choke thy feed.
26. But when the blade was flprung up, and brought
forth flruit, then appeared the tares alfo.
When the righteous begin to improve and make p,
progrefs in holinefs, they then begin to experience the,
malice of the wicked. Affiiaions do not make men
wicked, but they fhew what they are. God does not
ufually permit his people to be expofed to the vexation
pf the wicked, till they are ftrong enough to undergo
the trial of fuffering. The mixture of the one with
the other is neceffary to, inftrua, exercife, purify,
fanaify, and keep the elea in humility.
27. So the fervants cfl the hovflholder came and flaid unto
him, Sir, didfi not thou flow good fleed w thy field ? from,
Whence then hath it tares ?

St. M A T T H E W. chap. xiii. 167
Adorable is the, divine condua in this mixture of the
good and bad* A faithful and vigilant minifter fails
not to difcover the tares, and to addrefs himfelf to God
by prayer, in order to lament it before him, to en
quire after the caufe of it, and receive from him the
rules of his behaviour on this occafion. It is under
thefe evils which befal the church, that the zeal and
application of a true pallor are fully known.
28. He flaid unto them, An enemy hath done this. The
fervants faid unto him, Wilt thou then that we go and ga
ther them up ?
God anfwers his faithful fervants, and informs them
concerning the devil's artifices and attempts againft his
church, when they apply themfelves to him in the way
of prayer and paftoral vigilance. The grand enemy of
mankind introduces fometimes into the church, and in
to religious focieties, wicked perfons, to favour his
defigns. A zeal, which is rafh and precipitate, and
not according to knowledge, is as much to, be feared,
as one which is too flow and unaaive. But that zeal
is commendable, which is ruled by God's direaion,
which does not anticipate his defigns, and which is free
from all indecent paffion. God judges quite otherwife
than men, of this mixture of the good and evil. He
alone knows the good which he intends to produce from
it, and how far his patience towards the wicked fhould
extend, in order either to their converfion Or condem
nation, or to the fanaification of the righteous.
2g. But he flaid, Nay; left while ye gather up the tares,
ye root up alfo the wheat with them.
Men often perfecute a true chriftian, while they in
tend only to profecute an impious perfon, for want of
M 4 giving

i6n The G-OSFslL according to
giving heed to this prohibition. God fpares the wick*
ed, only in confideration of the efea. He will not
pafs judgment upon the former, 'till he compleats, his"
mercy towards the latter. A zeal for the extirpation
of heretics and wicked men, not regulated by thefe
words of our bleffed Saviour, allows no time to the
one to grow ftrong in goodnefs, or to the other to for.-
fake their evil courfes. They are of a fpirit very op.
pofite to his, who care not, if they root up the wheat,
provided they can but gather up the tares.
30. Let both grow together until the harvefi : and i$
the time of harvefi I will flay to the reapers, Gather ye to
gether firft the tares, and bind them in bundles to bum
them : but gather the wheat into my barn.
We ought patiently to bear with the wicked in this
life, becaufe it is God's appointment, that they fhould
continue mingled with the good, to the end of the
world. God not only fuffers them here, but by his
power makes them inftrumental to the promoting his
wife defigns." Thefe different effeas depend upon the
¦juftice and mercy pf God ! upon his juftice which per?
mits and punifhes al) the evil in the one; upon his mer
cy, which wprks and rewards all the good in the other.
Do men fufiiciently apprehend, what it is to be vio
lently plucked from the earth to which they cleave, to
be bound up like a bundle pf tares, and caft into eternal
fire ? and yet tp thi§ the temporal felicity of the wicked
qomes at laft. The garner pf Gpd is heaven, it is the
bpfom pf Gpd hirnfelf. Thither his efea, who are his
wheat, are carried, after baying been bniifed and ground-
by perfecutipns in this world, in order to become his
hrg^d in. eternity, as he will be alfo eternally theirs,
gi. fl Another-

St. M A T T H E W. chap. xiii. 169
31. fl Another parable put he florth unto them, flaying,
The kingdom ofl heaven is like to a grain ofl muftardfleedt
which a man took, and flowed in his field.
' This parable is a reprefentation of the progrefs of the
gofpel in the world, of jhe growth of grace in the foul,
and of the eftablifhment of the church, which is founded
upon the humility of God Hooping to the form of a fer
vant. This humiliation is the- proper mark and cha
raaer of all his works, ever fince his incarnation, as
alfo that of true piety : and it is this, which the mi
nifters, and all the fons of the church, ought to ftudy
with the greateft care.
32. Which indeed is the leafi ofl alljeeds : but when it is
grown, it is the greateft among herbs, and becometh a tree ;
flo that the birds ofl the air come and lodge in the branches
ofl it.
Truth is depreffed in this world, and advanced in
the other. The faints find in it their eternal reft,
and reap thefirft fruits of it in their heart, even here
below. The more humble a man is in this life, the
more fhall he be exalted in the next. Thefe are two
charaaers of the true church, and of the doarine of
the gofpel, upon which it is built. According to die
order and appointment of its founder, very fmall in its
beginning; and very extenfive in its progrefs and con
tinuance. Our duty is to aim chiefly at our own abafe-
ment ; it belongs to God to enlarge, and to exalt us.
What are generally fpeaking the firft impreffions of
grace, the firft motions of faith in the heart, but only
a little fpark which kindles the fire of love there, a
grain of muftard-feed which fills it with ..its ftrength and
virtue ? let us not neglea and defpife any thing.
33. fl Another

vjo The GOSPEL according ta
33. fl Another parable flpake he unto them, The king
dom ofl heaven is like unto leaven, which a woman took and
hid in three meafures ofl meal, till the whole was leavened.
Whatever ufe we make of our underftanding, our
will, and our body, without the leaven of faith and
love, is difagreeable and naufeous to God. The divi.
nity united to the human nature in Chrift, the gofpel
diffufed throughout the world, the Spirit of God work
ing in a finner's heart, and the facramental bread nou-
rifhing a chriftian foul ; thefe are the different forts of
leaven, which thy wifdom, O my God, has found out,
to render man altogether fpiritual, to raife him to the
love of heavenly things, and to make him bear fome
refemblance of thyfelf. How can a heart, fo often
filled with the wholefome leaven of thy grace, O Jefus,
Hill retain its heavinefs and inclination towards the
earth ? let thy holy Spirit, I befeech thee, caufe mine\
to rife, to be united, and to cleave infeparably to thee. /
34. All thefe things flpake Jefus unto the multitude in.
parables, and without a parable flpake he not unto them.
Let us learn from thefe parables to difcover the
chriftian world in the natural, the former being repre
fented in the latter. Chrift, defcends from invifible
myfteries to thefe vifible defcriptions to excite us to
raife our minds, from thefe fenfible objeas, to the in
vifible wonders, which are in God and his church.
35. That it might be fulfilled which was flftoken by the
prophet, flaying, I will open my mouth in parables, I will.
utter things which have been kept flecret from the founda
tion of the world. ,
The myfteries, which lay hid in God from all eter
nity, and in types and prophecies from the foundation of

St. M A T T H E W. chap. xiii. ijt
of the world, are at length difclofed and fulfilled in and
by Jefus Chrift. How happy are chriftians, in being
born in the times of manifeftation, if they make a good
ufe of this bleffing by their faith ! Let us leave the
covetous man to dig to the centre after treafures of no
duration, and -the naturalift to lofe himfelf in fearching
into the fecrets of nature : the treafures and ftudy of a
chriftian are Jefus Chrift and his myfteries, which he
difcovers to us by his word. Thou openeft thy ador
able mouth, O eternal wifdom, to inflrua me in them;
but this is all in vain, unlefs thou openeft my heart, fo
as to make it thoroughly apprehend them.
36, Then Jefus fent the multitude away, and went into
the houfe: and his difciples came unto him, faying, Declare
unto us the parable ofl the tares ofl the field.
The clear manifeftation of gofpel truths is only for
the true difciples of Chrift. In order to underftand
them fully, it is neceffary to recolle£l ourfelves in and
with him, by retiring at leaft into the houfe of our own
heart, to approach him by faith, and to make our ad-
dreffes to him in prayer. Why does Chrift fpeak in
parables, but only to conceal his truths and myfteries
from the wife men of the age, to excite the defire of
God's children, and/ to inform them, that the know
ledge of God and his myfteries, is a favour which they
mull earneftly beg of him ?
37. He anfwered and faid unto them, He thatfloweth the
good feed, is the Son ofl man.
Yes, Lord, we acknowledge it with joy, that it is
thou alone, who formeft the faints, and foweft in their
hearts all that is good, by a grace which is altogether
free. It is thou; who performeft all this, as Son of
man.

1 72 The GOSPEL according to
man, namely, by the myfterious union of the two na
tures in thy perfon, by the merits of thy life and death,
arid by thy Spirit, the fruit of thy facrifice, finifhed and
Compleated in thy flefh upon the crofs.
38. The field is the world: the good feed are the chil
dren ofl the kingdom : but the tares are the children ofl the
wicked one :
Chriftian faith and hope encourage us to look upon
ourfelves as children of the kingdom of God, provided
we live according to his laws. Can we then ever lofe
fight of a kingdom, to which we believe we are ap
pointed ? how can our hearts but be filled with it, and
direct all our thoughts and defigns towards it ? Here •
is a dreadful defcription of a finner, yet fuch a one as
is true,, it being given us by Chrift himfelf. They are
no other than tares, who do all they can to choke the
good feed, and to hinder it from growing up, and from
bringing forth the fruits of the Spirit. Men become
the children of the wicked one, by following his difpo
fition, and promoting his defigns.
39. The enemy that flowed them, is the devil: thehar*
vefi is the end ofl the world : and the reapers are the angels.
They imitate the devil and do his work, who fqw
like him, and attempt to change the good feed into
tares, by bad examples, and evil counfels. Let us an
ticipate the time of the harvefi and the coming of the *
reapers. If the Lord lighten our darknefs fo that we
can look upon ourfelves as tares or unprofitable weeds
jn his church, let us under the influence of his Spirit
and in obedience to his word, diligently ufe the means
of grace that we may become as good grain, bringing
forth fruit tp his glory. 40. 4$

St. MATTHEW. chAp. Xiii.. 173
40. As therefore the tares are gathered and burnt in the
fire ; fo fhall it be in the end ofl this world.
The end of every man's life is to him the end of this
world ; the one, as well as the other, being the end of
the time of mercy. My God, what a difmal change
will this be, when finners wfio now live in honour and
pleafure, fhall like a bundle of tares be caft into the
fire! 4 1 . The 'Son ofl man Jhall flend forth his angels, and they
Jhall gather out of his kingdom all things that offend, and
them which do iniquity; 42. And fhall caft them into a
furnace of fire: there fhall bewailing and gnqfhing ofl teeth.
Eternal feparation from the body of Chrift, the be
ing caft headlong into the furnace, the torment of ever-
lafting fire, and endlefs defpair; all this is the juft pu
nifliment of a fond affeaion towards the creatures, of
the loftinefs of pride, of the enjoyment of finful plea-
fures, and of the love of worldly fatisfaaions. How
much better is it, to weep in this life, having the con
folation of hope, than to expofe ourfelves to the wait
ings of eternal defpair ? The true church will not be
entirely freed from all occafions of offence, till the end
of the world.
" 43. Then flhall the righteous flhine florth as theflunin the
kingdom, ofl their Father. Who hath ears to hear, let him
hear. How will the condition of the efea be changed in
heaven ! here they are in obfcurity and contempt ;
There they will fhine forth as the fun : here under op-
preffion ; there upon the throne of God himfelf: here
in poverty and want; there in poffeflion of the eternal
inheritance of their heavenly father1, and of all the
-rights

" a 74 The G O S P E L according- to
rights of the Children of God. To conceive' and un
derftand this requires a very lively faith : and all the
mifery of men proceeds from' their not conceiving it.
The fmall number of thofe, who endeavour as they
ought to attain to, it, fhews, that this faith is very rare.
Let us not ceafe to requeft it humbly of God.
44. fl Again, the kingdom ofl heaven is like unto trea
fure hid in afield : the which when a man hath found, he
hideth, and for joy thereof goeth and flelleth all that he
hath, and buyeth that field.
The effeas of a lively faith, are 1 . To make us look
-upon falvation as our only treafure, and value beyond
all the riches of the world the grace which caufes us to
feek after it. 2. To receive this grace as a free gift
which precedes all human endeavour. 3. To hide it
by humility. 4. To place our whole joy in it. 5. To
prefer falvation and the grace which leads to it before
all we have. 6. To be throughly fenfible that falva
tion muft be bought, and that it is not beftowed for no
thing, but that every thing inconfiftent with it muft be
given up for the enjoyment of it. It is a purchafe, be
caufe we buy it. It is a grace, becaufe we buy it with*
out money and without price, for it is above all price.
And we have nothing to give but our finful hearts that
he may change them.
45. fl Again the kingdom ofl heaven is like unto a mer
chant-man, fleeking goodly pearls : 46. Who when he had
found one pearl ofl great price, he went and fold all that he
had, and bought it.
The floth and indolence of the greateft part of
chriftians, with refpea to God and their own falvation,
are condemned by thofe merchants who traverfe the
world,

St. MATTHEW, chap. xiii. 175
world, and venture all upon the uncertain profpea of
temporal advantage. We muft feek; if we would find*
we muft prefer God before all things, and be difpofed
to part with, them all, to fecure our own falvation.
Woe to him, who expeas to find any thing more ami
able than God, more worthy to fill his heart, and more
capable of making him happy !.
47. fl Again, the1 kingdom ofl heaven is like unto a net
that was cafi into the flea, and gathered ofl every kind.
The net of God's word animated by his Spirit, draws
fouls out of the abyfs of fin and error, to chriftian faith
and piety. The ufe of the word and facraments is com
mon to all. The net and veffel of the vifible church
receive indifferently both the good and bad fifh, true
chriftians and hypocrites, the elea and the reprobate.
This is neither the time, nor the place of diltinaion *
all muft continue mixed together till the great day of
feparation. 48. Which, when it was full, they drew to the fhore^
and flat down, and gathered the good into veffels, but cafi
the bad away.
We muft labour in the work of our falvation with
humility and fear, yet without anxiety, and in hope.
A man's being in the church will not infallibly affure
him of falvation : as yet there is time to become fuch
as we ought to be. But the moment will come, when
all defires and endeavours to this purpofe will be at
tended' only with defpair. And who knows but that
this moment is juft at hand ?
49. So Jhall it be at the end ofl the world : the angels
, fhall come forth, andflever the wicked flrom among the juft ;
. What comfort will it be for thofe, who during this life
have

176 The GOSPEL according to
have ineeffantly lamented the affliaions of the church*
to fee it at length freed for ever from the perfecution
of the wicked either foreign or domeftic ! what tor*
ment and defpair will thofe feel, who have, either with
envy or hatred, borne the fight and company of the
righteous here, and fhall fee themfelves feparated from:
them hereafter to all eternity ! our faith is very weak, if.
we can think of this feparation without fhudderirig. Our
love of falvation is very faint, if we do not endeavour
earneftly to feparate ourfelves in this world from the
wicked, by the holinefs of our lives and converfation* .
50. And ffiall caft them into the furnace of fire: theri
Jhall be wailing and gnafhing of teeth.
This is a fhort description of the pain, grief, and
rage of the damned. Happy they, who by a godly
forrow and faith unfeigned in Chrift prevent thefe mi*
feries, having renounced all the pleafures of fin, and
vain delights of the world, from love to him and fear
of his difpleafure ! yet but a moment, and thefe fhall
be no more. But this fire and thefe waitings will be
of an endlefs duration.
'51. Jefus faith unto them, Have ye underftood all theft .
things ? They flaid unto him, Yea, Lord.
Let us not flightly pafs over thefe divine truths, if
we defire to be the better for them. Let this queftion
of bur bleffed Lord convince us of their importance. It
is very proper, when we read them, to call ourfelves,
to an account, as to the impreffions which they make
upon our hearts, as to the ufe which our faith makes of
them, as to the confequences which we fhould draw
from them for the regulation of our lives, and as to
that eftrangement from worldly lulls and amufements
which they ought to infpire into us.

St. MATTHEW, chap. xiii. 177
52. Then flaid he unto them, Therefore every fcribevihich
is inflruBed unto the kingdom of heaven, is like unto a man
that is an houfholder, which bringeth florth out ofl his trea
fure things new and old*
A fmdll degree of knowledge is not fufficient for a
preacher of the gofpel. Above all things, he ought to
underftand the holy fcriptures, and to make them his
treafure. His knowledge does not confift in being fur-
nifhed with a great variety of human learning, but in
being well verfed in whatever concerns the kingdom of
heaven, and the art of conduaing fouls thither. To
this the learned ought to direa all their fkill in the law
and the prophets, their natural talents, and their at
tainments in profane arts and feiences ; and to make
them all fubfervient thereto. It is not enough, for a
man to have thefe advantages in his poffeflion; he muft
bring them 'forth out of his treafure, and diftribute them
abroad. A good paftor will always remember, that he
muft not, like a mifer, keep thefe things to himfelf,
only to pleafe his own fancy ; nor yet, like a mer
chant, traffic with them to enrich himfelf ; but that,
like a bountiful father or houfholder, he muft with a
prudent qeconomy. diftribute them freely for the good
of his family.
53. fl -And it came to pafs, that when Jefus had finifhed
thefe parables, he departed thence.
There is no time of amufement or vacation in the
life of the great fhepherd of our fouls : having per
formed his million, he retires. This is the pattern,
which the fubordinate pallors, to whom he vouchfafes
a fhare in his miniftry, ought to imitate.
¦ 54. And when he was come into his own country, he
Vol. I. N taught

178- The G O S P E L according to
taught them in their fynagogue, infomuch that they were afio-
nifhed, and flaid, Whence hath this man this wifdom, and
thefe mighty works ?
Thofe who fhould know Chrift beft, are very often
moft ignorant of him. We muft not confider the per
fons who teach, but the truths which they teach. There
is in minds, too carnal with refpea to myfteries, an
aftonifhment of contempt, incredulity, and unteach-
ablenefs: as there is one of reverence, adoration, and
joy, in fouls replenifhed with faith. O wifdom of
the Son of God, O power of the Father, who ca.ift
at the fame time difcover thyfelf to the eyes of the
humble and teachable, and conceal thyfelf from fuch
as are proud and felf- fufficient! my faith owns, adores,
and invokes thee, as the uncreated and incarnate wif
dom, as the light of angels and men, hid under the
obfcurity of our flefh, and debafed in the elated con«.
ceits of the fages of this world.
55. Is not this the carpenter's fon ? is not his mother
called Mary ? and his brethren James, and Jofies, and Si
mon, and Judas ? 56. And his fifters, are they not all
with us ? whence then.hath this man all thefe things ?
Jefus Chrift goes among his relations and acquaint
ance, only in order to be defpifed, whereas men ge
nerally do it, to be efteemed and careffed by them.
The more contemptible thou appeareft to carnal eyes,-
O Jefus, the more worthy I find thee to be adored,
loved, and admired, in the difpenfation of 'thy myfte
ries, and the abafement of thy greatnefs. How glori
ous is this humiliation of Mary and Jofeph, which pro
ceeds only from their union with Jefus Chrift ! who
would not willingly be his at the fame price ? 57-

St. MATTHEW, chap. xiv. 179
57. And they were offended in him. But Jefus faid unto ,
them, A prophet is not without honour, flave in his own coun
try, and in his own houfe.
The moft holy things are to carnal men an occafion
of offence. Without faith and the grace of Jefus
Chrift, the means of falvation become obftacles to it.
The reafon of man cannot comprehend, how God
fhould vouchfafe to abafe himfelf for his fake. His
pride will not own and receive the wifdom of God, un
lefs accompanied with his greatnefs and glory. But
from the entrance of fin into the world even to the time
of the refurreaion, the way from God to man, and
from man to God, is the humility of him who is both!
God and man.
58. And he did not many mighty works there, becaufe of
their unbelief.
Unbelief and contempt of the divine word drive
Chrift out of the heart, as they did out of his own,
country. Faith feems to put the almighty power of
God into the hands of man; whereas unbelief feems to
tie up even the hands of the Almighty. A man, gene
rally fpeaking, can do but little good amongft his kinf-
folk and relations ; becaufe, it is difficult for them to
look with the eyes of faith upon one, whom they havev
been always ufed to behold only with thofe of theflefh.
1
CHAP. XIV.
1. AT that time Herod the tetrarch heard ofl the fame of
1 -*¦* Jefus, 2. And. flaid unto his flervants, This is John
the Baptift, he is riflenfrom the dead, and therefore mighty
works do fhew forth themfelves in him.
It appears from hence, ' that the belief of the refur-
N 2 reaion

i8o The G O ¦ S P E L according to
reaion was common among the Jews, The holinefs of
St. John is acknowledged even by his perfecutor. It
is a dreadful judgment upon men, not to have their
eyes open to difcover the piety of a good man, till they
have caufed his death, either by the fword, or by ill
treatment. The miracles of Jefus Chrift, owned and
acknowledged by Herod, are the condemnation of him,
of the Jews, and of unbelievers in all ages. ,, The har
dened finner has his fin for a continual tormentor, and
thinks he fees it every where before his eyes.
3. fl For Herod had laid hold on John, and bound him,
and put him in prifon, J'or Herodias fake, his brother Phi-'
lip's wife.
An unchafte perfon cannot fuffer any charitable ad
vice to difturb his pleafures. Such a one facrifices
every thing, be it never fo holy, to his paffion. This
is what darkens this prince's underftanding, and flifles ¦
his fentiments of efteem for virtue, and every inclina
tion to good ; and it will produce the fame effects in
every perfon, who gives himfelf up to it, as he did. ¦ >.
4. For John flaid unto him, It is not lawful for thee to ;
have her.
Here is an inftance of zeal, fidelity, and courage,
in an evangelical preacher. How few imitators has this
example! plainnefs, mildnefs, andmodefty, are quali
fications to be obferved, when we are obliged to re
prove the great. The beft fervice one can poffibly do
them, is clearly and plainly to lay before them, with
out any obfeure or intricate difcourfe, what the law of
God requires of them/ and what it forbids.
5. And when he would have put him to death, he feared
the multitude, becaufe they counted him as a prophet.
When

St. M A T T H E W. chap. xiv. i8i
When only fear reftrains the hand, without chang
ing the heart, the fin is committed already in the will,
and will foon be produced into aa. The people are
better judges of holinefs, than the great. Miferable
prince, who fears to offend his people, but is not afraid
of offending his God ! When a man refifts fin, by
the help of human motives only, he cannot long de
fend himfelf againft temptation.
6. But when. Herod's birth-day was kept, the daughter of
Herodias danced before them, and pleafed Herod.
The diverfions of the world, feafting and dancing
are but too commonly the occafions of fin. After fo
fatal an example as this before us, can we in the leafi
doubt, whether balls are not fnares for fouls, deftruc-
tive of chaility and modefty, and a pernicious inven
tion to wake and excite the paffions ? Unhappy mo
ther! who expofes her daughter to the fhipwreck which
herfelf has fuffered, and makes her the inftrument of
her paffion and revenge, and the murderer of a faint.
God grant, that many mothers may take warning by
this example, and have it before their eyes, when they
are about to introduce their daughters at court.
7. Whereupon he promifed with, an oath to give her what- ,
floeverjhe would afk.
How dear does it coft a man to refign himfelf up to
his paffions ! to fatisfy one he frequently forgets all the
reft. Sometimes war is waged, for an inch of ground ;
at another time, by a foolifh and rafh promife, half a
kingdom is given up to the will of a young coquet :
there is nothing but contradiaion to be feen in the paf
fions of men. What ftrange kind of religion is here,
for a man to remember God, in the midft of fin, to no
N 3 other

182 The GOSPEL according to
other end, but to make his name fubfervient thereto by
a fcandalous oath, inftead of thinking of him with a re
verential awe, in order to renounce his paffion.
8. And fhe, being before infirutled of her mother, Jaid%
'Give me here John Baptifi's head in a charger.
Impudence and cruelty are the common companions
of impurity. How pernicious is the bad education of
children, and what a train of evils does it generally
draw after it ! Men are apt to inftrua one another as
much and more, in order to fin, than to piety and vir
tue. A wicked mother does more eafily infpire her
children with her own corrupt inclinations and paffions,
than a virtuous one can communicate her good difpofi-
tions. How ingenious is carnal wifdom! it knows how
to make an unhappy ufe of the moments of an inflamed
paffion, and gives it no time to cool or to recover
itfelf. 9. And the king was forry : neverthelefs for the oath's
flake, and them which flat with Mm at, meat, he commanded
it to be given her.
Religion often ferves as a cloak for the greateft
crimes. The mep of the world facrifice every thing
to human confideratiofis. When a man is blinded by
paffion, he fuffers himfelf to be brought under the moft
unjuft engagements, upon the weakeft reafons. By
thefe he thinks to juftify himfelf hefore men ; and on
this very account he becomes the more guilty before
God. How fatal is this regard to men ; which plunges
Herod in a crime fo heinous, and hinders him from
finding one faithful fervant who might diffuade him
from it, and improve the remorfe of his confcience in
favour of the innocent. This is the poifon of the
greaJ.

St. MATTHEW, chap. xiv. 183
great, the tyrant of their flatterers, and the deftruaion
of the beft of men. '
10. And hejent and beheaded John in the prifon.
it. And his head was Iroughi in a charger, and given
to the damflel : and fhe Ir ought it to her mother.
There is nothing more revengeful than a lafciviotis
woman, when reproved and blamed. A preacher of
the gofpel has moft to fear from this quarter. The firft
of the profeffion loft his life for the fake of truth and
chaftity, that others may learn from hence, that all the
reward they have to expea in this world for their faith
fulnefs in the difcharge of their office, is to fuffer and
die with and for Chrift ; and that it is in the behalf of
truth and chaftity, that they have moft occafion at
court to fhew themfelves the minifters of God.
12. And his difciples came, and took up the body and
buried it, and went and told Jefus.
We have a right as chriftians to open our mind to
Jefus Chrift, and to comfort ourfelves with him in our
affliaions and under the lofs of our friends. St. John
taught his difciples in his life's time, that they muft on
all occafions go to Chrift ; and they profit by this in
ftruaion after his deceafe. This is to them the firft
fruit and advantage of his death.
13. fl When Jefus heard of it, he departed thence lyflhip
into a deflart place apart ; and when the people had heard
thereof, they followed him on foot out of the cities.
A man ought prudently to withdraw himfelf from
the rage of the wicked, and by retiring yield to the
florm, according to this example of Chrift, who did
it only for the inftruaion of his minifters and fer
vants. The farther he feems to remove from us, the
N 4 more

{$4 The G O S P E L according to
more diligently ought we to endeavour to follow and
to find him'.
14. And- Jefus went forth, and flaw a gnat multitude.,
and was moved with compaffion towards them, and he healed
their fick.
How exceeding great muft the tendernefs and com
paffion of Chrift's heart be tpwards difeafed fouls, when
he difcovers fo much in relation |o the diftempers of
the body ? The fovereign paftor fhews not the leaft
uneafinefs, though the people will not let him enjoy
that repofe,- which he came on purpofe to feek in the
defert. That muft be relinquished, when neceffity re
quires, and an opportunity of doing good prefents it
felf. We ought to have abundance of pity and com
paffion on difeafed fouls, to anticipate them, find as, it
were go forth to meet their weakneffes.
15. fl And when it was evening hi$ difciples came to hmt
faying, This is a defert place, and the time i,s now poft; fend
the multitude away, that they may go into the villages, ^an^
buy themfelves yiBuah.
. The charity of the apoftles is very mindful pf the
people's wants : a man is npt worthy to fucceed them,
jf he do not imitate them. Human prudence fhould
think only of human means, when God has not re
vealed any extraordinary defign. He leaves the want
to be taken notice of and confidered, on purpofe to
render the miracle more iHuftrious and ufefu|. How
wonderful is the zeal of thefe poor people, who through
the comfort of being with Chrift and enjoying his, pre
fence, are forgetful of their own neceffities ! When
the foul is either well replenifhed with God, or very
^hungry after his word, it is very little fenfible pf the
neecjs and hunger of the body.

St. M A T T H E W. chap. xiv*. 185
16. But Jefus faid unto them, They need not depart, give
ye them io eat.
Pallors here feem obliged to attempt impoffibilities,
in order to feed the poor, and to ferve and affift fouls.
It is not their own flock, but that of Chrift alone,
wherein they muft expea to find enough to give to the
fouls under their care. He who puts his truft in him,
has a treafure, which is inexhauftible arid always at
hand. 17. And they fay unto him, We have here but five loaves,
and two fifties.
The acknowledgment of our own indigence is a great
qualification for the divine gifts, and is itfelf one of
them. What ftore foever of parts and knowledge a
minifter of Chrift may think he poffeffes, yet he has
ftill occafion for more.
18. He fiaid, Bring them hither to me., ig. And he
commanded the multitude to Jit down on the graft, and took
th five loaves, and the two fifties, and looking up to heaven,
he bleffed, and brake, and gave the loaves to his difciples, and
the difciples to the multitude.
This tranfaaion is a reprefentation of the^confecra-
tipn and communion of the eucharift. Humility,
which is a principal difpofition in order to approach it,
is reprefented by the people's fitting down on the grafs.
It is juft and reafonable, to thank God for good things
already received, before new are afked of him. The
looking up to heaven is a token, both of acknowledg
ment of having received all from God, and of truft in
expeaing all from him. The bleffmg of Jefus Chrift
is powerful and efficacious. It is to tempt Gpd, to de,
jjend upon receiving whatever is neceffary to falvation \
immediately

186 The GOSPEL according io
immediately from Chrift himfelf; becaufe he gives it
generally by the means of his minifters. How many
graces pafs through their hands ! it is happy for them
as well as others, if they know how to make a good ufe
of this advantage.
20. And they did all eat, and were filled : and they took
vp ofl th fragments that remained, twelve bajketsfull. ¦
2 1 . And ihey that had eaten were above five thoufand
men, leftde women and children.
Little or much is the fame thing in the hand of Jefus
Chrift. The more a man gives to the poor, the more
he is enriched one way or another. The feeding and
filling this people by the multiplication of loaves is an
emblem of the holy communion, which is the fource of
all graces and fpiritual riches to thofe fouls which are
truly filled and nourifhed by it : but it is one thing to
eat it, and another to be truly nourifhed thereby.
22. fl And firaightway Jefus conflramed his difciples to
get into a flip, and to go before him unto the other fide, while
he fent the multitudes, away.
A perfon, who is really humble, does not continue
willingly, or without neceffity, in a place, where he has
done fome remarkable good. That man runs the
rifque of lofing his reward from God, who waits for
the applaufe of men. How difficult is it to withftand
this inclination ; and what need is there of a very pow
erful and conftraining grace in order to do it! Jefus
Chrift makes hafle to fend away his difciples from a
near occafion of vanity and complacency : for he fully
knows the danger.
23 And when he had fent the multitudes away, he went
•up into a mountain apart to pray : and when the evening was
come, he was there alone.

St. MATTHEW, chap. xiv. 187
Jefus parts from his difciples, in order to give them
fome mortification, to keep them from adhering to him
with too human an inclination on the account of this
new miracle, and to fupprefs in them all vain joy by
their grief at his departure. The proper difpofitions
and circumftarices for praying well, are 1. Retirement
from the world. 2. Elevation of heart. 3. Solitude.
4. The filence and quiet of the night.
'24. But the fhip .was now in the midft of the flea, tojfei
with waves : for the wind was contrary. •
There is no manner of calm where Chrift is not.
This is a reprefentation of the prefent life, which is a
ftate of continual temptation. The church is like a
fhip in the midft of the fea of this world. Her minifters
are continually expofed to the ftorms of perfecution.
He who is not prepared to be toffed with waves,
knows not to what he is called. The contrary wind of
perfecution proves a favourable one in the end, which
brings Jefus Chrift along, and carries the fhip fafe into
the haven.
25. And in th fourth watch of the night, Jefus went unto
them walking on the flea.
Chrijt comes to all his difciples in the time of trou
ble and temptation. He will not abandon his church
or his minifters, who are, by his appointment, and by
their calling, expofed to the vexation of the world. He
will work a miracle for their relief, rather than forfake
them, when they put their whole truft and confidence in
him. Here are three miracles in one. »i . He knows their
diftrefs. 2. He finds them out in the midft of darknefs.
3. He walks upon the fea. Salvation is often near, when
nothing but darknefs and deftruaion are before us.
r • Whoever,

188 ^GOSPEL according to
Whoever, when he feems moft forfaken, ftill hopes
againft all appearance, may truly fay, that he is not
forfaken. It is by the favour of this kind of night jhat
Jefus comes to us.
26. And when th difciples Jaw him walking on th flea,
they were troubled, flaying, It is aflpirit ; and thy cried out
forflear. The righteous are often troubled and ftartled at the
effeas of grace, and take them for illufions ; as on the
contrary, thefe are frequently taken for the operations
of God's Spirit. In all extraordinary cafes, it is ne
ceffary, to begin by fear and diftruft, and then to con
fider and examine them. Humility is undaunted only
in matters of faith, whereas prefumption is bold in
every thing which flatters its vanity.
27. But firaightway Jejus flpake unto them, flaying. Be
of good cheer, it is I, le not afraid.
Chrift by his wprd of illumination caufes thofe who
are his -to difcern what proceeds from the good Spirit.
It is he, who works in their heart that truft and con
fidence, which he requires of them. His word in his
church gives fufficient evidence of his prefence. Speak,
Lord, this powerful and efficacious word, it is I, to the
heart of fuch as ftill doubt, whether it is thou, who
fpeakeft in thy fcriptures and church, who workeft by
thy grace and minifters, who art prefent in heaven and
on earth; and their incredulity will forthwith be
changed into faith.
28. And Peter anfwered him and flaid, Lord, if it le
thou, lid me come unto thee on the water.
A weak faith requires figns and wonders; that which
is ftrong is fatisfied with Chrift's word alone. When he

St. M A T T H E W. chap. xiv. 189
infpires this confidence in afking, it is becaufe he de
figns to enable us to perform what he is about to com
mand. We fee, in this expreflion of St. Peter, the
charaaer of a generous foul ready to undertake any
thing, for the fake of God. This confidence proceeds
from grace, when love and humility are the founda
tion thereof.
29. And he flaid, Come. And when Peter was come
down out of the fhip, he walked on the water to go to Jefus.
See here a fourth miracle, in the ftrange power of
obedience to Chrifl's word. To walk on the water to
go to Jefus, is to follow him, and to do his will, not
withftanding all troubles and loffes, contradiaions and
perfecutious of carnal men. Lord, fay to my foul,
come ; and it will then go to thee, and do whatever
- thou wouldft have it, without the leaft apprehenfion
from the world.
30. But when he flaw th wind boifterous he was afraid :
and beginning to fink, he cried, faying, Lord, flave me.
A perfevering faith is very rare in the world. Upon
every new danger and temptation, there is new want of
grace, and new neceffity for prayer. It is of great ad
vantage to a chriftian, for God to make him fenfible,
from time to time, of his natural weaknefs and inabi
lity, that he may ftill have recourfe to his Saviour.
Temptation in the efea ferves to awake their faith.
Not onemoment paffes, but we have occafion to fay,
Lord, fave roe.
31. And immediately Jejus Jlretched forth his hand, and
caught him, and flaid unto him, 0 thou ofl little faith,
wherefore didft thou doubt ?
Here are a fifth and fixth miracle: Jefus holds Peteir.

190 The GOSPEL according to
up in the midft of the water ; and knows the bottonfof
his heart. Let us take great care, that we do not, like
St. Peter, confider more the danger in which we are,
than the power of Chrift : fuch a piece of infidelity
would make us deferve to be left entirely to ourfelvesj
His word is our light; his hand, our ftrength. He per
mits his efea to fall, only in order to humble them./
and by raifing them up, to increafe their faith and
gratitude. 32. And when they were come into the fhip, the wind
teafled. This is a feventh miracle. As foon as ever Chrift
enters into an heart, the wind of temptation, vanity,
and uneafinefs, ceafes to diflurb it. St. John mentions
an eighth miracle on this occafion, ch. vi. 21. Where
ever Chrift is, there is reft. The fhip reprefents the
ehurch, which is the houfe of faith, of peace, and of
God himfelf, but continually fubjea to be toffed to
and fro in this world. Command the winds which tofs
it to ceafe, O my God: for thou haft full and abfolute
power over them.
33. Then they that were in the flip, came and worjhip*
ped him, flaying, Ofl a truth'thou art the Son ofl God.
A confidence to approach Chrift, a fpirit of adora
tion, and a confirmation in the belief of his divinity,
are three effefts, which the reading, as well as feeing
thefe miracles, ought to produce in us. Thefe mira
cles alone drew from thofe who were prefent at them a
confeffion of Chrifl's divinity : and yet fome prefume
to doubt of it now, after all the miracles of his life,
death, and refurreaion, after the wonders of his grace
through more than feventeen ages, and the belief of
all true chriftians.

St. M A T T H E W. chap. xiv. 191
34. fl And when they were gone over, they came into
the land ofl Genneflaret. 35. And when the men ofl that
place had knowledge cfl him, thy fent out into all that
country round about, and brought unto him all that were
difeafed, How many are there of thofe, who feek God only
for the fake of life, health, and temporal conveni
ences ? Chrift rejeas none here, that he may teach his
minifters to ufe their utmoft endeavours to cure all fin
ners, who apply themfelves to them. Where can one
find that zeal for the eternal falvation of the foul, which
equals this diligence in feeking after the temporal
health of the body ? he who really loves his neighbour,
never grows weary of exhorting finners to go to Chrift,
and to addrefs themfelves to the difpenfers of his mer
cies. We ought at leaft to prefent, and as it were lay
them before God in prayer, when we have no other
means of affifting them.
36. And beflought him, that thy might only touch the
hem ofl his garment : and as many as touched were made
perfectly whole.
What mighty influence muft the grace and Spirit of
Chrift neceffarily have on the mind, when the very
hem of his garment has fo muCh on the body ? a man
always finds much good by refigning himfelf up entire
ly to him. Every thing is fanaifying in him through
the virtue of his divinity. Let us by a lively faith pay
due attention to all the aaions and circumftances of his
life, which are meritorious and replete with grace and
bleffings for us, and efpecially to the various feenes of
his fufferings and death the fource of our life and falva
tion, when we draw near him at his holy table and in
the

192 The G O S P E L According to .,
the humble pofture of adoration feed On his body andf
blood which are verily and indeed taken and received
by the faithful in the Lord's fupper.
CHAP. XV.
X. HTHEN came to Jefus Scribes and Phariflees, which
•*¦ were ofl Jerufalem, flaying, 2. Why do thy diflci-t
pies tranflgrefls the tradition ofl the elders ? flor thy wqfh
not their hands when they eat bread.
The fondnefs which men generally have for their
own inventions, for ancient errors, and fuperftitious,
devotions, is a continual fource of calumnies, "rafh
judgments, perfecutions raifed againft good men, and
of great difturbances in the church. The difciples of
Jefus Chrift muft expea to be treated as their mafter
was. Why, inftead of praifing God, and being edified
by the labours of pallors, fhould a man be intent only
on difcovering in them occafions to decry them and
make them odious ? it is becaufe a pharifee takes more
pleafure in blaming others, than in amending himfelf.
3. But he anflwered and flaid unto them, Why do you alfo
tranflgrefls the commandment ofl God ly your tradition?
The pretender to zeal often prefers and oppofes fu
perftitious ufages to the divine law, and the effential
duties of chriftianity. Strange depravity of men's
hearts, who think to honour God by tranfgreffing his
commandment, and doing their own will ! The world
is full of zealots of this kind, who negfea their duly,
to follow human inventions. To oppofe thefe abufes
is to imitate Chrift, provided a man do it with mild
nefs and modefty ; not infulting, but-inftruaing; not
merely to gain the viaory, but to gain over fouls to
God.

St. M A T T H E W. chap, x v. 193
God. He, Who does it by his Spirit, ftill does it after
this manner.
4. For God commanded, flaying, Honour thy father and
mother: and he that cnrflethflathr or mother, let him die
th death. .
- Obedience to the fathers and pallors of our fouls,
and to fovereign princes, is no lefs enjoined by this
commandment, than piety towards the fathers of our
flefh. Whoever pretends to releafe and withdraw us
from their government and direaion, is a fedueer and
tranfgreffor of God's law, how much holinefs foever he
may feem to have.
5. But ye flay, , Whofoever Jhall flay to his father or his
mother, It is a gift ly whatfloever thou mightefi le profited
by me,
Religion often ferves as a cloak for impiety, hard-
heartednefs to the poor, and indifference towards pa
rents. It is not uncommon, for fpiritual fathers to
want almpft neceffaries, hy reafort that men through a
falfe devotion, or by an- irregular charity, or at the
importunity pf others, bellow that elfewhere which is
in juftice due to them. We cannot poffibly pleafe
God by gifts offered contrary to his law or his Spirit:
it is facrilegej to dedicate that to him, which is taken
away from the piety which nature infpires, and the di
vine law enjoins. This is, as much as in us lies, to
invalidate our. Saviour's declaration, which is, that he
accepts as done tp himfelf.. the good which is done to
the le^ft of his difciples.
6. And honour not his father or his mpthr he fhall be
free. Thus have ye made the commandment ofl God ofl none
effeB by your tradition.
Vol. I. O It

194 The GOSPEL according to
It is an infallible fign, that our devotion is falfe, if
it contradia any divine command or effential obliga
tion : as it is certainly true, if it contribute to the ob-
fervation of them. God grant, there may not be many,
who make the commandment of God of none effea, by
means of fuggefted wills and extorted donations, where
by they exclude their poor relations from inheritances
belonging to them. Let us with the greateft care and
readinefs affift the poor, and efpecially our poor rela
tions, fince Chrift himfelf affures us, that it is a work
preferable to all pious legacies and endowments.
7. Ye hypocrites, well did Eflaias prophefly ofl you, flay
ing. 8. This people draweth nigh unto me with their
mouth, and honoureth me with their lips: but their heart
isflar flrom me.
A known hypocrite deferves not in the leaft to be
ufed gently. Nothing is due to a reputation unjuftly
acquired. It is not evil-fpeaking, but an aa of public
charity, tp expofe the hypocrify bf a feducer. Out
ward worfhip is nothing without the inward. It is in
the heart, and by the religion thereof, that God is ho
noured. True piety confifts in the union of the heart
with God : this fhould be our chief concern to obtain.
9. But in vain they do worjhip me, teaching for doc
trines the commandments ofl men.
This is a terrible fentence againft thofe, who intro
duce and keep up in the church devotions, which are
fuperflitious and altogether human, and who by their
exceffive indulgence flatter the tinner's floth, keep him
under a falfe peace and fatal fecurity, and make him
neglea the laws of God. Such are no other than the
devil's minifters and agents, who do this to feduee thofe

St. M A T T H E W. chap. xv. 195
thofe who have fome principle of religion, and to ren
der all their inclinations to piety ineffeaual. Their
good intention will not fave them. In vain do they
worfhip God, &c. fays Jefus Chrift.
10. fl And he called the multitude, and flaid unto thm3
Hear and underftand.
The teachers of fuperftitious and pharifaical devo
tion are fcarce ever brought off from it. Jefus leaves
them, and applies himfelf to the people, in order to
undeceive them, by inftruaing them. We muft imi
tate our bleffed Saviour in this, ufing our endeavours
to inftrua the people in true piety, and to undeceive
them, as to the falfe.
11. Not that which goeth into the mouth deflileth a man i
lut that which cometh out of the mouth, this deflileth a man.
It is a rule of great importance, and full of inftruc-
tion and comfort to fouls which feek God, that no fin,
or fpiritual defilement can arife from any thing but the
will ; as nothing fanaifies our food but the word of
God, and prayer from the heart renewed by grace.
Whatever proceeds from the defire of an impure heart
is evil; and whatever does not, cannot but be good.
It is not that which enters into the mouth, which de
files even him, who fins in eating and drinking to ex
cefs, but the will and difpofition of the heart, which
inclines him to tranfgrefs the divine law.
12. Then came his difciples, and flaid unto him, Knowefi
thou that th Phariflees were offended after thy hard this
faying ?
Truth offends thofe who have the fpirit of apharifee.
One can fcarce ever touch upon the paffions of men,
without provoking them. The proud perfon will nei-
O 2 ther

I96 The G O S P E L according to
.ther be humbled for his faults, nor receive inftruaion
to amend them, nor fuffer others to be taught thofe
truths which he does not like himfelf. This is the
fcandal or offence proper to a pharifee, which we muft
negfeaand defpife.
13. But he anfwer ed and flaid, Every plant which my
heavenly Father hath not planted, fhall le rooted up.
That which is not of God, cannot ftand and conli>
nue. The wicked are of no account in his fight. They
are the thorns and briars of his field, as well as their
laws, traditions, and cuftoms. Whoever has not the
fpirit of a child of God, which is love, is no plant of
the heavenly father's planting.
14. Let them alone: they be blind leaders ofl the blind.
And if the blind lead the blind, both fhall fall into the ditch.
Woe to blind guides, who endanger their own eter
nal happinefs and that of thofe whom they lead. A
blind guide is one who is fo fond of human traditions,
external devotions, and fuperficial performances, that
they become, even contrary to his intention, an hin
drance to the obfervation of God's law ? The1 blind
nefs which proceeds from pride, envy, and obftinacy,
is the moft dangerous and deftruaive.
15. Then anfwer ed Peter and flaid unto him, Declare
unto us this parable. 16. And Jejus flaid, Are ye alfo yet
without underfianding ?
How many are there, who are accounted fpiritual,
and who feem to have fludied a long time in the fchool
of Chrift, by whom the purity of his worfhip and reli
gion is mifunderftood. The true knowledge of the
fpirit of the gofpel, is a thing more rare and uncom
mon, than we imagine, among the generality of chrifti
ans, and even of the learned,

St, MATTHEW, chap. xv. 197
17. Do not ye yet ufiderfiand,. that whatfloever enter eth
in et th mouth, goeth into the belly, and is cafi out into the
draught? 18. But thofle things which proceed out ofl the
mouth, come florthflrom the heart, and they defile the man.
How neceffary is it, to watch over the heart, fince
that moves the tongue, and is the fountain of all hu
man corruption ! It is according to what we are in the
inmoft receffes of the heart, that we are either righte
ous or wicked, that we belong either to God or the
world, either to Chrift or the devil; and it is according
to the ftate and condition of our will, that we fhall be
judged. The regulation of this heart, and the re
formation of this will demand our chiefeft care : the
reft follows their difpofition. Lord, from thee I ex
pea to receive this vigilance and application. Thou
alone art the light, the ftrength, and the life of my
heart. ig. For out ofl the heart proceed evil thoughts, murders,
adulteries, flornications, theflts, falfe witnefls, blafphemies,
Man has in his heart the principle and feed of all
kinds of fin ; and he finds only in the heart of Jefus
Chrift the principle of all that is good. Of himfelf, a
man is nothing but a finner ; by grace and mercy he
becomes righteous. Yes, O my God, whatever good
I do, and whatever evil I avoid, it is entirely owing to
thee alone.
20. Thefe are the things which defile a man: but to eat
with unwaflhen hands, deflileth not a man.
Chriftian liberty in external things has no bounds or
limits, but the law of God, and the edification of our
neighbour : we muft take care, not to abufe this liber
ty, and make it an occafion of licentioufnefs. Abun-
O 3 dance

198 The GOSPEL according to
dance of perfons would make a fcruple of going to the
communion, without having wafhed their hands, who
make none at all of doing it, without having wafhed
their confluences, in the fountain opened for fin and
uncleannefs, from habits of vanity, evil-fpeaking,
luxury, wantonnefs, pride, &c. If a man do not
chiefly mind the fpirit of religion, he diforders and
confounds every thing in it: he makes religious aaions
of fuch as are common and indifferent; and that which
is moft facred and holy he performs out of cuftom, and
as it were by rote, traffics with it, makes it fubfervient
to his paffions and intereft, and abiifes it a thoufand
other ways.
2 1 . fl Then Jeflus went thence, and departed into the
toafts afl Tyre and Sidon.
This journey of our bleffed Saviour feems to be ta
ken without any particular defign ; and perhaps it was
only for the fake of this one foul, fince he leaves the
place, as foon as ever die has healed it. Sp wonderful
is the goodnefs and kindnefs of the Son of God towards
fouls ! Ope alone ought tp be dear to a true pallor,
and deferves his whole care and application, how de-
fpicable foever it may appear.
22. And behold, a woman ofl Canaan came out ofl the
flame coafts, and cried unto him, flaying, Have mercy on
me, 0 Lord, thou Jon ofl David; my daughter is grievoufly
vexed with a devil.
We fee here in this woman the piaure of a finner,
deeply fenfible of the mifery of his foul, and truly
penitent. Such a one ought to begin, by removing
from the occafions of fin, by turning toward his Savi
our, putting his whole truft in him., and praying heartily tQ

St. MATTHEW, chap. xv.

m

him. How proper is this prayer for a penitent! it is,
fhort, humble, full of faith, fervent," refpeaful, rati
onal, relying only upon God's mercy, modeft, perfe-
vering, and not prefuming to prefcribe to God. Can
he, who is awakenened to a fenfe of his bondage to
fin and fatan, beg with too much earneftnefs to be
delivered ?
23. But he anflwered her not a word. And his difciples
came and hefought him, flaying, Send her away, for fie
crieth after us.
This woman's faith firft caufes her to pray, and then
her prayer, adding ftrength to her faith, makes her ca
pable of undergoing the trial of a flighting filence, an
exprefs refufal, and a treatment, in appearance, fome
what hard and unmerciful. It is fuch a faith as this,
which fhould make us cry inceffantly after our deli
verer. The finner. does well to apprehend his own un-
worthinefs. 24. But he anflwered and flaid, I am notflent, but unto
the lofi fheep oflth houfe ofl Iflrael.
Jefus Chrift being promifed only to the Jews, for the
time of his fojourning on earth, and being their proper
apoftle, it is with fome difficulty, that he extends his
miffion to others. How edifying is this refervednefs ;
and how commendable is it, for a man to imitate it, by
confining himfelf as much as poffible within the limits
of his calling!
25. Then came fhe and worfhipped him, flaying, Lord,
help me.
Let us never ceafe to pray, and to humble ourfelves
before God, though he feem to difregard our humility,
and to rejea our prayers. A true penitent is not dif-
O 4 couraged

200 The GOSPEL according to
couraged by God's feeming not to attend to his peti
tions, for he knows that we deferve not the leaft of
his notice.. The more fubmiffive he is to the divine
pleafure, the nearer does hjs faith bring him to God,
humbles him the more in his fight, and infpires him
with greater confidence to make his addreffes to, and
to expea affiftance from him. According as thefe
graces increafe in a foul, the fpirit of repentance grows
and increafes in it.
26. But he anflwered and faid, It is not meet to take the
children s bread, and to cafi it to dogs.
Favours are for children, and love only renders us
fuch. It is .through mercy, that God makes the firir
ner fenfible, from whence he is fallen, what he is be
come, and to what he fhould afpire. Jefos inftruas
by humbling :* his repulfes fpeak to thofe who can un
derftand their language. It is thou thyfelf, O Jefus,
who art the childrens bread ; and who turneft even
dogs into children of God, that thou mayefl feed them.
with thyfelf. • I know indeed my own mifery and un-
Worthinefs ; but I know alfo thy mercy, and the power
of thy grace.
27. And flie flaith, Truth, Lord: yet the dogs eat ofl
the crumbs which flail flrom their mafters table.
True faith confents to all the denials and, in appear?-,
ance, feverities of God, but at the fame time makes ufe
of them, to raife, unite', and fallen itfelf more ftrongly
to him- When a man fincerely defires to be faved,
he is difcouraged by no difficulties, but on the contrary
changes even obftacles into means. God defers fome
times to fhew mercy, on purpofe by delay to increafe
defire; by defire, hope; by hope, the fervency of
orayer ;

St. M A T T H E W. chap. xv. 201
prayer ; and by prayer, humility. God loves the ear
neftnefs and importunity of prayer; and at length
grants every thing to a perfevering hope, which grows
the ftronger by being humbled and refufed.
28. Then Jefus anflwered and flaid unto her, 0 woman,
great is thy flaith : be it unto thee even as thou wilt. And
her daughter was made whole from that very hour.
True faith proves viaorious at the laft, triumphs, as
it were, over God himfelf, and by an holy violence
wrefts out of his hands what he feemed determined not
to bellow. Jefus admires this faith, to the end that we
may admire and imitate it; and may reap the fame
fruits and advantage from it. O woman, great indeed
is thy faith ! but, O my God, much greater is thy
mercy : becaufe this great faith is the gift thereof.
Faith is the foundation of the whole chriftian building:
but the .foundation, as well as the building, is the work
of God. Faith and the defire to belong entirely to
God increafe equally together in a penitent's heart, and
his cure is anfwerable to them both. This is wrought
in a moment, when he willeth it to be done, but the
finner is not fo fuddenly prepared for it.
29. And Jejus departed flrom thence, and came nigh
unto the flea ofl Galilee, and went up into a mountain, and
flat down there. 30. And great multitudes came unto him,
having with il\em thofle that were lame, blind, dumb,
maimed, and many others, and cafi them down at Jefus
fleet, and he healed them.
That which we have here to Militate, is to follow
Chrift up into the mountain, by railing our minds to
him in prayer, and humbly reprefenting at his feet our
inability to go to him, to know him, to pray to him; and

202 The GOSPEL according to
and to aa for him. Shall chriftians then be lefs eager
and forward to go to him, on the account of the dif
eafes of their fouls, than thefe Jews for thofe of their
bodies ? let us but love eternal life, as much as they
did ihe prefent, and we fhall then be willing to fpare
our pains no more than they. Lord, God, and Savi
our of my heart, give me feet, eyes, tongue, and
health of heart, that 1 may run after thee, know thee,
praife thee, worfhip thee, and love thee.
31. Inflomuch that the multitude wondered when thy
faw the dumb to fpeak, the maimed to be whole, the lame to
walk, and the blind to fee : and they glorified the God ofl
Ifrael. It is a great matter, for a man to be very careful to
aferibe to God all the graces, talents, and degrees of
knowledge which he enjoys, and to thank him for them.
Bleffed be thou, O my God, for having loofed the
tongue of fo many finners, to confefs their fins ; re
stored their feet, to walk in thy ways ; and opened
their eyes, to fee and know thy truth. Compleat thefe
miracles of thy grace in me. Perform them in all thofe,
who are ftill in darknefs and corruption.
32. fl Then Jefus called his difciples unto him, and
flaid, I have compaffion on the multitude, becaufe thy con
tinue with me now three days, and have nothing to eat : and
I will not fend them away flafiing, left theyflaint in the way.
There are few fo faithful in feeking and following
Chrift, as to forget even the neceffaries of life: This
is peculiar to his true difciples. He is mindful of their
wants himfelf, when they feek before all things the
kingdom of God and his righteoufnefs. Jefus Chrift,
his grace, his word, and his Spirit, are the true bread,
without

St. MATTHEW, chap. xv. 203
without which they would find themfelves without
ftrength, and faint in the way to heaven. He does not
think of feeding, 'till after he has healed them ; and
they fubmit themfelves to his guidance and direaion,
without afking any thing, but health and inftruaion.
The condua of Chrift, and the behaviour of this peo
ple, are the pattern of a wife pallor and of a well dif
pofed penitent. In the one there muft be tendernefs,
compaffion and mindfulnefs of what is wanting ; in the
other, confidence, readinefs Jo learn, patience, and.
perfeverance. 33. , And his difciples flay unto him, Whence fhov.ld we
have flo much bread in the wildernefs, as to JUlflo great a
multitude ?
Human forefight is very fhort, even in the faints :
it muft be fupplied by faith. It is the way of the di
vine wifdom, to make men thoroughly perceive the
greatnefs of their want, and the neceffity of extraordi
nary fuccour, before it vouchfafes to afford it. The
world is a wildernefs, where nothing is capable of fa-
tisfying the heart of man, except Jefus Chrift. No,
Lord, we fhall never fear dying of hunger here, fo
long as by our faith we can feek, find, poffefs, and
feed upon thee.
34. And Jeflus flaith unto them, How many loaves have
ye ? and they flaid, Seven, and a flew little fifes.
Jefus does not enquire, in order to be informed,
but to make the neceffity more apparent. It is a gift
of God, to reffea upon our own indigence ; it is a
greater, throughly to underftand it, to be convinced
of it, to be humbled by it, and to value the grace of
our bleffed Saviour the more on this account. What have

204 The GOSPEL according to
have we of ourfelves to fuftain and feed us in this life?
What have we not, by and in thee, O Jefus, and in
thy church ; while thofe who are out of it perifh with
hunger. 35. And he commanded the multitude to fit down on th

ground.

Every one of us ought to receive the gifts of God in
humiliation of heart, and in the repofe at leaft of in
ward retirement. Humility is a principal qualification
for the receiving Chrift as it becometh us. He here
gives us a reprefentation of it.
36. And he took the feven loaves and the fifties, and
gave thanks, and brake them, and gave to his diflciples,
and the diflciples to the multitude.
We muft return thanks to God, not only when we
receive his gifts ourfelves, but alfo when we diftribute
them to others. God alone gives without receiving.
Jefus Chrift himfelf gives thanks to his father, becaufe
the human nature, even in the only Son of God, has
nothing but what it received. The fupreme paftor au
thorizes inferior pallors. It is by their miniftry that
he beftows his graces ; and whereby, according to his
appointment, inftruaion and the' facraments are to be
received. They have nothing to confer, but what
comes from him. He it is, who breaks the. bread of
the word, who gives the true fenfe of it, and all the
difpofitions and qualifications which are neceffary to
our improvement by his other gifts : but this he does
by the miniftry of the paftors of his church.
37. And they did all eat, and were filled : and they took
vp of the broken meat that was left, feven baflketsflull.
We arc not truly filled, but only when God himfelf
- feeds

St.' MATTHEW, chap. xv. 205
feeds us. It is not enough barely to eat, it is necef
fary alfo to be filled. Thou knoweft, O my God, how
very few there are, who are fed" and filled, with thy
word, and with the flefh and blood of thy facrifice,
though all truly eat at thy table, that which is a lively
reprefentation of the latter, and read the former in thy
fcriptures. Suffer not this abufe in me. The more we
communicate the gifts of God to our neighbour, the
more they abound in ourfelves. To diftribute and difA
perfe by charity, our fpiritual as well as temporal goods,
is to fow in order to reap.
38. And they that did eat, were flour thoufand men, be-
fide women and children.
Chrift often gives to the charity men have for the
poor .the grace of multiplying their alms. When a man
depends upon providence, which fees and can do all
things, he is not in the leaft afraid, that his flock will
be exhaufted by the multitude of the poor, and of their
wants, either bodily or fpiritual. Let mafters of fami
lies learn from this place, to truft to providence, how
numerous foever their families may be.
39. And he fintt away the multitude, and took flip, and
came into the coafts ofl Magdala.
It is neither inconftancy, nor curiofity, which makes
Chrift remove from one region to another, but humi
lity, love, and the appointment of God his father. It
is an aaion, worthy of a true difciple of Chrift, to
withdraw from a place, where he has done fome re
markable good, in order to go and do more in another
where he is not known.

CHAP.

206 The GOSPEL according to
CHAP. XVI.
j . r~r^HE Phariflees alfo with the Sadducees came, and
¦** tempting, defired him thai he would fhew them a
fignflrom heaven.
Wicked men and heretics, who are at little agree
ment among themfelves, unite always in oppofing Jefus
Chrift, his church, or his truth. Strange is the ma
lignity of envy, which attempts to engage holy perfons
in good works, on purpofe to take occafion even from
thence to afperfe them. It is an irregularity and cor
ruption, which is but too common, for men not to apply
themfelves to confider and obferve the wonders of God,
and the miracles of Chrift, and yet to have the prefump-
tion to defire more. This is an inftance of bafe ingra
titude; and nothing deferves more to be rejeaed of
God, than the defires and prayers of the ungrateful.
2. He anflwered and flaid unto them, When it is evening,
ye flay, It will he flair weather : flor the fky is red.
3. And in the morning, It will hefloul weather to day:
flor thefiy is red and lowring.
Man is tob curious about natural, and too little con
cerned about fupernatural things : and yet upon thefe
latter eternal falvation depends.
* 0 ye hypocrites, ye can diflcern thflace cfl theflky, but
can ye not difcern thefigns of the times? 4. A wicked
and adidterous generation fleeketh after a fign, and there
fhall no fign be given unto it, but the fign ofl the prophet
Jonas. And he left them, and departed.
Man, without the grace of God, has abundance of
application and forefight, as to his temporal affairs,
none as to his falvation r his curiofity to difcern human
events is very great, but h,« is not at all curious in
obferving

St. M A T T H E W. chap. xvr. 207
obferving divine prophecies, and the times appointed
for the accomplifhment of the myfteries of falvati
on. God forfakes with fcorn the deceitful and dif-
fembling foul, but takes pleafure in inftruaing the
fimple and fincere. Chrift had wrought miracles
enough to prove his million and divinity ; that
of his refurreaion typified in Jonas, was the only one
remaining neceffary, to take away the fcandal of his
crofs and death, tp fulfillVand juftify the fcriptures,
and to eftablifh the chriftian religion ; of which Jefus
raifed from the dead is the eternal high prieft, and the
facrifice now glorified and become immortal in heaven.
5. And when his diflciples were come to the other fide,
they had florgotten to take bread. 6. fl Then Jefus flaid
unto them; Take heed and beware ofl the leaven ofl the Pha-
riflees and ofl the Sadducees.
Happy he, who is fo intent on following Chrift, as
to forget even his bodily neceffities. When we have
once tailed him, we fhould not fuffer ourfelves to be
much employed about earthly things. How few are
there, who take care to keep themfelves entirely free
from the pride, envy, and hypocrify of the pharifees ?
it is againft thefe fpiritual and contagious vices, that
thofe ought particularly to guard, who pafs for learned,
devout, and fpiritual, and for perfons of an auftere
and lingular life. Unmindfulnefs of the life to come^
* and eternal falvation, is the leaven of the fadduceCs, who
believed neither the immortality of the foul, nor the
refurreaion of the body. The expeaation of eternal
happinefs, humility, and chriftian fimplicity, are the
leaven of Jefus Chrift, oppofed to that of the pharifees
and fadducees. Fill us with this, O Lord, out of thy
fulnefs. j. And

go8 The G O S P E L according to
7. And they reafloned among themfelves, faying, It is
becaufe we have taken no bread.
How great is the Wretchednefs of man, who is at all
times fooner fenfible of bodily wants, than of thofe of
the foul! how great the infirmity and weaknefs of thofe,
whom the holy Ghoft had not yet renewed, to fear want
ing bread, after the two late miracles, of the five thou
fand fed with five barley loaves, and the four thoufand
fed with feven ; and to imagine, they could be defiled
by material leaven, when they had been fo particularly
inftruaed concerning the things which could alone de
file a man ! Thefe defeas in the apoftles themfelves,
plainly fhew the univerfal neceffity of God's grace, in
order to underftand, retain, love, and praaice his in-
itruaions. 8. Which when Jefus perceived, he flaid unto them, 0
ye ofl little flaith, why reaflon ye among yourflelves, lecaufi
ye have brought no bread ?
Want of faith is the caufe of mens being wholly
taken up about the wants of the body ; and the fource
of all their vices. As Jefus, among all the graces,
praifes faith moft frequently ; fo he very often blames
the weaknefs of it : becaufe a lively faith draws after it
all the reft, and nothing can fupply the defea of it.
v 9. Do ye not underftand, neither remember th five
loaves ofl the five, thoufland, and how many baflketsye took up?
10. Neither the feven loaves of the flour thoufland, and
how many baflkets ye took up ? '
Men eafily forget the divine benefits. If they are
fo forgetful of fuch as refpea the body, notwithftand
ing the quick fenfe they have of its wants ; how much
more apt are they to forget fuch as refpeci the foul !
they,

St. MATTHEW, chap. xvi. 209
they, who are the minifters of thefe, receive great ad
vantage from them, if they difcharge their miniftry
as they ought. They edify themfelves, whilft they
inftrua others, and are fed and nourifhed by thofe
.truths, which they ,difpenfe to them. Jefus, in pro
viding for. the prefent wants of the people, provides
alfo for the future neceffities of his difciples. This con-
dems thofe, who grudge what is neceffary for paftors
and minifters of the word.
11. How is it that ye do not underftand, that I flpake it
not to you concerning bread, that ye fhould beware of the
leaven ofl the Pharifees, and ofl the Sadducees ?
With how much difficulty do the fons of Adam ap
ply their minds to heavenly things, and how hardly do
they underftand them ? God permits this dimnefs and
inadvertency in the firft paftors, that they may not for
get, that light and attention are his gifts, that they may
have compaffion and patience towards thofe who have
not yet received them, and teach them to beg them of
him as matters of pure grace and favour. , ,.,
12. Thenunderfiood they how that he bade them not be
ware ofl the leaven ofl bread, but ofl the doctrine ofl the Pha
rifees, and ofl the Sadducees.
God only knows how to'reprove, in fuch a manner,
as to open the eyes. A loofe kind of morality, is a
fort of leaven, which proceeding from the corruption
of the heart, depraves and corrupts a whole people,
and diffufes itfelf every where in a little time. Here
are two feas, and both oppofite to the chriftian mo
rality : the one of the pharifees, who minding only ex-
ternal. performances, and fuch things as, draw after
them efteem and reputation, deftroy love and humility,
Vox. I. P which

210 The GOSPEL according to
which are the effentials of religion ; [ the other of the
Sadducees, who believing no other felicity but what
depends upon the good things of this life, become the
flatterers and flaves of thofe, who can bellow them,
and in whofe hands worldly profperity is chiefly lodged.
Would to God, that the tenets of thefe fects were not
held by any other than thefe old pharifees and faddu-
cees, and that we did not fometimes fee them revived
and re-united among chriftians.
13. fl When Jejus came into the coafts ofl Ceflarea Phi-
lippi, he afked his diflciples, flaying, Whom do men flay that
I thflon cfl man am.
Chrift, by taking the mean and humble appellation
of Son of man, confounds the vanity of men, who are
fo apt to be puffed up with their great titles. It is nei
ther out of idle'nefs, curiofity, nor pride, that he en
quires concerning what the world fays of him, but from
the neceffity of inftruaing his difciples, and obviating
falfe reports. It is ufeful, for paftors'to know the falfe
notions of religion which are fpread among the peo
ple, that they may be able to put a flop to them.
Ought nbt chriftians to imitate their mafter, who con
cerns not himfelf about the news of the world, but only
fo far as it relates to his miniftry and to religion ?
14. And they flaid, Some fay that thou art John the
Baptifi, flome Elias, and others Jeremias,. or one ofl the
prophets. Thus an irregular affeaion divides the minds of men
in favour fometimes of one perfon, fometimes of ano
ther. It is a fault to attribute to faints, prerogatives
which belong only to Chrift. Men are always miftaken
and lofe their way, when in difcourfing on religious fubjeas

St. MATTHEW, chap. xvi. 211
fubjeas they follow the conjeaures of human reafon,
inftead of being guided by the word of God. Truth
is but one ; error is infinite.
1-5. He flaith unto them, But whom flay ye that Iam?
Jefus vouchfafes not to regard popular opinions. He
teaches us to look for the doarine of the church, not
in the fentiments of private men, but in the faith of the
apoftles, 1 6. And Simon Peter anflwered and flaid, Thou art
Chrift the Son ofl th living God.
St. Peter anfwers for and in the name of all. This
would have been nothing new, if he had not been the
Son of God by nature, but only by adoption : nothing
extraordinary, if he had not been the Chrift, that is,
anointed with the divinity itfelf, but only with grace,
like other kings, priefts and prophets. I adore and
confefs thee, O Jefus, as true God and true man, Son
of God and Son of man, begotten from all eternity in
the bofom of the father without mother, born in time
of the bleffed virgin without father, and preferving in
the unity of thy divine perfon the properties of thy
two natures. Chrift is the Son of the living God;
chriftians, are the children of God, by faith in Chrift
Jefus. 1
17. And Jejus anflwered and flaid unto him, Bleffed art
thou Simon Bar-jona : florflleflh and blood hath not revealed
it unto the, but my Father which is in haven.
The faving knowledge of Chrift can come only from
God. A man muft not ceafe to beg it of him, how
knowing foever he may be. No advantages of birth,
nor natural talents, nor wealth, nor power, nor ho
nours, comppfe the happinefs of man; but the riches
P 2 of

212 The G O S P EL according io
of grace, and the love whereby the Father chofe us
from all eternity, in order to fanaify and glorify us in
his only Son, by the means of faith. Bleffed is he,
who fpends his life, not in the purfuit of fuch know
ledge as flefh and blood can beftow, but in the ftudy
and love of Jefus Chrift!
18. And I flay unto thee, that thou art Peter, and
upon this rock I will build my church : dnd the gates ofl
hell Jhall not prevail againft it.
This particular application to St. Peter is the reward
of his faith. His power, ftrength, and apoftolical grace
is included in his name : this he receives from Chrift.
The church, is immoveable and eternal, becaufe the
faith, which is the foundation of it, is firm and un
changeable. x
19. And I will give unto thee the keys of the kingdom of
heaven : and whatfloever thou fhalt bind on earth, fhall be
bound in heaven : and whatfloever thou fhalt loofle on earth,
jhall be loofled in heaven.
The power to declare the remiffion of fins is
given to the minifters of the' church, in the perfon
of St. Peter. This power is abufed. when it is
ufed contrary to the defign pf Chrift, who gave it.
As nothing but fin fhuts the kingdom of heaven
againft men ; fo by remiffion of fin, it is opened to
them. His fervants with the concurrence of their re-
fpeaive churches bind by excommunication, and loofe,
by abfofotion ; and God ratifies in heaven what is
done on earth, when they judge according to the
rule prefcribed by his word. God preferve Us from
fuch minifters, as from any improper motive conniye
at fcandalous offenders, and feem to rejea one half of

St.iM A T T HE W. . chap. xvi. 213
of the power of the apoftolicali keys, and to b,e; wjlling
to ftrip themfelves. of it with their own hands:.
20'. Then charged he, his difciples that\they fhould tell' no
man that -he was Jefus the Chrift.
This was the time of Chrifl's million .to the Jews;
none could enter into it, 'till after his death and re
furreaion, and the miflion of the Holy Ghoft. It was
neceffary, that he fhould be facrificed for the truth,
before men, could expofe themfelves to be facrificed for
the fake thereof. , Let us learn from hence, not to dif
cover to the world the great truths of religion, except
with prudence, and according to the direaion of God.
2 1 . fl From that tinie forth began Jefus to fhew unto his
difiiples, ^how that he muft go unto Jerufalem, and fuffer
many things of the elders and chiefl priefis, and fcribes, and
he killed, and be raifed again th third day.
i Chrift's death, without the belief of his djvinity, is a
matter of fcandal and offence. Three forts of perfons
generally perfecute Chrift; the rich of the world, co
vetous or ambitious ecclefiaftics, and conceited fcholars.
The whole knowledge of Jefua Chrift is comprehended
in his life of fufferings, his facrifice on the crofs and
his life reftored to him again. The fpirit of chriftianity
difpofes a man to bear life with patience, to receive
death with joy, and with faith tp expea the refurrec-
tion, and the life of the world to come.
22. Then Peter took him, and began to rebuke him, flay.
ing, Be it far from the, Lord : this Jhall not be unto thee.
Man, blind as he is, is always ready to find fault
with the condua pf God, and tp judge of his ways and
defigns. Human reafon cannot comprehend, that it is
neceffary to be crucified to this world ; much lefs can
P3 n

2i| The Q 0 S P E L according to
Jt reconcile the belief of Chrift's incarnation and divi
nity, with his fufferings and death. The more what he
has done ?md fuffered for us is above the reach of our
pnderftanding ; the more adorable ,alfo is his wifdom
and love ; and the more unbounded and without re-
ferve ought our gratitude and fidelity to be.
23. But h turned, and flaid unto Peter, Get the behind
me Satan, thou art an offence unto me : for thou fapoureft
inot the things that be of God, but thofe that be of men.
Whoever is againft the crofs of Chrift becomes his
enemy. Nothing was in appearance more reafonable,
than thefe human fentiments ; but how contrary are
they to thofe of faith ! Peter, who but this moment
was bleffed and enlightened by Gpd, falls back on a
fudden into the darknefs pf human reafon, and be
comes an adverfary and an offence to Jefus Chrift him*
felf. Let us from hence learn the difference, which
there is betwixt man, when affifted by grace, and when
left to himfelf. Let us continue humble under that
light and ftrength which may be taken from us in a mo
ment. Jr-et us look upon every perfon whatever as our
enemy, who attempts to divert us from the Vays of
God. Faffe friendfhip and carnal tendernefs pan in-
fpirp us with pone but human affeaions, and foch as
are contrary to the fubjection of thp paffions and felf-
denial for his fake.
24. fl Then flaid Jefus unto his diflciples, If any man,
will come after me, let him deny himfelf, and take up his
crofs, and follow me.
The principles of the chriftian life are, Firft, tohaVe
a fincere defire to belong to Chrift. Secondly, to re
nounce the inclinations pf felfrlpve. Thirdly, to em?
brace

St. MATTHEW, chap. xvi. si5
brace the cpndition which God has appointed for us, to
perform the obligations of it, and to undergo the trou
bles which we meet with in it, and the contradiaions
and oppofitions of men. Fourthly, to do all in the
Spirit of Chrift, and to imitate him. Abundance of
people glory in profeffing to follow him, but very few
comply with what he requires in order thereto. A
man, when full of himfelf and void of God, is but a
burden to himfelf; whereas he is in a condition to walk
very faft toward heaven, when he is filled with God,
and bears all trials with patience for the fake of Chrift,
This is a paradox, which to the fpirit of unrenewed man
is incomprehenfible ; but thine, O Jefus, makes thy
.true difciples eafily comprehend, love, and put it in
praaice. 25. For whofoever will flave his life, Jhall lofe it : and
whofloever will lofe his If e for my fake, fhall find it.
A fifth principle of the chriftian life, is that which
weans us from the inordinate love of the prefent life
and of all the conveniences of it. A fixth is to have
eternity always before pur eyes. The great occafion
of the lofs of fouls is, that men are mindful only of this
life, and wholly taken up with the care, how to enjoy
it in honour, convenience, and abundance. That
man, who negfeas all thefe things, and who for thy
fake, O my Saviour, defpifes life itfelf, and is willing
rather to give it up, than to deny thee, is he who fhall
certainly find it,
26. For what is a man profited, if hefhall gain th whole
world, and lofe his own foul ? or what fhall a man give in
exchange for his foul ?
A feventb principle is, to confider frequently, that
P4 aU

&i6 The GOSPEL according to
all things ar<^ unprofitable to one who lofes his own
foul. An eighth, that this lofs is eternally irreparable.
At the time of death, there is nothing in the world
which a man would not willingly give for falvation ;
during life arid health, he does not fo much as think
of it. Whilft he is able, he will do nothing at all ;
and he would fain do all, when he is no longer able to
do any thing. ' What It-range delufion is this! will man-
kindnever recover fromit, after fo many fatal examples?
27. Forth Son of man Jhall come in the glory of his Fa
ther, with his angel's ; and then he Jhall reward every man
according to his works.
A ninth principle of the chriftian life is,j frequently
to exercife our faith Upon, the laft judgment : and to
befeech God to give us a falutary dread and apprehen-
fion of it. That we fhould deny ourfelves, take up
our crofs, follow Chrift; and be ready to lofe our lives
for his fake, are not matters of bare advice or counfel,
buL an indifpenfible law of Chrift; fince according to
the performance or omiffion of this law, we fhall be
judged, and fince eternal falvation depends upon the
obfervance of it. Thofe who will not acknowledge the
neceffity thereof, fhall find it at that dreadful tribunal.
The glorious coming of Chrift. at the end of the' world,
is a' truth in religion generally known ; yet is that
Whereon men do not fufficiently exercife their faith,
their fear, and their love.
28. Verily I fay unto you, There be flbme ftanding here,
which Jhall not 'tafte of death, till they flee the Son of man com
ing in his kingdom.
In the laft place, a tenth principle of the chriftian
life, is to encourage ourfelves with the hope and ex-
peaation

St. MATTHEW, chap. xvii. 217
peaation of that glory, which Chrift has prepared for
thofe who fuffer with and for him. A fpecimen of
this was feen by three apoftles on the holy mountain ;
and every one of them beheld him glorious after his
refurreaion : but that which we all fee of his glory in
the fcriptures, and of the reign of his Spirit in the
world, is more certain than any other knowledge, even
than that which the apoftles had at his transfiguration.
CHAP. XVII.
1. AND after fix days, Jefus taketh Peter, James, and
**¦ John his brother, and bringeth them up into an high
mountain apart.
Jefus difcovers his glory on mount Tabor, to none
but thofe whom he defigns fhould be witneffes of his
agonies on the mount of Olives. Few underftand thefe
myfteries by a lively and true chriftian faith. In order
fo to doj and to live by the belief of them, it is ns-
ceffary, for a man to withdraw from the world, to raife
himfelf from the earth by prayer, and to follow Chrift
in imitating his example. God advances whom he
thinks fit to extraordinary favours. He makes a di-
ftinction even among the apoftles as to thefe, to fhew
that he is mafter of his own gifts, and that no one ought
to be jealous of the advantages of his cplleagues.
2. And was transfigured before them, and his face did
flhine as the fun, and his raiment was white as the light.
Chrift prepares his difciples for fufferings, and kin
dles in them the defire of eternal happinefs, by giving
them proper confolations, and foretafles of the beatific
vifion. He takes all forts of appearances, and enters
into all conditions for the good of his church, on pur pofe

218 The GOSPEL accot ding to
pofe to teach the moft exalted paftors to regulate their
condua, and to fafhion their external behaviour, fo
as may belt anfwer the occafions of the faithful, and
the edification Of their neighbour. He makes. even the
fenfes ferviceable to faith, though they feem quite con
trary thereto : and this is what we ought to aim at in
the inftruaions which we are obliged to give to others.
This brightnefs of glory, wherein Chrift appears to
thefe three apoftles, confirms the confeffion which St.
Peter made of his divinity, fortifies this apoftle againft
the trouble which the prediaion of his fufferings gave
him, and encourages all chriftians to the praaice of
felf-denial and humility.
3. And behold, there appeared unto them Mofles and Elias
talking with him.
The law and the prophets give witnefs to Chrift, and
fcarce fpeak but of him : he who feeks any other thing
therein, befides the Son of God and his church, reads
them not like a chriftian. In the prophetical and
figurative parts of the fcripture we fee nothing worthy ,
of God, unlefs we confider them together with Chrift,
and behold him reprefented in thofe fhadows.
4. Then anflwered Peter, and flaid unto Jefus, Lord, it
is good for us to be ,hre : ifltlwu wilt, let us make here three
tabernacles; one flor the, and one flor Mofles, and one flor
Elias. Let us not fet our hearts upon outward comforts ;
the fweetnefs of them is apt to make men forget the ne
ceffity of paffing through fufferings, in their way to
heaven. We are difpofed to lay hold of the firft objea
which prefents itfelf, when it flatters our inclination to
wards eafe and pleafure. But we ought ftill to miftruft it,

St. M AT T H EW. chap. xvii. 219
it, and give ourfelves time to reflea, that we may fee,
Whether it agree with the rule of our duty, and with
the will and defigns of God concerning us. If this
fmall drop of vifion put St. Peter into an extafy ; my v
God, what effea will that torrent of delight have, with ;;
which thou wilt fill thy faithful people !
5. While he yet flpake, behold, a bright cloud overfliadowed
thm : and behold, a voice out ofth cloud, which faid, This
is my beloved Son, in whom Iam well pleafed ; hear ye him.
Let us receive with reverence, that truth which
the Father himfelf declares to us concerning his Son.
According to this word of the eternal father, we mufl
believe in Jefus Chrift as Son of God, and be per
foaded, that the Father loves no perfon, nor is pleafed
with any thing, but in his Son ; and we muft atten
tively hear him as our mafter and our law-giver. See
here that which God does continually in the hearts of
men. When he enlightens them, makes them fruitful
in good works, extinguifhes or allays the heat of con-
xupifcence ; thefe are fo many effeas of the grace of
Chrift, denoted by the bright cloud ; and which nei
ther the letter of the law, nor the fhadows of facrifices,
nor the preaching of the prophets, were able to pro
duce. Jefus Chrift only does it by fpeaking to the
heart : of which he alone is the mafter and inftruaor.
He alone therefore can make it hear effeaually, fo as
to difpofe it to obey, love, follow, and imitate him.
Speak, Lord, to my heart ; but fpeak with authority,
as the only Son of God, as the perfonal truth, and the
principle of that love which exifted from all eternity.
6. And when th difciples heard it, they fell on their face,
arid were fire afraid, j. And Jefus came and touched thm, and

22© The GGSPE L according to
and fid,1 Arife, and be not afraid. 8. And when tiieyhad ,
lift'up'their eyes, they flaw no man; five Jefus only.
" Great and extraordinary truths fill the mind at firft
with fear. Jefus Chrift difpels it by touching us with
the internal hand of his grace, giving us the love and
praaice of thefe truths, and removing every thing but
himfelf from before our eyes. Earth is not the place
for large communications from God : man incumbered
with flefli is incapable either of feeing or understanding
the wonders of eternity. Let us be content to adore
them by the light of faith, and in the eternal word
veiled and over-fliadowed with the cloud of our flefh.
9 And as they came down from the mountain, Jefus
charged them, flaying, Tell th vifion to no man, until th
Son of man be rifen again from the dead.
Thus God frequently eafts into the heart truths,
whieb, like feeds fowii late, produce not fruits imme
diately. We muft not neglea to fow thefe feeds in the
heart of finners though it feem as if it were dead, and
like ground in the winter feafon; the fpring of grace.and
the time of fpirifual refurreaion may poffibly come even
for fuch. There is a time to live retired, and a time to
appear in the world; a time to make known the greateft
truths; ahd a- time to conceal them : a prudent pattor
knows hoW to- adapt himfelf to the capacity of the Weak.
i p. And his- difciples aflied him, flaying, Why then flay the
fcribes, that Elias muft firfi come ?
The reafon of man ftill difcovers fome contradiaion
in the myfteries of religion : a tractable difeiple hum
bly defires that inltrudtion which he needs. Thofe
teachers, who have not the true knowledge of the
fcriptures, nor the Spirit of God to underftand them, are

St. MATTHEW, chap. xvii. 22t
are good for nothing but to perplex thofe,' whom they
fhould inftrua, and prepare for the coming of Jefus
Chrift. To lull finners afleep, perfuading them, that
the time of death, which to every one is the fecond earn
ing of Chrift, is yet at a great diftance, is full as dan
gerous ; as it was, to believe that the time of his firft
appearance was not come, as the doaors of the law.
did, confounding the one with the other.
"ii. And Jefus anflwered and faid unto thm, Elias truly
flh-dll firfi come, and refiore all things. • < >
It is out of mercy, that Chrift will have harbingers
Of forerunners. God' does not intend to furprife, but
to awaken finners. All preachers pf repentance are
the harbingers of Jefus Chrift. It is in the exercife of
this office that, like John and Elias, thfey^ labour to re
fiore all things, in ' reclaiming and bringing finners
back to the obedience and piety of the fathers of their
faith. . . :¦
¦ 12. But I flay unto you, that Elias 'is Come already,' and
thy knew him not, lut have done unto ¦ him '''whatfloever they
lifted: likewife' fhall alfo th Son ofl man fuffer of thm. ¦•¦
13. Then'th difciples underftood that he flpake unto 'thm
of John th Baptift.
There is no age, no time, in which there does not
arife fome Elias, fome imitator of his zeal, to exclaim
and inveigh againft the violation of God's law, and the
profaners of his worfhip, to preach .repentance to fin
ners, and to publifh. the truth to the great. Woe to
thofe, who know him not; who flop their ears,' and who
are the occafion of his fufferings. To fuffer is the lot
and portion of Jefus Chrift and his minifters-. It is
good, to look upon every preacher as our Elias, as the
laft,

g22 The G O S P E L according to
laft, whom God defigns to fend to proclaim to us the
coming of Chrift, and to excite us to prepare his way1
by repentance.
14. IT Ajnd when thy were come to the multitude, there.
came to him a certain man, kneeling down to him, and flaying.
15. Lord, have mercy on my fon, flor he is lunatic, and
flore vexed ; flor oft-times hfalleth into the fire, and oft in
to the water.
The rage and power of the devil againft man, in con
fequence of fin, is expreffed by the fad ufage which
this lunatick fuffers. The devil, in bodily poffeffions
as well as fpiritual temptations, knows how to take ad
vantage of the conftitution, and of natural caufes and
difpofitions, in order to conceal himfelf. Some of thefe
are as contrary as fire and water. Would to God, the
finner were as thoroughly fenfible of the mifery of his
foul, and the fpiritual illufions of the devil, as this fa
ther is of thofe under which his fon labours. See here
the firft fteps toward converfion ; to approach Chrift,
to humble ourfelves in his prefence, earneftly to pray to
him, and with confidence to lay our mifery before him,
i 6. And I Irought him to thy diflciples, and they could
not cure him.
God often permits his minifters to be unfuccefsful in
the cure of fouls, both through a juft judgment on the
latter, and that he may teach the former to expea all
from Chrift, and to refer their good fuccefs to him;
that he may purify their hearts by fhame and humiliar
tion ; and oblige them to pray more frequently, tp
know, and to diftruft themfelves.
17. Then Jefus anflwered and fluid, 0 faithlefs and per r
verfe generation, how long fhall I le with you ? how long
fhall I fuffer you ? bring him hither to me.

St. MATTHEW, chap. xvii. 223
Nothing raifes more indignation in Chrift, than a
diftruft of his goodnefs and power in healing our dif
eafes. Alas, how many are there, who prefent them
felves before the minifters of the church, and even at
the facrament, without receiving the cure of their
fouls, through the bad difpofition of their heart, which
keeps Chrift at a diftance, becaufe they come thither
without faith and with a wrong intention ! Let us be
fore not to imagine, that thefe words of Chrift betray
any impatience in him ; but on the contrary, let us
adore therein his long and unwearied patience towards
finners. Harfhnefs is only in his words ; gentlenefs is
in his heart.
18. And Jefus rebuked th devil, and he departed out of
him : and the child was cured from that very hour*
Jefus Chrift is the only perfon whom the devil can
not refill. There are fome fouls, whofe cure God re-
ferves to himfelf alone, and to whom all the applica
tion of his minifters appears to be utterly ineffe&ual.
He fometimes does all without them, to the end, that
they may know, that they never do any thing without
him. It is a matter of the greateft importance, for us
to place our truft and confidence, not in the minifter,
but in Jefus Chrift, who by the fole motion of his will
cures in an inftant.
19. Then came th difciples to Jejus apart, and flaid, Why
could not we caft him out ?
When we find our endeavours, with refpea to fome
fouls, ineffeaual, we ought to humble ourfelves, and
to examine before God in prayer, what obftacles there
may be on our part to his grace and mercy towards
them. Far be from us the pride of thofe, who never
impute

224 The G Q S P E L according to
impute to themfelves the faults and unfruitfulnefs of
their miniftry.
20. And Jefus flaid unto thm, Becaufe of your unbelief:
for verily I fay unto you, Iflye have faith as a grain of muf-
tard-fied, ye fhall flay unto this mountain, Remove hence to
yonder place, and it flliall remove-; and nothing fliall be im-
poflfible unto you.
There are perhaps but few minifters of Chrift, to
whom; upon their addreffes to him in prayer, he might
not anfwer after the fame manner, that the Weaknefs
of their faith is an hinderance to the converfion and
improvement of fouls. A faith, which has a perfea
confidence without any prefumption, an holy boldnefs
not weakened by a miftaken humility, and which can
difcern, when it is proper to defire and expea a Work
of grace above human power to effea, is not at all com
mon. To remove unbelief out of a finner's heart is to
removed mountain. Such a faith, as above defcribed,
is of the operation of God, in confequence of fervent
prayer from an humble and contrite heart, and is pro-
duaive of fruits meet for repentance.
2 1 . Howbeit this ki nd goeth not out, but by prayer andfafiing.
In order to fobdue evil habits, we muft humble the
mind by prayer, and mortify the flefh by falling. This
is the duty of the minifter as well as of the penitent.
He has no faith at all, if it do not make him have re
courfe to prayer and mortification, which are the na
tural effeas thereof. Faith caufes a man to pray, by
making him fenfible of his inability, as to all goodnefs;
Without the affiftance of grace ; it difpofes him to lead
a mortified life, by fhewing the unworthinefs both of
the -finner and the minifter. ' •
22. M And,

St/ MATTHEW, chap. xvii. 225
22. f And while thy abode in Galilee, Jefus flaid unto
thm, The Son of man fhall be letraye'd into the hands of
'men: 23. And thy fhall kill him, and the third day he
Jhall le raifed again ; and they were exceeding forry:
What will become of the man, who fhall fall into the
hands of the living God; if God fuffers fo much, by
falling into the hands of mortal men ! Men apply
themfelves very imperfeaiy to the confideration of the
myfteries pf falvation, and therefore no lafting impref-
fion is thereby made in their hearts; They are unduly
affeaed with the death of Chrift, and rejoice not at his
refurreaion as they ought : becaufe death is an ap*
proaching and natural evil ; and the refurreaion, a
myftery of faith. The death of Jefus Chrift fhould
humble the finner, but it fhould alfo fill him with con
fidence and joy. We ought to humble Ourfelves, for
being fo miferable, that nothing but the death of the
God-man could fave us; and to rejoice, that the mer
cy of the God-man is fo great towards us, that he re
fufed not to be. born and die for usi
24. 1 And when they were come to Capernaum, they that
received tribute -money, came to Peter, and flaid, Doth nei
your mafter pay tribute?
The divinity of Jefus Chrift, ftooping thus low, eon*
founds the vanity and eagernefs of men in defence of
their rights. He refufes no kind of dependence and
fubmiffion, that he may incline the finner to follow his
example therein, who, without his grace, has always
an averfion to it,
2 5 i He flaith, Yes-. And when he was come inlo the houfi,
Jefus preventedhim, faying, Whatthinkeft thon, Simon? of
whom do th kings ofth earth take citflom or tribute? of their
Dtun children, or ofl flt angers ?
Vol. U Q, *6. Peter

226 ^GOSPEL according to
z6. Peter flaith unto him, Ofl fir angers. Jefus flaith
unto him, Then are the children free.
Chrift does not infift upon his rights, as to external
and temporal things, but only in fecret, and amongft
his apoftles. The clergy likewife, after his example,
fhould not fpeak too frequently to fecular perfons, con
cerning this kind of privileges annexed to their ftate ;
nor the faithful, concerning chriftian and evangelical
liberty, which difpenfes not with external laws. The
Son of God, the lord of the temple, and the true tem
ple of God, eould not be obliged to pay a tribute im-
pofed by God's command, for the ufe and fervice of the
figurative temple. To make our prerogatives known,
is not always vanity ; nor to take proper meafures of
receding frPm them, without any prejudice to our right.
27. Notwithftanding, left we fhould offend them, go thou
to the flea, and caft an hook, and take up thfiflh that firfi
cometh up : and when thou haft opened his mouth, thoufhalt
find a piece ofl money : that take, and give unto thm for
me and thee.
It is our duty to prevent the occafion of fcandal or
offence. Let us admire and adore the poverty of Chrift
in not having the value of four drachms ; his obedi
ence and humility in paying them, though not due;
his love in avoiding, even by an extraordinary means,
that which might have given offence to the weak; and
his greatnefs under his humiliation, in paying tribute,
but paying it as God, by an aa of fovereign power.
He pays for himfelf and for his church, in the perfon
of St. Peter, to fhew that betwixt him and her there is
community of goods. They are far from imitating
Chrift, who dilturb the peace, offend the weak, neglea the

St. MATTHEW, chap, xviii. 227
the care of fouls, rife up againft the fecular powers, &c.
to fecure fome little temporal advantage, and to main
tain fome external prerogatives. Liberty and fubjeaion
agree very well together in a chriftian, who by faith is
entirely free in refpea of all things prefent, and be
comes fubjea to every creature by love.
CHAP. xvm.
1 . AT the flame time came the diflciples unto Jeflus, flaying^
•*¦*¦ Who is the greatefi in th kingdom ofl heaven ?
How great and common a cafe is it, for men to think
of nothing but their own greatnefs, and how to raife
themfelves above others"! ambition is no lefs a vice of
ecelefiaftical than of fecular perfons. If the apoftles, who
had forfaken all, and who had fo long had the inftruc-
tions and example of Chrift before their eyes, were
notwithftanding fubjea thereto, who ought not to be
afraid ? This paffion is fometime more violent, and
always more fcandalous and offenfive, in the kingdom
of humility, than in the world, which is the kingdom
of pride.
2.. And Jeflus called a little child unto him, ^andflet him
in the midft ofl them,
It is a duty of the paftoral office to adapt ourfelves
to the capacity of the weak, when we inftrua them.'
Jefus Chrift does not here propofe himfelf, but a little
child, for a pattern of humility. It is the bufinefs of
our faith to raife our minds to that divine child, who
is free from the defeas of the children of Adam, and
who has all the perfeaions of the only Son of God.
^ 3. And flaid, Verily I flay unto you, Except ye le con-
Q a verted,

228 The- GOSPEL according to
verted, and become as little children, ye Jhall not enter into
the kingdom ofl heaven.
He Who ftill continues under his diforderly habits,
and who inftead of abating and humbling himfelf. thinks
of nothing but becoming greater than he is ; this per
fon certainly is. not in the way of falvation. Either
Chrift is not truth itfelf, or without- a true converfion
and humility there is not the leaft hope of any place
in heaven. There are but too many, who are chil
dren in inconftancy, affeaion to fenfible things, and
•love of toys : but how few are fuch, in innocency, fim
plicity, ignorance of evil, readinefs to learn, &c.
4. Whofloever therefore fhall humble himfelf as this little
child, th flame is greateft m the kingdom ofl heaven.
What is it to be an evangelical child, but to be free
from felf-efteem not only in appearance but in truth, to
with ill to none, to be ready to do good to all, and to have
no projeas for advancement, riches, and honours. This
chriftia'n chifehood will make us great in the kingdom
of heaven. Plow low do we debafe ourfelves, in order
to be great on earth ! to be great in heaven, how little,
do we do ! The humility which pleafes God is that of
choice or of acceptance, not a natural meannels of
fpirit. The firft place is promifed to that virtue which
feems the moft eafy, and to the exercife of which ex
ternal things are leaft needful : for this reafon, we are
certainly the lefs to be excufed, if we want it.
5, And whoflo fiall receive one fluch little child in my
name, receiveth me.
Jefus Chrift is received in the perfons of the poor,
but efpecially of fuch as are good and virtuous. In
the world, men glory in entertaining the great and the
rich:

St. MATTHEW, chap, xviii. 229
rich : under the gofpel, the chief advantage lies in re-
ceiving thofe, who ftand in need of every thing, ex
cept the Spirit of Chrift. Thefe muft be received, not
put of human refpeas, nor oftentation, nor for our own
fatisfaaion, but in the name, and for the fake of Chrift.
This renders our hofpitality truly chriftian.
6. But whoflo fiall offend one ofl thefle little ones which
believe in me, it were letter for him that a mill-fione were
hanged about his neck, and that he were drowned in the
depth of the flea.
A violent death is not fo much to be dreaded, as the
being, through bad counfel or example, the caufe of
the fall of one foul. The falvation of one foul is more
precious to God, than we are able to exprefs. The
more faith feparates us. from the world, renders us de-
fpicable in its fight, and deprives us of its proteaion,
the more God efpoufes our interefts, and declares him
felf on our fide. If by offending one fingle foul, we
thus drctw on ourfelves the indignation of God ; how
abominable in his fight muft thofe needs be, who of
fend a whole city, and by their wanton dreffes, lafci-
>vious and loofe difcourfes, immodeft piaures, and
wicked examples, accafion the fall and ruin of a vaft
number of fouls !
1- \ Wo unto the world becaufe ofl offences : flor it muft
needs be that offences come : but wo to that man by whom the
offence cometh.
Offence or fcandal, which deftroys the generality of
the world, contributes to the good of thofe who love
God, by means of the good ufe which faith caufes
them to make of it. The world is the centre of of
fence, and as it were the throne whereon it reigns. Un-
Q 3 happy

fh%o The GOSPEL according to>
happy is that man, who continues expofed to it without;
neceffity. Unhappy likewife is he, who expofes others
thereto. But moft unhappy of all is that perfon, who
becomes an agent for the world, and an inftrument of
the devil, to feduce and draw others into fin. The
general corruption of the world is a certain fource of
effences ; but yet impofes no manner of neceffity on
any one to give them.
8. Wherefore if thy hand or thy foot offend thee, cut
them off, and caft them flrom thee : it is better flor thee to
enter into lifle halt or maimed, rather than having two
hands or two fleet to le cafi into hell-fire.
Man has within himfelf occafions enough of fin ; and
needs not feek for any from without. He muft be rea
dy to part with what is deareft to him, and effectually
to cut off all evil aaions, words, and inclinations. This
is a circumcifion, grievous to nature, but neceffary to
falvation. A friend, who does us all the good offices
imaginable, but who being an enemy to our piety, hin
ders us from ferving God, is a neceffary hand, which
notwithftanding muft be cut off. A, vifit, where a man
meets with dangerous objeas, which is attended with
lofs of time, occafions of evil-fpeaking, diftraaion of
mind, and other temptations to fin, is a foot, which
we are likewife obliged to cut off.
9. And if thine eye offend thee, pluck it out, and cafi. it
flrom thee : it is better flor , the to enter into lifle with one.
eye, rather than having two eyes to be cafi into hell-fire.
Let us make no fcruple of retrenching the curiofity
of our fenfes and underftanding, as a thing very dan
gerous; fince by means of this beneficial blindnefs. we
may attain to that fublime knowledge of God and Chrift,
wherein

St. M A T T H E W. chap, xviii. 231
wherein eternal life does confift. An immodeft piaure
of what price foever it be, a lafcivious, feurrili.us or
licentious book, a dangerous objea; each of thefe is
an eye, which muft be plucked out. A paftor be his
abilities never fo great, yet, if by any criminal or im
prudent affeaion, he become an obftacle to the falvation
of himfelf or the perfon under his care, is an eye,
which this perfon muft caft away.
10. Take heed that ye defpife not one ofl thfle little ones :
Jor I flay unto you, that in heaven their angels do always ler
hold thflace ofl my flather which is in haven.
Great reafon has the Son of God to caution us againft
defpifing his little ones, the humble and upright, per
fons of fimplicity and innocence : for almoft all man
kind is guilty of this vice, and fcarce any one fenfible
of it. How can a man defpife thofe who belong tp
God, and count it a fmall matter to induce them to fin,
and expofe them to deftruaion by bad example or ad
vice? is not this to oppofe God himfelf, who takes fo
much care to preferve them, 1. by his providence,
which watches over them particularly, by the means
of his angels ? They, who haVe no refpea for thefe
little ones, on the account of the care, which is taken
of them by thofe angels who ftand in the prefence of
God, and always behold his face, ought at leaft to for
bear hurting them, for fear of fuch powerful proteaors.
The doarine of guardian angels is authorifed by Chrift.
God makes every thing fubfervient to the guidance,
proteaion and falvation of men; and they very feldom
reflea upon it. In promoting the welfare of fouls, let
us ftill have God before our eyes ; and let us do all
fpr his fake, and in his prefence. This is a difpofition,

232 The GOSPEL according to
which priefts, the vifible angels of the faithful, ought
above all things to imitate in the invifible angels.
11. For the Son ofl man is come to flave that which was
loft. A ' fecond reafon againft offending thofe, who be
long to God, is becaufe he has loved them fo exceed
ingly, as to give his own Son for them. Who can ei
ther doubt or wonder, as to God's fending his angels
for the fervice of fouls, after he has fent his own Son
to ferve them even with his blood ? They 'do what
they can to deftroy the workmanfhip pf Chrift, who,
by means of fcandal or offence, caufe thofe to relapfe
into fin, whom he by his labours and fufferings has
refcued and cleanfed from it.
' 12. How think ye ? ifl* a m.an have an hymdred Jheep,
&nd one ofl- them be gone afiray, doth he not leave the ninety.
and nine', and goeth into the mountains, and fleeketh that
which is gone afiray?
' Let us learn from hence, what love' and paftoral care
is due to thofe fouls which are not in the wty of falva
tion. It is a rule to be obferved by paftors, to apply
themfelves mpft to fuch fouls whofe wants are greateft.
It is contrary to the order of the duties incumbent ori
a true paftpr, and to the example pf Chrift, for a man
to be wholly taken up in the fpiritual direaion of per
fons far advanced in the way to heaven, a work which
is pleafant and eafy: and entirely to neglea fuch as
are gone aftray, the bringing back of whom requires
abundance of pains, application, and prayer. It is.
the indifpenfable duty of one of this profeffion,, to leave
thofe, who too indultrioufly feek and without any ne
ceffity follow him ; and to haften after fuch as fly from
. him,

St. MATTHEW, chap, xviii. 233,
him, of whom God will certainly demand an account
at his hands.
13. And iflflo le that he find it, verily I flay unto you,
he rejoiceth. more ofl that fheep, than ofl th ninety and
nine which went not afiray.
Is it not a fufficient motive, to engage a man to ap
ply himfelf to the converfion of fouls, by minifterial
cares, prayers, and good works, to know that it occa
fions fo much joy in the church ? The more we have
grieved the church, and affliaed Chrift by our corrupt
and irregular life, the more earneftly ought we to en
deavour tp raife in them this kind of joy, by contri
buting to the converfion of others. In order to com
prehend the good fhepherd's joy on this account, it is
neceffary to comprehend his love towards fouls : but
who is able to do this? If we would have fome idea of it,
which comes near the truth, let us judge of it by his de
fcent from heaven to be incarnate, by the labours of his
life, and by the pain and ignominy of his death.
'14. Even flo it is not th will ofl your Father which is in
heaven, that one ofl thefle little ones fhould perifh.
. To caufe any of the efea to fin, is to thwart God's
defigns concerning them ; by our bad example to give
the leaft of our brethren an occafion of offence or fal
ling, is to oppofe his providence in the appointment of
angels, and his love in the million of his Son. Let the
world arid the devil do their utmoft, to corrupt and de
ftroy thofe, whom God with the tendernefs of a father
loves to eternity : not one of them fhall perilh. They
are little, together with Chrift, in this life ; they fhall
with him be great in heaven. Grant, O my God, that
we may all concur with the defigns of thy m.ercy to
wards

234 jTAe G O S P E L according to
wards thefe fouls, and towards our own ; and that wfe
may be of the number of thefe little ones, whofe falva
tion is fecured by thy will and adorable efeaion,
15. If Moreover, if thy brother Jhall treflpafls againfi
thee, go and tell him his fault between thee and him alone :
if he Jliall hear thee, thou haft gained thy brother.
It is not enough, for a man not to make his brother
fall; if he be fallen of himfelf; he mult raife him'up.
Can we fee a foul ready to perifh through a breach of
love towards us, and not to be concerned at it ? This
is to be wanting ourfelves in that love which we owe
him. There often needs no more than a ftep, a word,
or a fmall advance on our part, to open the eyes and
heart of luch a weak perfon : is the refufing fo fmall a
thing confiftent with imitating Chrift ? we muft neither
revenge ourfelves on him who has offended us, nor ne
glect his falvation. This is the firft rule to be obferved
in reproving our brother; in doing which, love muft
fpare the confufion, and tenderly manage the weaknefs
of the perfon reproved. Brotherly reproof is certainly
a duty ; but it is one alfo, to give it after a ufeful man
ner, fo as not to wound our brother inftead of curing
him, and fo as to avoid every thing, which may ren
der our admonition fruitlefs, or perhaps hurtful, which
it muft neceffarily be, if delivered in an harfh, haughty,
indifcreet, or public way.
16. But if he will not hear thee, then take with the
one or two more, that in the mouth of two or three witneffes
every word may be efiablifhed.
The fecond ftep to be taken in brotherly reproof is
to ufe prudence, in order to excite the tinner's fhame
and fear, and thereby to wake him from his drowfinefs. It

St, M A T T H E W. chap. xViit. 235
It is not enough, for us to do fomething towards the
falvation of our brother : we muft ufe all proper me
thods to procure it. It is love and prudence, to take
care to prevent his denying his fault, and at the fame
time not to make it public ourfelves.
17. And if he fhall neglect to hear them, tell it unto
the church : but if he neglect to hear the church, let him be
unto thee as an heathen man and a publican.
The third rule of reproof is zealoufly to have re
courfe to authority, in order to difcover the fin, with
out intending to defame the finner. The fourth and
laft rule, which prudence, and zeal oblige us to ob
ferve in reproving our brethren, is to exclude the in
corrigible perfon from all fociety, to prevent the in-
feaion of others, and to haften his amendment. Ex
communication is the laft remedy, but fuch as is extra
ordinary, and referved for the incorrigible in the cafe
of enormous fins. The church alone has authority to
exercife it by the chief paftors, with the prefumed con
fent at leaft of the whole body. They who having de
ferved excommunication defpife it, know not what it is
to be in God's fight no other than an heathen, and to
have neither him for a father, nor Chrift for a faviour,
nor chriftians for brethren.
18. Verily I flay unto you, WJiatfiever ye Jhall lind on
earth, Jhall le bound in heaven : and whatfloever ye fall
loofle on earth, fliall be loofled in haven.
How much is the judgment of the church on an ob-
ftinate finner to be dreaded, fince it is ratified in hea
ven ! God binds and loofes all thofe who are bound and
loofed on earth: becaufe no perfon is truly bound or
loofed, who is not fo juftly. A man may be excom
municated

236 The G O S P E L according to
municated externally and to the eyes of men, without
being really fo,. either on earth, or in heaven. Let us
be more afraid of one fingle fin, than of all the excom
munications in the world ; fince thefe can be only the
punifliment or remedy of fin, and without it are no
thing at all.
19. Again I flay unto you, that if two ofl you Jhall agree
on earth as touching any thing that theyfiall afk, it Jhall be
done flor thm ofl my Father which is in heaven.
God is found in union and agreement. Nothing is
more efficacious in prayer. When we are united to
Jefus Chrift, and offer up our prayers through his me
diation, we may be affured he himfelf prays, his love
intreats. his heart groans, his blood intercedes for us.
It is the Son, who obtains all from his father. This
fhews the advantages of prayer made in common ; of
chriftian focieties, where God is ferved as it were with
one heart and one foul ; but above all, of the great fo
ciety of the church, where we are united in the body
and by the Spirit of Jefus Chrift.
20. For where two or three are gathered together in my
name, there am I in-the midft ofl them.
Where love is, there is Chrift. Where divifion is,
there is the evil fpirit. A chriftian family, which feeks
God alone, which brings up children only for him,
and which does all the good that lies within its fpliere,
may be affured, by virtue of this promife, that Chrift
is prefent in the midft of it in a very particular manner.
2 1.5 Then came Peter to him, and flaid, Lord, how
tfltflhall my brother fin againfi me, and I forgive him ?¦ till.

ji ve.n times ?

Jt is a very dangerous thing, for a, man to he un
willing

St. MATTHEW, chap, xviii. 237
willing to do any more good, than juft what he thinks
precifely neceffary to falvation. Self-love is always on
its guard, always afraid of going top far, and of giving
too much. Nothing is more difficult, than the for
givenefs of injuries, to corrupt nature, which is ftill
feeking pretences to evade this duty more1 than any
other. Men feldom confult cafuifts, but when it is to
juftify, if poffible, their natural and corrupt inclinations.
22. Jeflus flaith unto him, I flay not unto thee, Until fle-
ven times : but until fleventy times fleven.
Love is an immenfe and eternal debt ; and by con
fequence, the love of enemies and the* forgivenefs of
injuries/ muft have no bounds m the heart, though they
may admit of fome in the external behaviour. God in
Chrift has loved us without meafure. and that even
whilft we were enemies, and freely pardoned all our
fins, when we cried to him in our diftrefs; and yet we
deliberate/nicely, how far our love of enemies and our
forgivenefs of injuries are to extend.
23. \M Therefore is the kingdom of haven likened unto a
certain king which would take account of his fervants.
If we confider the lives of the generality of men, can
we believe, that they are perfoaded, they muft give an
account of all their aaions at death and judgment? It
is with refpea to this duty of forgiving injuries chiefly,
that a pallor ought to fet before his people's eyes the
judgment of God ; becaufe, on their performance of
it, he has engaged to remit every thing, and on their
refufal, he refufes to fhew any mercy.
24. And when he had begun to reckon, one was brought
unto him, which owed him ten thoufland talents.
How many debts have we contraaed towards God, if
W,e

238 ^GOSPEL according to
we confider, that all our time, all our thoughts, defires,
words, and aaions are his due ! We may find on an
impartial fcrutiny of our hearts and lives that we owe
him ten thoufand talents; but where can we find a fom
fufficient to fatisfy God's juftice for one fingle fin but
in Chrift, who, as our furety has paid our whole debt
for us by his death ? Let Us all look upon ourfelves
in the perfon of this miferable debtor; and yet in him,,
We can fee nothing but only a fhadow of our own
mifery. 25. Bui flor aflmuch as he had not to pay, his lord com
manded him to be flold, and his wifle and children, and all
that he had, and payment to be made.
There is no finner but is utterly infolvent, in refpea
of the divine juftice, if he be judged without mercy.
Gpd cannot fell the finner, nor alienate the right which
he has over him: but the finner fells himfelf to fin, and
to the devil, for a moment's fatisfaaion. It is the very
height of mifery, for God to leave the finner in the
hands of him, to whom he has fold himfelf; and they
to be under him, not as a proprietor, but an execu
tioner. 26. Thejervant thereflore flell down and worf lipped him,
flaying, Lord, have patience with me, and I will pay the all.
A finner, who fees his own poverty, has no other
remedy left but thefe four difpofitions, 1 . a fincere
humiliation of heart, 2. a fervent prayer, 3. an ap
plication full of hope to the patience of God, 4. a
real defire and firm refolution by the help of his grace
to repent of all his" fins. It is no prefumption, in a
man who has nothing, to promife the payment of all,
the furrender of all he is and has to God; ^provided be
depend,

St. MATTHEW, chap, xviii. 239
depend, not on himfelf, but on his mercy, and the
merits of Jefus Chrift. The value of1 thefe is infinite ;
and from hence the repentance of a chriftian who looks
on him whom he has wounded by his fins, and is there
by impreffed with a godly forrow, receives its genuine
ftamp and charaaer. A man cannot have too great
hopes, when he is refolved, not to fpare what is evil in
himfelf, and his heart is entirely devoted to God.
27. Then the Lord ofl thatflervant was moved with com-
paffionj and loofed him, and forgave him th debt.
God, rich in mercy, fhews it more abundantly than
we afk it, when we afk it as we ought. He cannot re
jea the prayer of faith in his beloved Son, when of
fered up with contrition and humility : this difarms his
juftice, and opens the treafures of his mercy. God
never grants any thing fhort of a full pardon ; he for
gives the greateft debts, as eafy as the leaft ; but ftill
on this, condition, that a man do not repent only in
part, and that his refolution to forgive others that have
trefpaffed againft him be full and complete.
28. But th flame flervant went out, andflound one of his
fellowfervants which owed him an hundred pence : and he
' laid hands on him, and took him by th throat, flaying,
Pay me that thou owefi.
Hardheartednefs towards our neighbour, and ingra
titude towards God, are the fruits of a falfe converfion :
whereas a true one produces always a companionate
charity for our brethren, and a love full of acknow
ledgment towards God. Forgetfulnefs, in refpea of
his favours, is very often the caufe of our relapfes.
Let us confider the hardheartednefs and ingratitude of
this wicked fervant in all its circumftances, and we
fhall find ourfelves therein represented to the life.

240 The GOSPEL, according, to
29. And his fellow 'fervant fell down at his feet, and
leflought himt flaying, Have patience with me, and L will
pay the all.
Man, though uncertain of his fuccefs, humbles him
felf before men, on the account of temporal debts ; and
yet on the account of fuch as are eternal, he humbles
not himfelf before God, though certain that his humi
liation will fucceed. Let us thoroughly apprehend, that
we are poor and criminal in the fight of God, and we
fhall then, as in a glafs, behold ourfelvs in fuch of our
brethren as are fo in refpea of us. Let us think on
that moment, wherein we fhall fall down at the feet of
our judge, there to receive the fentence of our eternal
fate ; and we fhall have but little inclination to infult
thofe whom we fee proftrate before us.
30. And he would not : but went and caft him into pri*
flon, 'till he fhould pay the debt.
God hears the finner ; and yet the finner will not
hear one like himfelf. When a man is throughly
fenfible of the weight of his own fins, he is very far
from judging others with rigour. God's ears eternally
fhut againft the finner, hell for his prifon, and an in
flexible juftice punifhing every thing and remitting no
thing ; this is what he muft expea, who treats his bro
ther after this manner. Truth itfelf has eftablifhed this
retaliation, declaring, that with what meafure we mete,
it fhall be meafured to us again. This then is an im
mutable law, and fuch as the finner can never change.
31. So when his flellow fervants flaw what was done,
thy were very flarry, and came and told unto their lord all
that was done.
When in heaven we are once united to the fupreme and

St Matthew, chap. xvm. 241
and fovereign juftice, we cannot but efpoufe its inte*
refts againft fin and the obdurate finner. Not to par
don injuries, is to feandalize and provoke both heavert
and earth. He, who hurts one member of Chrift,
gives offence to all the reft.
32. Then his lord, after that he had called him, flaid
unto him, 0 thott wicked fervant, L flor gate the all that
debt, becaufle thou defiredfi me: 33. Shouldfi not thou al-
flo have had compaffion on thy fellow fervant, even as L had,
pity on the? '
The goodnefs and tender mercy of God towards us
is a pattern, which we ought to follow in refpea of
others, and a law which obliges us thereto. God for
gives all, and that at the entreaty of the criminal him*
felf: but to induce a revengeful perfon to forgive, what
pains, what endeavours muft be ufed ? Can rigour iri
exaaing temporal debts, and in treating without mercy
fuch as are unable to fatisfy them, can this be allowed
to a chriftian, who ought to imitate his God and father j
to a debtor, who has been forgiven only on the condi
tion of forgiving others ; to a fervant who fhould obey
his mafter ; and. to a criminal, who is in ^xpeaation of
hisjudge and final fentence ?
34. And his lord was wroth, and delivered him to the
tormenters, till he fhould pay all that was due unto him*
There is no mercy for him who will not fhew any*
Nothing raifes the divine anger and vengeance more
than the fpirit pf revenge in men ; becaufe by this we
neglea the condition of our reconciliation with God,
violate the facred Covenant of grace, and invade the
rights of the fupreme juftice. No refuge, no remedy
is to be found, when once a man is delivered to the
Vol, I, R tormenters,

242 The GOSPEL according to
tormenters, of whom thefe are. but a faint refemblance.
Death puts an end to every thing on earth : but no
thing has an end, in that place, where a man can ne
ver fee any end of his debt, and where death itfelf is
immortal. 35. So likewife fhall my heavenly Father do alfo unto
you, ifl ye flrom your hearts florgive not every one his bro
ther their trefpajfes.
We muft forgive, not only with our lips, but from
the bottom of our hearts : this is an indifpenfible duty.
We- may deceive men by a feigned reconciliation, and
a pretended mercy ; but how can we hide our hearts
from him, who is their creator and judge ? The term
every one, which is here ufed, fhews, that no perfon
whatever is exempt from this obligation of forgiving ;
neither emperors, nor kings, neither great, nor fmall,
neither rich, nor poor. Give us, Lord, this chriftian
heart, whofe difpofition is all charity and mercy, and
Whofe works are all mildnefs, humanity, and tendernefs.
C H A P. / XIX.
i. AND it came to" pafs, that when Jeflus had finifhed
**_ thefe flay ing s, he departed flrom Galilee? and came
into the coafts ofl Judea, beyond Jordan.
Jefus goes about every where to feek the finner. A
good pallor's thirft after the falvation of fouls is never
fatisfied as long as he lives. He always finds fufficient
exercife for his zeal. The end of one inftruaion in a
paflor, of one rniffion in an evangelical labourer, and
of one vifitation in a bifhop, 'is but the beginning of
another. 2. And great multitudes followed' him, and he haled
them there, , Men

St. Matthew, chap. xix.

243

Men never follow Chrift in vain. Here they run
iafter him in hopes of fome temporal advantages : hoW
much more fhould the pleafant odour of his virtues,
the holinefs of his myfteries, the fweetnefs of his truth,
the hope of his grace, and the expeaation of eternal
happinefs, draw us after him. How free and ready Is
he to diftribute his favours ! here are no delays, ex-
cufes, or denial'. ; he heals immediately : but what
pains muft one take, to draw from the hands of man a
fmall alms, a kindnefs, or even a debt itfelf ?
3. If The Pharifees alfo came unto him, tempting hint
and flaying unto him, Is it lawflnlflof a man to put away
his wifle flor every caufle?
They who have once declared againft the truth, are
feldom reconciled, but feek all occafions to betray it.
Hypocrify is generally of the party : a pretended love
of truth ferves often as a veil to cover the hatred Which
they bear it, and the perfecution which they raife
againft it.
4. And he anflwered and flaid unto them, Have ye not
read, that he which made them at the beginning, made
them male dndflemale ?
In this anfwer Jefus Chrift fhews, that marriage is
indiffoluble, firft, by divine inftitution, and the order
fettled at the Creation. To anfwer a cafe of confcience
Well, in the fpirit, and after the example of Chrift, we
muft not regard that, which the corruption of manners,
or the rerniffnefs of men has introduced ; but we .muft
look back to the original will, defign, and inftitution of
God. Chrift knows not what it is to accommodate his
morality to the times, or to the inclinations of men.
What was done at the beginning, is that which God
R a has

344 The GOSPEL according td *
has judged moft worthy of his glory, moft profitable
for man, and moft agreeable to nature.
5. And flaid, For this caufe fhall a man leave father and
mother, and Jhall cleave to his wife ; ajid they, twain fhall
be onefefi.
The fecond reafon, which Chrift gives for the indif
folubility of marriage is the exprefs command of God.
The union, which is formed betwixt man and woman
by marriage, is more intimate and infeparable, than that
betwixt parents and children, it is honoured by being
made the figure and reprefentation of the union which
is betwixt Chrift and his church, It is a partnerfhip of
foul and body, of life and property, of, comfort and
fupport, and of defigns and inclinations. What a
wickedriefs then is it, to fow divifion in a fociety fo holy,
and fo dear to God ! but how much greater is it ftill,
to violate it by a criminal and adulterous commerce.
6. Wherefore thy are no more twain, but one fief 1. What
therefore God hath joined together, let not man put aflunder.
The third reafon of the indiffolubility of marriage,
is becaufe the married couple become thereby, as it
were one and the fame perfon, and one fole principle
of their children's birth. This is not the invention of
men but the work of God. As it was he, who made
this union at the beginning ; fo it is he, who continues
it down through all ages : an union, worthy of refpecf,
honour, gratitude, and lingular circumfpeaion ; but
much the lefs refpeaed, honoured, and underftood, by
reafon of the brutality and luft of men.
7. They Jay unto him, Why did Mofles then command t$
give a writing ofl divorcement, and to put her away ?
How great is the difingenuity or ignorance of thefe
doaors,

St. M A T T HE W. chap. xix. 245
doaors, who feek for pretences, whereby to favour
concupifcence, even from the divine law itfelf ? It is
dangerous fometime to tolerate the leaft evil, though
prudence may require it : becaufe toleration raifes it
felf- infenfibly to permiffion, and permiffion foon fets up
for command. A bill or writing of divorcement is ap
pointed, on purpofe to render the praaice of it more
difficult; and men make ufe of, this to juftify the aaion,
and 10 give it the authority of a law.
8. He flaith unto thm, Mofles, becaufe ofl the hardnefs
of your hearts, fuffered you to put away your wives : but*
from the beginning it was not flo.
The fourth reafon of the indiffolubility Of marriage,
and which Chrift gives as a proof of it, is the example
of the firft married couple. Whatever the laws do not
forbid, is not therefore according to the mind and firft
intention of God. That which is eftablifhed by the
wifdom of the creator, is one thing : that which is ex
torted from his condefcenfion by. the hardnefs of mens
hearts, is another. The former has nothing but what
is worthy of the perfeaion of the creator ; the latter is
only a remedy for the imperfeaion of the creature.
4. 9. And I flay unto you, Whofoever Jhall put away his
wife, except it hefler flornication, and fhall marry another,
committeth adultery : and whoflo marrieth her which is put
away, doth commit adultery.
The fifth reafon of this indiffolubility, is the evil con-
fequent on feparation. Chrift takes the authority of a
legiflator, that he may reform, without any human re
fpea whatever, the abufes introduced and tolerated
contrary to the appointment of God. He here decides
the cafe propofed to him, and declares, that it is not
R 3 lawful'

$46 The Q O S P £ L according to
lawful for married perfons to feparate, except in the
cafe uf adultery ; and that a woman, put away even on
this account, cannot during her firft hufband's life, be
married to another. Nothing hinders Chrift from de
claring for the truth, though the defign of his enemies,
in afkjr.g him queitions be pnly to infnare and bring
him into trouble.
10. f H.is dflciples fly unto him, If the cafle ofl the man]
be flo with his wfle, it is not good to marry.
Before we enter into an engagement, which nothing
but death can entirely diffolve, we are obliged in pru
dence to confider it on all fides, in order tp underftand
it thoroughly. There" are inconveniences in every
ftate ; and thofe of 'marriage are not fufficient to keep
fuch perfons from it as Gpd thinks fit to call thereto,
They muft confolt his will, and rely upon his grace.
j 1 . But he fluid unto thm, All men cannot receive this,
flaying, flave they to whom it is given.
This is a very wife anfwer, which blames neither of
thefe two ftates. but approves them both. To fome,
marriage is neceffary, by reafon of their frailty. When
God gives the grace", celibacy is to be preferred. He
who out of caprice, humour, or licentiouftiefs, and
not at the diyine call, leads a fingle life, is more in
danger than he -imagines. Continency is a peculiar
gift of God : he who has received it, cannot preferve
it, but by humility, vigilance, prayer, fafting, and
mortification. 12. For there are flome eunuchs, which were flo born
flrom their mothers wemb : and there are flome eunuchs,
which were made eunuchs cfl men: and there be eunuchs,
which have made themflclves eunuchs flor the kingdom ofl
heaven's

St. M A T T H E W. chap. xix. 247
heaven's flake. He that is able to receive it, let , him re
ceive it.
Grace makes one embrace with joy that, which
otherwife is not endured without pain, when nature or
the violence of men impofes it. The ftate of volun
tary and perpetual continence, undertaken for God's
fake, is a gift of God himfelf, and the only kind of
virginity which he has engaged to reward.
13. Wl Then were there brought unto him little children,
that hjhoidd put his hands on them, and pray : and the ¦
diflciples rebuked them.
Since the generality of fathers take more thought,
how to make their children rich and powerful, than to
put them under the proteaion of Chrift, and to draw
down his bleffing on them by the prayers of his peo
ple ; one need not wonder, that they are fo addiaed.,
to all manner of vice. Impofition of hands, ufed fre-*
quently by Chrift, by him has paffed from the jewifh
church to the chriftian. It is a vifible fign,. in which
the divine power and affiftance are invoked by thofe
who are authorifed to do this office. It is not accord
ing tp the fpirit and condua of Chrift, to treat thofe
with feverity who are as yet children in the fpiritual life.
14. But Jeflut flaid, Suffer little children, and florbid
thm not to come unto me : flor ofl fluch is th kingdom ofl
haven. Jefus Chrift loves children, becaufe he loves fimpli
city and innocence. Heaven is for the humble and
fimple, of whom children are the reprefentation.
Chrift tacitly upbraids his difciples with having fo foon
forgot his inftruaions concerning thes advantages of
childhood. He took this age upon himfelf, and fanc-
R 4 • s tiffed

248 The G O S P E I. according to
tified it, as well as die other ages, that he might be the
pattern and Saviour of men in all. He lets flip no op*
portunity of recommending and infpiring humility, as
being the very gate of heaven.
15. And he laid his hands on thm, and departed thence.
Could the impofition of Chrifl's hands be otherwife
than powerful in preventing wickednefs in thefe chil
dren ? and can we doubt, whether it is of any advan
tage or not, to defire thofe, who have his authority or
fpirit, to perform this impofition of hands- in his name ?
it is good to have a devout refpea for praflices derived
from Chrift, and ufed by the church in her moft facred
myfteries, facraments, and ceremonies. Lay on me,
O Lord, the invifible hand of thy divinity, that it may.
take poffeflion of my heart and fenfes, that it may re-
prefs in me whatever is contrary to thy will, and con-
fecrate me to God.
^6. H And behold, one came and flaid unto him, Good
mafter, what good thing fliall I do that I may have eter
nal lifle ?
It is to Jefus Chrift that we muft addrefs ourfelves,
in order to learn the way of falvation. The condua
of this young man is wife, pious, and prudent ; and
fit to be imitated by all of his age, who think of chufing
a ftate and condition pf life. They are to look upon
God as their father and mafter, without whom they
ought not to chufe at all, to have confidence in him as
a good father, who hears and direas all fuch as fin-
cerely apply to him, without feeking any thing but his
will, to approach him, with a firm belief of his wif
dom, power, and goodnefs, and a full perfuafion -that
no man has any light, ftrength, or piety, but what flows
from,

St. M A T T H E W. chap. xix. 249
from, and is freely imparted by him, who alorie is wife,
powerful and good in his own nature, to have no other
defign or defire of greater honour than of becoming his
children and heirs of falvation, and to believe that
though eternal life is the gift of God, yet that they are
under an indifpenfible obligation to obey his will by
avoiding the evil which he forbids and doing the good
which he commands.
17. And he faid unto him, Why callefi thou me good?
there is none good but one that is God : but if thou wilt en
ter into life, keep the commandments.
They muft look upon God in Chrift, as the fulnefs,
fource, pattern, and end of all good. No one can be
fuch in any meafure as he ought to be, but by applying
in the fpirit of deep humility and earneft prayer to him,
in whom all fulnefs dwells, by receiving from this
fource, by imitating his pattern, and aaing for this
end, that he may fhew forth his praife, by being con
formed more and more to his likenefs, by doing what
good he can to others, and by keeping his command-1
ments, wherein, if we walk faithfully, we purfue the
road that leadeth to life eternal. They are to confi
der, that the fulfilling God's commandments, is the ge
neral way tp falvation; to chufe any ftate or condition
of life, in which we cannot do this, is to chufe not to
be faved. To enter into, or to continue in fuch a ftate,
is the fame thing.
1 8. He faith unto him, Which ? Jeflus flaid, Thoujhalt
do no murder, Thoufialt not commit adultery, Thoufhalt not
feal, Thou fhalt not bear flalje witncfs, 1 9. Honour thy
father and thy mother ; and, Thou fhalt love thy neighbour
as thyfelf.
Thofe

250 The GOSPEL according to
Thofe who are of age to chufe a condition for them
felves, ought to take care betimes to avoid pharifaical
oftentation, which is more intent on the obfervation of
ceremonial laws and external ufages, than of the effen
tial duties of religion, juftice and mercy, which are
part of the eternal law, indifpenfable, and neceffary
for all ponditions. They muft remember, that in or
der to falvation, it is not fufficient, for a man to ho
nour his parents, and to make no attempt on the life,
the wife," goods, or reputation of his neighbour; but
that he is obliged likewife, to do good to others, ac
cording to their needs, and his own power, and ac
cording to the rules of charity, of which the well-regu
lated love of ourfelves is the perfea model.
20. The young man faith unto him, All thfi things have
I kept flrom my youth up : what lack I yet ?
It is good for them, not to rely too much on their
having paffed the time of their childhood innocent
ly or without any open violation of the divine law.
For this perhaps has proceeded folely from their want
of opportunities, and their having been kept from. ill
company, by the vigilance of parents and mafters;
arid even thefe bleffings are in great danger of being
loft, through the vanity and prefomption of young
men, and the liberty which they claim. of difpofing of
themfelves. They muft be perfoaded, that they have
fcarce done any thing as yet, and that the main bufi
nefs is ftill unfinifhed. For to ferve God in the Spirit
of Chrift and his religion, with a perfea difengagement
from all other things, and to chufe a proper condition
of life for the refidue of it ; this is what remains to be
done by a young man, who has not yet thoroughly un?
derftpod his duty, nor b£en mailer of himfelf. '

St, M A T T H E W. chap. xix. 251
22. Jefus faid unto him, If thou wilt be perfeB, go and
fell that thou haft, and give to th poor, and thou fhalt have
treafwe in haven : and come and flollow me.
They ought to obferve, that, befides the general call
and the common way of the commandments, every one
has his particular way and call, which he muft learn
from God. They ought to be perfuaded, that it is ne
ceffary, to be fo far difengaged from every thing, in
the difpofition of the heart, as to prefer nothing before
God, his love, and his will; and that this is an obliga
tion common to all chriftians, and included in the ge
neral call. Aflually to quit every thing, in order to
follow Jefus Chrift in a ftate of poverty, is only to be
undertaken from an extraordinary one. It may be
come a neceffary means of falvation to thofe, whom
Qod is pleafed to call thereto. W hatever we depofit
in the hands of the poor, we fhall receive with infinite
advantage in heaven.
22. But when the young man hard that flaying, he went
away forrovfiul : for he had great poffeflfions.
Thofe who are about to chufe a ftate of life, muft be
convinced, that neither great riches, nor worldly hopes
and expeaations ought to hinder them from following
the voice of God, when he calls them. We undergo
a great deal, while we are in fufpence between the love
pf the world, and the love of our falvation . we have
no manner of peace, till the one or the otherbecomes
viaorious and predominant. We often deceive our
felves in believing, that we are fond of nothing : a
proper conjeaure or occafion is wanting, to make us
throughly know ourfelves. We poffefs with fondnefs,
and fenfual affeaion, whatever we cannot leave with out

252 . The GOSPEL according to
out regret and forrow. Ldt every one examine him
felf by this rule.
23. 5 Then flaid Jefus unto his difciples, Verily I fay
unto you, that a rich man Jhall hardly enter into the kingdom
of heaven. Chrift abates nothing of the ftrianefs and holinefs of
his laws, which are all calculated for our benefit, on
account of the trouble which they caufe to worldly
perfons, but on the contrary delivers them in the
ftronger terms. Earthly riches are a great obftacle to
falvation ; becaufe it rs very rare to poffefs, without
loving them. To be rich therefore is a great hindrance
to falvation : but what rich man can we convince of
this, if God himfelf by an extraordinary grace do not
open his heart to receive this truth? truth itfelf affirms
it with an oath, and yet fcarce any one hears, or be
lieves it.
24. And again I flay unto you, It is eafier for a camel to
go through the eye of a needle, than for a rich man to enter
into the kingdom of God.
Aftonifhing expreffion ! which fhews us, that a rich
ftian cannot be fayed with an ordinary grace. A man
is not rich, in the fenfe here intended, unlefs he love
riches : and he is properly enough poor in the midft of
his treafures, -when he ufes them, not as a proprietor,
but as the fteward of God. Wealth is the gate of hell
to the greateft number ; and to fome few the key of
heaven. If he who only poffeffes his own proper eftate,
can fo hardly be faved, what will become of thofe, who'
unjuftly take away or detain that of another.
25. Whn his diflciples heard it, thy were exceedingly-
amazed, faying, Who then can be faved ? The

St. M A T T H E W. chap. xix. 253
The natural love which men have for wealth, makes
it feem very ftrange, even to the poor, that it fhould
be fo great an obftacle to falvation : how much more
ftrange muft it feem to the rich ? Men cannot eafily
conceive, how that which contributes fo much to the
happinefs of this life, fhould be one of the greateft im
pediments to the felicity of the other : and yet this is
the very reafon why it is fo.
26. But Jefus beheld thm; and faid unto thm, With
Men this is impoffible, but with God all things arepoflfible. ,
Though the nature of man, fince the, fall is*fuch that
he cannot, by his own efforts attain falvation, yet he
has no reafon to defpair, fince by availing himfelf of
the grace, which is fufficient to reftore him, he may
triumph in Chrift over all oppofition that can be made
againft him. Happy inability this, which obliges us to
expea all from him, without whom we can do nothing!
It is as impoffible to God, as it is to men, to fave a
rich man poffeffed with the love of riches: but God
can root up this love out of his heart, a thing which
man is not able to do. Nothing can fupport and com
fort a -finner, who is fenfible of his natural weaknefs,
but to know that God has an abfolute power over his
heart when given to him. How is it poffible that a
truth fo full of confolation fhould ftartle chriftians ?
what have they to fear from their fpiritual enemies
within or without them, when he who has created them
by his- almighty power, andredeemed them by his pre
cious blood, is on their fide, and will make them more
than conquerors.
27. 1 Then anflwered Peter, andfdOdpito him, Behold '
we have forfaken all, and followed the ; what fhall we have
therefore? -, - How

254 The G O S P E L according tb
How can a man but reflea with joy on the advantage
of feeing himfelf in the moft direct way to falvation,
when he confiders the perils, to which almoft all con*'
ditions in the world are continually expofed ? To for-
fake all, without following Chrift, is the virtue of a
philofopher. To follow, Chrift, without forfaking all,
is the ftate of the generality of chriftians. But to
forfake all, and follow Chrift, is apoftolical, and
gives a man a right 'to hope for the higheft. reward
of grace in the world to come. That man forfakes a
greal deal, who referves nothing to himfelf, and re
nounces all hopes and expeaations here below.
28. And Jefus faid unto him, Verily I flay unto you, that
ye which have flollowed me in the regeneration, when the Son
of Man fhall fit in the throne ofl his ghry, ye alfo Jhall ft up
on twelve thr.ones, judging the twelve tribes of Ifrael.
O the goodnefs of Jefus Chrift ! inftead of checking
the too forward confidence of thefe beginners, he com
forts and fortifies them by his mildnefs. and encourages
them by the profpea of reVard. To what do the great
"afpire by all their wealth and power, but to make them
felves mafters of the world for a moment? by receiving
Chrift and following him in poverty of fpirit and humi
lity of mind, men may come to reign with him forever
in heaven. There is no true greathefs, but that which
he imparts to thofe who are united to him, and whom
he makes partakers of his power and authority as fove
reign judge of the world.
29. And every one that hath forfaken houfes, or brethren,
or flijiers, or father^ or mother, or wife, or children, or
lands flor my name fake, Jhall receive an hundredfold, and
fhall inherit everlafting life.
How

St. M A T T H E W. chap. xix. 255
How little faith have we, being unwilling to forfake
for a moment, that which fhall be reftored with fo much
intereft in heaven ! He who poffeffes God, regains
every thing in him : this is an hundred- fold which fur-
paffes all expeaation. Rather than violate the fidelity
due to God, we muft break through all ties whatever :
there is nothing in the world, which we are allowed to
prefer before him. Men have not always occafion to
forfake all thefe things for the fake of God ; but they
have always occafion to forfake themfelves, by renounc
ing their natural inclinations, when they are to bear
the infirmities and defeas of their brethren. Here
is a double hundred-fold, grace in this life, and glory
in the other.
30. But many that axe firfi Jhall be laft; and th laft
fhall he firfi.
This awful tranfpofition relating to the Jews and the
Gentiles, is a reprefentation of many others in the bufi
nefs of falvation. Perfeverance alone is crowned: in a
chriftian, the end is more regarded than the beginning.
Many great finners will raife themfelves by repentance
above many juft perfons. There is not any one in \the
World, to whom a man can juftly prefer himfelf. One,
who feems to' be at a greater diftance from God, is he,
for whom he defigns an extraordinary grace, and a
glory proportionable thereto. Another appears a great
laint at prefent, who will foon dectine, or totally fall.
In whatever ftate we are, we have always fufficient
caufe to humble ourfelves.

CHAP,

256 The G O S P E L according to
CHAP. XX.
1. TpOR the kingdom of haven is like unto a man that is
-* an houflwlder, which went out early in, the morning io
hire labourers into his vineyard. 2. Md when he had agreed
with th labourers for a penny a day, he flent thm into his
vineyard. God, as it were, went out of himfelf, early in the
.creation, and afterwards in the incarnation, to call men
to ferve him in his church. The church is an heaven
ly kingdom, becaufe God is therein known, worfhipped,
feared, and loved. It is a vineyard, becaufe it is a
place of labour, wherein no man fhould be idle. Every
foul is the kingdom and vineyard of the Lord : every
one of us is hired or rather created, to work in this
vineyard, for the furtherance as well of his own fpiri
tual intereft, as that of others, and for the glory of
God, that his will may be accomplifhed in the increafe
of his happy fubjeas in grace and number. Life is
but a day, whereof childhood, or the firft ufe of rea
fon, is the firft hour. We are called to work from the
time of our receiving life and reafon. This is the
firft call.
3. And he went out about the third hour, and flaw others
fianding idle in the market-place, 4. Andflaid unto thm,
Go ye alflo into the vineyard, and whatfloever is right, I will
give you. And they went their way.
The fecond call is in the time of youth, which is
moft commonly idle. Before God calls us by his grace,
what can we do towards our falvation ? the will of man,
which is not guided and governed by his Spirit, has no
light but. that of nature which leads him aftray, no
warmth of defire but to endanger, and no ftrength but to

St. MATTHEW; chap. xx. 257
to hUrt himfelf: he is capable of all evil, incapable of
all good, without the reftrainirig arid affifting grace of
God. The will is always fickle and inconftant, when
not guided and aaed by the immutable and eternal
will. The more earneftly it endeavours to work, the
more faults and fins it. eommits. The profpea of re
ward is a good motive, fince Jefus Chrift himfelf lays
it before our eyes. God is juft, and the munificent
rewarder of them that feek him by faith in his fon
Jefus ; this is fufficient ground to expea all from him;
5. Again he went out about the fixth and ninth hour, and
did likewifii,
The third call is at the age of manhood. The fourth
in old age, which is almoft incapable of work. During
this prefent life, God never ceafes to invite us by his
word and Spirit, to give all diligence to make our call
ing and efeaion fure» When he commands us to go,
and gives us ability to do that which he commands, we
immediately fet forward, and labour to advantagei If
thou wilt, Lord, it is fufficient : for then my will with*
out delay will be obedient to thine. Roufe up my dull
and flothful heart; and I fhall run. with vigour in the
ways of thy commandmentsi
6. And about th eleventh hour he went out, and found
others fianaing idle, and flaith unto thm, Whyfiandyt heri
all the day idle.
1 The fifth call is at the end of oiir lives, and in bur
decripit age. We are at no time excufed from care
fully attending to the great concern of our falvation ;
and the mercy of God can render our endeavours ufe
ful at any time. No age fhould be idle : it is always
time to ufe the means of grace, without which, there
Vol. I. S is

258 The GOSPEL according to
is not the leaft hope pf eternal happinefs. Good God !
how full is the world of a fort of people, who pafs their
whole life in idlenefs or indifference with refpea to the
falvation of their fouls, and are ready to leave it, be
fore they fo much as know for what purpofe they were
brought into exiftence ! man is obliged to take pains
and labour by the law of creation; the finner is con
demned to it by way of punifliment; the chriftian is
devoted thereto by the holinefs of his adoption. Who
ever negle£ts to follow this impreffion of bis creator, to
fubmit to this decree of his judge, and to imitate the
example of his head, pattern, and reftorer, has no real
concern for his own falvation or that of others. Every
thing confpireS to engage man in a. bufy and laborious
courfe of life; and idlenefs is one fource of damnation.
7. They flay unto him, Becaufe no man hath hired us. He
faith unto thm, Go ye alflo into the vineyard, and whafoever
is right, that fhall ye receive.
If Chrift himfelf come not to feek us, if he do not
fend us, and fet us to work, we fhall either live alto
gether in idlenefs, or perform only works of darknefs,
or do every thing out of vanity, but nothing for the
fake of God, or for eternity. No falvation is to be
had but by Jefus Chrift. Without him, man is left to
himfelf, that is, to his own impotency and darknefs.
¦ 8. So when even was come, th lord of th -vineyard flaith
unto his fteward, Call th labourers, and give thm their
hire, beginning from the lafi unto th firfi.
As in the great work of our falvation Chrift refted
not till he had finifhed iron the crofs, fo they who
have part in him, are to be obedient to his will in all
things, even until death, in aaion, fuffering, ficknefs,
and even repofe itfelf, when neceffity and his appoint ment

St. MATTHE W. chap. xx. 559
rhent require it. Happy evening, which will be the
beginning of a glorious eternity, to thofe who fhall
have laboured^ diligently in his fervice, without ex-
peaing any other reward than that which God has pro
mifed to confer by Jefus Chrift, with whom he has in-
trufted the affairs of his kingdom. This is the comfort
of the moft weak and imperfea, who are faithful to
God, according to the meafure of the grace beftowed
on them, and the quality of their calling, to know, that
none fhall go unrewarded. He who went laft to work,
being in the laft rank of the faithful, fhall be rewarded
as much as the firft, if it appear that he has loved as
much. t ,
9. And when thy came that were hired about the eleventh
hour, thy received every man a penny.
The ways of God are very different from thofe of
men : let us, adoring them, labour to promote his glo
ry, and hope for his mercy. Provided a man be really
converted, though at the laft hour, he has reafon to
, hope for a reward. But to delay the bufinefs of his
falvation 'till the laft hour, is very hazardous. When
a man fincerely and heartily employs all that remains
of his life for God, according ta the rules of the gof
pel,1 in the fpirit and exercifes of repentance; he per
forms every thing, which God requires of thofe whom
he calls- laft, to make them equal to the firft. To en
joy God, and that eternally, is the penny given equal
ly to all, but it is the height of folly and madnefs, ei
ther through a rafh prefumption to flay 'till the laft mo
ment, or through' a diftruft of God's mercy to let that
moment flip.
( 10. Buiwhen the firft came, they fuppofed that thy fhould .
S a have

26b T^ GOSPEL according to
have- received more,- and thy likewife received every man a
penny. 1 1 . And when they had received it, they muymurtd
againfi thgood man oflth houfe,
There are abundance of perfons, whofe long labours,
great aufterities, and averfion to external vices, ferve
only to nourifh their pride, to give them a contempt
of others, and to make them think that God is in their
debt. The goodnefs of God towards converted fin
ners is fo great, that it gives fome kind of jealoufy to
the righteous, when left to themfelves.
12. Saying, Thefe laft have wrought but one hour, and
thou haft made thm equal unto us, which have lorn the lur-,
den and heat of th day. _
We muft rely on the goodnefs and mercy of God,
and not on our own labour or righteoufnefs. He dif-
perifes not his liberality, either according to the order
of our call, or the time of our labour, or the difficulty
of the work, or the reputation it has acquired us ; but
according to the meafure of love, humility, and fideli
ty, which he has placed in the heart, for the accom-
plifhing his eternal purpofes concerning our fouls. The
lefs value we fet upon that which we do for God, the
greater will its value be in his account. We fhould
employ our minds not on what we do and fuffer for his
fake, but on what he has done and fuffered for us,
fince we have nothing but what we have received, and
are ftill of ourfelves but unprofitable fervants.
13. But he anfwer ed one of thm, and faid, Friend, I do
the no wrong : didft not thou agree with me for a penny ?
14. Take that thine is, andgo thy way : I will give unto
this laft, even as unto the.
God difpenfes his glory with faithfulnefs, juftice, and

St. MATTHEW, chap. xx. 261
and bounty ; faithfulnefs to his promifes, juftice to
Chrift, and bounty to finners. There is no other title
to glory, but God's promife : becaufe even the graces
of a gopd life are included in this promife, and becaufe
this promife and thefe' gifts have ho other rule or
foundation than the free love and good will of God.
A perfon truly humble is always fatisfied with his lot
and portion, and never envies that of others : becaufej
he knows, that he deferves nothing; and believes, that'
others are more faithful to God than himfelf.
15. Is it not lawful for me to do what I will with mine
own ? is thine eye evil, becaufe I am good ?
Jefus Chrift diftributes his gifts, as he thinks fit.
Every one ought to be content with the fhare allowed
him. The will and defigns of God have always a fo
vereign juftice and infinite wifdom in them, which are
infinitely above the reach of human reafon. They are
hid from man in this life, to teach him, not to difpute
with God, and to feek him, not by reafon, but by
faith ; and to convince him, that it is not knowledge,
but obedience to his will in faith and love, which is in
Chrift Jefus, which fitg us for heaven. Jealoufy and
envy are criminal, and proceed from the fpirit of the
devil. The gifts of grace being not due to a finner, it
is a great fin, to think we deferve them, and to make
them the objea of our ambition or jealoufy, To eovet
the grace beftowed on another, is to he guilty of inT
juftice not only towards him, but alfo towards God,
who is mafter of his own gifts. There is a defire of
grace which is humble and commendable; but there is
likewife one which is proud and irregular, and more
common than we imagine. '
S 3 \S. Sa

262 ^GOSPEL according to
t6. So the laft Jhall be firfi, and the firfi laft : for many
le called, lut few chofen.
Let us neither prefume, nor defpair, pn any ac
count. The preference given to the Gentiles before
the Jews, teacheth us to leave to God the right of chuf-
ing, and determining to whom he will fhew mercy. It
is not the call, fuch as it appears to human eyes, but
perfeverance, which difcovers the efea. It belongs to
him, who bellows it on whom he pleafes, to judge,
who are his in a greater or lefs degree. The only thing
we have to dp, is ftill to humble ourfelves, whatever
our condition be : becaufe nothing but humility and
faithfulnefs can, either keep the firft in grace from be
coming the laft, or draw down that mercy on the laft
which will make them firft.
17. T And Jefus going up to Jerufalem, took th twelve
diflciples apart in th way, andflaid unto thm. 18. Behold
we go up to Jerufalem, and th Son of man fhall be letrayed
unto th chief priefis, and unto the fcribes, and they fhall con
demn him to death, ig. And fhall deliver him lo the Gentiles
to mock and tofcourge dnd to crucify him ." and the third day
he fhall rife again.
All bear fome crofs in this world : but Chrift difco
vers the myftery, virtue, and fruit of it, to none but
his true difciples. He was always mindful of his fuf
ferings and death, but through an hply earneftnefs tp
honour his father and expreffed an anxious defire,
not fo avoid,, but to endure them by his facrifice, and
that ,he might prepare his difciples for it. Such a tran
quility upon fuch a profpefl i? peculiar to him alone-
who is God as well as man. He feems to relate an hi
ftory rather than a prediaion. By this, as^well as by
the affurance which he gives them of hjs refurreaion,
he prevents the fcandal of the crofs.

St. MATTHEW, chap. xx. 263
20. 1 Then came to him the mother of Zebedee's children,
with her fins, worfhipping him, and defiring a certain thing
of him. The children of Adam willingly ftoop and humble
themfelves, when their intereft is concerned, and their
humiliation may be a ftep to their advancement. The
ambition which parents have to raife their children,
makes them often forget the humiliations and fufferings
of Chrift, and the obligation of conforming themfelves
to his will. Who could have imagined, that, while
Chrift is fpeaking of nothing but fuffering and cruci
fixion, a mother who had conftantly followed him,
fhould afk any other favour for her children, than to
partake of his fufferings and crofs ? fhe fixes her mind
on the refurreaion, and on the kingdom which was to
follow it; and forgets all the reft. In this fhe 'has but
too many imitators.
21. And he flaid unto her, What wilt thou? Sheflaithun-
to him; Grant that thfie my two Jons may jit, the one on thy
right hand, and the other on th left, in thy kingdom.
The generality of men feek only to eftablifh them
felves, even at the expence of others. There are few mo
thers, whofe heads are not filled with the advancement
of their children, and who do not, to promote it, make
even piety and devotion fubfervient, if they pretend to
have any. ' Ambition in purfuit of benefices and ecele
fiaftical dignities, feems to be the mpft commendable,
becaufe it is the moft eafily covered with the pretences
of God's glory, the fervice of the church, and the fal
vation of children ; yet it is certainly the moft criminal,
dangerous, and fatal of all other.
82. But Jeflus anflwered andflaid, Vj know not what ye
S4 afk,

264 The G.O S P E L according to
afk. Are ye able to drink of th cup that I fhall drink ofl,
and to be baptized with th baptifm that I am baptized with ?
Thy flay unto him, We are able. ,
It can be nothing but a falfe love and a blind paf-
fipn, which makes people defire ecelefiaftical employ
ments and great benefices for their children : fince
the chief profpea they afford is that of labour and
fuffering. We know not what we afk, when we take
upon ourfelves to anfwer for their call to the moft
holy ftate, for the falvation of fouls, &c. To what
does this falfe and blind love of ambitious parents
tend, but only tp put their children in a way of be
ing inevitably ruined, and to oblige themfelves to be
accountable for their fins, and damnation, and for that
of many others ? No glory is to be hoped, before we
have drank of the cup ; no crown to be expeaed, 'till
we have fought the good fight. We very often know,
neither what to afk, nor hoW to afk it. Let us be foli-
citous only in acquiring the chriftian graces ; the care
of rewarding them fetus leave to God. Prayer made,
not as it ought, ferves only to beget prefomption, even
in perfons of piety.
23. And he flaith unto them, Ye fliall drink indeed of my
cup, and be baptized with th baptifm that I am baptized with:
but to fit on my right hand, and on my left, is not. mine to
give, but it fhall be given to them/or whom it is prepared
of mv Father.
Jefus Chrift gives his difciples affurance of humilia
tion and the crofs, but not of reft and glory in this
world: the latter is the fruit and reward of the former.
Let us follow him in his obedience and fufferings; this
is the only way to eternal happinefs. This is 'in the
hands

St. M A T T H E W. chap, xx, 2t%
hands of him, who gives grace as well as glory, and
has purchafed for us both the one and the other.
24. And when the ten hard it, they were moved with
indignation againft the two brethren.
/Ambition is one caufe of jealoufy, murmuring, and
^ammofity in communities. There is but little of that
pure zeal in the world, which is difpleafed with the fins
of others, merely out of hatred to fin, and love to God.
Men generally condemn the paffions of others, through
paffions which are of a contrary or like nature. We
fhould learn to know our own defeas by feeing thofe of
other men, without provoking or exafperating them.
The condemning thefe defeas in our neighbour, whilft
we palliate thofe in ourfelves, renders us the more in-
excufable. 25. But Jeflus called thm unto him, andflaid, Ye know.
that the princes ofl th Gentiles exercife dominion over than,
and they that are great, exercife authority upon thm.
The power of the church is very different from that
of temporal princes, being entirely founded on hu
mility, eftablifhed on the death and humiliation of
Chrift, being defigned only to promote the knowledge
and love of him who was meek and lowly in heart,
and to oppofe the pride and pomp of the world. Se
veral duties of paftors are here laid down. The firft
is, not to look on themfelves as abfolute mafters and
lords over the flock of Chrift. The fecond, not to
do any thing out of a fpirit of imperioufnefs ; and to,
require only a reafonable obedience. The third,- to
reform and amend the weak, after Chrifl's example,
more by inftruaion than reproof; not driving them
away by, harm and fevere treatment, but attraaing
' them

266 The GOSPEL according to
them by mildnefs and gentle ufage. In the kingdom
of Chrift, thofe who have authority muft diftinguifh
themfelves by love, and not by a haughty and imperi
ous condua.
26. But itfhall not be flo among you : but whofoever will
be great among you, let him be your minifter.
The fourth duty of a paftor is, to have nothing of
the air and deportment of fecular princes. The fifth,
to look upon his office as no other than a fervice or
miniftry, in which his true greatnefs does confift.
Worldly greatnefs inclines men ftill to raife fhemfelves
above others, and to make them even inftrumental to
their own advancement : this is direaiy contrary to the
evangelical and, apoftolical greatnefs, which makes
men always intent on rendering themfelves ufeful to
others by a prudent and wife humility.
2 71. And whofoever will be chiefl among you, let him be
your flervant.
It is the fixth duty of a paftor, to attend continually
on his flock as a fervant ; and to dedicate to it all his
pains, his time, and his talents. Happy indeed were
the church, if none entered into its offices and prefer
ments, but' by the gate of true humility! for true am
bition confifts in feekingbnly the loweft rank and place
of a fervant.
28. Even as theflon ofl man came not to be minifired un
to, lut to minifter, and to give his' 'lifle a ranflom flor many.
The feventh duty of a good paftor is to look on Chrift
as his pattern ; to ftudy bis condua and his Spirit; and
to imitate his contempt of riches, his humility, applica
tion, and zeal in miniftring to fouls. To be always
ready to attend to and promote the falvation of the leaft and

St. M A T T H E W. chap. xx. 267
and meaneft of the fheep> and to fpend and be fpent
for them ; in this confifts the noble and holy fervice,
of which Jefus Chrift has fet us an example. Can a
man poffibly aa more contrary to this, than by eagerly
feeking ecelefiaftical dignities, that he may be better
attended or miniftred unto, that he may be freed from
dependence and fubjeaion, and that he may live more
at his eafe, in plenty, luxury, and repofe.
29. And as thy departed from Jericho, a great multi
tude followed him. 30. H And behold two blind men Jit-
ting by th way-fide, when thy hard that Jeflus paffed by,
eried out, flaying, Have mercy on us, 0 Lord, thouflon of
David. Blindnefs of heart is the only blindnefs of which men
very feldom complain, and from which they fcarce
ever beg to be delivered. It is one part of this blind
nefs, not to perceive it, and to think that our fight is
good. We are extremely fenfible of being deprived
of the fight of the creatures, becaufe our love for them
is very ardent : if therefore we have no defire to fee
God, and do nothing to this end, it is certain that we
do not love him at all. What have we to do under
this fpiritual blindnefs, when made fenfible of it, but
with all the ftrength of our faith to cry to him who is
our light and our falvation, to implore his mercy, and
to put our whole confidence in him.
31. And the multitude rebuked them, lecaufle thyflhoidi
hold their peace : but thy cried the more, flaying, Have
mercy on us; 0 Lord, thouflon ofl David.
Whenever we defign, to draw near to God, we al
ways meet-with obftacles from the world : but nothing
fhould hinder us from feeking light, and calling upon
Jefus Chrift. The devil knows very well, that when once

2t58 The GOSPEL according to
once we have a relifh for prayer, and apply ourfelves
conftantly to this duty, we have grounds for the greateft
hopes : he therefore diverts us from it as much as poffi-
ble. Temptations and difficulties at the beginning of
converfion, ferve only to increafe the faith of the efea,
to make them pray with more earneftnefs and fervour,
and to reft entirely upon the mercy of God.
32. And Jeflus flood fiill, and called thm, andflaid,
What will ye that Ifllialldo unto you.
Jefus Chrift comforts, encourages, brings near, and
unites to himfelf, all fuch as perfevere in prayer. He
would have us humbly declare our wants ; and excites
our defires, to prepare us to receive his gifts. The
poverty and blindnefs of finners who acknowledge their
pitiable condition, are objeas of his mercy. He, as
it were, ftands Mill, and attends, while they draw near
and reprefent their cafe to him by an humble and fer
vent prayer. O Jefus, thou knoweft what I defire that
thou wouldft do unto me. *»¦»«¦<-
33. They flay unto him, Lord, that our eyes may be
opened. The firft grace is to have the eyes of our heart
opened, that we may know our own mifery and our
deliverer. Who is there that has not occafion to beg
this grace almoft in every aaion, fince there is ever
fome degree of darknefs in our mind and heart ? none
but the blind pray for bodily fight; but a man muft be
already enlightened, to pray for that of the foul, tb
perceive its remaining darknefs and to folicit ,its re
moval. Lord, make me know my own blindnefs and
darknefs. Open thou the eyes of my mind, that I may
perceive my want of fight, and defire earneftly to re
cover it. 34. Sq

St. MATTHEW, chap. xxi. 269
34. So Jeflus had compaffion on thm, and touched their
eyes : and immediately their eyes received fight, and thy
flollowed him. ,
Jefus Chrift gives thofe only, the grace to follow him,
to whom he has before given the defire and the grace
to know him. God's compaffion in refpea of fin, is
his love for the finner ; this love is the fountain of
grace; this grace is an operation of his almighty hand;
and the effea of this operation is, that the finner fees
the miferable ftate he is in, and cries for mercy, that
he is fed to the knowledge of God in Chrift, and, to
tho love of him above all things, that he has a living
faith, and does the works of it, that he fixes his eyes
on the life and precepts of Chrift, and follows him
by imitating and obeying him. O my God, may I be
the objea of thy compaffion and love. Let thy grace
work in me all that which it caufes me to know. And
grant, that I may follow thee, with that gratitude and
, fidelity, which the wonderful kindnefs thou haft fhewed
in giving me the light of faith, requires at my hands.
CHAP. XXI.
1. AND when thy drew nigh unto Jerufalem, and were
•f*- come to Bethpage, unto the mount ofl Olives, then
flent Jeflus two diflciples,
The entry of Jefus Chrift into Jerufalem, is a figure
pf his reign in the church, and in the foul. It is by
his death, that he is to reign ; by humiliation, that he
is to conquer; and by the crofs, that he is to triumph
over fin, the world, and the devil. He enters there
fore with fome kind of pomp, only in order to meet
death; his. whole equipage has nothing in it but what
tends

270 The GOSPEL according to
tends to humble him ; and his triumph ferves only to
incenfe his enemies, and to pave his way to the crofs.
2. Saying unto thm, Go into the village over againfi
you, and firaightway ye Jhall find an afis tied, and a colt
with her : loofle them and bring them unto me. 3. And
if any man fay ought unto you, yefiallflay, The Lord hath
need of them ; and firaightway he will fiend them.
Jefus Chrift, ftill uniform in his condua, is always
intent on humbling himfelf, that he may prepare a re-
<medy for our pride ; and on fetting off his humiliations
by marks of his almighty power, that he may eftablifh
the belief of his divinity. Nothing refifts his will, when
he interids to loofe the finner, or make ufe of him for
his own purpofes and defigns.
4. All this was done, that it might le fulfilled, which
wasflpoken ly the prophet, flaying, 5. Tell ye the daugh
ter of Sion, Behold, thy king cometh unto thee, meek, and
flitting upon an afls, and a colt thflole ofl an afls.
Nothing can appear more great and magnificent, than
a God who defpifes greatnefs and magnificence fo far
as to diveft himfelf thereof, and who teaches the great
ones of the earth to defpife it, even whilft they poffefs it.
What an example is here, That the Son of God fhould
come meek, and full of gentlenefsto thofe, whofe
hearts he knew to be full of hatred and rage againft
himfelf, and entirely employed in contriving his death;
and that he fhould come even to deliver himfelf up to
them? this is fuch an inftance of love, as will cover
the revengeful with fhame, and overwhelm them at the
tribunal of God, if they do not profit by it in the pre
fent time. The kingdom of Chrift is a kingdom of
meeknefs and of love, by which he fubdues both Jews
and Gentiles, the fpirit and the flefli.

St. Matthew, chap. xxi. 271
6. And the diflciples went, and did as JefluHommandei
them. A ready and faithful obedience to the word of Jefus
Chrift is a facrifice due to him, and the moft reafonable
fervice of men whom he hath redeemed with his own
blood. When God commands, there is no time for
difpute. Whenever, by his order and authority, we
undertake to convert finners from the error of their
ways, and to bring them to Chrift, -we muft do our duty
in following his inftruaions, without regarding the cen-
fures of men- There may happen fome certain occa
fions, wherein, through zeal to ferve fouls and obey
Chrift, we are obliged to expofe ourfelves to grievous
and mortifying fufpicions ; as the difciples here expofe
fhemfelves to pafs for robbers. Herein they imitate
their mafter before-hand, who -was treated as fuch at
the time of his death, being crucified between two
thieves. 7. And Irought the afls, and the colt, and put on them
their cloths, and thyflet him thereon.
All here is myftery and inftruaion. Paftors fhould
learn from hence to do all which in them lies, that
they may prepare fouls for the reception of Jefus
-Chrift as their king ; to cover the fins of others with
the garment of an inviolable fecrecy; to hide their
infirmities by a wife condefcenfion, their bafhfulnefs
by a preventing love; and'to fpare nothing, which
may engage them to take upon them the yoke of Chrift,
and to carry Chrift himfelf in their hearts, by a fincere
faith and imitation of his life.
8. And- a very great multitude flpread their garments in
the way ; others cut down branches flrom the trees, and
firawed them in the way. ¦ • ,
The people celebrate Chrifl's triumph over their
hearts,

272 The GOSPEL1 according to
hearts;, without knowing it. Their fimple and more
fincere faith renders them more difpofed to receive
him and his word. God accepts more favourably the
artlefs praife and fmall offerings of the poOr, than* the
fludied praifes of the learned, and the magnificent pre
fents of the great. We do not fee here either learned*
or rich, or great men come to meet Chrift, and con
tribute to the glory of his triumph ; this is for them a
very bad prefage: knowledge which puffs up being not
apt to incline men to the obedience of faith, nor riches
to the love of poverty, nor greatnefs to the humility of
Chrift. 9. And the multitudes that went before, and that flol
lowed, cried, .flaying, Hoflanna to the Son ofl David :
Bleffed is he; that cometh in the name ofl th Lord, Hoflanna-
in th highefi.
Some praife Jefus Chrift, to day, who will crucify
him to morrow by their fins. See the vanity of the
world's applaufe ! to day men acknowledge Chrift to
be the Son of David' and the; Meffias ; and we fhall
prefently hear them renounce him, require his blood,
and place him below thieves and murderers. There
are abundance of thefe well-meaning; but weak fouls,
who would die for the truth, when there is nothing to
fear; but who, as foon. as it is attacked, are the firft
who turn their backs upon it, and declare againft it.
All the fcriptures give witnefs to Jefus Chrift, the old
which preceded, as well as.the new which followed him.
Let us read, and meditate on them all, with reverence
and faith.
10. And when he was come into Jerufalem, all the city
was moved, Jaying, Who is this ?
Thatfalutary concern with which the people of God are

St. M A T T H E W. chap, xxi, 275
are affeaed at the belief of Chrifl's coming, is very dif
ferent from that trouble of envy and infidelity, which the
eftablifhment of his kingdom in the hearts of them that
believe, caufes in the wicked. Had he come to flatter
the paffions of men, he would then have been welcome
to the world ; but the world would not have been con
verted. Had he adapted himfelf to the defires of finful
men, they would not indeed have been moved or trou
bled at his coming; but then they could have had-no
Saviour. This is a dreadful inftance of forgetfulnefs
and ingratitude, to afk who Chrift is, after fo many
wonders and miracles ! Such is the forgetfulnefs of a
finner, who having been healed and fanaified by his
grace, lofes it afterwards through his ingratitude.
11. And th multitude flaid, This is Jeflus the prophet
ofl Nazareth ofl Galilee.
The lower clafs of people are readier to acknowledge
and confefs Jefus Chrift than the higher ! but faith and
piety, which have not yet been tried, are very un*
fteadfaft and wavering. Thofe truths of the gofpel,
which, in fome feafon or other of their lives, many
have known and commended, will ferve only to con*
demn them at the judgment of God.
12. If And Jeflus went into the temple of God, and cafi
out all them that fold and bought in the temple, and over
threw th tables (fl the money-changers, and th fleats of
them that flold doves ;
Avarice covered with the veil of religion, is one pf
thofe things, upon which Chrift looks with the greateft
indignation in his church. It is a fore mark of the
terrible punifhments which he referves for the profaners
of his true temple the church, that he fuffers in it thofe,
Vol. I, T whofe

247 The G O S P E L according to
whofe very fhadow and figure he would not fuffer in the
Jewifh temple. Merchandife of holy things, fimonaical
prefentatibns, fradulent exchanges, a mercenary fpirit in
facred funaions ; ecelefiaftical employments obtained
by flattery, fervice, or attendance, or by any thing
which is inftead of money ; collations, nominations,
and efeaions, made' on any other motive than the
glory of God, and the good of the church ; thefe are
all fatal and damnable profanations, of which thofe in
the temple were only a fhadow.
13. Andflaid unto them, It is written, My houfe fhall
le called the houfe ofl prayer, but ye have made it a den of
thieves. If to do common and ordinary aaions in a temple,
which contained no more than a figure of the chriftian
myfteries, denominate a man a thief in God's houfe ;
what name do thofe deferve, who, by criminal and
fcandalous difcourfes, by lafcivious looks and fhameful
dreffes, profane the churches,, where Chrift is prefent.
They who are placed in the church, on purpofe to
ferve fouls, and do not do it ; or who enjoy the re
venues of the church,, and negfea the fervice of it, are
thieves in more fenfes than one.
14. And the blind and the lame came to him in the tem
ple, and he healed thm.
Jefus Chrift foon returns to his kind and charitable
inclination, whatever caufe of anger lias been given
him : how can we refufe to imitate him, with refpea
to our brethren ? After having condemned the pro
fane ufe of the houfe of God, he fhews what is the
holy and lawful ufe of it, namely by prayer, adoration,
and the facrifice of praife and thankfgiving, to ufe our
utmoft

St. M A T T H E W. chap. xxi. 275
utmoft endeavours to obtain the cure of thofe, who are
under the blindnefs of fin, and the lamenefs of irregu
lar affeaions ; or to enlighten them by the divine word,
and reconcile them to God.
15. And when the chiefl priefis and fcribes flaw the won
derful things that he did, and th children crying in the
temple, and faying, Hoflanna to th flon. of David', thy
wereflore difpleafed,
The blindnefs and obftinacy of priefts and teachers,
are generally the effeas of ambition, avarice, and
pride. Would to God, that they who ought moft to
promote the advancement of his work, and the king
dom of Chrift, were not too often thofe who obftruct:
and hinder it the moft! The envy, jealoufy, and
worldly intereft of corrupt ecclefiaftics, will ever do
more mifchief to the church, than her declared enemies.
The moft wonderful fuccefs of holy bifhops, their re
putation, and the veneration which the people have
for them, are fo far from gaining the hearts of their fe
cret enemies, that they do but exafperate them the
more. 16. And flaid unto him, Hedrefi thou what thefe flay?
And Jeflus faith unto thm, Yea; have ye never read, Out ofl
the mouth^ofl hales, and flucklings thou hafi perfected praifle?
A great reputation is counted a very great crime, when
a man has envious, incenfed, or powerful enemies. It
is not always a well-regulated humility, to difavow
praife and public efteem, when the glory of God and
of truth is concerned. The praife of the common peo
ple is leaft to be fufpeaed, becaufe they are leaft ca
pable of affeaation and artifice. God willingly accepts
Ts the

276 ^GOSPEL according to
the praifes of the fimple, becaufe his Spirit draws them
out of their mouths. ,
if. \t And he left tham, and went out ofl the city into
Bethany, and he lodged there'.
It is wifdom, not to perfift in endeavouring to in
ftrua thofe, who are blinded with envy. When a
paftor has difcharged all he owes to truth and1 the dig
nity of his office, he fhould confider, what is due to
prudence and humility, giving way for a time to the
envy of his enemies, and withdrawing himfelf from the
exceffive affeaion of his friends.
18. Now in th morning as he returned into the city, he
hungred. We may conclude from his hunger, that his triumph
was followed by falling and prayer, two powerful means
to fupprefs human complacency, and expel the poifon
of applaufe. Chrift had no need of thefe prefervatives
himfelf, but his members wanted this example and in
ftruaion. ...
, 19. And when he fldw a fig-tree in th way, he came
io it, and found nothing thereon, lut leaves only,, andflaid
imto it, Let no flruit grow on the henceforward flor ever.
And preflently th fig-tree withered away.
Can the chriftian, who affords Jefus Chrift nothing
but barren words and defires, expea any thing but his
curfe ? We muft continually watch, and employ our
felves in good works, which accompany falvation, ftill
expeaing the hour, when Chrift will come fo demand
the fruit of all his gifts and graces. A fig-tree in the
way, and a chriftian expofed to all the temptations of.
world, either bear, or preferve, but very little fruit.
Drynefs and barrennefs under the means of inftruaion
are awful fymptoms of a dangerous ftate of the foul, and

St. MATTHEW, chap, xxt 277
and if perfifted in to the laft, will be produaive of ter
rible confequences hereafter, when no more grace will
be offered or difpenfed. Let us take great care not to
let the feafon pafs, which is proper for receiving mercy
and producing fruit : one moment may deprive us of
it all. 20. And when th diflciples flaw it, they marvelled, flay-*
ing, Howfloon is th fig-tree withered away ?
The defertion and malediaion of finners ought to
ftrike even the juft with fear and amazement. We fay
every day one to another, fee, how fuddenly this and
, the other man died : but who takes warning by fuch
examples ? what we fay to day of others, will perhaps
be faid to-morrow of us. God is more to be admired,
in the fertility which he reftores to trees and plants
every year, than in the fterility wrought by him in this
fig-tree : but the more wonders he produces, the lefs
we admire them.
2 1 . Jeflus anflwere^ and flaid unto them, Verily, I flay
unto you, If ye have flaith and doubt not, ye fhall not only
do this which is done to th fig-tree, but alfo iflye fall
flay unto this mountain, Be thou removed, and le thou caft
into the flea ; it fhall be done.
Nothing is impoffible to a faith, which doubts not :
but this faith is very rare. Few or no miracles are
done in our days, becaufe there is fo little faith, and
fo little neceffity for them.
22. And all things whatfloever ye fliall afk in prayer, be*
lieving, ye fhall receive.
Faith is the fource of prayer. The meafure of faith,
is the meafure of our fuccefs in prayer ; and prayer is
the interpreter of faith ; it nourifhes, increafes, pre-
T 3 ferves*

278 The GOSPEL according to
ferves, and makes it fruitful in good works. Abundance
of people pray; but few proportion the fervency, hu
mility, and perfeverance of their prayers, to the great
nefs of thofe gifts for which they pray. The church'is
the houfe of prayer, becaufe it is the houfe of faith.
55,3. 5 And when he was come into th temple,, the chiefl
priefis and the elders ofl the people came unto him as he was
teaching, and flaid, By what authority doefi thou thefe
things ? and who gave the this authority ?
The wicked cannot believe, that the authority which
condemns their maxims, is lawful ; and are always rea
dy to Oppofe it. It happens but too frequently in the
church, that other perfons, as well as the wicked, in-
• terrupt the chief paftors in the exercife of their proper
funaions, by carrying on unjuft aaions and vexatious
fuits againft their authority and juft rights. The mi
racles of Jefus Chrift are a fufficient proof of his au
thority; fcripture fhews that of his minifters.
24. And Jeflus anflwered and flaid unto them, I alflo will
afk you one thing, which if ye tell me, I in likewife will tell
you by wjiat authority I do thefe things.
The wifdpm of God very eafily finds means tp con
found the defigns and malice of men. It is not out of
a fpirit contrary to fimplicity, that our bleffed Lord
oppofes one queftion to another; but to expofe thein-
fincerity pf the enemies of his miniftry, and to hinder
them from obftruaing the gofpel. There is a pious
dexterity and addrefs, as well as criminal and wicked
artifices. ' 25. Th baptifm ofl John, whence was it? flrom haven,
or ofl men ? And they reafloned with themfelves, flaying, If
we flail flay, From heaven ; he will flay unto us, Why did ye

St. M A T T H E W. chap. xxi. 279
ye not then lelieve him ? 26. But ifweJhcUflay, Of men;
we fear the people ; for all hold John as a prophet.
One fingle word of the Son of God confounds the
malice, and difconcerts all the wifdom of the world.
Simplicity gives a wonderful confidence and peace of
mind; double dealing caufes a thoufand difquiets and
trbubles. To what extremity are they reduced, whom
envy and obftinacy engage to oppofe thofe whom God
fends to inftrua them ? t-hey are forced even to con
fefs their incredulity, and to acknowledge themfelves
fet only againft that which is good. Let a man do his
utmoft to conceal within his own heart the conyiaion
which he has of truth and innocence, to avoid yielding
thereto, or being condemned before men ; God who
fees the heart, will by the light of the laft day produce
it as a witnefs againft him, and make it hisjudge.
27. And thy anflwered Jeflus, andflaid, We cannot tell.
And he faid unto thm, Neither tell 1 you by what authority
I do thefe things.
They who are once engaged againft the truth, never
fcruple a lye. Pharifaical pride, according to its dif
ferent interefts, prompts men equally, either to pre
tend to know every thing, or to affea to know nothing.
By a real ignorance God often punifhes the feigned
and counterfeit ignorance of the envious, who will not
acknowledge the good which they fee in others.
28. W But what think you? A certain man had two fons,
and he came to the firft., andflaid, Son, go work to day in
my vineyard.
Labour in one way or another is appointed of God
to all the children of Adam, and yet the generality of
the world declines it, unlefs moved thereto by necef-
T4 . fity,

28o The GOSPEL according to
fity, or drawnsto it for the gratification of fome corrupt
affeaion, Our foul is not our own. It is the vine
yard of God, which we ought to cultivate, by fulfilling
Jiis commands ; and this not out of felf-love, but for
the fove of him. That which would have been the de
light .of man in innocency, is become a painful work
to him fince his fall.
29. He anflwered, andflaid, I will not : but afterward
he repented, and went.
The juft perceive at firft the oppofition of nature tp
obedience; but grace remains viaorious. How happy
is it for a man to receive the gift of repentance, when
he has been fo unhappy as to tranfgrefs the divine law
in the firft years of his life ! There are very few
chriftians, who have not 16ft their comforts by difobey-
ipg God; and very few finners, who, touched with true
remorfe, are faithful tp their conviaions and thus pro
duce fruits meet for repentance.
30. And he came to th fecond, and faid likewife. And
he anflwered andflaid, L go, Sir- and went not.
The- pretended juft man is full of prefumption, and
very eager to embrace the good propofed to him : he
promifes every thing, and perforins nothing. Chriftian
righteoufnefs confifts nPt in making oftentation of a
great zeal for God's law, or of great application to
every thing which contributes to make it more under
ftood, not in appearing always ready to fulfil it; but in
fulfilling it with humility, exaanefs, and perfeverance.
Men often deceive themfelves in this matter: there are -
abundance of falfe lovers of the gofpel.
31. Whether of them twain did the will of his father?
Thy flay unto him, The firft, Jefus faith unto them, Verily, I

St. MATTHEW, chap. xxi. 281
I flay unto you, that the publicans and th harlots go into the
kingdom of God before you.
True repentance faves the greateft finners : a falfe
righteoufnefs does but blind and harden the worldly-
wife the more. God remembers no more our finful
aaions, when we return and repent : and he likewife
piys no regard to thofe fervors of religion, which are
fucceeded and quenched by fin and impenitency. Men
recover more eafily from grofs and public diforders,
than from a falfe righteoufnefs and fecret pride, which
corrupt the whole life, and lull the finner afleep.
32. For John came unto you in th way ofl righteoufnefs,
and ye believed him not : but th publicans and th harlots be
lieved him. And ye when ye hadfleen it, repented not after
ward, that ye might believe him.
If the word ,and good example had been fufficient
for converfion, what finners would not St. John have
converted? pride which is the greateft obftacle thereto,
requires other remedies. When a foul is not wrought
upon, either by the innocency of the juft, _ or the re
pentance of finners, what hope can be entertained of
its falvation ? Worldly men perifh continually amidft
all forts of good examples. That of faints frights and
difcourages them : that of great firiners converted they
are afhamed to follow ; and that of the generality of
-good men is not ftrong enough to affea or ftir them.
It belongs to thee only, O Lord, to render all thefe -
examples ufeful, and to make them fubfervient to thy
defigns concerning fouls.
33. f Hear another parable. There was a certain houf
holder which planted a vineyard, and hedged it round about,
and digged a wine-prefs in it, and built a tower, and let it
out

282 The GOSPEL according to
out to hiifbandmen, and went into afar country. 34. And
when th time of th fruit drew near, he fent his fervants to
th hiifbandmen, that thy might receive thflruits ofl it. 35.
And th hufbandmen took his fervants, and beat one, and
killed another, and ftoned another.
This is a reprefentation of the perfidioufnefs of the
Jews. The vineyard is the Jewifh people ; and the
hufbandmen the priefts and doaors of the law. How
great ought the fidelity and gratitude of chriftians to be,
who have received the truth and fubftance of all thefe
things in Jefus Chrift ? The vineyard is now the,
church made up of all nations ; the hufbandmen are
the paftors ; and the far country is heaven whither
Chrift afcended, having given them his million and
authority. 36. Again, h fent other flervanls, more than th firft:
and they did unto thm likewife.
The church, which has exifted in all times, has, ac
cording to its different ftate and difpenfation, had pro
phets, apoftles, paftors, and teachers. There is not a
moment, in which God does not fhower down his gifts
upon us, and require the fruit of them. The church
has been perfecuted in all ages, under the law and un
der the gofpel, under the prophets and under Jefus
Chrift ; and the greateft fhare of perfecution has gene
rally fallen upon the minifters thereof. There have
been always good and bad hufbandmen ; and the for
mer have ever been ill ufed by the latter. How happy
is the lot of thofe who have faith enough to chufe ra
ther to fuffer in ferving the church, than to enjoy
worldly peace by declining the fervice of it !
37. But laft of ail, he fent unto them his fin, faying,
Thy will reverence my fin.

St. MATTHEW, chap. xxi. 283.
The Son of God incarnate, by his word, his exam
ple, his myfteries, and his minifters, demands the fruit
of thofe graces which God has beftowed on mankind.
Neither the infidelity of the Jews ; nor their abufe of
God's benefits, could put a flop to his goodnefs, or
hinder him from fending his Son into the world. My
God, how far from this fpirit are the children of Adam!
The leaft trifle is enough to raife their refentment, and
to ftifle their good will.
38. But when the hufbandmen faw the fon, they flaid
among themfelves. This is the heir, come, let us kill him,
and let usfleize on his inheritance.
The finner, to enjoy the miferable peace of his fin,
would deftroy both Chrift and his gofpel, if it were in
his power. To confpire againft the church and its doc
trine, as unawakened finners do, is to confpire againft
Jefus Chrift. We put him to death in every one of his
members, when by the poifon of bad doarine, exam
ple, or condua, we lead them aftray.
3g. And thy caught him, and cafi him out of th vine
yard, and few him.
Let <Us take great heed, left while we deteft thefe
murderers of the Son of God, we ourfelves be reckoned
of their number, on the account of our corrupt will.
To be rejeaed and crucified by the Jews who knew him
not, was lefs grievous to him, than to be defpifed by
chriftians, who make profeffion of adoring him. To
caft him out of our heart, is to caft him out of the vine
yard, which he has purchafed with his blood, and to
ufurp the right which he has to us.
40, When the Lord therefore oflth vineyard cometh, What
will he do unto thofe hufbandmen ? 41. They flay unto him, He

284 The G O S P E L according to
He will miflerably deftroy thofe wicked men, and will let out
his vineyard unto other hufbandmen, which Jhall render him
th fruits in thirfeaflons.
Unbelieving Jews and wicked chriftians fhall both be
terribly punifhed : but the latter fo much the more fe-
verely, as the gifts they have received are more excel
lent, and their ingratitude more abominable. If the
firft coming of Chrift, which was all grace and mercy,
proved fo fatal to the Jews, by reafon of their incredu
lity ; how terrible will his fecond, confifling all of juf-
lice and vengeance, be to fuch chriftians, as have not
lived according to their faith ? faith without the fruits
of it, diftinguifhes the chriftian from the Jew, to no
other end, but his condemnation. We muft render
thefe fruits in their feafon, and that feafon lafts all
our life.
42. J ejus flaith unto thm, Did ye never read in th fcrip
tures, Thefione which th builders rejetlnd, th flame is be
come the had ofth comer: this is th Lord's doing, and it
is marvellous 'in our eyes.
They had read thefe words, but with a veil over
their eyes, which hindered them from perceiving Jefus
Chrift, and their own heinous crime in rejeaing him.
What wonders fhould we difcover in the fcriptures, if
the corruption of our heart did not draw a veil like
theirs over our eyes ! how admirable would Chrift ap
pear tP us in them, if we had but an earneft defire to
find him there ! this paflage contains an abridgment of
the whole knowledge of Jefus Chrift. He is the work-
nianfhip of God by way of eminence, he was rejeaed,
humbled, and crucified by the Jews, raifed again by
his father, conftituted the head and foundation of the
church,

St. M A T T H E W. chap. xxi. 285
church, made the cement and union of its members,
and the peace of the Jews and Gentiles, rendered the
objea of the joy and admiration of the faithful ; an
objea, which ought continually to employ them here,
and which will yield them eternal happinefs hereafter.
43. Therefore I flay unto you, Th kingdom ofl God fall
be taken flrom you, and given to a nation bringing forth ibe
fruits thereof.
What we fee here in this juft rejeaion of the Jews,
and merciful calling of the Gentiles, is fulfilled every
day in particular perfons. Let not thofe, who feem the
:fnoft forfaken, defpair, any more than the Gentiles, of
the mercy of God. Let not thofe, whom he has fa
voured the moft, be too muGh exalted thereby '$ but
let them fear the miferable lot of the chofen and be
loved people.
44. And whofoever fhall fall on thisfione, fhall le broken:
but on whomfloever itfiallfall, it will grind him to powder.
All the vain efforts of Chrifl's enemies, whilft he
was on earth, ferved.only to the eftablifhment of his
defigns, and to the confufion of all thofe who oppofed
them. But how dreadful will it be, when the ftorms
of his vengeance fhall fall upon the enemies of his
kingdom and glory, after his refurreaion, and at his
fecond coming ? They who, being fcandalized at the
humiliation of the Son of God, and the ignominy of
the crofs, rejeaed him before his refurreaion, are
thofe who fell on this ftone, and were broken ; yet had
they opportunities of being converted, after the defcent
of the holy Ghoft. But as for thofe, who, after the
glory of his refurreaion, and the miraculous effeas of
the holy. Ghoft in the eftablifhment of the church, con
tinued

286 The GOSPEL according to
tinued ftill obdurate, this ftone, lifted up to heaven,
fell upon them at the deftruaion of Jerufalem ; and
Will fall upon all thofe at his laft coming, who either
have perfecuted him in his people through enmity
and unbelief, or under the profeffion of his religion have
crucified him afrefh by their unfaithfulnefs, and grind
them to powder.
45. And when the chief priefis and pharifies had hard
his parables, thy perceived that he flpake of them.
The word of Jefus Chrift darts light fometimes into
the heart of the wicked, but fuch light as blinds and
hardens them the more. The moft wholefome advice
paffes for an affront with thofe who have fhut their
hearts againft the truth. When that, which fhould in
cline men to repentance, does only kindle the flame of.
foite and revenge ; there is no more hope of falvation,
without a very extraordinary grace.
46. But when they fought to lay hands on him, thy feared
the multitude, lecaufe thy took him for a prophet.
He who abftains from evil, only through fear of pu
nifliment,' commits it in his heart, and is already guilty
before God. Men are apt to fear thofe, who can kill
the body : but they fear not him, who can deftroy both
body and foul eternally. A true paftor fears nothing
but God, when his glory is concerned ; an hireling
fears every thing, except him, whom only he ought to
fear.
CHAP. XXII.
1. AND Jeflus anflwered and flpake unto them again by pa-
-*•* rabies, andflaid, 2. Th kingdom of haven is like
unto a certain king which made a marriage for, his fin,
The

St. MATTHEW, chap. xxii. 287
The JeWs were the firft who were called to the belief
of the incarnation, wherein Jefus Chrift efpoufed the
human nature, and the church. He chufes the moft
ftria, tender, fruitful, and moft inviolable of all alli
ances, to make us comprehend, how intimate and ad
vantageous to the chriftian foul that union is, which
God is pleafed to have with it in his Son, by faith and
love. What may we not expea from a royal alliance?
for what may we not hope from a divine union ?
3. And he fent forth his fervants to call them that were
bidden to th wedding : and thy would not come.
The law, the prophets, and the gofpel, are but fo
many different invitations to the wedding of Jefos
.Chrift, to the belief and fruits of his incarnation. By
thefe nuptials, which are yet only begun, the creature
is already become one fpirit and one heart with God :
how then will it be, when this marriage being confum-
mated, he will admit the creature to a participation of
all his treafure, perfea his love in it, and make it live
eternally with and for himfelf ? This union with God
is contraaed freely both on his and our part; and no
man can be forced or neceffiated to it : for it is an im
mediate Union of will to will, of heart to heart; and it is
by willing and confenting, that we come to God, who
is reconciled to us in Jefus Chrift.
4. Again f he flent forth other fervants, faying, Tell thm
which are bidden, Behold, I have prepared my dinner : my
oxen and my flattings are killed, and all things are ready :
come unto the marriage.
God's patience is not wearied by the denial and re
finance of man's heart. He feems as earneftly defirous
of uniting it to himfelf, as if fome great ^vantage
' would

288 The GOSPEL according to
would accrue to him thereby; whereas in truth he finds
nothing in it but poverty, mifery and corruption ; and
on the contrary, the heart finds in him wifdom, holi
nefs, greatnefs, riches, and all things which make a
perfea, infinite, and incomprehenfible felicity. Jefus
Chrift is himfelf the true viaim of God, flain for us, to
which we are invited, and of which we ought to par
take, the facrifice of the chriftian covenant, and the
marriage-feaft-and banquet : and it is by eating of it,
that this union is compleated, here under the veil of
ordinances, but in heaven openly and without any veil.
5. But thy made light of it, and went their ways, one to
his farm, another to his 'merchandize, 6. And the remnant
took his fervants, and entreated them flpit fully, and few
them. There are three forts of flates, wherein men run the
rifque of living in a continual forgetfulnefs and neglea
of falvation. The firft is, thatofafoft, idle, and vo
luptuous life, wherein a man thinks of nothing, but
quietly to enjoy life, health, riches, conveniences,
good cheer, public diverfions, and private pleafures.
This is the life of a man who has the good things of
tins life, and ftudies alone the gratification of his car
nal mind or fenfes. The fecond ftate of life, is that of
a man entirely taken up with worldly bufinefs, mer-
chandife/ the public revenues, or any gainful employ
ment, in which the love of riches, and application to
the means of acquiring them, generally ftifle all thoughts
of falvation, and engrofs all that time which fhould be
fet apart for the profecution of it. The third ftate is
that of men openly unjuft, violent, and outrageoufly
wicked, *who are finners as it were by profeffion, in
the

St. MATTHEW, chap. xxii. 289
the face of the world, and who not only negfea their
falvation, but are incenfed againft all thofe, who ex
hort them to mind it, and impartially declare to them
the truth. Permit us not, Lord, ever to be forgetful
of thee in any ftate, or to be engaged in fuch as is in-
confiftent with, falvation.
7. But when th king heard thereof, h was wroth: and
he feht forth his armies, and defiroy ed thofe murderers, and
burnt up their city. . _
God, either fooner or later, takes vengeance on
men, for their contempt of his word,, and for their in
jurious treatment of his minifters. The punifliment of
the Jews, by the deftruaion of Jerufalem, which is
here prefigured, is itfelf but a figure and fhadow of the
punifliment of unfaithful chriftians. Death, which to
the faints is the beginning of their happinefs, to the re
probate is the beginning of the eternal vengeance of
God. The city of this prefent world, which they make
their earthly paradife, is then to be burnt up and sde-
ftroyed as to them.
8. Then faith he to his fervants, Th wedding is ready,
but they which were bidden were not worthy.
The fubftitution of the Gentiles in the room of the
Jews, denotes to us, another fubftitution much more to
be dreaded. The means of grace are often taken away
from a wicked people, and given to others. No per
fon is excluded from the feaft, except he be unworthy;
though no man is of himfelf worthy to be admitted to
it. Deplorable was the blindnefs of the Jews, who
knew not the feaft which was prepared for them : but
more deplorable is that of a chriftian, who after having
tafted and fed delicioufly on it, lpaths, and leaves it,
Vol. I. U tp

ego The GOSPEL according to
to return to the ways of the world, and the pleafures
of fin.
9. Go ye threflore into the high-ways, and as many as
ye fhall find, bid to the marriage. 10. So thfle flervants
went out into the high-ways, and gathered together all, as
many as they found, both bad and good : and the wedding
wasflurnifhed with guefis.
There is no refpea of perfons in the bufinefs of fal
vation. All forts of finners are invited to it, Jews and
Gentiles, and the poor who have the leaft refpea fhewn
them by men are objeas of his mercy, more than the
rich and great ones of the world. The church is every
where reprefented as vifible, and containing both good
and bad, righteous and wicked, united together by the
participation of the fame facraments. Abundance of
chriftians, fo called, are prefent at the table of the eu-
chariftical feaft, who will never be feen at the eternal
table of God. Let us tremble at the thought.
n.5 And when the king came in to flee th guefis, he
Jaw there a man, which had not on a wedding-garment :
12. And he flaith unto him, Friend, how camefi thou ih hi
ther, not having a wedding garment? And he wasflpeechlefls.
Let every man learn from hence, to examine and
judge himfelf, and to abftain from the holy table, 'till
he has put on the wedding garment ; conformably to
the apoftfe's injunaion, which Chrift authorifes fo long
before by this parable. Thus we may prevent this
dreadful feparation, which will certainly be followed
by an eternal excommunication. It is by faith, that
we come to the Wedding feaft ; it is by love which is
the life, and by good works which are the fruits of
faith, that we are qualified to eat the flefh of the lamb, and

St. MATTHEW, chap. xxii. 291
and to receive nourifhment from it. Amongft a thou
fand unworthy communicants, perhaps there is but one,
whofe confcience upbraids him after this manner, How
cameft thou in hither, &c. ? happy is he, if amended
thereby. No anfwer can be made at the tribunal of
God. The confufion arifing from fin, and the con
fcience of the finner, will flop his mouth.
13. Then flaid th king to th flervants, Bind him hand
and float, and take him away, and cafi him into outer dark
nefs : there Jhall be weeping andgnaflhing ofl teeth.
See here the fad ftate and total ruin of a foul con
demned to endlefs mifery. No more feet to run to
God's mercy, or to flee from his juftice. No more
hands to do good, no more light whereby to know God
or his own duty. Nothing but darknefs, pain, grief,
tears, rage, fury, and defpair, remains for thofe, who
are caft out from the wedding-feaft. This is the fruit
of fin, and efpecially of the abufe of faith, grace, and
the holy communion.
14, For many are called but flew are ckoflen.
Many are called by the law of nature, by the writ
ten law, and by the preaching of the gofpel : but few
are there, who come in by faith ; few among thofe,
who live by faith ; and few even of thefe laft, who
perfevere in the life of faith. The efea are not known,
'till the feparation is made. One fingle reprobate caft
out reprefents all the reft. God fometimes manifefts
his juftice on a finner, even in this world, on purpofe
to awaken all others ; with whom he bears long in ex
peaation of their repentance, but if any eontinue to
defpife his goodnefs which fhould lead them to it, hear
not his voice in the day pf grace, but harden their hearts
U 2 againft

29a The GOSPEL according to
-againft it to their laft hour, they fhall not enter into h\i
reft. Let it be our greateft concern to attend to the
calls of his mercy, that we may be numbered with his
faithful people, and happy in and with him here and
hereafter. 15. 1T Then went the Phariflees, and took counfel how
they might intangle him in his talk.
The devil's minifters, like himfelf, retire only for a
while ; but never lay afide the defign of enfnaring and
embarraffing, if not, of deflroying the people of God.
Of all wicked perfons the envious are the leaft difcou-
raged at difappointments. The followers of Chrift ought
ftriaiy to watch over their words, becaufe the world is
always vigilant to make them ferve its interefts or paf
fions. Set a watch, O Lord, upon my mouth, and
fecure it from being furprifed either by the devil, or
the world, or my own corrupt defires.
.' 16. And they fent out unto him their diflciples, with the
Herodians, flaying, Mafter, we know that thou art true,
and teacheft the way ofl God in truth, neither carefi thou
flor any man : flor thou regardefi not the perflon ofl men.
i The praifes of the world are full of fnares : he who
loves them, lays himfelf open to temptation ; and thus
to expofe himfelf, is to endanger his happinefs in time
and eternity. The wicked fcarce ever make any other
ufe of good, but only to promote their malicious de
figns. Real enemies and falfe friends take advantage
very often of the good qualities which they difcover in
Us, to make" us aa indifcreetly, and to put us upon im
prudent meafures. The fidelity, which an ecelefiaftical
perfon owes to his miniftry, banifhes all fear of men
from his mind; but agrees very well with chriftian pru
dence,

St. MATTHEW, chap. xxii. 293
dence, which is neither rafh, nor i.ifenfible. There
are fome regards which proceed from timoroufnefs,
ambition, and complaifance ; but there are alfo others,
which fpring from love, difcretion and prudence.
17. Tell us therefore, What thinkefi thou ? Is it lawful
to give tribute unto Ceflar, or not ?
It is one of the common artifices of ill men, to fet
the fpiritual and temporal powers at variance, if poffi-
ble ; to engage princes in difputes about doarine and
religion ; and to find fome means to render thofe odi
ous, whom they defign to ruin. When the enemies, of
truth are undeniably convinced, their laft fhift is, to
make their adverfaries pafs for perfons difaffeaed to the
ftate, and to cry out againft them as a faaion. We
muft be fore, not to give any occafion for this charge,
and muftavoid even the leaft appearance of deferving it.
18. But Jeflus perceived their wickednefls ; andflaid, Why
temptye me, ye hypocrites ?
They know but little of Chrift, to whom the very
bottom of the heaijt is open, who hope to conceal the
wickednefs of it from him. It is of great advantage, to
expofe the defigns of hypocrites, and to cover them
with fhame, in order to render their calumnies inef-
feaual. We ought not to fuffer the mafk of piety and
a falfe love of truth to remain on thofe, who take it,
with no other defign, but to obftrua truth and piety
itfelf. 19. Shew me th tribute-money. And thy brought unto
him a penny. 20. And he flaith unto them, Whofle is this
image andfluperflcription ?
Nothing but the wifdom of God can teach us to avoid
the fnares of men, without wounding truth or juftice,
U 3 without

294 The, GOSPEL according to
without interefting our own paffions, and without flat
tering or provoking thofe of others. When we make
the divine truth and wifdom the flandard pf pur words,
we then weigh them as we ought. Chrift feems not to
know the tribute-money, to recommend to us a con
tempt of riches, to fhew, that he did not concern" him
felf about fecular affairs, to. confound his enemies by
their own anfwer.
2 1 . Thy flay unto him, Ceflars. Then flaith he unto
them, Render therefore unto Ceflar, the things which are
Ceflar's ; and unto God, the things that are God's.
This is an' anfwer full of wifdom, which eftablifhes
the limits, regulates the rights, and diftinguifhes the
jurifdiaion of the two empires of heaven and earth, of
the fpiritual and temporal powers. The image of
princes, ftamped on their coin, denotes, that temporal
things belong all tp their governance ; and the image
pf God, imprinted on the foul pf man, teaches, that
whatever ufe fie makes, either of himfelf, or of the
creatures, ought to be referred to God. Refpea, fub-
miffipn, dependence, and obedience to fovereign
princes, as to whatever is temporal, being part of the
divine law, we cannot pay them as we ought* in the
fight of God, but by doing it heartily, and on the prin
ciple of love. Princes being more the images of God
than other men, ought alfo to render tp God whatever
they receive from men, by direaing it all to his glory,
22. When they had heard thefe words, they marvelled,
and left him and went their way.
They caqnpt forbear admiring him, and yet they
cannot perfuade themfelves to love him : the hardnefs
of their heart refifts the light of their underftanding. Thus

St. MATTHEW, chap. xxii. 295
Thus worldly perfons admire good preachers, praife
good men, and approve good aaions, through a kind
of natural integrity of heart ; but yet are not converted
for all this.
23. H The flame day came to him the Sadducees, which
flay that there is no reflurreBion, and aflked him ,
One temptation fucceeds another. It is not to be
expeaed, that the devil fhould let thofe reft, who
boldly attack him, and labour to deftroy his kingdom.
He ufes his utmoft endeavours to render the preaching,
miracles, and whole miffion of Chrift ineffectual, by
overturning the very foundation of all, the belief of
the refurreaion. Few perfons openly deny it ; the ge
nerality live, as if they did not believe it.
24. Saying, Mafter, Mofles flaid , If a man die, having
no children, his brother Jhall marry his wife, and raife up
feed unto his brother.
The expectation of the Meffias, and the defire of
having a fhare in his birth according to the flefh, which
was the chief ambition of the Jews, gave occafion to
this law. But now we have a fhare in his birth, by
faith and the Spirit, who is thei Lord and giver of life
to our fouls.
25. Now there were with us feven brethren, and the firft
when he had married a wifle, deceafled, and having, no ifl-
flue, leflt his wifle unto his brother. 26. Likewifle thflecond
alflo, and the third unto the fleventh. . 27. And laft ofl all
the woman died alflo. 2 8. Therefore in the reflurreBion,
whofe wifefhallfhe be of the feven ? for they all had her.
Senfualifts fear the lofs of their pleafures in the/other
world. They are always miftaken, either in referring
to the prefent life the truths of the other, or in enter-
U 4 taining

2g6 Tie GOSPEL according to
taining difhonpurable notions of this laft, and applying
to it thofe myfteries and truths, which belong to the
church here below, and to the forming of the myftical
body of Chrift. The devil amufes men with cares fuited
to their inclinations. Curious queflions are a danger
ous temptation in the church, and produce libertines
therein. The truths of the refurreaion of the body,
and of the immortality of the foul, difturb and perplex
thefe men the moft, and therefore they attack them on -
pvery fide, and by all the ways imaginable.
zg. Jeflus anflwered, and flaid unto thm, Ye do err,
not knowing the fcriptures, nor the power of God.
Let us be fore, not to judge of God, of his defigns,
or of his works, by the power of reafon alone : this is
to derogate from the infinity of his being, and the in-
eomprehenfibility of his greatnefs. There are two ^
caufes of the oppofitiop of men to the truths of chriftu
anity. The firft is, in that they do not fufiiciently un
derftand the fcriptures, for want of due application,
zeal, faith, reverence, and humility: they will not fre
quent the fchool pf Gpd. in order to learn that which
he vouchfafes to teach them concerning himfelf. The
fecond, which flows from the former, is, in that they
frame to themfelves too mean an idea of his greatnefs,
holinefs, and power over his creatures ; of his wifdom,
condua, and defigns concerning his efea ; and of that
eternal life, which he bellows on his faints. It is a very
great temerity, to pretend to meafure the eternal and
infinite reafon, and the omnipotency of the creator, by
the weak and corrupt reafon of the creature.
30. For in th reflnrrection they neither marry, nor are
given in marriage : but are as the angels of God in heaven.
AH

St. M A T T H E W. chap. xxii. 297
All the alliances and unions on earth are tokens and
effeas of man's indigence and mortality. When once
he fhall enter into eternity, where all his defires will
be fatisfied, all his wants fopplied, and his mortality
fwallowed up in glory ; then all unions and focieties of
a worldly or temporal nature fhall be loft in the union
and fociety with God. The lefs intercourfe and union
we have withjthe creature, the more we have with the
creatorj^-Hropy is that foul, which, even in this world,
begins the Me of angels, by feparating itfelf from every
thing inrbnfiftent with the will of God, that it may live
only tc/ him, and for him alone as his fpoufe ! Love
can /ender us like to angels in conformity to his will
an/u devotednefs to his fervice.
3 1 . But as touching the reflurreBion ofl the dead, have
ye not read that which wasflpoken unto you by God, flaying,
32. I am the God of Abraham, and th God ofl Ifaac,
and th God of Jacob ? God is not th God of th dead,
but of the living.
God, who is the God, that is, the bountiful, magni
ficent, and almighty rewarder of the faithful, whom he
recompences, in proportion to his own love and their
fidelity, declared to Mofes, long after the death of
Abraham, Ifaac, and Jacob, that he was even their
God in this fenfe, and in a manner altogether peculiar.
Now, if they were not prefent with God, and in his
fight, any more than they were prefent with men ; he
could not flile himfelf their God in fo particular a man
ner. For the advantages they received on earth were
not fufficient to verify this divine promife in refpea of
them. And therefore, it is abfolutely neceffary, that
they fhould enjoy another life, and that their fouls,
• which

298 The Gt) S P E L according to
which ftill fubfift, fhould one day be reunited to iheir
bodies, to receive in them fuch advantages, as may
make it evident, that God is their God, and their re
ward in a moft extraordinary manner.
33. And when th multitude heard this, thy were afto-
niflhed at his doctrine.
God permits the infidelity of fome, for the inflruc-
tion and edification of others ; the offences taken by
the world, for the trial and manifeftation of thofe who
belong to him ; and herefies, for the greater illuftra-
tion of the truth. The doarine of the church of Chrift
when cleared and explained by holy men, appears the
more admirable, the more difguftful heretics have en
deavoured to render it to the people. Thus God
knows how to bring good out of evil, light out of dark
nefs," and to difcover the luftre of truth, through the
cloud, wbich the wickednefs of falfe teachers has caft
upon it.
34. But when the Phari flees had hard that he had put
the Sadducees tojilence, thy were gathered together.
- , Thofe who are powerful in wickednefs, are always
ftriving to fucceed better in it than others. The ad
miration of the people, and the putting the Sadducees
to filence, inftead of difcouraging envy, excite and ftir
it up. A wicked man takes no joy in the mortification
of one enemy, when another more odious is exalted
thereby; and thinks of nothing, but how to deprive the
laft of the advantage he has gained.
35. Then one ofl them, which was a lawyer, ajked him
a quefiion, tempting him, and flaying, 36. Mafier, which
is the great commandment in th law ?
We fee here three kinds of enemies and falfe accu- fers

St. MATTHEW, chap. xxii. 299
fers of Chrift and his difciples, and three forts of accu?
fations brought againft them ; which are to the latter
fo many occafions of temptation. 1. The Herodians,
or the politicians«and courtiers, who form their accufa-
tion on the rights of the prince, and on matters of ftate,
v. 16. 2. The Sadducees, or the heretics and libertines,
who build theirs upon the foundation of religion and
faith, v. 23. 3. The Pharifees, or the loofe cafuifts and
pretenders to devotion, who ground theirs upon mo
rality, and chiefly upon the love of God, in this place.
37 '. Jeflus flaid unto him, Thoujhalt love th Lord thy
God with all thy hart, and with all thy floul, and with all
thy mind.
If to love God with all the heart, be to feek, adhere
to, and reft in him alone, for his own fake, and to feek,
adhere to, and take pleafure in nothing, but only fo
far as it is conformable to his will, as it may be referred
to his glory, or be ufeful to our own falvation, to that
of our neighbour, or to the good of the church ; we
may then be affured, that the number of thofe, who
love God from the bottom of the heart, is much fmaller
than we imagine. There muft be no thoughts nor de
figns in the mind, no defires nor motions in the will,
no bufinefs nor aaions in the life, but what muft have
the love of God for their principle, and his glory for
their end. ,
88. This is the firfi and great commandment.
The greateft fins are thofe which are committed
againft the love of* God, becaufe this is the firft and
great commandment. And it is fo in antiquity, being
as old as the world, and engraven in our very nature,
before man was feduced to fin. In dignity, as direaiy and

3'6o The GOSPEL according io
and immediately refpeaing God. In excellence, being
the commandment of the new covenant, and the fpirit
of the divine adoption. In juftice, becaufe' it alone
renders to God his due, prefers him before all things,
and fecures to him his proper rank in relation to them.
In fufficiency, being competent of itfelf to make men
holy in this life, and happy in the other. In fruitful
nefs, becaufe it includes all the other commands, and
is the root of them all. In virtue and efficacy, becaufe
by this alone God reigns in the heart of man, and man.
is united to God. In extent, leaving nothing to the
creature which it does not refer to the creator. Jn ne
ceffity, being indifpenfable. In duration, as being ne
ver to be difcontinued on earth, and to continue eter
nally in heaven. How then, my God, can any one
forbear loving thee ? yet how can any one poffibly love
thee, unlefs thou thyfelf vouchfafeft to infpire this love
into hirrT?
39. And the fecond is like unto it, Thou fhalt love thy
neighbour as thyfldfl.
The love of our neighbour is found in the love of
God, as in its principle, pattern, and end : and the
love of God is reciprocally found in the love of our
neighbour, as in its effea, reprefentation, and infalli
ble mark. We take nothing from God, when we love
-our neighbour for his fake. To love him as ourfelves,
is to love him as we ought to love ourfelves, and not
as we love ourfelves. when we follow our own irrcm-
larinclinations. It is but one and the fame love, which
loves God. in our neighbour, and our neighbour for
God's fake, when we defire that his name may be hal
lowed, that his kingdom may come, and that his will
may

St. M A T T H E W. chap. xxii. 301
may be done in our neighbour, after the fame manner
that we defire it for ourfelves.
40. On thfle two commandments hang all th law and
th prophets.
The fcripture contains and commands nothing but
love. How extenfive foever our external performance
of the divine law may be, we always tranfgrefs a part
of it, when we perform it not for God's fake ; becaufe,
by this neglea we fail in the obfervation of the great
precept concerning loving him, which is included in
every part of his law. This double preceptconcerning
the love of God, arid of our neighbour, is the fommary
of all the divine and pofitive commands, the compen
dious direaion and way to falvation, the bible of the
.fimple and ignorant, and the book which even the moft
learned will never throughly Underftand in this life.
41. If While th Phariflees were gathered together, Jeflus
afked thm, 42. Saying, What think ye ofl Chrift ? whofe
fon is' he? They flay unto him. The fon of David,
Jefus here afks a queftion in his turn, not to tempt,
but to inftrua his difciples,; to confound the obftinate,
-to;-poirit out" the fource of all their captious quef-
tions, namely their ignorance of the prophecies which
foretold the Meffias ; to furnifh his church with wea
pons, againft the Jews in. all ages ; 0and by this laft-pub-
lic inftruaion to eftablifh the truth of his divinity, in
carnation, power, and kingdom, as the- foundation of
all religion.
43. He flaith unto thm, How then doth David in flpirit
call him Lord, flaying, 44. The Lord flaid unto my Lord,
Sit thou on my right hand, 'till I make thine enemies thy
flootfiool ? 45. If David then call him Lord, how is he his
J0-} ? This

302 The GOSPEL [according to
This pfalm appears to be a prophecy concerning the
Meffias, by the explication of Chrift himfelf, from the
confeffion of his enemies ; and according to the general
opinion of thofe times. We herein find fufficient proof
of the divinity of Chrift the fon of David, not in the
manner in which the Jews underftood it, but as David
had foretold it by the holy Ghoft : Chrift being at the
fame time the fon of God, equal to him in power, and
heir of all things. His kingdom will not have its full
confummation, 'till all his enemies are deftroyed, and
efpecially fin and death.
46. And no man was alie to anfwer him a word, nei
ther durft any man {from that day forth) afk him anymore
quefiions. Truth at length triumphs through the wifdom and
Word of Chrift ; but the defender of it will notwith
ftanding be oppteffed in the fight of men. An important
inftruaion this, to teach us, not to judge of truth by
what thofe who defend it fuffer. The more triumphant
il is by their miniftry, the more they muft expeft to
fuffer and to be humbled, in order to counter-balance
their vanity, to render them conformable to Chrift, to
nurify them from human infirmities, to make them ca
pable of a greater reward, and to fhew, that it is not
by the endeavours of men, that truth gains a triumph^
but by the God of truth itfelf.
CHAP. XXIII.
1. n-HEN flpake Jeflus to the multitude, and to his difii-
•*¦ pies, 2. Saying, the Scribes and the Pharifees fit
in Mofes fleat.
Let us learn to look always with refpea on Chrift and

St. MATTHEW, chap.xxiii. 303
and his authority, even in the loweft of his minifters.
The doarine of truth, which God has placed in the
church, lofes nothing of its real value by the ill lives of
its minifters. That which proceeds from their corrupt
will belongs indeed to them, and muft be rejeaed :
but the truth which they have from Chrift and his
apoftles, belong to God, and ought to be inviolable.
The faith is not built upon the lives of paftors, but up
on the authority of the word of Chrift which is infallible.
3. All therefore whatfloever thy bid you obflerve, that
obferve and do; but do not ye after their works : flor thy
flay, and do not.
Men are under a very great delufion, when they re
jea good doarine, refufe obedience, and do not im
prove by inftruaion, under preterice of the ill condua
of their paftors. If thefe are more to be condemned,
for expofing the fimple to this temptation ; they are not
however the lefs to be believed on this account, when
they teach the doarine of the fcriptures. The only
fore way is, always to follow the plain rules of the gof
pel. Let us not without neceffity fearch into the lives
of our paftors; nor approve them, when they are ma-.
nifeftly disorderly. The firft mark of the irregular life
of a paftor is, when he does not condua himfelf accord
ing to thofe evangelical doarines whicli he teaches.
4. For thy lind heavy lurdens, and grievous to be borne,
and lay them on mensfioulders, but they themfelves will not
move them with one of their fingers.
The fecond mark of the corruption of a paftor is, blis
-being fevere to others and indulgent to himfelf. That
which is grievous only to corrupt nature, when left to
its own weaknefs, is not the heavy burden, of which Chrift

304 , The GOSPEL according to
Chrift fpeaks in this place, but that which a pharifaical
feverity impofes on the weak, "contrary either to the
letter or to the fpirit of the gofpel. Repentance, and
whatfoever elfe the gofpel requires feems neither im
poffible nor grievous to any but to carnal and fenfual
minds. The yoke of Chrift is eafy and his burden
light, when he inclines a man to bear them, by infpir-
jng his love and the fpirit of repentance into his
heart. They, who preach repentance to others, and
do not perform it themfelves, render this yoke more
heavy, and the neceffity of it lefs credible. Nothing
is a better proof, that it is not impoffible, than when
we fee it praaifed by thofe, who recommend it. Gen-
tlene fs, difcretion, and a good example, are neceffary
qualifications of a paftor.
5. But all their works they do, for to be feen ofl men:
thy make broad their phylacteries, and enlarge the borders
of thir garments ;
The third mark of a paftor's irregular life is, when
he affeas to appear righteous, and a great obferver of
the law, as the pharifees-.did, in wearing large phylac
teries, or borders ofparchment, in which the, words of
the law were written, and long fringes, which were a
.mark of diflinction from the' Gentiles, or a fign of
greater piety. There is a medium between an humility
which would hide, and a vanity which would make a
fhew of, every thing : we muft endeavour to find it. A
paftor owes an example ; but it is an example of hu
mility, as much, and more than of any thing elfe. A
man muft have the love of the law engraven in his
heart, to be a true obferver of it in the fight of God.
An exaanefs, without oftentation, and works done from-

St. M A T T H E*W. Chap, xx'iii. 305
from the principle of unfeigned love to God, and fole-!
ly with a view to his glory, are the thingsvwhereby the
people muft be edified. He who labours only to gain
the efteem of men, has nothing to expea from God,
but the punifliment of his vanity. , Singularity in drefs
is fufpicious and blamable : but modefty is no part of
Angularity, how Angular foever the torrent of vanity
•and extravagance may make it appear.
6. And loveth upper mofi rooms at feafis, and th chief
fleats in thflynagogues ;
The fourth fign, .that a pallor's life is not regular is,
when he loves to have the chief place. For it is one
certain mark of a pharifee, to be always defirous of dif-
tinguifhing himfelf from others, either in the facred
miniftry, or in the converfation of civil life.v A man
may take the firft place, when it is due tp his dignity
or rank ; he ought fometimes to take it, that he may
not give up a right, with which he is only entrufted ;
and he may likewife accept it, when offered by civility:
but he muft never feek it, or be greatly delighted with
it, out of a love of preference.
7. And greetings in the markets, jand to be called of men,
Rabbi, Rabbi :
The fifth mark of a paftor's irregularity is, his loving
public honours. The fixth and laft, his being vainly
pleafed with great names and titles. It is a temptation
to weak and imperfea chriftians, to be in a rank and
flation to -which fome extraordinary honours are af-*
fixed. They are puffed up,' when they receive them ;
provoked, when they are not given; they require them
with haughtinefs ; poffefs them with fondnefs ; defend
them, with heat; lofe them with grief and regret, and"
Vol, I. X purfue •

3©6 fhe G 0 S P E L according to
purfue the recovery of them with greedinefs and
fforcenefs. 8. But lenot ye called Rabbi: flor one is your Mafier,
even Chrift, and all ye are brethren.
The church is the only fchool of truth, where Jefus
Chrift alone teaches it. He only is the mafter, men
are but his minifters or fervants. It is their mouth in
deed which opens, their tongue which fpeaks, theiV
words which are heard : but the doarine which they
teach is his, they find it in his word, by his authority
they preach it, and by his Spirit it is learned and un
derftood. God's truth and word are an inheritance
common to all the brethren. He who would feize it
to his own advantage or honour, and deprive his bre
thren of the ufe of it, is an ufurper of the patrimony of
the church. Paftors ought to preach the word with the
love and meeknefs, and the faithful to hear it with the
concord and unity, of brethren: for all ye are brethren.
9. And call no man your father upon th earth : for one
is your Father which is in haven.
The church is one family, of which God alone is the
father ; from whom all the children, begotten by his
word and Spirit, receive a new life. No man partakes of
God's quality of father, but only fo far as he partakes
of his power, authority, and love, to breed up chil
dren for him, according to the order of nature, of civil
life, and pf grace.
10. Neither he ye called mafters ; for one is your mafter,
even Chrift.
A true chriftian fhould hearken only to Chrift in his
word and minifters : an humble paftor defires to be
heard, only as the difciple of this teacher, and the fer
vant

St. M AT T H E W. chap, xxiii. 307
vant of this mafter. Jefus Chrift is the fole teacher pf
righteoufnefs, foretold by the prophets; becaufe he
alone is the internal mafter, who being the word, light,
and eternal truth, illuminates every awakened foul, and
difcovers all truth ; and who, as Saviour and deliverer,
fpeaks to the heart by his Spirit, and teaches it the truth
by caufing it to love it.
11. But he that is greateft among you, Jhall be your
flervant. Humility preferves the graces we have received ;
love makes them fubfervient to the good of our neigh
bour. All conditions in the world are not equal ; and
even in the facred miniftry there are different degrees:
but humility either renders all equal in God's fight, or
places below others thofe who were above them. When
a man poffeffes greatnefs, only to enjoy it himfelf, and
to place his felicity therein ; he poffeffes it as an hea
then. When he receives it with a blufhing modefty,
and a fenfe of his own unworthinefs, and looks on it as
a means of ferving others ; he then poffeffes it as a
chriftian. All advancement is dangerous ; becaufe no
thing is fo neceffary, and yet fo rare and uncommon a
thing, as humility.
12. And whofoever Jhall exalt himfelf, Jhall le abafed;
and h thatflhall humble himfelf, fhall be exalted.
Humility is the certain Way to fubftantial greatnefs ;
abafement the unavoidable punifliment of pride. Ac
cording to the preceding words, a man exalts himfelf
and deferves to be abafed, when, being in a high fla-
tipn, he negfeas to abafe himfelf, by a true humility
.pf heart, and to make his greatnefs feryiceable to his
neighbour, according to God's defign : how much more
X 2 then

308 The GOSPEL according to
then does he exalt himfelf, and deferve to be abafed,-
When he ambitioufly feeks honours, artd endeavours to
raife himfelf to the higheft preferments ? Here is mat
ter fufficient in this place to comfort thofe, who are
humbled, either by their own aBs, or by the pride of
Others : but there is likewife enough to make every
body tremble; humility being fo ftrange and infupport-
able a thing to thofe, who are in the higheft, and fo dif
ficult even to thofe, who are in the loweft condition.
13. But wo unto you, fcribes and Pharifees, hypocrites:
for ye fut Up th kingdom bf heaven againft men -.for ye nei
ther go in yourfelves, neither fuffer ye thm that are entering,
to go in!
As Jefus Chrift has delivered eight beatitudes: fo he
pronounces here as many woes againft hypocrites. Hav
ing now no manner of reafon to treat thefe men gently,
to whom as perfons abandoned to their own blindnefs,
he defigns to fpeak no more, he here difcovers- their
envy and hypocrify, that he may hinder them from
being hurtful to others. Strange corruption! that men,
obliged by their ftate and profeffion to promote the
knowledge and love of Chrift. fhould do quite the con
trary, by decrying thofe who are employed in his work.
It is a great fin in any chriftian whatever, out of envy,
thus to oppofe the falvation of fouls, ahd the defigns
of God concerning them : but it is one of the greateft
caufes of rnalediaion on envious and hypocritical mi
nifters. If it be a great fin in any man againft G6d
and his own foul, not to enter into the kingdom of
heaven ; it is the greateft of all, to hinder others alfo
from entering. They hinder others from entering, who
decry good men, who might ferve as guides; who dif-
penfe

St. MATTHEW, chap, xxiii. 309
penfe with the exercifes of repentance, which is the
gate ; and weaken the rules of the gofpel, which is the
way thither.
14. Wo unto you, Jcribes and Phariflees, hypocrites: for
ye devour widows houfes, and for a pretence make long prayers*,
therefore ye fall receive th greater damnation.
Avarice and hypocrify very feldom are feparate in
ecelefiaftical perfons. When their heart is once cor
rupted by them, the more wealth they heap together,
the greater treafure of wrath they lay up for themfelves.
Will widows never learn to miftruft hypocrites? Give
to hofpitals, to prifons, to thofe who are afhamed to
afk, and above all to poor relations ; this is the way to
avoid the fnares of fuch as are only pretenders to devo
tion, who are really devoted to nothing but their own
intereft. 15. Wo unto you, fcribes and Phariflees, hypocrites ; for
ye compafs flea and land to make oneproflelyte, and when he is
made, ye make him twofold more th child of hil than your
flelves. Vanity and falfe zeal often cover themfelves under
the pretence of God's glory. We muft carefully en
deavour to difcern thofe, who feek their own ; but we
muft not judge of them without evidence. One fingle
foul redeemed by Chrift, well deferves the utmoft pains
of the moft confiderable minifters of the church. En
deavours of this nature are fometimes the effea of love;
fometimes the effort of a complete hypocrify. It is a
matter of the laft importance, to take care not to put
any confidence in a feducer, whofe maxims and exam
ple can ferve only to corrupt the heart the more. The
falfe maxims, prejudices, and calumnies of fome teach-?
X g ergf

310 The G O S P E L according to
ers, do generally p,afs into their difciples, and take deep
root in their minds ; which renders them more blame-
able, and lefs excufable.
16. Wo unto you, ye blind guides, which flay, Whofloever
Jhall flwear ly th temple, it is nothing : lut whofloever fall
flwear by the gold of the temple, he is a debtor.
The covetous man always gives the preference to the
objeas of his luft : gold has ftill the firft place in his
heart. That perfons zeal is more than to be fufpeaed,
who recommends thofe good works moft, from which
he receives moft advantage. A man ought to take
great care to purify his intention, and to fecure himfelf
from the leaft fofpicion of aaing by motives of intereft,
when he folicits. offerings, and gifts for the church, &c.
which he muft not do, but when there is a neceffity for
them. 17. Ye fools, and blind: for whether is greater, the gold,
or th temple that fanBifieth the gold ? ;
Jefus Chrift gives covetous ecclefiaftics particularly
the names of fools and blind, becaufe it is the moft ap
parent blindnefs of mind, and the moft deplorable cor
ruption of heart, to make religion fubfervient to ava
rice, to value that moft: in it, which it teaches them
moft tp defpife, and to form all their notions of it ac
cording to their own irregular defires. In all true
religion', the temple is the fountain of the ' fanaity
which is thereip : in the Jewifh, the temple, where
the fulnefs of the godhead dwells, from whence every
thing which is offered to God, and even the heart which
offers it, receives its fanaification ; in the religion of
heaven, the Lord God almighty, and the Lamb, who
are the temple of glory, and the fource of confnmm^W
holinefs. Rev, xxi. 22.

V.

St. MATTHEW, chap, xxiii. 311
18. And whofoever Jhall fwear by the altar, it is nothing:
but whfoeverfweareth by the gift that is upon it, ht is guilty.
A blind cafuift is guilty of four fins, The firft con
fifts in authorifing irreligious oaths, and diffembling
the abufe of them. The fecond, in turning both to
his own advantage. The third, in difpenfing with an
obligation of divine right. And the fourth^ in over
turning the order of religion and the duties of it, and
confounding the notions thereof. A cafuift ought to
be entirely free from worldly intereft, thoroughly in-
ftruaed in religion, and extremely cautious how he in*
Vades the leaft of God's rights: without thefe qualifica
tions he ruins all.
ig. Ye fools, and blind : for whether is greater, th gift,
or th altar that flanftifieth the giflt ?
Every viaim is fanaified by the altar. The perfon
of the word, to whom the holy humanity of Chrift was
united, is as it were a divine altar, which fanaifies
every facrifice we offer and renders it acceptable to
God. It is the bufinefs of faith, to difcover in this
general truth the foundation of the church's religion
and worfhip, which confifts in adoring God by Jefus
Chrift. Nothing is worthy of God, but what is fanc-
tified by this altar ; nothing fhould be offered to him,
which has not been purified and confecrated, by its
union with Chrift. It is by the faith and love of the
heart which makes the offering, that this union is made:
this is that which we muft always endeavour to eftablifh
in fouls.
20. Whoflo therefore Jhall jwear ly th altar, flweareth by
it, and by all things thereon. 2 1 . And whofb Jhall fwear
by th temple, flweareth by it, and by him that dwelleth there-
X 4 in%

3 12 The GOSPEL according to
in. 22. And hj that Jhall flwear by haven, flweareth by the
throne of God, and by him that ftteth thereon.
We muft be careful, not to fwear even by the crea
tures. They are mpre or lefs holy, in proportion to
the relation which they have to God ; and the oath is
fo much the more criminal, as it more profanes the
holinefs of which they partake. Would to God we
could never look on the creatures, without confidering
their relation to the creator, how much of his perfect
tions he communicates to them, how he is prefent in
them, the ufe which he would make of them, and
which he would have us make for his fervice, and the
circumfpeaion and regard with which we ought to da it.
23. Wo unto you, fcribes and Phariflees, hypocrites ; for
ye pay tithe of mint, and anifle, and cummin, and have
omitted the weightier matters of the law, judgment, mercy,
and flaith : thfle ought ye to have done, and not to leave the
other undone.
To be exajEt in 'little external^ things, and to omit
fuch as are effential to vital religion, what is this but to
deceive ourfelves ? The devil has more than one fort
of fnares. He has fome for the licentious; and fome
alfo for the devout. Unhappy is that man, who refts
fecure in a vain and conceited exaanefs about the for
malities of devotion, inftead of appiying himfelf to his
proper duties, to the reformation of his heart, and'to
the faithful obfervation of juftice and love towards his
neighbour, and of whatever faith and the fpirit of true
religion require towards God: this is a kind of delufion
more dangerous to fome fouls, than an open temptation
to fin.
24. Yc blind guides, which fir ain at a gnat, andflwallow
# camel, « See

St. MATTHEW, chap, xxiii. 313
See here the falfe tendernefs of confcience, which
ferves only to nourifh pride and vanity, and to deceive
the finner by an appearance of good. One man is ex
tremely concerned at the omiffion of a prayer, or of
fome arbitrary praaice, which he has impofed on him
felf, who takes no care to correa his vicious habits of
anger, evil-fpeaking, lying, flandering, luxury, im-
modefty, &c. Another would not take from his neigh
bour the value of a gnat or fly, who robs the poor of a
fum or heap of money as big as a camel, by his covet
oufnefs, vain expences, ill ufe of ecelefiaftical re
venues, Sec.
25. Wo unto you, fcribes and Phariflees, hypocrites ; flor
ye make clean th outflide of th cup and of th platter, but
within thy are full of extortion and excefs.
The heart is the feat of virtue and vice ; it is by the ,
heart that we pleafe or difpleafe God. In vainrdo mea
hinder their corruption from appearing outwardly, that
they may not lofe the efteem of others, if their heart
be corrupt in the fight of God, through the love of fin,
and through criminal defires. A true penitent aa«
quite contrary; he ufes his utmoft endeavours to cleanfe
his heart by the love of God, and the hatred of fin ;
and is willing to bear the fhame and confufion of his
mifery before men.
26. Thou blind Pharifee, cleanfe firft that which is within
the cup and platter, that th outflide ofl them may be clean alfo..
External purity proceeds only from the internal :
from within it diffufes itfelf without. He who feeks
the applaufe of the world, is but little concerned about
his inward part. It is a blindnefs, which is very com
mon, if men think that they have fulfilled the com
mandments

314 The GOSPEL according to
mandments of God, when, they have performed the
outward part. Obedience to the law muft flow from
the fountain-head, which is love. When the love of
God is the inward principle, and his glory the end,
then the outfide is clean : but without this, it is nothing
but hypocrify and falfe righteoufnefs.
27. Wo unto you, fcribes and Phariflees, hypocrites; flor
ye are like unto whitedflepulchres, which indeed appear beau
tiful outward, but are within full of dead mens lones, and of
all uncleannefs.
How many chriftians are there in name and in ap
pearance ; how few in fpirit and in truth ! A great
ieany have not the virtues which they feem to have ;
and have even the contrary vices. There is nothing of
greater importance, than to examine and know our
felves thoroughly, in this refpea; fince it is concern
ing this, that we fhall be examined and judged at the
tribunal of God. When this whitenefs, with which the
wall is at prefent covered, fhall be taken off, and the
naked heart appear as it is, My God ! of what ufe will
it then be, to have deceived men by concealing its rot-
tennefs ? this deception will overwhelm it with greater
confufion and a more terrible judgment.
28. Even flo ye alflo outwardly appear righteous unto men,
but within ye are full of hypocrify and iniquity.
God leaves the outward appearance to men : the
heart he referves for himfelf. This is the temple in
which he will be ferved and adored, and the feat of,
chriftian piety. Dreadful is the judgment, and mifera
ble the condition, when men are abandoned to this
paffion of defiring to hide the filthinefs of a corrupt
heart, unier the veil of a falfe righteoufnefs : there,
being

St. M A T T H E W. chap, xxiii. 315
being nothing more apt to increafe pride, and to ren
der it incurable. If the beft of men find fo much diffi
culty in weaning themfelves from the vain defire of the
efteem of the world ; how fhall an hypocrite ever re
cover from it, whofe whole application and only ftudy
it is to attraa and fecure it.
29. Wo unto you, firiles and Pharifees, hypocrites', bt-
caufleye build th tombs ofl th prophets, and garniflh the flepul-
chres ofth righteous, 30. And flay, If we had been in the.
days ofl our fathers, we would nat have been partakers with
thm in the blood of the prophets. 31. Wherefore ye be wit-
nefjes unto yourflelves, that ye arp the children of them, which
killed the prophets.
The pharifees thought themfelves very far from the
injuftice and cruelty of thofe who had killed the pro
phets ; and yet were themfelves at the fame time con
triving the death of Chrift. Let men condemn the con
dua of the wicked never fo much with their mouth ; if
they imitate it, they approve it. They who praife the
faints, and yet perfecute thofe who refemble them, ar
raign themfelves. Men are ready enough to extol the
righteous of former ages, and to blame their perfecu-
tors ; there being now nothing to fear or hope from
thofe who are dead. But for the fake of a very fmall
intereft, they will, without any fcruple, join with the
world againft good men of the prefent age. Grant,
Lord, that our opinions and condua may be direaed
by thy word and interefts, and not by the corruption
pf our own heart, or by the fpirit of the world.
32. Fill ye up then th meafure cf your fathers. 33. Ye
ferpents, ye generation of vipers, how can ye efcape the
damnation of hell?
God

316 ^GOSPEL according to
God can neither command nor approve of fin, be
caufe he is infinitely good : but he can abandon and
give up the finner to his wickednefs, becaufe he is in
finitely juft. Miferable is the Mate of him who has
filled up the meafure of his crimes. To be deaf to the
truth, to oppofe it out of intereft, envy, and jealoufy,
and to perfecute thofe who preach it, aregenerajly the
laft fins. There is a certain meafure of grace and mer
cy, after which God leaves his juftice to take its courfe:
this meafure is known only to him. When a man is
about to commit any fin, he ought to fear, that that
very fin will be the laft to fill up the meafure; but af-
•ter the commiflion of it, he fhould hope, that it is not,
and repent of it. This is the only means to efcape the
damnation of hell : but how rare is the grace of repen
tance after a pharifaical life, fuch as our bleffed Savi
our has here reprefented it !
34. W Wherefore, behold, I fend unto you prophets, and wife
men, andflcribes ; and fome of them ye Jhall kill and crucify,
and fome of them fhall ye fcourge in your flynagogues, and
perfteute themfrom city to city.
The gifts of God in his people ferve only to encreafe
the damnation of thofe who are left to their own blind
nefs and wickednefs. It is an inftance of the favour
and bleffing of God on an age and country, when he
beftows on it fome eminent faints, fome paftors full of
zeal, wifdom and knowledge : but woe to thofe, who
by perfecuting thefe faints and paftors, change this fa
vour and bleffing into judgment. All private perfons
contribute to this evil by their fins, and therefore they
ought all to avert it by their repentance.
35. That upon you may come all the righteous blood fied
wpvn the earth, from th blood of righteous Abel, unto th blood of

St. MATT ft EW. chap, xxiii.

3*7

of Zacharias, the fon of Barachias, whom ye few between
th temple and th altqr.
The refemblance which the crimes of children bear'
to thofe of their fathers, draws upon them the famepu-
nifhments. There is in the life of a wicked man, a
chain of fins linked one to another, from the beginning
to the end of it, which all together caufe his reproba
tion : fo, in proportion, in a nation, in a community,
and particularly in the body of the Jews. Abel, the
firft righteous man, flain by his brother out of envy,
and Zacharias the prieft, floned on the account of his
zeal in fpeaking the truth, are two figures of Jefus
Chrift, and of the caufes of his death.
36. Verily I flay unto you, all thfle things fall come upon
this generation.
So terrible is the juftice of God, that when he pu-
nifhes a finner, he feems to punifh all fins in him. God
in mercy foretels his judgments, confirms the predic
tion by a kind of oath, reprefents the rigour, and points
out the time of them ; but the finnei's obduracy turns
this mercy into a new treafure of wrath.
37. 0 Jerufalem, Jerufalem, thou that killefi th pro
phets, and fibneft them which art fent unto the, how often
wouldl have gathered thy children together even as a hen ga
ther eth her chickens under her wings, and ye would not !
Unbelieving Jerufalem is an emblem of the finner.
How great muft the tendernefs of Chrift for men be,
fince he fhews fo much for thefe obdurate hearts! God
earneftly defires thefinner's repentance, fince he caufes
it to be preached to. him by fo many perfons, and info
many different manners : but the finner will not hear.
Wretched will, of which man is fo fond and jealous ;
and which yet, by reafon of its. corruption, is good for
nothing

gi^ The G O S P E L according to
nothing but to refift and oppofe the will of God ! but
thou, Lord, canft overcome this ' refiftance, whenever
thou pleafeft. Thou giveft way to it, when thy juf
tice requires it ; thou fubdueft it, when thy mercy in
clines thee thereto.
38. Behold, your houfe is, left unto you defolate, 39. For I
flay unto you, Ye fhall not fee me henceforth, till ye fhall Jay,
Bleffed is he that cometh in th name ofth Lord.
The Jewifh people, left to the juftice of God, even
Aq the end of the world, are a dreadful inftance of the
punifliment of fin. When men feek to avoid the lofs
of worldly goods by forfaking God, they are themfelves
forfaken by him; and his juftice often takes away that,
which they endeavoured to fecure at the expence of
their fidelity. In what a fad condition is a heart, when
God withdraws himfelf from it, when his hand leaves it
-to itfelf, when the eyes of its faith are clofed, and it
fees neither Chrift, nor his truth, nor its own duty !
O Jefus, let not this miferable heart be mine ! let it
never lofe fight of thee. Let thy light continually
fhine upon it.
CHAP. XXIV.
1. AND Jefus went out, and departed from the temple;
-*¦*¦ and his difciples came to him for to fhew him the
buildings of th temple.
Jefus Chrift, by going now the laft time out of the
temple, denotes the reprobation of thp Jews. He
bears with the curiofity of his difciples, to teach lis,
how to make that of our friends fubfervient to their in-,
ftruaion and edification. It is a very extraordinary
talent, to know how to improve every unprofitable part

St. MATTHEW, chap. xxiv. 319
of converfation to the advantage of religion, by taking
occafion from thence ftill to mention fomething which is
edifying, and to fow the feed of fome beneficial truth.
, 2. And Jeflus flaid unto thm, See ye not all thefe things?
Verily I flay unto you, There fall not le leflt here one font
upon another, that Jhall not be thrown down.
This temple was deftroyed, juftly, on the account of
the fins of the jews ; mercifully, to take away from
them the occafion of continuing in Judaifm ; and my-
fterioufly, to fhew that the antient facrifices were abo-
lifhed, and that the Jewifh worfhip was difcontinued.
If God fpared not his own temple ; what will become
of thofe profane edifices, built and cemented with the
blood of the poor? happy that perfon who labours only
to erea an eternal building f
3; If And as he flat upon th mount ofl Olives, the diflciples
came unto him privately, faying, Tell us when Jhall thfle
things be : and what fhall be thfgn of thy coming, .and of
the end of the world.
Human curiofity makes a great progrefs in a little
time. This of the apoftles is commendable, becaufe
they only purfue the intimation given them by Chrift,
and make him the only fubjea of their enquiry. There
are three different comings of Jefus Chrift, which ferve
mutally to make known and illuftrate one another.
One in anger, to punifh the Jews, and to put an end
to the difpenfation of the law. Another in mercy, to
form his church,- and to begin that of the gofpel and of
grace. The third in glory, to judge the world, and to
corifummate the kingdom of God in his faints, and that
of his juftice in hell. Abundance of people are curi
ous to know the time of the end of the world; but very few

320 The G O S P E L according to
few endeavour to prepare themfelves for the end of.
their own life.
4. And Jeflus anflwered and faid' unto them-i •"¦ Take heed
that no man deceive you.
The world is full of deceivers ; this is a temptation
belonging to all times, and to which the three comings
of Chrift are fubjea. The deceit which is covered
with the mafk of piety, is more to be feared by thofe
who feek God, than by others. Falfe Chrifts to the
Jews; falfe apoftles to the firft chriftians; and falfe
paftors in'all times. It is not without caufe. that Chrift
gives us this caution : as we muft not neglea it, fo we
muft not abufe it.
5. For many fhall come in my name, faying, Iam Chrift':
and fhall deceive many.
In this and the following verfes, Chrift points out
unto Us feveral means and occafiorts of being feduced.
The firfi mean proceed from falfe Chrifts. The de
livering the Jews up to them was a juft punifliment for
their having rejeaed the true, during his life, for their
having afcribed his miracles to the illufion of the devil,
and treated him as a deceiver after his death. How
dangerous is it, not to profit by the cares of a good
paftor! God oftentimes by way of judgment takes fuch
a one away, and permits a hireling to come in his place."
Men lofe the opportunity of a wife, exaa, and expe-'s
rienced minifter, and fall into the hands of a deceiver.'
To avoid this firft feducement, we muft watch, pray,
and carefully examine.
6. And ye fhall hear of wars and rumours of wars: fie
that ye be not troubled: for all thefe things muft come to
pafs, but th end is not yet.
The

St. MATTHEW, chap. xxi*. 321
The fecond occafion of being feduced is, when the
fight of the diforders and confufions, which feem to de
note the end of the World, caufes %men to defpair of
feeing the divine promifes fulfilled. Let us not be
troubled^ whatever happens: God will accomplifh his
own work, and be faithful to his promifes. What means
are there for men to avoid being troubled at a fcourge
fo terrible as that of war, except by continuing always
intent on God, his promifes, and his law, and endea
vouring to avert his wrath by a ferious converfion ?
Wars and rumours of wars, as to the generality of man
kind, ferve only to excite the trouble and diforder of
their paffions, their ambition, revenge, hope, avarice,
and defire of new events. The true chriftian adores
God ; bewails both thofe fins which are the caufes, ahd
thofe which are the effeas of war; beholds with a holy
dread the juftice of God, executed by the rage of men;
laments" the lofs of fo great a number of fouls ; calls
his eyes on God's eternal vengeance, of which this is
only the fhadow ; and befeeches him to make all thefe
things fubfervient to his glory, and to his defigns con
cerning the efea.
7. For nation fhall rifle againft nation, and kingdom
againft kingdom : and there Jhall be famines, and pefti-
lences, and earthquakes in divers places. 8. All thefe are
the beginning ofl flor rows.
The third means of being feduced, is the attributing
that to man which comes from God. Thus the hea
thens afcribed all the miferies of the empire, and all
the plagues which God infliaed, to the contempt which
the chriftians fhewed; towards their idols; whereas thefe
evils were only the punifliment of the wicked, and the
Vol. I. y trial

322 The G O S P E L according to
trial of the good. Men generally turn every thing to
the difadvantage of piety. If a man from the time of
devoting himfelf to God, fuffer in his eftate, his health,
or otherwife, it is, fay they, becaufe he is imprudent
in his condua, indifcreet in his mortifications, exceffive
in his devotions. Revolts, famines, peftilences, earth
quakes, and all the other evils of this life, are em
blems of thofe of the other, which they warn us to pre
vent by repentance ; and of the vices and diforders of
our hearts, which they folicit us to correa.
g. Then fiall thy deliver you up to be aJfliBed, andfiall
kill you : and ye fiall le hated of all nations for my names
fake. The fourth occafion of being feduced, is the public
and general hatred, and the! perfecution of the world..-
Can a religion, faid they, which is abhorred by all the
world, be the true ? can a handful of men, purfued
with fire and fword by all the powers of the earth, and
defpifed by the wifeft philofophers, can fuch as thefe
be the favourites of God? How often does it happen,
that good men are perfecuted as criminals, merely on
the account of this fourth means of feducernent ? To
be hated of all the world is nothing, provided one is
beloved of God.
.10. And then fhall many le offended, and Jhall letfay
one another, andfiall hate one another.
The fifth occafion of being feduced proceeds from j
the fcandals or offences given by thofe, of the houffiold
of faith, their divifions, and the treacheries of falfe I
brethren. Nothing is more ferviceabfe to the devil,
in feducing the weak and fimple. We muft ftill ad
here to God, by and for himfelf: and not forfake him,
though

St; MATTHE W. chap. xxiv. 323
'i
though we fhould, be left alone. Good example is a
great help to piety, but it is not the foundation of it.
Our being mingled with the wicked is fomewhat incon
venient, and troublefome ; but it is neceffary, to exer
cife our graces and to put us in mind of human in
firmity. ¦ -
11. And many flalfle prophets Jhall rifle, andfiall de
ceive many.
The fixth means of being feduced, arifes from falfe
prophets, mercenary paftors, and teachers of error.
AH thofe who advance fuch doarines of religion or mo
rality, as are contrary to the gofpel, are pf this num
ber; and this number is great, in all ages. Had Jefus
Chrift foretold the fall but of two or three perfons,
.ought, we not to have feared5l left we ffiould be of the
number? he has foretold the fall of many, and we trem
ble not. Let us keep ourfelves clofely united to God
by faith; and believe, that this gift proceeds from his
pure goodnefs alone.
12. And lecaufle iniquity JhaU abound, the love ofl many
Jhall wax, cold.
, The, laft occafion of being feduced, is the obferving
:hpw charity grows cold; which ftill decays in propor
tion to the increafe of fin. It is a grace which is very
uncommon, for a man to hold out againft the iniquity
of the age, and to fecure his virtue from- being at all
weakened thereby. One of the moft fubtle and dan
gerous feducements of all, is the example of fome per
fon of great reputation for piety, who throughrfear. of
men. grows faint and cool in the caufe of truth. Such
a one often draws many after him, either by the weight
of his authority, or perhaps becaufe he isithe more ear-
Y2 neft

324 The GOSPEL according to
fteft to make his weaknefs pafs for a virtue, to maintain
and juftify it, and to procure as many imitators of it
as he can. <
13. But he that fhall endure unto th'end, the flame fiall
beflaved. God alone gives perfeverance, no man merits it.
Can any one who knows his own weaknefs, and confi
ders all the feducements and temptations of life, truft
at all to himfelf ? We are fo much the lefs fecure of
receiving this gift, the more confident we are of it ;
and we have fo much the more reafon to hope for it,
the more unworthy we think ourfelves thereof. It be
longs to him who has begun the work of falvation, to
finifh and compleat it in us. But in order to this, it
belongs to us to fear, to pray, to humble ourfelves, and
to labour, not fo much for that meat which perifhes, as
for that which endureth to eternal life.
14. And this goflpel ofl the kingdom fiall be preached in
all the world, for a witnefls unto all nations, and thnfhall
the end come.
The. deftruaion of Jerufalem and of the temple was
deferred/till the gofpel had been preached everywhere;
to the end, that the Jews might fee the completion- of
the prophecies in the vocation of all the Gentiles; that
all the Jews difperfed abroad might be called, before
the execution of the divine vengeance ; and that the
church, even from its infancy, might have a kind of
univerfality, and be vifible to all the earth, before the
fhadow of the fynagogue difappeared. But how many
Jews were there then, and how many chriftians have
there been in all ages, to whom the knowledge of the
gofpel hath ferved, and alas, ftill ferves only, to their
condemnation! Jr, When

St. MATTHEW, chap, xxrv. 3*5
j 5. When ye therefore Jhall flee th abomination ofl deflbr
htipn, flpoken ofl by Daniel, the prophet, fianding in the holy
place, (whoflo readeth, let him underftand)
We are not at all troubled at the dreadful figns of
the defolation of Jerufalem, becaufe all that is paft.
We are little concerned at the defolation pf the church
by antichrift, becaufe this feems' £t a great diftance.
But how come we not to fear the defolation of the foul
by fin, of which we have fo many, prefent examples,
the principle of which we carry within us, and the abo
mination of which all the prophets, and all the fcrip
tures fo plainly reprefent unto us ! The profanation
of holy things is a terrible mark of Gpd's difpleafure.
We are affeaed oply with fuch as are external and ex
traordinary ; but the frequent abufe of the facraments,
the facred miniftry in the hands of wicked men, the
Contempt of the divine word, ought much more to
make us figh, and dread the laft effeas^pf the wrath of
God, and even the extinaion of religion itfelf in a
country, having the form of godlinefs, but denying the
power thereof.
16. Then let them which be in Judea, fee into the
mountains. To quit all in order to fave our fouls, is a counfel
proper for all times, but which on fome occafions may
become a neceffary duty.N The world is judged, and
is about to be given up to the divine juftice, and yet
we ftill cleave to it! There is not one perfon to be
found, but who, for fear of God's judgments, ought
to flee into the mountains, either by retirement, or by
a life of prayer, or by feparating himfelf from the com
pany of finners, or by renouncing the converfation,
maxims, and impertinences of the world, or even by
Y 3 forfaking

32f5 The GOSPEL according to
forfaking his beft friends,' if they have forfaken God.
When retreat is neceffary to a man's falvation, he muft
not barely retire but fly.
17. Let him which is on the houfle-top, not come down
io take any. thing out ofl his houfle : 18. Neither let him
which is in the field, return back to take his cloths.
Unhappy is that man, who loads himfelf with earthly,
cares and riches, when he fhould think of nothing but
how to efcape the divine wrath by fprfaking all ! He
who defires to fave all, hazards all. Let us leave that
to perifh, which muft do fo ; let us fave that, which is
eternal. Death furprifes almoft all mankind in fome
particular engagement, the carnal after one manner,
.the fpiritual after another. The body is an earthly
houfe : when a life of faith has once raifed us above
the lufts of the flefli, our falvation is fecured by our
cleaving to Chrift and not descending or coining down
to the gratification of them. The body is a garment :
he who has once laid afide his affeaion towards the in
dulgence of it, in order to. promote his fpiritqal inte
refts, muft by no means take it again.
( 19. And wo unto them that are with child, and to thm
that give fuck in thofle days.
Happy is that man, whom the copfequences of mar- .
riage, and the incumbrances of a family, hinder not
from faving' his foul by flying from the world ! men
are generally big with defires and defigns as to the
world and filled with the love of it,, when they are
forced to leave it. How advantageous is it, to difen-
gage and free ourfelves from them betimes ! A foft
and effeminate foul is fond of the body, and entirely
employed about it, as a ntirfe about her child, to gra.

St. MATTHEW, chap.xxiv. 327
tify its defires, to pleafe it in every thing, and breed it
up in an animal and carnal way of life. How terrible
to thefe effeminate fpirits is the bare name of death ?
yet it is not the lefs unavoidable.
20. But pray ye that your flight be not in th winter,
neither on the fabbath- day.
We muft fly from fin and the wrath of God while we
can. It is a fatal imprudence, to wait till fome great
occafion prefent itfelf, e'er we think of doing it; and
to delay the great concern of our falvation, 'till we are
unable to perform any thing, 'till the winter of a lan-
guifhing, unaaive and infirm old age. It is chiefly by
means of prayer, that the chriftian furniffies himfelf
with provifions, that he prepares himfelf to depart, and
that he converts the barrennefs and coldnefs of his
heart into warmth and fruitfulnefs, and his inability toj
work into the ftrength arid vigour of grace.
2,1. For thnfhall be great tribulation, fluch as was not
fince the beginning ofl the world to this time, no, nor ever
fhall be. 22. And except thofe, days fhould be flhortened,
there flhould no flefh be faved : but for the elecls flake thfle
days fhall befhortened.
Every thing is difpofed and ordered in favour of the
true church of God. The deftruaion of Jerufalem
was haftened, to prevent thofe among the Jews from
falling undet fuch temptations as were above their
ftrength; and the reign of an tichrift will be fhortened
for the fake of the faithful who fhall live in the laft
times. How foitable to the goodnefs of God is this
care of his people! how happy is it to be his! let us
adore and love him ; and let us by our prayers and fi
delity draw down upon ourfelves this love, vigilance,
Y 4 an'd

528 ^GOSPEL, according to
and care of God, fo confpicuous, in proportioning the
temptation to the ftrength of his people, or in taking
them away even from the temptation itfelf.
83. Then if any man fhall fay unto you, Lo, here is
Chrift, or there : believe it not.
There is but one Chrift or Saviour, to whom alone
we muft ftedfaftly adhere. The way of faith and holi
nefs, is a fingle and narrow way : fet us take great care,
not to leave it, to feek new paths. When we have
pnce been ascertained of the million of our bleffed Sa
viour by the completion of prophecies, and the feal of
miracles ; all that which comes afterwards to draw us
from him is but temptation and illufion.
24. For there Jhall arife flalfle Chrifts, and falfe pro
phets, and fhall fhew great figns and wonders, infomuch
thai {if it were pojfible) they Jhall deceive the very eleB.
No miracle, how aftonifhing foever it may appear,
fhould induce us to change our faith : there is but one
mediator, one gofpel, and one faith. The devil him
felf knows, that an extraordinary million without mi
racles, deferves not to be regarded or examined, fince
he endeavours^ to fupport feducers by the fhadow of
this fort of evidence. Prophecy and miracles are two
proofs whicfi ftrengthen and confirm each other : pro
phecies foretell miracles, and miracles fhew the ac-
complifhment of prophecies, Falfe proofs, compared
with thofe of Chrift, make the truth of the latter more
evident and iHuftrious. Since the efea belong to God,
and are peculiarly his, who has undertaken to fave
them, there is not the leaft occafion to fear, that even
pne of them fhall be loft. We ought, with perfevering
cpnfidence in him, to give all diligence to .make our
calling

St. MATTHEW, chap. xxiv. 329
calling and efeaion fore, and to confirm that confi
dence by a good life and converfation,
25. Behold, I have told you before.' 26. Wherefore, if
thy fhould flay unto you, behold he is in th defert, go not
florth : behold, he is in th fleer et chambers, believe it not.
Every fecret and ftrange doarine, unknown to the
apoftles, is falfe and pernicious. Let us have no man
ner of curiofity for thefe new difcoveries It is not the
good grain, but the chaff, which is carried about with
every wind of doarine. There are too many chrifti
ans fo called, who feek here and there for fuch remedies
in their miferies as God has not promifed them; and
negfea to have recourfe to Jefus Chrift, the fole deli
verer from all our miferies, whom all the fcriptures
point out to us. Blind and miferable is every one who
hopes to mend his condition by forfaking Chrift! it is
to him we muft apply ourfelves ; it is he whom God
has given us : whatever turns us afide from him is fatal
to uL
27. For as the lightening cometh out of the eaft, and
fhineth even unto, the weft : floflhall alfo the coming of the
Son ofl marc be.
The faith received every where, in fo fhort a time,
not only without any. human affiflance, but ialfo not
withftanding the greateft oppofition from all the powers
of the earth, was as it were a lightning which fhone
from eaft to weft, and a miracle from heaven, to con
found the incredulity of the fages of the World. The
laft coming of Chrift will be yet more furprifing.
28. For wherefloever the carcafle is, there will the eagles
be gathered together. '
True chriftians are raifed by faith above all things , here

330 The GOSPEL according to
here below, and foar with ardor towards Jefus Chrift.
As foon as Chrift fhall appear at his fecond coming,
with the fears of his wounds, the enfign of his. cruci
fixion, which will renew the memory of his death; then
all the faithful who fhall become, as it were, eagles by
the refurreaion, fhall rife in the air to meet him ; and
gather about this body of him who was once dead,
and will then be the glorious judge of all ; then to
pronounce the fentence of their eternal portion. Let
us earneftly endeavour to be of the number of thofe
bleffed perfons, who fhall prefent themfelves with con
fidence before Jefus Chrift, and be united to his im
mortal body to all eternity.
29, 5 Immediately after the tribulation of thofe days,
fhall the fun be darkned, and the moon Jliall not give her
light, and the flars fhall fall flrom heaven, and the powers
ofl the havens ftiall befhaken.
The Jewifh church ends in the perfecution which fell
on the Jews ; the chriftian church is eftablifhed by the
perfecutions of the Gentiles. ' In times of trial, when
the fun of faith feems to be darkened, and the church
not to give her light, when many of her doaors fall;.
and her pillars are fhaken ; then even her greateft
lights and ftrongeft fupports have fufficient reafon to be
afraid. Chriftian prudence confifts in humbling our
felves, and being prepared for all events.
30. 'And thnfhall appear thfgn of the Son of man in
haven: and then fiall all the tribes of the earth mourn;
and they Jhall flee the Son ofl man coming in the clouds ofl
heaven, with power and great glory.
The fign of the true Jonas is the glory of his refur
reaion i

St. MATTHEW, chap; xxiv. 331
reaion ; and the faith of this refurreaion, received by
the Jews as well as Gentiles, is the triumph of his crofs,
the eftablifhment of his heavenly kingdom, and the ful
nefs of the body of Chrift. Happy they,vwho in thefe
laft times, fhall with a true contrition of heart mourn
and bewail the mifery of their fins! unhappy they, who,
by a grief arifing from fenfual defire, fhall lament only
their temporal evils.
31. And he Jhall find his angels with a great flound ofl a
trumpet, and they fhall gather together his eleB from the
flour winds, flrom one end ofl heaven' to the other.
O lovely and defirable affembly of the efea, auguft
fenate, college truly facred, why art not thou the fole
- objea of human ambition ! no man fhall have any place
therein, who has not been a living member of the chrif
tian church on earth, which is fpread over the four
parts of the world. To this church the vifible angels call
us with the trumpet of God's word : whoever obeys not
this call, fhall never be called by. the invifible angels
to the church of the efea. How fweet and comfortable
is it to a chriftian, feparated from his brethren, ba-
nifhed to the remoteft parts of the earth, and treated
as excommunicated for the caufe of Chrift, to think of
this re-union, fo much to be defired, artd which fhall
never have an end.
32. Now learn a parable ofl the fig-tree : when his
branch is yet tender, and putteth florth leaves , ye know that
flummer is nigh. 33. So likewifle ye, when ye fhall flee all
thfle things, know that it is near, even at th doors.
The belief of the coming of Jefus Chrift is the con
folation of the righteous. Let us not wait for the laft
trumpet,

33'

The G O S P E L according to

trumpet, e'er we prepare ourfelves for judgment. The
found of it in the gofpel is even now heard by all thofe
who have the ears of the heart. Whoever has not thefe
flopped- by the amufements of this life, and is not ftun-
ned by the noife of his paffions, thinks that he is conti
nually called upon by it. Let our faith inceffantly fay
to us, The Son of man is near, even at the doors. Let
the voice of thy grace, O Lord, repeat this to me, both
frequently and effeaually.
34. Verily I flay unto you, This generation fhall not pafls,
till all thfle things be fulfilled. Heaven and earth fhall
pafs away, but my words fiall not pafls away,
The hope of the righteous is founded upon the ftar
bility of the divine word; which is therefore their chief
delight. Whatever difficulties our underftanding may
.find in that, which God has either foretold or promifed,
there is not the leaft reafon to doubt concerning it : to
engage our belief, it is fufficient that he has faid it.
One perfon readily believes another on his bare word,
who yet will not believe the xvord of God : fo great is
the corruption of the mind of man.
36. 5 But of that day and hur knoweth no man, no,
not th angels of haven, but my Father only.
Our ignorance of the laft day ought tp make us vi
gilant every moment of our life. God has not difcp-
vered to us the time wherein he intends to judge us,
to the end that we may always keep ourfelves in readi-
nefs to be judged. A foolifh defire of knowing that
which is to come, renders abundance of perfons incre
dulous, as to this oracle of the Son of God, and cre
dulous, even to fuperftition, in refpea of the vainpre-
diaions of men, concerning the end of their lives, or Qf ¦

St. MATTHEW, chap. xxtv.

333

of the world. They negfea a beneficial and ufeful
kind of uncertainty, to rely on a falfe and deceitful ap
pearance of certainty.
37. But as th days of Noe were, flo fall alflo the com
ing ofl the Son ofl man be.
There are two deluges; the firft of water, the fecond
of fire, to purge the world from iniquity, to fave the
efea, and to punifh the wicked. Chrift here inftruas
us, how to inform ourfelves of what is to come, not by
a vain obfervation of the ftars, but by a holy medita
tion on the fcriptures ; not in order to difcover in them
what he defigned to conceal from us, but to prepare
ourfelves to do his will, in purfuing the difcoveries
which he himfelf vouchfafes to make, and in contem
plating the myfteries to come in thofe reprefentations
which his Spirit has given of them in what is paft.
38. For as in the days that were before the flood, thy
were eating and- drinking, marrying and giving in marri
age, mtil the day that Noe entered into the ark, 39. And
knew not until the flood came, and took them all away ; flo
Jhall alflo the coming ofl th Son ofl man be.
The generality of mankind, through the enchant
ment of the cares of this life, are furprifed by death
and judgment. They are not always grofs and heinous
fins, which throw men into a forgetfulnefs of God and
his judgments, and into a contempt of his law : fome
times an irregular application to the common employ
ments and affairs of life infenfibly extinguifhes our
faith. The furprife which is here threatened proceeds
not from God's defign, but from the finner's negligence,
and his abufe of the long patience and forbearance of
God. A man is never in danger of being furprifed, when

334 The GOSPEL according to
when his heart is devoted to Gpd, when his faith is
pore, his hope lively, his love fervent and fincere, and
his life full of good works.
40. Thnfhall two be in the field, the one fhall be taken,
and the other leflt. 41. Two women fhall be grinding at
th mill, th one fall be taken, and the other leflt.
This is an awful confideration ! men have always
reafon to fear, even in the moft innocent employ
ments, and in the exercife of fuch arts as are ne
ceffary to life. In this ftate indeed, they are not fo
fubjea to extravagant defires; but then they are
often very ignorant of what they ought to know, and
forget to direa all their labour to the glory of God, to
look unto him for his bleffing on all they do, and fo to
repent of their fins and to believe in his Son Jefus, that
they, may obtain forgivenefs of the fame and become
new creatures in him. Neither the church in this life,
nor any ftate or condition in the church, can pretend
that it confifts altogether of efea. There is a mixture
in every ftate ; and therefore in every one there is oc
cafion for fear as well as hope.
42. If Watch therefore, for ye know not what hour your
Lord doth come.
The vigilance neceffary to prepare us for death and
•judgment, is not a fupine and unaaive vigilance, but
fuch as is employed in examination of our faults, in
attention to our duty, in application to good works, to
prayer, repentance, &c. '
45. But know this,. that if the good-man ofl the houfle
had known in what watch the thief would come, he would
have watched, and would not have fuffered his houfle to le
• broken up. m ' 44. Thereflore

St. IVI A T T H E W. chap. xxiv. * 335
44. Threflore le ye alflo ready : flor in fluch an hour as
you think not, the Son ofl man cometh.
It is much for our advantage, to be obliged to be
always in expeaation of our mafter, and always with
refpea to the time of his coming, to be ever in uncer
tainty ; to the end, that we may be always on our guard
againft fin and floth. The heart is then ready, when it
is in order; and it is never fo,- but when God is mafter
of it, when nothing but his love reigns therein, and when
this love regulates that which we owe to our neighbour,
and the ufe of all his creatures with which we are en-
trufted. How great is the folly, to be more careful and
vigilant, on the account of a fmall temporal advantage,
than of the eternal falvation of the foul !
45. Who then ii > a faithful and wifle flervant, whom his
Lord hath made ruler over his houfhold, to give them meat
in due fleaflon ?
It is not the work, but the fidelity, which God re
wards in his fervants. We muft all live in the fame
expeaation of the coming of Jefus Chrift, which a fer
vant has with refpea to his mafter : but this expeaa
tion muft be more vigilant in the minifters of Chrift,
than even in the reft of the faithful. Here is an abftraa
of their duties. 1. A minifter muft be called and ap
pointed, not by himfelf, but by the vocation arid law
ful million of his Lord. 2. He muft look on himfelf,
not as the mafter of the family, but really as a fervant.
3. He muft be exaaiy faithful in his miniftry, and in
obferving his mailer's commands, at the expence of all.
4. His fidelity muft appear in his being wife, prudent,
well informed: faithflul and wife; this comprehends all.
5. He muft make it his chief care to give the houfhold their

£36 The G O S P E li according id
their meat ; not out of his own flock, but to diftribute
what he has received. 6. He muft do it in due feafon;
and it is always a proper feafon to inftrua and ferve
fouls, becaufe their needs are always prefent; the time
of many of them may expire every hour: and for want
of improving a moment, eternity is fometimes loft.
46. Bleffed is that fler vant, whom his Lord when he
cometh fall find flo doing.
This bleffed.nefs confifts, not barely in working, but
in working according to the will of God. We muft
then work continually in the miniftry, fince our mafter
fhould find us fo doing; and he may come every mo
ment. The exaanefs which is ufed in ferving earthly
princes in their own way is fcarce to be conceived.
Does not God deferve at feaft as much ? a fervanE
thinks himfelf happy, when his fervices are grateful to
his mafter. O, what happinefs attends us, if we pleafe
the beft and moft powerful of mafters !
47. Verily I flay unto you, that he fall make him ruler
over all his goods.
He who is not fatisfied with the reward which God
promifes him, knows not what it is to be made ruler
over all his goods. His goods are himfelf ; and no
thing lefs is promifed us, if we continue faithful to him.
The minifters of the Lord have in heaven, a reward
proportioned to their labours and their charaaer ; and
fhall there partake of his authority over fouls. Let us
not refufe to give ourfelves to God, who will freely
give himfelf to us.
48. But and if thai evil fervant fhall flay in his heart,
My Lord delay eth his coming, 49. And fall legin to finite
his flellow-flervants , and to eat and drink with the drunken :
Here

St. MATTHEW, chap. xxiv. 337
Here are three charaaers of a bad paftor. The, firft
is, to have little faith as to the judgments of God, oj
the coming of Chrift. Does a man believe there is
another life, when he either undertakes of his own ac
cord to be accountable for fouls, by taking on himfelf
the paftoral office, or trembles not at the thoughts of
the account which he is to give? The fecond is, to
govern with an abfolute dominion, to opprefs his col
leagues, and to exercife violence over his inferiors, and
on the weak. The third, to lead an irregular life, and
to converfe chiefly with the imitators of his paffions.'
Lord, abandon not thy flock to fuch wolves: but fend
it paftors according to thy own heart.
50. The Lord ofl that fervant fall come in a day when
he looketh not flor him, and in an hour that he is" not ware
ofl; 51. Andfiall cut him aflunder, and appoint him
his portion with the hypocrites S there Jhall le weeping and
gnafhing ofl teeth.
Here are three punifiimertts Which anfwer to the
three charaaers of the evil fervant. The firft is a fud-
den death, and the weight of God's Wrath falling upon
him, without a moment's time to avert it : this anfwers
to his infidelity and. his forgetfulnefs of the divine
judgments. The fecond is, a general and eternal fe-
paration, from the fociety of the church, from the
communion of faints, and from all thofe gifts which he
has abufed : and this is anfwerable to the abufe of his
authority in the church. The third confifts in eternal
pains : which anfwer to his Voluptuous life ; as the com
pany of hypocritical paftors, who Under a*n angelical
office concealed a diabolical life, does to his criminal
acquaintance and converfation. Every wicked chriftian,
Vol. I. Z every

33$ The GOSPEL according to
every man who does not worfhip. and ferve God, ac
cording to his will, is this evil fervant, who fhall be
judged according to his fins againft God, according to
his injuftice and violence againft his neighbour, and ac
cording to the corruption of his heart and the irregu-
larities of his life. My God ! how dear will the finner
pay for the pleafurea of a moment, and the tranfient
latisfaaions of fin !
-CHAP. XXV.
t* HT'HEN fhall the kingdom ofl haven le likened unto ten
. ¦ virgins, which took their lamps, and went flor th. to
meet the Iridegroom.
Every true chriftian by his faith and baptifmal cove
nant makes profeffion of afpiring tp the marriage of the
Lamb. His life is but one continual preparation for
the marriage fupper of eternity. His heart is his lamp.
By the motions and defires of his foul, he goes forth to
meet the bridegroom ; and haftens toward heaven by
the purity of his life. ,
2. And flve of thm were wifle, and five were flooliflh.
The church, before fhe arrives at the place where
this marriage is celebrated which is heaven, is always
divided, always mixed with good and bad. It is the
greateft of all follies, to make profeffion of our earneft
defire and ambition of attaining to eternal life, and to
negfea to prepare ourfelves for it, by the ufe of the
means of grace, during the whole courfe of our lives.
True wifdom confifts in being always ready, and in liv
ing in continual expeaation of the bridgroom's eoming.
3. They that werefioolifli took their lamps, and took no
cyl with thvu
Love

St. MATTHE W. chap. xxv. §3^
Love and its works are the oyl of the heart. A heart
without love is a lamp without oyl. O inconceiveable
folly of the children of Adam ! to employ their whole
lives in filling their hearts with every thing befides, and
to forget that, which alone can fill, noiirifh, and make
them ffiine before God,, and even enjoy God himfelf
for ever.
4. But the wifle took oyl in their veffels with their lamps.
The greateft wifdom confifts in having love, and in
performing the works of it. Life is given us to no
other end, but that we may make a fufficient provifion
of this oyl. God alone can pour it into our hearts by
his Spirit ; and this Spirit is itfelf that oil of gladnefs,
with which the life of our hearts muft be fed to all eter
nity. Jefus Chrift alone has the fulnefs of it, and of
this fulnefs muft all his members receive, according to
the meafure which he has defigned them. Lord, as
thou haft beftowed on me a lamp, leave it not empty,
but replenifh it out of thy abundant fulnefs.
5. While th bridegroom tarried, they allfumbred and-
flept. How few are there, who think ferioufly of death and
judgment, and expea the bridegroom with a perfever-
ing vigilance ! The beginnings of converfion are fer
vent : but zeal infenfibly grows cool in the generality
of perfons. There is need of an extraordinary grace,
to ehable us to continue this perfea vigilance to the
end, fo as not to be furprifed at the hour of death.
6. And at midnight there was a cry made, Behold, the;
bridegroom cometh, go ye out to meet him.
This to the unprepared is a terrible voice, which
calls the creatures to appear before their Creator, when
Z 2 thcw

340 , The GOSPEL according to] .
they think leaft of it. Happy they, to whom he comes
as an amiable and much defired bridegroom, not as a
fevere and inexorable judge ! let us earneftly endeavour
to render him fuch to us as we defire to find him. ¦
7. Then all thofe virgins arofe, dnd trimmed their lamps.
Happy is that man, who is ready to appear before
God at all times whatever ! but more happy ftill is
be, who can with a true confidence defire the coming
of Chrift ! there are fome certain preparations, which
few omit at the approach of death ; many then think of
trimming their lamp. But how late is it, to begin to
think of it at that time ! grant, O Lord, that I may
not be of the number of thofe, who cannot without re
gret fubmit toHhe neceffity of dying, and who negfea
to prepare^them felves for it/till the very laft hour.
8. And th flooUfi flaid unto th wife, Give us of your
oyl, flor our lamps are gone out. <
My God, how difmal is it, for -a man not to perceive
* the emptinefs of his heart, the want of grace, peace,
and love, 'till he comes to die ! At that time, there
is often nothing more of the light of faith, and of the
love of goodnefs left remaining, than only juft enough
to fhew a man what he has loft, and to raife an unpro
fitable regret. He then fees, that good men, whom
he ufed to, count foolifh and miferable wretches, have
only true wifdom and fubftantial wealth ; to thefe he
has recourfe, and would fain partake of their grace :
hut every thing fails when time fails.
9. But the wifle anflwered, flaying, Not fo; left there
be not enough flor us and you : but go ye rather to them that
flell, and buy flor yourflelves. .
, The holinefs of others will not avail us at the hour of

h"

St. MATTHEW, chap. xxv. 341
of death. All the falfe luftre of external works, which
fhine only to the eyes of men, goes out and vaniffies in
that moment : love alone is never extinguifhed. What
would we not give to buy it at the time of death, if it
were to be fold ?
10. And while thy went to buy, th bridegroom came,
and they that were ready, went in with him to the marriage,
and the door was fut.
Sinners, on a death-bed, too often meet with thefe
deceitful merchants, who promife them the mercy of
God and eternal falvation for a price which is of no va
lue in his fight. How much better is it for them, with
the affiltance and miniftry of the faithful fervants of the
church, humbly to addrefs themfelves to Chrift, who is
the only author of falvation, who himfelf keeps the key
of his treafury, and diftributes it freely without money;
inftead of lofing their time in dealing with quacks, who
promife every thing, and can perform nothing ? The
door is fhut. Dreadful and fatal words! no hope re-.
mains. Nothing but death fhuts this door ; but death
may forprife us in our fins;' and then defpair is our
portion, 11. Aflterward came alflo th other virgins, faying,
Lord, Lord, open to us.
We flay too late, when we flay 'till the hour of
death, e'er we begin to turn to God, and to think fe-
rioufly of our falvation. They muft be extremely de
ficient in the knowledge of falvation, who place the
foundation of it upon a will charged with pious lega
cies, without having endeavoured to fill their hearts
with the oil of mercy and charity. This is to cry,
Lord, Lord, open to us, after the door is fhut. Prayer
* Zg H

342 The GOSPEL according, to
is the key of heaven : but there is a proper time and
manner of praying. There are prayers at the laft hour,
of the fame nature with that of the penitent thief; but.
there are alfo thofe of Efau.
12, But he anflwered and flaid, Verily I flay unto you, I
know you not.
God, who is love, knows not thofe who have no
love. Let us diligently endeavour, while we have time,
to make ourfelves known to and approved of God as
his children, by having, and living in, the fpirit of his
children, which is love. . He will own none who have
not the refemblance of his Son; and this refemblance is
to be attained no otherwife than by faith in him, and
having the fruits pf his Spirit. Let us throughly confi
der, in the prefence of God, what it is never to be
known by him, never to bear the leaft refemblance of
his Son, which may render us acceptable in his fight,
and beloved hy him.
14. Watch therefore, for ye know neither the day nor the
hour, wherein th Son of man cometh.
Can that man pretend tahave any faith, who does,
not watch, after an admonition, fo frequently repeated?
if we would not be furprifed, we muft look on every
hour as the laft. If to watch, be to employ ourfelves-
chiefly about the bufinefs of our falvation ; alas, how
few chriftians are there who watch ? how many flum-
ber ? how many fleep ? how many are feized with a le
thargy ? how many are even quite dead ?
14. For the kingdom of heaven is as a man travelling'
into afar country, who called his own flervants, and deli
vered unto them his goods :
The children of Cod and the jfiinifters pf Jefus
Chrift,

St. MATTHEW, chap. xxv. 34$
Chrift, are Called as fervants, not, to manage their own
affairs, but, thofe of their mafter. They have nothing
which is properly, their own: every thing belongs to
Chrift, who has received it of his father, and regained
it with his own blood. He who ufes his natural or fu-
pernatural talents, as if he were the author and mafter
of them, is an ufurper of the goods which belong to
God. 15. And unto one he gave five talents, to another two,"
and to another one, to every, man according to hisfleveral
ability, and firaightway took his journey.
Duties and obligations are proportioned to theftates,
and conditions of men. Every one in order to be ap
proved, muft firft be faithful in the performance of that
which God requires of him in his ftation. God pro
portions his graces, not according to natural deferts,
but according to the conditions and obligations of men,
and above all according to his defigns concerning fouls,
A perfon may be very inconflderable in the eyes of
men, who is defigned for an exalted ftation in heaven*
All things are meafured and regulated, graces, employ
ments, and neceffities. Secondly, a man muft keep
within his own fphere, and trade according to his own
talent, not according to that of another.
1 6. Then he that had received the five talents, went and
traded with the flame, and made them other five talents.
Thirdly, a man muft improve the talents he has re
ceived, by eftabliffiing and enlarging the kingdom of
God, both in his own foul, and in the fouls of others.
There is a great difference betwixt the figure and the
truth. The fervant does not receive from his mafter
the fkill and induftry neceffary to the improvement of
Z 4 his

344 -The GOSPEL according to
i i •
his money : but the chriftian, and the minifter of the
Lord, muft receive all from him, both the talent and
good will, both the grace and the ufe of it.
, 17. And. likewife he that had received two, he alflo
gained other two.
Fourthly, a man muft not continue idle, under pre
tence of having only indifferent talents. No perfon can
deny, that he has two tafents at leaft ; that of the un-
derftanding, to know God and his own duty ; and that
of the will, to love him, and adhere to him. To make
a continual progrefs in the knowledge of falvation. and
in the love of God and of Jefus Chrift, is a great gain :
but thereby tp arrive at the fight of God face to face,
and fo erijo,y him by a confummate love, this is a gain
which is incpmprehenfible and eternal.
;8. But he that had received one, went and digged in
the earth, and hid his lords money.
Fifthly, a man who. defigns to pleafe his lord and
mailer muft no,t leave, the fmalleft tafents unemployed.
In the copdua of the children of Adam, there is al
ways fome excefs or defea, unlefs they are guided by
the fpirit of the fecond Adam : either they are defir-
pus of making their talents very confpicuous, if they
are great; or they entirely fupprefs them, if they are
fmall and obfcure. We muft do the quite contrary,
employ the greateft with humility, and the leaft with
cpnfidence. 19. After a long time, the lord of thofle flervants cometh,
and repkoneth with. thm..
Sixthly, a man muft a.a, as being accountable for all
hjs words and deeds at the judgment of God. Does
tne perfon think of thiss, who aas- dire£lly contrary to
what

St. M A T T H E W. chap. xxv. 345
what he commands ? and if he do not think of this,
where is his belief of the1 judgment of God ? and if
he believes not this, of what religion is he? God flays a
long time; but this long time cannot exceed the life of
man, which is very fhort.
20. And flo he that had received five talents, came and
fyrought other five talents, flaying, Lord, thou deliver edfi unto
me five talents : behold, I have gained befides them five ta
lents more.
Seventhly^ a man muft offer to God the glory, ufe,
and profit of his talents and labour. How fcarce are
thofe faithful fervants, who take pains only for their
mafter ; and who keep back from him no part of that
glory which fhould arife from his graces and talents ?
Vanity is a thief, which robs God of that which is moft
precious to him, namely his glory. <
2 1 . His lord flaid unto him, Well done, thou good and
faithful fervant ; thou haft been faithful over a few things, I
will make the ruler over many things: enter thou into the
joy of thy lord.
Eighthly, a man, in order to be commended of God,
muft expea no other praife than that which he himfelf
will give his, fervants. Ninthly, he muft afpire at no
other reward but his. Tenthly, he muft not render
himfelf unworthy of the joy of "his Lord, by entertain
ing any vain joy or human complacency. The reward
yhich God beflows on his fervants is a fuper-abundant
reward of grace becaufe it is himfelf. Our faithfulnefs
in obferving his commands, is that which he regards,
rather than the greatnefs of our labour. We fow on
earth; we reap in heaven. Here we may fuffer for
the fake of Chrift a little pain and forrow ; there if we
are

34^ The GOSPEL according to
are faithful unto death, we fhall partake of an incon-
ceiveable and eternal joy.
22. He alflo that had received two talents, came and faid,
Lord, thou deliveredft unto me two talents : behold, I hdve
gained two other talents befides thm.
He, who faves his neighbour's foul together with his
own, is the perfon who doubles his talents. A faithful
compliance with the defigns of God and the duties of
our vocation, is a great fource of confidence. A man
goes to him with joy, when he has done his will ; but
he demands no reward. God is good and faithful;
tha,t is fufficient.
23. His lord flaid unto him, Well done, good and faithful
fervant ; thou hafi been faithful over a few things, I will
make thee ruler over many things : enter thou into th joy of
thy lord.
O comfortable words ! but which belong not to this
life. How many fears, troubles, and feruples, will be
for ever diffipated, when he who knows our heart bet
ter than we ourfelves do, fhall affure us, that it is a
good and faithful heart, and fuch as is meet for the
joy of our Lord ! The faithful fervant enters into the
bofom of the Father, there to enjoy the glory of the
Son, and the rights of the divine adoption. The joy
of their lord enters here below into the heart of the
efea : but in heaven, the efea fhall themfelves enter
into the. joy of their Lord, there to lofe themfelves, as
it were, in endlefs felicity.
24. Then he which had received th one talent, came and
flaid, Lord, I knew thee that thou art an hard man? reaping
where thou haft not flown, and gathering where thou hajl not
firawed. It

St. MATTHEW, chap. xxv. 34/
It is very true, though the pride of man will not
comprehend it, that it is an advantage to have but one
common and ufeful talent. The luftre of great talents
dazzles, exalts, and intoxicates. Variety diftraas, and
often caufes men to do what is wrong. The having but
"one, and that an obfcure one, unites our whole appli
cation, and fecures us from vanity. The finner, that
he may lay his fin on God, fpares neitner calumny, nor
blafphemy. How far does the blindnefs and ingrati
tude of the finner extend, to accufe God of cruelty;
felf-intereft, and injuftice, who requires nothing of us,
but what is for our advantage, who freely pardons our
evil aaions, and even rewards the good which he him
felf works in us.
25. And I was afraid, and went and hid thy talent in th
earth : lo, there thou haft that is' thine.
Lazinefs often covers itfelf with the veil of the fear
of God. That man takes little care of his falvation,
who, without any lawful reafon, withdraws himfelf from
labour, only out of apprehenfion of God's judgment,
and endeavours not to advance his glory and his neigh
bour's falvation, when he has a talent for it. This is
of itfelf a piece of theft and injuftice : but for him to
pretend to have difcharged his duty, by doing nothing
for God or his neighbour, is to add falfhood and info-
lence to his injuftice. Witen a man is obliged to do
good, not to do it, is to do evil.
2.6. His lord anflwered and flaid unto him, Thou wicked
and flotkful fervant, thou kneweft that I reap where I flowed
not, and gather where I have not ftr awed : 27. Thou ought-
eft therefore to have put my money to the exchangers, and then
at my coming I fhould have received mine own with uflury.
The

348 The GOSPEL according to
The more a man endeavours to excufe himfelf be
fore God, the more he condemns himfelf. There is a
filial fear ; and one which is fervile, mercenary, idle,
and flothful. The unfaithful fervant hides this laft, un
der a falfe prudence, and jufiifies it by a very weak ar
gument. The true wifdom of the good and faithful
fervant, confifts 4p performing readily his matter's will,
without arguing concerning it. It is only the wicked
and flothful fervant, who difputes fo much, and does
nothing. This is the firft punifliment of the unprofita
ble fervant : conviaed of wickednefs and flothfulnefs
• out of his own mouth, he bears the fhame and confu-
fion thereof before all.
28. Take therefore th talent flrom him, and give it unto
him which hath ten talents. 29. For unto every one that hath
fall be giveji, and he fall have abundance : but flrom him
that hath not fhall be taken away, even that which he hath.
The fecond punifliment of the unprofitable fervartt
is, the being deprived of every thing which he had re
ceived. The third is, the feeing others already rich
in good works, ftill mbre enriched. The fourth is, to
find himfelf incapable any longer of hiding his flothful
nefs under the appearance of piety. How" advantage
ous is it to be employed in God's fervice ! a man ne
ver is at any lofs, and always gains beyond his hopes.
To hazard all for God, is to fecure and improve all.
30. And caft ye the unprofitable fervant into outer dark
nefs .: thref.all.be weeping and gnaflhing of teeth.
To be excluded from heaven, to be caft headlong
into hell, and abandoned to rage and defpair to all
eternity: O God! can any man think on it without
horror ! and yet this is the inevitable punifliment of
every

St. MATTHEW, chap. xxv. 345
every impenitent finner. The love of reft arid eafe
makes men flothful and unprofitable; and it is merely
by this, that they lofe the very thing which they have
loved in a wrong manner, and at a wrong time. There
is but one paradife : he who is refolved to have his
here below, can hope for none in heaven. There are
two forts of unprofitable fervants : 1 . Some, who con-
fume the patrimony of the church without doing her
any fervice. 2. Others, who, through the love of eafe
and difguft of fpiritual things, do nothing towards their
falvation, and mind only the enjoyments of this pre
fent life.
31. f When the Son of man. fall come in his glory, and
all th holy, angels with him, then fall he flit upon th throne
of his glory. 32. And before him fall be gathered all na-
tzvrn ¦ and he fall fepara'te thm one flrom another, asafiep-
hrd divid'eth his flieep from th goats.
In vain does the finner endeavour to avoid the pre
fence of his God; he will be forced one day to appear
before his tribunal. See here a fpeaacle very different
from that of the crofs, where the Son of God naked
and disfigured, forfaken by his difciples, encompaffed
with his enemies, "and raifed between two thieves on the:
throne of his humiliation and ignomy, did in thofe two
exhibit an emblem of the feparatiori here defcribed.
What an. objea .is this to exercife our faith ! *what A
large field of reffeaion and meditation is here before
us ; to confider Jefus Chrift as a God in his majefty,
as a king upon his throne, as a judge on his tribunal,
and as a fhepherd amidft his flock, wherein the goats
continue mixed with the fheep even 'till the laft day ?
33. And he fall fit thefeeft on his right hand.,, but the
goats on th left, ' The

350 . TU- GOSPEL according to ¦
The laft funaion of the prince of paftors to be pe?-*
formed on earth is, to make this dreadful feparation of
, mankind for eternity. Let Us receive grace out of his
fulnefs that we may be of the number pf the fheep, by
unfeigned faith in him, and be conformed to him by
meeknefs of fpirit, humility of mind, and purity of life.
Such as we are at Pur leaving this world, fuch fhall we
be for ever : either fheep, to drink at the very foun
tain of eternal truth ; or goats,, to become the prey of
devils. O pure and fpotlefs church, fociety of the
bleffed immortal body, compofed of none but living
members ! in vain do we feek for thee on earth : it is
only in the land of the living, and after this great di
vifion and feparation, that we fhall find thee with and
in God, living to him and by and with him to all
eternity. 34. Thnfhall th King fay unto thm on his right hand,
Come ye bleffed of my Father, inherit th kingdom prepared,
for you flrom th foundation ofth world:
If there have been kings who have given away kingv .
doms, they were only foreign kingdoms which they
could not keep : none but God gives his own out of
pure bounty. Come, inherit : encouraging, enliven
ing, and efficacious words ! which draw the efea1
near to God, and put them in poffeflion pf his
kingdom. He who during his life has faid : come
Lord Jefus, through a fincere defire of his coming;
apd through his fidelity and love, has earneftly prayed:
Lord poffefs my heart: fhall in his turn hear thefe two
words, come, inherit, which will aaually confer on
him eternal happinefs.
-35. For I was an hungred, and ye gave me meat : I was
thirfy%

St, MATTHEW, chap. xxv. 351
thirfiy, and ye gave me drink : I was afirahger, and ye took
me in :
Good works done for God's fake through Jefus Chrift
in the Spirit of the Father and the Son, are here no
ticed as the charaaeriftics of the veflels of mercy, who
fhall inherit the kingdom prepared for them; prepared
without merits on their part ; by a bounty altogether
free, but merited by Chrift ; beftowed on fuch works
as are done in faith, fanaified by the Spirit of Chrift,
and are the effeas of grace beftowed on thofe who do
them. Who would not be forward to give to God', fo
good, fo liberal, fo rich in mercies? if it be the greateft'
happinefs for thofe, who have fed and lodged the poor
for the fake of God, to feed on him, to drink at the
head and firft fpring of life, blifs, and glory, and to be
lodged in his bofom ; let men imagine, if they can,
fomewhat greater. We believe this to be the greateft,
but who' can comprehend it?
36. Naked, and ye clothed me : I was fick, andye vifited
me : I was in prifon, andye came unto me,
God rewards true charity ; becaufe charity honours
God alone. He rewards that only which a man does
as a member of Jefus Chrift, by his Spirit, and with re
fpea to him : becaufe God loves none but thofe who
are like him. A garment of light and glory, the effu-
fion and infufion of the divinity itfelf into the foul, and
a perfea freedom from all evils and miferies ! are not
thefe things capable of fixing the defires of man ? Such
is the happy retaliation, which God exercifes towards
thofe who have cloathed, vifited, delivered or com
forted, the poor, fick, and imprifoned members of his
Son. '37. Then

352 The GOSPEL according to
37. Then fall the righteous anfwer him, flaying, Lord,
when flaw we the an hungred, and fled thee? orthirflhf, and
gave thee drink ?
Humility eafily makes the righteous forget their
good works. God cannot forget them; and this is
fufficient. 1
38. When faw we the a fir anger, and took thee in ? or
naked, and clothed thee ?
Let us inceffantly pray for that faith, which alone
difcovers Jefus Chrift in the poor. Let us frequently
exercife it with refpea to his prefence and refidence in
his members. Let us take care to awake and flir it up
on thofe occafions wherein we may be tempted to neg
fea, defpife, or treat the poor harfhly, on the account
of their perfonal faults.
39. Or when Jaw we the fick, or in prifon, and came un
to thee ?
Jefus Chrift is continually humbled, and fuffers in,
his members to the end of the world. Happy are the
poor, who are religious, and have eyes to perceive
Chrift refiding and enduring poverty in themfelves !
but ftill more happy are they, if they love their poverty.
as the fource of this advantage ! the lefs capable the
poor, the fick, and thofe in prifon, are of penetrating
into thefe truths ; the greater love it is to inftrua them
therein, and to engage them to make a chriftian ufe of
their condition.
40. And the King fall anfwer, . and fay unto thm, Ve
nly I flay unto you, in as much as ye have done it unto one of
the leafi of thfle my brethren, ye have done it unto me.
What a comfort is it for thofe who affift the poor,
the fick, and prifoners, to be as certain, that in fo do ing

St. MATTHEW, chap. xxv. 353
ing they ferve Jefus Chrift, as if they faw him with their
eyes ? as often: we muft not therefore be difcouraged
by the multitude of the popr, nor wCary of ferving
them to the end of our lives,. *if we are excited thereto
by a motive of piety, fince as often as we ferve them,
we. ferve Chrift himfelf. Unto one of the leaft : let
us then take heed not to negfea any, nor to apply our
felves, out of natural inclination, more to one than
to another, but to thofe whom either theprovidence of
God prefents unto us as objeas of our charity, or their
neceffity obliges us to prefer.
4 1 . Then Jhall he alflo fay unto them on the leflt hand, De
part flrom me, ye curfled, into everlafting fire, prepared flor
th devil and his angels.
It is an article of our faith, that thofe who are found
without love fhall be treated as the devils, and have
the fame portion with them in eternity. O fatal and
irrevocable exile! O eternal excommunication and fe-
jgr
paration from the body of Chrift ! fad confinement in
hell, and difmal fociety in fuffering with the devils
themfelves ! all this fhews, that it is more proper to
tremble, than to fpeak on this fubjea. Obdurate fin
ners are the angels of the devil," who eftablifh his king
dom on earth, propagate his maxims, preach .and au-
thorife them by their example, and do what in them lies
to feduce and pervert the children of God. Let us fake
care not, to join ourfelves to them in any refpea.
42. For I was an hungred, and ye gave me no meat: I
was thirfty, andye gave me no drink :
HoW feverely fhall they be punifhed, who take away
the goods of others, when thofe are punifhed after this
manner, who only refufe to give what is their own ?
Vol. I. A a It

354 The GOSPEL according to
It is not out of indigence or inability, that Chrift fufr
fers hunger in his members, but out of mercy, and to
give us an opportunity of fhewing our love to him by
our alms. In vain do we flatter ourfelves, that we
fhould have fed Jefus Chrift whilft he was on earth, if
we fhew ourfelves hard-hearted towards his fuffering
members. 43. I was afiranger, andye took me not in: naked, and
ye clothed me not : fick, and in prifon, and ye vifited me noL
Who amongft us would not run to prifons and hof
pitals, if an apoftle affured us, that Jefus Chrift was
there, and flood in need of us ? Chrift himfelf tells us
fo, and we turn a deaf ear to him. If our confcience
reproach us on this account, let us humble ourfelves
and amend. Chrift now fpeaks this to us in his
word, and out of mercy applies himfelf to our hearts,
that he may not have occafion to fpeak it hereafter
publicly in his anger at the great day. #
44. Then fall they alflo anfwer him, flaying, Lord, when
flaw we the an hungred, or athirfi, or afiranger, or naked,
or fick, or in prifon, and did not minifter unto thee ?,
It is want of faith, which produces hard-heartednefs
, towards the poor. The carnal man has only eyes of
flefh and blood ; he will not believe what he does not
fee. We find but too many, who put on an affeaed
incredulity, when we give them an account of the mi
fery and wants of the poor, who feek vain pretences to
excufe themfelves from affifting them, or who even re
jea them with contempt or hard language. This is to
feign themfelves ignorant, that it is Chrift who afks an
alms of them in the perfons of the poor. It is to do
that which is the ground of the condemnation of the re
probate, 45. Then

St. MATTHEW, chap. xxv. 355
4g. Then fall he anfwer thm, flaying, Verily I flay unto
you, In as much as ye aid it not to one of th leafi of thefe, ye
did it not to me.
Every thing is in common betwixt the head and the
members : but Jefus Chrift is chiefly in the poor and
the humble. We at prefent colour and difguife our
negligence or infenfibility, as we pleafe : but our heart
will one day appear fuch as it really was in refpea of
works of mercy. If we are afhamed to be reproached
with covetoufnefs by men ; who will be able to bear a
reproach of this nature from the mouth of Chrift in the
day of his fury ? He makes the caufe of the poor his
own ; and will refent any negfea of them, as a negfea
of himfelf.
46. And thfle, Jliall go away into everlafiing punijhment;
lut the righteous into life eternal.
No appeal, no remedy, to all eternity ; no end to
the punifliment of thofe, whofe final impenitence ma-
nifefts in them, as it were, an eternal will and defire
to fin. By dying in a fettled oppofition to God, they
caft themfelves into a neceffity of continuing in an eter
nal averfion to him. The eternity of the torments of
the damned proceeds from the infinite dignity of the
, God, who is offended ; the eternity of the reward of
the efea, from the infinite goodriefs of him, who con
fers it on them. O eternal life, which art nothing but
pure life and joy, not the joy of the world, but that
fubftantial joy of which God alone is the fource, the
objea, and the end; may I have nothing at heart but
thee, may I feek nothing elfe during this mortal life !

A a 2 CHAP.

356 The G O S P E L according to
CHAP. XXVL
l . JND it came to pafls, when Jeflus had finifhed all thfle
fiafings> he fa^ unt,c hi$ difciples,
Chrift having inftruaed the Jews by his difcourfes,
edified them by his example, convinced them' by his
miracles, and loaded them with his benefits, prepares
himfelf now to redeem them with his blood, and to
fanaify them by his facrifice. This new teftimony of
his love requires of us new attention, new refpea, and
new acknowledgment.
2. Ye know that after two days is the feaft of the paffo-
Ver, and th Son of man is betrayed to be crucified.
To hear Chrift fpeak with fuch fedatenefs and tran
quility, of fo cruel and ignominious a death, to be
fuffered by him two days after, is a fufficient proof,
that this fon of man is likewife the Son of God. It is
even fomething more than fpeaking of it, to foretell it
as he does. Let us learn from hence, to look on the
croffes which are prepared for us, with the ferenity and
meeknefs of our head. He teaches us to fpare our
enemies, by not fo much as naming here his own. He
joins the two paffovers together, the figurative and the
true ; in order to teach us to imitate him by always
joining with the celebration of the chriftian paffover, a
furrender of our hearts to him who gave himfelf for us,
a difpofition to bear affliaions for his fake, a godly for-
row for fin, the caufe of his fuffering, and love to all
even our enemies for whom he fuffered as well as for us.
3. Then affimbled together the chief priefis, and the
fcribes, and th elders of th people, unto the palace of the
high prieft, who was called Caiaphas, 4. And confulted that
thy might take Jeflus byfubtilty and kill him.
Who would not have thought, that the priefts and
magiftrates

St. MATTHEW, chap. xxvi. 357
magiftrates affembled together, only to caufe Jefus
Chrift to be received and proclaimed as the Meffias, af
ter all which they had feen and heard concerning him?
fet us fear, left after their example, the abufe of the
light and grace of God fhould draw upon us the like
blindnefs and infidelity. The defigns of men, though
contrary in their intention to thofe of Chrift, are, not
withftanding, by his fovereign wifdom," made the means
of bringing them to pafs. How incomprehenfible and
adorable is his condua !
5. But they flaid, Not on thfeaft-day, left there be an
uproar among th people. i
The wicked perfon regards religion no farther than
it is fubfervient to his defigns and interefts. Who is
there who keeps himfelf entirely free from this difor
der? He who obeys the law, only with regard to him
felf, loves himfelf, and not the law. He who obferves
a feaft-day on motives purely human, violates it in his
heart. 6. 5 Now when Jeflus was in Bethany, in the houfe of
Simon the leper, 7. There came unto him a woman having
an alabafter-box ofl very precious ointment, and poured it 'on
his head as he flat at meat.
Love employs every thing it has for God. Riches
are not at all to be regarded, but only fo far as they '
are ferviceable to Chrift, or his members. The con
tempt which he fhewed for riches^ and his averfion to
pleafures, hinder him not from admitting this unaion :
every thing is myfterious in this time of myfteries ;
every thing ought to contribute to the honour of Chrift
in this feafon of his loweft humiliations, and to the
jmaking Judas afhamed of his avarice, to which he is,
Aaa , juft

358 The GOSPEL according to
juft going to facrifice the blood and life of Jefus Chrift
himfelf. 8. But when his difciples flaw it, they had indignation,,
faying, To what purpofe is this wafie? g. For this ointment!
might have been flold flor much, and given to the poor.
f— " One difcontented or perverfe fpirit is enough to cor
rupt and difturb a whole community. How often does
charity ferve as a cloak for covetoufnefs ! We muft
not negfea what is due to Chrift, under pretence of
what we owe his members.' Men count every thing
wafted which is expended in the external worfhip of
God, when they love neither God, nor his worfhip.;
Jefus Chrift authorifes external worfhip, by accepting
it, at the very inftant in which he was going to eftablifh
religion by a worfhip the moft fpiritual and internal.
10. When Jeflus underftood it, hejaid unto them, Why
trouble ye the woman ? for fhe hath wrought a good work
upon me.
It is then a good work, to pay an external worfhip
to God our Saviour, and that fometimes even with ex-
pence. The church, calumniated on this account, by
the followers of the perfidious Judas, or by the imita
tors of thefe imperfea difciples, will ftill have Jefus
Chrift for her advocate. Nothing which is produced
by love can be evil in the fight of God. A wafte of
our gold apd filver is of no moment in his account,
when they are not wafted on our lufts ; but it is a mat
ter of no little confequence to grieve our neigbour, by
difcouraging his charity, out of temporal intereft.
1 1 . For ye have the poor always with you, but me ye have
not always.
Chrift fobftitutes the poor in his ftead, that he may
.ii,,. ... "V
be

St, MATTHEW, chap. xxiv. 359
be relieved in them- But that which we owe to them
for his fake, cannot excufe us from paying what is due
to him in his own perfon. He is prefent with us in the
eucharift, but after an invifible manner. He is vifibly
prefent here below, only in the poor. It is in thefe,
that we muft feek him in order to affift and feed him ;
as we muft feek him in the eucharift, to adore him and
feed upon him.
12. For in thatflh hath poured this ointment on my bpdy%
fhe did it flor my burial.
Love is quick in forefeeing things, and has fome-*
times inftinas of which it knows not the caufe. Let us,
admire the goodnefs and condefcenfion of Chrift, who
anticipates the ceremony of his burial, in favour of this
holy woman, becaufe he knows fhe will not have the
comfort of embalming him after his death. True love
fhall be rewarded for whatever it would have done ; and
Jefus Chrift fees that in its intentions, which it doth
pot perceive itfelf. The aaions of holy perfons, often
contain myfteries, which they underftand not them-.
felves ; as that of Chrift's burial is reprefented by this
aaion of the woman. The folicitous care of Chrift
makes him improve all opportunities to renew the
thoughts of his death, to prepare his true difciples for
it, and to give fome remorfe to the traitor, by difcover-
ing to him his own heart,
13. Verily I flay unto you, Whrefloever this gofpel fall be
preached in the whole world, there fall alflo this, that this,
woman hath done, be told for a memorial of her.
God takes delight in diftinguiffiing thofe aaions,
which the world blames through a fpirit different from;
his, Happy is that man, who is contented with the
A a 4 approbation.

360 The GOSPEL according to
--approbation of him who fees the. heart. Good works
embalm the whole church with their fweet odour. The
contradiaipn of men paffes away ; the fruits and edifi
cation of foch aaions will' fubfift for ever. A conftant
fucceffion of them is continued by imitation. Let us
efteem ourfelves happy in being capable of this imitation
by a fervent application to anoint Jefus Chrift in the
poor and fick, either by relieving or comforting them.
14. *§. Then one ofl th twelve, called Judas If car ioi, went
unto the chief priefts,
A charitable reproof compleats fometimes the obdu-
ration of a reprobate : however, he, who gave it, has
done his duty. A provoked paffion, or even a fmall
difguft, has often caufed that to be done to the church,
which Judas does in refpea of its head ; making men
betray its interefts, and violate its faith, unity, peace,
and difeipline, by facrilegious cohfpiracies with its ene
mies. Thus all herefies and fchifms fpring from the
paffions of men.
15. Andflaid unto them, What will ye give me, and I
will deliver him unto you ? And they covenanted with him flor
thirty pieces ofl filver.
This man, by accufing Chrift of nothing, and by not
complaining of him while he betrayed him, juflified him,
and condemned himfelf. He who nourifhes any corrupt
paffion in his heart, is in great danger of delivering up
Chrift and the church tb their enemies upon every
temptation. When a man hopes for any thing from
the world, he ought to fear every thing from
himfelf. He who treats and bargains with it, leaves
his confcience very often in pawn, if he do not entire
ly refign'it up thereto. There is nothing which we
havp

St. M A T T H E W. .chap. xxvi. ' -361
have not reafon to fear from avarice, fince it ftpops fo
low, as to fell Jefus Chrift at fo vile, a price.
16. And from that time he flought opportunity to betray
him. Men feldom leave a crime imperfea. Unhappy he
who engages himfelf therein for want of refilling the
fmalleft beginnings ! We are but too faithful to the
world, and generally keep our word with it, at the ex-
pence of all. What has God done to us, that he is the
only perfon with whom we break it ? Opportunities of
finilhing fin are feldom wanting, when a man feeks
them. The devil is too vigilant not to prefent them.
Would to God, that men were as diligent and faithful
in feeking and embracing opportunities to difengage
themfelves from fin, to break off all familiarity with the
wicked, and to renounce every dangerous converfation.
17. WW Now th firfi day of the feaft of unleavened
bread, th diflciples came to Jeflus, flaying unto him, Where
wilt thou that we prepare flor the to eat the paffover ?
See here the extreme poverty of Chrift, who had no
houfe of his own on earth ! he who would fain fettle
himfelf here, as in his native country, is not his difci-
pl'e. The difciples and imitators of his poverty follow
the fpirit of their mafter, depend on his providence, and
live in his peace all their days, without knowing either
where or how he will provide for their neceffities. A
man is eafy as to every thing, when he has Jefus Chrift
in his heart.
18. And he flaid, Go into the city to fluch a man, and
flay unto him, Th mafter flaith, My time is at hand, I will
keep the p~ aff over at thy houfe with my diflciples. 19. And
the diflciples did as Jeflus had appointed thm,. and thy
made ready th pafflover.

362 .T^GOSPEL according to
The command of Chrift, the obedience of the difciU
pies, and every thing which paffes here, fhew plainly,
that he is truly the mafter of all, who is going to fuffer.
He makes himfelf obeyed when he pleafes; but he
knows alfo how to obey, when if is neceffary for the
falvation of his people, and for our example. He
looks on the time of his fufferings and death as his,
own proper time : it is alfo the time of every chriftian
in this life.
20. Now when the even was come, he flat down with the.
twelve. A man muft be a difciple of Jefus Chrift, in order
to eat the paffover with him; that, is, in order not to
receive his body and blood in the eucharift unworthily,
he muft have learned in his fchool, which is his church,
to believe the truths which God has revealed, to hope
for the good things which he has prepared, and to love
the commandments which he has enjoined. The Son
of God, in this laft affembly, which contains an abridg
ment, as it were, of the whole church, fhews us the
mixture of the good, the weak, and the wicked, who are
all united in the participation of the fame facraments.
21. And as they did eat, he flaid, Verily I flay unto you,
that one ofl you fall betray me.
Prudence and love require, that we fhould ufe the
greateft finners tenderly to the laft; admonifhing, with
out difcovering them. God does this continually, fome-
times leaving the moft impious perfons unknown. Lord,
thou feeft in my wretched will the principle of all forts
of infidelity and treachery ; but thou canft reftrain it
by thy own holy, and almighty will. Do it, O Jefus,
out of thy mercy and goodnefs. sa. And

St. MATTHEW, chap. xxvi. 363
22. And they were exceeding florrowflul, and began every
one ofl them to flay unto him, Lord, is it I ?
It is natural to the juft, to fear, felt fome fin fhould
lie hid in their heart, without knowing it. A man
ought always to think himfelf more fubjea to fall than
others ; becaufe every one beft knows his own weak
nefs, and has reafon to apprehend every thing from his
own infidelity. There is a forrow of forefight, as well
as of repentance. Can a man, who reffeas on his own
corrupt heart, and fees temptation approaching, for
bear fighing, and being grieved at the danger of lofing
his God, to which he is continually expofed ?
23. And he anflwered and flaid, He that dippeth his
hand with me in the difh, the flame fall betray me. >
Judas, admonifhed the fecond time, and that more
plainly than before, is not at all the more affeaed
thereby. When a heart is once hardened, it has no
longer any ears to hearken to admonitions. The mul
tiplying of benefits does but give it a new occafion of
refitting more obftinately the goodnefs of God. It is
the property of hardnefs of heart, to make us, like
Judas, deaf, obdurate, and infenfible, without per
ceiving that we are fo.
24. ' Thflon ofl man goeth as it is written ofl him : but
wo unto that man by whom the Son ofl man is betrayed : it
had been good flor that man, if he had not been born.
Jefus Chrift confiders his death no otherwife than as
a paffage or journey. Long before the birth of his ene
mies, it was written of him, that he muft die; to make
it evident, that he died not from any conftraint but
that of love to us, and to fulfil the prophecies concern
ing himfelf. It is by faith that we muft apply the merit
of h?s death tp ourfelves. W°e to thofe, who, like
Judas,

364 The GOSPE L according to
1
Judas, have no fhare therein, but by their crime and
treachery! fuch is the crime of all apoftate chriftians,
who deliver up, as it were, to the power of wicked
nefs, Jefus Chrift whofe difciples they had once profeffed
themfelves to be. But fuch in a higher degree is the
crime of wicked priefts, who betray Chrift, while they
confecrate the elements of his body and blood, and re
ceive the fame with a guilty Confcience themfelves;
while they caufe others, who are unworthy, to receive
it, while they either fuffer finners to continue in their
tranfgreffions through negligence, ignorance, cowardice,
intereft, flattery, &c. or even encourage them in wick
ednefs by a treachery like that of Judas.
25. Then Judas, which betrayed him, anflwered, and
flaid, Mafter, is it J? He flaid unto him, Thou hafi flaid.
Judas, admonifhed now the third time, hears all
with the infenfibility and impudence of an abandoned
finner. To imagine, that God fees not the bottom of
our heart, is an impiety too common among us. We be
lieve that every thing is prefent to him, and yet we do
that in his prefence, which we would not do before a>
mortal man ! nothing fo common,- nothing fo incomJ
prehenfible. There is neither reafon, nor fhame, nor
faith, nor religion, in a finner entirely poffeffed and
taken up with his fin.
26. If And as they zuere eating, Jeflus took bread, and
bleffed it, and brake it, and gave it to the diflciples, and
flaid, Take, eat ; this is my body.
There is nothing more common and plain in appear
ance, than that which Chrift does here : but yet it is a
myltery of faith. God confounds the pride of carnal
men, and exercifes the humble faith of true chriftians, in

St. M A T T H E W. chap. xxvi. 365
in hiding his greateft myfteries under fuch veils -as are
common and of little value to the eyes of the flefh.,
Let us believe, and we fhall comprehend it. Holy and
adorable words, which contain the eftablifhment of the
chriftian worfhip, the inftitution and confirmation of
the new covenant, the teftament of a dying father, a
command of the greateft importance, the foundation of
the true-religion, the fubftitution of reality in the room
of fhadows, and the end of all types and figures.
27. And he took th cup, and gave thanks, and gave it
to them, flaying, Drink ye all ofl it :
Jefus Chrift makes his body and blood, the price of
our redemption, the nourifhment of our fouls, and the
bond of our union with himfelf and with one another.
Let us return facrifice for facrifice. The facrifice of
the outward man, by newnefs of life, mortification, and
purity ; the facrifice of the inward man, by adoration,
thankfgiving, love, felf-denial, and prayer. This fa
crament is an admirable contrivance of the wifdom of
God, wherein every thing is rendered to God by his
creatures ; and every thing is given anew by God to
"his creatures.
28. For this is my blood ofl th new teftament which is
fhed flor many flor the remiffion offlins.
The blood of Chrift is the fanaification and confola
tion of the church. The chriftian religion is a cove
nant with God, confirmed by the blood of the true vic
tim. As long as this religion fhall continue on the
earth, and 'till this covenant, which is but begun, fhall
be finifhed in the courfe of ages, it is neceffary that
this blood fhould be reprefented by the wine, and that
an application, of it fhould be made to the hearts of
chriftians.

$66 The G O S P E L according to
chriftians. Unhappy is that man, who by his fin breaks
a covenant cemented with the blood of God, or defiles
a heart which has been fanaified by this blood !
29. But I fay unto you, I will not drink henceforth of
this fruit ofl th vine, until that day when I drink it new
with you in my Fathers kingdom.
The communion of the body and blood of Chrift is
a pledge or earneft of the communion in heaven. Jefus
raifed from the dead is a perfea new man, the prieft,
the viaim, and the eternal facrifice. The members of
his church, renewed by the participation of his grace-,
and reunited to him as their head in glory, fhall com
municate with one another, by feeding On the uncre
ated truth, the bread and wine of the efea; When
fhall this happy hour come, O my God ! y.
50. And when they had flung an hymn, thy went out
into the mount ofl Olives.
Here is a pattern of thankfgiving after the commu
nion. The facrifice of Chrift is the fubjea of our
thankfgiving. But what acknowledgment do we not
owe to God, for having afforded us fo divine a means
of enriching ourfelves afrefh, by returning him thanks
fo,r his former gifts ? A communion-day is a day en
tirely fet apart for thankfgiving, adoration, and hymns
of joy, which are to be the beginning of the hymns and
anthems of eternity. A man cannot pafs fuch a day
unprpfitably without great infidelity ; nor fpend it in
worldly amufements or diverfions, without doing the
greateft outrage to religion.
3 1 . Then flaith Jeflus unto thm, All ye Jhall be offended
becaufe ofl me this night: flor it is written, Iwillflmite the
fhepherd, and the fheep of the flock fall be flattered abroad.
Who

St, MATT HEW. chap. xxvi. $$f
Who has not reafon to fear, when he fees the fuffer
ings of Chrift become an occafion of offence, even to
the apoftles themfelves, infomuch that they forget the
duties of friendfhip, and the fidelity which they, as
difciples, owed to fo good a mafter, after more than
three years of inftruaion and miracles ? Men often
follow Chrift freely enough, 'till they meet with times
of trial and temptation. Friends are the laft refuge in
aflhaion ; but even this is wanting to Chrift. Let us
imitate him, inftead of complaining, when our friends
turn their backs upon us, and dare not declare for us.
32. But after I am riflen again, I will go before yow
into Galilee,
The fheep forfake the fhepherd, but he forfakes not
his fheep. , He will feek, recall, and bring them back :¦
and he fortifies and comforts them before-hand, with
the hopes of his refurreaion. Souls not grounded in
the love of Chrift fuffer themfelves to be depreft by
-affliaion, and can hardly, receive any confolation : they
who are eftablifhed in the faith of him, through his
'grace, always keep their ftation, and fupport others
who are finking.
32. Peter anflwered and flaid unto him, Though all men
fould be offended 'becaufe of thee, yet will I never be
offended. _ .. _,_„,_.
The prefumptuous perfon imagines he can do every
thing, and can do nothing; thinks he can excel all,
and excels in nothing ; promifes every thing and per
forms nothing. The humble man aas the quite con
trary part. There is nothing fo unkown to us as our
felves. Nothing which we fee lefs than our own po
verty and weaknefs. Let us rather believe what God tells

%6B The GOSPEL according to
tells us of ourfelves in fcripture, than what we perceive
in ourfelves. The ftrength of pride is but the ftrength
of a moment. Vanity ferves only to conceal from us,
what we are, and what we are not.
34. Jeflus flaid unto him, Verily I flay unto thee, that
this night before the cock crow, thoufialt deny me thrice.-
Shall this earthen veffel have the prefumption to
think that it knows itfelf better than its maker does ?
Our own experience is not fufficient to convince us of
our frailty. It is not even fufficient, that Chrift affures
us that our fall is near, and that without his grace it is
unavoidable. A divine fight is abfolutely neceffary, to
pierce, illuminate, and change the heart.
35. Peter faid unto him, Though I fould die with the,
yet will I not deny the. Likewifle alflo flaid all th diflciples.
The defenders of liberty againft grace, like St. Peter,
give the lie to Jefus Chrift. St. Peter, who draws the
other difciples into the fame miftaken confidence which
he had placed in his own ability, fhews us plainly, that
nothing finds a readier admiffion into the minds of fuch
as have but a fmall degree of faith, than this prefump-
tuons opinion of their own ftrength. We are not to
wonder, but to lament, that it is fo common.
36. 5 Then cometh Jeflus with them unto a place called
Gethflemmene, and flaith unto th diflciples, Sit ye here, while
I go and pray yonder.
It fhould be- our great concern, to prepare ourfelves
for fufferings and death by retirement and prayer. The
difciples had great occafion to pray : but the weak are
not always to have their duty preffed upon them. It is
better fometimes, only to lay their wants before theni,
to leave them to find their own weaknefs, to pray for
them,

St. MATTHEW, chap. xxvi. 3%
them, and to commit them to the grace of God. All
are not capable of the fame communications : it is ne
ceffary to know bow to difcern, not only betwixt the
weak and the ftrong,. but alfo betwixt the different de
grees of weaknefs.
37. And he took with him Peter and the twoflbns ofl
Zebedee, and began to le florrowflid, and very heavy.
Jefus Chrift imparts his forrow and heavinefs of
heart to thofe whom he loves moft. As the viaim of
finners, he expiates their vain joys by his holy forrows:
as cloathed with their perfons, he undergoes that grief
and contrition which they ought all to feel for their
fins. This is the fource from whence we muft draw the
fpirit of contrition, and the wholefome forrow of re
pentance,, by humbly and attentively confidering what
he hath fuffered for us, and praying that he would im-
prefs it deeply on our hearts.
38. Then flaith he unto them ': Myfloul is exceeding flor-
rowflul, even unto death : tarry ye here and watch with me.
Such a forrow as this in men is never the fubjea of
their choice : there muft be a divine ftrength and
power in Chrift to draw ort himfelf this forrow unto
death, and to open his heart thereto. He delivered
his foul to thofe internal fufferings of his own accord,
as he alfo delivered his body to the external tormentors
when he pleafed. How fhould we be afhamed, when
we fee him deprive himfelf of the moft fupreme joy, apd
give up himfelf to the deepeft forrow for our fakes,
whilft we will not facrifice fo much as one plea
fure, fatisfaaion, or diverfion for him ! Let us with
out repining accept all the forrows which may befal us
here. Let us befeech <Chrift to fanaify them by that
Vol. I, \ Bb ftate

37$ Th^ GOSPEL according to
Rate of forrow wbich he chofe for our fakes. Let us
make it our joy to continue, perfevere, and watch
therein with him.
39. And he went a little further , and fell on his flace,
and prayed, flaying, 0 my Father, ifl it be poffible, let this
cup pafls flrom me : neverthlefls not as I will, but as thou
wilt. What pofture ought a finner to ufe before God, when
he fees Jefus Chrift proftrate On his face before his Fa
ther to expiate the loftinefs of our pride ? He here
teaches us, always to look upon God as our Father,
even when he afflias us ; to invoke him in this quality ;
to reprefent our wants to him ; to beg of him deliver
ance, Out of an humble fenfe of our own weaknefs ;
and to fubmit to his appointments with confidence in
his affiftance. Chrift withdraws in the height of his
agony, that he may fpare his difciples. It is not ex
pedient, for a good paftor to let the weak know all the
ftruggles and combats which he undergoes : it is pru
dence to hide his infirmities from them. It is the wifeft
way on thefe occafions, to keep a referved confidence
with our friends, that we may not afflia or dejea them
too much.
40. And he cometh unto th diflciples, and findeth them
afleep, and flaith unto Peter,- What, could ye not watch
with me one hour ?
How few chriftians apply themfelves with due reve
rence to meditate on the agony and fecret fufferings pf
Chrift ! Faithful friends in affliaion are very rare.
Chrift would not fpare himfelf this fort of grief, which
is one of the moft fenfible affliaions of life, to fee his
friends fo little concerned at his fufferings, whilft he is
1 fo

St. MA TTHEW. chap. xxvi. 371
fo fenfibly affeaed with what they deferved tp undergo,
beyond all human conception. We are but too ready
to l6fev our fleep, when it is to watch with the world,
and to fhare in the pleafures and diverfions thereof
during the night : but what pain, what fluggifhnefs
feizes us, when we fhould watch one hour with Chrift,
either by way of mortification, or out of love towards
a fick perfon, or to praife God in the great folemnities,
or to adore Jefus Chrift in his fufferings, to take
part in his affliaions by prayer, and to implore his
fpirit and grace to enable us to do it!
41. Watch and pray, that ye enter not into temptation i
theflpirit indeed is willing, but th flefh is weak.
A good paftor, a true father,- after the example of
Chrift, takes care of the falvation of- his flock to the
laft. He who exhorts his flock to watchfulnefs and
prayer, is fure to make an impreffion upon them, if
they fee him watch and pray himfelf. In perilous con-
junaures, men fometimes fall afleep, and rely on fome
fo'dden gull of courage and fenfible fervour, wherewith
they flatter themfelves ; and are often too late con
vinced, #that they have more prefumption than ftrength.
Chriftian vigilance and humble prayer are the fource
of all our ftrength. The former renders the vigilance
of the devil ineffeaual : the latter procures the vigi
lance and proteaion of God.
42. He went away again thflecond time, and prayed,
flaying, 0 my Father, ifl this cup may not pafls away flrom
me, except I drink it, thy will be done.
The example of Jefus Chrift teaches us to refign
ourfelves to -the will of God, and to redouble our
prayers, at the apprehenhenfion of death, the approach
Bb z , of

372 The GOSPEL according to
of dangers, and under the preffure of affliaions. How
holily is a pallor's heart divided, betwixt the vigilance
of his function, and his recourfe to God ; betwixt his
attendance on his flock, and the care of his owh falva-,
tion! The fear and refignation here.fhewed by our
head under his voluntary weaknefs, is a great leffon of
humility and fubmiffion for his members, in the midft
of all their neceffities and trials. : Clothe me, Lord,
with thy courage and thy ftrength, through that good
nefs which inclined thee to put on our fear and our
weaknefs. 43. And he came andflound them afleep again :flor their
eyes were heavy.
Men facrifice with joy their fleep and whole nights
to ambition, avarice, and pleafure : but they cannot
afford one to commune with God, to help the needy,
and to enfure their own falvation.
44. And he leflt them, and went away again, and prayed
th third time flaying th flame words.
Let us not be tired with ftudying this pattern of per
feverance, humility, and fimplicity in prayer. Let us
learn to fpeak little, and to humble ourfelves much
therein. This is the model of the prayer of penitents,
humbled under the almighty hand of God. Let us
-comfort ourfelves with Chrift, when God makes us fen
fible of our barrennefs and poverty in prayer. If he
reduces us to one fingle good thought, to one comfort
able word, or to one pious motion, it is reafonable,
that we fhould be contented therewith, and humbly
make ufe of it.
45. Then cometh he to his diflciples, and flaith unto
them, Sleep on now„ and take your refi ; behold the hour is

St. MATTHEW, chap, xxvi. 373
is at hand, and the Son ofl man is betrayed into the hands ofl
finners. Self-love renders us more vigilant, when danger is
prefent, than all the advice of our moft difcerning
friends. If we are moved with indignation to fee holi
nefs itfelf in the hands of finners, let us lay the blame
on ourfelves, fince they were our fins which delivered
up Chrift to finners. His love is bufily employed to
the end. Let us adore this laft ufe which he makes of
his liberty, to admonifh his difciples, and to awaken
them from their heavinefs and flumber.
46.. Rifle, let us le going : behold, he is at hand that
doth betray me. ?
Happy he, who through zeal for the glory of God,
or from love to his neighbour, goes forth to meet the
crofs, and even death itfelf! but fo as not to do any
thing, contrary either to the command of God, or to
other duties which regard our neighbour, or to what^
prudence and humility, require of us with regard to our
felves. Jefus Chrift takes notice of all the fteps of his
enemies, to make it evident, that nothing is done con
trary to his will, that they do only what he permits, and
that they feize him becaufe he is willing they fhould.
47. If And' while he yet flpake, lo, Judas, one ofl the.
twelve came, and with him a great multitude with flwords
and fiaves flrom the chiefl priefts and elders ofl the people. >
What a change this ! one of the leaders of Chrifl's
flock, is become a leader of wolves and robbers. He
Who trembles not at the fight of fo unaccountable a fall,
little knows how far the blindnefs and wickednefs of the
heart of man can proceed. Let us fear, in proportion
tp the holinefs of our ftate and condition. The higher
Bb 3 the

374 The G 0 S P E L according to
the ftation is. from whence we fall, the Jefs hope is there
of any recovery.
48. Now he that betrayed him, gave them a flign, flaying,
Whomfloever I fall kifls, that flame is he, hold him flaff^ .,
- 49. And florthwith . he came to Jeflus, and flaid, Hail
mafter; and kiffed him.
The condua of Judas is the piaure of that of hypo
crites. Let us adore the God and reftorer of peace,
betrayed by a falfe token thereof. The world is full
pf this kind of civilities and infidious compliments,
which tend only to deliver us up to it and to deftroy
us. It behoves every one who loves his own falvation
to ftand on his guard. A man muft have a heart as full
of meeknefs, peace and love, as that of Chrift was, not
to refufe a kifs of peace to fo perfidious an enemy, and
fo unnatural a traitor. How will this condemn thofe
who cannot bear the prefence, or even the fincere ci
vilities of a repenting enemy !
50. And Jeflus flaid unto him, Friend, whereflore art
thou come ? Then came they and, laid hands on Jeflus, and
took him. (
As is the heart, fuch is the tongue, mild, charitable,
and ready to bear with even a traitor, and that at a time
when the moft moderate are apt to lofe all patience.
The laft word which Chrift ufes in order to make Judas
recolfea himfelf, has no effea upon him. But it may
often be very ferviceable to us, either to remind us of
the duties of our calling, or to repel the temptations
Which would carry us away from Chrift. The captivity
of Jefus Chrift is the effea, the punifliment, and the
remedy of the ill ufe which we make of our liberty;
and the confolation of thofe who lofe their own unjuftly.
51. And

St. M A T T H E W. chap. xxvi. 37$
5 1 . And behold, one ofl them which were with Jeflus,
firetchd out his hand, and drew hisfiword, and firiick a
flervant ofl the high priefis, andflmote off his ear.
Human prefumption puts men upon human endea
vours, and produces a blind, indifcreet, and irregular
zeal. Chriftian humility makes them have recourfe to
the divine power, and infpires nothing but prudence,
meeknefs, and love. An engagement of word or ho*
nour may for a while keep a man to his duty; but grace
alone cart make him perfevere in it to the end.
, 52. Then flaid Jeflus • unto him, Put up again thy flword
into his place : flor all thy that take the flword, fhall perifh
with th flword.
Jefus Chrift will not be ferved in the fame manner
as worldly friends are ; nor be defended with an arm
of flefh. Private perfons haye no right to repel any
violence fuppprted by public authority, no not even for
the fake of religion. The caufe of a chriftian is the
caufe of God ; fuffering belongs to the former, and
vengeance to the latter. That fpirit of bitternefs, im
patience, revenge, and rebellion, which appears in
men againft all thofe by whom they think themfelves
perfecuted for religion, is here condemned. Were there
nothing to be fuffered from men, there could be no
martyrs in the world.
53. Thinkefi thou that I cannot now pray to my Father,
and he fall preflently give me more than twelve legions of
angels ?
The firft article of our faith is to believe in one God
the Father Almighty. Whoever is thoroughly rooted
'and eftablifhed in this truth, enjoys a perfea repofe,
in the midft of the moft powerful enemies. Our wants
B b 4 and

376 The GO SPZL according. to
and diftreffes cannot be hid from the wifdom of God,
nor difregarded by the goodnefs of fuch a Father, nor
irremediable to him who is almighty.
54. But how then fall the fcriptures be fulfilled, that
thus it muft be ?
Jefus Chrift died not through want pf power, to pre-
ferve his life, but through obedience to his father's will,
zeal for his glory, and love for his enemies. When
ever God does npt deliver us from our evils and
affliaions, it is becaufe they are copiprehended
within the unchangeable defigns of his wifdom, good
nefs, and omnipotence ; and then it is our glory to be
fubfervient to them, our duty to fobmit to them, and
pur eternal advantage never to decline them. Chrift
has the fcriptures always before his eyes, as containing
the plan of God's defigns, both as to hirnfelf and us.
Let us imitate him herein ; for in them is the iriex-
hauftible fountain of chriftian hope and confolation.
55. In that flame hour flaid Jeflus to. the multitudes, Are
ye come out as againfi a thiefl withflwords and flaves flor to
take me ? I flat daily with you teaching in the temple, and
ye laid no hold on me.
How fhould we adore and thank him for this tran
quility and meeknefs ; and how worthy to be imitated
by every chriftian, on the like occafion ! The capti
vity of holy perfons is never idle or inaaive ; their
love is always difinterefled, and always intent on the
benefit of their neighbour. Nothing but a total inabi
lity can hinder a paftor from difcharging his miniftry.
If made a prifoner or kept in confinement, fie draws
from the fituation itfelf an occafion to open the eyes
of his moft furious and blind perfecutors, by reffeaions
fuited tp' their condition.

St. MATTHEW, chap. xxvi. 377
56. But all this was done that the flcriptures cfl th pro-.
phets might be fulfilled. Then all the diflciples florflook him,
and fled,
Jefus, exaaiy faithful in fulfilling the fcriptures, pre
fents the light of them to his enemies, as well as to his
difciples, in order to difpel their darknefs. The word
of God has always infallibly its effect. All the fteps
pf our bleffed Saviour are fteps of obedience. The
cowardice of the difciples convinces them at laft, that
Chrift knows better what is in man than man himfelf.
Lord, I cannot adhere to thee but by thy affiftance ;
forfake me not therefore, I befeech thee, that fo I may
not forfake thee.
57. I And thy that had laid hold on Jeflus, led him
away to Caiaphas the high prieft, where th fcribes and the
elders were affembled. ,
Let us adore Jefus Chrift, humbled in his three of
fices of high prieft, prophet, and king, by appearing
before thofe who poffeffed thefe qualities among the
Jews. Would to God, that this fort of humiliation
were not often renewed in fucceeding ages, when his
truth is condemned or deferted by thofe who ought to'
teach or defend it ! Let us honour the priefthood and
the magiftracy, and let us confciencioufly fubmit our^
felves thereto in all lawful things.
58. But Peter followed him afar off, unto th high
priefis palace, and went in, and flat with the fervants to
fee th end.
How weak are the endeavours of nature, when left
to itfelf! we cannot diftruft it too much, nor adhere
too clofely to Chrift. When a man is weak, and can
only follow Chrift afar off, he muft avoid all dangerous occafions,

08, -The G OSPEL according to
occafipns, and the company of fuch perfons, as will
but increafe his weaknefs. He who does that out of
curiofity, or fome human motive, which he ought to
do for the fake of God, will find therein afnare and an
occafion of falling, inftead of his own j unification.
59. Now the chief priefts and elders, and all the council,
fought flalfle witnefls againfi Jeflus to put him to death.
Had they fought true witnefs in order to clear him,
his whole life abounded with it. This proceeding of the
council of the Jews is too exaa a reprefentation of what
the envious continually put in praaice againft the beft
of men. They firft refolve to ruin them, and then feek
the proper way of effeaing it, how unjuft foever it be.
They fuppofe or declare them criminal ; and after that,
ufe their utmoft endeavours to difcover and fix fome
crime upon them.
60. Butflound none : yea though many flalfle witneffes
came, yet found they none. At the laft came two flalfle wit
neffes, 61. Andflaid, This fellow flaid; I am able to de
firoy th temple ofl God, and to build it in three days.
It is the conftant praaice of the envious and unjuft,
to change the words of thofe.whom they do not love,
•and fo make them the heads of their accufation. It is
eafy, by means of a few fmall alterations, to render
the. moft holy truths, and the moft innocent perfons,
odious to the world. O facred humanity of Jefus, thou
art truly the temple of God, built up by the myftery
pf thy incarnation, deftroyed on the crofs, and rebuilt
by thy glorious refurreaion! nay, thou art more, fince
thou art the viaim of this adorable temple, and fince
it is the deftruaion of this temple, which makes the fa
crifice of thy religion," the glory of God, and the fal
vation of men, 62. And

St. MATTHEW, chap. xxvi. 379
62. And the high prieft arofe, and flaid unto him, An-
flwerefi thou nothing ? what is it which thefe witnefls againft
thee ?
Jefus, tho* he is truth itfelf, yet deigns to be humbled
by falfe witneffes. There is a time to defend the truth
by apologies, and a time to fuffer for it in an humble
filence. It was neceffary for mankind, that there fhould
be a viaim to atone for their fins, to merit for them the
grace to receive the truth ; and alfo an example of pa
tience, to encourage them to endure calumnies. To
this end, Chrift came into the world to favefinners; to
this end, he fuffers himfelf to be accufed without fo
much as opening his mouth in his own juftification.
63. But Jeflus held his peace. And th high prieft an
flwered andflaid unto him, I adjure thee by the living God,
that thou tell us, whether thou be the Chrift th Son ofl God.
The filence of the eternal word confounds the pride
of the fons of Adam, who are always eager to juftify
themfelves. A calumny which deftroys itfelf needs no
refutation. The abufing the name of God confidered'
as the ever-living truth, and employing it againft the
truth itfelf, is a crime not at all ferupled by thofe, who
are moft obliged to honour it, when once the fpirit of
calumny has taken poffeflion of their hearts.
64. Jeflus flaith unto him, Thou hafi flaid : Neverthlefls
I flay unto you,. Hereafter fall ye flee th Son ofl man, fitting
on th right hand ofl power, and coming in the clouds ofl
heaven. Chrift had no difpofition to be filent upon a truth for
which he defigned to die, and which was to make fo
many martyrs after his example. How odious foever
^.ny truth is become through the power arid envy of its
enemies,

3&0 The G O S P E L according to
enemies, we are obliged to declare for it, when an ac
count of it is publicly demanded of us.
65. Then the high priefl rent his clothes, flaying, He
hathflpoken blaflphmy : what further need have we oflwit-
neffes? Behold, now ye have hard his blaflphmy.
Let us adore Jefus Chrift, treated as a blafphemer,
who is the glory of his father. His patience under the
moft unjuft and outrageous accufations, is a very great
leffon for his difciples. See here a falfe zeal, a mafk
of religion, and a paffionate and feditious way of pro
ceeding, tending only to incenfe and ftir up others, all
wlmh are common to thofe who would opprefs truth by
cabal and without proof. By crying out herefy, blaf-
phemy, and fkaion, though contrary to all appearance,
men fail not to ftir up thofe in power to gain the fim
ple, to give fome fhadow of authority to the ill-dif-
pofed, to caft devout but ignorant people into diffidence
and fcruples, and thereby to advance the myftery of
iniquity, which is the myftery of all ages.
66. What think ye? Thy anflwered andflaid, He is
guilty ofl death.
The author of life, and life eternal itfelf, is then
judged worthy of death ; and can we complain after
this of the injuftice of human judgments as to ourfelves?
All the forms of juftice are violated in order to opprefs
this innocent perfon : the judge becomes a party and
accufer, and proceeds to the verdfa, without examin
ing, whether all the prophecies concerning the Meffias,,
and the miracles which he wrought without number
and without example, did not juftify him. Examina
tion and proof are the ruin of calumnies, and of the
authors of them ; and therefore they take care tp kee,p
off from thofe two things.

St. MATTHEW; chAp. xxvi. 381
67. Then did they flpil in his flace, and biffeted him,
and othersflmote him with th palms ofl their hands,
See here thofe affronts and indignities which the
world thinks it has a right never to pardon, and which
the Son of God endures with a divine meeknefs. Let
us caft at the feet of Chrift, fo unworthily treated by
his creatures, that falfe honour, that quick fenfe of af
fronts, that unreafonable nicenefs which cavils at every
trifle, exaggerates every thing, and pardons nothing,
and above all, that diabolical inflexibility in the re
fentment of injuries. The more Chrift is abafed on
our account, the more ought we to adore him. That
which he fuffers in his face condemns thofe who idolize
their own, and that criminal care which they take to
render themfelves agreeable to others thereby.
68. Saying, Prophjy unto us, thou Chrift, who is he
that flmote thee.
Jefus Chrift, foretold and promifed to the Jews un
der the quality of a prophet, is humbled by them as a
prophet, and in refpea of his divine knowledge.
Strange corruption of the mind of man, fo fond of
prophecy and prediaions, fo ready to give ear to falfe
prophets on their own word ; and yet fo very backward
to believe the prophecies of the true prophet, though
confirmed by fo many miracles, and fo eager and zea
lous in perfecuting him.
69. 1f Now Peter flat without in th palace : and a
damflel came unto him, faying, Thou alflo waft with Jeflus
cfl Galilee. 70. But he denied before them all, flaying, I
know no what thouflayfi.
A man thinks himfelf able to fuffer death for the
fake of God, who cannot withftand even a fervant's voice.

382 ^GOSPEL according to
voice. Every one carries within himfelf that fin, which
tempts him to renounce Chrift. It is abfolutely necefi*
fary, to keep it always in fubjeaion, that it may never
gain the mattery over us. What darknefs otherwife
will it not caufe in the underftanding ? what forgetful
nefs of favours, duties, and promifes in the memory ?
what weaknefs, confufion, and infidelity in the will ?
Support lis, Lord, with thy own hand : for there is
nothing on which we can depend but thy grace.
71. And when he zu as gone out into th porch, another-
maid flaw- him, andflaid unto them that were there, This
fellow was alflo with Jeflus ofl Nazareth. 72. And again
he denied with an oath, I do not know the man.
When ,ve have once forgotten God, and are left by
him to ourfelves ; to be tempted, and to be overcome,
are almoft one and the fame thing. One temptation
unrefifted feldom fails of being fucceeded by another s
a fecond and greater infidelity is the punifliment of the
firft, and very often the occafion of a third. Peter joins
perjury to infidelity. Let the example of one of the'
chief apoftles "make us tremble.
73. And after a while came unto him thy that flood ly,
andflaid to Peter, Surely thou alflo art one ofl them, flor
thy flpeech 'bewrayeth thee. 74. Then began he to curfle and
iv flwear, faying, / know not the man. And immediately
the cock crew.
How' far does the inftability of man proceed ? we
could not have an inftance of it in the prince of paftors;
but he chofe to give it us in the perfon of Peter to
oblige all future minifters to bear with the greateft in-»
firrfiities of others under their care, until their feafon-
able exhortations, by the grace and bleffing of God; may

St. M A T T H E W. chap, xxvii. 383-
may bring them to repentance and amendment of life.
Deplorable progrefs of infidelity and blindnefs in an
apoftle in fo fhort a time, occafioned only by his fear of
fome mean fervants, and in reference to a mafter whom
he had acknowledged to be truly God. He might poffi-
bly have proceeded even as far as Judas, had God left
him any longer tp himfelf.
75. And Peter remembred th words of Jeflus, which
jkid-unto him, Before the cock crow thou fhalt deny me thrice.
And he went out, and wept Utterly.
A fmall. matter makes us fall, when God. does not
fupport us ; a fmall matter raifes" us again, when his
grace makes ufe pf it. The internal grace of cpnver-
fion is generally affixed to fomething external. The
example of this diftinguifhed minifter of Chrift teaches
others, that, in order to a true converfion, it is ne
ceffary to forfake the occafions of fin, to weep and la
ment it before God and man, and to remember and
meditate upon the words of Jefus'Chrift. Lord, how
fuddenly does thy grace change the heart ! change j
mine', I befeech thee ; and draw from it the tears of a, -,¦
fincere repentance.

"-">'<!'

CHA P. XXVII,

7

l . ~T If THEN th morning was come, all th chief priefts and
'* elders ofl the people, took counfel againft Jeflus to put
him to death. 2. And when they had bound him, they led
him away,' and delivered him to Pontius Pilate the governor.
Let us adore Jefus Chrift bound as a malefaaor, and
delivered up as a guilty perfon to the fecular power. He
herein bears the punifliment of the finner, who deferves
to be hauled thus before the judgment-feat of God.
' \.~W'Thn

384 The G O S P E L according to
3. H. Then Judas which had betrayed him, when he flam
that he was condemned, repented himfelf, and brought again
the thirty pieces of filver to th chiefl priefts and elders,
Behold the falfe repentance of a reprobate. The
devil blinds the finner before the commiflion of fin, in
order to hurry him into it ; and opens his eyes after
wards, to caft him into defpair. There is no beneficial
fight and fenfe of our faults, but that which proceeds
from the grace of Chrift. A man may know his fin, con
ceive an abhorrence of it, repent of it, confefs it, re-
flore his ill-gotten goods, retire from the occafion, and
yet be a falfe penitent like Judas. All becomes inef-
feaual, when a man has his eyes only upon the juftice
of God through a fervile fear, without turning them
toward his mercy by a chriftian hope. That which'
was wanting to Judas, and is the only refuge of finners,
is humbly to have recourfe to God by Jefus Chrift.
4. Saying, I have finned, in that I have betrayed th in
nocent bloodj And thy faid, What is that to us? flee, thou
to that.
•»t 1: a 1 irrible judgment, not to be able to find one
friend ready to offer us his hand after our fall. Thofe
who engage us in a finful courfe, feldom trouble them
felves to recover us out of it. It is natural to merce
nary paftors to be unconcerned at the fall of their fheep.
5. And he caft down the pieces of 'filver in th temple, and
departed, and went and hanged himfelf.
See here the miferable and defperate end^of a co
vetous perfon, gnawed by the remorfe of his confcience
for his injuftice in acquiring his wealth, and delivered
up to the defpair of his own mind. Every thing is
wanting to a finner, when hope is wanting ; and there can

St. MAT TvH E W. chap, xxvii. 385
can be no hope in God, where there is no love of
God. If nothing but fear of punifhment excite a mart
to repentance^ the more vehement this is, the more it
leads to defpair;
6. And the chief priefts took th filver pieces, and faid,
It is not lawful flor to put thm into the treafury, lecaufe it is
the price ofl blood.
Who can obferve without feme degree of wonder,
this great care of the chief priefts in not defiling the
holy treafury with profane money, while at the fame
time they fcruple not to defile their own confidences
with the greateft of crimes, and deliver up the true
temple of God to profane men ? Thus it is, that th6
devil often deludes many, even among the priefts, by
a falfe and fuperftitious tendernefs of confcience in
things indifferent, while calumny, envy, oppreffiori ot
the innocent, and the moft heinous fins, give thein no
manner of trouble or difturbance.
7. And thy took counfel, and bought with thm th pot
ters field, to bury. fir angers in.
Blind and mercilefs priefts, very careful in laying
out Judas's money, but not in the leaft concerned, what
would become of his foul !
18. Wherefore that field was called, The field qf Hood wild
this day. 9. {Then was fulfilled that which was fpoken by
Jeremy th prophet, faying, And thy took, th thirty pieces
. of filver, the price of him that was -valued, whom they ofth
children of Ifrael did value: 10. And gaile thm for th
potters field, as th Lord appointed me.)
The holy fcripture, having foretold every thing,,
renders the Jews utterly inexcufable. In vain do the
wicked endeavour to conceal themfelves : Gpd makes
them inftrumental in discovering their own Wickednefs.
Vo-L. L Cc Judas,

386 The GOSP EL according to'
Judas, by returning back the money, and the priefts
by laying it out, raife to themfelves an eternal monu
ment, the one of his treachery, the others of their per-
fidioufnefs. 1 1 . And Jeflus flood If ore th governor ; and the go
vernor afked him, flaying, Art thou th king ofl th Jews ?
And Jeflus flaid unto him, Thouflayefi.
Jefus Chrift anfwers, out of refpea to the authority
of God, whofe image he would honour, even in "a
wicked judge. A man is not freed from the obligation
of bearing witnefs to the truth, though it may be the
occafion of a kind of fcandal, of perfecution, and even
of the death of him who bears it. Chrift here witneffes
a good confeffion, and knows how to reconcile the mo
defty of humility with ajuftcjaim to fovereignty. How
rare and difficult is this !
1 2 . And when he was dccufed of the chiefl prieft and eideriy
he anflwered nothing, i 3 . Then flaith Pilate unto him,
Hearefi thou not how many things they witnefls againft the ?
14. And he anflwered him to never a word, infomuch thai
th governor marvelled greatly.
A man may fhew a contempt of accufations, by a
generous filence, when he fees that truth is noffought',
but only a pretence of crimes to juftify perfecution.
None are more worthy of contempt, and more Unwor
thy to hear the voice of truth, than thofe who perfe
cute it knowingly, as thefe chief priefts and elders did.
Silence under calumny is fomething more wonderful
than miracles. Thefe priefts admire it not, becaufe it
confounds them ; but a heathen is greatly affeaed with
it, becaufe he'is not fo averfe to truth, has more fince-
rity, and is lefs under the dominion of his paffions. When

St. M A T f H E W. chap. xxvn. 387
When a man has once given himfelf up to envy and
detraction, he is entirely poffeffed by them: his fenfes,
his underftanding, and his heart are betorrie their per
fea flaves. Dreadful, though voluntary captivity !
preferve Us, Lord, from fo great an evil.
15. Now at that flea ft th governor wds wont to releafe
unto the people d prifoner, whom thy would. 1 6. And the1)
had then a notable prijaner , Called Bar alias, 17. There
fore when thy tiler e gathered together, Pilate faid unto theni;
Whom will ye that I rekafle unto you? Bdrabbds, or Jeflus',
which is called Chrift ?
We often find in a fecular magiftrate moire inclina
tion to fupport the truth, than in thofe who ajre obliged
by their profeffion to defend it. A moral heathen
Would fometimes be more affeaed with the condition
of an innocent perfon oppreffed, than even nominal
thriftians and corrupt priefts.
1 8. For he knew that for envy thy had delivered him.
Since envy is capable of putting Chrift himfelf to
death ; how neceffary is it to eXtinguifh even the leaft
fparks thereof! Truth is fometimes perfecuted through
policy, fear of offending fuperiors, compliance with
the ill-grounded prejudices of accufefs, or ignorance
of the real charaaer of the accufed ; but the moft im
placable of all its enemies is envy, and efpecially that
pf ecelefiaftical perfons. Too often men think they
lend their authority to juftice and truth, When a little
reffeaion would fhew them, that they refign it up to
iniquity and envy.
19. it Whn h was jet down On the judgment feat,- his
xdfo flent unto him, flaying, Have thou nothing to do with
C c & ,, that

388 The G O S P E L according to
that juft man ; flor I have fluffered many things this day in a
dream, becaufe ofl him.
Wives have frequently but too much credit and in
fluence on the mind of judges, even in unjuft caufes:
but nothing is favourable to the caufe of Chrift, be
caufe our fins are againft him. Every thing teftifies
his innocence ; but it is on this very account, becaufe
he is innocence itfelf, that he muft die for finners, and
be their viaim.
20. But th chiefl priefls and elders perfuaded th multi
tude, that thy fould afk Barabbas and defiroy Jeflus.
We fee here how dangerous in the church wicked
priefts are# When paftors are once corrupted, they
are capable of inducing their flock to prefer Barabbas
before Jefus, the world before God, pleafure before
their falvation, and their paffions before a life of faith
and chriftian mortification. A wife and pious minifter
is a proper guide to direa his people to feek and find
Jefus Chrift. An ignorant or vicious, one is good for
nothing but to deftroy and extinguifh the life of Chrift
in the fouls of thofe he has in charge.
2 1 . Th governor anflwered andflaid unto thm", Whether
of th twain will ye that I releafe unto you ? Thy flaid,
Barabbas. This is, on the part of men, a criminal preference
of a murderer before the author of life : but -on the
part of God, it is a neceffary preference, in order to
our falvation. The Father delivers up his only Son
for every one of us, and prefers our falvation to his
life. It is an extreme humiliation for Chrift, to-be
judged lefs worthy to live than a robber and murderer.
This gives us an abhorrence: and yet, what elfe does a
finner

St. MATTHEW, chap, xxvii. 38c/
finner do but pafs the fame judgment, when after hav
ing tafted of Chrift, and of the fweetnefs of his Spirit, he
forfakes him to deliver himfelf up to fin ? This mo
mentary pleafure which we prefer to Jefus Chrift, is it
not a robber of our peace, and a murderer of our life?
the one is more excellent without comparifon than the
goods of this life, and the other, than the life of the
body !
2 2 . Pilate flaith unto thm, What fall I do then with
Jeflus, which is called Chrift ?
How many are there, even among chriftians, who
know not what ufe they ought to make of Chrift, ei
ther becaufe they negfea to learn, or becaufe due care
is not taken to inftrua them ? What fhall we do with
Jefus, if we make him not our mediator, our Savi
our, our life, our ftrength and plea to draw near to
God for acceptance to favour, our refuge in diftrefs,
and the objea of our adoration, gratitude, love,
and confidence ; fince in reality God has made him
our wifdom, righteoufnefs, fanaification, and re
demption ?
* They all flay unto him, Lit him be crucified. 23. And
th governor flaid, Why, what evil hath he done ? But thy
cried out th more, flaying, Let him be crucified.
What ftrange fury proceeds from blindnefs ! to de
liver up to death him who gives life to the foul ; and
to fave him who takes away the goods, eafe, and life
of the body ! Let our indignation be kindled more
againft our own fins, than againft the Jews; fince they
are thofe which cry out by the mouth of thefe, and re
quire the death of Chrift.. It is abfolutely neceffary,
that God fhould be fatisfied, and he will not be fo,
ptherwife than by the facrifice made for us on the crofs.
Cc 3 Ry

'39Q * The 6 O S P E L according to "
By virtue, which cometh from him , who thus died for*
pur fins, fet our flefh, with its affeaions and lufts, and
the finfol defires of the mind, benailed to the crofs
with hirp.
24. H When Pilate flaw that h could prevail nothing, but
that rather a tumult was made, h took water, and wafhed
his hands before th multitude, faying, I am innocent of the
blood of this juft perfon. : fie ye to it.
In vain does a cowardly judge call on others the in
juftice which he commits : God will certainly judge
him. That which a judge, a magiftrate, a perfon in
authority owes to innocence, confifts not in words, ex-
cufes, or a bare teftimony in its favour ; but in a real
proteaion. He who does not oppofe injuftice tp the
utmoft of his power, when he ought, is pp better than
a prevaricator. The wodd is full of perfons, like Pi
late, very favourably difpofed towards what i$ gpod;
who yet fcarce ever do any • very zealous fox truth,
juftjce, and innocence, prpvided it coft them nothing,
and that they be not obliged to declare openly on their
fide. ''
25. Then anflwered all thcpeople, andflaid, His blood be
mi us, and on our children.
The blood of Jefus Cfiri.ft is the falyation of fome,,
and the condemnation of others. Men expofe them
felves to all manner of evils in order to fatisfy their
paffions. T;he finner knows not what it is tp be ac
countable to God for the blood pf his Son. Though,
when he gives himfelf up tp fin, he, does not perhaps
(peak fo plainly a.s.the Jews here dp,, yet his fin itfelf-
fpeaks the fame thing for hirr;. Lord, \et thy bipod be
on me, to redeem me,; onmy heart and body, to pu
rify them; on ray thoughts and defires. to fanaify them;

St. MATTHEW, chap, xxvii. 391 *.
and on my life and aaions, to confecrate them entire
ly to thee.
26. 5 Then releafled he Barabbas unto them : and when
he had fcourged Jeflus, he delivered him to le crucified.
When the love of juftice gives way to confiderations
of worldly intereft, or of human refpeas, in one whoj
prefides in a court of judicature, after fome weak and'
faint oppofition, he yields at length to iniquity. A
judge, who has not courage enough openly to oppofe
injuftice, will on the firft occafion. infenfibly become a
flave thereto. Every one of us is this Barabbas, deli
vered from death by that of Jefus. Who is that adopted
child, who will refufe to be chaftifed by the hand of
God his father, ' when he fees his only-begotten fop
fcourged by the hands of executioners?
27. Then theflouldiers ofth governor took Jeflus 'into the'
common-hall, and gathered unto him the whole land of foul-
diers. 28. And thy firipped him, and put on him a far-
let role.
Let us adore Jefus Chrift, given up to the rage of
the foldiers. In this condition, he is the confolation of
the faithful, who fuffer for the truth individually, and of
the church colfeaively, expofed to the violence and in
fults of the wicked. By being ftripped in order to fuffer
and to be mocked, that he might clothe us with his
righteoufnefs, he condemns and expiates that criminal
unfeemlinefs in drefs, which has impurity and pride for
its root ; and for its fruit, fin, fcandal, and a kind of
idolatry. Can thofe who ruin themfelves, to outfhine
others in the fumptuoufnefs of their apparel, behold
Jefus Chrift in this condition, and not to be afhamed
pf their vanity and injuftice ?
- C c 4 zg. M And

<$2 The GOSPEL according to.
29. f And when they had pbtted*a crowm^f thorns, thy,
put \t upon his head, and a reed in his right hand, : and they,
lowed the knee before him, and mocked hin%, faying, Hail
king ofth Jews.
Let tjie prpwp of thorns make thofe chriftians blufh,
'who throw away fo muph time, pains, and money, in
beautifying and adorning a finful head. Can thofe whp
exaa even a kind of adoration from men, confider
Chrift in this condition, without being humbled for
their pride ? Let the wprld dp what it will to render
thy royalty and myfteries contemptible, O Jefus, it
is my glory to ferve thee my king thus abafed, my pre
fent and eternal intereft to adore thee, whom the un
believing part pf mankind defpifeth, and it is the
higheft privilege of my religion to haye free and con :
ftant accefs tp the throne of grace, through faith in
thee my Lord and God, who waft crowned thus with
thorns. . 30. And thyflpit upon him, and took the reed, andflmote,
him on the head.
Let us bow with adoration, and humble ourfelves in
filence, at the fight of a fpeaacle which faith behplds as
highly foterefting, and which our fenfes would hardly
endure. Jefus Chrift in this condition preaches to the
kings of the earth this truth, that their feeptres are but
reeds, with which they fhall be fmiten, bruifed, and
crufhed £jt his tribunal, if they do not ufe them here
\o the advancement of his kingdom in the world. This
reed in the hand of Chrift will be changed into afeep- ,
tre of love for feme, and into a rod pf iron for others.
31. And, after that thy had mocked him, thy took the
rope oflf from him, and put his own raiment on him, and lei
hipi away to crucify him.

St. MATTHEW, chap, xxvii. 393
All the rules of juftice, which protea criminals from
the infults of private perfons, are violated in refpea of
Chrift. Would to God that he were not ftill made the
daily laughing-flock of the wicked by their raillery, and
that formal profeffors did not treat him with fcandalous
irreverence by their pretended aas of worfhip. To
make our attendance on the divine fervice of the
church fubfervient to the gratification of any finful
paffion, or to the procuring any worldly honour or in
tereft whatever, is to mock him. Let us follow Jefus
Chrift going toward the crofs, loaded with reproaches
and ignominies. But how can we follow thee, O Jefus,
if thou thyfelf doft not draw us by the virtue of thy
meritorious crofs and paffion ?
32. And as thy came out, thyflound a man. of Cyrene,
Simon ly name; him1 thy compelled to lear his crofs.
We fee in Simon the Cyrenian a reprefentation of
the flefli, which bears not the crofs but by conftraint,
and being mortified by the Spirit. Let us blefs the
Lord, that he does not in this matter confult our incli
nations. If God waited for us, and our choice rather
to fuffer affliaion for the fake and after the example of
Chrift crucified, than to enjoy the pfeafures of fin for
a feafon, he would have but few imitators. That he
chufes trials for us, and often lays them upon us by the
hands of men, is a mercy which renders them highly
beneficial to us, in caufing us to apply to him for grace
to help in time of need.
33. And when they were come unto a place called Golgotha,
that is to flay, a place of aflcull, 34. V. Thy gave him vi
negar to drink, mingled with gall : and when he had tafied
thereof, he. would not drink.
The comforts of the world are always mingled with or

394 The GOSPEL- according to,
gall. It never flatters us, but in order either to ruin
or intoxicate Us ; as the Jews would refrefh Chrift, for
fear he fhould efcape their cruelty, and to prolong his
fufferings. Jefus chufes to fuffer, and to adore God
fiis Father, even to the laft gafp. The children of
Adam do what they can to afluage their pain, and to
render themfelves infenfible thereof: the true children
of the crofs are very glad- to join the facrifice of their
heart to that of their bodily fufferings by the exercife
of their faith.
35. And they crucified him, and parted his garments, '
cqfiing lots : that it might beflidfilled which wasflpoken by th
prophet, Thy parted my garments among thm, and upon
my veflure did they caft lots.
Jefus Chrift, behaving himfelf as a criminal, does
not difpofe even of his clothes. In every thing he gives
us a great example of fubmiffion to the laws of humi
lity, of poverty, of contempt of worldly things, &c.
He who at the time of death is not perplexed with the
care of dividing his earthly fubftance, may offer up,
himfelf with much more peace and application of his;
mind to God. Chrift bears the fhame of nakednefs
which fin brought upon man in his body;, and repairs
that deplorable deprivation of the gifts of God, where
with the finner was punifhed in his foul. Vouchfafe,
O Lord, hereby to give me a falutary fhame and con-
fufion, on the account of my poverty, and of my cor
poral and fpiritual nakednefs.
36. And fitting down, thy watched him there :
We fee but too many in the temple of God, as. the
foldiers were near the crofs, who not only receive no
profit from it themfelves, but likewife hinder others
from profiting as they ought by the attention and devo tion

St. MATTHEW, chap, xxvii. 395
tion of their' minds. Happy ,that perfon, who in per-.
fea tranquillity of foul, has no other bufinefs at church
but to place himfelf at the foot of the crofs by medita
tion, that he may adore the author of his falvation, and
engrave his image on his own heart !
37. And fit up over his head his accufation written,
THIS IS JESUS, THE KING OF THE JLWS.
The holy Ghoft, mafter both of the tongue and
hands of tfie wicked, makes them often fpeak very
great truths,, when they defign only to ridicule and ex-
ppfe them. This title is the fentence of the condemna*
tipn of falfe Jews and the title of the purchafe of true
Ifraelites, Jews or Gentiles, made by Jefus Chrift on
the crofs. Yes, Lord, by thy death thou haft acquired
a right to fubjea the world to thyfelf, and to form thy
phurch out of all the people of the earth. Happy I?
in finding myfelf in the number of thofe, over whom
thou haft been pfeafed to preferve thy rights !
3 8. Then were there two thieves crucified with him : one
on th right hand, and another on th leflt.
Jefus Chrift is pompared and joined with criminals,
to fhew, that he came for the fake of finners, and^hat
for them he fheds his blood. The crucifixion pfChrift
between two thieves, is a lively reprefentation of the
mixture of good and bad in the prefertt church, and of
the feparation which will be made of them at the taft
day. All are guilty finners, till they are convinced of
their fin and danger, apply to him in their diftrefs, par
take of the merits of his death, and become new erear
tures in him : but all thofe who partake outwardly of
"the ordinances of God in the church, are not on that
£ccpunt juflified before him. Sinners, penitent and
impenitent,

39S The GOSPEL according to
impenitent, divide all mankind, reprefented here by
thefe two thieves.
39. 5 And they that paffed by, reviled him, wagging
their heads, 40. And flaying, Thou that defiroy eft the tem
ple, and buildeft it in three days, flave thyfelf: if thou be th
Son of God, come down from th crofs.
Let us adore Jefus Chrift, crucified and expofed to
the contempt, the feoffs, and blafphemies of men : he
will continue expofed to infults to the end of the world.
In this view he is an occafion of fcandal to thofe who
view him only with carnal eyes. An high prieft who
defigns to deftroy the temple of God made with hands ;
a Saviour who faves not himfelf; and a Son of God
crucified ; thefe are in appearance fuch contradiaions
as give offence to Jews and libertines. But an high
prieft who fulfils the types and difpels thefhadows, on
ly that he may difelofe the fubftance of religion, and
become the minifter of an heavenly fanauary ; a Sa
viour who dies, only to be the great facrifice for the
falvation of man ; and a Son of God who fuffers for
fins, the juft for the unjuft, that he might bring us to
God ; fuch a one a chriftian adores, fuch is the foun
dation of all his confidence.
4 1 . -Likewifle alflo th chiefl priefts mocking him, with the
flcriles and elders, faid, 42. Heflaved others, himfelf he
cannot flave: fhe be the king of Ifrael, let him now tome
down from th crofs, and we will believe him.
Few are there, who, after the example of Chrift,
can bear humiliation, fuffering, and the infults pf car-r
nal men, for the fake of the beft caufe, which man can
have at heart. Thefe even to the moft faithful in
Chrift Jefus are the ftrongeft and fevereft trials. It is
a juft caufe tp make us tremble and humble ourfelves, tpl

St. MATTHEW, chap, xxvii. 397
to fee the chief priefts and corrupt doaors the firft,
who deride Chrift crucified, and thofe who profefs to
love him. A man is very blind and ignorant as to the
defigns of God, when he refufes to adore and follow a
crucified king. Make men comprehend, O my God,
that it is by the virtue of his crucifixion that thou wilt
reign in their hearts ; and that this obftacle to the faith
of the Jews, is the fource, the objea, and the ftrength
of the chriftian's faith, and the confolation, hope, and
love of the efea.
43. He trifled in God: let him deliver him now ifl he
will have him ; flor lie flaid, I am th Son ofl God.
Carnal men cannot imagine, that God loves thofe
whom he permits to fuffer ; that he whom he exercifes
by affliaions can put his truft in him ; and that a per
fon crucified can have God for his father. Bleffed be
thou, O Lord, for having taught me that whom thou
loveft thou chafteneft, that correaion is the mark of
.lawful children, and that which fits us for the inherit
ance and kingdom of the Father. Caufe me to love
that which I believe, and to be in fubjeaion to the Fa
ther of Spirits that I may live forever.
44. The thieves alflo which were crucified with him, caft
th flame in his teeth.
The crofs is a matter of fcandal to all thofe who be
ing punifhed for their fins make not a penitential ufe of
it. The wicked fuffer, blafpheming ; many even of
the righteous, complaining ; few, like Jefus Chrift, fi-
lent and humbling themfelves. If croffes are not fanai-
fied by the Spirit of God, they become an infupporta-
ble burden, a fubjea of murmuring, and an occafion
of fin. 45. Now

398 The GOSPEL according to
45. Now flrom thefixth hour there was darknefs over all
th land unto the ninth hour.
This miraculous darknefs fhould have made the ene-*
mies of Chrift underftand, that he was the light of the
world ; and that, becaufe they did not follow it, it Was
taken from them. But darknefs is always darknefs to
thofe who are abandoned to that of their own heart,
whereof the other is no more than a figure.
46. And about th ninth hour Jeflus cried with a loud
voice, flaying, Eli, Eli, lama flab achthani ? that is to flay $
my God,, my God, why haft thou florflaken me ?
In this moft holy perfon, though the Spirit choofes
to fuffer for our fakes, yet the flefli ceafes not to com
plain thereof. This cry fhould make us in fome mea
fure conceive, what it is to bear not only the judgment
of God due to us, but the whole flood of his anger'
againft our fins. It is lefs a complaint, than an in
ftruaion, in the mouth of Chrift, whereby he would
fix our minds on the greatnefs of his fufferings, the*
myfteries of our redemption, and the feverity of his
father's condua towards him in his death; How many
things does this why comprehend ? it is a queflioft
Which cannot be fully anfwered, but by explaining the
fall of Adam and of his pofterity. in him, the defign of
God's mercy in their recovery, the nature and rigour'
of his juftice, the neceffity of a facrifice Worthy of God,
and all the incomprehenfible defigns of his wifdom in
the eftablifhment of the chriftian religion, and in the
work of eternal falvation.
47. Some ofl thm that flood there, when thy heard thai,
flaid, This man calleth flor Elias. 48. And flraightway
one ofl thm ran, and took aflpunge, andfllled it with vU
. riegarf

St. MATTHEW, chap, xxvii. 399
negar, and put it on a reed, and gave him to drink. 49.
Th reft flaid, Let be, let us flee whether Elias will come to
flave him.
The crofs is a fcandal to unbelievers, who falfify and
corrupt the word of God, and ridicule the myfteries of
faith. Woe to thofe who profefs themfelves chriftians,
and yet crucify the Son of God afrefh by their fins.
That which is done here by the people who ftand round
about the crofs, is a reprefe»tation of what paffes fre
quently in the houfe of God, where a fmall number
apply themfelves to feed by faith on the facrifice of
Jefus Chrift : but where many, through the evil dif
pofition of their hearts, give as it were vinegar to Chrift
inflamed with thirft for their falvation.
50; ? Jeflus, when he had cried again with a loud
voice, yielded up the ghofl.
This cry of Jefus teaches us, that his death does not
proceed from the decay of his ftrength, but from the
excefs of his love ; that his life is not taken from him
by violence, but that he gives it up by his power. It
is, on the part of the Jews, a moft heinous fin ; but on
his own, it is a moft holy and voluntary facrifice. O
cry of Jefus, penetrate to the very bottom of my heart,
cure its deafnefs, and wake it from its drowfinefs, that
I may be ever employed in adoring, loving, and prai-
fing thee my Lord and God, and in humbling myfelf
before thee who waft crucified for my falvation. This
laft moment of Chrifl's life is to dying perfons the ob-
'jea of their cPnfidence. Let my fpirit, O Jefus, be
received with thine, and let thy death fanaify mine. 7*
5 1 . And behold, th vail ofl th temple was rent in twain
flrom the top to th bottom ; and the earth did quake, and
the rocks rent. God

400 The GOSPEL according to
God delays not long to manifeft and exalt the glory
of his Son. He will take care to honodr the humilia
tions and fufferings of his efea, as he did of their head.
The veil of fin, which feparated us from the fanauary,
and obftruaed our fight and entrance into it, is rent by
the facrifice of Chrift ; and the figurative fanauary is
expofed to the view of the whole world, as having loft
every thing which made it holy and venerable. Let
thy death, O Jefus, work in my heart a grateful fenfe
of thy love and a fettled averfion to all fin : let it have
always before its eyes, that heavenly fanauary, where
all its hopes are placed ; let it be affeaed with a holy
fear of difpleafing thee ; . and let it be rent by the for
row of a true contrition.
52. And the graves were opened, and many bodies ofl
flaints which fept, arofle, 53. And came out ofl the graves
after his reflurreclion, and went into the holy city, and ap
peared unto many.
All nature feems to anfwer that expoftulation of
Chrift: My God, my God, why haft thou forfaken me?
by declaring the fruits of his death. The veil being
rent fhews, that his death put an end to the figurative
worfhip, and eftablifhed the true religion. The earth
quake, that istwas to make known on earth the awful
Judgment of God againft fin. The rocks being rent
declare, that, it was to make way for the grace of re
pentance. The graves being opened, that it was to,
effea the death of fin, and to confer the life of grace
on finners who believe in him. And in the laft place,
the rifing of the faints fhews, that it was to merit and
publifh the eternal happinefs of body and foul for the
children

St. MATTHEW, chap, xxvii. 401
children of promife. O adorable death, imprint thy
felf on my mind, and produce therein all thefe effeas 1
54. Now when the centurion, and they that were with
him watching Jeflus, flaw the earthquake, and thofle things
that were done, thy feared greatly, faying, Truly this was
th Son of God%
Let us honour thefe firft effeas of the death of Jefus
Chrift wrought on the centurion and the pagan foldiers.
Who, confidering thefe, will not amidft all his fears,
hope for mercy, from him who is mighty to fave? It is
good to draw near in fpirit to tfie crofs of Chrift; its
virtue diff ufes itfelf even among thofe who are ignorant
of its power and holinefs : it is a great matter, not to
be averfe to it, whilft the greateft part of the world dif-
honour it. Thofe who knowingly and out of enmity
oppofe the truth, are without comparifon at a greater
diftance from falvation, than thofe who ferve the paf
fions of its perfecutors out of ignorance, and in barely
difcharging their office. God has often pity on thefe-;
the others are fcarce ever to be converted.
55. And many women were there [beholding aflar off)
which flollowed Jeflus flrom 'Galilee, miniftring unto him.
56. Among which was Mary Magdalene, and Mary the
mother ofl James and Jofes, and the mother ofl Zebedee 's
children. Difference of fex makes none, as to falvation. Tlw
weakeft becomes the ftrongeft, being fortified and ani
mated by grace. God delights to give this to the
weakeft perfons, and to leave the ftrongeft to them
felves, becaufe he loves to make his power confpicuous
jn weaknefs. As many of the weaker fex were fo in
fluenced by the word of Chrift, that they followed him,
miniftred unto him in the time of his life, and were hot
Vol, I. Dd deter'd.

462 The GOSPEL according to
deter'd from fhewing their affeaion to him, by attend
ing at his death ; fo they, who hear his gofpel, whofe
minds are not corrupted from the fimplicity that is in
Chrift, and whofe hearts are attraaed to him, who
was lifted up on the crofs to draw all men unto him,
will enjoy the benefits of his paffion, will ferve him
faithfully, cleave unto him without fear, notwithftand
ing all oppofition, to the laft day of their lives.
qj. When the even was come, there came a rich man ofl
Arimatha, named Jofleph, who alflo himflelfl was Jeflus
diflciple: 58. He went to Pilate, and begged th body ofl
Jeflus : then Pilate commanded the body to be delivered.
A rare inftance of fidelity and uncommon courage
this, in a perfon who has much to lofe, to expofe him-
feif thus to all hazards to ferve Chrift ; and that, not
while he is working miracles, but even when he is
fattened to a crofs. There is a time for a man to con
ceal himfelf, and a time to appear on the behalf of
Chrift and his truth. When all the world deferts it,
then is the time to declare ourfelves with the greater
zeal on its fide. Neceffity is one mark of our being
called to a good work, then principally, when there is
neither^ honour nor advantage to be expeaed from it
on the part of men, and when there is nothing in na
ture but what tends to difcourage us from it.
59. And when Jofleph had taken th body, he wrapped
it in a clean linnen cloth, 60. And laid it in his own new'
tomb, which he had hewn out in th rock : and he rolled a
great fione to th door ofl thflepulc lire, and departed.
What objeaions would not human prudence have
made to Jofeph, had he confulted it on this occafion ?
It would have reprefented to him, that this Was to expofe
himfelf to danger, to bring himfelf into trouble, to ren-
i der

St, M A T T H E W. chap, xxvii.

403

der himfelf fufp'eaed, to put himfelf into an incapacity
of ever doing any good, to ruin himfelf irrecoverably.
There is fometimes in our whole life but orte fingle op
portunity in which God defigns to employ us, and we are
for referving ourfelves for others, wherein he will have
none of our fervice. We lofe the grace of the firft op
portunity, and deferve to be deprived of it ever after.
Happy that perfon, who receives the body of Jefus
-Chrift into a new and clean heart, cleanfed from its
fin, and who takes care to fecure the door thereof
againft the fpirit of the world.
61. And there was Mary Magdalene, and th' other
Mary, flitting over againfi th flepulchre.
Affiduity in meditating on the death of Chrift is
the proper employment of thofe who ardently love
him. Deatli_ cannot extinguifh a friendfhip formed
by the Spirit of God, and cemented with the blood of
Chrift. The fidelity of faith confifts in adhering firmly
to him whom we"do_nojt fee, and this is the grace of
thefe holy women. They learn, being near the fe-
pulchre, to hide themfelves from the world, and to be
buried with Jefus Chrift. It is always time to learn to
do as they did, in the fpirit of our minds.
62. W Now the next day that flollowed th day ofl the
preparation, th chiefl priefts and Phariflees came together
unto Pilate, 63. Saying, Sir, we remember that that de
ceiver flaid, while he was yet alive, Aflter three days I will
rifle again.
Let us adore Jefus Chrift injured and perfecuted
even in the grave by thofe who ought to have received
and honoured him. How many precautions are here
taken to ftifle the truth, to bury the memory of it, and
to fhut up all the avenues to faith ; but how vain do
D d 2 they

404 The GOSPEL according to
they all prove againft the defigns of the divine wifdom t
Thefe men publifh before-hand the myftery of the re
furreaion, by endeavouring to hinder the belief of it ;
and by their own words deftroy their falfe accufation
concerning the deftruaion of the temple, while they
themfelves declare the true meaning of the prophecy.
So blind is human prudence I
64. Command threflore that the flepulchre be made Jure
until the third day, left his diflciples come by night andfleal
him away, and flay unto th people, He is rifen flrom th
dead : flo the laft error fall be worfe than the firfi. 6*5.
Pilate flaid unto them, Ye have a watch, go your way, make
it asflure as you can.
The prudence of men is utterly ineffeaual in Pppo-
fition to God : he makes it, in fpite of them, fubfervi
ent to his defigns, permitting them to prevent the ef
feas of their own calumnies, and to furnifh arguments
to refute themfelves. Faith is the fource of great re
pofe and peace through its docility and fincerity. An
unbelieving perfon torments himfelf without ertd, that
he may maintain himfelf in his incredulity.
66. So thy went and made th flepulchre Jure, flealing
thflone, andfletting a watch.
The Jews, contrary to their own defign, confirm the
refurreaion of Jefus Chrift, and take pains only to
render themfelves inexcufable in their infidelity. Let
the great pretenders to reafon tell us, if they can, what
precautions have been omitted, to obviate all the pre
tences of incredulity. The teftimony of the enemies
of the church is the confirmation of her faith : and
their falfe prudence the confutation of all the cavils of
unbelievers.
CHAP,

St. MATTHEW, chap, xxviii. 405
CHAP. XXVltl.
1 . TN th end ofl theflallath, as it legan to dawn towards
¦* the firft day of th week, came Mary Magdalene,
and th other Mary, to fee the flepulchre.
Death and the grave cannot extinguifh a true love
towards God our Saviour. He infpires Mary Magda
lene with this holy hafte and earneftnefs, becaufe he
defigns to reward her with his firft appearance. Her;/
love of Jefus leads her to the crofs and to the fepul-''
chre ; and his love of her brings her by that means to
the joy of the refurreaion. No perfon ever repents of
having been faithful to God, and of having fought him
betimes. 2. And behold, there was a great earthquake; for the
angel of the Lord deflcended flrom haven, and came and
-rolled lack the flone flrom the door, and flat upon it, 3. His
countenance was like lightning, and his raiment white as
fnow. The angels, the minifters of light, and the firft evan-
gelifts -cf the refurreaion, fhew by the brightnefs of
their countenance, and the whitenefs of their raiment,
the news which they come to declare. Would to God,
that after their example, all paftors and ecelefiaftical
perfons would make the purity of the myfteries which
they difpenfe, and the holinefs of the truths which they
preach, evident in their external behaviour .' In or
der to rife to the life of grace, it is neceffary to have
the affiftance of fome vifible angel of the Lord, one,
whofe converfation is in heaven, who, by a prudent
condefcenfion to the wants of finners, may be faid tp
defcend from thence, who may approach them by his
charity, who may roll back the flone of their prejudices
P d % mi

406 Th& G OSPE L according to
and evil habits, and hinder them from fhutting any
more their hearts againft the grace pf God.
4. And flor flear ofl him the. keepers did fake, and fa-
Came as dead men.
God Cfin by one and the fame means comfort his
fervants and terrify his enemies, Let us here contem
plate an emblem or reprefentation pf the viaory which
Chrift has juft obtained over hell. This is a myftery
pf majefty and greatnefs, amiable to the children of
God, and terrible to flaves of. fin and fatan-
5 . And the angel anflwered and flaid unto the women}
Fear not ye i flor I know that yefleek Jeflus, which was
crucified. God gives confolation, and the Spirit pf his Son
newly raifed to life, to thofe who feek Jefus Chrift
crucified. To feek him thus, is to return to him by
faith and contrition of heart for our fins, not to refufe
the crofs, when he prefents it to us, how painful foever
it may be to nature, to perform pur duty notwithftand
ing all the contradiaions of men, and not to tur^i afidp
from the way pf the gofpel through any fear of dif-
pleafing the world- This is a ftate which ought to af
ford ps confidence, becaufe it is tb,at wherein felf-love
is the leaft to be feared-
6. He is not here : flor he. is riflen, as he flaid : come,
flee the place where th Lord lay.
Happy the finner who is faithful to his promifes, con
cerning whom one may fay, he is rifen, as he faid ! It
is by his heart, which was his fepulchre, that he is to
judge of this refurreaion from death to life ; and it is,
bv his works, that we are to judge of his heart, and tq
affure

St. MATTHEW, chap, xxviii. 407
affure ourfelves that this fepulchre is become the man-
fion of the living Jefus.
7. And go quickly and tell, his diflciples that he is riflen
flrom the dead ; and behold, he gpeth'bef ore you into Gali
lee, there fall ye flee him: lo, I have told you.
Let us make hafte to publifh both Chrifl's refurrec-
tion, and our own, by works of a new and reftored
"life. What joy is it to a good paftor, when a finner
tells him by a life, feparated from the world and fin, that
he is rifen with Chrift, and that he walks in the new-
nefs of his life ! The firft news of the refurreaion,
the firft appearance of Jefus, and this miffipn to the.
apoftles, are the recompence of the diligent attendance
of Mary Magdalene and her companions at the cuofs
and fepulchre. Let us attend there wijti her. Let us
imitate her fidelity, if we defire to fhare in her grace.
8. And thy departed quickly flrom the flepulchre, with
flear and great joy, and did run to bring his diflciples word.
Extraordinary communications of Grace, ought, to
give fear and joy at the fame time. Heavenly vifits,
and manifeftations, yield great comfort to them who
are of an humble and contrite fpirit, and give them
fuch an affurance of their truth, as yet hinders them
not from fearing their own unwprthinefs, and the dan
ger of vanity, nor from fubrtiitting thefe graces to the
examination of their paftors, to whom God fends them
back. g. 5 And qs thy went to tell his diflciples, behold, Jeflus
met thm, flaying, All had, And thy came, and hid him
by th fleet, and worjhipped him.
Chrift beftdws his graces and confolations by degrees,
fij-fl by his angels, and then by himfelf, He commu-r
D d 4 cates

408 The G O S P E L according U
cates not himfelf tp incredulous and difobedient fouls, fc
he appears not even to thefe women, 'till he has tried
their faith and obedience by his minifters- This kind
reception and comfortable greeting ufed by Jefus after
his refurreaion, is the due recompence of the zeal of
thefe perfons, who were neither intimidated by the
rage of the Jews, nor difcouraged by the death and
burial of Chrift.
10. Then flaid Jeflus unto thm, Be not afraid : go tell
<my brethren, that they go into Galilee, and there fall thy
flee me.
The incredulity of the difciples hinders not Chrift
from feeking, comforting, and fhewing himfelf to them.
Thp. fove which he has for his flock makes him appty
himfelf immediately to ftrengthen and' fupport the
paftors of it. The term, my brethren, is fuitable to
the ftate and condition of Chrift rifen from the dead.
Thefe are words of hope, which denote, that he looks
on them as his coheirs in glory, that it is in that ftate
that We fhall bear his refemblance, and have 'God for
our father by the perfeaion of the divine adoption,
the abfolute renunciation of Adam's family, and a full
and complete union with the body of the Son of God.
O chriftian hope ! O celeftial inheritance! O brethren
and joint heirs with Chrift, about what do you amufe
yourfelves on earth ?
n.l Now when thy were going, behold, flome ofl the
watch came into th city,- and fiewed unto the chiefl priefts
all the things, that were done.' 12. And when thy were
ajflembled with the elders, and had taken counfel, thy gave
large money to thjoldiers, 13. Saying, Say ye, his diflci
ples came by night, andflole him away while we fept. 1,4.
'And

St. MATTHEW, chap, xxviii. 409
'And ifl this come to the governor's ears, we will perfluade
him, and fecure you,
The Jews, difappointed in their defigns, grow the
more hardened, and crown their wickednefs with a
new crime. One fin naturally draws on another. How
great is the folly of man when he has recourfe to a Ik
to conceal his crime, rather than to repentance, that
he may obtain remiffion of it. How often do men pay
dearly for the vanity of not feeming to be baffled in
their undertakings !
15. So they took the money, and did as they were
taught : and this faying is commonly reported among th
Jews until this day.
Avarice and the love of falfe riches have always per
fecuted Jefus Chrift ; the avarice of the Jewifh priefts
during his life ; that of an apoftle at the time of his
death ; this of the foldiers after his refurreaion ; and
tfiat of wicked clergymen to the end of the world. The
moft ancient and moft cruel perfecutor of the church,
is the love of money in corrupt ecclefiaflics and men of
the fword. One fingle lie, one fingle calumny, may
have dreadful confequences. A man is not lefs an-
fwerable for them, becaufe he did not think of them.
How many Jews, on the credit of thefe priefts and fol
diers, have been loft, by not believing the refurreaion
of Chrift.
1 6. 5 Then the eleven diflciples went away into Galilee,
into a mountain. where Jeflus had appointed them. 1 7. And
when they flaw him, they wvrfhipped him '¦ lut flome doubted.
Worfhip ought always to accompany the fight which
faith gives of Jefus Chrift and his myfteries. God per
mits doubts to arife for the greater confirmation of the
faith.

410 The GOSPEL according to-
faith. We muft not fuffer ourfelves to be furprifed or
ftaggered at the doubtfulnefs and uncertainty of the
greateft men, fince there were fome who doubted even
amongft the apoftles themfelves.
18. And Jeflus came, and flpake unto thm, flaying, All
power is given unto me in1 heaven and in earth.
Upon the refurreaion of "Jefus Chrift he -received
power both in heaven and in earth: in heaven, to
fend the holy Ghoft from thence down on earth,
to raife his members up thither, and to crown his faints
there: in earth, to bring all nations into fubjeaion to
himfelf, to convert finners, to fanBify, proteB, and
perfeB his church, to judge mankind, and to confine
the devils and the reprobate in hell. His power to
draw and change the hearts of men is- the recompence
of his labours, and the fruit of his crofs. From this
fource penitent finners derive comfort, and his -grace
becomes effeaual to the falvation of ail that truly bc*-
lieve in him.
19. I Go ye therefore and teach all nations, baptizing
them in the name ofl the Father, and of the Son-,- and ofl
the holy Ghoft.
Jefus Chrift fays to his apoftles, go ye therefore and
teach all nations, to fhew, that he will have all men to
be faved and come to the knowledge of the truth, 1
Tim. ii. 4. The miffion of the apoftles throughput all
the world, the calling of the Gentiles, the formation of
the church, and the efficacy of his grace in them that
believe, are the effeBs of his power which accompanies
the preaching of the gofpel, and the reward of his fuf
ferings. The true chriftian is adopted by the Father,
incorporated with the Son, animated by the holy Ghoft, and

St. MATTHEW, chap, xxvnr. 4a
and confecrated to ferve him in fpirit and in truth by a
life conformable to the gofpel.
20. Teaching thm to obflerve all things whatfloever I
have commanded you : and lo, I am with you alway, even
unto the end ofl the world. Amen.
The faithfulnefs of a preacher confifts in preaching
nothing but what he has learned of Jefus Chrift. His
chief care muft be, to have Chrift prefent with him in
the exercife of his miniftry. His confidence is, to be
perfoaded that he can do nothing of himfelf, but that
Chrift can do all in and by his minifters through the
operation of his Spirit; and that he is able even of
ftones to raife up children unto Abraham, that it be
longs to him to put his law into the heart, and to per
form whatever he has promifed. Be thou therefore
with us always, O Lord, to be our light, our ftrength,
and our confolation. Be with thy church, to eftablifh
her in the faith, to proteB her from the power of her
enemies, and to endue her with fuch a meafure of thy
grace, that fhe may be more and more conformed to
thy likenefs, and prepared fore the enjoyment of thy
heavenly kingdom. Amen.

The end ofl th gofpel according to St. Matthew,

"'"¦ J •',.»

T § t
GOSPEL of JESUS CHRIST,
ACCORD IN 0 TO
St. MARK.

C HAP. I.
l . rjTyHE beginning ofl the gofpel ofl Jeflus Chrift th Son
•*¦ of God.
The hiftory of Jefus Chrift is called gofpel, that is
to fay, good news, becaufe therein the incarnation of
the Son of God, the birth of the expeBed Saviour, his
life and death, the remiflions of fins to^them who be
lieve in him, the kingdom of grace here, and the en
joyment of eternal happinefs hereafter are declared to
us. What better news could we poffibly expeB? How
hard foever fome of the truths of the gofpel may ap- '
pear to us, yet that is always good news which it tells
us, becaufe it is calculated for our good, is the way
to Chrift and the means pf falvation. For which who
foever is truly concerned, at his firft entrance on the
gofpel, ought without all doubt to believe the truths
contained in it, and to beg of God the grace to read
them with the fame fpirit with which they were written.
2. As it is written in the prophets, Behold I fiend my
meffenger lefore thy face, which fall prepare thy way fye-
flore thee.
Vol. I. Part 2. E e St.

4*4 The GO S PE L according t&
St. John is the meffenger of God, his ambaffador;
apoftle, and herald. Every one has a vifible meffen
ger to prepare the way Tor Jefus Chrift iri his heart by
preaching repentance, and faith in him. It is the Spirit'
of God that accOtnpanieth this ffleffage; convinced* the'
finner of his- need of a Saviour and difpofeth him to'
apply to- him in his diftrefsrfor relief.
3^ Th voice of one crying in the wildernefiy Prepare ye
the way of the Lord, make his paths fraight.
A preacher fhould;' if poffibfe, be nothing but a
Voice, which fhould be always: heard, and' never feen
t'o takehonour or appl'aufe to himfelf. To1 Cry is' to1
preach with fuch force as is worthy of the truth. To
this endj he muft not be a. man* of the world, but on©
who comes as it were oiit of the wildernefs, without
fecular engagements which'fflay thwart'and»obftruahis>
miniftry. The firft1 man who appears in the gofpel is »
perfort as- well as" a preacher of repentance : the firft
example and the firft precept are an example and a pre--
cept of repentance ; fo rieceflaiy is this to falvation .
4. John- did baptize in the wildernefls,- and jireach the
baptifm ofl repentance,' flor the remiffion- ofl Jhsv
A preacher' after St. John's example, need not quit!
the love of retirement and mortification, to undertakes'
the burthen of preaching, and of other facred employ
ments. The principal fumBlon-and moft ufeful office of
a preacher, is to preach repentance, and to' prepare
fouls for it. Baptifm j which is an outward, and vifible
fign of an inward and fpiritual grace, fhould- teach us>
the neceffity of applying to the blood of Chrift, the'
fountain opened for fin and uncleannefs, and remind'
us from day to day of the folemn engagement which
we entered into when we were baptized into his death.
£» And

St. MAR it. chap, u 41J
£. And there went out unto him all the land ofl Judea^
tind they ofl Jeruflalem^, and were all laptiiedoflhiminth
fiver ofl Jordan, con} "effing their fins.
The firft ftep towards converfion is to feek an en*
lightened guide. The fecond is, to open our hearts
to him, by acquainting him with Our manner of life*
The third, to receive direBions concerning repentance
from him' The fourth, to apply with contritipn of heart
to Jefus Chrift for abfolution, that "through his blood
we may be cleanfed from all filthinefs of flefh and fpi
rit, and be devoted to him Who hath redeemed lis at
the expence of his own life*
6. And John was clothed with camels hair, and with a
girdle ofl a fin about his loins : and he did eat locufls and
wild honey :
The fifth ftep tdward eohverfioh is to obfetve a mo
defty and humility in our difpofition, apparel and con-
duB. The fixth is to mortify by the grace of God the
corrupt affeBidns of the flefh and of the mind. The
feventh, to cut off all occafions of fin. The eighth, to
employ ourfelves in good works. The ninth, to avoid
all nicenefs and fuperfluity in eating. And the tenth,
to edify others by a good example. In times of greateft
corruption God generally gives extraordinary examples
of felf denial and holy zeal for his glory, and the fal
vation of others, to awaken finners who are afleep in a
ftate of carnal fecurity to a lively fenfe of their danger,
and confound the flothfulnefs of fenfoal men. Every
one in his Way, and according to his capacity, fhould
profit by fuch examples.
7. And preached, flaying, There cometh one mightier
than I after me, th latcht ofl whofle foes- 1 am not worthy
tofloop down and unloofle.
Xea It

&i& Th G O S P-E L according to
It is one of the chief endeavours of an humble'
preacher, to erafe himfelf out of the minds of rn'en,
and to imprint Jefus Chrift therein. Humility is the
fifter of true repentance; they are infeperable, and
mutually affift each other. To a real penitent, a truly
humble perfon', nothing, is more infupportahfe than to
be efteemed. It is the pious art of fucfi a perfon, to
apply the minds of men to fome excellent fubjeB, to
the end that they may not fake notice of himfelf. The
Way to be a gainer in all refpeBs himfelf, and to make
Others fo, is to fix their minds intently on Chrift.
8. I indeed" have baptized you with water : butheflhaU
baptize you withth holy Ghoft.
The Spirit of God is as arapidftream, which carrier
off all filthinefs from the heart, and as a fire, which, in
flaming, it with his love, confumes all the impurities-
thereof. Jefus Chrift. alone poffeffes this fpirit entirely,
merits it for us, and, gives it to us- This water denotes
the external works of repentance, of which Chrifl's
grace arid fpirit is the foul ; and it is this Spirit- which
gives life to thofe works which proceed from the in
ward change wrought by his operation. Grant, 0
Jefus, that the Spirit with which thou haflbaptifed me
may awaken and enlighten me more and more, remain.
continually in me, and animate all the aaions of my life..
9. And it came to pafs in thofle days, that Jeflus camt
from Nazareth ofl Galilee: and was baptized ofl John in
Jordan. Chrift does not oblige John to come to- Nazareth to-
adminifler his baptifm to him, but he goes out of one
province into another to find him, even to the place
of his miflion. 'He condemns beforehand the flbthful-
jrsIs of chriftians, who will- not be at the pains of gping;

St. MARK. chap. i. 417
<to the fervice and facraments at their parifh-church,un~'
der pretence of diftance or inconvenience. Ought any
one to be afharaed to appear a firmer,, and to take, in
the fight of the world, the cleanfing remedy, thereby
pointed outfinGe Chrift has done the. fame, though he
had no need of it for himfelf?
10. And firaitway coming up out vfl th 'water, he flaw
the heavens opened* and th Spirit like a dove deflcending
upon him. i 1 . And there came a voice from heaven* fay-
i»g, Thou art my beloved Son, in whom Iam well pleafed.
He who is renewed by the Spirit lives already in
heaven, as being a citizen thereof by hope, which de
ceives him not, becaufe love is ihed abroad in his
heart by the holy Ghoft which is given him, and be
caufe Jefus Chrift dwells in him by faith, to whom he
is obedient in bearing the word of God. Alas, where
can we find thofe, who, though baptized, have not^fhut
heaven again hy their fins, and how few are they on
whom the Spirit of divine adoption has continually re
mained, who have lived like children of God, and an-
fwered the love which be has manifefted towards them ?
12. And immediately the flpirit drive th him into the
wildernefls. rg. And he was there in the wildernefls florty
days tempted of Satan, and was with th wild beafts, arid
th angels miniftred unto him.
Jefus, the viaim of God, was prefigured by the goat
of the legal expiation. Being loaded with the fins of the
people,/ he is driven into the wildernefs, and afterward
expofed to the wild beafts, the Jews and Gentiles, to
be torn and devoured by them in his paffi&n. So pro
found an humiliation preaches to us a profound humi
lity. When any man is tempted, either in retirement,
E e $ or

4*8 The G O S P E L according to..
or in the world, he has need of a vifible angel to mi
nifter unto him and direB him, We are never with
out temptation in this life : when by means of abfti-
nence we have overcome that of the flefh, the devil
caufes new ones to fpring up even out ofl this very viBory.
It is happy for us to be driven with fome kind of vio
lence into folitude by the Spirit of God, that w.e may-
avoid the temptation of the world; provided this Spirit
accompany us, to fight in us, and to fuppprt ug there j
for folitude, as well as the world, has its peculiar
temptations. 14. Now after that John was put in prifon, Jeflus came.
into Galilee, preaching the goflpet ofl the kingdom ofl God,
15. And flaying, The time is flulfilledp and the kingdom ofl
God is at hand : repent ye and believe th gofpel.
The whole gofpel is here reduced to repentance and.
faith, Chrift joins them to the hope'of heaven, as be
ing the only means of arriving there. Here arc four
points of the Son of God's preaching. 1. That his fa
ther does every thing according to the order of his
- adorable defigns, in the time prefixed by his gracious
appointment, and in the manner defcribed in the fcrip
tures, prefigured in the fhadows of" the law, foretold
by the' prophets, and included in the promifes, "the
time whereof is now fulfilled st his coming. 2. That
fin has reigned under the law, that God is to reign un
der grace and by it, and that the time of this kingdom
of grace and me^cy js at hand. 3. That the kingdom
of God, and his reign by grace, begins with repen
tance for pall fins. 4. That it is eflabljfhed by fob*
million to the yoke of faith, and of the precepts of the
gofpel, and by the hope and love of eternal enjoyments
^hich it reveals and promifes. 16. Now

St. MARK. chap. i. 4*19
,16. Now as he walked by the flea ofl Galilee, he flaw
Simon, and Andrew his brother^ caflling a net into theflem
(flor thy were fifiiers }
This temporary notice which Chrift takes of thefe
men, is but a confequence of that eternal noticej
whereby God had predeftinated them to the miniftry,
as well as difpofed their hearts to the belief of the gof
pel. How different are the views of Chrift in the
choice of the minifters pf his kingdom from thofe of
earthly princes ? It plainly appears, that he himfelf is
to do every thing therein, fince he makes choice of
fuch minifters.
17. And Jeflus flaid unto them, Come ye after me, and
I will make you to become fifer s ofl men, 18. And
firaightway they florflook their nets, aud flollowed him. 19,
And when he had gone a little flurther thence, he flaw James
the fon cfl Zebedee, and John his brother, who alflo wer&,
in thfip mending ih.eir nets,
A neceffary, quiet, and innocent employment at-
traBs the eyes pf Gpd. To know what he requires of
us is a beginning of grace. He does not promife a
ftate of inaBiyity to thofe whom he calls ; but the
changing their mean, uncertain, and temporal labour,
for an employment heavenly and profitable, and which
fhall be crowned with an eternal reward,. Chrift here
ihews, that the kingdom of grape begins when he in
clines us to obey his call without delay, without the
allurement of any fenfible good, and even without be
ing known. It is a great happinefs to have but few
things to leave, Great poffeffions are generally great
obftacles to falvation.
20. AndflraightwayJie called thm :, and they leflt their
E e 4. flather

420 The GOSPEL according to
father Zeledee in thfip with the hired flervants, and
went aflter him.
It is a very great matter to be obedient and faithful
to the firft word which God fpeaks to us. It is moft
commonly the feed of abundance of graces. Let us
admire this fudden progrefs of the kingdom of grace,
which breaks the ftrongeft ties of nature, feparating
even children from their father. The firft inftance of
felf-denial which Chrift gives his minifters in the call
ing of Peter and Andrew, is the forfaking all feculaf
hopes and expeBations, denoted here by nets,: the
fecond is the renouncing, like James and John, al}.
undue attachment to their natural relations. A man
finds no difficulty in following Jefus Chrift every where,
^*riien he fits loofe tp every thing befides.
21. And thy went into Capernaum, and firaightway
on .the flalbath-day, h entered into the fynagogue, and
taught. The teacher of humility begins his million at a town-
where pride chiefly reigned. Preference is due from
minifters tp the greateft need, not to the greateft inclit
nation. A minifter fhould always begin by teaching
in imitation pf God, who leads men, not hy a blind im
pulfe, but by inftruaion drawn from the external light
pf his word, and the internal light pf his grace.
22. And thy were afionifed at his doBrine: flor he
taught them as one that had authority, and not as the flcriles..
The word of Jefus Chrift is full pf an hply freedom,
energy, and wifdom, andyfery remote from the flattery
pf the world. The freedom and fincerity of a preacher
gain the hearts of the faithful ; becaufe thefe qualifica
tions make it evident, that he adheres to Gpd afone, and ¦ \

St. MARK. chap. i. 421
•and feeks nothing but his glory and their happinefs.
Thefe things are admired becaufe they are rare: but
they perfuade, only becaufe God gives his Spirit to thofe
who have hearts to receive him, and not to the world
at large. How great is the difference betwixt a de-
clairner, whofe fole end is to pleafe, and who trufts to
his own eloquence, and a man of God, who labpurs
to convert finners, and entirely relies upon the divine
affiftance !
23. And there was in their flynagogue a man with an
unclean flpirit, and he cried out, 24. Saying, Let us
alone, what have we to do with the, thou Jeflus af Naza
reth ? art thou come to deftroy us ? I know the who thou
art, the holy one ofl God.
The devil is not at all alarmed at the human endea
vours of a worldly preacher; but he dreads every thing
from a faithful minifter, who has the Spirit of God.
The devil places his whole joy in poffeffing a foul with
uncleannefs. The lafcivious cannot bear being fpoke
tp to repent and renounce their pleafures. Holinefs
has fuch a prevailing power, that it forces even thofe
who are at the greateft diftance from it, to bear wit-
nefs unto it. It makes even the devil himfelf fenfible
of it. God requires the voluntary teftimony of a lively
and fincere faith, like that of St. Peter, not a forced
and flattering confeffion like this of the devil.
25. And Jeflus r elided him, flaying, Hold thy peace,
and come out ofl him.
The devil and the world, which follows his fpirit,
never praife but in order to feduce. It is a neceffary
part of prudence, not 'to lay ourfelves open to their
commendations. The way to avoid their fiiares, is
to

422 The GOSPEL according to
%o have no more commerce with the world than what
is abfolutely neceffary, and to ufe an holy feverity to
wards it, which may oblige jt to hold its peace. The
(inner muft be urged to leave off his finfui habits,
without liftening to its flatteries.
26. And when the unclean flpirit had torn him, and
cried with a loud voice, he came out ofl him.
What violence, what convulfipns does a man feel,
when he is about to relinquifh an habit pf un'cleannefs,
under which he has continued a long while ! Happy is
that perfon, who knows at leaft jiow to renounce it be
times. When the temptations of the flefh are moft
violent in one who refolves to furrender himfelf tp
God, they are fometimes the laft efforts of the devil,
.and the figns of the approaching deliverance of that
foul. It is then that a man ought to redouble his
prayer, to cry to God with all the ftrength of faith, antj
jnvoEe his deliverer with the greater earneftnefs.
27. And they were all amazed, infomuch that thy queflt
tioned among themfelves, flaying, What thing is this ? what
new doBrine is this ? flor with authority commandeth he
even 'the unclean flpirits, and thy do obey him.
The holinefs of a preacher goes a great way in reco
vering others from uncleannefs. Every doBrine which
feems new has not for that reafon the fault of innova
tion. Woe to thofe paftors who are the caufe, that the
moft pure doBrines pf the gofpel pafs fpr novelties, by
their having cprrupted the tafte of chriftians, either in
accuftoming them to remiffnefs, or leaving them in ig
norance. The fpirit of repentance jnfpired into great
finners, and the converfion of the moft obdurate, are
the true commendation of a preacher as an inftrument in

St. MARK. chap. t» 423.
\n the hand of God. Such preachers as are fond of the
world have-reafon tp fear their being fubjeBed to the
fpirit pf uncleannefs which reigns therein, whilft thofe,
who have the fpirit of God, drive this fpirit of the devil
put of fouls, and becpme mafters over it.
28, And immediately fas flame flprfad abroad through,*
put all the region round about Galilee.
A great reputation could not poffible hurt the Son
pf God, but it is a fnare very dangerous to a preacher.
There are few who fear it as they ought, fewer yet
who fhun and avoid it ; but many whom it entices and
fofenfibly corrupts.
29. And flor thwith, when they were come out ofl the
flynagogue, thy entered into the houfle ofl Simon and An
drew, with James and John.
Jefus here teaches his minifters to avoid applaufe.
He does not chufe the houfe of fome great perfon to
repofe and refrefh himfelf in : the cpttage of a poor
fifherman is more agreeable to him than a palace.
What a large field of refleBion is there here for thofe
who never think any thing good enough for them, who
never meet with coriveniencies enough.
30. But Simon' s wif es mother lay fick ofl aflever, and,
anon thy tell him ofl her.
Men ought to procure for the fick that affiftance
which they themfelves cannot give them, and at leaft
jto pray for them, Jefus knew that there was fomebody
in this poor houfe who needed his help, which was a
(iifficierit motive to draw him hither. The' houfe of
Peter and Andrew refembles the true church, where
all its members as in an hofpital, are tormented more or
lefs with the fever of fin, and axe in the way of being
cureq

.$24 The GOSPEL according to
cured of the -diforders of their fallen nature. This is,
the houfe wherein prayers are fuccefsfutly offered up
for finners, and where Jefus Chrift heals them. Let
us be found there.
31 And he came and took her by the hand, and liflt her
tip ; and immediately theflever leflt her, and fie miniftnd
unto them.
Happy that foul which the heavenly phyfician comes
to feek, which he ton ches" wi trTrTTs^ grace , which he re
covers from its weaknefs, its fioth, and all its evil
habits i The acknowledgment which he requires from
it, is to ferve him. Good works, and above all thofe.
of gratitude towards God, and of charity towards the
poor, ought to follow the cure of our fouls.
32. And' at even, when the Jun did Jet, thy brought
unto him all that were difleafled, and thm that were poffef
fed with devils. 33. And all the city was gathered toge?
ther at the door. 34. And he healed many that were fick
of divers difleafles, and eafl out many devils, and flffered
not the devils toflpeak, becaufe they knew him.
Let us admire, adore and imitate the love of Chrift,
The phyficians of the foul ought never to refufe any
labour which prefents itfelf, nor accept the reward of
-vain applaufe. All finners muft be conduBed to Chrifh
He only has the Holy Ghoft, the power over the evil
fpirit, and the true remedy for fin.
35. And. in th morning rifling up a great while leflore
day, he went out, and departed into aflolitary place, and,
there prayed.
It is good for man fometimes to withdraw himfelf
from bufinefs or labour, in order to converfe with God
alone. Prayer is fo neceffary to him who preaches and

St. • M ARK. ctfAf. i. 425
?tnd labours in the church, that far from difpenfing,
with himfelf on this account, he ought to take a time
for it out of that which belongs, to. reft and the other
neceffities of life, rather than be deficient therein..
36. And Simon, and they that were with him, flollowed 1
after him. "37. And when they had found him, they flaid
iltnto him, AH men fleek flor the.
A minifter of Jefus Chrift ought tofollow-him as well
in his retirement and prayer, as in his public life,
wherein he openly diffufed his benefits and favours. A
preacher, who has parts, finds but too many who come
to tell him, that all men feek, efteem, and applaud
him : but the more they feek him, the more ought hs
to fly from them, as much as his miniftry will permit.
There are very few of his profeffion who do not anfwer
the offers and careffes of the wprld; and it is well, if
they do not anticipate and court them.
38. And he flaid unto thm,. Let us go into the next
towns, that I may preach there alflo : flor threflore came I
florth. 39. And he preached in their flynagogues through
out all Galilee, and cafi out devils.
A preacher, who is too much cried up and followed
in the city, will imitate Chri-ft, if he withdraw himfelf
from the crowd,1 and go to inftruB the popr in the
country : Jefus came for their fakes, as well as that of
others. Men are too apt to imagine, that they have
-received their talents more for the fake of the rich than
of the poor. They take it as an honour to preach in
a city or' town, in order to make their court to fome
perfon or perfons of quality ; but they are not very
forward to go thither for the fake of the poor them
felves, and to preach to them in a manner fuited t©
their

426 The G O § J* E L According to
their capacity. They who by the providence of God
are appointed to preach the gofpel in cities, and to the-
rich and great of this world, fhould, as often as oppor
tunity offers, go where there is an open door and in-
ftruB the, poor in the country without noife, luftre^
Oftentation, or intereft ,-
40. And there came a leper to him, lefleeehing himj and
kneeling down to him, and flaying unto him, Ifl thou wilii
thou canft make me clean.
How loathfome and inveterate foever the leprofy
Of our fins may be, fet us not be aftiamed to go to
Chrift. Prayer, humiliation, and faith in him as the
fource pf all righteoufnefs, draws dowrt his mercy.;
There is nothing better than frequently to make this
prayer of the leper ; and to be always difpofed in
heart to do it, fince there is always in us fomething
which needs a cure.-
4 1 . And Jeflus moved with compaffion, put forth his hand,
tind touched him, and flaith unto him, I will, le thou clean';
Let us here learn, that the cure of Our fouls is the
pure effea of the goodnefs and free mercy of God; that
Jefos Chrift performs it by a fovereign authority; and
that it is by his will that his merits are applied to Us.-
Let us fear, left we harbour any fond conceit of oar
Pwrt righteoufnefs, for he does not put forth his heal
ing hand and touch any, but fueh as are poor in fpirit
arid want his help : let us hope, how deplorable foever
our cafe may be, or how unworthy foever we may deem
ourfelves of his notice, for he very frequently puts it
forth and touches the moft miferable. 1
42. Andasfloonas he hadflpoken, immediately the Id*
profly departed from himi, and he was cleanfed.
Goi

? §t, U A R tt. chap, r.- 42f
CVd does whatever he pleafes in the cure of the foul,
a:s well as in that of the body : and the latter is an em
blem of the former. When will it be, O Lord, that
^he leprofy of my pride fhall- difappear from before
thine eyes ? Haften, if it pleafe thee, that moment of
thy mercy towards my heart.=
43. And he flraightly charged him, and flor thwith flent
him away ; 44. And flaith unto him, flee thou flajt nothing
to any man: lut go thy way, JheW thyflelflto th prieft,- an£
effer flor thy cleanfing thofle things which Mofes commanded
for a teftimony' unto them.
Happy thofe who are in a condition to' ferve the
church like angels, hiding, themfelves as much as pof-
fible. Whenever we receive any benefit from Gody
he muft alfo receive fomewhat in- his turn from us, ei
ther by the' hand of his minifters, or by that- of the poor.-
45. But he went out, and began to publifh it much, and
to I laze abroad th matter, infomuch that Jeflus could n$
more openly enter into thzity,i but was without in defert
places : dnd they came to him flrom every quarter.
An excefs of gratitude is- a very pardonable fault.
Whoever loves his own falvation ought to take as much'
care to preferve humility, as to exercife love. God:
grant to his church1 many of thofe evangelical labourers*,-
Who may out of modefty decline their own reputatiortv
and be obliged by the efteem of men to conceal them
felves; A paftor or minifter of the church oUght al
ways to be found, when there is a real need of him;-
but wher* nothing but praife and1 commendation is to'
be received, he ought to be invifible. The more he
Withdraws himfelf from the world, the more the world-
Values him, and puts1 the greater Confidence in him.
CHA P.

428, The GOSPEL accdrding to
CHAP. II.
1. JND again he entred into Capernaum after fome
¦^* days, and it was noifled that he was in the houfle.
2. And firaightway many w'ere gathered together,- info
much that there was no room to receive themr no not flo
much as about the door, and he preached the' word unto them.
The retirement of a preacher advances his reputa
tion, and renders his labours more beneficial to thofe'
fouls who feek him. This wonderful ardour and-for-
wardnefs of the Jews to hear the word, condemns the
lukewarmnefs of many chriftians. Men feldom hearken
to it, as to the word of God, which it really is, be
caufe it is feldom preached to them in fuch a manner
as is proper to make them believe, that it is fo. The
faith of the preacher, and that of the hearer, ought
mutually to fupport each other.
3. And they come unto him, bringing one fick of the
palfy, zuhich was borne ofl flour.
God willingly accepts the prayers, which are offered
up for the converfion of finners, who are not them
felves fenfible of their mifery. Here is a reprefenta
tion of the univerfal love of true chriftians which bear
finners on their hearts, and prefent them continually
to God by Jefus Chrift. Every particular chriftian
ought to be zealous for the converfion of finners, and
to bring them to Chrift by prayer, good advice, good
example, and by patience and mildnefs in their beha
viour towards them. We are more culpable than we
imagine, when we are deficient in point of love, in
negleBing to pray for thofe whom providence has made
known to us, in not admonifhing them of their faults,
and in mifguiding them, or treating them after aharfh
and fevere manner. 4. And

St. Mar k. chap. ii.
4. And when thy could not come nigh unto him flor the
prefls, thy uncovered the roofl whre he was: dnd when'
thy had broken it up, they let down the led wherein th
fick ofl the palfy lay.
That is a holy and neceffary Violence which a man
ufes in order to approach Chrift. Happy that perfbn,
for whom pious fouls ufe fo many gObd endeavours,
that he is at laft brought nigh tP Chrift. It iS abfo
lutely neceffary to come nigh Unto him fome way ot
other, either by the door, or by the roof. ' Nothing*
fhould hinder a man from doing it, becaufe without
him.he is Utterly lofti
5. When Jeflus flaw their flaith, he flaid unto thfick ofl
the palfy, Son, thy fins be forgiven thee.
God often defers to hear the prayers which are put
up for the bodily health of a friend or relation, and
gives that of the foul which was not allied for them.
Sin is the fource of all the infirmities of the body; it is
the Wound to which a remedy muft be applied in the1
firft place. God rewards the faith Which makes us
mindful of our neighbour, though it be not very clearly
enlightened : and he reBifies it, by fhewing us by the
order of his gifts that which ought to be afked firft.
Chrift calls this fick man fon, to make us comprehend
1. That God is nevermore truly our father, than when
he confers fpiritual graces upon us. 2. That the phy
fician s of the foul are fathers, and ought to have the
heart and conduB of fuch.
6. But there were certain ofl th flcriles fitting there, and
reafoning in their harts, 7. Why doth this man thus
fpeak blaflphmies ? who can florgive Jins but God only ?
The generality of mankind are more inclined to take
Vol, I. Part a. F f »n

4go The GOSPEL according to
an occafion of offence at their neighbour, who is en-
dued with grace and wifdom to teach others, than to
be edified by the gifts which he poffeffes, or the truths
which he delivers. Divine truths ferve only to fet us
at a greater diftance from the truth itfelf, when we do
not receive them into an upright and fincere heart.
From a principle, whence they ought to conclude that,
Jefus Chrift is God, they conclude that he is a blaf-
phemer. So true is it, that one cannot have a clear
knowledge in the bufinefs of falvation without being
open to conviBion and difpofed to receive the truth in
the light and love of it.
8. And immediately, when Jeflus perceived in his flpirit,
that thy flo- reafloned within themfelves, he flaid unto them,
Why reaflon ye thfle things in your hearts ?
A true paftor bears with the weak and even the
wicked, is not difcouraged at the defeBs of the one, or
the malice of the other, but applies himfelf to their cure,
and reprehends with a fpirit of meeknefs even thofe who
fin out of envy. Admirable condefcenfion, tobeftow
a new miracle on thofe to whom fo many others were
without effeB ! but dreadful judgment, if it does not
convince and oblige them to confefs, that fince he
knows the thoughts of the heart, he is God and not a
blafphemer. Inconceiveable delufion of the finner!
To hide, himfelf from man, when he commits a fin, and
not to fear the eyes of him who fees the very fecrets of
the heart.
9. Whether is it eafier to flay to th flick ofl th palfy, Th}
fins be flor given thee : or to flay, Arife, and take up thy hi
and walk ?
Nothing is more or lefs eafy to him, who can equally do

St. M A R K. chap1, ii. ¦ 43!
do all things ; but by vifible miracles he makes known
thofe which are invifible. O indefatigable goodnefs of
our Saviour! he works miracles upon miracles, to over
come the incredulity of his enemies : and yet fome
pallors will not vouchfafe to clear the doubts of a foul
who has feme degree of faith, nor to fupport the weak
nefs of a fcrupulous confcience. The fole confolation
of finners is, that Jefus Chrift can forgive their fins ;
and it is to affure them of this confolation, that he
eftablifhes by all forts of ways this fundamental truth.
10. But that ye may know that th Son ofl man hath power
on earth to forgive Jins, {he flaith to the flick ofl the palfy')
If Jefus Chrift in his ftate of humiliation had power td
forgive fins, how great ought the Confidence of a finner
to be in him_who died for finners, who is now glorious
in heaven, and enjoys all his rights and all his power ?
He exercifeth this power by himfelf on earth, that he
might eftablifh it to the end of the world. The unbe
liever fhuts his heart againft this truth : but it is the
chief comfort of the children of God.
1 1. I fay unto thee, Arife, and take up thy bed, ahd go
thy way into thine houfe-.
What is fin, but a deplorable fall, a groveling on
the earth, a repofe in the creature, often followed by
an univerfal palfy of the foul, namely, an utter inabi
lity to help itfelf, to break off its evil habits, to walk
in the ways of God, to rife, or to take one good ftep
toward him ? Grace can repair all our fpiritual dif
eafes. May we be in the number, not of thofe who
are whole in their own conceit, but of thofe whp are
fick of fin and need the phyfician of their fouls to ef-
feB their cure; P f £ ia. And

4$2 The GOSPEL according ta
12. And immediately he arofle, took up the bed, and went
florth before them all, infomuch that thy were all amazed,
and glorified God, flaying, We never flaw it on this faf ion.
Whence comes it, that we lefs admire the conver
fion of the foul than the cure of the body, but only
from the want, of faith, and from the love of the pre
fent life, which makes us negleB the former, wholly
intent upon and anxioufly concerned about the latter ?
Amazement and admiration ca'ufed ,by miraculous
works, and efpecially by thofe of grace, fhould not be
barren and without fruit. The firft fruit of it is, to glo
rify God for them, by adoring and thanking him. The
fecond to acknowledge, how very different his conduB
and works are from thofe of men. Perform m me, O
Lord, that which thou didft in this fick perfon, cure my
palfy, my adhefion to the earth and the creatures, my
faintnefs and floth, and cdufe me to draw near unto thee.
13. And he went florth again by the flea fide, and all the
multitude reflorted unto him, and he taught them.
That man negleBs to improve his talent, who takes
no care to render the confidence, placed in him by
others, beneficial to their fouls, by inftruBing them hi
the way of falvation, and in their duty to God, their
neighbours and themfelves. Men never go to Chrift
without receiving fome benefit; the vifits made to him
are always ufeful and advantageous. Such let thofe be,
which ate made to paftors, who ought to have the law
of God continually in their hearts and on their tongues.
14. And as he paffed by, he flaw Levi the Son ofl Al
pheus flitting at th receit ofl cvflom, and flaid unto him,
Follow me. And h arofle and flollowed him.
Such as fit at the receit of cuftom are hard to- be
converted:

St. M A R K. ^ chap. n. 433
converted : but Jefus manifefts his power by doing it
with two words only. Grace difengages Matthew from
the love of money, to make him an apoftle ; the love
pf money, will feparate Judas from Chrift, to make him
an apoflate. St. Matthew's example had no influence
on Judas, though perhaps it was Chrift's defign to lay
it before his eyes for that purpofe. Let us profit by
the one as well as the other; and fet us with fear and
trembling adore the different judgments of God in re
lation to fouls7
15. And it came to pafls, that as Jeflus flat at meat in
his. houfle, many publicans and finner.s flat alflo together with
Jeflus and his diflciples : flor there .were many, and they
followed him.
Jefus is fometimes found in a houfe or in a fociety
where are many diforderly people, for the fake of
others who may receive benefit from him, as well as
of one fingle perfon who is faithful to him. This
new difciple is not afharaed pf his mafter, in the midft
of this worldly and profane company: and Jefus" him
felf is contented to flay in it with his difciples, to teach
his minjfters *npt to defpife or difdain any. It is on the
account of finners, that minifters are fent : fuch there
fore they ought to feek. Every finner converted to
Chrift muft endeavour to conduB his friends to him,
Fruitfulnefs is a certain proof of the reality of conver
fion. 16. And when the flcriles and Phariflees flaw him eat
with publicans and finners, they flaid unto his difciples, how
is it that he eateth and drinketh with publicans and finners?
How is it, that he is crucified between thieves, will
they one day fay ? Whoever has not love, cannot pof-
Ff§ fibly

j|34 The GOSPEL according to
fibly comprehend, what it is capable of doing through
a prudent condefcenfion towards finners ; much fefs,
what it caufed Chrift to do and fuffer for their falvation.
It is proper only to Pharifees, to take offence and be
fcandalized at his humility and love. This is one part
of the fcandal of the crofs and death of Chrift, at whicli
the children of this world are offended and take ex
ception, while the children of light find in it their joy
and their falvation.
t ...
17. When Jeflus hard it, he flaith unto them, Thy that
are whole have no need ofl the phyfician, but they that are
flick : I came not to call the righteous, but finners to re
pentance. The more righteous we imagine ourfelves, at fo much
the greater diftance do we remove Chrift from us. Let
Us by no means feek after falfe comforts, in flattering
ourfelves with an imaginary health and righteoufnefs.
That which alone is fubftantial and real, confifts in our
having in Jefus Chrift, a phyfician for all our difeafes,
and the remiffion of all our fins. How dear to us ought
this his quality of phyfician to be, of which he informs
us himfelf! If we are fenfible of the need we have of
it, let us not negleB often to adore him, to have re
courfe to him, and to place our whole confidence in
the healing operation of his grace.
18. And th diflciples of John, and of the Phariflees
ufed toflafl ; and thy' come and flay unto him, Why do'the
diflciples ofl John, and ofl th Phariflees flafl, but thy difl
ciples flafi not ?
'The envious are more bufied in cenfuring the con-
duB of others, than in reBifying their own! This is
one vice belonging to a pharifee, and which is very
common. Another is, to defire that every one fhould

St. MARK. chap. n. 435
» * v'
regulate his piety by ours, and embrace our particular
cuftoms and devotions. And a third is, to fpeak of
others, only that we may have an opportunity to fpeak
of and to diftinguifli ourfelves.. It is very dangerous for
a man to make himfelf remarkable by fuch devout
praBices as are external and Angular, when he is not
firmly fettled and rooted in internal graces, and above
all, in humility.
19. And Jeflus flaid unto them, Can the children ofl the
bride-chamber faft, while the bridegroom is with thm? as
long as thy have the bridegroom with them, thy cannot flaflT
20. But th days will come, when the bridegroom fall be
taken away flrom them, and then fall theyflafl in thofle days.
It is prudence, not to overcharge thofe with outward
performances, who are as yet weak in the faith, left
they be difgufted and difcouraged: when their love be-
¦ comes ftrong, it will caufe them to deny themfelves and
that with joy for his fake, who pleafed not himfelf. It
is confiftent with true piety, to imitate, by fome degree
of abftinence at leaft, the primitive chriftians, who
fafted Wednefdays and Fridays, in remembrance of
Chrift's being fold and dying on thofe days; as it is, to
follow the example pf the church which did not faft at
all in the forty days after Eafier, in memory of the
bridegroom's continuing fo long on earth with his dif
ciples after his refurreBion.
21. No man alflo fleweth a piece ofl new cloth on an old
garment : elfe the new piece that filled it up, taketh away
flrom the old, and the rent is made worfe.
Men often fpoil all, for want of well confidering the
ftrength and ability of fuch fouls as begin to turn unto
God. The indifcreet zeal of a paftor, who requires
.top much of a penitent at firft, often makes him give
F f 4 oyer

436 The G O S P E L according to
pver all, and renders him the worfe. It is a tempta-
tion to fome beginners, to be defirous of following the
mod advanced chriftians in every thing. The devil
feeks either to difcourage them* or tp puff them up.
We muft lay deep foundations of humility and the love
pf God, before we can poffibly raife the fpiritual build
ing. Love will furnifh us with all materials, and hu
mility will preferve them.
22. And no man putteth new wine into old bottles, elfe
the new wine doth burfl the bottles, and the wine isflpilled,
and the bottles will be marred : but new wine muft be put
into new- bottles. * !
Let us wait till God has flrengthened the heart by
the new fpirit, e'er we endeavour to fill it with the fe-
verer truths of the gofpel. The mind of new penitents
is often very forward, and full of a lively warmth,
which makes them fancy themfelves able to do every
thing, which they find themfelves willing tp do : but
the flefh notwithftanding is weak and infirm. It is the
duty of a wife paftor, to be tender to the weak and ti
mid, and to moderate the confident and prefuming.
The means neceffary for a man to avoid relapfes are tp"
fear his own weaknefs, and not to go too faft.
23. And it came to pafls, that he went through the corn
fields on the flabhath-day, and his diflciples began as thy
went to pluck th ears ofl corn,
Chrift in fuffering hunger while his difciphes did eat,
teaches us, that a paftor ought to be more mortified
than his difciples. He never once wrought a miracle
fo feed himfelf though often in very great need, as he
did, to feed the people; on purpofe to inftruB them,
pot to have recourfe on their own account to extraor
dinary means, without an extreme neceffity, and to be
more

St. MARK, chap, n. 437
more fenfibly affeBed with their neighbour's wants, than
With their own. ,
24. And the Phariflees faid unto him, Behold, why. do
fhey on th flallath day that which is not lawflul ?
He who has only the knowledge without the fpirit of
the law, very often oppofes, whilft he thinks fie defends,
jt. Pharifaical pride makes men fet themfelves up for
judges of every thing, and require an account of every
thing to be given them. When a man is once full of
himfelf, he decides confidently, efpecially when it is
to condemn others. Thofe who love to domineer arp
not content to exercife their authority upon their own
difciples, but would fain bring thofe of others under
their dominion,
25. And he flaid unto thm, Have ye never read what
David did, when he had need, and was an. hungred, he,
and they that were with him ? -26. How h went into th
houfle ofl God in th days ofl Abiathar the high priefl, and
did eat thfew-lread., which is not lawflul to eat, but flor
th priefts, and gave alflo to thm which were with him.
Neceffity is fuperior to all pofitive laws. It is good
<to confound thofewho pretend to be mafters in the di
vine law, when they are ignorant of its fpiritual import;
and a man is fo, when he is a ftranger to love, which
is the foul thereof. God who daily feeds his creatures,
and allows them the ufe of all his good things, is far
from defiring that they fhould perifh. God teaches us
to fpare nothing, when our neighbour is in neceflity,
by giving up to man even that which he referves for
himfelf. 27. And he flaid unto thm, Theflalbath was made flor
t$an, and not man flor theflabbath.
The-

438 The, GOSPEL according to
The ufages and ordinances of religion ought to be
regulated according to their end, which is the honour
of God and the advantage of men. It is the property
of the religion of the true God, to contain nothing in
it but what is beneficial to man. Hereby God plainly
fhews, that it is neither out of indigence, nor intereft,
that he requires men to worfhip and obey him, but only
out of goodnefs, and on purpofe to make them happy.
God prohibited work on the fabbath day, for fear left
fervants fhould be oppreffed by the hard-heartednefs of
their mafters, and to the end that men might not be
hindered from attending upon him, and their own fal
vation. Religion therefore, falvation, arid mercy, are
the things which fhould employ us on that holy day.
28. Threflore the Son ofl man is Lord alflo ofl theflabbath.
Man, on the account of felf-prefervation, may di-
fpenfe with a law which God made for his benefit and
advantage: with much greater reafon then might Jefus
Chrift do it, being the God, the Saviour, and the fo
vereign difpenfer both of the temporal happinefs and
eternal falvation of man. Let us always take great
care to confider chiefly in laws the intention and defign
of the legiflator. This is the way to underftand their
true meaning, and tp do nothing contrary to the fpirit
of them. CHAP. III.
1 • /fND he entred aSain into the flynagogue, and there
¦ ¦**¦ was a man there which had ji withered hand.
Let us contemplate pur own weaknefs in this emblem,
which reprefents that total inability of doing good, to
which fin has reduced mankind. A withered hand, in
the

St. MARK, chap. in. 439
the fight of God, and in the eyes of faith, is a covetous
wretch, who bellows on the poor little or nothing; it
is a lukewarm and negligent chriftian, who performs
no good works ; it is a magiftrate or perfon in autho
rity, who takes no care to maintain-order and juftice ;
and it is a great man who abandons the innocent when
oppreffed. None but thou, O Lord, canft heal this
withered hand, becaufe its indifpofition proceeds from
the heart, and thou alone canft apply thy healing and
almighty hand to that.
2. And thy watched him, whether he would heal him
pn thflabbath-day, that thy might accufle him.
How many are there in the world, who will highly
condemn an aBion which charity or neceflity fhall
oblige a man to do on a Lord's-day, whilft they
themfelves make no feruple of fpending it in taking the
air, in diverfions, in revelling, in evil-fpeaking, in
yain converfations, pr in profane or criminal corref
pondence !
3. And he flaith unto th man vjhich had th withered
hand, Standflorth.
It is no other than to be afhamed of that which is
good, and of God himfelf who commands it, not to do
it publicly, when it is publicly blamed. We ought not
to countenance either the ill-grounded fcruples of the
Weak, or the paffions of the envious, by abflaining from
a good aBion which they do not approve, left we con
firm the ignorance of the one, and partake of the bad
difpofition of the other. True love fears not the ill
will of men, when the doing good to our neighbour is
the thing in queftion.
4. And he flaith unto thm, Ls it lawflul to do good on
th

440 The GOSPEL according to
th flabbath-days, or to do evil? to flave lifle, or to kill?
but tjiey held their peace.
The true fabbath confifts in abftaining from evil and
in doing good. Where the love of Chrift and devot-
ednefs of fpirit to his fervice are, there is the chriftian
reft. There is a filence which proceeds from the Spirit
of God. There is ajfo a diabolical filence.v which pro
ceeds from the co.nteft betwixt pride and envy in a
pharifaical heart. Would to God, there were not.
to be found among Chriftians fuch as affeB to be filent,
through fear, either of paffing for ignorant perfons if
they condem the truth, or of juftifying thofe they do
not love, if they approve it !
5. And when he had looked round about on them with1
anger, being grieved flor the hardnefls ofl their harts, he
flaith unto the man, Stretch florth tfiine hand. And he
f retched it out : and his hand was reflored whole as th
other. This conduB, and thefe difpofitions of Chrift ought
to be imitated by a wife paftor. He ought 1. to have
a holy concern for thofe, who out of envy oppofe their
own converfion. 2. A real affliBion of heart on the
account of their blindnefs. 3. A charitable apd con?
flant application to thofe whom God fends to him, not
withftanding all contradifiion. 4. He muft incite them
to lift up and ftrelch forth their hands toward God in
prayer to him, toward the poor tp relieve them, and
toward their enemies tp be reconciled to them. Stretch
out thy hand, O Lord, oyer us, tp blefs, proteB, con
duB, heal, and fanBify us.
6. And th Phariflees went florth, and firaightway took '
tonfel with the Herodians againfl him. how thy might de-
firoylu-m,. ^ a

St. MAR K. chap. hi. 441
5. A wife minifter fhould have no apprehcnfion at
all of what he may fuffer, at the hands of the wicked,
or of the pretenders to devotion, for having done his
duty. That which ought to have engaged thofe Pha
rifees ftriaiy to Chrift, to have united them in one
common defign of becoming his difciples, and encou
raged them to defend him. is the very thing which in
duces them to forfake him, to cabal againft him, and
to take a refolution to deftroy him. My God ! what
is a heart which has refigned itfelf up to envy ? It in-
feBs all things, and is infeBed by all ; every thing
provokes it, every thing confpires to compleat its cor
ruption and ruin : and even good itfelf contributes
more thereto than evil.
7. But Jeflus withdrew himflelfl with his diflciples to the
flea : and a great multitude from Galilee flollowed him, and.
flrom Judea, 8. And flrom Jerufalem, and flrom Idumea,
and flrom beyond Jordan, and thy about Tyre and Sidon,
a great multitude, when they had heard what great things
he did, came unto him.
A fpiritual paftor ought 6. not to provoke the wicked
by a fruitlefs oppofition, but humbly and prudently to
avoid their prefence and their malice. If Jefus Chrift
is abandoned and perfecuted by the wicked, yet a great
multitude of fouls concerned for their falvation ear
neftly feek and follow him. When a man labours for
the fake of God, he always finds more than he lofes in
the midft of all contradiBion. If the heart of a good
paftor is affliBed for the obduracy of fome; God com
forts and encourages him by the fervency and zeal of
others. He is the favour of death, to thofe whofe'hearts
are dead, and the favour of life to thofe whofe hearts
are opened to receive the truth as it is in Chrift Jefus.

442 The GOSPEL according to
'' g, And he flpake to his diflciples, that aflmallfip fould
wait on him, becaufe cfl the multitude, lefl they fould
throng him. ¦ lo. For he had healed many, infomuch that
thy preffed upon him flor to touch him, as many as had
plagues. 7. A paftor muft not fuffer himfelf to be fo taken up
with the external exercife of good works, as thereby
to lofe the recolleBion, humility, liberty, and peace
of his own mind. See here the admirable patience of
Jefus ! thefe people feek him with truft and confi
dence, but at the fame time out of intereft, and with
importunity, yet he receives them all kindly and with
out the leaft difpleafure. How grateful would fuch
earneft application be to him, if men fought him for
the fake of their eternal falvation, and were fo earneft
to touch him out of a lively and pure faith ! Love
does not too clofely examine into the intentions, dif
pofitions, or behaviour of men : fhe opens her hand to
all, and receives with gentlenefs the moft importunate
and troublefome.
1 1 . And unclean fpirits when they flaw him, flell down
beflore him, and cried, flaying, Thou art the Son ofl Godi
12. And he ftraitly charged them, that they fiould not
make him known.
8. A faithful paftor ought to rejeB the praifes of
others. 9. He fhould not have any converfation with
fcandalous and incorrigible finners, but only in order
to their falvation ; neither fhould he enter into any
fociety with them. The humiliation of hypocrites is
like that of the devil, their prayers are the effeB of a
fervile fear, and their confeffion is a forced teftimony.
All this is abominable in the fight of him who requires the

St. MAR K. chap. hi. 443
the heart. The world is eafily deceived in taking fome
expreffions of religion and humiliation for converfion,
which are only extorted from a reprobate's mouth by
the fear of that judge before whom he is going to
appear. 13. And he goeth up into a mountain, and calleth unto
him whom he would : and they came unto him.
What talent foever a man may have, he ought not
to undertake the miniftry, without fome affurance, that
it is God's will. This office is a ftate of eminence, a
mountain which none muft prefome to afcend, without
being called up. Jefus Chrift goes up firft himfelf, a
being the fovereign prieft, the author and inftitutor of
the chriftian miniftry, the fountain of all power, and
the principle of the fpirit and holinefs thereof; a man
has no part therein, but only fo far as he is affociated
with and united to him.
14. And he ordained twelve, that thy fould be with
him, and that he might fend them florth to preach ; 1 5 . And
fo have power to halflckneffes, and to cafi out devils.
Minifters are called to be followers of Jefus Chrift,
1. To extend, and continue his work upon earth.
2. To preach his word, and make known his truth
and his myfteries. All ecelefiaftical fonBions are
denoted by preaching, becaufe this is a principal
funBion of bifhops and paftors, becaufe it is by
means of the word that the kingdom of God is efta-
blifhed. 3. To be the phyficians of fouls, and ap
ply themfelves to heal their difeafes. 4. To wage war
with the devil and deftroy his kingdom. Whoever
looks upon the minifterial funBion as that of eafe, and not

444 The G 0 S P E L according id
not of continual labour, underftands but very \itt\i
thefe words of Chrift.
16. And Simon hefirnamed Peter. 17. And James the'
fon of Zebedee, and John the brother of James [and he fir-
named thm Boanerges, which is, Th fons of Thunder) 18.
And Andrew, and Philip, and Bartholomew and Matthew,
and Thomas, and James the fon of Alpheus, and Thaddeus,
and Simon th Canaanite.
The fynagogue is a figure or emblem of the church;
the jewifh people, that of the chriftian ; the twelve
heads of the tribes, that of the twelve apoftles; and the
carnal promifes, that of the fpiritual. It is for the com
pletion of thefe promifes, and in order to put believers
in poffeflion of them that the miniftry is inflituted. And
this office is at firft communicated to twelve, to fhew
the twelve tribes which compofed the jewifh church,
that it is in Chrift and his members that the kingdom
expeBed by them was to be accompliffied, and that the
children of the chriftian church are the children of
promife. 19. And Judas Ificariot, which alfo betrayed him: and
they went into an houfle. 20. And the multitude cometh to
gether again, flo that thy could not flo much as eat bread.
We fee very few of the wife and of the noble come
in to Chrift, but multitudes of the meaner fort of peo
ple contemptible in the eyes of the world refort unto
him. This is to confound human wifdom, power, and
grandeur. We muft not fet our heart upon thofe at
tainments which are highly efteemed amongft men, if
we defire to be true followers of Chrift and to have the
fame mind that was in him. He teaches his minifters,
by his pwn example, to look upon themfelves as the
fervanw

St; MAR K. chap, ni; 445
fervants of thofe fouls, who are committed to their
charge, to wait for and embrace every occafion that
offers, to promote their fpiritual benefit, never to think
any time inconvenient to themfelves, when called to
their fervieej and to forego even the neceffary refrefh-
ments of life, when the harvefi is great and an oppor
tunity, which may irrecoverably be loft, prefents itfelf.
211 And when hisflriends hard of it, thy went out to
lay hold on him : flor they flaid, He is beflide himfifl.
A man is never the better for being related to faints'
in appearance, not in heart. Thofe, whofe piety makes
them pafs for madmen in the opinion of their friends
"and relations, ought to think it an honour to be treated
like Jefus Chrifts Let a chriftian but negleB that care
of his body through the fpirit of repentance, which
others chufe to take of theirs ; fet a minifter of Chrift
but expofe his health to danger by his paftoral labours*
prefently he is befide himfelf, he has not the leaft con*
duB or difcretion. But fet a man forget his foul, let
him fhew little regard to his health by living freely, let
him rifque even his life to obtain fome ftation of honor
or to acquire a great fortune, and he may notwith
ftanding pafs for a very wife and prudent perfon.
.22. 1 And th fcribes which came down flrom Jerufalem,
faid, He hath Beelzebub, and by th prince ofl the devils caft'
eth he out devils.
He in whom dwells all the fulnefs pf the Godhead, is
himfelf looked upon as a demoniac, apdaccufed of be
ing in confederacy with the devil. What a confolation
is this for his moft faithful fervants, to whom the fame
crime is fometimes imputed ! A teacher of the truth,
who is too much afraid of being decried by calumnies,
Vol. I. Part 2. G g is

446 The GOSPEL according td
is as yet very far from refembling his mafter. A tnan
ought to be as careful of his reputation as poffible, with
out negleBing his duty; but he muft expofe that as well ,
as his life, when it is neceffary.
23. And he called them unto him, andflaid unto thm in
parables, How can Satan eafl out Satan ?
It is a mark of true chriftianity, when confeious of
our own integrity under the greateft calumnies, ¦ we are
concerned for our flanderers much more than for our
felves, when we retain love to thofe who bring them
upon us, and in the fpirit of meeknefs endeavour to
undeceive others who either through ignorance or
blindnefs happen to join in falfe charges againft us.
They are very often made up of contradiBions ; but
the confidence of thofe who raife them, and the malice
or fimplicity of thofe who hear them, fupply all defeBs.
Satan does neither' calumniate, perfecute, nor caft out
Satan: and yet chriftians fo called do the fame to chrif
tians, and even the creature to the creator. The cre
ator fuffers this with patiefnee and forbearance ; and is
it reafonable, that the creature fhould be exafperated,
incenfed, and unwilling to bear fuch treatment ?
24. And ifl a kingdom'be divided againfi itjtlfl, that king
dom cannot fland. 25. And ifl a houfle be divided againfi
itfelf, that houfle' cannot fland.
Difunion deftroys the beft works, as union ettablifhes,
preferves, and perfeBs them. The wicked part of the
world will perifh by means of wars, and enmities. But
divifions among the profeffors of religion ferve only
to purify the church, to feperate the chaff from the
good grain, and to render the faithful fit to form
the body of Chrift. The reafon of this is, becaufe his
^ Spirit

St. MARK. chap, hi, 447
Spirit makes even divifion itfelf ufeful in fattening the
bond of unity amongft his true difciples, and brings out
of this darknefs the light of peace. EffeB this, O Lord,
and effeB it as foon as poflible according tP thy will.
2,6. And ifl Satan rife up againft himjef and be divided,
he cannot fiand, but1 hath an end,'
How guilty then is he who attempts to difunite the
children of God by calumnies and jealoufies? To di
vide the church is to endeavour to deftroy it; but here
by a man can only deftroy himfelf. For every breach
of chriftian charity againft the unity of Chrift's myftical
body which is the church, againft the unity of the Spi
rit which is the bond thereof, againft the unity of Chrift
who is the head of it, and againft the unity of God
himfelf, who is the principle, the pattern, and the per-
feBion of all unity and fociety, by the unity of his ef»
fence, and the fociety of his perfons.
27. No man can enter into a firong man's houfe, and
fpoil his goods, except he will firft bind th ftrong man, and
then h will fpoil his houfle.
There is an irreconcileable enmity betwixt Chrift
and the devil, the church and hell, the true chriftiart
and the evil part of the world, the fpirit of love un
feigned and undefiled, and that of hypocrify and im
purity. The former of thefe cannot prevail and prof-
per, but only fo far as the latter is therein fuppreffed
and mortified. When the devil is once become mafter
of any man's heart, none but Chrift can drive him out,
and deftroy his power there. Enter, Lord, into this
houfe; and deftroy therein whatever remains of the
fpirit of that unjiaft ufurper.
28* Verily I fay unto "you ,- All Jins fall be forgiven unto.
Gg 2 ' , ' , the

44$ % the GO SP E L according to
thflons of men, and blaflphmies wherewith foever they fall
blafphme :
See here the extent of God's mercy towards men,
who fin either through ignorance or infirmity. The
finner, is inexcufeable, if he neglect to have recourfe to
the throne of grace, what ever fins he may have com--
mitted. A true penitent is never rejeBed : the fpirit
of repentance with that of faith in Chrift can procure
him every thing, from the divine mercy ; fince, as an
earneft of this mercy, he has the word and promife of
his Saviour, and the mercy itfelf of his God, which en
courages his confidence, by giving him this very fpirit
of repentance,;
29. But he that fall blafphme dgainfi th holy Ghoftj
hath never florgivenefls, but is in danger ofl eternal damna*
tion: 3©.. Bicaufle thy flaid, He hath an unclean fpirit;
Who w'ill not tremble when he confiders the rigor of
the divine! juftice againft fech as fin out of mere ma
lice ? When a man contrary to the light of his own
mind, attributes to the devil that which God performs
by his fervants, oppofes the known truth of God, or
holds it in unrighteoufnefs, he commits fuch fins as are
very feldom forgiven; becaufe, they either proceed
from wilful blindnefs and hardnefs of heart, or elfe'
produce both, and provoke God to deliver up thofe
who are guilty of them to the errors of a depraved and
Corrupted mind. To call our bleffed Saviour a demo
niac, is to refolve to have no Saviour; not to acknow
ledge in him the fulnefs of that Spirit of which we muft
all receive in order to falvation, is to rejeB all for
givenefs. J_Lord, it is thou alone who ifrt my falvation;
it is from thy Spirit alone that I hope for the admini-" ft ration

St. MARK. chap. hi. 449
^ration of thofe bleffings and privileges, which thou
baft pufchafed for me with thy precious blood. Ab-
folve, juftify, fanBify and fave. me for thy mercy's fake.
31. f There came then his brethren and his mother, and
funding without^ flent'unto him, calling him.
What minifter is there, who has not reafon to ap
prehend, that his relations, how holy foever they may
be, will interrupt him in the exercife of his miniftry ?
The refervednefs of the bleffed Virgin is very admir
able and inftruBive. Her tendernefs toward her fon
is the caufe-of her coming; but her modefty, and the
fear of interrupting him, hinder her from advancing
any farther. Parents ought with great difcretion to
ufe the' right they have over their fons, who are la-
_ bourers in the church. They properly belong no more
to them, but to God, who deferves,^ above all, the title
pf our father, and to Chrift who is the fupreme head,
Lord and Saviour of his myftical body.
32. And the multitude flat about him, and thy flaid unto
him, Behold, thy mother and thy brethren without fleek flor
the: 33. And he 'anflwered thm faying, Who is my mo
ther, or my brethren ?
It is better for a paftor to feem to have too little ten
dernefs for his relations, than to appear to have too
much fondnefs for them. This outward indifference
towards the belt of mothers is a great leffon for thofe
ecclefiaflics, who fuffer an attachment to their parents,
formed by the ties of flefh and blood, to interfere with
that love they owe to God their Saviour, and the fer
vice which he expeBs from them to the fouls whom he
hath redeemed. On how many occafions do thofe,
who enjoy benefices, fhew too great a regard both to
G g 3 their

450 The GOSPEL according to
their mothers and their brethren, enriching the latter
at the blind defire of the former, ,and at the expence
of the patrimony of the poor? Grant us, Lord, many
paftors, minifters, and miffionaries who may be able to
fay in thy Spirit, Who is my mother or my brethren ?
34. And he looked round about on them which fat about
him, and flaid, Behold my mother and my hrethren. 35.
For. whofleverfall do the will of God, the fame is my In-
ther, and my fifter, a,nd mother.
Nothing joins us more clofely tp Chrift than an un-
referved obedience tp the will of Gpd. He who by the
influence of his grace is difpofed to do his will and that
with perfevering faithfulnefs to the end. hascontraBed
an alliance with God as his father, with Chrift as his
brother, with, the houfhold pf faith on earth, with an
gels and all the bleffed fpirits in heaven as his brethren.
Whoever hears the word of God, with no other intent
but to obey it, has already done the will of God in his
heart. A paftor who feeds the poor pf his flock with
wholefprhe doBrine, and is fopported in his miniftrar
tion by their prayers, that the continual dew pf the hea
venly bleffing may be poured down uppn him as well as
themfelves, in beholding them, may well fay, with joy
on one account, and with gratitude, pn another, Be:
hold my mother and my brethren.
C H\A P. IV.
1. JND hhgan again to teach ly th flea-fide: and then
¦^f was- gathered unto him a great multitude, fo that he,
entred into a flip, and flat in the flea, and th whole multi
tude was by the flea, on the land.
There are few befides the common fort of people, who,

St. MAR K. chap, iv. 451
who are not tired with hearing, the word of God. The
Lord, who chufes fuch a place as this to preach in, lit
tle values the rank and quality of his auditors; for he
finds among the general body of mankind a much
greater number of thofe, ' who are true lovers of the
word of God, than among others of a higher clafs. No
teacher, who ever appeared in the world, was fo quali
fied for preaching as Chrift, and yet he has only a fhip
for his pulpit, poor country peafants for his audience,
and the fea-fhore for the place of affembly;
2. And he taught thm many things by parables, andflaid
unto thm in his doctrine,
Chrift, and thofe who fpeak by his Spirit, have a
peculiar way of inftruBing, very different from that of
the preachers of the world. Impart, Lord, this way
of inftruBing to thofe, whofe bufinefs it is to feed thy
people with thy word. Vouchfafe to fend them, not
vain declaimers, but charitable fathers, real teachers of
chriftian righteoufnefs, faithful interpreters of thy law
and thy doBrines, who may be always intent on inftruB
ing others, and not on making themfelves admired.
3. Hearken, Behold, there went out a flower to flow. 4.
And it came to pafls as he flowed, flome flell by the way-fide,
and the fowls ofl the air came and devoured it up.
A preacher, is a workman hired and fent out to fow
the field of God, that is, to inftruB fouls in the truths
of the gofpel. This workman fins, 1. When inftead
of going td the. field, he abfents himfelf from it : no
thing being more agreeable to the divine law, than for
a fervant to obey his mafter, for a feeds-man to be in
the field wherein he is hired to labour, and whither he
^s fent to fow. He fins 2. when he flays in the field,
G g 4 but

452 The GOSPEL according to
does not fbw. 3. When he changes his matter's feed and
fows bad inftead of good. 4. When he affeBs to caft it
on the highway. Is not this it which they do, who love'
to preach only before thpfe whom they call people of
fafhipn, who are given up entirely to the vanity and
other paffions of the age, and very little difpofed tp
profit by the divine word ?
5. And fome fell onflony ground, where it had not much
earth, and immediately itflprang up, becaufe ithad no depth
of earth. 6. But when the fun was up, it was flcorched,
and becaufe it had no root, it withered away.
This workman fins 5. when he fixes pn ftony ground,
from whence there is little hope of receiving-any fruit.
If intereft, inclination, the fpirit of amufement, or felf-
fatisfaBiort determine a paftor to attend chiefly on thofe
fouls who feek not God, and whofe religion has no
depth, he has but little regard to his mailer's profit.
Men ought not indeed tp exclude any fort of ground,
becaufe Chrift would have them preach to all, and be
caufe they do not know the heart ; but then they ought
not to chufe and prefer one fort before another, for
fear of being guilty pf fuch a partiality and refpeB pf
perfons, as is difpleafing to God.
7. And flome Jell among thorns, and the thorns grew up.
and choked it, and it yielded no fruit.
A man would be very deficient in the art of hufban-
dry, if he did not take care to pick put the ftones and
root up the thorns and briars which encumber his ara
ble land. The fower cornplains of the barrennefs of
the field ; and perhaps the field will complain, at the
tribunal of God, of the negligence of the fower, in not
preparing and cultivating it as he ought. How many
ungrateful

St. MARK. chap. jv. 453
ungrateful and barren fields are there ! And who can
fay, that his own heart is not fuch in refpeB of the
divine feed ?
8. And other flell on good ground, and did yield fruit
thatjprang up and increafled, and brought florth flome thirty,
and flome fixty, and flome an hundred.
Another great defeB in agriculture is, when a man
does not endeavour by due attention to make the feed
fown in the good ground yield fruit in proportion to its
goodnefs. ISo fmall degree of knowledge and experi
ence is neceffary to difcover the meafure of grace con
ferred on every foul, to give them as their wants may
be, that application, inftruaion, and counfel, which are
proper for them, to fliew them the right way, and to
caufe them to make all the ufe, which they ought, of the
truths of the gofpel. How few fouls are there who are
faithful, and bring forth all the fruit which they ought?
How few guides are there, who thoroughly underftand
the art of conduBing fouls in the ways of God !
9. Andh faid unto thm, He that hath ears to hear, let
him hear.
He alone hears the gofpel as he ought, who lays it
upon his heart and puts it in praBice; and no one can
praBife it as he ought without the grace of God, which
he fhould pray for, that he may be enabled to do fo.
Let all the world confefs, that it is God who gives thefe
ears of the heart, without which none can accompliffi
his will : to the end, that thpfe, who have received
them, may blefs God for this free gift; and that thofe,
who have not, may humble themfelves, and have re
courfe to him in order to obtain them. 10. And

454 The GOSPEL according to
10. And when he was alone, thys that were about him
with th twelve ajked ofl him th parable.
God would have us addrefs ourfelves to him in or
der to underftand the fcriptures ; and it is for this very
reafon that they have, fome obfcurity. It is likewife to
fubdue the pride of man, and to make him fenfible that
to underftand the language of God he ftands in need of
a light fuperior to reafon. In our reading the fcrip
tures let us frequently pray for the light of his Spirit,
and not truft to our own, which is but darknefs.
1 1 . And he faid unto thm, Vnto you it is given to know
th myftery of the kingdom of God : but Unto thm that are
without, all. thefe things are done in parables.
Do we fufficiently prize the evangelical doBrine
wherewith we are favoured, and the privileges we en
joy in the hpiife of God ? And if we have faith in the
author and, giver of thefe mercies, is our fidelity an-
fwerable thereto? Let us be very far from infulting
them that are without : it. is he who alone makes us to
differ; his light was no more due to us than to others,
and it may be taken from us, and given to them. The
truths of the gofpel appear to thofe who are without,
no other than unintelligible parables. Let them but
hear the word with a defire to be inftruBed and bene
fited thereby, and its light will foon open their underr
{landing and their heart.
12. That feeing they may flee, and not perceive, and hear
ing thy may hear, and not underftand ¦ left at any time they.
Jlwuldbe converted, and their flns fiould be forgiven them.
Terrible, but juft, is this conduB of God towards
thofe who have deferved to be left to themfelves. Thjs
dereliBion confifts in their being abandoned to their own

St. M A k K. chap. iv.

455

own darknefs, their not being able to underftand the
truths of falvation, their remaining, in their fins, and
their being condemned. God is pleafed to give ex
amples of this, to the end that his children may know,
how much they are indebted to his grace, ,and how
carefully they ought to avoid that which is difpleafihg
to him, and injurious to their own happinefs.
13. And he flaid unto them, Know ye not this parable ?
and how then will you know all parables ?
Jefus Chrift is very careful to make his apoftles fen
fible, how incapable they naturally are of underftand-
ing the fcriptures, to the end that they might not aferibe
to themfelves that knowledge of them, which he fhould
one day confer upon them. Here by intimation he
fhews the extent of that knowledge of the fcriptures
which the minifters of the gofpel ought to have, in or
der to awaken their attention, to excite in them a de
fire to be inftruBed therein, and to make them appre
hend how much they ftand in need of him to this end.
14. 5 The flower floweth the word.
The word of God is the feed of falvation. Had we,
at the time of hearing the word preached, but this truth
before our eyes, that it is the word of God, and that
this word is the feed of falvation, could we poffibly
receive it with a faith fo weak and languid, and a
heart fo little prepared, as we generally do ? The mi
nifter ought to fow nothing but the pure word of God,
and pray to him for the increafe, who prepares the
hearts of his hearers to receive it, and caufes the feed
to fpring up therein and bring forth fruit.
15. And thfle are thy by th way fide, where the word is

456 The GOSPEL according to
is flown, but when thy have heard, Satan cometh immediately
and taketh away the word that wasfown in their harts.
It is very dangerous, for a man to have once laid his
heart open to the devil by the love of the world, which
is the highway. By an habit of fin, truth does not often.
find any more admittance there. ' Truth is no other
than a truft; and we are perfons intrufted wjth all thofe
truths whfeh are delivered to us. Whoever, through
the love of the world and fin, permits this truft to be
taken away from him, muft give an account thereof tp
God. Do thou thyfelf, O Lord, vouchfafe to pre-
ferve in me this depofitum of evangelical truths ; and
to give me humility which is the guardian of them.
16. And thefe are thy likewifle which are flown onftony
ground, who when thy have hard the word, 'immediately
receive it with gladnefls : 17. And have no root in them
felves, and fo endure but flor a time: afterward when afflic
tion or perfecution arifeth for the words Jake, immediately
they are offended.
Whoever has not from the knowledge of himfelf, as
a poor finful being, the root of an earneft defire, that
his fpiritual wants may be fupplied, has no other than
a ftpny heart for the word of God. The brightnefs of
truth may caufe fpme joy and gladnefs for a time ; but
if grace be wanting, and a man muft renounce whatfo-;
ever is agreeable to his own corrupt nature, then truth
becomes odious, and is an occafion of fin. Thofe
truths which fhould give us life, give us death, when
the love of truth itfelf does not reign in pur hearts.
Men ought to rejoice with humility at the knowledge
of the truth. The weaknefs under which they find
themfelves, in times of trial and temptation on the ac
count

St. M A R fC. chap1, iv. 457
Count df the truth, is often the punifliment of that vain
joy and oftentation with which they gloried in it.
18. And thfle are they which are flown among thorns:
flitch as hear the word, 1 9 . And the cares of this world, and
th deceitfulnefls ofl riches, and th lufts ofl other things entring
in, choke the word, and it becomelh unfruitful.
When the word of God has caufed fome good defires
to fpring up in the heart, they continue fruitlefs and
Without effeB, if a man open it to the paffions and lufts
of the world. To profit by good defires, it is not fuf
ficient that the heart be not hardened by finful habits,
it muft alfo be in a condition to apply itfelf to divine
things, and to make ufe of the means of falvation,
prayer, reading, facraments, Sec. The world is full
rf oeople, whofe hearts feem to be open to every thing
which is good, and fhut againft every fin ; but they
being likewife open to the things of the world, take
their fill of them, and are loft. To open only the bo
dily ear to the word of God, is not properly to hear it :
it is the ear of the heart which we muft open alfo; we
muft receive it, and at the fame time be obedient thereto;.
20. And thefe are they which are flown on good ground,
fuch as hear th word, and receive it, and bring forth fruit,
flome thirty fold, flome fixty, and flome an hundred.
Thofe profit by the word vnhoyhar it with joy, retain
it with fidelity, and praSifle it with zeal. The feveral
degrees of bringing forth fruit here mentioned, denote
as many feveral degrees of faith, as many different
flates of the chriftian life, and as many employments
or talents more or lefs profitable. To bear an hundred
fold for one is the higheft ftate. It is a very great happi
nefs to be called hereto, provided a man be faithful in
obferving

4$& The GOSPEL according to
obferving every thing which the nature of this ftate re
quires.. Sometimes fixty is better than an hundred for
fome certain fouls ; for a middle ftate, all the duties
whereof a man performs exaBly, is without- compari-
fon furer than a more elevated one, where the fidelity
does not rife in proportion to the height.
21. 11 And h flaid unto them, Is a candle brought to be
put under a bufhel, or under a bed ? and not to beflefon a
candleftick ?
Truth will not be flifled. The knowledge of our
duty muft not be unprofitable, nor our talents without
fruit. They muft be all employed for the benefit of
all with whom we have to do. Let us bear witnefs to
the truth, whenever there is occafion, and make our
faith evident by our good works. This is the way
whereby every one may fet the candle on the candle-
flick. A man may hide from the world fome good
works ; but a chriftian life is a lamp which ought to be
feen by every body, a public teftimony which we owe
to our faith, and an example which the church re
quires of us.
2 2 . For there is nothing hid which fall not be maniflefled:
neith.r was any thing kept fecret, but that it fould come
abroad. The doBrine of Jefus Chrift has nothing in it which
fears the light : it is itfelf the light which muft enlighten
the world. It is the property of heretics and libertines
to propagate their .tenets in fecret. Every thing is
brought to light fooner or later. The humble perfon
conceals his piety in this life; but God will difelofe it
at the day of eternity. The hypocrite hides his wick
ednefs here; but he fhall fuffer an eternal confufion
for it in the fight of heaven and earth.' 23. If

St. MAR K. chap. iv. 45C}
23." If any man have ears to hear, let him hear. ;
Whoever has ears to hear the things of the world,
and to fill his heart therewith, has neither ear nor heart
to pay due attention, to underftand and receive the
truths of falvation. He who has received, and retains
them in the light and love thereof, ought to humble
himfelf and return thanks for fo great a benefit, which
he by no means deferves. He who has them not as
yet, ought to humble himfelf, and pray in confidence,
that Chrift will give them.
24. And he flaid unto thm, Take heed what you hear:
with what meafureye mete, it fall be meafured to you : " and
unto you that hear fall more be given.
Whether God fpeak to us by the general truths of
the gofpel, or by opening our underftanding and heart
to fome particular truth, it is both a refpeB due to him,
and a thing neceffary to our own falvation, to give good,
heed to that which he requires of us. If a man would
not deceive himfelf, he muft receive whatfoever is of
divine authority in its full extent. The reward will be
anfwerable to the fidelity : if we are fparing towards
him, he will be fo towards us. Let us love and ferve
him without meafure, who will give himfelf without
meafure to us. Let us do never fo much, there can
be no manner of comparifon betwixt that which we do
for God, and that which God has done, and is doing
every day and hour for us.
25. For he that hath, to him Jhall le given : and he that
hath not, from him fall be taken even that which he hath.
The good ufe of knowledge and grace draws down
more : the ill ufe leads to blindnefs and hardnefs of
heart. The one is ah effeB of grace itfelf; the other, an

4fjo The GOSPEL according td
an effeB of a depraved will. A faithful foul ha.s a* great
treafure. The riches which it heaps up have fcarce
any bounds, becaufe it puts none to its own fidelity,
A bafe and flothful foul grows poorer every day, 'till it
is ftripped of all. Who can tell the prodigious flock,
which is acquired by an evangelical labourer, a zealous'
miffionary, who croffes the feas on purpofe to feek fouls
whom he may convert, and is intent on nothing but
the falvation of finners ? The greater his grace is, the
more it increafes by labour. O how happy and holy
is this faithful foul !
26. f And he faid, So is th kingdom of God, as if a
man, fould caft feed into th ground, 27. And fiould feep,
and rife night and day, and the fleed fiould flpring and grow
up, he knoweth not how. 28. For the earth bringeth forth
flruit oflhrflelfl, flrfl th blade, then the ear, cfter that th
full corn in the ear.
-Chrift himfelf caft the feed of the word, from which
his church fprung up, and he formed it himfelf after a
confpicuous manner, by the preaching and miracles of
the apoftles, and by the blood" of the martyrs' of the
firft ages. He feemed as it were to fleep in the follow
ing ages, while it continued to grow up infenfibly, dur
ing the night of adverfity, and the day of profperity.
How adorable is thy conduB, O my Saviour, in the
eftablifhment of thy kingdom; and how admirable are
the fecret operations of thy grace in thofe fouls which
thou formed for heaven! Grace has its different ages
and gradual increafe : its growth is imperceptible.
When a foul is once arrived at that meafure of age and
fulnefs, according to which Chrift is to be formed in it,
then God withdraws it from the World. 29. But

St. MAR K. chap. iv. 463
29. But when the flruit is brought florth, immediately he
putteth in theflckle, becaufe the harveft is tome.
As Jefus Chrift himfelf caft the feed into the ground,
fo he will alfo himfelf reap the harveft at the general
judgment. How fearful ought we to be, left we fhould
let the time of the harveft come before that of our ripe-
nefs, left death overtake us before the converfion of
our hearts to him, before we are renewed in the Spirit
of our minds and have performed thofe good works
which he has appointed us to do ! How terrible will
this voice be : The harveft is come ! to thofe whoJhalL
then be only in the blade, or in an imperfeB ear! My
God, vouchfafe to ripen thy fruit thyfelf: render me
meet to be of that good grain which is to be gathered
into thy eternal grjanjiry.
30. W And he flaid, Whreunto fall we liken the king
dom of God? or with what comparifon fall we compare it?
How amiable is this condefcenfion of the Son of God 2
How inflruBive to the minifters of his word ? He is
not felicitous in feeking fine turns of eloquence to
charm the minds of his auditors, nor in drawing fuch
reprefentations, or comparifbns as may furprife them:
he ftudies only to make himfelf underftood, to inftrua ,
to advantage, and to find out fuch . expreffions as may '
render neceffary truths eafy and intelligible to the
meaneft capacities.
3 1 . It is like a grain ofl muflard-fleed, which when it
is flown in the earth, is lefs than all th feeds that be in the
earths 32. But when it is flown, it groweth up, and be-
cometh greater than all herbs, and footeth out great
branches, flo that th fowls of th air may lodge under the
fiadow of it.
Vol. I, Part 2. , H b , Thaj

-4$£ The GuSfEL according to
That grace, which in its beginning is the feaft, may
be the greateft when it comes to its full growth : info
much, that he who has it, will become equal even to
• thofe who have advanced the higheft in the fchool of
Chrift. Happy thofe fouls, who being no longer fcan-
dalifed at what appears low, imperfea, and contemp
tible in the church, now lodge under the fhadow pf it,
with the joy of faith ! Extend, LPrd the branches of
this plant, which thou haft watered with thy blood : let
it fill the whole earth: let it gather under its fhade thofe
whom the pride of error, or the delufion of falfe paftors,
does yet keep at a diftance from it.
.-¦.<.. 33. And. with many fluch parables flpake he the word un
to them as thy were able to hear it.
A teacher muft adapt himfelf to the capacity of thofe
Whom he inftruBs. He need not fear Hooping too low,
when he confiders himfelf as the difpenfer of the myfte
ries of abafed wifdom. The gofpel is more for the poor
and fimple, than for the learned : and yet a minifter
thereof is fometimes afraid of condefcending to the ca
pacity of the fimple, left he fhould not be admired by
the learned.
34. But without a parable flpake he not unto thm: and
when thy were alone, he expounded all things to his diflciples*
The fincere difciples of the truth partake of her great
eft fecrets. Whenever fhe feems to hide herfelf, it is iri
order to humble thofe lofty fpirits, who are puffed up
with their own knowledge, to make them fenfible how
much they ftand in need of her illumination, to oblige
her children to have recourfe to her fpirit, and to
caufe them to adore her judgments upon the one, and
her mercy towards the other.
35. And th flame day when th even was come, he flaith"

St. MARK. chap, iv, 467
unto thm. Let us pafls over unto' the other fide. 36. And
when thy hddflent away the multitude,- they took him even
as he was in the flip, and there were alfio-with him other
little Jhips. 37. And there arofle a great fiorm ofl windt
and the waves beat into thfip, flo that it was nowflull.
When a man walks with too much confidence, temp
tation rifes on a hidden, and his heart would certainly
be overwhelmed by it, if God did not ftretch forth his
hand to fupport it. By being in the fhip, that is to fay,
in the church, with Chrift and his apoftles, we are not
in a ftate of perfeB fafety, and fecure from all tempta
tions. The waves of herefy tofs it from without; but
the corruptions of its members within, like the water
which beat into this.fhip, puts it in much greater dan
ger of perifhingv This corrupt water muft be caft out,
and the fhip will then arrive fafe into the harbour.
38. And he was in th hinder part oflthfip, afleep on
a pillaw ; and they awake him, and flay unto him, Mafter,
careft thou not that we perifh ?
If Jefus Chrift feem to be .afleegjn times of perfe
cution or temptation ; it is only to oblige us to apply
to him, and to lay before him our danger with fervency
and confidence. Jefus ffeeps indeed, but his heart
continually watches oyer his difciples and his church.
When the church is in great ftraits, he expeBs to be
awaked, (that is invoked with the loud cry and impor
tunity of prayer. It is to the prayers of the church
that he vouchfafes to grant peace and a calm. Nothing
is more grateful to him than this complaint of his true
difciples, which fhews their concern for the church, their
forrow for its fufferings, and the fins which have
brought them upon it, and their confidence in him.
H h 2 39. And

'4^ TJie GO S P E L according io
39. And he arofle, dnd rebuked the wind, andflaid urito
thflea, Peace, be flill : and the wind ceafled, and thett
was a great calm.
When paffions the moft yiofertt, temptations the
moft dangerous, and the dread of the greateft evils, agi-
" - ¦  i i i i »• i -- . °
tate our minds and expofe us to the fevereft trials, why
do we not fly to him whofe almighty will can quTet add
allay all in a moment ? The true idea of grace is this,
God commands, and every thing is done ; he fpeaks
iiiith authority, and. all things are fubjea to him. O
Jefus, the only refuge of thofe who* are tempted, the
ftrength of the weak, and the fole hope of thy church,
thou feeft its affliBions, its troubles, and all its wants:
pronounce but over it this word of peace which calms
all in an inltant, and peace will immediately be re
flored to it.
40. And he flaid nnto them, Why are ye flo fearful? how
is it that you have no flaith ?
After a temptation is overcome, let every one confi
der, whether he has not reafon to reproach himfelf for
his want of truft and confidence. God is fo good,
that he defpifes not a faith as yet weak, refufes not im
perfea prayers, nor rejeBs and difcourages a heart
which he fees oppreffed with timerous doubts. What
faith, what confidence fhould we not have, did we but
take care to refleB on his c'onduB towards his people
in all ages, and his judgments upon their enemies ?
41. And thy fleared exceedingly, andflaid one to ano
ther, What manner of man is this, that even th wind and
the fea obey him ?
We muft after a viBory over temptation, with fear and

St. MAR K. chap. v. 4%
and trembling confider the danger out of which we have
been delivered by Jefus Chrift, retain the dread of it
in our hearts, willingly remind one another of the
mercies we have received from him, and adore his
power and his goodnefs. How comfortable and edi
fying would it be, to fee chriftians thus entertain them
felves, in their converfations, with the majefty and
wonderful works, with the fovereign pPwer of Chrift
over the heart, and with the admirable examples of
obedience, fubmiffion, and inviolable adherence to his
will, wrought by his Spirit both in finners and in faints I
God's power over infenfible beings is fet before us in
the gofpel, as no more than a reprefentation of that
which he exercifes over rational creatures. Nothing
is of greater importance, than to be thoroughly con*-
vinced of this, which is the ground and foundation of
our confidence.
CHAP. V.
l, AND thy came over unto the other fide ofl the flea, in*
"*•* to the country ofl the Gadarenes. 2. And when he
was come out of thfip, immediately thre met him out of
the tombs, a man with an uncleaft flpirit,
Hell is a tomb out of which the unclean fpirit will
continually come forth, 'till the judgment of God fhall
fhut him up therein. The heart of an unchafte man is
a fepulchre, wherein there is nothing but corruption*
A criminal beauty is a whited fepulchre which infenfiV
bly defiles and infeBs thofe who continue near it. No
fin fo entirely poffeffes the whole heart as that of un-
cleannefs : none more nearly refembles the poffeflion.
9f the deviL The firft ftep towards a deliverance from
ft is, for a man to prefent himfelf before Jefus : but hoy?
U h ^ «XW*

'47"& The GOSPEL according to
exceeding difficult is it for him to lay open a heart full
of the moft fhamefol crimes and to apply, polluted as he
is, to him who is purity itfelf! This is the work of thy
grace, O my God ! Caufe the power of it to fhine forth
in the deftruBion of this vice fo contagious and fatal.
3. Who had his dwelling, among th tombsj and no man
eould bind him, no not with chains :
An inveterate habit of uncleartnefs frequently ex
tinguishes all the principles of the chriftian life ; and
an unchafte foul dwells in its body as in a loathfome
fepulchre, where there is nothing but the remains of
worms and corruption. This is but too often literally
true. An unchafte perfon is a mad-man, whom every
thing provokes, whom nothing flops, and who will riot
bear the leaft reftraint.
4. Becdufle that he had been often bound with fetters and
chains, and th chains had been plucked aflunder by Kimi '
and th fletters broken in pieces : neither could any man
tame him.
Natural phytic is by no mearis capable of curing an
unchafte perfon ; a heavenly phyfician muft be em
ployed. We may indeed remove from him the occa-i
fions of his fin, or bind*him hand and foot; but no-V?-'*-
thing but the Spirit of God can make itfelf abfolute
mafter of the heart, wherein luft reigns.
5 . And always night and day he was in the mountains*,
and in th tombs, crying, and cutting himflelfl withflottes.
This paffion renders a man brutifh, robs him of his
reft by night, gives him a continual uneafinefs all the
day, carries him into the exceffes of rage and fury,
and drives him even into contrary extremes. How
heavy and infupportable is the yoke of fin! How cruel I

St? MAR K. chap. v. 47*
a tyrant is the love of the creatures ! There is no plea
fure but in bearing the amiable yoke of thy law, O
my God ; there is no true reft to be found but only in
thy loye. ,
6. But when he flaw Jeflus afar off, he ran and wor-.
fipped him, 7. And cried with a loud voice, andflaid^
What have I to do with the, Jeflus, thou Son ofl th mofi
high God? I adjure the by God, that thou torment me not.
At how great a diftance foever from falvation an ob-
flinate finner may be, yet when Jefus once fhews him
felf to him by the faving light of his. grace, which il
luminates the underflanding and gains the heart, he
fubmits, runs, humbles himfelf, and adores his Saviour.
A man can never leave fin without violence ; he can
never root up an evil habit, but nature muft fuffer
deeply. She fights againft grace ; fhe caufes the flefh
to flrive againft the Spirit, and will againft will. Who
ever loves impurity, dreads to he delivered from it,
and omits nothing to continue himfelf under that mi*
ferable poffeflion.
8. (For he flaid unto him, Come out ofl th man, thou
^unclean flpirit. )
* Jefus cannot fuffer the fpirit of undeannefs in his.
prefence. His grace decides the combat betwixt the
pld man and the new, and renders the latter viBorious,
No unclean fpirit whatever can hold out againft the
holy Spirit ; no rebellious will can be difobedient to
the will of God, when he commands as God. Com*
mand, Lord, this unclean fpirit, which reigns in the
world, and in the finner, and a change will immedi
ately talte place in both.
Hh i 3'

472 The GOSPEL according to
9. And he afked him. What is thy name ? And he an
flwered, flaying, My name is legion : flor we are many.
Uncleannefs is rather a multitude of vices, than
pne particular fin. It is net fafe for all perfons to
difcourfe with the unclean fpirit ; none but the Holy
One of God can do it without danger of being infeBed
thereby. He fpeaks to him wun the authority of a
judge, becaufe he has power to judge the world, and
the prince of the world. The fin of uncleannefs is^
very rarely without accomplices. It is the duty of a
fpiritual guide to examine finners upon this point with
prudence and caution.
10. And he beflought him much, that he would notflend
them away out ofl the country.
The devil takes delight in the fouls which he has for
a long time ppffeffed. It is a very dangerous illufion,
not to break with this fin entirely and without referve.
To be willing to enter into a fort of compofition with
luft, and not to fly all the occafions of it, is to be wil
ling to fettle in the very region and country of fin. He
deceives himfelfj who pretends that an impure love
will ever be changed into an honeft and innocent fa
miliarity. The devil is not much concerned, pro
vided he can but maintain fome fmall correfpondence
with an heart out of which he has been driven.
1 1 . Now there was there nigh unto the mountains, a.
great herd of flwine fleedmg. 12. And all th devils be
flought him, flaying, Send us into the flwine, that we may,
enter into them.
How many are there in the world, Who after the
example of thefe devils, abftain from one fin, only in
order te, commit another ! If we do not examine our
felves

St. MAR K. chap. v. 473
felves throughly, we fhall eafily miftake vices for vir
tues. We may change the objeB without changing the
finfol defire. There is no other way to turn fin into
holinefs but only by refloring God to his proper place,
which has been ufurped by the creature. The devil
has no power to hurt man, or any thing belonging to
him, without God's permiffion. Being only the in
ftrument of his juftice, he executes nothing but by the
order of Chrift the fovereign judge. It is a certain
fign of want of faith and truft in God, for a man to
fear the devil, any otherwife than as his flave and as
the executioner of his juftice.
13. And flor thwith Jeflus gave thm leave. And the
unclean flpirits went out, and entred into the flwine, and
the herd ran violently down afleep place into the flea, (thy
were about two thoufland) and were choked in th fla. 14.
And thy that fled the flwine fled, and told it in the city,
and in the country. And they went out to flee what it was
that was done. 15. And thy come to Jeflus, and flee him
that was poffeffed with the devil, 'and had the legion, flitting,
and clothed, and in his right mind, and thy were afraid.
When a man is delivered from his evil habits, then
only he poffeffes his foul in peace, and is free indeed.
If an inftance of fome extraordinary converfion ferve
only to excite fear and trouble in any foul by reafon of
fome temporal intereft, it is little difpofed to receive
?my fpiritual advantage thereby. In order to this, a
man muft turn to God, enter into himfelf, examine his
pwn heart, and have recourfe to him with earneft
prayer for grace : it is thus that he ought to anfwer his
defigns. i6\ And thy that flaw it, told them how it beflej to him thM

474 The GOSPEL according to
that was poffeffed with the devil, and alfo concerning the
flwine. 17. And thy began to pray him to depart out ofl
their coafts.
Whoever lovesearthlypoffeffions and enjoyments will
not long preferve Chrift in his heart. Alas, there are
but too many who flrive to part with Chrift by parting
with the faith by which he dwells in them, and which
does not well agree with their paffions ! The carnal
man fhakes with fear, when he confiders, that grace
has prevailed with fome fouls to diveft themfelves of
all things. He dreads that grace which leaves a man
nothing but his God : but how miferable is the heart
to which its God is rtot fufficient !
1 8. And when he was come into th fip, he that had
been poffeffed with the devil, prayed him that he might be
with him.
When a man is in a public ftation, he ought to be
very cautious of taking into his houfe, or admitting to.
the facred miniftry, perfons, who before their conver-r
fion have led a very fcandalous life. A penitent fhould
refolve to follow Chrift in his humiliations, to imitate
him in his-life, and tp adhere to him by a fincere ac
knowledgment, and by all the ties of religion.
19. Howbeit Jeflus fluffered him not, butflaith unto hi'm^
Go home to thy friends, and tell thm how great things th
Lord hath done flor the, and hath had compaffion on the. '
The grace of converfion is a talent which a man
ought to improve to the utmoft, in making known the
majefty of God, the inexhauftible riches of his mercy,
and the power of his grace. One cannot better fet
forth his goodnefs than by openly making a full ac
knowledgment of his benefits.

St. MARK. chap. v. 4'75'v
20. And h departed, and legan to publifh- in Decapolis
howgreat things Jeflus had done flor him : and all men did
marvel. A thankful heart can with great difficulty confine it
felf within the narrow bonds of gratitude preferibed to
it. There are fome graces which are proper to be
publifhed; and there are others which ought to be
concealed. It is juft to publifh thofe, which being
preceded by heinous fins, cannot be afcribed to any
thing but -the pure mercy of God. His glory and the
advantage of our neighbour, fhould be our only mo
tives for declaring to others how gracious the Lord has
been to us on this occafion.
21. And- when Jeflus was paffed over again by flip unto-
the other flide, much people gathered unto him, and he was
nigh unto thflea. ' 22. Andlehold there 'cometh one ofl the
rulers ofl th flynagogue, Jairus by name, -and when he flaw
him, he fell at his fleet, 23. And beflought him greatly,
flaying, My little daughter Heth at the point ofl death, I v
pray thee come and lay thy' hands on hf that flie may b<e
healed, and fe fall live. 24. And Jefus went*.with
him, and much people flollowed him, and throng.edhim. ..
We pray with earneftnefs for a perfon whofe foul is-
ready to quit the body ; and we look with indifference
upon a foul which is on the point of lofing its God.
Let us judge by this father's grief, what that of a fpi
ritual father full of love muft needs be, when he fees
a foul, Which is committed to his care, in danger offal-
ling! Who can tell with how much humility, fervency,
and importunity, he folicits for grace at the feet of
Chrift for that foul ? Happy the daughter who has
found fuch a father! happy the father, exaB and faith ful

4j6 The GOSPEL according to
fal in his duty, who has the bowels of Chrift towards
thofe fouls whofe infirmities and miferies he fully
knows !
25. And a certain woman which had an ifflue ofl blood
twelve years, 26. And had fuffered many things ofl many
phyflcians, and hadflpent all that fhe had, and was nothing
bettered, but rather grew worfe,
It is a piece of great infidelity in men not to think
of God in affliaions, till they have experienced the
infufficiency of human remedies. What a mercy is it
to be forced to have recourfe to God by difeafes, and
the unfkilful treatment of human helpers. See here
a reprefentation of thofe phyficians of fouls, who, not
aBing in the name and in the Spirit of Chrift, do no
thing elfe but feed and increafe their maladies. Men
are very far from doing as much for the health of the
foul as for that of the body, and from giving all for
eternal falvatioq, as they willingly fpend all they have
for temporal life. They are apt to feek out fuch phyr
ficiaps from whom they ^ay foffer little or nothing,
fuch as are Hkely to be moft eafy and gentle ; what
wonder then, if fuch perfons are nothing bettered, but
rather grow worfe !
27. When fhe had heard ofl Jeflus, came in the prefls be
hind, and touched his garment.
The Gentiles, reprefented by this woman, pafling as.
it were through the crowd of the Jewifh people, ap
proach Chrift, and believe in him. Tq touch the gar
ment of Chrift, is to believe that he clothed himfelf
with our flefh for our fakes, to unite ourfelves to him
by a lively faith, to put our truft and confidence in the
merits of his life, to apply the virtue of his death to
the mortification of our corrupt nature, fi8. Fo$

St. MARK. chap. v. 477
28. For fie flaid, Ifl I may lut touch his cloths', I fhall
be whole.
In Jefus Chrift we find a fovereign remedy againft
the difeafes which have taken the deepeft root in the
foul. Every thing is holy, efficacious, and full of a
divine virtue in the mediator of our peace: every thing
is faving in the author of falvation. O God, how oft
do we touch thee in thine ordinances, and yet through
our own fault we Continue flill fubjea to the fame in
firmities ! It is becaufe we do not approach thee as
this woman did ; with the fame faith, the fame confi
dence, and the fame humility.
29. Andflraightway th fountain ofl her Hood wds dried
up : andfeflelt in her lady that fe was haled ofl that
plague* The grace of Chrift is the only remedy for the mofi
inveterate difeafes of the foul. The healing operation
of grace alone can do this in a moment : the delays of
it do not proceed from inability and neceflity, but from
difpenfation and wifdom. When will it be, O my
Saviour, that it fhall drain in me the fource of all fin,
that it fhall dry up that fountain of corruption and ini
quity which I carry in my heart ?
30. And jeflus immediately knowing in himflelfl that vir
tue had gone out of him, turned him alout in th prefls, and
flaid, Who touched my clothes ?
xThe Gentiles belong to Chrift, and received his
grace, as it were contrary to his defign and firft inten
tion. There are graces which are gotten, as it were,.
by flealth, fo furprifing do they appear, and contrary
to the ordinary conduB of God. If any thing were
sapable of furprifing wifdom itfelf, it Would be a faith
which,

^78 The GOSPEL according to,.
which is humble and full of confidence at the fame time, '
What part foever of Chrift fuch a faith touches, on
whatever it lays hold in order to go to him, he is fen-
fibfe thereof, and fuffers himfelf to be gained thereby.
31. And his diflciples flaid unto him, Thou feed the mul
titude thronging thee, and flayfl thou, Who touched me ?
32. 4-nd he looked round about to flee her that had done this
thing. Jefus Chrift takes more notice of a foul which feeks
him in filence, in the fpirit of faith, and by humble
and fecret ways, than of a multitude of common chrif
tians, who do nothing but through cuftom, and in the
way of external devotion. He feeks thofe in his turn
who have fought him, and who could not have done it
but by his grace. He hides the operations of his grace
under appearances altogether human, becaufe this is
the time to eftablifh the belief of it, not to unfold its
myfteries, and to manifefc its glory.
33. But the woman flear ing and trembling, knowing
what. was done in her, came and fell down before him, and
told him all th truth.
A timorous humility, and a grateful thankfulnefs,
raife fometimes an innocent contention in a, foul. There
is a confidence arifing from pride, which blinds men,
and makes them take defefls for graces. There is a
diffidence proceeding from humility, which hides their
graces from them, and makes them fometimes take
them for defeas. It is a fight very pleafing to- Chrift,
to fee a foul humbled at his feet, laying the whole ftate
of its cafe before him, and though afhamed on account
of its u-nworthinefs, yet confiding in his mercy.
34. And he flaith unto her, Daughter, thy flaith hath
madt thee whole : go in peace, and be whole of thy plague.

St. MAR K. chap; V- 473
The time of comfort fucceeds that of pain and trou
ble. It is to humility and faith that God gives thj,s
comfort.
35. While he yet flpake, thre came from th ruler ofl th
flynagogues houfe, certain which flaid, Thy daughter is
dead, why troublefl thou th mafter anyflurthr?
36. Asfloon as Jeflus hard the word that wasflpoken, he
flaith unto th ruler ofl th flynagogue, Be not afraid^ only ¦
believe. It often happens, that when faith has brought a fin
ner as it were to the verypoint of converfion, it fuf-
fers greater fhocks than ever, by thoughts of diftruft.
A wife paftor ought to difpel thefe by fortifying his
faith, and making known to him the goodnefs of God,
and the power of the grace of Chrift. At firft Chrift
fpoke not one word to this affliBed father, gave him
no manner of hope, feemed entirely to negleB him,
and applied himfelf to the cure of another difeafed per
fon ; but jas foon as he perceived his truft and confi
dence affaulted, he then fpoke comfortably to him.
He delayed fo long to do this, till there was no pro-
fpeB of the daughters recovery, that the power of his
grace might be the more evident in his reftoring her to
a ftate of health.
37. And h fluff ered no man to follow him, flave Peter ;
and James, aud John the brother ofl James.
Let us learn from Chrift, not to impart, except only
to a few chofen perfons, thofe works of God which
we are to undertake, left they fhould be obftruBed.
The Spirit of God would have us labour in fecret as
much as poflible ; whereas the fpirit of the world con
tinually affeBs noife and applaufe, A prelate who
woud

48o The GOSPEL according to
Would form good paftors under him, fhould aB in con-*
ftert with them, and impart his defigns to thofe who
are principal workers together with him.
38. And he cometh to th houfe of th ruler of th flyna
gogue, andfleeth th tumult, and them that We.pt and wailed
greatly. 39. And when he was come in he faith unto them,
Why make ye this ado, and weep ? the dam fil is not dead, -but
feepeth. 40. And they all laughed him to flcorn : but when
he had put them all out, he taketh the father and the mother
of the damfel, and they that were with him, and enter eth in
where the damfel was lying.
The blinded world laugh thofe to fcorn who hope
every thing from the goodnefs and the grace of God :
the reafon is, becaufe they have no faith. How def-
perate foever the condition of a finner may appear, we
muft neither infult him nor defpair of his converfion.
Perhaps, he is one in whom God will make the power
of his grace evidently appear by railing him up from a
death in fin to a life of righteoufnefs. In ordet to
this, he muft enter into the very place where he is dead,
namely into his heart. And they who have been wit-
neffes of the diforders, which bring death on the foul-i
ought likewife to be fo of its converfion.
41. And he took the damfel by the hand, and faid unto
her, Talitha cumi, which is, being interpreted, Damfel (I
fay unto the) arife.
If God vouchfafe not to take our heart in his hand,
it will never recover from its fin. The facred humanity
is as it were the hand and inftrument of the divinity,
to which it is united in the perfon of the Word. It is.
from this humanity that our life proceeds, becaufe it
was in this that Chrift died and rofe again, and com
pleated

St. MAR K. chap. vi. 481
pleated his facrifice. He is man, fince he takes the dead
perfon by the hand; he is God, fince he commands'
her to live and to arife^ and is immediately obeyed.
42. And firaightway th damfel arofle, and walked ; for
fe was of the age of twelve years : and they were aftonifed
w"ith great aflonifment. 43. And he charged them fir aitly,
that no manfliould know it : and commanded that fomething
fhould be given her to eat.
None but God can make his voice heard by a foul
which is dead in fin. Obferve here the order of con
verfion. 1. Being awakened by his word to a fenfe
of its finful ftate, to cry to him for help and rife from
it through his grace. 2. Being delivered by him from
the love and praBice of fin, to walk in good works. 3.
To retire from the noife and vanities of the world. 4,
To eat the living bread of the eucharift. One ought
to take great care not to give this bread to a dead per
fon. That which ought to precede this divine food,
according to the order here intimated by Chrift, is that
a man fhould rife, leave the ftate of fin wherein he Was
dead, and walk in the praBice of holinefs, with fuch
conftancy, as even to caufe admiration in thofe whom
he has before offended and feandalifed by his fins;
C H A P. VI.
1 . AND h went out flrom thence, and came into his otun
¦*•* country, ahd his diflciples flollowed him.
Chrift did not begin his preaching in his own coun
try, and it was late before he preached there at all; and
this in order to teach minifters to have little regard to
human and natural affeBions.
2. And when the flabbath-day was come, he began to teach
Vol. I. Part 2. I i in

482 The G 0 S P E L according to
in th flynagogue : and many hearing him were aflonifhea,
flaying, From whence hath this man thefe things ?. and what
¦ wifdom is this which is given unto him, that even fluch mighty
works' are wrought by his hands.
It is common for men, when they would elude the
force of a fermon, to depreciate the preacher, that
they may not believe his doBrine. If they at any time
admire a truly chriftian preacher, they alas ! find pre
tences enough for not fubmitting to what he delivers.
3. Is not this the carpenter , the fon ofl Mary, the brother.
ofl James and Jofles, and cf Juda, and Simon? and are mi
hisjiflers here mith us ? And they mere offended at him.
The world cannot efteem that which proceeds not
from it. Falfe wifdom is blind, and is an obftacle to
the true. The humble condition of Jefus Chrift is an
occafion of offence and falling to many. It feems to
be unworthy of him, but it was neceffary on our ac
count : and he chufes rather to be wanting to his great-
nefs, than to his love. Men ought to bring with them
not only their ears but their hearts to hear the word of
God, that they, may receive, love, and retain it; they
fhould not with to gratify their eyes, left they be of
fended at the external and apparent defeBs of the
preacher. Let us cautioufly avoid the common error
of affixing the gifts of God to the outward advantage of
nature or riches. This is a delufion of the world, wor
thy of its infidelity.
4. But Jeflus flaid unto them, A prophet is not without
honour, but in his own country, and among his own kin, aii
in his own houfe.
The fond adherence of a preacher to his own kin
dred and houfe, renders him very little ferviceabk in
the

St. MARK. chap. vi. 4S3
the exercife of his miniftry. If he havd faults, they
are known there and he becomes contemptible ; if he
have great talents, they excite envy, and he is oppofed;
if he make himfelf familiar, he Ipfes refpeB, and his
authority fuffers thereby ; if he do not* he is cpunted
proud, and avoided. The property of an evangelical
niinifter is to be as it were another Melchifedec with
out country, without houfe, without relations, or to be
as if he had none.
5. And he could there do no mighty work, flave that he
laid his hands upon a flew flick flolk, and haled them.
Ingratitude joined with incredulity ties as it were the
hands of the divine goodnefs. The only revenge which
the gofpel allows us, is to overcome evil with good.
The infidelity of a whole people does not hinder the
mercy of Gpd from extending itfelf over the fmall
number of thofe who want his gracious help, though
mingled with them.
6. And he marvelled becaufe ofl their unbelief And he
•went round about the villages, teaching.
Jefus wonders at that which he would have us won
der, at; and he takes notice of the faults pf others, to
the end that we may refleB upon thofe in ourfelves.
How ftrange and furprifing is the infidelity of our times
and the unfuitable returns we make him, after the in
ftruaion and ftriking inftances of his power and mercy
in fo many ages !
7. ¦% And he callelh unto him th twelve, and began to
find them forth by two and two, and gave them power over
unclean flpirits : ,
Union and good underftanding betwixt the minifters
of the gofpel is neceffary to the progrefs and advance-
1 1 2 ment

4$4 The GOSPEL according to
ment of it. Chrift fhews this in fending them forth by
two and two. The end and bufinefs of the miniftry is «
to deftroy the kingdom of the devil in the world. Judas
received power and authority over him as well as the
reft of the apoftles : but of what advantage is it for a
man to caft him out of the body of his brother, if he
open his own heart, and through avarice furrender
himfelf up to him, as Judas did ? ,
8. And commanded thm that thy fould take nothing for
iheir journey, flave a flajf only: nojcrip, no bread, no mo
ney in their purfle. 9. Butbeflhod withflandals: and not
put on two coats. 10. And he faid unto thm, In what place
fioever ye enter into an houfe, thre abide 'till ye depart flrom
that place.
They who preach the gofpel fhoUld live of the gof
pel, but at the fame time, be no more engaged in tem
poral things than is neceffary, to take away from the
people all fufpicion that they aB only out of felf-intereft.
Ambition and avarice are the two things which fre
quently ruin the ufefulnefs of a preacher. There are
Very few examples now of this perfeB indifference as
to worldly things which Chrift here injoins to the apof
tles. A man is not obliged to ferve the church by
aBually depriving himfelf of all things; but whoever
is not ready to be deprived of all, rather than be want
ing to his duty, is not worthy to focceed the apoftles.
11. And whofoever fall not receive you, nor hear yon,
when ye depart thence, fake off the duft under your fleet, flor
a teftimony againft thm. Verily I flay unto you, it fall be
more tolerable flor Sodom and Gomorrah in th day of judg
ment, than flor that city.
The greater the labours of minifters have been, the
more

St. MARK. chap, vi, 483
jjiore will they condemn thofe who have not profited
thereby. One of the greateft punifhments of their neg-
leB is, that the word of God fhall be taken from them.
If men have reafon to fear that they may be deprived of
the truth, when they defpife its minifters, and negleB
to hear them; what judgment pf God will fall upon
thofe who perfecute them ! Jefus Chrift neither en
joins nor permits his apoftles to employ their apoftoiic
power to avenge themfelves, nor even to defire that
he fhould do it. It is the part of a minifter of truth,
to labour without ceafing, to fuffer without refentment,
and to leave his caufe to God with a full truft and con
fidence in him.
12. And thy went out, and preached that men fould
repent. •
St. John the Baptift, Jefus Chrift, and his apoftles,
both before and after his death, always began their
preaching with the fobjeB of repentance : fo great is
the neceffity of the finners knowing the danger of his
ftate, of turning from fin and error, and with contrition
pf heart for the fame\to apply to Jefus Chrift for re
fuge from the wrath to come, Awaken the fpirit of
repentance, O my God, in this age, which has fo great
need of it; and vouchfafe to give us true preachers
thereof to thy church.
13. And they caft out many devils, and anointed with oyl
many that were fick, and healed them.
Here is an emblem of the feveral duties of a paftor :
namely, courageoufly to reprove incorrigible finners,
to treat the weak with mildnefs, and to apply himfelf
to all with zeal. >
14. And king Herod heard of him, (flor his name was
I i 3 flpread

486 The G O S P E L according to
fpread abroad) and h flaid, That John the Baptifl was rifiri
from the dead, and therefore mighty works do few florth
themfelves in him.
The very memory of juft men, who haveheen opr
preffed, torments their perfecutors. The finner has np
peace, when he defires to have it, becaufe he rejeBed
it when God was pleafed to offer it to him. Strange
condition this, wherein a man is forced tobearwitnefs-
to the innocence of ,a. faint whom he has oppreffed.
This is only a fruitlefs confeffion, extorted from the
mouth of a criminal, not a profitable acknowledgment
of the holinefs of a fervant of God.
15. Others flaid, That it is Elias. And others flaid,
That it is a prophet, or as one ofl th prophets.
The judgment of the world is very uncertain in all
things, but extremely blind in thofe which relate to
God. There are no conjeBures fo extravagant, but
rnen will have recourfe to them, rather than believe
the word of God : fo corrupt is the heart of man; fq
true is it, that blindnefs is the juft punifliment of in
credulity. Thefe Jews, in their feveral judgments,
afford us a lively reprefentation of thofe pretended maf
ters of reafon, who affeB always Angularity in their
opinions, and who believe every thing except truth.
16. But when Herod hard thereof, he flaid, It is John
whom I beheaded, he is ri fen flrom the dead.
God exercifes his juftice upon the finner even by
his fin itfelf. He need only deliver him up to his con
fcience to be avenged of his iniquity. See here the
repentance of a reprobate, who is not afhamed to con
fefs his crime, and yet is afhamed to repent of it. If
thp bare thought of St. John's refurreBion gives Herod fo

St. MARK. chap. vi. 487
fo much trouble, how will it be, when all the eleB re
flored to life fhall rife up in judgment againft their per
forators, and demand vengeance on them !
17. For Herod himflelfl had flent florth and laid hold- upon
John, and bound him in prifon for Herodias. flake his bro
ther Philips wife • flor he had married her.
Lewdnefs is unjuft and cruel, A man facrifices
every thing to an infamous creature when, he has once
made her his idol. God commonly punifhes one enor
mous fin by another more enormous. There is not a
more dreadful punifliment of public lewdnefs, than
when a man is fo abandoned to wickednefs, as to
perfecute God's minifters, and to murder a faint.
1 8. For John had flaid unto Herod, It is not lawful flor
the to have thy brothers wifle.
The world will always charge it as a crime on righte
ous perfons and zealous preachers, when they rebuke
finners, and fpeak^the truth without regard to any man.
It is a very grievous evil which attends the great, to
be accuflomed to be never contradiBed in any thing;
they will not be fo afterwards in their moft unjuft paf
fions. This is the fruit either of a bad education, or
of a proftituted flattery.
• 19. Therefore Herodias had a quarrel againft him, and
would have killed him, lut fie could not.
An adulterefs cannot fuffer any obftacles to her paf
fion. When fin is once conceived in the heart, the
perfon fooner or later finds an opportunity to finifh and
compleat it. The difficulty of fatisfying a violent paf
fion does only inflame and ftir it up the more.
20. For Herod feared John, knowing that h mas a juft
I i 4 man

4,88 The G O S P E L according to,
man and an holy, and obferved him; and when he heard him,
he did many things, and hard him gladly.
Lafcivioufnefs ftifles the beft thoughts, 'and all the
good defires which the word of God has produced.
The world is full of perfons who take a pride in efteem-
ing and in paying a particular refpeB to good men,
fo long as they give them no difturbance in their paf
fions. But thefe become odious to the world, as foon
as they contradiB its corrupt inclinations. A man
is always ready to hate thofe whom he honours only out
of policy, or through a felf-interefted hypocrify, and
becaufe he is afraid of their cenfore and reproofs.
2 1 . And when a convenient day was come, that Herod on
his birth-day made aflupper to his lords, high captains, and
chief eftates of Galilee :
A crime is more than half committed, when it is
once refolved on ; a convenient day cannot be long
wanting to a paffion fo violent and vigilant as revenge
animated by an infamous love.
22. And when th daughter of the flaid Herodias came in,
and danced, and pleafed Herod, and them that flat with him,
the king flaid unto the damfel, Aflk ofl me whatfloever thou wilt,
and I will give it thee. And he flware unte her, Whatfloever
thou fait afk ofl me, I will give it the, unto the half ofl my
kingdom. Fatal alliance this betwixt good cheer and lafcivious
objeBs : it is the fource of the greateft evils. How is
it poffible, for a perfon* to go innocent out of thofe
affemblies for diverfion, from whence God's prefence
is excluded as much as poffible ; where they do not
fpeak of him, but to difhonour him; where all the
fenfes are befieged and intoxicated with pleafures; where

St. MAR K. chap. vi. 489
where reafon hurried away by paffion becomes incapa?
ble of informing and^direBing the will ; where unbridT
led luft without the leaft reftraint fees nothing but
what excites it ; and were modefty and refervednefs
become a crime !
24. Andfe went florth, and faid unto her mother, What
fall I afk? Andfe flaid, Th had of John the Baptifl. 25.
And fhe came in firaightway with hafte unto th king, and
aflkedflaying, I will that thou give me ly and ly in a charger,
the had of John th Bsptifi. •
Vanity, feafting, and lafcivioufnefs joined together,
render a perfon capable of all forts of crimes. How
dangerous are dancing and balls, and how many tra
gical effeBs do they produce ! They awaken the cri
minal paffion of Herod, and deprive him of his liberty
and reafon ; they renew in the heart of Herodias the
fpirit of reyenge, hatred, and rage againft St. John ;
they make her daughter lofe all fhame and modefty ;
they caufe all three to join in the horrible and facrili-
gious murder of one of the greateft of faints ; and in
volve this whole court in the crimes of injuftice, cruel
ty, revenge, an impious oath, impurity, and feveral
other which accompany the fin of Herod.
26. And the king was exceeding Jorry, yet flor his oaths
fake, andjor their flakes which flat with him, he would not
reject her. 2 7,. And immediately th kingjent an executi~
oner, and commanded his head to be brought ; and he went
and beheaded him in the prifon.
Obferve here in Herod, hypocrify, fuperftition, and
too great a regard to men. His forrow is the fign of
the remorfe of his confcience; and his confcience is his
accufer and a witnefs of his crime. It is a penal blind- nefs,

490 TfeGOSPEi according .to
nefs, juftly due to the abufe of light and inftruBion,
when a man makes a fcruple of not performing an un
juft oath, and makes none of delivering up an innocent
perfon and a faint, at the requeft of a dancer, to the
revenge of an incenfed adulterefs. An oath is crimi
nal, and by confequence void, when it cannot be perr
formed without fin and injuftice. How dangerous is
it, to take but one'ftep in the path of fin, fince it isfp
very difficult to go back and retreat from it !
28. And brought his head in a charger, and gave it to
the damfel: and th damfel gave it to her mother.
See here the fruit of a bad education, a wicked
daughter of a wicked mother : they are ferviceable to
one another in order only to the commiflion of fin. Re
venge caufes a perfon to take pleafure and delight in
that, which, if paffion were abfent, would raife the
greateft horror. This is a dreadful example for the
fex, which is naturally tender, timorous, andbafhful: a
woman could not arrive at once at fuch an excefs of
fury, as to prefer the prefent of an head fwimraing in
blood before every other favour which fhe might have
afked. A perfon, by the leaft aBs of infidelity, may
rife at laft to the greateft crimes, and to fufch as are
moft contrary to natural inclination. One is capable
of every wickednefs, when capable of forgetting Gpd.
29. And when his diflciples heard of it, thy came and
took up his corps, and laid it in a tomb.
Behold here, how one of the beft of men, the brider
groom's friend, and a zealous preacher of the truth,
paffes the laft days of his life in difgrace at court, dies
under oppreffion, is meanly buried, not one perfon
> daring

St. MARK, chap, vi. 491
daring to fpeak for him ; and is abandoned by all, ex
cept fome few faithful friends, who carry him in filence
fr.om the obfeurity of a prifon, to the darknefs of a
grave. But the time of the man of God will come,
when the time of man is paft, and that of God is come.
30. And th apoftles gathered themfelves together Unto
Jefus, and told him all things, both what they had done, and
what thy had taught. «
How good is it, for a minifter to recolleB himfelf
before Jefus Chrift after his labours ! How fweet is that
repofe which he taftes at the feet of truth, after mif-
fions, paftoral vifit'ations, and the fatigues of preach
ing ! And how neceffary is this repofe, to keep him
from being too much fatisfied with himfelf and his
good fuccefs through a vain complacency, or from
continuing as it were out of himfelf by a ftate of heart
in which his attention is called different ways. To give
account to Chrift a man fhould examine his own heart
and conduB in his prefence. There are many who give
this account to themfelves, with refpeB to their aBions
and their faults; but few think of doing it, as the
apoftles here did, with refpeB likewife to the doBrine
which they have taught, examining whether it be
found, founded on the word of Gpd, and proper to
lead fouls to falvation.
3 1 . And he flaid unto thm, Come ye yourflelves apart in
to a defert place, and refi a while : flor thre were many com
ing and going, and they had no leiflure fo much as to eat. 32.
And they departed into a defert place byfliip privately.
The zeal of a bifhop ought not to be harfh towards,
his fellow-workers ; but he fliould take care of thpfe
who labour much in the Church, he fhould be tender
pf their health, and procure them reft. He muft nei
ther

492 The G O S P E L according to .
ther tempt the weak by toils which are above theiy
ftrength, nor urge the ftrong to exert their very utmoft
abilities : but he muft confider their wants, and apply
himfelf to the relief of them; and not give the devi)
an opportunity of tempting them, by tiring them with
immoderate and continual labour, pr by forgetting
their neceffities.
33. And th people flaw thm departing, and many knew
him' and ran afoot thither out of all cities, and outwent thm,
and came together unto him.
Happy thofe labourers in the church, the fweet fa
vour of whofe life and converfation attraBs people af
ter Chrift. The intermiffion pf extraordinary labours
is not only advantageous to the minifters themfelves ;
but it ferves likewife to awaken the zeal of the faithful,
and to make them defire more ardently that which they
no longer enjoy.
34. And Jefus when he came out, flaw much people, and
was moved with compaffian toward them, becaufe they were
as fleep not having afephrd : and he began to teach them,
many things.
We fee abundance of priefts, of doBors of the law,
and Pharifees among the Jews, but not one paftor or
fhepherd. Jefus Chrift alone is the good fhepherd,
and they rejeB him. His charity is one of the marks
or charaaers of his.miffion, He who feeds not his
people with the word of God, as much as is neceffary,
is by no means a paftor. How many of Chrift's fheep,
both on this and on the other fide of the feas, have no
fhepherds; while fo many of the clergy, either fhame-
fully live in idlenefs, or unprofitably tire themfelves in
works of vanity ? Lord, this flock and thefe fheep are
thine :

St. MARK. chap. vi. 493
thine: vouchfafe to fend them paftors., bf thy_ own
chufing, and according to thy own heart.
35. And when the day was nowflarflpent, his diflciples
came unto him, andflaid, This is a defert place, and now
the time is flar paffed : 36. . Send them away, that they may
go into th country round about, and into the villages, and
buy themfelves bread : flor they have nothing to eat.
The earth is a dark artd defert place, where the foul
can find no manner of fuftenance but in and from Jefus
Chrift. Can it beg this of him too frequently? The
charity of the apoftles is provident indeed, but they
know not as yet the extent of that of their mafter. To
whom fhould thefe people go, having found him who
provides the food both of temporal and eternal life?
He has bread to give them which they know not of.
37. He anflwered and flaid unto them, Give ye thm to eat,
And they fay unto him, Shall we go and buy two hundred
penny worth ofl bread, and give them to eat?
Charity cannot refolve to defert the miferable under
the greateft feeming impofiibilities. .. A man cannot
peremptorily refufe an alms, unlefs he has given or
forfaken all for Chrift's fake. If there be any defea
in the charity of the apoftles, it is their confidering
more their own poverty, than the riches and power of
their mafter, and their not having recourfe thereto. We
ought to make ufe of our credit and intereft in behalf
of the poor, when we cannot relieve them ourfelves.
38. He flaith unto them, How many loaves have ye? go
dnd fie: And when they knew, thy flay, Five, and two fifes.
39. And he commanded them to make all jit down by com
panies upon th green gr afls. 40. And they flat down in ranks
- by hundreds, and by fiflties.
The

494 The GOSPEL according to
The Chriftian feeds on Jefus Chrift and his myfte-
ries, in applying himfelf to them by faith, on his word
by hearing it, on his body in receciving it, on his
grace by confiding in it, on his will and righteouf
nefs in doing it. And that he may relifh them the
better, he makes ufe of the example of the humble and
fufferinglife of Chrift and of the faints his faithful fol
lowers. 41. And when he had taken the five loaves and thtioo
fifes, he looked up to haven, and bleffed, and brake the
loaves, and gave them to his difciples, to fit before theni'}
and the two fifes divided he among them all.
If Jefus Chrift does not give his bleffing, and caufe
men to make a holy ufe of fpiritual as well as temporal
food, it will only dd them harm. It is his appoint
ment, that we fhould receive the fpiritual by the mi
niftry of ordinary paftors. It is to them that he has
entrufted his loaves ; it belongs to them to diftribute
them, as the truftees of his power and love. He fhews
them in his own perfon, in what difpofition they ought
to be, in order to difpenfe his gifts with advantage :
they muft acknowledge, that they come from heaven,
and -that nothing belongs to, or proceeds from thern-
felves, but the imperfeBions which they mix with
them ; that it is the unBion and benediBion they have
-received from and by Jefus Chrift which renders them
beneficial; and that, being defigned for the edification
of the fouls committed to their care, they are to be
difpenfed in fuch a manner as may be moft profitable
to them.
42. And thy did all eat and were filled*
My God ! how few are there who fufficiently confi der

St. MARK. chap. Vi. 495
der the infinite difference there is betwixt eating and
being filled! Thofe eat without being filled,, who make
a confiderable progrefs in the knowledge of Chrift, and
little or none at all in his love ; who read his word
without profiting thereby; who partake frequently of
the fupper of the Lord, without partaking of his Spirit;
and are very exaB in outward performances without
any inward piety.
43. And thy took up twelve bafketsflull oj the fragments,
and ofl 'the fifes . 44. And thy that did eat ofl the loaves,
were about five thoufland men.
The treafures of the word, facraments, and grace
of Jefus Chrift are inexhauftible. Wonderful is the
ufury in the difpenfation of God : the lefs a man puts
out of his own, the greater is his return ; the lefs fhare
he has in the principal, the higher his intereft rifes ;
and the more he feems to lofe by afcribing all he is and
has to the giver of all gifts', the more he certainly gains,
45. Andfiraitway he conftrained his diflciples to get into
thfip, and to go to the other fide beflore unto Bethfaida,
while heflent away th people. 46. And when he hadflent
them away, he departed into a mountain to pray.
Retirement and prayer always fucceed the great and
remarkable works of Chrift : in this his minifters and
members ought to imitate him. This is fo neceffary to
thofe who labour in the word and doBrine, that if they
are not of themfelves inclined thereto, they fhould be
urged to enter into it after the example of our Lord.
It belongs to biffiops to fet the fubordinate paftors ap
example of it themfelves, and to fupport, inftruB, and
encourage them therein.
47. And when even was come, thfip was in th midft

496 The GOSPEL according io
ofl the flea, and he alone on th land. 48. And he flaw
thorn toiling in rowing : (flor the wind. was contrary unto
thm) : and about th fourth watch of the night he cometh
unto thm, walking upon the flea, and would have paffed by
them. Every thing is contrary to falvation without Jefus
Chrift. He leaves us fometimes to ourfelves, on pur
pofe that we may know ourfelves, and the need we
have of him : but he never lofes fight of us. This is
an emblem of the church guided by its paftors. Did
men but confider them as mariners, always labouring
at the oar, always rowing againft the wind, and always
in danger; they would not envy their condition. Their
comfort is, that Chrift has his eye continually on the
fhip, wherein they have embarked, that he fees their
pains and difficulties, and will certainly come to their
affiftance. He frequently lets a great part of the night
pafs away without foe couring his church in a fenfible
manner. This is to give us occafion to exercife our
truft and confidence towards him, and to wait his pro
per time.
49. But when thy flaw him walking upon the flea, thy
fluppofled it had been aflpirit, and, cried out : 50. For thy
all flaw him, and were troubled). And immediately he
talked with them, and flaith unto them, Be ofl good cheer,
it is I, be not afraid.
We have but little knowledge of his ways, and often
times that which he defigns for our good terrifies us.
There is fometimes a kind of mutiny in the fhip of the
church, and a great clamour is raifed at the hearing of
certain truths, as if they were errors; and even thofe who
fit at the helm, are alarmed at a phantom which they
fancy they fee. But as foon as Chrift fpeaks, and they are

St; MARK. chap. vi. 497
are capable of hearing him, his truth manifeftly ap
pears, their apprehenfions vanifh, and all grows quiet.
51. And he went up unto them into the fhip, and th
wind ceafled : and thy wereflore amazed in themfelves be
yond meafure, and wondred.
Jefus Chrift, who is prefent to every individual
member of his church, and to the whole colleBively,
makes the ftorms of temptation, perfecution, and error
fo ceafe, whenever he pleafes. How ftrange is the
darknefs of this prefent life ! every thing here difturbs
the weak. But woe be to him who gives any occafion
to them of offence.
52. For thy confidered not the miracle ofl the loaves,
flor their hart was hardned.
How rarely do men preferve the remembrance of
the favours and bleffings they have received ! If they
did, it Would give them truft and confidence when they
have moft occafion for them. We are amazed, and
that with reafon, to find that miracles fo evident did not
open the eyes and underftanding of thefe poor difci
ples : but are not all our fenfes furrounded on every
fide with the wonderful works of God, and yet we
fcarce fo much as take any notice of them ? The
miracle of the loaves is wrought every day. And we
lefs admire, in this, the divine goodnefs and power, for
no other reafon, but only becaufe thefe attributes are
really more admirable herein, on the account of the
regular, conftant, and unchangeable order, in which
this daily difplay of mercy is performed.
53. And when thy had paffed over, thy came into the
land cfl Genneflaret, and drew to thfliore. 54. And when
they were come out ofl thfip, flraightwayi thy knew him,
55. And ran through that whole region round about, and
Vol. I, Partg, K k began.

The GOSPEL according; to
began to .carry about in leds thofle that were flick, where they
heard h was.
Men readily enough know and own Chrift, when he
bellows upon them temporal benefits ; but they fel
dom call to mind the benefits of a fpiritual kind, which
he has conferred upon them as well as others. Wa
muft not think of enjoying Chrift by ourfelves, and
receiving the whole advantage of his truth and gifts.
We ought to, invite others to partake of them, to dif-
fufe the fweet odour of his name, and to affift the weak
to the utmoft of our power : this is one part of the du
ties of the members which belong to one and the fame
body, and. the very fpirit of the communion Of faints.
56. And whithrfloever he entred, into villages^ or cities,
pr country, they laid, th flick in theflreets, and leflought
him that they might touch, ifl it were but the lor der ofl his
¦garment : and as many as touched him were made whole.
Happy that fick perfon, w.ho following the example
of thefe people, is never weary in feeking out the true
phyfician. Let us learn to profit by the prefence of
Chrift, who comes to us fo many different ways. To
affift the fick, to give or to procure them remedies for
bodily complaints, is a work of charity very accepta-
ble to Chrift ; but how much more fo is it, to be in
ftrumental in reftoring to them the health of the foul ?
God affixes his affiftance and grace to whatever he
pleafes, to the hem or border of Chrift's garment, to
the fhadow of St. Peter's body, and to linen which had
touched that of St. Paul. Thefe are as it were proofs
of the power and goodnefs of the fame God, who, in
order to our eternal falvation, has annexed his fovereign

St, MARK. chap. vn. 499
reign power to the word and facraments. What blind
nefs is it to defpife thefe means of grace inftead of re
verencing and praifing God for his appointment there
of for our benefit. CHAP. VII.
1. r l HFN came together unto him th Phariflees, and
•*- certain ofl th flcriles, which came flrom Jerufalem,
2. And when they flaw flome ofl his diflciples eat bread with
defiled (that is to flay, with unwaflhen) hands, thy found
flault. 3. For th Phariflees, and' all th Jews, except
thy wcflh their hands oflt; eat not, holding the tradition ofl
th elders.
How great was the blindnefs of thofe unhappy peo
ple, who laid fuch a flrefsupon a fuperftitious praBice,
as to think the obfervance of it meritorious. Falfe tra
ditions, which are founded only upon popular errors,
are fometimes religioufly obferved, whilft thofe, which
are holy and facred, are negleBed.
4. And when they come flrom the market, except thy
wafh, they eat not. And many other things thre be which
they have received to hold, as th wqfhing ofl cups and pots,
braflen vejflels, and ofl tables.
It is the heart which a man muft wafh in the foun
tain opened for fin and uncleannefs, it is the inward
part which he muft examine, when he has been bufied
about worldly affairs, and which muft be cleanfed with
the blood of Chrift in the prefence of God from the
filth which it may have contraBed. External per
formances are more apt to puff up than to fanaify, when
not animated by the Spirit of God. To fuch as place
their whole" religion in them, they generally become
K k a an

500 The GOSPEL according to
an occafion of condemning and calumniating the mo'ft
holy perfons.
5. Then th Phariflees and fcribes afked himi Why walk
not thy diflciples according to th tradition ofl th elders, but
eat bread with unwqfhen hands. .
The things from which, before our meals, we ought
to wafh and cleanfe, not fo much Our hands as our'
hearts, are forgetfulnefs of God's benefits Who feeds
us, that hafte with which we commonly fit down at ta
ble, and the rtegteB of befeeching the giver of all good
gifts to fanBify them by his holy Spirit.
6.' He anflwered andflaid unto them, Well hath Ffaias
prophfled ofl you hypocrites, as it is written, This people
honoureth me with their lips, but their hart is flar flrom,
me. 7. Howbeitin vain do thy worfiipme, teaching flor
doctrines the commandments ofl men, 8. For laying afide
the commandment ofl God, ye hold the tradition ofl men, as
the wafiiing ofl pots and cups : and many other fluch like
things ye do.
It is a ftrange inftance of corruption, to fet the tra
ditions and ordinances of men in the place of the com
mandment of GPd. Self-love is infinitely pleafed with
this change, and with bellowing on pots and cups that
care and application wnich is due to ourfelves. No
thing is troublefome to us, provided we be not obliged
to have our hearts changed. If we do not literally imi
tate thefe Jews, let us take heed that we do riot fome
thing equivalents
9. And he flaid unto thm, Full well ye rejeti the com
mandment ofl God, that ye may keep your own tradition.
Self-love inclines us to regard our own inventions,
even to the prejudice of God's commandments, the
openly

St. MARK. chap. vii. $p\
ppenly wicked dp npt perhaps contribute fo much tp
the weakening the tnith pf the divine law by their vi-r
crpus }ivp$, as thpfe whq make profeffion pf loying it
dp by their explications and relaxations which are con
trary to the Spirit of Gpd. The former are difcredited
.by thejr very liyes, and make no impreffion upon any
but fuch as are like themfelves ; whereas the latter.
gain credit by their profeffipn, and are heard with con
fidence by gppd men.
10. For Mofes flaid, Honour fhy father and thy mother:
and, Whofb curfleth father ox mother, let him die th death.
Jt is an irrefragableproof of the corruption of human
nature,, that it was neceffary to make a law concerning
a duty which one eannQt npgleB withput being unna
tural. Next tp God, Pur parents are the firft perfons
whom- he would haye us hpnpur, as being the moft
lively images of the firft Perfon of the bleffed trinity,
from whom all paternity in heaven and earth is derived,
and the channels which convey tp us the firft gifts of
God, life, education, and fubfiftence.
tl. But ye flay, Ifl a man fall flay to hi,s father or mo^
ther, It is Carban, that is to flay, a gift, by whatfoever.
thou mighteft be profited by me : he ftiall be free.
In vain dp men endeavour to colour oyer their im
piety with tlie fineft pretences imaginable; God fees it,
God judges it, apcl will one day lay it open before the
eyes of the whole worlcj.
1 2. Andye fluffer him no more to do ought flor, his. father.
or his pother ; 13. Maying th word ofl God of none ef
feB through your tradition, which ye have delivered : and
many fluch like things do ye.
jhe honour due to fathers and mothers, both by
K k 3 #Y»W

502 The GOSPEL according to
divine and natural law, confifts not in bare words, but
in affiftance fpiritual and temporal, in refpeB, obedi
ence, and obliging carriage, in bearing with their de-
feBs either of temper or of age, and in helping and
fopporting them in ficknefs, poverty, and troubles;
and all this not through hypocrify, or felf-intereft, but
from a fenfe of duty, out ofgratitude, piety, and love,
and to honour our heavenly father in his image. To
take away from parents what is due to them, in order
to give it to the church, is facrilege rather than facri
fice. God will not accept that from the hand of the
prieft, which he expeBs to receive from us by the
hands of our parents.
14. WW And when he had called all*th people unto him,
he flaid unto thm, Hearken unto me every one of you, and
underftand. 15. There is nothing flrom without a man
that entring into him can defile him : but the things which
come out ofl him, thofle are they that defile the man. 16,
Ifl any man have ears to hear, let him hear.
This rule muft needs be pf very great importance tp
chriftians. For our great mafter calls all the people
unto him on purpofe to tell them this. He requires of
them a particular attention. He requires the obfer-
vance of it from every one of them without exception.
He exhorts them to endeavour thoroughly to under
ftand it. It Was for want of underftanding this rule,
that the Jews ftill remained Jews, adhering to a mere
external way of worfhip. It is for the very fame rea
fon, that abundance of Chriftians, even at this day,
ferve God like Jews, and not like Chriftians.
17. And when he was entred into the houfle flrom the
people, his diflciples afked him concerning the parable. 18.,
And

St. MAR K. chap. vn. 503
And he faith unto thm, Are ye flo without underflanding
alflo? Do ye not perceive, that whatfloever thing flrom with
out entreth into th man, cannot defile him. 19. Becaufe
it entreth not into his heart, but into th belly, and goeth
out into the draught, purging all meats ?
Let us fear that more, which is lodged in our hearts,
than that which enters from without into our bodies.
How could the Jews poffibly know, of what remedy and
what phyfician they flood in need, fince they did not
well know either the difeafe of man, or the fource and
caufe of It, which is fin and the corruption of the
heart ? The Jew full of the ceremonial arid figurative
law, is mindful only of the external impurities which
it points out, and of the remedies it prefcribes, and by
his fuperftitious exaBnefs increafes the number of
them : the Chriftian, enlightened by faith applies him
felf to difcover and know his own heart, his difeafes,
and his only phyfician Jefus Chrift.
20. Anil he flaid, That which cometh out ofl the man,
that deflileth th man.
How much ought we to diftruft our own heart, fince
that, which it produces of itfelf, is nothing but falfhood
arid fin ? Whatever love of truth and righteoufnefs it
has muft proceed from fome other fource. Lord, it is
thou who art this fource, without which nothing in me
is pure and innocent. Pour forth on my heart the dew \
of thy heavenly grace, by thy cleanfing blood wafh
away its impurities, moiften its drynefs, heal its wounds,
foften its hardnefs by the fire of thy love, warm its
coldnefs, bring it again into thy ways, and vouchfafe
to guide it therein.
24 . ' For from within, out of the hart ofl men proceed
K- k 4 evil

504 The GOSPEL according ta
evil thoughts, adulteries, flornications, murders, 22,
Thefts, covetoufnefls, wickednefs, deceit, laflciviouflnefls, an
evil eye, blaflphmy, pride; floolifhnefls : 23. All thfle
things come flrom within, and defile the man.
The heart of man without the grace pf Chrift is the
fource of all evil. , Sin is always committed in the heart
before it appears outwardly. There is no fin without
the love of ourfelves ; as there is no good work with
out the love of God. It is through thy grace, O my
God, that fp corrupt a foil, as that of my depraved
heart, does not produce the worft of bad fruits. It is
through thy mercy in Chrift Jefiis that whatever of
them it does produce is plucked up when repented of,
and forgotten before thee.
24. H And flrom thence he arofle, and went into th
borders ofl Tyre and Sidon, and entered into an houfle, and
would hdve no man knOw it ; but he could not be hid. 25.
For a certain woman whofle young daughter had an unclean
flpirit, heard ofl him, and came and fl'ell at his fleet: 26.
(The woman was a Greek, a Syrophenician by nation) and
fe beflought him that he would caft florth the devil out ofl
her daughter.
Every fin is an unclean fpirit, which poffeffes the
finner. It is at the feet of Jefus that he muft feek a
remedy for it. Would to God that every finner had
the fame zeal and earneftnefs in regard to his foul,
which this woman had for her daughter's deliverance,^
the fame fidelity in not letting flip the opportunity
which God prefents, and that humility which caufed
her to fall at the feet of the fovereign phyfician ! Few
mothers refemble this woman. The generality, inftead
of Hunting the heart of their daughters againft the evil
fpiru

St. MAR K. chap, vii, 505
fpirit of vanity, felf-efteem, and of the love of the
world, or of endeavouring to caft him out thence, ra
ther fet it open to him a thoufand different ways.
27. But Jeflus flaid unto her, Let the children flrfl be
filled : flor it is not meet to take th childrens bread, and
'to caft it unto dogs.
Jefus Chrift, faithful to the Jews notwithftanding
their ingratitude and all the ill effects of it which he
forefaw, by his own example forbids us tp return evil
for evil. Let parents learn from him, not to do any
injuftice tp their children out of revenge or hatred,
to give thofe the preference to whom it is due, and not
to favour the reft with a larger fhare than the law al
lows. God tries thofe on whom he intends to beftow
great favours. A feeming rigor frequently prepares
the way for extraordinary bleffirigs.
28. And fe anflwered and flaid unto him, Yes, Lord:
yet the dogs under the table eat ofl the childrens crumbs.
This woman gives us an idea of a true penitent, who
is willing to be treated with an hply feverity, to be
humbled even for the faults committed in his repen
tance, to judge himfelf unworthy of the Lord's table,
who is fo far from being impatient at being kept back
from it, that in reliance on his grace he humbles him
felf before him in earneft prayer and ftudies his word
for IriftruBion, that he may be made meet to partake
pf the leaft crumbs pf the bread of life. When God
undertakes tp humble the finner, he has no other part
to chufe but to fubmit to his conduB, and to put him
felf into a condition of attraBing his compaffion.
29. And he flaid unto her, For this flaying, go thy way,
the devil is gone out ofl thy daughter. 30. And when fhe
was

50$ The t GOSPEL according, to
was come to her houfe, fhe found th devil gone out, and her
daughter laifl upon th bed.
Of how great importance is it, to improve all the
opportunities which God vouchfafes us of fpiritual be
nefit, falvation fometimes depending upon one fingle
opportunity ! To negleB this and let it flip is to hazard
all. The devil is not able to refift humility : even
God himfelf does not. Here is a great miracle granted
to one word of faith, but of a faith which is itfelf a gift
of God. How great comfort is it to a chriftian mo
ther, when God is pleafed at laft to grant, to her prayers
the falvation of a daughter poffeffed with the fpirit of
the world ! But how few are there who beg this
bleffing! 31. 5 And again departing from the coafls ofl Tyre and
Sidon, he came into the flea of Galilee, through the midft
of the coaft ofl Decapolis.
Charity has its rules and meafures in the diftribution
of fpiritual good things, as well as in that of temporal.
Chrift leaves one country to pafs into another, to fliew
us that he is abfolute mafter of his own gifts, and that
he owes us nothing, to keep men under the apprehen-*
fion of lofing him, and to induce them to profit by his
word and benefits while they enjov him.
32. And they bring unto, him one that was deaf, and had
an impediment in hisflpeech : and they befleech him to put
his hand upon him.
Human nature was incapable of hearing the doBrine
of falvation, and of acknowledging its own mifery,
when the Son of God came to feek it : and every fin
ner left to himfelf, has this double inability. A man
is deaf and dumb, when he refufes to hear the truth, or
¦ having

St. MARK. chap. vii. 507
having heard it does not retain it fo, as to be influenced
to exprefs its good effeBs by his words and works,
Deplorable deafnefs this, which is voluntary, and of
which a man is unwilling to be cured : for as foon as
ever he is willing, and humbly begs a remedy, he is
no longer either deaf or dumb.
33. And he took him afl.de flrom the multitude, and put
his fingers into his ears ; and h flpit, and touched his
tongue. How great is the mercy fhewn towards a finner,
when God gives him faith, and the grace to confefs
his name ! Nothing but the word, and grace of him
who is both God and man, can open our -heart to the
truth, can infufe into it the love and relifh thereof, and
infpire it with courage to confefs it. Every thing is ef
ficacious in Jefus Chrift, every thing is full of virtue,
becaufe every thing in him is united to the word and to
the eternal wifdom,
34. And looking up to haven heflghd, and faith unto
him, Ephphatha, that is. Be opened. 25. And firaight
way his ears were opened, and the firing of his tongue was
loofed, and he flpake plain.
It is by prayer and the fecret fighs of the heart that
Chrift applies the merits of his life and death to the
contrite believing finner. If the converfion of a fin-?
ner coft Jefus Chrift fo many defires, prayers, and
fighs ; is it not reafonable, that it fhould likewife coft.
the finner himfelf fome ? Is it not neceffary, that his
fervants, called and feparated to this work, fhould be
men Of defires, prayers, and fighs? That which Chrift
does here, is the pattern which a minifter of the church
ought to fpllpw, in the exercife of his miniftry. In the
name

5©8 The GOSPEL according to
name and by the authority of Chrift himfelf, he ought
to lift up his heart toward heaven, to groan and figh in
behalf of thofe under his care, and to expefl every
thing from him, who is the fovereign mafter of all
hearts. O Jefus, pronounce over mine, over the
hearts of finnersTand of all thofe who ought to hear.
thee and to fpeak in thy ftead, thefe words, be opened,
and thou fhalt be immediately obeyed.
36. And he charged thm that thy fould tell no man 1
but th more he charged thm, flo much' th m,P,re a great
deal thy publifhed it.
A benefit becomes fo much the more worthy to be
publifhed, by how much the more, he who does it, en
deavours to ponceal it. The humility of the benefaBor,
and the gratitude of the receiver, may very well op:
pofe each other without any prejudice to the peace of
either. Though Chrift be not here obeyed, yet his
prohibition is not altogether fruitlefs, fince it affords
an inltruBion for fijs minifters, anal a pattern for all
his members.
37. And were beyond meafure aflonified, flaying, he hath
done all things well ; he maketh both the deaf to hear, and;
the dumb to flpeak. , ¦
It is proper only to Ghrift to make rnan capable of
hearinghis voice, and of praifing him. He did nothing.
but what was ufeful and beneficial to men, becaufe it
Was for their fakes that he was made man. That which
we owe to the aBions of Chrift, is not only tp admire
what is great and iHuftrious* in them, but likewife tp
confider the tendency and defign of them. It is a very
great commendation of a minifter, to fay that he doe.\
all things well, that is, with gravity, modefty, arod ex,-

Sti Mar k\ chai*. vat. 5%
terrial decency, and with application, piety and inter
nal religion. This is the way to iriake even the deaf
to hear the trtith, and to draw from finners an acknow
ledgment and confeffion of their miferies.
G H A P. VIIL
1 . JN thofle days th multitude being very gfedt, 'dnd hav-
•*¦ ing nothing to eat, JefluS called his diflciples unto
him, and flaith unto thm;
Jefus Chrift the good fhepherd feems to cdnfult with
His difciples, that he may fet an example to the chief
paftors of the church. He permitted this want, and
chofe this Opportunity to feed this people; on purpofe,
tp teach the poor to have recourfe to him as their re
fuge in their neceffities, and to put the rich in mind,
that it is he who keeps them fromfalling into poverty,
and who' gives them all the wealth they have.
i. I have compaffion on th multitude, becaufe they have
n,ow been with mt thrie days, and have nothing to eat :
Jefus Chrift has always had a people, before the law,
under the law, and from the time of his incarnation ;
and in all thefe feafons they have been with him by
means of faith, hope, and love. How much did thofe,-
who lived before the incarnation, long after him, the
bread of heaven, Who freely gives himfelf to us, and is
become our daily bread ! AH thanks' be rendered to
thet, O holy and adorable viBim, true bread of fouls,
for having had compaffion on thy people, and having.
given them thyfelf for their food and nourifhment.
3 . And ifl Iflend thm away fafting to their own houfes,
thy1 will faint by the way '. for divers ofl them came flrom flar.
Faith grows weak, hope faint, and love cold, in the
followers

510 The GO S P E L according to
followers of Chrift, unlefs in confequence of their daily
petitions he vouchfafe to give them new ftrength. They
come from far who come from the region of fin, which
is afar off from God. Chrift does not feed thofe who
came from far, 'till he has them inftruBed with his word,
tried their fidelity and perfeverance, and fully known
their want and their hunger. Thus great finners are
to be treated, before they are fed with the eucharift.
4. And his diflciples anflwered him, From whence can a
man fatisfy thefe men with bread here in the wildernefls ?
Nothing here below is capable of fupporting, heal
ing, and fatisfyirtg the heart of man. The Holy Ghoft
( fupports it by his ftrength, Chrift heals it by his grace,
and God will fatisfy it with his glory. Can we fear
wanting any thing when we have Jefus Chrift with us,
when we have him for our paftor ? Nothing, O Lord,
will ever be wanting to thofe who truft in thee. AH
communions which are feparated from thee are barren
defarts, where men die of hunger. In thy church thou
feedeft with thyfelf thofe whom thou findeft united in
faith and love.
5. And he afked them,. How many loaves have ye? And
thyflaid, Seven.
O holy Spirit, who didft reft on Jefus Chrift, in or
der to fill his members through him, be thou our wif
dom to raife us to the knowledge of the myfteries of
religion, our underftanding to comprehend the truths
of falvation, our counfel in all our doubts, our ftrength
in all our weaknefs, our knowledge in whatever be
longs to our vocation, our piety in all our aBions, and
our filial and religious fear in all the temptations of
this life. 6. And

¦St. MARX chap. viii. 511
6. And' he commanded' th ¦ people-, to. fit down on the
ground', and he took th feven loaves,- and gave thanks,
and. brake, and gave to his diflciples to fet before them:
and' thy did fet them beflore the people.
The Lord Chrift infpired the apoftles by fending the
Holy Ghoft, and by their miniftry has fhed it abroad in
the hearts of all the faithful by the means of the word
and facraments. Without the beriediBion of his aBual
grace, which is obtained by prayer, we can make but
an ill ufe of thefe means. In order to prepare ourfelves
for the reception of them, we muft humble ourfelves,
and adhere to him. He ftill appoints fome to be the
difpenfers and minifters of his bleffings.
7. And thy had a flew flmall flflhes : and he bleffed, and
commanded to fet thm alflo beflore thm.
The bountiful hand of Chrift's love never bleffes and
multiplies, but only in order to diftribute : whereas the
niggardly hand of fecular love, gathers and heaps toge
ther with no other intent but to hoard. We do not
find that Jefus Chrift ever gave a bleffing to great
riches, but only, to fome few things neceffary to life:
which was to fhew us, that it is through his invifible
bleffing, that the poor who are religious, always find
wherewith to fubfift, and are more contented in their
poverty than the rich in their abundance.
8. So thy did eat, and were filled: and thy took up of
the broken, meat that was leflt, fleven baflkets. 9. And thy
that had eaten were about flour thoufland : and heflent thm,
away. The gifts of God fill the heart without being wafted
or diminifhed, and multiply in "all the faithful. It is
Chrift who bleffes our food, and renders, it fufficient for

5 is The G O S P £ L actor ding ta
for Us, when by prayer we in his name and by his Spi
rit blefs our provifions before we eat. In doing this,
let us always have before our eyes this bleffing of
Chrift, and befeech him that his invifible hand may
blefs us as well as his gifts, and caufe us to ufe thera
after a chriftian manner. Ble&jis^LjM-c.. and thefe
thy gifts, &Ct
1 o. 5 And firaightway he entered into a flip with his dif
ciples, and came into the parts of Dalmanutha. 1 1 . And the
Pharifees came florth, and began to queflwn, with himifleek- '
ing of him a Jignflirom, haven tempting him.
Nothing is fufficient to make him fed, who is wilful
ly blind. None but pharifees feek Jefus Chrift to dif
pute with him; He would have men feek him as dif
ciples and fcholars, not as wranglers and cavillers.
Many even at this day converfe with him and ftudy his
truths in the fcriptures, only out of a fpirit of difpUta-
tion and conteft, never fatisfied with that which fatisfies
all others. New miracles are wanting for fome fort of
perfons, and yet they would not fail to take occafion
even from them to raife new difputes.
12; And he Jighed deeply in hisflpirit, and flaith, Why
doth, this generation feek cfter a fign ? verily I flay unto you,
Thre fall be noflgn given to this generation.
The voluntary blindnefs of the great pretenders to
learning and ftrong reafoning, is the moft deplorable
condition imaginable, and that out of which they fel
dom recover. There is nothing to be done for thefe
perfons, but figh deeply for them from the bottom of
the heart. Miracles are of no manner of ufe to thofe
who are refolved not to believe. For what reafon do
thefe pharifee^ and others like them feek after figns and

St. MAR K. chap; Viii; £13
ahd miracles, but only that they may have the pleafure
to conteft the truth of them, ahd to leffen the credit of
religion. Let us adore the conduB of Jefus Chrift,
and imitate his wifdom.
13. And he leflt thm, and entring into th fhip again* ,
departed to the other fide.
God generally abandons proud difputers to the VjU
nity of their own mind. Every one has his fhare of
this difputing Spirit, few are fenfible of it, and all ought
to fear left it remove Chrift at a diftance from them.
14. 5 Now the difciples had forgotten to take bread,
neither had thy in th flip with them more than one loaf.
15. And he charged thm, flaying, Take heed, beware of the
leaven ofth Phariflees, and of th leaven ofl Herod.
Every ftate has its leaven. The leaven of the pre
tenders to devotion is hypocrify and envy, that of
courtiers and great perfons is ambition and crafty po
licy. Thefe are two forts of enemies which truth and
its difciples have moft reafon to fear; Evdry one ought
to take heed, and to fecure himfelf from them; not by
artifice nOr violence, but by arming himfelf with pa
tience and truft in God, by adhering ftedfaftly to the
truth, and by continually watching over himfelf, that
he may hot be drawn away either by authority or deceit.
16. And thy redflbned among themfelves, flaying, It is
becaufe we have no bread.
The more faith ddcreafes. the more a man concerns
himfelf about the wants of thejbody, and the more his
fight of fpif ituaHhings decayj.
17. And when Jeflus knew it, he faith utito them, Why
reafon ye, becaufe ye have no bread ? perceive ye not yet, nei
ther underftand ? have ye your hartytt hardntd ? ¦
VoL I, Part 2= LI How

£14 TU G O S P E L according t*
How juftly is this reproof due to thofe chriftians who
are altogether taken up with the cares of this prefent
life ! If this anxious folicitude is blameable even in
the poor; how much more is it fo in thofe who have
neceffaries in abundance ? To diftruft God, after all
which he has done to make known his providence over
mankind, and his fatherly care towards his children, is
to want not only faith, but even fenfe and underftand-
ing. Illuminate us, O Lord, anew with thy light, and
fuffer not out hearts to fall into this blindnefs,
1 8. Having eyes, flee ye not ? and having ears, hear ye
not ? and do ye not remember ?
One may well apply this with more apparent truth
to thofe children of the earth who mind nothing but
earth, and heaping up of riches. They have no eyes
to fee the vanity and frailty of thefe things, no ears
to hear what faith declares to them concerning them,
and no memory to remember how God fcatters abroad
that wealth wherein they put their whole truft and
confidence. 19. When I brake the five, loaves among five thoufand,
how many baflketsflull ofl fragments took ye up ? They Jay w-
to him, Twelve.. 20. And when the fleven among flour thou
fland, how many fjafietsfluU of fragments took ye up ? And
thy faid, Seven. 2 1 . And he faid unto them, How is it
that ye do not underftand?
The little gratitude we feel and exprefs for the gifts
of God, our forgetfulnefs of his'particular benefits, and
our not taking fufficient notice of the vifible wonders
which he works every day for us in the world, make
it evident, that fin has fpread its darknefs over the un-
derftanding of man, as well as over his heart. There is
need

St. Mi A R It. chap. vnr. 511$
need of fomewhat more thari miracles to eftablifli feith
and chriftian confidence, \vlthout thy grace, O Jefus,
man flill remains what he is of himfelf, even in the
midft of the moft furprifing prodigies, It is not to infult
thy difciples, that thou fpeakeft fo harfhly to them in
appearance, but to make them fenfible of their condir
tion and their wants, and to oblige them to put their
whole confidence in thee.
22. I And he cometh unto Bethflaida, ahd thy bring a
blind man unto him, and leflought him to touch him.
Jefus employs all means tp make us apprehend this
truth, That all human nature is through fin become
blind as to the things of God. It was in order to cure
it, that he united himfelf thereto by his incarnation,
and that he has, as it were, touched it with his perfon
and divine fubftance fo clofely as to make with it but
one and the fame perfon. This cure advances in pro-*
portion as Chrift unites himfelf to any particular foul,
by faith and love. Our heart is like a blind perfon^
which we muft frequently prefent to Chrift, that he
may touch it with his invifible hand. We ought to
imitate him in applying ourfelves to enlighten thofe
who are ignorant of their own blindnefs, and dp not
defire to be cured of it.
23. And h took the Hind man ly th hand, and led him
out ofl th town ; and when he hadflpil on his eyes, and put
his hands upon him, he afked Mm ifl he flaw ought \
The humility, wifdom, and power of the word in
carnate Concur to the curing of our blindnefs. Igno
rance of the truth, or fpiritual blindnefs, is generally
both the daughter and mother of pride. A man muft
manage thofe prudently whom he defigns to cure of
L 1 2 this

5 iS TA* G 0 S PEL. according to
this blindnefs, taking them afide in private in order to
make them fenfible thereof, how public foever it may
be. The hand of our bleffed Saviour is an emblem of
his healing grace,, and of the conduB of his minifters.
He here ufes it that he may be a guide to this blind
man whilft he continues blind. That he may apply the
remedy to him. A man may imitate Chrift herein, by
treating the perfon fpiritually blind with a charitable
mildnefs before his cure. By applying to him the re
medy of evangelical truths with diferetion, and by
praying, and doing good offices for him.
24. And he looked up andflaid, I fee men as trees walk
ing. After that, he put his hands again upon his eyes, and
made him look up : and he was reflored, and faw every man
clearly. The cure of our blindnefs is gradual. Our under-
flanding has fome degrees of darknefs which will not
be difperfed 'till we come to heaven. This cure re
quires abundance of patience ; becaufe the light of
truth does not enter all at once into the foul. God
would have men learn the greatnefs of the evil, the
neceffity of his grace, and the difficulty of the cure,
from the delay of his light, and the feveral degrees
thereof through which they muft pafs. It is one of the
duties of a paftor, to ftudy this gradual progreffion, and
not to leave the patient till he is cured.
26. And he fent him away to his houfle, faying, Neither
go into th town, nor tell it to any in the towju
When" a, man is cured of his blindnefs, he will praife
God for it in his houfe, and offer Up the facrifice of
thankfgiving. Retirement of one fort or another is as
it were neceffary after cohverfion. When a man has
once

St. MARK. chap. viii. 517
once received the knowledge of the truth, he muft long
meditate upon it in priyate, feed on it in filence, and
let it take deep root in his heart before he fpeaks of it.
There is an eagearnefs to impart it toothers, which
does not proceed from God, and may be prejudicial to
beginners. 27. Wl And Jefus went out, and his diflciples, into fhe
towns ofl Cef area Philippi: and ly the way h qfied his difl
ciples, flaying unto thm, Whom do men fay tht I am?
None but Jefus can fpeak of himfelf without danger.'
It is very advantageous tp difcourfe of his myfteries' in
jpurnies and in common converfations. , It is neither
out of ignorance, nor curiofity, nor want of pther dif
courfe, that Chrift fpeaks on this fubjea, but on the
contrary from a knowledge of the different opinions
men had concerning him, and from a defire to fatisfy
tlieir curiofity by the truth, and tp avoid by means of
holy inftruBions the lofs of time which ufually attends
travelling. 28. And thy anflwered. John the Baptifl : lutfimefay.
Elias, and others, One of th prophets.
The world is blind as to every thing which relates
tp Chrift. It is not by leaving pur underftanding tq
its own cpnjeBures that we difcover Chrift and his
truths, but by confulting the fcriptures. Extreme
blindnefs this, that men fliould be willing to truft tp
themfelves in this matter rather than depend on Chrift,
who detelares it himfelf, proves it by miracles, and,
confirms it by prophecies.
29. And he faith unto them, But whom Jay ye that Iam ?¦
find Peter anflwereth and faith unto him, Thou art the Chrift,,
O Jefus, Thou art the' Chrift, that is, the anointed,

518 The G O S P E L Recording to,
of the Lord, fent to fave the world ; anointed with the;
divinity itfelf, that thou mayeft communicate part of
thy unBion to thy members. Render me faithful tp
this grace in always following the Spirit pf the divine
adoption. 30. And, h charged them that they fould tell, no man of
him. Pride gives men the curiofity to know what the world
fays of them : Chrift plainly fhews, that he is very far
from it, fince. he will not as yet be known. Truths
have their proper time of difcoyery : let us not antici
pate it, "It was neceffary, that Jefus Chrift fhould him
felf bear witnefs to his divinity before Pilate, and be
,the firft martyr thereof, to merit for his difciples the
grace to follow his example.
" 31. And he began to 'teach them, that the Son of man
muft fluff er many things^ and be rejected of th elders, and of
th chiefl priefis and fcribes, and be killed, and after three
days rifle again.
Chrift here gives an abridgment of the myfteries of
bis death and refurreBion. It was neceffary to eftablifh
the belief of his divinity before he propofed that of the
myftery' of the crofs. To human underftanding thefe
feem to contradiB one another; but it is on this very
account, that his fufferings are more amiable to us.
32. And h flpake that flaying openly. And Peter took
him, and began to rebuke him.
Corrupt reafon often finds fomewhat amifs in the di
vine conduB. '' It is always deceived, when it will,
needs concern itfelf to judge thereof, A pardonable
error this in St, Peter, who had not yet feen the world
rubjeBed to God by the crofs of Chrift, but intolerable
'' in

St. MARK- chap. vin. 51^
in thofe who fully know the wonders and power of it.
Let my reafon, O my God, with an entire fubmiffion?
continually adore the infinitely wife contrivances of
thy fovereign reafon.
33. But when he had turned about, and looked on his
difciples, he rebuked Peter, flaying, Get the lehind me, Sa
tan : flor thouflavoureft not the things that le ofl Qod, lut the
tfiings that le of men.
Human fentiments axe always oppofite to the wayf
of God. Reafon left to itfelf is incapable of receiving
the myfteries pf faith- Chrift looks on his difciples
whilft he fpeaks to St. Peter, to let them know that
this leffon concerns them all, and us as well as them.
How dangerous a counfellor is natural tendernefs in the*
affairs of falvation !
34. H And when he had caUed the people unto him, witfy,
fiis diflciples alflo, he flaid unto them, Whofloever will come af
ter me, let him.deny himflelfl, and take up his crofs, and foU
low me.
Self-denial concerns every body, and confifts in re
nouncing not only fome external things, but the ofcf
man entirely, namely, whatever is corrupt in the un-
derftanding, judgment, memory, will, and affeBions,
and whatever is therein oppofite to the Spirit of Chrift^
and his gofpel. There is no privilege nor any differ
ence of exemption from the crofs betwixt the paftors
and the flock, with refpeB to evangelical felf- denial:
it is for this reafon, that Chrift joins the people with
his difciples.
35. For whofoever will flave his lifle, fall loft it: but
whofloever fall lofe his life flor my flake and th goflpels, th
flame fhall fave it,
I'H ?h§

5 2g> 7fe.GOS.PEL: according to
The whole tenor of the gofpel teaches us, that the
contempt of this mortal life, when we axe called upon
io give it up for the fake of Chrift, is neceffary to ob
tain that which is immortal : but how few are convinced
by it ? Chriftians during their whole life are to main
tain their ground againft the allurements of pleafure,
36. For 'what fall it profit a man, if he fall gain ike
wkole w< rid, and lofe his own foul ?
All gain is lofs, when a man does not faye his foul.
He who poffeffes all things without God, has nothing.
No man is fo foolifh, as to be willing to purchafe an
empire at the price of his life; and yet the world is
full of thofe pretenders tp wifdom, who giye up their
falvation for a vain pleafure, a handful of money or
an inch of land. How much are the greateft conquer,*
brs to be pitied, if whilft intoxicated with their viBo-
ries they ravage and lay wafte the earth, their own
fouls are laid wafte by fin and, paffion, and deftroyed
to all eternity.
37. Or what fall a man give in exchange for his foul?
A man has but one foul ; and when that is once
damned, there is no recovery. Fatal and dreadful ex
perience this, when after having enjoyed, pleafures,
riches, and empires, a few years, men find, by lofing
all in a moment, that all is nothing, and that whatever
they poffeffed here is altogether unprofitable for the
other life.
38. Whofoever therefore fall le afhamed of me, and of.
my words, in this adulterous and flnful generation, of him
Mflo Jliall th Son of man le afiamed when he cometh in th
g.bry of his Father, with the holy angels.
"* Men are often too forward highly to commend, truth,

St. Mark, chap/ix. 521
truth, amongft thofe who love and honour it : but to
bear witnefs to it, before thofe who do not favour it,
is a proof of fuch chriftian refolution and faithfulnefs
as is rarely to be met with. We do not fufiiciently
dread this terrible threatening. We may flatter our
felves, if we pleafe, and by trivial reafons excufe our
felves from giving teftimony to the word of Chrift,
and to himfelf in his fervants: but the day of the Lord
will difperfe all thofe clouds with which we cover our-
felvesj and expofe to open view the bafe interefts
which we fhall have preferred to thofe of God and of.
his church.
CHAP. IX.
t. AND he flaid unto thm, Verily I flay unto you, that
•**¦ thre le flome of thm that fland here, which Jhall not
tafte of death,, till they have feen th kingdom of God come
with power.
God never promifes any thing but he gives an ear
neft of it even in this life. Chrift, by a foretafte of
his glory, confirms the belief of his incarnation,
ftrengthens the hope of the refurreaion and eternal
life, awaken"? the love of truth, takes off the fcandal
pf the crofs, and encourages to the praBice of felf-
denial and all chriftian graces, wherein he had juft nowr
inftruBed his difciples.
2 . H And cfter fix days, Jeflus taketh with him, Peter, .
and James, and John, and leadeth them up into an high
mountain apart hy themfelves : and he was transfigured le
fore them.
v After the prefent life, the eternal fabbath begins up-
-..&¦¦;: " on

5 s % 7^,0OS.PE'L according U
pn the holy mountain of heaven ; where Chrift entire,,
confifting of the head and all the members of his body
the church, fhall be perfeBly transfigured in glory. Q
heavenly Jerufalem, church of the firft-born who are
written in heaven, when will it be, that we ftiall ap
proach thee ? When will that glorious transfiguration
be aecomplifhed, which ftiall change this mortal body,
and fafhion it like unto the glorious body of our blef.
fed Saviour ?
3 . )And his raiment lecamt fining, exceeding while as
fln-gw ; flo as no fuller on earth can white them.
The faints in the ftate of eternity fhall fhinewith ce-
leftial brightnefs both in body and foul. In order tp
our bearing in our body one day the image of Chrift,
as the heavenly and fpiritual man, we muft now beaf
in it the image of him as the man of mortification,
who pleafed not himfelf but endured the crofs. for
us, that through his death we may die unto fin
and live unto righteoufnefs. As a fuller takes pains
to wafh and whiten the cloth under his hands, fo a
chriftian diligently applies to Chrift in humble and fer
vent prayer, that through his bipod he may be cleanfed
.from all defilement. But what is this purity which
grace works in us here on earth, in comparifon of that,
which glory fhall effea in heaven ? ,
4. And thre appeared unto them Elias, with Mofes 1
end they were talking with Jeflus.
There is a perfeB agreement betwixt the law, the
prophets, and the apoftles. Every thing in them tends
to make Jefus Chrift known, and God in and by JefUs
Chrift, to form by faith and love his myftical body on
earth,

St. MAR K. chap, ixf 52^
parth, a,nd to conduB to the eternal mountain, to be
glorified there.
5. And Peter anflwered andflaid to Jefus, Mafter, it is
good for us to be here: and let us make three tabernacles ; one
for the, and one flor Mofes, and one flor Elias.
The church in heaven fhaH enjoy the fruit of all its
confliBs, a repofe which fhall never end, and a hap
pinefs which cannot be expreffed. All the faints under
their adorable head fhall he there placed ip their pro
per rank and order, which will make one of the chief
beauties of his houfe. Bleffed are they who are pre
pared in the church on earth to dwell in that which is
jn heaven- O my God ! they will for ever praife thee, ,
and then fay, it is good for us to be here.
6. For he wift not what to fay, flor thy were fibre afraid.
The bleffed will be there as it were filled with the"
abundance of heavenly delights. How will this change
agreeably furprife the children of God, to fee them
felves on a fudden become not only like to angels, but
even like the Son of God himfelf ! They, as well as
the celeftial powers, will be filled with an holy awe and
amazement at the fight of fuch a numerous affembly as,
He hath redeemed with his own blood.
7. And there was a cloud that overfhadowed thm : and a,
voice came out ofth cloud, faying, This is my leloved Son,
hear him.
They fhall be hid in the fecret place of God's pre
fence, overfhadowed with that cloud of light wherein
God dwells ; and fhall enter into his bofom, where
they fhall forever hear thefe words, This is mybeloyed
Son. This is the eternal, effential, and unchangeable
$ruth, which thou haft defired, which thou haft dilit'
iii;.,. ,.,..,1., ,,:,;_ ,.»,., ... ... V '
gently

524 The G O S P E L according to
gently fought, and which thou haft at laft found. Hear
it, not with the ears of thy body, but with thy whole
foul; which fhall be fed, fatisfied, and rendered happy
thereby to all eternity. ,
8. Andfluddenly when they had looked found about, thy
faw no man any more, flave Jeflus only with themfelves.
Then fhall the law, prophecies, knowledge, tongues,
miniftries, fcriptures, &c. vanifh away ; and the
church fhall fee nothing any more fave Jefus Chrift in
God, and God in him. The fight of the truth is not
perfeB in this life. How many different views, apcf
defires, which are not agreeable to it, are generally
mixed with it ! It is only upon the mountain of the
heavenly Sion, that Jefus Chrift and truth are feen
alone, and loved folely for their own fakes.
g. >And as they came down flrom th mountain, he charged
thm that they fhould tell no man what things they had feen,
'till th Son of man were riflenfrom the dead.
Till the refurreBion of Chrift, no eye had feen, no
ear had heard, and no underftanding had been able to
conceive the things which God prepares for thofe who.
love him. Chrift teaches us, not to fpeak fome cer
tain truths at all times, nor to all forts of perfons ; but
to proportion our confidence according to them. Of,
the twelve apoftles there are but three to whom our
bleffed Lord manifefts his glory before his death; that
they may learn from him an holy difcretion.
io. And thy kept that flaying with themfelves, queflioning.
one among another, what th rifling flrom th deadfhoidd mean.
It is part of the prudence which a prelate ought tp
have, not.to permit thofe to fpeak in public concerning
(die. truths and myfteries of religion, who are not as yet
throughly

St. MARK, 'chap, ix. %&$
throughly inftruBed therein. It is abfolutely neceffary,
that the Holy Ghoft himfelf fhould teach a preacher by-
the ftudy of the fcriptures and by prayer, before he
can be fit to teach others.
11. I And thy afked him, flaying, Why flay th flcriles
that Elias muft flrfl come ?
Jefus Chrift had his Elias, who proclaimed him to
the world : he will ftill have fome of the fame charac
ter throughout all ages, and before his laft coming. It
is the office of all preachers and paftors, inceffantly to
admonifh the faithful, that the day is approaching, that
Chrift is at the door, and that he will come at an hour
when we think not. Grant, O my God, that preachers
may want neither zeal nor boldnefs of fpeech to awaken
finners, nor grace and unBion fufficient to labour as
inftruments in thy hands for their convertion.
12. And he anflwered and told thm, Elias verily cometh
firft, and reftoreth all things; and how it is written ofth
Son of man, that he muft fuffer many things, and leflet at
nought. They who labour in the work of God, and endea
vour to re-eftablifh true chriftianity in the church, muft
expeS to be treated as Elias, John the Baptifl, and
Jefus Chrift himfelf were. A preacher, who is not dif
pofed to fuffer and to be defpifed, is fo far from reftor-
ing all things, that he is in danger of lofing himfelf.
He who foretold, that Chrift was to fuffer and to be
rejeBed of the world, has alfo foretold the fame of his
minifters: and therefore if the world fpare them, it is
becaufe they fpare the world.
13. But I flay unto you, that Elias is indeed come, and thy
have done unto him whatfoever they lifted, as it is written of
him We -

&a$ The G O S P £ L according to
, We ought not to be furprifed at feeing the faithful
mihifters of Chrift perfecuted; fince there is nothing
more clearly foretold in the fcriptures.
14. f And when he came to his diflciples, hfiaw a great
multitude about thm, and th flcriles queflioning with' them,
15. And firaightway all the people when thy beheld him,
were greatly amazed, and running to him, fainted him.
A man of God imprints a refpea and veneration on
the minds of people. Chrift often fuffers his difciples
and minifters to be preffed hard in a difpute, on pur
pofe that they may know the want they have of him,
and may have recourfe to prayer with the greater ear
neftnefs. He fometimes comes to their affiftance in a
very furprifing manner, to the end that his own hand1
may evidently appear, and that they may not give that
to man which is due only to God.
16. And he afked the flcriles, What queftionye with thm?
17. And one of the multitude anflwered and faid, Mafter, I
have hrought unto the my fon, which hath a dumb flpirit :
18. And whrefiever he taketh him, he ieareth him, and he
foameth, and gnajheth with his teeth, and pineth away : and
If pake to thy difciples, that they fiould cafi him out, and they
could not.
When Jefus Chrift abfents himfelf from us, we can
do nothing. A minifter muft not expeB to have always
fuccefs in the converfion of finners. Sometimes the
greateft care, application, and talents fignify nothing ;
becaufe God defigns to effeB the thing by himfelf, and
to make his minifters more fit for his work, by making
them more humble.
19. He anflwered him, and faith, Ofaithlefs generation,
how 'long fall I be with.you? how long fhall I fluffier you?
bting him unto mei Let

St. MAR K. chap. ix. £2$
Let us imitate the obedience of Chrift, which de-;
tained him in the world, though the incredulity and-
contradiBion thereof were a continual- trouble to- him.
How much foever his patience is exercifed by fome
minifters and paftors, by reafon of their want of firitb,
and their other defeBs ; yet he ceafes not mildly, to
bear with them, to continue with them according to his
promife, to work by their miniftry, and even to pro
duce by them fome bleffed effeBs. Whoever, finds his
endeavours ineffeBual on fouls enflaved to fin and the
'devil, ought to conduB them to Chrift, by addreffing
himfelf to him in fervent prayer. *
20. And thy brought- him- unto him: and when he flato
him, firaightway th flpirit tare him,, and he fell on the
ground, and wallowed foaming.
The devil redoubles his affaults, when he fees that
Chrift is ready to wreft a foul out of his hands; A paf-
fKmate and headftrong finner, who hardens himfelf,
and obftinately withftands the admonitions and endea*
vpurs of a faithful paftor, is much more to be deplor
ed, than this miferable wretch, who is but an emblem
of the other.
2 1 . And he afked his j other, How long is it ago fince this
came unto him ? And he faid of a child.
From the very moment that man begins to bear a
body of fin, he begins to be fubjeB to the tyranny of
the devil,
22. And OflUtimes it hath caft him into thfire, and'inta -
th waters to deftroy him: but if thou Canft do any thing, have
compaffion on us, and help us.
The mifchief which the devil does not do, evidently-
fhewsi that what he does is by the permiffion of a will
fuperior ;

£ 28 The GOSPEL according U
fuperibr to his. It is this will which we ought to fear,
not the devil, who is only the minifter and inftrument
hereof. There is nothing which he would not employ
to our deftruBion, if the creatures were entirely fob-'
jeB to his power.
'2 3". Jefus flaid unto him, If thou canft believe, all things'
axe poffible to him that believeth.
Faith is a very great treafure, fince nothing is re
fufed to it: but it belongs only to him who gives all the
reft, to give us faith alfo.
24. And firaightway th father of the child cried out, and
faid with tears, Lord, I believe; help thou mine unbelief.' "
The humble man is himfelf diftruftful of his faith,
and prays without ceafing for an increafe of it. It is
often fo weak, that it fcarce deferves the name. Who
amongft us has, after the example of this perfoni made
ufe of prayers and tears to obtain it ? An humble ac
knowledgment of the imperfeBion of'our faith, and of
our other defeBs, is capable of making up every thing
which is. wanting to us : or rather nothing is wanting td
him who has humility.
25. When Jefus flaw that the people came running toge
ther, he rebuked the foul fpirit, flaying unto him, Thou dumb
and deaf flpirit, I charge the, Come out of him, and enter n6
Wore into him.
They who love not either to fpeak of td hear of
God, are poffeffed with a dumb and deaf fpirit, from
which Chrift alone dan deliver them. Happy are they
irito whom he never enters any more 1 What would
not God grant to faith, even much more thah it afks i
Jefos Chrift never fpeaks to the devil but with threats
ai to a flave. There are no meafures to be kept, where
there is lio longer the leaft hope of reconciliation;

St. MARK. chap. ix. 529
ss 6. And th fpirit cried, and rent him flor e, dnd came
out ofl him ; and he was as one dead, infomuch that many
flaid, He is dead.
The finner fuffers ftrange cbnvulfions, when he en
deavours to forfake his inveterate habits ; and efpeci
ally a young man who has continued under them from
his childhood. To fpeak to him concerning renounc
ing his paffions, is almoft the fame thing as to deprive
him Of his life. A young perfon poffeffed by fin, is a
very proper inftrument of the devil for all manner of
wickednefs ; and therefore he omits nothing in order
to fecure him to himfelf. Such a perfon is dead to the
world, and the world to him, when once he is through
ly delivered from this calamity.
27. But Jeflus took him by the hand, and lifted him up),
and' he arofle.
What a happinefs is it, when amidft the flruggles of
converfion, a finner meets with an enlightened guide,
a charitable hand to lift him up in his dejeBion, to
comfort him under his pains, and, to lead him into the
ways of God ! But what gratitude does hot the invifible
hand of Chrift, which is concealed under this vifible
one, deferve? May I, O Lord, have neither motion
nor aBion, but by the guidance of this adorable hand,
which thou haft pleafed to extend even, unto me'. . '''-K
28. And when he was come into th houfle, his diflciples
afked him privately, Why could not we cafi him out. 29.
And he flaid unto them^ This kind can come florth by nothing,
but by prayer and fafting.
Nothing is more prevalent againft the devil than,
prayer and fafting. Minifters muft make ufe of them inj
converting finners, 'if they defire to.fucceed therein."
Vol. I. Part 2. Mm 3o. i-And

ggd The GOSPEL according to
30. f And they departed thence, and paffed through
Galilee : and he would 'not that any man fould know it,
31. For he taught his diflciples, and flaid unto them, I he
Son ofl man is delivered into the hands ofl men, and they
fall kill him, and after that he is killed, he fhall rifle the
third day.
The love of Jefus Chrift towards his difciples induces
him to comfort them with the hopes of his refurreBion,
at the feme time that he affliBs them with the predic
tion of his death. When we cannot avoid giving af-
fliBion to our neighbour, we ought to give him com
fort by the hopes of future happinefsT" We muft pre
pare him for a favourable reception of ungrateful and
mortifying truths, by accompanying them with others
more proper to raife and fupport the mind.
32. But they underftood not that flaying, and were afraid
to afk himi
The fpirit cannot underftand what the flefh is unwil
ling .to fuffer. This feed, which Chrift feems unpro-
fitably to caft into a barren foil, will bring forth fruit
in due time. „ We muft not give over inftruBing, how
dull foever the underftandtngs of men are as to heaven
ly truths: the Spirit of God can open them, as he
opened thofe of the apoftles.
33. 5 And he came to Capernaum, and being in the
houfle, he afked them, What was it that ye diflputed among
yourflelves by the way ? 34 . But thy held their peace :
flor by the way they had diflputed among themfelves, who
fhould be the greatefl.
How fobtile is the poifon of ambition ! how difficult
is it for a man to preferve himfelf from it in this life.
Humility is peaceable, and always ready. to give place; pride

St. MARK. chap. ix. 531
pride is always difputing about preference. If we
look narrowly into the world, we fhall find that this
is what generally reigns in all flates and conditions
whatfoever. Few people are willing to be below
others ; they find as much difficulty almoft to bear an
equality ; and much the greateft number think of no
thing but gaining a foperiority. Who would imagine,
that ambition could take hold of perfons who had for
faken all, and that the apoftolic college fhould not be
exempt from it ? In fhort every body is fobjeB to it,
and no body is willing to own it.
35. And he flat down, and called th twelve, and flaith
unto them, If any man defire to be firfi, th flame fall be
laft ofl all, and fervant cf all.
The only thing of which a minifter of Chrift ought
to be ambitious, is to be the laft of all. Humility muft
not be an idle virtue, but a virtue ufeful to our neigh
bour. It places its chief joy, not only in being below
all, but even in ferving all. For true love is humble,
and true humility is loving.
36. And he took a child, and fet him in th midft ofl
them:' and when he had taken him in. his arms, he flaid
unto thm, 3 7. Whofloever fall receive one of fluch chil
dren in my name, receiveth me : and whofloever fall re
ceive me, receiveth not me, but him thatflent me.
The education of children is one part of that which
is here fo forcibly recommended by Jefus Chrift. They
who have the fpirit of fimplicity, humility, and chrif
tian childhood, deferve to be moft regarded and affifted
by the people of God, becaufe they are treated worft
by the world. We ought to look upon Chrift and his
Father as prefent in thofe whom we ferve and affift.
M m 2 The

532 Th£ GO SP&L according to
The recommendation of fome great perfon is more
fought after and confidered by men, than that of Chrift.
Whoever has faith, judges after a very different manner.
38. IT And John anflwered him, flaying, Mafter we flaw
one cafting out devils in thy name, and hflolloweth not us ;
and weflorbad him, becaufle hflolloweth not its.
That which' St. John here does is an example of an
indifcreet zeal for the interefts of Chrift. A preacher
fometimes imagines, that his only defire is, that men
fhould follow Chrift, and adhere to his word ; and it
is himfelf whom he defires they fhould follow, and to
whom he is very glad to find them adhere. St. John
has fewer imitators of that perfeB freedom from felf-
intereft which he had after the defcent of the Holy
Ghoft, than he has of this defeB in his ftate of imper-
feBion. A man willingly approves the good which is
done by others, when he loves good for its own ^e>
and God for his. >
39. But Jeflus flaid, Forbid him not : flor thre is no
man which fall do a miracle in my name, that can lightly
fpeak evil of me.
Chrift fuffers many things in his church which are
done without his warrant ; but he makes them contri
bute to the eftablifhment of his kingdom. Whatever
reafon we may have to fear that fome perfons will not
perfevere in goodnefs, we muft notwithftanding fuffer
them to Continue their endeavours, when they appear
to be any ways ufeful.
40. For he that is not agaiiift us, is on our part.
Why fhould any one fofpeB evil in the heart, when
in outward appearance there is nothing but what is
good ? It is very much for the interefts of God and his
truth,

St. MAR K. chap, ix, 533
truth, not to have fome certain perfons for declared
enemies ; it is imprudence, not to preferve and irnprove
this advantage.
4 1 . For whofleover fall give you a cup of water to drink,
in my name, becaufe ye belong to Chrift, verily I flay unto
you, he fall not lofle his reward.
The very fmalleft fervices done to our neighbour
fhall be rewarded. The intention ahd defign which we
have of doing them to Chrift in his members or minif
ters, doe's wonderfully enhance the value of them be
fore God.
42, And whofloever fall offend one ofl thefe little ones
that flelieve in me, it is better flor him, that a milftone.
were hanged about his neck, and he were caft into the flea.
A man offends or gives occafion of fcandal to his
brother, his own family, and the church, not only by
giving a bad example, but alfo in fuffering that in them
which it is in his power to remove, or by not giving a
good example, when he can, and ought. Whoever
refufes to bear this light yoke of love, fhall be oppref
fed with the weight of God's difpleafure. He who can
excufe himfelf in not having a cup of water to give his
brother, cannot excufe himfelf from giving him a good
example, or at leaft from not giving him a bad one.
This is the moft indifpenfable duty of chriftian love.
43. And if thy hand offend the, cut it off: it is better
for thee to enter into lifle maimed, than having two hands,
to go into hell, into thflre that never fall be quenched: 44,
Where their worm dieth not, and thflre is not quenched.
He to whom the management of the public money
becomes an hinderance of falvation, or an occafion of
fin, ought he to deliberate, whether he fhall cut off this
M m 3 hanci

534 The G OS PEL according to
hand or not ? Every ufe of the hand, every employe
ment, ftate, and kind of work, whereby a livelihood
is gained, are fo many hands which are to be cut off,
when they are inconfiflent with falvation-
45. And ifl thy floot offend the, cut it off : it is better
jar the to enter halt into lifle, than having two fleet, to be
i, fl into hell, into th fire that never fhall be quenched.
fhe cutting off the foot is the breaking off all com-
liierce with worldly people, whenever it becomes ne-
cefiary to falvation. To quit the occafions of falling is
nec-'lfiiry, fince falvation depends upon it.
' 46. Where their worm dieth not, and the fire is not
fy'.-yx-i'itd. Who can conceive the torment of this gRawingworm,
namely, of the eternal reproach of confcience, when
a man fhall refleBupon the graces and mercies of God
which he has defpifed, and on the preference which he
has given to the fliadow of a momentary happinefs, be
fore a fubftantial and eternal gppdj which is God him
felf. 47. And ifi thine eye offend thee, pluck it out: it is bet
ter flor thee to enter into the kingdom ofl God with one eye,
than having two eyes to be cafi into hell-fire..
What precautions do we not take to avoid an infec- .
tious air, and to prevent a. contagious diftemper from
fpreading ? How much greater reafon have we to
fhun thofe perfons who are to us an occafion of fin,
were they, on the account of their advice, proteBion,
and affiftance, as dear to us as our hands, our feet, and
pur eyes ? How much more ftill ought we to cut off all
criminal, unprofitable, and dangerous ufe of our fenfes,
pur mind, and our body ? 48. Where

St. MAR K. chap. ix. 535
48. Where their worm dieth not, and th fire is not
quenched. Thefe words repeated three times, are as fo many
admonitions, to avoid the laft, great, general, and eter
nal excommunication, which will feperate the finner
from all happinefs, and overwhelm him with all inter
nal and external miferies, denoted here by the worm
and the fire. Let ps hearken to this wholefeme advice
of our bleffed Saviour, while as yet this worm may be
crufhed by faith in him.
49. For every one fall be flalted with fire, and every
facrifice fall be flalted withflalt.
See here the greatnefs, and eternity of the pains
of the damned. They fuffer without being ,able
to die, they are burned without ever being con-
fumed, they are facrificed without being fanBified, and
falted with the fire of hell as eternal viBims of the di
vine juftice. We muft of neceflity be facrified to God
after one manner or another in the ftate pf eternity ;
and we. have now the choice, either of the unquench
able fire pf his juftice, or of the everlafting flaimepfhis
love. 50. Salt is good : but if the flalt have loft his flalt-
nefls, wherewith will you feafon it? Have fait in yourflelves,
and have peace one with another. ,
The fait of chriftian wifdom, which confifts in hav
ing a relifh only of heavenly things, ought to be very
quick and lively in minifters. It belongs to them
to impart this relifh to others : but if they have once
loft it, with how much difficulty is it recovered ! This
relifh and this wifdom feldom return, when the relifh
^nd wifdom of the world have taken their place. True
M m 4 wjfdon\

536 The G O S PE L according to
wifdom produces humility, and humility preferves,
peace. O Jefus, eternal wifdom, wholefome fait of
the foil, pattern of chriftian humility, and fource pf
true peace, vouchfafe to give me a true relifh for thy
love, thy humility, and thy peace; preferve in me
whatever comes from thee, and confume the corrup
ts on which proceeds from myfelf.
CHAP. X.
i. AND he arofle from thence, and cometh into th coafts
°fl Judea 'by the farther fide ofl Jordan : and the
people reflort unto him again; and, as he was wont, he.
taught them again.
A true paftor is never weary of inftruBing his peo
ple. He is always ready to communicate himfelf; be
caufe the treafure of his heart is always full of the
truths of falvation. His known charity and concern
for their welfare iii foul and body caufes them to apply
to him for help in time of need. Kindle, O Lbrd^
this double zeal, both in the paftors and in the fheep.
2. ? And the Phariflees came to him, and afked him, Is
it lawful flor a man to put away his wifle ? tempting him. ¦
Thus fome good paftors, intent on feeding the flock
pf God, find themfelves oppofed by pragmatical perforjs
and their fheep difturbed with contentious and malici
ous queftions. Every age has its pharifees, of whom
the devil makes ufe to tempt the paftors, and whom
God permits to do it in order to prove the faithful.
Lord, do not permit their trial to be above that they
are able to bear, and vouchfafe to be thyfelf their
ftrength arid their light.
3. And

St. MAR K. chap. x. 537 »
3. And he anflwered and flaid unto them, What did Mo
fes command you.
In order to free the church from the maxims of cor
rupt morality, it is fufficient to refer foe followers
thereof to, the holy fcripture : it is by this divine word
that we muft examine all queftions which arife in the
church. The way to embarrafs and confound inno
vators, is to oblige them tp explain and prove their
ppinions by holy writ.
4. And thy flaid, Mofles fluffered to write a bill ofl di
vorcement, and to put her away.
A loofe cafuift generally wants either knowledge or
fincerity. This condqB of the pharifees is but too fre
quently imitated, who being called upon to produce
the primitive law publifhed by Mofes, He fhall cleave
to his wife, fupprefs it, to infift upon a doBrine which
was only tolerated. Men often fubftitute in the room
pf the holy law of the gofpel a toleration of feme things,
which corruption of manners has introduced contrary
to the gofpel itfelf.
5. And Jeflus anflwered and faid unto them, For the
hardnefls ofl your hart, he wrote you this precept.
There is much more reafon for men to humble them
felves, than to boaft on the account of difpenfat ions,,
when they are granted only for the hardnefs of their
hearts. God does by no means authorjfe every thing
which he tolerates; and he frequently permits a lefs
evil, that a greater may be avoided.
6. But flrom the beginning ofl the creation, God made
thm male andflemale.
In the defence of the truth and morality of the gof
pel, we muft, after Chrift's example, not wander from the,

538 The GOSPEL according to
the fubjeB, but always keep clofe to the natural order,
to the divine inftitution, and to the facred text.
7. For this caufe fhall a man leave his father and mo
ther, and- cleave to his wifle; 8. And they twain fhall bt
one flefh : flo then they are no more twain, but ane flefh.
Marriage betwixt one man and one woman, carries
in it a Angularity by which it is diftinguifhed from all
other connexions, an infeparable fociety, friendfhip and
inviolable fidelity, unity and unalterable community,
What weighty reafons then ought there to be for pro
ceeding to a divorce, after fo exprefs a commandment
of God, and fo forcible a reafon giyen to forbid a fe-
peration ? For whofe fake fhall a man and woman part,
if they are not permitted to do it for the fake of father
or mother ?
9. What threflore God hath joined together, let not man
put aflunder.
There are four forts of marriage which cannot be
diffolved, whereof the firft is an emblem of the reft :
betwixt man and woman, betwixt the word and the
hprnan nature, betwixt Chrift and his church, and be
twixt God and his eleB in heaven. It is a fhameful
perfidioufnefs in civil life, to break off fuch a union ;
it is a crime in religion to violate the conjugal friend
fhip, of which God is the author, Jefus Chrift the pat
tern, and the Holy Ghoft the bond, and which the end
of marriage, the.education of children, the peace of
families, and the public good render neceffary.
10. And in the houfe his diflciples afked him again of the
flame matter. 11. And he flaith unto thm, Whofloever
fall put away his wife, and marry another, committeth
adultery againfi her. 12. And ifl a woman fall put away
. her hufand, and be married to another, fe committeth
adultery. The

St. MARK. chap. x. 539
The union of marriage refembles that of Chrift with
his church, which he will never forfake to take ano
ther, as the faithful members thereof will never for
fake him. God fuffered divorce in the fynagogue,
to fignify the future rejeBion of the people which
that affembly reprefented; he re-eflablifhed the in
diffolubility of marriage in the church, to fhew that
fhe is the infeperable fpoufe of Jefus Chrift. It is up
on this account, that the adulterer does by his lewd
nefs and injuftice particularly difhonour Chrift and his
church, whofe myfterious figure he fo fhamefully vio
lates and abufes.
13. T And they brought young children to him, that he
fould touch them; and his diflciples rtbuked thofe that
brought them.
Children are the fruit of marriage : their chriftian
education, and the care of prefenting them to Chrift
that they may become his members, is the end thereof.
They are an unhappy fruit, if they are not prefented
to him, and if he does not touch them by bleffing them,
and uniting them to himfelf by his fpirit of adoption,
in order to make them members of his body.
14. But when Jeflus flaw it, he was much ftiflpleafled,
andflaid unto them, fluff er the little children to come" unto me,
andflordid them not : flor ofl fluch is the kingdom ofl God.
Nothing is more acceptable to God than genuine
fimplicity, how much foever it is defpifed by the world.
To the fimple and fincere God communicates himfelf,
them he vouchfafes to honour with a near accefs to his
majefty, and for them he defigns his kingdom. The
chriftian childhood, confifts in having no more pride,
pr felf-fufficiency than little children. v It is this which give.3,

54© The G O S P E L according to
gives us admiffion, and unites us to Jefus Chrift. What
is here faid fhews the abfolute neceffity of being like
fuch in order to be faved.
15. Verily I flay unto you, Whofloever Jliall not receive
the kingdom ofl God as a little child, he fall not enter
^herein. The glory of a reafonable creature, and'the perfec
tion of reafon itfelf, is to have the docility of a child
in refpeB of the truths of the gofpel. A child, which
is paffive before God, affords a lively reprefentation of
that which grace is able to effeB even in the heart of
an old finner. If this grace were not all-powerful, who.
could ever hope for a difpofition fo contrary to the
pride of man ? ' Bleffed is the man whom thou chaf
teneft, O Lord, and teacheft him out of thy law.
16. And he took them up, in his arms, put his hands
upon thm, and bleffed them.
What care ought parents to take of their children,
for whom Chrift expreffes fuch tendernefs, whom he
bleffes, and takes under his own proteBion ! If chil-.
dren were incapable of grace and fanBification, what
good could Chrift do them ? The church imitates her
head in admitting them to baptifm and opening her
bofom to them.
17. H And when he was gone forth intcthe way, thre
came one running, and kneeled to him, and afked him, Good
mafter, what fall I do that I may. inherit eternal life ?
How advantageous is it frequently to. afk at the feet
of Chrift what we muft do in order to our falvation :
He alone is capable of fhewing us the way to hea?
ven,. being himfelf the way ; he alone is incapable of
deceiving us, fince he is the truth ; and, he alone is
worthy

St. MAR K. chap. X. 541
Worthy to conduB us to eternal life, being himfelf that
Very life. <i
18. And Jefus flaid unto him, Why callefl thou me good t
there is none good, but one, that is God. ig. Thou
knowefl th commandments, Do not commit adultery, Do
not kill, Do notfleal, Do not bear flalfle witnefls, Defraud
not, Honour thy father and mother.
The commandments of God afford us fufficient in-
ftruBion for our moral conduB : it is often nothing but
curiofity, which defires other lights. His law makes
known his will ; and it is by faith in Jefus Chrift that
we receive grace from him and conform ourfelves
thereto. Let thy law and example, O my Saviour, be
continually the rule of my behaviour and aBions.
20. And he anflwered and flaid unto him, Mafter. all
thfle have I obflerved flrom my youth. 2 1 . Then Jeflus be
holding him, loved him, and flaid unto him, One thing
thou lackefl : go thy way, flell whatfloever thou haft, and
give to th poor ; and thoufialt have treafure in haven;
and come take up th crofs, and follow me.
If there be any one irregular inclination in the
heart, this is the very thing^whlch God requires us to
facrifice to him, without which our falvation is in great
danger. 22. And he was fid at that flaying, and went away
grieved : flor he had great poffeflftons.
Abundance of perfons ferve God with chearfulnefs,
'till he requires them to facrifice that which they love
more than him. A man thinks he loves God above all
things, when at the fame time, without being fenfible
of it, he loves a little money or fome trifle more than
God. Can we look upon riches as an advantage, when they

542 The GOSPEL according to
they often prove an obftacle to falvation ? This young
man had been perhaps a faint, if he had been poor : fo
true is it, that it is oftentimes a fnare to be rich.
23.lt And Jeflus looked round about, and flaith unto his
diflciples, How hardly fall thy that have riches enter into
th kingdom of God ! 24 . And the diflciples were aftonifhed
at his words. But Jeflus anflwereth again and flaith unto
them, Children, how hard is it for them that truft in riches,
to enter into th kingdom ofl God !
The poor are fooner aftonifhed at thefe words, than
the rich are fo much as moved by them : the reafon is,
becaufe men fee the danger of others better than their
own. It is much eafier for a man to be contented
without thofe things which he has not, than to difen-
gage himfelf from thofe Which he poffeffes, and not to
truft in them. The poor may find a fufficient ground
of comfort in a ftate of poverty, if they are poor in
fpirit, fince the kingdom of God is theirs : but the
rich have reafon to tremble in the midft of their
riches. Whoever finds in them his reft, his joy, and
his happinefs, never thinks of feeking for thefe things
in God.. And there lies the greateft mifery.
25. It is eafier flor a camel to go through the eye ofl a nee
dle, than flor a rich man to enLr into the kingdom ofl God..
2.6. And they were aftonifhed out of meafure, flaying among
ihmflelves, Who then can be faved?
Experience fhews but too plainly, how difficult it is
To root out of the heart the defire of perifhing things.
To do this is a greater miracle than to remove a moun
tain. The wealth of a covetous man is like food in
corporated and changed into the fubftance of his heart :
to take away the former, is to tear out the latter. He
alone

St. MAR K. chap. x. 543
alone can do this who has the heart of the covetous
perfon in his hand, and can take, out his ftony heart,
and give him one of flefh. The world is full of fuch
as fay one to another, Who then can be faved ? and
yet live as if it were the eafieft thing imaginable.
27. And Jeflus looking upon thm, flaith, With men it
is' impoffible, but not with God : flor with God all things
are poffible.
It is the comfort Of the humble, that their falvation
is in the hands of God ; and it is the blindnefs of the
proud, that they would have theirs in their own. A
true chriftian is not at all alarmed to find here, that
without grace this falvation is impoffible ; becaufe he
knows, that God can do every thing for him, and that
he himfelf can do all things in God through Jefus
Chrift. Yes, O my God, to thee it does belong to
work my falvation, becaufe thou canft do all things in
me ; and to me, to humble myfelf under thy almighty
hand, becaufe I can do nothing but by thee.
28. 5 Then Peter began to flay unto him, Lo, we have
leflt all, and have flollowed thee. 29. And Jeflus anflwered
andflaid, Verily I flay unto you, There is no man that hath
leflt houfle, or brethren, orfifters, or flathr, or mother, or
wifle or children, or lands flor my fake and th goflpels, 30.
But hflhall receive an hundredfiold now in this time, houfes,
and brethren, andfifiers, and mothers and children, and
lands, with perfecutions ; and in th world to come eternal
lifle. Who could believe, that he who leaves his kindred,
and eftate, that he may be rich in that faith, truth, and
righteoufnefs, which God requires of him, is rewarded
even in this life ? It is Jefus Chrift who fays it : it is
therefore

544 The GOSf-tL accoramg to
therefore a matter of faith. Grace, which is a thou
fand times more valuable than all which a man can
leave for the fake of God, caufes him to find an hun
dred fold. Whoever can truly fay, that his faith
ftaggers not at this article, and that he is ready to fol
low Chrift at the expence of all, what may he not juftly
expea from God ! It is very pleafant to ferve a mafter,
who in this world makes his fervants rich in poverty,
full of joy in forfaking all things, and happy in the
midft of perfecutions; whereas worldly mafters cannot
fecure their favourites from being miferable even in the
midft of riches, pleafures, and the greateft profperity.
3 1 . But many that axe flrfl, fall be laft : and th laft,
What is here faid is commonly feen in times of per
fecution. A great finner, who fhews himfelf faithful
to God, leaves his paft fins, and rifes even to the glory
of martyrdom : whilft a virtuous perfon who turns back,
lofes the fruit of all his good works. It is of the laft
importance, for a man to be faithful to his duty on
every occafion. How great the difference which is
made at the hour of death betwixt a proud rich man
and an humble beggar, a worldly perfon and a true
chriftian ! <
32. i And they were in the way going up to Jerufalem:
and Jeflus went beflore them ; and they were amazed, and
as thy flollowed^ thy were aflraid. And he took again th
tzuelve, and began to tell them zuhat things jhould happen
unto him.
All his nature trembles in a man, when God calls
him, to take the way of the crofs. Chrift goes forward
therein with a firm and even pace and with a true cou
rage.

St. MARK. chap. x. £43
fage. This confifts in the contempt of this prefent life
through the hopes of that which is eternal : and this
contempt is fo much the greater, the more fure a man
is of lofing it, as Jefus Chrift and the martyrs were.
33. Saying, Behold we go up to Jeruflalem,x and the Son
of man fall be delivered unto the chiefl priefts, and unto th
fcribes : and. they fall condemn him to death, andfiall deli
ver him to th gentiles ; $4. And thy Jhall mock him,
and fall fcourge him, and fall flpituponhim, and fall kill
him : and th third day he fall rifle again.
Thefe two verfes contain an abridgement of the paf
fion of the Son of God. His admirable conftancy at
the fight of his fufferings does not proceed from infen-
fibility, but from his immutable afleBion to his father^
his inviolable adherence to his will, and his love to
finners. Let us, after the example of Chrift, fupport
Ourfelves under the profpeB of the evils of this life
with the hopes of that which is to come. The exaa
accomplifhment of this prediBion in all its parts, is aii
invincible proof both of the divinity of Chrift, and of
the religion which he has eftablifhed.
35. 5 And James and John th fions of Zebedee come un
to him, faying, Mafter, We would that thoufiouldfi do for us
whatfover we fiall def re.
Such is the blindnefs of carnal man, that he would
have God's will direBed by his own. Worldly men;
not altogether deftitute of faith, are not for going di-
reBly contrary to the will of God ; but they would
fain have his defigns fall in with their own, and through
this earneft defire, foey aB at laft as if it were fo. It
is but a bad difpofition for prayer, to begin it with pre-
fcribing to God what he qught to give us.
Vol. I. Part 2. N n 26. And

54^ The GOSPEL according is
i
36. And he flaid unto thm, What would ye that Ifihoulfa
do for you ?
1 He knew better than they that which was in their
hearts ; but it was proper that they fhould difcover it
themfelves, in the prefence of the reft, to the end that
all might be inftruBed and fet right. He feems dif
pofed to grant them every thing, on purpofe that they
may have fuch truft and confidence in^him, as to dif-
femble and hide nothing from him.
37. Thy flaid unto him, Grant unto us that we may fit,
one on thy right hand, and the other on thy left hand, in thy
glory. 38. But Jefus flaid unto thm, Ye know not what ye
afk: can ye drink of the cup that I drink of? and le bap
tized with the laptijm that I am laptized with ?
Ambition is blind, and often knows neither what it
does, nor what it defires ; becaufe it confults neither
reafon nor faith. Under the influence of the defire of
preferment Or honour, we think of nothing but human
greatnefs, becaufe we have no perfea knowledge of
the true. No other way leads to glory but that of the
crofs. There are inward mortifications, which pierce
the heart, expreffed here by the cup, which is to be
drank of; and there are outward, denoted by the bap
tifm. We muft have no fmall degree of faith, and of
the love of God to look upon thefe things as no other
than an agreeable and delicious draught, or as a re-
frefhing and wholefome bath.
39. And they flaid unto him, We can. And Jefus flaid
unto them, Ye fall indeed drink ofl the cup that I drink of;
and with th laptifln that I am laptized withal, Jhall ye be
baptized ;
The ambitious perfon finds nothing difficult, pro
vided

St; MAR K. chap. x. 547
vided he can but raife himfelf. He eafily prefumes
Upon that which he cannot perform, to obtain that
which he does not deferve. It was but a moment ago,
and thefe men were feized with fear and amazement at
the bare fight of the way tb Jerufalem : but one paffion
weakens another, and like a burning fever, fopplies a
man With frefh ftrength and courage;
40. But to fit on my right hand and on my left, is not mini
to give, lut it fhall be given io thmfor whom it is prepared^
Jefus Chrift knows not what it is to prefer his friends
or relations upon carnal motives, or to fatisfy their1
ambition. He makes them partakets bf his crofs : but
as to glory, he1 refers them for that to his father; The
crofs is the only way Whereby We can arrive at glory.'
Grant, O Jefus, that we may both live and die with
thee under the banner of the cfofs.
4 1 . And when th ten heard it, they began to be itnuch dip-
pleafed with James and John.
The ambition of clergymen is a great fcandal in the.
church, of which the difpleafure and indignation of the
apoftles gives us an imperfea fhadow and refemblance.
If apoftles, trained up with fo much care in the fchool
of humility, are not free from this vice ; what effeas
will not ambitiort produce in fouls, wholly imrtierfed iri
flefli and blood, which have no motion but from their
paffions, no law but that of their own defires ?
42; But Jeflus called thm to him, and flaith unto them±
Ye know that they which are accounted to rule Over the Gen
tiles, exercife lor'dflhip over them ; and their great ones exer
cife authority upon thm. 43, Butflofall it not le among
you : lut whofloever will le great among you, fhall be your
minifter i
N n % Obferve

548 The G O S P E L according to
Obferve here the fpirit and rule of ecelefiaftical go
vernment : much humility, inftruBion, and conder
fcenfion ; no dominion, imperioufnefs, or harffinefs.
Men ftrangely forget themfelves, when in a miniftry ap
pointed only for the fake of heaven, they are for con
tending with the great ones of the earth in haughtinefs
and grandeur. It is very difficult to fupport equally
the double charaBer of a fpiritual paftor and a tempo
ral prince ; and to join humility with grandeur, meek
nefs with dominion, and the conftant application of a
paftor to the duties of his funBion with the care of fe
cular affairs. '
44. And whofloever of you will be the chief eft, faille fir
's ant ofl all.
The greateft minifter in the church is he who is moft
conformable to the example of Chrift by humility, love,
and continual attendance on his flock, and who looks
upon himfelf as a fervant to the children of God, We do
not know what it is to ferve one fingle foul for the fake
of God, in the fpirit of the holy fervitude of Chrift. It
is fomething far more honourable, than proudly to
command whole nations, and to govern empires. God
requires nothing more of his minifters than that which
men do every day in order to raife themfelves ; which
is to become the fervants of all : but the one is a fer
vitude of love, the other of concupifcence.
45. For even th Son of man came not to le miniftred un
to, lut io minifter, and to give his life a ranfomfor many.
To ferve and to die was all which Chrift came into
the world to do. There is no man who ferves his maf
ter, as this divine mafter ferved his fervants. . After
fuch an example as this, and under fuch a head, a
chriftian fhould not reflea, without fome eonfofion, upoa,

St. M A R K. chap. x. 549
upon the neceffity, under which he lies, of being ferved
by others. It is good to difpenfe as much as poffible
with the fervice of others, and to exa£t none but after
fuch -a manner as is conformable to the fpirit of the
gofpel, and to the example of the Prince of pallors. A
man ought continually to ferve or minifter in the work
of falvation, as our bleffed Lord did; and to fpare
neither his health nor his life, to contribute to the faving
of one foul : this is a duty -belonging to the paftoral
office, upon which he ought to reckon before he un
dertakes it. O fovereign paftor of fouls, renew in thy
church the fpirit and zeal of thy fervitude, fo little
known, and much lefs put in praBice.
46. 5 And they came to Jericho : and as he pent out of
Jericho with his diflciples, and a great number of people,
blind Bartimeus, iheflon oflTimeus, flat by tjie high-way-flde^
legging. In the cure of this blind man, let us reflea upon
man delivered from blindnefs of heart, by the power of
Chrift. Blindnefs and indigence are not always found
together in the blind of body; but they are never,
afunder in the foiritually blind. Faith is at the fame
time both the eye and life of the foul; and. truth is the
light and bread of the heart. O eternal truth ! O hea
venly bread ! Grant that I may be always fenfible,
how much I ftand in need pf thee, that I may know
thee, apply to thee, and feed upon thee.
47. Arid when he heard that it was Jeflus of Nazareth, he
began to cry out, and flay, Jefus, thouflon of David, have
mercy on me.
That which a finner ought to obferve in the cure of
his foul, is to know his own blindnefs, and to be wil
ing to be delivered from it, to have recourfe to the
N n 3 fovereign

§5<s> ^GOSPEL according fc?
fovereign phyfician, to pray to. hi™ with fervency, tQ
truft only in his mercy. The cure is far advanced,
when once a man begins to pry out after bis deliverer
and phyfician : he is already freed from a great part
of his mifery, when he is become fo fenfible as to have
recourfe to mercy. It js thou, O Gpd of mercies,
who haft prevented me in my blindnefs, and taught me
to call upon thee, and to lay before thee my mifery.
48. And many charged him that he fould hold his peace ;
bufhe cried, the more a great deal, Thouflon of David, have
mercy on me.
The finner in his converfion ought not to hearken-
to the world, nor to thofe who would difcourage or di
vert him from his defign ; but to pray with the greater
earneftnefs. This blind map knows, that an opportu
nity of recovering fight does not prefent itfelf every
day, and that therefore he muft not let it flip. Truth
does not always come to us a fecond time : he who lets
it pafs away from him, is not fure of finding it again.
"We fometimes hazard all by not adhering to it at firft
with conftancy and perfeverance.
4g. And Jeflus flood fiill, and commanded him toie called:
and they call the blind man, flaying unto him, Be ofl good
comfort, rifle ; he calleih the.
The finner in his converfion ought to have a man of
God to conduct him to Chrift, and encourage him under
bis weaknefs. What joy and comfort is it to a penitent,
when he fees that the divine mercy is moved by his mi
fery, that it ftands ftill, as it were, on his account, and
bears his prayers! Hope is firmly eftablifhed in the heart
by prayer1, and fuppliesa man with courage to go to God*
when he calls him 'by the miniftry of his word.
50. And he cafting away his garment, rofle, and came to
Jtft. " " The

St, MARK. chap. x. 551
The finner ought to caft .away immediately all out
ward impediments, which retard his approach to the Sa
viour, to obey him who fpeaks to him on the part of
God ; and to rife up in order to go near his Saviour,
to run to him without delay, and with an ardent faith.
The blind man ftands before Jefus without feeing him,
yet he believes and hopes in him ; which gives us a re
prefentation of this life, wherein our cure is wrought
under the obfcurity of faith. We fhall fee this ador
able truth, which is at prefent veiled from our fight,,
when once our cure fhall be perfeBed, our eyes opened,
and the darknefs of faith changed into the light of glory.
51. And Jefus anflwered and flaid unto him, What wilt
thou that I fhould do unto the ? The Hind man flaid unto
him, Lord that I might receive my fight.
The finner in his converfion ought to forget all other
wants, and to mention none but thofe of his foul in
begging mercy. That mercy which the blind man
here afks, is that Chrift by his almighty power would be
pleafed to work a cure in him, and give him eyes ca
pable of feeing. In like manner, that which one, who
prays to God as he ought, afks, is the operation of his
grace in the heart.
52. And Jeflus flaid unto him, Go thy way ; thy flaith hath
made thee whole. And immediately he received his flight, and
followed Jefus in the way.
In the laft place, the tinner, after he has received
his cure, ought to be full of acknowledgment, and to
follow Chrift by imitating him throughout the whole
courfe of this life. This blind man's faith made him
whole, and fayed him ; but it was the Saviour himfelf
who gave him this faith. My God, I acknowledge with
N?4 j°?

£52 The GOSPEL according to
joy, that thou canft not crown any thing in me except
thy own gifts ; and that I have nothing to offer thee
but what I have received from thee.
CHAP. XL
1. AND when thy came nigh to Jerufalem, unto Beth-
**-* page, and Bethany, at th mount of Olives, he fend-
eth florth two of his diflciples,
Chrift, as the viaim of God, comes to prefent him
felf at the place of facrifice. This is not the aBion of
a mere man, to go thus calmly in cold blood to deliver
himfelf up to his enemies and to meet certain death. It
is thus, O Jefus, that thou giveft the ftrongeft proof of
thy love to a finful world in thy readinefs to fuffer, the
juft for the unjuft, that thou mighceft bring us to God.
Lord, let this fpirit of facrifice fill the hearts of chrif
tians with fuch a lively fenfe of the immenfe obligations
they are under to thee, that they may giye themfelves,
as living facrifices tp thee.
.2. And faith unto thm, Go your way into the village over.
againft you ; and as foon as ye be entred into it, ye jhall find
a colt tied, whereon never man flat ; bojehim, and bring him.
3. And fl any man flay uyito you, why do ye this? flay ye that the.
Lord hath need ofl him; andfraightwayh willfind himhither.
The need which the lprd declares he has of this colt
is, that he may fliew himfelf to the people as the true
pafehal yiaim which is neceffary for them; "that he may
prefigure the triumph of his grace over all nations; and
teach all minifters after, his example, to retain the
marks of modefty and humility in every ftation, even
that of the higheft dignity.
4. And thy went their way, and found the colt tied by th
fyox without, in a place where (wo ways met : and thy loofe
him.

St. MAR K. chap. xi.

553

him. 5. And certain of thm that flood thre, flaid unto
them, What do ye looflng th colt ? 6. And they flaid unto
thm even as Jeflus had commanded : ¦ and thy let them go.
Nothing refifts the word of the God-man, nor the
faith and obedience of a faithful difciple. Let us learn
to avoid all arguing and difputing, whenever God com
mands any thing even above our ftrength ; and to put
our whole confidence in the power of his will, which
can do all things. He accuftoms his apoftles to fee,
that the wills of men are lefs in their own power than
in that of God ; and that his word is almighty, even in
the mouth of his minifters ; to the end, that men may
believe in it.
•j. And thy brought th colt to Jeflus, and caft their gar
ments on him ; and he flat upon him.
Let us carry Chrift in our hearts, and fuffer our
felves to be guided by him in the road to the heavenly/
Jerufalem, if we defire ever to arrive there with him.
But let us remember, that it will be*in vain for us to
undertake to do this, unlefs he himfelf vouchfafe to
carry and fupport us by his grace.
8. And many fpread their garments in the way: and
others cut down branches off th trees, andflrawed them in
th way.
A man may juftly be faid to lay all, at and under
the feet of Ghrift, when he looks upon every thing in
this world with contempt, and is ready freely to part
with all to win Chrift. The fhorteft and fafeft way
to the heavenly Jerufalem is to trample under foot all
worldly hopes in order to give reception to Chrift, and
to let him triumph in our hearts by his grace.
9. And thy that went beflore, and thy that flollowed,
fried, Joying, Hoflanna, bleffed is h that cometh in the name

554 The GOSPEL according to
of the Lord, l o. Bleffed be the kingdom of our father Da
vid, that cometh in th name of the Lord ; Hoflanna in the
higheft. Whatever was done before the incarnation, and
whatever has happened fince, was all defigned to be
fubfervient only to Chrift and to his glory. He cometh
in the name of his father ; he is the true David ; and
his kingdom is a kingdom of fuffering upon earth, and
of glory in heaven. When fhall we behold this glorious
kingdom, which the true Ifraelites expeB, for which
the children of God daily pray to their heavenly fa
ther ? when fhall we fing an Hofanna, to be followed
with an eternal alleluja ?
1 1 . And Jeflus entred into Jerufalem, and into the tem
ple ; and when he had looked round about upon all things, and
now th eventide was come, he went out unto Bethany with
th twelve..
Chrift teaches kings and conquerors tolay down at the
foot of the altar all the glory wherewith they are en
circled. They ought ultimately to refer to God all
the praifes which are given them, to dedicate to him
all their grandeur, frequently to pour out their hearts
before him in the houfe of prayer, and to offer them
up to him, in order to purify them from all the vanity
which praife is apt to infpire, and to beg of him the
grace not to fuffer themfelves to be poifoned therewith.
It is neither a wandering mind, nor curiofity, which
caufes Chrift to look round about upon all things in
the temple, but a zeal for his Father's glory and for
his houfe, which makes him fearch and examine into
every thing which may be therein contrary to the pu
rity of his worfhip, and to the edification of his peo
ple. This is a pattern for all minifters.

St. MARK. chap. xi. 555
12. T And on- the morrow when they were come from Be
thany, he was hungry.
The true hunger of Chrift, of which this is only the
figure, is his ardent defire of the falvation of men. His
bodily hunger plainly fhews, that the day of his tri
umph was to him a day of fafting and mortification.
How different are his feftival days from thofe of the
world, in which fenfuality and debauchery triumph.
13. And fleeing a fig-tree afar off having leaves, he came,
if haply he might find any thing thereon : and when he came
to it, he found nothing but leaves : for the time of figs was
not yet.
The faith, hope, love, and good works of the faith
ful, are the fruits with which Chrift fatisfies his hunger.
Words, promifes, barren defires, and outward per
formances alone, are but ufelefs and unprofitable leaves,
upon which he does not feed. Chrift does not, either
through ignorance feek for fruit where there is none,
or through injuftice defire to find it where there can
be none : but he does all this, out of wifdom and good
nefs, on purpofe to raife in us, by this figure, a juft ap-
prehenfipn of that day, when he will come to examine
pur lives, and when there will he no longer any time
for the performance of good works.
14. And Jeflus anflwered and flaid unto it, No man eat
fruit of the hereafter flor ever. And his diflciples hard it.
Chrift punifhes a tree which did not deferve it, to
make us conclude, that he would have us underftand
fomewhat elfe thereby, that he expeBs in us the fruits
of righteoufnefs.
15. 'S. And thy came to Jerufalem : and Jefus went into
$e temple, and began to caft out them that flold and lought in
tht

55^ The G O S P E L according to
th temple; and overthrew th tables ofth money-changers,
and the fleats ofl them that flold dnves ;
Every ope of the faithful is the temple of God; artd
therefore ought to have the fame zeal for the purity of
his own heart, which Chrift had for the fariBity of the
vifible temple. Avarice, felf-intereft, fondnefs for
temporal things, and all ©ther lufts of this life, which
fill the heart, are the buyers and fellers which muft be
caft out of this houfe of God, confecrated by the holy
Ghoft for the offering up of prayer and adoration to
him, and glorifying his name. He, who inftead of
feeking the glory of God by the works of faith feeks
therein the applaufe of men. is a trader who feeks a
temporal and earthly gain, and not a chriftian, who
feeks God, and worfhip him in fpirit and in truth.
16. And would not fuffer that any man fould cdrry any
¦veffel through th temple.
Let us imitate this zeal of Chrift for the fanBity of
God's houfe. The feverity which he exercifes againft
the profaners of the figurative temple, is but a fhadow
of that fury, with which he will punifh, in hell, all thofe
who profane the living temples by their impurities, their
own hearts by their vices, the churches by their irre
verence and impieties, and the rninifterial office by
ambition, by the fcandalous merchandife of benefices,
and by corruption pf manners.
1 7. And he taught, faying unto them, Is it not written,
My houfe Jliall le called ofl all nations the houfle ofl prayer?
but ye have made it a den of thieves.
The prelates after Chrift's example, ought always to
join the inftruBion of finners with the punifliment of
fin. The church is the place where the divine coitit
merce.

St. MARK. chap. xi. 557-
merce of religion is carried on betwixt God and man,
the band of which is prayer ; and where man ought to
give himfelf entirely to God, as God therein gives
himfelf entirely to man. He who does it not is a mur-
therer of his own foul ; and a thief who robs God of
his right. None but the true church can be called of
all nations the houfe of prayer : and therefore none
but that can be the houfe of God. The more a chrif
tian applies himfelf to prayer, the more his heart is the
houfe of God, in which he lives and does every thing
in his prefence.
18. And th flcriles and chiefl priefts hard it, and fought
how thy might defiroy him: for thy feared him, becaufe all
the people was aftoniflied at his doBrine.
Truth always makes a divifion among men. Some
think of nothing but to perfecute and fupprefs it, whil©
others admire, love, embrace, and praBife it. It is
a dreadful thing to fee here, who they are who take
the refolution to deftroy it, not imagining, they were
doing it, but really believing themfelves on its fide.
That which a man is hindered from doing againft it by
nothing but fear alone, is already done in the heart.
19. And when even was come, he went out ofth city. 20,
And in the morning, as they paffed by, they flaw th fig-
. tree dried up flrom th roots. 2 1 . And Peter calling to re*
membrance, flaith unto him, Mafter, behold, th fig-tree
which thou curfedft, is withered away.
The tree withers aways becaufe it was curfed; but
it was curfed, only becaufe it was unfruitful : whereas,
when it bore fruit, it was the bleffing of God which
made it fruitful. Thus it is from the benediBion of
God, that the fruit of good works in the faithful does
,» proceed ;

558 The G O S P E L according to
proceed: but it is the want of good works, which is the
caufe of his malediBion upon the difobedient,
22. And Jeflus anflwering flaith unto thm, Have flaith in
God. Let us admire the efficacy of faith or truft in God,
and the force of prayer which is derived from it. That
truft or confidence which obtains good things, is nei
ther wavering nor prefumptuous, neither unaBive nor '
too forward. It is very rare, for a man to have a will
fo clofely united to God, as to be affured of obtaining
what is ufeful or neceffary for his glory : but then he'
has need of abundance of grace, not to fall from confi
dence into prefumption. A flothful confidence which
does npt pray with earneftnefs, and an eager faith which
feems to impofe a law on God, are equally Unworthy
to be favoured by him.
23. For verily I flay unto you, that whofoever fhall fay un*
to this mountain, Be thou removed, and le thou caft into the
flea, and fall not doult in his hart, but fall believe that
thofle things which he flaith fiall come to pafls, he fall have
whatfloever -he faith.
The power of God is ours, when our heart is entirely
his by a faith which is lively and free from all diftruft
or doubtfulnefs. This is the fruit of that holy and faith
ful friendfhip, which the Holy Ghoft forms betwixt God
and his faints, and which confifts in defiring only his
glory. Nothing is more or lefs difficult in refpeB of
him who can equally do all things, and whom nothing
is able to refift.
24. Therefore I flay Unto you, What things floever ye defire '
when ye pray, believe that ye receive them, and ye jhall have
them.

St. MARK. chap. xi. $$§,
We obtain every thing of a father when we addrefs1'
ourfelves to him with the confidence of children : be
caufe then love prays in us ; and God can refufe no
thing to that. God prOmifes every thing', without the
leaft exception or referve to prayer, becaufe the
Holy Spirit, who prays in the faints, knows what he is
to afk for them, and cannot poffibly afk any thing but
what is holy.
25. And when ye Jland, praying, flor give, If ye have
ought' againft any: that your Father alflo which is in haven
¦may forgive yoit your treflpaflfis.
He who carries along with him to his prayers a fpirit
bf diffention,' brings back nothing but his own con
demnation. The firft grace and favour which God
confers on finners, is the pardon and forgivenefs of
their fins : but then this forgivenefs belongs only to
thofe who forgive.
26. But if 'you do not florgive, neither will your Father
which is in haven, florgive your trefpajfes.
We muft have the heart of a brother towards our
neighbour, if we defire God fhould have that of a fa
ther towards us.
27. 5 And thy come again to Jerufalem : and as he was.
walking in the temple, there come to him the chiefl priefts, and
th fcribes, and the elders, 2 8 . And flay unto him. By what
authrity dofi thou thfle things ? and who gave thee this au
thority to do thefe things ?
They who find themfelves vanquished by truth,, ge
nerally endeavour to rejeB authority. There are no
perfons more forward to demand of others a reafon for
their aBions, than thofe who think they may do every
thing themfelves without control. Blind priefts ! who
fee not the finger of God, nor his divine authority in
the

560 The GOSPE L according to
the vifible and innumerable miracles of Chrift, which
plainly authorife his million and his conduB, and evi
dently prove his divinity. Ignorant fcribes ! who talk
of nothing but the fcriptures and the law, and yet do
not perceive in Chrift, the author and the perfeBion,
the end and accompliffiment, the fpirit and the truth of
the law, as all the fcriptures declare him to be.
29. And Jefus anflwered andflaid unto thm, I will alflo
eflk ofl you one queftion, and anfwer me, and I will tell you by
what authority I do thfle things. 30. Th baptifm ofl Johnf
was it flrom haven, or of men? anfwer me.
An anfwer worthy of the wifdom of God. Had he
anfwered, that his authority came from God, he muft
have proved it either by his paft miracles, againft which
their malice had hardened them, or by new ones, of
which they were altogether unworthy, and which they
would likewife have evaded. The fhorteft and fureft.
way is to force them either to acknowledge the tefti
mony given by St. John, or to fee themfelves reduced
to a fhamefol filence. By obliging heretics and irre
ligious perfons to explain their own opinions, one can--
not fail of gaining confiderably, by the advantage they
will give to the caufe of truth, though againft their iii-
clination. 3 1 . And they reafoned with themfelves flaying, Ifl we fiall fay;
From haven, he will flay, Why then did ye not believe him ?
32. Butifwefllialljay, Of men, they feared th people: fit
all men counted John, that he was a prophet indeed.
What fhifts and evafions- does the fpirit of Adam
feek, that it may aVoid yielding to the truth! When
a man can no longer withftand the force of it, but on
ly by infincerity, diffimulation,* and artifice, he is coU-2
vinced

St. MAR K. chap. xii. 561
vinced but not converted. Miferable condition this !
when men fet themfelves in oppofition to truth with
the greater obftinacy, the more they know it; and to
employ that very light which reafon receives from
truth, to defend themfelves againft the light of truth
itfelf! 33. And they anflwered and flaid unto Jeflus, We cannot
tell. And Jeflus anflwering flaith unto them, Neither do I
tell you by what authority I do thfle things.
Chrift difcovers not himfelf to hypocrites. That
man is altogether unworthy of the truth, who feeks it
only to oppofe it. It is to no manner of purpofe to
difpute and reafon with thofe who ftudy only how to
enfnare in their difcourfe, and to take advantage of*
every thing againft truth. Such perfons fhew plainly,
what concern they have for truth, when they make ufe
of lies and forgeries to opprefs it. Humility does not
oblige any one to give an account of his conduB, to
¦ all forts of perfons, nor at all times, nor in all circum-
flances, but only to be ready to do it, whenever the
glory of God, and the benefit of his neighbour re
quire it.
CHAP. XII.
1 . AND he began to flpeak unto them by parables. A
¦**¦ certain man planted a vineyard, and fit an hedge
about it, and digged a place for th wine-fiat, and built a
tower, and let it out to hufbandmen, and went into afar
country. The foul, according to the figurative fenfe of this
parable, is the vineyard of God. This is not our own;
he w.-.o is the creator, is likewife the proprietor of it.
'Vol. I. Part 2. O o We

562 The UUSf ll accoraing 10
We hold it of him, as it were, by leafe, only that we
may cultivate it, and render to him the fruits which it
is capable of producing by his grace. Let us take great
care, that we be not found, either not having any at
all, or claiming the property of them to ourfelves.
2. And at th fieaflon he flent to the hufbandmen a Jer*
vant, that he might receive flrom the hufbandmen ofl the
flruit ofl th vineyard. 3. And they caught him, and beat
him, and flent him away empty.
The fruit and produB of our vineyard, is no other
than to worfhip and ferve> him who gave it Us. It is
very juft that he fhould receive of the fruit of the vine
yard, fince it belongs to him, and fince he is at all the
charge and expence thereof by his grace.
4. And again he flent unto them another flerv ant ; and at
him thy caftfiones, and wounded him in the head, andflent
him away faviefully handled. 5. And again, he flent ano
ther, and him they killed : and many others, beating flome,
and killing flome. 6. Having yet threflore one fon, his
well-beloved, he flent him alflo laft unto them, flaying, Thy
will ¦ r ever en ce my fion.
At length the Son of God himfelf, as the only fonof
the lord of the vineyard, is fent in his name to retake
poffeflion of our heart which is his vineyard, and to re
ceive from it the fruit of his graces. We fhould be
very fenfibly affeBed, were but any thing of the like
nature with this parable to happen in our fight, even
though a father fhould fend his fon only for his own in
tereft : and yet we are altogether infenfible as to that
which faith teaches us concerning the only Son of God,
fent into the world, and humbled by his father, purely
for our falvation. This ought to convince us that our
faith

St. MAR K. chap. xii. 563
faith is very weak, and that our falvation is little re
garded by us.
7. But thofle hufbandmen flaid amongH themfelves, This k
is the heir : come, let us kill him, and th inheritance fall
be ours. 8. And they took him, and killed him, and cafi
him out ofl the vineyard.
The Jews killed jefus Chrift only when he was mor
tal : wicked chriftians crucify him afrefh even now
when he is become glorious and immortal. That man
renders himfelf guilty of fhedding his blood, who re
ceives the facrament unworthily. To fin, is to renew
his death, fince it was by fin only that he died.
g. What fall threflore th Lord ofl the vineyard do ? h
will come and defiroy th huflbandmen, and will give th
vineyard unto others.
The hour of death or of judgment is a dreadful hour,
which we do not fufiiciently fear. All is loft to an un
pardoned finner, when he once leaves this world; he
has no longer a right to any thing, he is not mafter
of any thing, no not even of his own foul, which is for
feited to the juftice of God, and delivered up to the
devil as the eternal executioner of eternal juftice.
10. And have ye not read thisflcripture? Th flone which
the builders rejected is become th head ofl th corner *
Flappy is that perfon, who with Chrift patiently bears
the contempts, affronts, and perfecution of finners in
this life; for he fhall certainly have a fhare in his exal
tation and glory. Chrift, is the head, and foundation-
flone of his church as author and finifher of the faith,
and a corner flone as being the band of union amongft
all his members. They,, whofe bufinefs it is to build
the fpiritual edifice, are fometimes fo unhappy as to
O o 2 rejeB

564 toe G ° S P E L accdfding to
fejeB the moft lively and excellent flofles which are
cemented upon this bafis. But God will certainly take
care to referve them their proper place, and to putt
them into the building, which cannot be fhaken.
1 1 . This was the Lord's doing, arid it is marvellous in
our eyes.
It is the joy of the righteous to employ their minds
with admiration on the divine qualities of the Son of
God, on the myfteries of his life, and the wonders
which he has wrought for fhe redemption of mankind,
and the eftablifhment of his church. Whoever, has a
true faith, finds no manner of difficulty in depriving
himfelf of the vain amufements of this world and of un
profitable ftudies, that he may replenifh his mind and
heart with the truths of religion, and make the moft
excellent knowledge of Chrift and fhe enjoyment of the
privileges of his church his chief pleafure and deligfit.
This is the Lord's doing, it is his work, and that which
is moft worthy of him ; why then fliould we be fo fool-
ifh as to feek elfewhere for happinefs where it is not to
be found ?
12. And they flought to lay hold on him, but fleared the
people: flor they knew that he hadflpoken the parable againft
thm :, and thy leflt him and went their way.
It is fomething, to be fo wife, as fo know when
truths are direBed to us : but fo make no other ufe of
them than to be provoked thereby, is the property of
thofe who are felf- righteous or abandoned to wicked
nefs. God makes ufe of the fear and the other paffions
of the wicked, to put a flop to their fury, and fufpend
the execution of their evil defigns, 'till the very moment
in which he has determined to leave them to them
felves,

St. MARK. chap, xii, 56$
felves, and to permit them to a& as 'hey pleafe. We
need only open our eyes, tp find fufficient caufe tp
adore the like cohduB of God in %l\ places, at all
times, and on innumerable occafions.
13. ? And thy flend unto him certain ofl the Phariflees,
and ofl the Herodians, to catch him in his words.
The wprldly minded, apd the greaf pretenders to
devotion, too often combine together againft the truth.
It is very cpmmon for thofe, who can no longer hold
out againft the force of if, tp make ufe of foch as have
great credit and reputation in the worjd, either for theif
profeffion of piety, or becaufe of their authority to fi
lence the defenders of fpund doBrine.
14. And when thy were come,, thy flay -unto him, Maf
ter, we know that thou art true, and carefl flor no man :
flor thou regardeft not th perjon ofl men, but teachef the
way ofl God in truth : Is it lawflul to give tribute to Ceflar,
or nop? 15. Shall we give, or fall we not give ? But
he -knowing their hypocrify, Jaid unto them, Why tempt ye
me? bring me a penny, that I may Jee it. 16. And thy
brought it : and he flaith unto them, Whofle is this image and
fliiperflcription? And they flaid -unto him, Ceflars. 17. And
Jeflus anflwering flai^d unto them, Render to Ceflar the things
that are Ceflars, and to God the things that are Gods. And
they marvelled at him.
True piety alone knows how to render to Gpd that
which is due to him, without refufing to princes what
belongs tp them- It is pur duty, neither to forbear
fpeaking the truth through fear of difpleafingriien, nor
to fpeak it with a defigh to pleafe them, nor to have
any regard to the judgment they may pafs either on
our filence or our freedom, but to regard only the
O o 3 r judgment

566 The GOSPEL according ta
judgment of God. He gives to the upright in heart
the wifdom to avoid the fnares of hypocrites, and to
oblige even them to be inftrumental in prompting his,
caufe. 18. f Then come unto him the Sadduces, which flay there
is no reflurretlion ; and thy ajked him, flaying,
The devil gives no truce or refpite to the chriftian,
any more than his minifters did to Chrift. When one
temptation does not prevail, he immediately raifes up
another. Let watchfulnefs and prayer keep us conti
nually in a readinefs to fight againft this enemy, and tp
avoid his foares.
ig. Mafter, Mofles wrote unto us, Ifl a mans brother.
die, and leave his wifle behind him, and leave no children,
that his brother fould take his wife, and raife up feed unto,
his brother.
Chrift whilft he preached the gofpel, raifed up children
to God, becaufe he brought with him the fpirit of
adoption, but in a greater number after his death, and
by the teftimony of his brethren the apoftles. Would
to God, that none were minifters but the true brethren
of Chrift, who by the foundnefs of their doBrine, the
conformity of their manners and conduB to his, and
being filled with his zeal and fpirit, might continually
raife up children to God.
20. Now there were fleven brethren; ahd the flrfl took a
wifle, and dying leflt no fleed. 21. And the flecond took.
her, and died, neither leflt he any fleed: and the third like
wifle. 22. And th fleven had her, and leflt no fleed: laft
ofl all the woman died alflo.
Happy is fhe, who has an eternal hufband, who fliall
never be taken from her by death, and who will make her

St. MAR K\ chap. xii. 567
her fruitful in good works ! By fuch examples as this,
God plainly fhews, that it is he who gives fruitfulnefs ;
and that, without his bleffing, every thing is barren,
Such a barrennefs is likewife frequently the juft pu
nifliment of irregular defires.
23. In the reflurreBion ther fore, when they fall rifle,
whofle wifle fhall fe be of them ? flor th fleven. had her to
wife. :
How grofs are the thoughts of carnal men concern
ing the life of heaven, and how unworthy of that blef
fed ftate ! She, who while fhe was on earth, left her
father and mother to cleave to her hufband, fhall then
leave both her huffiand and all earthly copneBions, tQ
cleave eternally to God alone.
24, And Jeflus anflwering flaid unto thm, Do ye not
therefore err,' becaufe ye knozu not th flcripture's, neither
the power of God\?
The carnal Jews did not know nor underftand the
fcriptures, becaufe they comprehended not the fpirit of
them, but explained, according to the letter only, thofe
fpiritualand eternal promifes, which were prefigured
by the types and ffiadows of the law. They had no
conception of the nature of that land of promife, which
is the land pf the living ; pf that Jerufalem, of which
God himfelf is the builder ; of that glorious temple,
which is in the heavenly city; of that tabernacle, which,
the Lord hath pitched and not man; and of that High-
prieft of good things to come, who gave himfelf a fa
crifice for our fins here on earth, and maketh continual
tnterceffion for us in heaven.
25, For when they fall rifle from the dead, they neither-
0 Q 4f marry

568 The GOSPEL according to
marry, nor are given in marriage : but are as the angels
which are in heaven.
When man entire fhall be once put into the pofr
feffion of all the rights belonging to the adoption of the
children of God, he will then, without lofing any thing
of his nature, but fin that dwelleth in him, become al
together fpiritual and heavenly; becaufe the Holy
Ghoft will perfeBly poffefs both his foul and his body.
Every other alliance fhall be annihilated, when that of
the church with God fhall be confummated. Let us,
as much as poffibly we can, by the grace of God, be
gin here below the life of angels, to the end that we
may continue it in heaven.
26. And as touching th dead, that they rifle : have yg
not read in the book of Mofles, how in th bufh God flpake
unto him, flaying, I am the God of Abraham, and the God
cf Ifaac, and the God of Jacob ? 27. He is not the God
ofth dead, but the God ofl th living : ye therefore do
greatly err.
God is pleafed with the remembrance of thofe whom
he has fanBified ; and glories more in being called the
God oftwo or three juft perfons,than the God of,hea»
ven and earth. He is in a moft peculiar manner the
God of thefe patriarchs, being their proper good, their
inheritance, their crown, and exceeding great reward,
which they poffefs in virtue of his promifes : he is the
fupreme good, or the rewarder of them that diligently
feek him ; the God for whom Abraham and his children
forfook all and gave up all, upon the profpeB of the
refurreaion, and of the reward ; the God of whom he
expeBed fomething very different from the land of Ca
naan, in which he only fojourned, -as in a flrange-
country.

St. MAR K. chap. xn. 569
country, dwelling in tabernacles with Ifaac and Jacob,
who always looked upon themfelves as ftrangers and
pilgrims on the earth, defiring earneftly that heavenly
country, wherein he hath prepared for them a city :
and it is upon this account, that he is not afhamed to
be called their God.
Now God cannot be in this fenfe the God of the
dead, fince he cannot be poffeffed by thofe who are no
more, not be the proper good, inheritance, and re
ward of any but the living.
- Since then, all thefe faints died in faith, not having
received the good things -which God hath promifed
them- with an oath : and fince God is faithful, and ut
terly incapable of failing in the performance of his
word and promifes ; I here muft neceffarily be another
life, wherein the heirs of the divine promifes may re
ceive the effeB of them, both in their fouls, by which
they are men, and in their bodies, without which they
are not fuch, in which they receive thefe promifes, and
with which as the companions of their labours they
ferved God. The foul therefore muft be immortal,
and the body muft be re-united to the foul by the re
furreaion, that they may together enjoy God as their
reward, and poffefs him as their property and inherit
ance to all eternity.
28. IT And one of th fcribes came, and having hard
them reafoning together, and perceiving that he had an
flwered them well, afked him, Which is the flrfl command*
ment ofl all ?
Amongft a great number of enemies to the truth,
there is always found fome perfon, who receives it and
profits thereby. God by this gives fome comfort to an
* evangelical

570 The G O S P E L according to
evangelical preacher. One truth eftabliffied and well
rooted in the heart, produces in it a defire of knowing
others. Nothing is more capable of infpiring men with
the love of God's law, and of encouraging them to the
praBice of it, than the belief of another life, and of
the refurreBion of the dead, which fuppofes the im
mortality of the foul. Let us often draw near to Chrift
by prayer, and humbly befeech him to tfeach us this
firft commandment of all, by fpeaking to our heart, and
engraving it therein by his fpirit and his grace.
29. And Jeflus anflwered him, The firfi of all th com
mandments is, Hear, 0 Ifrael, ' the Lord our God is one
Lord ;
Obferve here, in what true religion does confift, in
hearing, believing, and loving God without referve.
Happy would this people have been, to whom God
made himfelf known, to whom he taught his law with
his own mouth, and to whom he gave himfelf, had they
but known, and loved him with all their heart! Hap
py that man, to whom God has vouchfafed to impart
the knowledge of his name, and of the Trinity of his
perfons, provided he be faithful and grateful, and ferve
him as the God of his heart ! Say unto my foul, O
Lord, that thou art my God, and my only God : but
fpeak it as God, at the fame time taking full poffeflion
of my heart, as the fole lord and mailer of it.
30. And thou fhalt love the Lord thy God with all thy
heart, and zoith all thy foul, and with all thy mind, and
with all thyfirength : this is the firfi commandment.
God will be loved in truth and with all the heart:
and they know not what it is to love God, who fuffer
ihemfelves to be taken 'up with any thing Whatever,

St. MAR K. chap. xii. 571
which may dimjnifh, or divert that love which is due
to him. It is by loving God, that we ferve and wor
fhip him in this life ; it is by the fame, that we find
and poffefs him in the other : and as we cannot poffefs
him but with all our heart ; fo we muft alfo love him
with all our heart. It is love, which gives motion to
the heart, which inclines the foul as its bias, which fills
the mind with good thoughts, and which takes up and
employs our whole ftrength. To the end therefore,
that all our mo^ous, inclinations, thoughts, and
ftrength, may be direBed to God, it is neceffary that
he be the objeB of our fopreme affeaion,
31. And thflecond is like namely this, Thoufialt love
thy neighbour as thyfelf 1 there is none other commandment
greater than thfle.
It is a duty to love our neighbour, in the fame man
ner wherein we ought to love ourfelves, defiring for
him an exemption from the fame evils, the enjoyment
of the fame good things, and above all of the fovereign,
unchangeable, and eternal good. There is no true
love of our neighbour, but that which is founded upon
and conneBed with the love of God in Chrift Jefus,
which defires that he may enjoy God : for that alpne
can be true, which defires for him the poffeflion of that
good, which only can make him happy.
32. And the flcribe flaid unto him, Well Mafter, thou haft
flaid the truth: flor thre is one God, and there is none
other but he.
The facrifice of tire heart is the only one which can
be worthy of God. Love in this life is an inclination,
whereby the creature feeks its chiefeft good ; as love
\n the other is that complacency whereby it refts in the
enjoyment

5J2 Tlie G 0 S P E L according to
enjoyment of that good. No other deferves in the leaf);
to be fought, except that alone, in which, we are to
reft eternally as in the fountain of all good.
33. And to love him with all the heart, and with all th
underflanding, and with all the floul, and with all the
flrength, and to love his neighbour as himflelfl, is more than
all whple-burnt-offerings and facrifices.
How great is the goodnefs of God to require nothing
of us but our heart, devoted to him by love, and to
give us even that which he requires ! Who, after this,
can defire tp free himfelf from fo amiable an obligation.
Our facrifice is within ourfelves : that whiph God re
quires of us is not a viaim of a different nature, but
pur own heart. No facrifice can pleafe him without
this, and this alone can pleafe him without any other.
34. And when Jeflusflaw that he anflwered diflcreetly, he
flaid unto him, Thou art notfar from- the kingdom ofl God.
And no man after that durfl cflk him any queftion.
To love and to affert the truth when an occafion of
fers, is oftentimes a confiderable ftep towards falvatipn.
It is a great matter, for a man to know and to be con
vinced pf the'obligations under which he lies; but this
does not immediately bring him to the kingdom of God.
God is love ; and he who dwelleth in love, dwelleth
in God, and God dwelleth in him, and lives and reigns
in him by his Spirit. A filence of affent and fubmif
fion, is a filence ufeful to falvation : but a filence of
obflinacy and unbelief is the condemnation of the ene
mies of the truth.
35. Wl And Jeflus anflwered and flaid, while he taught in
th temple, How flay the flcribes that Chrifl is the flon of
David ? 36. For David himflelfl flaid by the holy Ghofi, The

Sti MAR K. chap. xii. 575
The Lord flaid io my Lord, Jit thou on my right hand, till
I make thine ehmies thy flootflool.
Faith alone, which knows what Chrift is by his di
vine nature, and what he is become by his mercy,
knows how tp reconcile the feeming cPntradiBions
which are in this divine compound, God-man ; fon of
David By his birth according to the flefh ; ahd Lord of
David, by his eternal birth in God his Father, as alfo
by the rights of his third birth, namely, his refurrec-
tion, whictf placed him at the right hand of his Father,
Now is the'time, in which we muft chufe, where We will
be to all eternity, either under his feet as rebellious
flaves, fubdued by his power, and fubjeBed to his juf
tice, or in his body as faithful members, fanBified by
his Spirit, and obedient to Pur head. Let us make
our choice immediately, for there is no time to be loft.
37. David threflore himflelfl calleth him Lord; and
whence is he then his flon ? And th common people hard
him gladly. <
The relifh of God's word is much greater in thofe
-who abound in fimplicity and faith, than in thofe who
have a large flock of wifdom and human learning. It
is neceffary for us fo love the truth, if we would re
joice in feeing it triumph ; but to love it as we ought,
we muft love nothing which it condemns, and every
thing which it commands.
38. If And he flaid unto thm in his doBrine, Beware ofl
the flcribes, which love to go in long clothing, and \ovefla-
lutations in the market- places, 39. And th chiefl fleats in
th flynagogues, and th uppermofl rooms at feafts : 40.
Which devour widows houfles, and flor a pretence make long
prayers : thfle fall receive greater damnation. Hypocritical

574 The GOSPEL according w
Hypocritical teachers are thofe, of whom we ought
to have the greateft diftruft. We may difcover them
by the following marks. When we obferve, that they
feek to diftinguifh themfelves by external Angularities.
When they love every thing which may gain them
efteem. When they defire to have the preference be
fore others in matters of religion. When they love to
be diftinguifhed in public affemblies. When they en
deavour to draw all the wealth .they can from the per
fons under their care. When they affeB to appear as
men who have the gift of prayer. Unhappy is the cafe
of them who live like pharifees under the gofpel, and
mix hypocrify with a religion, which ought to be no
thing but fpirit and truth ! There is nothing fo direB-
ly oppofite to that chafte and fincere love which we
owe to God, as this unjuft defire of diftinBion and
preference. 41. W And Jeflus flat over againft the treafury, ahdbe-
held how th people caft money into th treaflury : and many
that were rich eafl in much. 42. And there came a cer
tain poor widow, and flie threw in two mites, which make
a flarthing. The notice which Chrift takes of thefe offerings gives
us to underftand, that God judges even at prefent of
all the alms which are given by men, but that he does
not judge of them as men do. They are not the rich
upon whom Chrift fixes his eyes : but it was only for
the fake of this poor widow, that he came hither, and
fat, and beheld the rich and their offerings. It is of
little confequence to this poor woman, to be either
negleBed or defpifed by every body, while the rich
arerefpeBed, and their liberality admired; the appro bation

bt. MARK. CHAP. xn. 575
ition of Chrift alone is of more advantage to her than
rery thing in the world, and fupplies the want of
/ery thing befides.
43. And he called unto him his diflciples, and flaith unto
Km, Verily I flay unto you, that this poor widow hath cafi
\ore in, than all they which have eafl into th treafury.
It is of importance, that we fhould know how to va-
le good works, and to judge of them, not as the
'orld, but as God judges. It is for this very purpofe,
hat Chrift exprefsly calls the apoftles, and makes them
ome to behold this fight. He who equally fees the
land and the heart, judges of the former only by the
atter. It is matter of great confolation for the poor,
0 be able to give even more than the rich, and to fur-
»'afs them in liberality.
44. For all they did eafl in ofl their abundance : lutfe
flhr want did caft in all that, fhe had, even all her living.
One fingle farthing, given by a perfon in want, and
vith a free heart, is more in the fight of God, than
nillions given by the rich, and with a heart not truly
.hriftian. We give the more, the lefs we referve to
mrfelves in proportion to what we give. Never did
my king come near the liberality of this poor widow
/ho referves nothing for herfelf. This charitable gift
cas enough in it to humble both the rich, who by reafon
if covetoufnefs, give but little, and the poor, wh®
hrough a diftruft of providence, give nothing at all.

C HAP.

576 The GOSPEL according to
CHAP. XIII.
l. /{ND as he went out cfl the temple, one ofl his diflciples
•**¦ flaith unto him, Mafter, flee what manner ofl flones,
and what buildings are here.
The world admires a ftately and magnificent temple:
but the temple which attraBs the eyes and the heart of
Chrift, as worthy of God and framed by his Spirit, is
a heart confecrated to him by love, wherein he makes
his abode, and with which the foul worfhips him, fa
crifices itfelf to him, lives continually in his prefence,
and feeds upon his divine word.
2. And Jeflus anflwering, flaid unto him, Seefl thou thefe
great buildings ? thre fall not be leflt one flone upon ano
ther, thai fhall not be thrown down.
Chrift bears with the fimplicity of his difciples, who
would have him admire a temple of which he was him
felf the model, and which was only a figure of his bo
dy; but he makes ufe of this fimplicity toinftruB them,
to take off their minds from this vifible temple, and to
give them a forefjght of that juftice which he was to
exercife upon this building, on the account of the Jews."
It is in a poor and humble heart that he delights to
dwell. Happy that, in which God alone is adored and
loved !
3. And as he flat upon the mount ofl Olives, over againft
th temple, Peter, and James, and John, and Andrew
aflked him privately, 4. Tell us, when fhall thfle things
be ? and what fhall be thflgn when all thfle things fall
beflulfilled ?
Chrift gives occafion to the apoftles to pafs from a
vain and unprofitable curiofity* to one which is holy
and of great advantage. Let us ftudy to imitate him
on proper occafions.

St. MARK* chap. Xiii. 577
5. And Jeflus. anflwering thm, began to flay, Take heed
lefl any man deceive you. 6. For many fall come in my
name, flaying, I am Chrift : andfiall deceive many.
A great number of deceivers is one of the figns of
the end of the world. They are greatly to be pitied,
who believe that they are confulting a man of God who
may inftruB them, while they are confulting only a fe-
ducer who deceives them. Let us beg of God to pre
ferve us from deceivers. An author of herefy, an
ufurper of Chrift's authority, a minifter without million,
are all fo many falfe Chrifts, whom we muft carefully
avoid as fo many feducers.
7. And when ye fiall hear *of wars, and rumours of
wars, be ye not troubled : flor fuch things mufl needs be :
but the end fhall not be yet.
That perfon well deferves to be envied, who, amidft
the moft tempeftuous troubles of this world, lives in a
profound calm, as a citizen of another world raifed
above this. When a man once thoroughly knows this
prefent world, what its fpirit is, and what the end of it
is to Be, he is prepared for all events, and is troubled
at nothing. We do not fofficiently confider all the
commotions of empires, and wars of nations, as being
in the hand of Gpd, and making part of his judgments.
All thefe things muft needs come to pafs, but wo unto
thofe by whom they come !
8. For nation fall rife againft nation, and kingdom
Againft kingdom : and there fall be earthquakes in divers
places, and thre fall be famines, and troubles : thfle are
the beginnings of fortows. 9. I But take heed to your
flelves : flor they fall deliver you up to councils; and in th
flynagogues ye fall he beaten, and ye Jliall be brought be-
Vol. I. Part 2. P p flore

578 The GOSPEL according to
flore rulers and kings flor my flake, flor a teftimony againfi
thm.
Let us take heed to ourfelves; not that we may avoid
perfecution and difgrace from men, for this is the lot
of the true difciples and minifters of Chrift; but that
we may receive them like chriftians, and in the fpirit
of our mafter. The true way to fecure ourfelves from
the terrors of God's judgment, is to be little concerned
at the judgment and anger of men; and to bear tefti-'
mony to Chrifl by our words and aBions, without any
dreadful apprehenfions of what we may fuffer upon that
account. 1 o. And the gofpel muft firft be publifhed among all nations.
The faith is univerfal, as well as the church. They
have an equal extent, and the one cannot be without
the other: the faith being the foundation of the church ;
That doarine which was preached by the apoftles from
the beginning, and is at this prefent time, preached
by the minifters of-Chrift, is the only evangelical doc
trine, and the true church of Chrift will alwayshearit.
11. But when they fiall lead you, and deliver you up,
take no thought before-hand, what ye fa'l fpeak, neither d»
ye premeditate: lut whatfoever fall be given yon in that hour,
that fpeak ye : for it is not ye that fpeak, but th holy Ghoft.
It is God who fpeaks in his fervants. How good is
it, to refign ourfelves up entirely to his Spirit, avoid
ing equally prefumption and negligence! The Holy
Ghoft does in us whatever he enables us to do ; and is,
at that time, the principle and author of our words, de
fires, and good works. So that every good aBion,
every good inclination of the will, and every good ufe
of the 'tongue, ought to be attributed to the Holy
Spirit.

St. MAR K; chap. xiii. 579
Spirit. Not that each of thefe is not alfo a free aB of
the will of man, but becaufe it is grace alone which is
the principal caufe, which goes before, excites, heals,
applies, and puts the will in motion.
12. Now the brother fiall letray th brother to death, and
th father the fin : and children fall rife up againft their
parents, and fhall caufe them to le put to death.
Faith gives us as many fathers, children, brethren.
and filters, as there are chriftians : infidelity changes
even thofe whom nature has given us into enemies, be
trayers, and executioners. But all this does not affeB
him, to whom God is all things. The temptation moft
dangerous, and moft fenfible to nature, is that which
arifes from our kindred and relations : but ifc is in this
very thing, that the triumph of grace appears more il-
luftrious, in breaking the ftrongeft and deareft ties, in
order to unite us .entirely to God.
13. 'And ye Jhall be hated ofl all men flor my names flake •
but he that fall endure unto th end, the flame fiall beflavedi.
Faith and love join us in unity of heart even with
ftrangers who are truly in Chrift : infidelity and hatred
break even the ftrifleft ties of nature. Happy is that
perfon, who is hated for the fake either of the truth
which he maintains, or of the chriftian virtues which
he praBifes, and does not grow at all weary of being
fo ! His caufe is the caufe of God. Highly honoured
and bleffed are they who live in conneBion with him,
for he is almighty and will proteB them, and has riches
of grace and glory to bellow upon them. May we ne
ver be afhamed to confefs the faith of Chrift crucified,
but manfully fight under his banner againft all our fpi-
P p 2 ritual

$8a The GOSPEL according w
tfitual enemies to the end of our lives, fo fhall we hi
more than conquerors- through him that loveth us.
14. 5 But when ye fall flee th abomination of defolation^
Jpoken of by Daniel th prophet, flanding where it ought not ¦;
(let him that reddeth, underftand) then lei thm that be in
Judea, flee to th mountains :'
We have reafon to fear, that the wrath of God is1
ready to' fall upon a people, when we fee the abomina
tion of error, impiety, and the prophanation of holy
things, reign among them. In times of the divine dif*
pleafure, the moft fecure and beneficial flight is to fly
from the corruption of the world, and to depart from!
its maxim3 and manners. In public calamities, the
generality of people think how to fave their goods and
their lives ; but few confider, how they may fave their
fouls: the reafon i-s, becaufe men refleB more upon
the calamities themfelves, than upon the fins which
have drawn them down'.
15. And let him that is on the houfle-fop,' not go down in
to th houfle, neither enter therein, to take any thing out ofl his
houfle. 1 6. And let him that is in th field, not turn bach
again flor to take up his garment.
There is no time, which is not a time of abomination
and defolation ; fince fin, which is the greateft of all,
never ceafes to lay wafte the world. Happy that per
fon, who, during this life, is, either on the houfe-top,
by heavenly defires, or in the field, by a laborious and
penitential life. It is a great folly in either of them,
to go doWri or to turn back, in order to take up that
Which they have quitted, and to enter again into the
Converfation of the world.
47. But wo' to thm that are with child, and to thm that
give

St. MARK. CHAP, xip, , 5§f.
give fluck in thofle days. iB. And pray ye that your flight be
not in the winter, iq. For in thofle days fall be afflitlion,
fluch as was not from the beginning ofl th creation which God
creased, untq this time, neither fall be.
There is nothing fo dreadful, as that which paffes,
ac the end of life, in a foul which has never thought of*
difengaging and weaning itfelf from the. world. What
affliBion or mifery can equal that of a man who has
negleBed the great falvation, and can find nothing in
his whole life, from the beginning to the end thereof,
but what muft render him unworthy of mercy! But the
greateft of all miferies would be to defpair of this mer;
cy, and not to have recourfe to it.
20. And except that the Lord had fortned thofle days, no
Heflh fould be faved : but for the elect's fake, whom h hath
ihoflen, he hathflhortned th days. ,
Time is defigned to be fubfervient to the eternal hap-*
pinefs of his faithful people ; Gpd meafures the days of
their life, and often fhortens them, left they fhould bp
corrupted by the wickednefs pf the world.
21. And then, ifl any man fiall flay to you, Lo, here is
Chrifl, or lo, he is there: believe him not,
How apprehenfive ought we to be, left we fliould
take a falfe Chrift fpr the true, error for truth, and a
corrupt morality for the gofpel of Jefus Chrift ! Happy
are they, who embrace and ever hold faft the truth as
it is in him, that they may be preferved from delufion,
both in doBrine and praBice. '
2 a. For flalfle Chrifts, and falfle prophets fall rifle, and
few figns and wonders, to fleduce, if it were poffible, even
th eletl.
The religion of Jefus Chrift being confirmed by fo
P p 3 many

582 The GOSPEL according to
many undoubted miracles, it is the greateft folly ima
ginable, to hearken to thofe who would diffuade us
from acknowledging him to be the true Chi ill, altho*
they fhould ufe the' molt fpecious arguments for that
purpofe. 23. But take ye heed: behold, I have foretold you all
tilings. ¦. . v
The word of Chrift ought to render us watchful,
humble, and conftant in prayer. It is a very great
.piece of infidelity, not to profit by the warnings and
admonitions of Chrift, fo as to take particular heed of
the dangers which he points out to us, and to exercife
a chriftian vigilance. '' He has foretold us all things,
and it can be only our own fault, if we are furprifed by
feducers, or drawn afide into errors. * To be fo, is the
punifliment either of curiofity, or of pride and pre-
fomption, or of forgetfulnefs as to religious duties, and
efpecially prayer, Pr of negleB in the facred ftudy of
the fcriptures.
24. But in thofe days, after that tribulation, theflunfiiall
be darkened, and th moon flha'l not give her light.
There will be nothing but darknefs for impenitent
finners at the time of death and judgment. That is
the time of affliaion for every one who has given up
his heart to the world or to error. His faith, which he
abandoned during his life,' frequently in its turn aban
dons him. He fofes fight of Chrift, the church difap-
pears before his eyes, and he no longer receives any
light either from this fon or this moon of. fhe new
world. 25. And th ftar s of heaven fall fall, and the powers that
are in heaven fall befaken.
There is nothing fo dreadful to the wicked, as the
coming

St. MAR K. chap. xiii. 583
coming of Chrift in hisdifpleafure, at the hour of death.
They fee all things perifhing as to themfelves here be
low, and no hopes of fuccour from above. Thofe na
tural lights, with which they pleafed themfelves fo much,
are now become nothing but darknefs to them ; and
they fee, that the power and ftrength, on which they rer
lied, are no other than weaknefs itfelf.
26. And then fall they flee the Son of man coming in th
clouds, with great power and glory. 27. And then fhall h
fend his angels, and fall gather together his eleB flrom th
four winds, from the uttermofl part ofth earth to th utter-,
moft part of heaven.
O defirable day for the people of Gpd ! O happy re
union, fo long expeBed, by which Chrift will gather
them together, and join them in the unity of his body,
his Spirit, and his glory ! The wicked fhall fee nothing
of this but what fhall grieve and affliB them ; and caufe
them, at the fight of the happinefs of the faithful, to fay
within themfelves : We fools accounted their life mad-
nefs, and their end to be without honour. How are
they numbred among the children of God, and their
lot is among the faints ? Wifd. v. 4, 5.
2 8. Now learn a parable of the fig-tree : When her branch
is yet tender, and putteth florth leaves, ye know that flummer is
near. 29. So ye in like manner, when ye fall fee thfle
things come to pafls, know that it is nigh, even at the doors.
What man is there, who has any affurance, that the
time of his appearance before God, in order to be
judged, is not near at hand,, as that of fummer is,
when the fig-tree putteth forth leaves. We often de
pend upon a long life : whereas life, is but, asitwere^

584 The G O S P E L according to
a leaf ready to fall, and to become the fport of winds
in a moment.
30. Verily I fay unto you, that this generation fall not
pafls, till all thfle things be done.
Since all things, which are foretold, muft infallibly
be accomplifhed; what blindnefs' and folly is it not to
fecure our falvation by a lively faith in the Son of God,
a faith which purifieth the heart and worketh by love !
Everything, which God declares to us, in relation to
thofe great truths, concerning the fhortnefs of life, the
uncertainty of the hour of death, the feverity of his
judgment, Sec. is grounded upon theinfallibte truth of
his word, confirmed by many miracles : and yet the
generality of chriftians, either believe it not, or live,
as if it were only a fable, or fomething which did not
at all concern them. . ':
' 31. Heaven and earth fall pafls away: but my words
faU not pafs away.
How many there are, who rely more upon the word
of a man, who is nothing but falfhood, than upon that
of truth 'itfelf, which is infallible ? Is not that, which
we ourfelves have feen pafs in the world, during the
little time; we have been in it, of itfelf alone a certain
pledge of the truth of this declaration? The hiftory*
Pf the world is only a hiftory of what is paft ; a piBure '
of the inftability1 of human affairs, and a proof that
every thing paffes away', that every thing is really no
thing, and that God alone ii all'. Be thou alone there
fore, O my God, alhthings to me ; and grant, that I
may adhere entirely to thee, who continueft always
the fame:
; 32.5 But of that day and that hour kneweth no man, no
not

St. MAR K. chap, xiii, 585
fiot the angels which are in haven, neither th Son, but the
Father. It imports but little, to know that day : but it is of
infinite importance to be always ready, that we m^y
not be furprifed by it. A man, who is not furprifed
by the day, is furprifed by the hour : fo rare and unr-
common a thing is it, to be watchful to the end. Let
us fhut the eyes of our curiofity concerning that day ;
and let us open thofe of our vigilance upon every day,
every hour, every moment.
33. Take ye heed, watch and pray : for ye know not when
the time is.
The exercife of a chriftian who expeBs. the time of
death, and who ought every day to expeB it, is fre
quently to examine his heart, and to keep it clean, to
oppofe floth, and continually to rouze up his faith, hav
ing the arms of prayer always ready. God has thought
fit, that the end of our life, and that of the world,
fhould be always concealed from us, to induce us to
Jbok upon every day as the laft.
34. For the Son of man is as a man taking a far Jour -
¦ney, who leflt his houfi, and gave authority to his flervants,
and to every man his work, and commanded th porter to
watch. The whole which our bleffed Mafter, when he
afcended into heaven, recommended to the care of his
fervants, confiftedin fidelity and watchfulnefs: fidelity,
in doing every thing well, which is to be done in his
houfe, according to the full extent of their duty; watch
fulnefs, in fuffering no ftranger, nor enemy to enter
by the fenfes, which are the gates of the foul, in per
mitting nothing which belongs to the. mafter to go out
"' •- '- ' ¦'• ' -¦ without

586 The GOSPEL according to
without his orders, and in carefully obferving all com
merce and correfpondence, which the heart may have
abroad in the world, to the prejudice of the matter's
fervice. 35. Watch ye therefore, {for ye know not when th mafter
ofth houfle cometh ; at even, or at midnight, or at th cock-
crowing, or in th morning')
To watch, is to be like a fervant, always employed
within about his matter's bufinefs, and like a porter,
always careful in examining, what comes in and goes
put. The more the mafter is expeBed, the more dili
gent the fervants are in working, watching, and keeping
themfelves in readinefs. The hour of death is fo very
uncertain, that Chrift would have us look for it at all
hours, and therefore mentions four feveral parts of one
and the fame night, at any of which it may poflibly
happen. 36. Lefl coming fudden ly, hefindyoufeeping.
Remiffnefs and negligence, are often the occafion of
our being furprifed by death. A porter afleep expofes
the houfe to be robbed, and well deferves to be pu
nifhed. A chriftian whofe faith is not watchful, ex
pofes his own heart to the enemy of his falvation, and
to thofe who are continually watching, in order to
Ileal away all the valuable things, which God has laid
up there as in, his houfe.
37. And what I flay unto you, I jay unto all, Watch.
No perfon can pretend any exemption from the fear
of God's judgment, or from the duty of watchfulnefs
in expeBation of the laft day. Chrift here recom
mends it to all ; and yet there is but a fmall number to
be found, who by chriftian , watchfulnefs are alwaysready.

St. MAR K. chap. xiv. 587
ready. Thofe who have greateft occafion to watch,
are generally thofe who do it the leaft, Few paftors,
mafters, fuperiors, and fathers, watch over their flock,
their fervants, their fubjeBs, and their children. A-
bundance of people are very watchful throughout their '
whole life as to the affairs of others ; but do not fpend ,
one moment in watching over their own heart, and in
thinking ferioufly of the bufinefs of falvation. My God,
how much is faith obfeured and darkened ; and what
need have we, that thou fhouldft renew it in our
hearts !
CHAP. XIV-
1. AFTER two days, was the feaft of the paffover, and
•**¦ of unleavened bread : and the chief priefis and th
flcribes flought how thy might take him by craft, and put him
to death. When once a prieft has loft the fpirit of religion,.
and a doBor or teacher the love of truth, he thinks of
nothing but how to facrifice both to felf-love. This
paffion is too cunning, to negleB to cover its injuftice,
and to varniffi over thofe crimes which might defame it
in the world. But of what ufe is it to conceal the fil-
thinefs of fin from the eyes of men, but only to double
the guilt in the fight of God, and to caft greater ob
ftacles in the way to repentance ?
2. But thy flaid, Not on thfeaft-day, left thre be an
uproar ofth people.
Thefe men were not at all afraid of committing this
crime on the feaft-day, but they were afraid, they
fhould not have an opportunity of doing it on that day:
fo fully had the defire of compleating this wickednefs
'  -'-" '  poffeffed

^88 The GOSPEL according to
poffeffed them. The offer of Judas caufed them to lay
afide their apprehenfions, and to change their mind :
or rather God, who conduBs his defigns as he pleafes,
and intended at that time to fubftitute the true pafchal
viBim in the room of the figurative paffover, hereby
made it evident, that finners do nothing in all their
wickednefs but that only which he permits them to do.
3. W And b-eing in Bethany, in th houfle of Simon th
leper, as he flat at meat, thre came a woman, having an
alabafler-lox cf ointment of flpikenard, very precious ; and
flit brake the box, and poured it on his had.
Happy is the perfon who knows how to make that
fubfervient tp charity, which others dedicate to the
fervice of fin. Every thing which is given to Gpd, is
acceptable to him, when it is giyen from a principle of
grateful affeBion to him. Zeal and love for Jefus Chrift
have commendable exceffes. Great expence in exter
nal magnificence defigned to honour him, would moft
commonly be better employed in feeding his members :s
but there are fome extraordinary occafions, on which
a fort of profufenefs cannot be blamed. It belongs to
him, who gives this love, to inform us, when, and
how far, we are permitted to gratify it.
, 4. And thre were flome that had indignation within them
felves, and faid, Why was this wafie cftl}e ointment made ?
The fervent zeal of devout perfons is generally cen-
fored by the world as indifcretion ; but the judgment of
the world is not the rule bf their aBions. When a
man has any thing to fpend, he cannot facrifice it fo
well as to the honour of Chrift : and it is much better
to difpofe of thofe things, which may be inftrumental to
foxury or any other vice and become fnares to other::, be

St MARK. chap. xiv\ 589
be their. value never fo great, to charitable ufes, than
to leave them to the ufe of worldly people.
5. For it might have beenfloldfor more- than three hundred
pence, and, have been given to the poor.' And thy mur-
mufed againft her.
To regulate the duties of religion, as to outward ap-
pearance, requires abundance of prudence. The trai->
tor who raifed this murmur in the apoftolical college,
made ufe of their zeal to cover his own avarice. So
dangerous is it, to have any corrupt leaven in an ec
elefiaftical fociety. They are generally temporal in
terefts, which carnal men do there take moft to heart,
and which exafperate them againft thofe who have lit
tle value for fuch things. Thefe ought really to be
very little efteemed among thofe, who have quitted all
for the fake of God, or ought at leaft to be ready to
do it.
6. And Jeflus faid, Let hf alone, why trouble ye her ?
fe hath wrought a good work on me.
It belongs to God, to fpeak in behalf of.hrs fervantsv
and to them, filently to bear the cenfures of the world.
The world is a very bad judge in matters relating to
God, becaufe it generally judges concerning them,
with paffion, and without knowledge. Thofe, who do
not follow its maxims, it condemns without mercy, not
being able to endure, that they fhould apply their fub
ftance to a religious ufe, much lefs that they fhould
ferve Chrift at the expence of all.
7. For ye have the poor with you always, and whnfoever
ye will ye may do thm good : but me ye have not always.
During. Chrift's refidence upon earth, it was necef
fary vifibly to honour him in his own perfon ; and
fince

5£C» ' The Gu5fn,L accoramg^ to
fince he is no longer vifible himfelf, it is neceffary t&
do it in that of the poor. There are two ways of ho
nouring him, by internal and external duties. As to
the firft, it is fufficient, that he be prefent with us by
faith. As to the fecond, it is neceffary he fliould be
vifible, and he is fo in the poor, whom he has fubfti-
tuted in his ftead, and who afk and receive, in his
name, whatever he requires of this kind.
8. She hath done whatfe could ; fhe is come aforehand i»
anoint my. body to th burying.
Chrifl would not lofe any part of the honour due to
his myfteries : he haftens the accompliffiment of them
by anticipation, that he may fhed, forth the fpirit and
grace of them, in favour of thofe who love him. It
was lawful to pay even external honours to the myfte
ries of Chrifl, before they were accompliffied ^ how
much more then, may, and ought we tb do it, fince
they are ?
g. Verily, I flay unto you, wherefloever this gofpel fall be
preached throughout the whole world, this alflo that fhe hath
done fall be Jpoken of, flor a memorial of her.
That which to the eyes of the flefh feems no better
than folly, is propofed by Chrift to the eyes of faith,
as an aBion of true wifdom. The faints honour Jefus
Chrift, and he honours the faints, in caufing them to
be honoured by his people.
io. \WAnd Judas Iflcariot, one ofth twelve, went unto
th chiefl priefis, to letray him unto thm.
See here a very remarkable contraft exhibited to
view between .two perfons! On the one fide, a woman,
formerly in the power of the devil, gives herfelf up en
tirely to Chrift, and pciirs out her heart unto, and her
coftly

St. MARK. chap. xiv. 591
coftly ointment upon him. On the other, an appftle
of Jefus Chrift gives himfelf up to the devil, betrays his
niafter into the hands of his enemies, and thinks of no
thing but of doing that which he had engaged to do
from the love of money, which is the root of all evil.
Who can forbear trembling, when he refleBs uppn
this league and conspiracy, betwixt an apoftle of the
chriftian church and the chief priefts, to deftroy its
founder and head? Chrift fees and permits it, to teach
the faithful, not to be greatly troubled at the defertion
and treachery even of paftors, when it happens in the
church. 1 1 . And when thy heard it, they were glad, and pro
mifed to give him money. And he flought how he might con
veniently betray him.
The joy of the wicked is to have fuccefs in their
crimes. But what joy is this? It is the joy only of a
moment, which will be changed into everlafting for
row. It was eafy for our bleffed Saviour, to have
broken this facrilegious, and, as it may be called, fi-
moniacal bargain, by diverting this opportunity, which
depended on himfelf: but it was neceffary, that fin
fhould be inftrumental in the deflruBion of fin, and
that the author of life fliould die to defiroy death and
its empire.
12. 1 And the firfi day of unleavened bread, when thy
killed the paffover, his diflciples flaid unto him, Where wilt
thou that we go and prepare, that thou mayefi eat the puff--
ever? 13. And he flendeth florth two of his diflciples, and
flaith unto them, Go ye into th city, and there fhall meet you
a man bearing a pitcher ofl water : flollow him. 14. And
where foever h fhall go in, flay ye to th good man of the houfle,
Th

592 The GOSPEL according to
The Mafter flaith, Where is thgueft-chamber, where I fhall
eat th paffover with my diflciples ? 15. And he will few
you a large upper roomfurnifhed and prepared : thre make
ready for us.
Chrift alone knows in what heart he is to keep a true
paffover, not with the old leaven of malice and wick
ednefs, but with the unleavened bread of fincerity and
truth. We ought not to make ourfelVes ready any
otherwife, than according to his will; we cannot do it,
but by his grace, which alone can make our heart be
come a new lump, purged from all leaven.
16. And his difciples went forth, and came into the city
and found as he had flaid unto thm : and thy made ready th
paffover. The knowledge, power, and wifdom of Jefus, ap
pear in all his works. He makes them at this time
more particularly known to the apoftles, on purpofe
to ftrengthen their faith and confidence, to prepare
them for temptation, and to induce them the more
eafily to believe the myftery he was going to celebrate
in their prefence. We fhall as certainly find every
thing which Chrift has told us concerning his body and
blood in the Eucharift, if we have a fincere, teachable,
and obedient faith, as the apoftles, by fuch a faith,
found eyery thing relating to the legal paffover as he
had faid unto them.
17. And in the evening he cometh with th twelve: 18.
And as they fat, and did eat, Jeflus flaid, Verily I flay unto
you, one ofl you which eateth with me, fall betray me. ig.
And they began to be florronflul, and to flay unto him one by
one, Is it I? and another faid, is it I?
There is no fin whatever, of which a man ought not

St. MAR K. chap. xiv. 393
flot to think himfelf capable, fince he has the feed of
all in his corrupt, nature. Alas ! how few are there,
even of thofe who eat at Chrift's table, who are not
guilty of many inftances bf treachery and infidelity to*
Wards him ?
20. And he anflwered and flaid unto theni, It is one of the
tvielve, that dippeth with me in the difh.
God does not ceafe to" admonilh the finner, tho' he
fees him determined by his wickednefs to commit the
fin : the reafon is, becaufe the wicked is thereby left
without excufe, and the righteous, through his grace,
profit by thofe admonitions, which the difobedient ren
der ineffeBual by the corruption of their hearts. It is
beneficial eveh to the moft upright perfons to raife in
them fometimes an apprehehfion that they have fome
thing wrong which lurks in their hearts, of which they
are hot fenfible, to the end that they may examine
tllemfelves thoroughly, ahd be more diftruflful of that
corrupt principle which makes them capable of all evil.
2 1 . Th Son ofl man indeed goeth, as it is written of him :
bid wo to that man by whom th Son of man is betrayed: good
were it flor that man if he had never been born.
It were much better for a man abfolutely not to bey
than to employ his being only in the fervice of fin : but
God in his Wifdom judges it better to permit fin, that
his glory may appear the more illuftrious in the good
which he knows how to bring out of it by his power.
How lovely and adorable is this goodnefs of Chriftj
who folicits this traitor afrefh to enter again into him
felf by the confideration, both of the dreadful punifli
ment attending his crime, and of the prophecies where
in he had been inftruBed, together with the reft of thp
Vol. It Part 2. Q q apoftles?

£94 The GOSPEL according to
apoftles ! But what ftrange obduracy was there in this
unhappy man, which rendered fo much gentlenefs and
goodnefs ineffeBual !
22. f And as thy did eat, Jeflus took bread, arid bleffed,
dnd brake it, and gavt to thm, and flaid, Take, eat : this
is my body.
Jefus Chrift bellows his gifts in a manner very dif
ferent from that of the great of this world. Thefe
make their prefents with pomp ahd oftentation, becaufe
in reality they are nothing, and becaufe there is no
Way of fetting them 6ff, but by words and external ce
remonies. He bellows his greateft gifts with the greateft
fimplicity, becaUfe they are beyond all expreffion, and
becaufe he knows well, how to make men fenfible of
their worth and „ efficacy by faith, and by the effeBs
Which they produce in the heart.
23. And he took the cup, and when he had gizJen thanks j
he gave it to them : and thy all drank of it. 24^ And he
faid unto them, This is my blood ofth new teftament^ which
is fed for many.
The blood of Jefus Chrift becomes, through his
goodnefs falvation for his children, a band of union
to his members, the feal of his covenant, and the ran-
fpm of his people 5 and on the contrary, through the
Wickednefs of the imitators of Judas, it becomes to
them, inftead of any benefit, of the greateft detriment*,.
They all drank of it : for Chrift does not withdraw his
prefence from the reft of the apoftles, on the account of
Judas, in whom the very height pf ingratitude is formed
by the facrifice and facrament of thankfgiving, and by
the greateft of all benefits. This is the laft for Judas,
ahd very often for many others, 35. Verily

St. MARK. chap. XiW 5QS
25. Verily I flay unto you, I will drink no more ofth
fruit of the vine, until that day that I drink it new in the
kingdom ofl God.
Let us take care to raife our hearts from the facra-
mental Communion here on earth, to the eternal com*
tnunion in heaven, to be celebrated there not under
fenfible fymbols, but openly and without a veil.
The fight of truth unveiled and difclofed to our eyes*
gives, the foul a joy unfpeakable, and makes it forget
all the affliBions and miferies of the earth, and tranf-
ports it out of itfelf, in order to its living only in the
truth, upon the truth, and for the truth. O eternal
truth! may the hopes of being fatisfied with thee in
heaven, engage thy difciples to tafte thee on earth, to
feed upon thee, to adhere conftantly to thee, to love
and defire nothing but thee, and to. furrehder them
felves to thy will and fervice for the fake of what thou
haft done and fuffered out of love to their fouls,
26. 5 And when thy had flung an hymn, they went out
into th mount of Olives.
Praife and thankfgiving, precede, accompany, and
follow the communion of the chriftian church. Can he,
who relifhes Chrift, who comprehends that which he
receives and eats, and which nourifhes him in the holy
facrament, forbear breaking forth into praifes and
thankfgivings ? Praife never Ceafes in heaven ; but
on earth it is interrupted by prayer. The reafon is
becaufe the benefits which God confers upon us, are
foon fucceeded by new wants and neceffities. Let us
then, with Chrift and his apoftles, frequently pafs from
the praifes of their affembly in the upper room to the
prayers in the garden.
Q q 2 $7

i

$gd The GOSPEL according io
' 27. And Jeflus faith unto thm, All ye fall le oft ended be-
caufle of me this night: for it is written, I will finite iht
fephrd, and th fheep fall be flcattered.
Tlie apoftles, going from the very communion, meet
with an occafion of fin, and fall thereby : who can for-:
bear trembling ? The fufferings and crofs of Chrift
fcatter and difperfe the flieep for fome time, but it is
only in order to reunite them afterwards, and with
and by them, to unite all nations in one fold and un
der one fhepherd. Thus perfecutions feem to lay the
church wafte, but they eftablifh it ; to intimidate the
paftors, but they encourage them ; to fupprefs the
truth, but they confirm it, propagate it, and give it a
new luftre.
28. But after that I dm riflen, I will go beflore you into
Galilee. - It is a very great confolation to the weak and de-
jeBed members of the church to be affured, that their
head will not abandon them when they fall, but that he
will raife them up and even go before them in the way. If
Jefus did not vouchfafe to come to meet us, in the power
of his new raifed life, that is, by the grace of his holy Spi
rit, how fhould we be able ever to rife and go to him ?
29. But Peter flaid unto hm, Although all fall be offend*
ed, yet will not L
To prefume upon our own ftrength, to prefer our->
felves before others, and not to hearken to admonitions,
are three branches of pride, and three occafions of very
grievous falls. Peter thought himfelf capable of re
fitting every temptation, fince he was confident he
fhould not falh notwithftanding (the affurance which
Chrift gave him to the contrary : and it was this fond
conceit

St. MAR K. chap. xiv.

597

conceit of hisftedfaftnefs, which caufed him to fall more
grofly and fhamefully. My God, how little does man
know himfelf, if he believes he can have anydependence
upon his own heart ! Chrift is our ftrength, when we
rely upon him, and put our whole confidence in his
almighty power to help and keep us from falling.
30. And Jeflus faith unto him, Verily I fay unto the, that
this day, even in this night beflore the cock crow twice, thou
fait deny me thrice.
Chrift knows even the leaft motion of our heart :
let us therefore befeech him to impart fome of his
knowledge to us, that we may know it ourfelves, and
to our own advantage. The day, the hour, the mo
ment of Peter's fall are exprefly declared to him : but
pride has drawn a veil over his heart, and hjs fall is ne
ceffary, to convince him that he is capable of falling.
3 1 . But he f pake the more vehemently, Ifl I fould die with
the, I will not deny the in any wife.* Likewifle alflo flaid
they all.
Pride is obftinate in the opinion which it has of its
own ftrength. This is a very contagious diflemper.
One of the chie,f apoftles was more fick of it than the
reft, and even infeBed the whole facred college there
with. God permitted this, to the end, that his ex
ample, being the more remarkable, might make the
deeper impreffion upon the reft, and raife a greater ap-
prehenfion in them of falling into it. God punifhes
thofe more feverely, who are firft ip giving a bad exam
ple, and bepome thereby the fource of fin in a commu
nity. They all faid the fame thing with Peter, and yet
he alone, left to himfelf, denies his mafter.
32. And thy came to a place which was named Gethftj.
Q q 3 mane :

59% The G O S P E L according th
mane : and he flaith to his diflciples, Sit ye here, while If all
pray. An affliBed heart ought to fhut itfelf up from men
by retirement, and to open itfelf to God by prayer,
Chrift, as the good fhepherd, does that firft himfelf
which he enjoins his fheep to do, preventing tempta
tions by prayer. He prays retired, not out of any ne*
ceffity, but both out of obedience to his father, who
had prefcribed this to him as well as all the reft, and
out of love towards us, whom he would inftruB, edify,
and redeem by this means.
33. And he taketh with him Peter, and James, and John,
and began to le flore amazed, and to le very heavy.
The fight of God's juftice eafts even his Son into
fear and amazement ; and our fins raife in him the
heavieft grief: and fhall we alone remain infenfible of
both ? We could not enjoy one moment of fatisfac-
tion, fhould God be pleafed to open our eyes, that wq
might fee in the cleareft view, as our bleffed Saviour
did, our own fins and his juftice, in all their dreadful
and amazing circumftances, Chrift has borne them
both for us, and gives us no more of fo grievous and
difmal a fight, than is neceffary to convince us of our
danger and to ftir us up to flee to him for deliverance
from it.
34. And flaith unto thm, myfloul is exceeding forrowfld
Unto death ; tarry ye here and watch.
It is no lefs the privilege than the duty of a chriftian
to tarry with Chrifl under his fufferings, and to con
template his pains and forrows. We could never have,
known how exceeding pafnful the inward fufferings of
Chrift were, had he not difcovered them himfelf. Let US;

St, MAR K. chap. xiv. 599
us have- at leaft, a grateful fenfe both of his conde
fcenfion in vouchfafing to lay open his heart to us, while
it was under this great forrow, and of his love in chufing
to expofe himfelf to it for our fakes. How good is it, to
open qix heart to him, when it is oppreffed with grief,
in order fo attraB that grace, which he has merited for
us by this forrow unto death !
35. And he went forward a little, and flell on th
ground, and prayed, that, ifl it were poffihle, th hour'might
pafls flrom him.
Obferve here the extreme humiliation of Chrift in
prayer. Pallors have fometimes fuch heavy croffes to
bear, that they befeech God, but with the greateft
, fubmiffion, that they may be delivered from them. It
is expedient to make fuch addreffes in private, that
they may not difcourage thofe whom they ought to en
courage to fuffer all things for the fake of Chrift and of
Other members pf his church.
36. And he flaid, Abba Father, All things are poffible
unto the, take away this cup flrom me : neverthlefls, not
what I will, but what thou wilt.
The will of Gpd ought always to be dearer to us
than pur own, whatever it may coft us to perform it.
He can employ his almighty power in delivering us
from our affliBions : but it often tends more to his glory
and our advantage, to employ it in fupporting us under
them. 37. And he cometh, and flndeth theni feep'yng, and
flaith unto Peter, Simon^ feepefi thou ? couldfi not thou
watch one hour ?
Peter ought to have been thoroughly fenfible, that he
had promifed too much upon his own ftrength, fince hp
found himfelf overcome even by fleep. It is upon this
Oq 4 * account

cop The G O S P E L according to
account, that Chrifl fpeaks particularly to him. God
permits the leffer faults, on purppfe tp cure men pf
prefumption ; but when they take no warning thereby,
he fuffers them to have grievous fall?. Peter is not
fenfible pf this : the reafon \s, becaufe a man never
fees any thing, when he is full of himfelf, and prefumes
upon his own powers. He falls, bpth for himfelf, and
for us : let us, profit by his fall, as he diq\
38. Watch ye and pray, left ye enter into temptation:
the flpirit truly is ready, lut theflef is weak.
If we muft, watch and pray, to prevent and withfland
temptation, let its not be furprifed, that fo many enter
into if and fall thereby ; it is for no other reafon, but
becaufe they do not watch and pray, in that manner,
and with that conftancy, which they ought. Prayer is
neceffary in order tp watch, and watchfulnefs in order
to pray ; and both the one and. the other are fo, to fe
cure us from temptation. Peter was deficient in vigi7
lanfe, becaufe he was fo in prayer ; and through the
negleB of both, he fell, being overcome by the fea?
pf death, and the love of life.
39. And again he went away, and prayed, and flpake
the flame words.
The. fimplicify and plainnefs of Chrift in his prayers
is an important leffon, and pf great ufe and advantage,
A chriftian who prays to God, is. not an pra,tor. who.
would perfuade by his eloquence, but a beggar, whp
wpuld move tq compaffion by his poverty and humility.
Thefe fpeak plainly and without ornament: and Jefos;
fpeaks thus to God, becaufe he clothed himfelf with
pur humility and poverty.
40. And when he returned, he found thm afeep again, flox.

St. MAR Ji. chap. xiv. 601
{flor their eyes were heavy) neither wifl they what to an-r
flwer him.
The good fhepherd cannot forget his fheep, know
ing their weaknefs. He ceafes not to watch over them
and for them, tho' they cannot watch one hour with
him- There was nothing for thefe difciples to anfwer,
but there was enough far their fpiritual improvement,
and particularly for that of Peter, who ought to have
profited by this fecond admonition, in acknowledging
his own weaknefs, in humbling himfelf, and begging
that ftrength which he had not.
41. And he cometh the third time, and flaith unto them,
fieep on now, and take your reft : it is enough, th hour is
come ; behold, th Son cfl man is betrayed into th hands ofl
finners. Jefus Chrift, who is holinefs itfelf, is juft going to
be betrayed into the hands of finners, on purpofe to
recover finners out of the hands of the devil. The
hour is come, fo much dreaded by the flefh, but ear
neftly defired by the fpirit for the glory of God. We
ought, with calmnefs apd tranquillity, to expeB thofe
grievous eyents, with which we are threatened : they
cannot happen, but by the appointment of God, and
at the hour prefixed by him.
42. Rifle up, let us go ; lo, he that betray eth me is. at
hand. Jefus in a meafure fuffered before-hand the pains
and torments which were defigned to be infliBed on
him, becaufe he always forefaw them. It is but a mo
ment, fince Chrift clothed with our weaknefs, was, as
It were, oppreffed, overwhelmed, and funk beneath it:
but now, being filled with his own ftrength, he goes to

002 The G O S P E L according to
to meet death, and fopports and animates his difciple*.
A man left to his own ftrength at one time, and forti
fied by the grace of Chrift at another, is no longer the
fame perfon: he could then do nothing; he can now
do all things.
43. f And immediately, while he yet flpake, cometh
Judas, one ofl the twelve, and with him a great multitude
with flzuords and flaves , flrom the chief priefts, and the
flcribes, and th elders.
We fee here but top lively a piBure of apoftates,
who have no fooner deferted from the church but they
perfecute it, put themfelves at the head of confpiracies
againft it, breathe nothing but violence, rebellion, and
treafon. 44. And he that betrayed him, had given them a to
ken, flaying, Whomfloever I jhall kfls, that flame is he: take
him, and lead him away Jaflely.
The myftical body of Chrift, is but too often be
trayed with a kifs of peace, by falfe appearances of ho
linefs, by calumnies fpread abroad in foft language,
and by deceitful pretences of peace, and of the inte
refts of the church: but it has alfo fome faithful mem
bers, who imitate the meeknefs, qufetnefs, and peace
able difpofition of their head. N
45. And as floon as he was come, he goeth flraightway to
him, and flaith, Mafter, , mafter; and kiflfled him.
There is greater patience exercifed, in fuffering the
falfe careffes of a traitor, who owes his all to us, than
in bearing the ill treatment of a profeffed enemy. f* It
happens but feldom, that we have occafion to endure
the greater inftances of treachery ; but throughout the
whole courfe pf our life, we meet with continual occa fions

St. MARK. chap;"xiv. 60$
pons of enduring little artifices, diffimulations, deceits
under colour of friendffiip, and unfaithfolnefs under
the veil of intimacy and confidence : it is hereby, that
we are to honour Chrift, and that we have an opportu
nity of imitating his goodnefs, in fuffering without an
ger and complaint, and adoring Jefus Chrift betrayed
by a kifs of peace.
46. 5 And they laid their hands on him, and took him.
Jefus feized as a captive, in order to deliver us from
bondage, and to obtain for us the glorious liberty of
the fons of God, well deferves to receive our homage
in that condition.
47. And one ofl them that flood by, dreio a flword, and
flmote ajervant ofl the high prieft, and cut off his ear.
A chriftian, is not a foldier of the world, to defend
himfelf after a worldly manner; but a foldier of Chrift,
who is to defend himfelf like his mafter, only by fuf
fering with patience, and rendering good for evil,
Chrift permits Peter to tranfgrefs this rule, that he may
have an opportunity of giving a more eminent example
of it himfelf by healing this perfon.
48, And Jeflus anflwered andflaid unto thm, Are ye
come out as againft a thiefl, withflwords and with flaves,
to take me ?
Jefus was pleafed not only to fuffer the punifliment
of a thief, but alfo to bear the fhame and ignominy
due to fuch a perfon. To be thus calm and unmoved,
in the midft of fo many provocations, is not the effeB
of any human courage, or of a common grace, but on
ly of the grace of the God-man, which was in him with
out meafure,
49- I

fto4 The GOSPEL according to
49. I was daily with you in the temple, teaching, and
ye took me not : but the fcriptures muft be fiulfilled.
It was only x>ut of obedience that Chrift avoided
confinement during his life, as he fuffered it out of
obedience at the appointed time. When a man fuf
fers it with him, for having been faithful to God, and
without having drawn it unfeafonably upon himfelf he
is then the prifoner of God and of Jefus Chrift. He
who fuffers according to God's appointment, has this
' confolation that he can juftly fay, I fulfil the fcrip
tures, the defigns of God, and the affliBions of Chrift,
in my flefh, for his body's fake, which is the church,
50. And they all florflook him, and fled.
Let us not at all wonder to fee Jefus Chrift forfaken
by men, fince he came to bear the punifliment of men,
who had forfaken God, and to merit for them the blef
fing not to be forfaken by him, Nothing is the caufe
of greater mortification to Chrift, than to be. betrayed
and fold by one friend, to be denied by another, and
to be forfaken by all the rpft, being fo worthy as he
was to be conftantly loved. Hereby he teaches us,
what flrefs is to be laid upon the friendfhip of men,
who are not entirely devoted to God, and with what pa
tience we ought to bear fuch acts of treachery from
them. 51. And thre flollowed him a certain young man, hav
ing a linen cloth caft about his naked body ; and the young
men laid hold on him. 52. And he leflt the linen cloth,
and fled flrom them naked.
This accident, which feems to be of no confequence,
ferves to difcover the power of Chrift, and his great
care and concern for his apoftles. He thereby admo- nlffies

St. M A RI. chap. xiv. $q§
nifties St. Peter, that he ought to fly and not expofe
himfelf to temptation : thefe people having a defign to
feize all the difciples of our Lord. He by this difco
vers the fame danger to the reft, and advifes them like-i
wife to fly. He fhews them, that it was by his power
that they efeaped the danger. That even that perfon,
who by their means is expofed thereto, efcapes from it
by the appointment of providence, and becaufe he him
felf would fuffer alone.
53. ' \ And thy led Jeflus away to th high prieft, and
with him were afembled all th chiefl priefts and th elders,
and th flcribes.
Jefus appears as a criminal before the ecclefiaflic tri
bunal. How different ate things to the eyes of faith
from what they appear to the eyes pf the world! There
can be nothing more auguft than this affembly, if we
judge of it by the ftate and profeffion of thofe who com-
pofe it ; here holinefs, authority, and learning feem to
be united and confulting together: and yet, in reality,
it is no better than a facrilegious meeting, and a cabal
of murtherers. The criminals ufurp the place of the
judge, and the judge is arraigned and condemned as a
criminal. x
54. And Peter flollowed him afar off, even into the pa
lace ofl th high prieft : and he flat with the flervants, and
warmed himflelfl at thfire.
A man never expofes himfelf to temptation without
danger; The indifcreet advance of one falfe ftep has
very often dreadful confequences ; it is therefore much
better for a man to retreat and humble himfelf for his
fault, than thus blindly to perfift in it to the laft.
55. And

OOO i A? G v> p jt x. xj uccoramg co
55. Jrcd ^Ae chiefl priefis, and all th council fought flor
witnefls againfi Jefus to put him to death, andflound none..
It is a double blindnefs, to rejeB fo many true wit-
neffes of the innocence of Chrift, and to feek for falfe
ones againft him. What can be expeBed of a judge;
who becomes a party, and is fo much blinded by paf
fion, that he cannot conceal it? Let us learn of Chrift,
to bear the injuftice done us in foits at law, With meek
nefs and filence, in cafe there be no remedy, and the
public good do not oblige us to fpeak.
56. For many bare flalfle witnefls againft him, but their
Witnefls agreed not together.
What innocence can ever complain of the like injuf
tice, after having feen that of our bleffed Saviour ex
pofed to this ? Such is his innocency, that falfhood it
felf cannot invent any thing which is capable of tarnifh-
ing it. It is no ordinary moderation, to negleB the
advantage which may be taken of a teftimony plainly
found to be falfe, and to forbear covering the falfe wit-
nefs with fhame and confufion. Chrift follows none of
thefe natural refentments, on purpofe to moderate them
in us, and to teach us to fupprefs them after his ex
ample, when the public good, or the glory of God re
quires it.
57. And there arofle certain, and bare flalfle witnefls
againft him, flaying, 58. We hard him flay, I will de
firoy this temple that is made with hands, and zuithin three
days I will build another made without hands. 59. But
neither flo did their witnefls agree together.
The greateft truths mifunderftood pafs frequently for
blafphemies, and are the occafion of great difturbances
and tranfports of paffion. There is no kind of perfe
cution

Ht. MAR K. chap. xiv. x 607
cutiori whatever which Chrift has not fuffered, fanBi-
fied, and confecrated in his own perfon. An orthodox
teacher ought to comfort himfelf with his example,
when in order to perfecute him, men falfify his opini
ons, writings, and doBrine, and by the help of ca
lumny malign him.
60. And the high prieft flood up in th midft, and afked
Jeflus, flaying, Anflwerefl thou nothing ? what is it whicli
thfle witnefls againfi the? 61. But he held his peace, and
anflwered nothing. Again the high prieft afked him, and
flaid unto him, Art thou the Chrifl, th flon cfl the Bleffed?
The love of life renders the generality of men elo
quent before their judge's: the defire, which Chrift has
to facrifice his, caufes him, like a viBim, not fo much
as to opon his mouth. He juftifies us before his Fa
ther, in fuffering himfelf to be condemned before men;
he repairs our innocence in not defending his own -
and pleads our caufe fo much the better before the fu-
preme and eternal tribunal in heaven, as he feems to
betray his own by his filence before this unjuft tribunal.
Let us examine our own hearts, before we undertake
to enquire into the truth, that we may know, whether
they are in a condition to hearken to it, and to profit
by its anfwers.
62. And Jeflus flaid, I am: andye fall flee the Son of
manfltting on th right hand ofl power, and coming in the
clouds of heaven.
Jefus fhews by this modeft and courageous anfwer,
that his filence is not a filence proceeding from fear or
want of power. He admonifhes his judge, by intimat
ing to him, that he fliould one day fit in judgment upon
him. This is a kind of proteftation againft the violence and

6b8. The GOSPEL according io
and injuftice which his fovereign dignity fuffers; and
an appeal, againft the abufe of this inferior court to the
laft tribunal. It belongs to none but God to appeal to
himfelf, and to join the authority of a fopreme judge
with the humility of a criminal.
63. Then th high priefl rent his cloths, and faith,
What need we anyflurther witneffes ?
That very thing which ought to enlighten this judge,
finiihes and compleats his blindnefs, through the bad
difpofition of his heart : fo true is it, that another
voice, and other ears befides thofe of the bpdy are re-
quifite, in order to our hearing with profit the truths
of falvation. The great are generally offended and
fcandalized at great truths, inftead of profiting by
them ; the reafon is, becaufe they have great paffions,!
The truth of the laft judgment, which ought to make
the deepeft impreffion upon the mind of a paftor, a
judge, or a prince, is that which they are leaft willing
to hear, when they are not really the fervants of God.
64. Ye have heard th blaflphmy : what think ye? And
they all condemned him to be guilty ofl death.
Let us adore Jefus Chrift condemned by his own
people, in order to fave them. He is judged by them
all in general as unworthy to live : but they are the
iniquities of us all, which condemn him by their mouth.
After this, who can wonder to fee good men con
demned by the world ? Yes, Lord, thou art indeed
guilty of death for our fins, becaufe thy love caufed
thee to take them upon thyfelf, and thou waft pleafed
to become the viaim for them. How then can I avoid
death, who have deferved it by my fins, but by thee ?
65. And flome began to flpit on himi and to cover his
face,

St. MARK* chap. xiv. 6pg
flace, and to buffet him, and to flay unto him, Prophfly :
and th flervants did flrike him with the palms ofl their
hands. The image of the invifible God refufes not, for our
fakes, to be difhonoured by the moft unworthy treat
ment. All his fenfes fuffer. And this fhoUld be a
powerful motive of humiliation for the finner, who
feeks only to gratify his fenfes ; and it fhould be more
fo, for the proud and revengeful perfon, who cannot
bear the leaft injury, and is a mere idolater of his falfe
honor. 66. 5 And as Peter was beneath in the palace, thre
cometh one cfl the maids ofl th high prieft,
Prefumption, curiofity, and unprofitable converfa
tion, draw St. Peter into the occafion of his fall.
When a man can be ferviceable to his friends, under
their difgraces and perfecutions for religion, he may
then expofe himfelf to .fome danger upon their ac
count: but to do it, when he cannot ferve them in the
leaft, is to forget that he is weak, and that he ought
out of humility to avoid danger as much as poffible, and
not to expofe himfelf thereto out of curiofity or pre
fumption. 67. And when fe flaw' Peter warming himflelfl, Jfie
looked upon him, and flaid, And thou alflo waft with Jeflus
ofl Nazareth, 68. But he denied, flaying, I know not,
neither underftand I what thouflayeft. . And he went out
into th porch ; and the cock crew.
What ! not know him, who had fo often been with
him, and was at that very time facrificing himfelf for
him! There are but too many who imitate Peter, in
denying Chrift- by their works as foon as ever they
Vol. I. Part 2, R r leave

6'i-o The GOSPEL according to
leave the holy table, and in being afhamed, before
men, of his truths, his gofpel, and his friends.
69. And a maid faw him again, and began to flay to
them that fioo'd by, This is one of thm. 70. And he de- ¦
~nied 'it again. And a little aflter, they that flood ly flaid
again to Peter, flurely thou art one ofl them : flor thou art
a Galilean, and thy flpeech agreeth thereto.
The experience of a firft, and even of a fecond fall,
is not fofficient to convince a prefumptuous perfon, or
to make him fenfible of his danger. This is ne
ver fmall, when the weaknefs is great, and a man de
pends upon himfelf. A filly woman, a word, or even
a look is able to overturn the chief pillars of the church,
if they are not well eftablifhed in the love of God, fo
as to defpife the. contempt of the world, and all its
falfe advantages for his fake.
71. But. he legan to curfle and flwear, faying, / know-
not this man ofl whom ye fpeak.
Is tf.is.-the man who faid, Lord, to whom fhall we
go ? thou haft the words of eternal life. And we be-
Meve, and are fure that thou art that Chrift the Son of
the living God ? What knowledge, what faith, what
zeal foever a man has, he may lofe it all in a moment,
and become like Peter. Prefumption was the caufe
of his fall ; let humility fopport us, and preferve in us
The. gifts of God^
7 a. And, the fecond time the cock crew. And. Peter
sailed to mind, the word that Jeflus flaid unto him, Beflore
the cock crow twice, thouflialt deny me thrice. And when
he thought thereon he wept.
In vain does the cock crow to the ears of Peter; in
vain do all preachers cry aloud to awaken the fin.ner, unlefs

St. MAR K. chap. xv. 611
unlefs the grace of Chrift open his underftandihg, his
memory, and his heart, and draw from thence the
tears of repentance, St. Peter's tongue utters not a
word, but his heart fpeaks by his eyes. A true peni
tent ought tp begin by filence,. efpecially if his tongue
has; been the inftrument of his fin. Such a perfon
fhould fpeak to God by his prayers, and to men by his
tears. It is to his heart that God fpeaks, When it is
touched with a. fenfe of his fins; and it is his. heart
which muft fpeak to God, if it defires to be cured,.
CHAP. XV.
1 . AND firaightway in th morning the chiefl priefts held
¦*¦*• a confutation with the elders and flcribes, and- th
whole, council, and bound Jeflus, and carried him awayt
and delivered him. to Pilate.
Nothing can appear more regular in itfelf than this
affembly; but the more lawful its authority is, the
more criminal is the abufe thereof, to the oppreffion of
innocence. When the fupreme judges betray their
truft, they are more guilty than the inferior ; becaufe
there is no remedy or appeal for thofe whom they op
prefs. Jefus is delivered to the fecular power and to
the Gentiles, as a profane and impious perfon, becaufe
he is ah univerfal criminal, who bears the fins both of
Jews andrGentiles, of all ftates and conditions of men,
and becaufe he is to be condemned in the place of all,
-and to die for all. He refufes no judge, and declines
no tribunal, becaufe he looks upon himfelf as already
condemned by his father, and upon men as being, by
their injuftice, only the executioners of bis fovereign
juftice.
R r a &. 4n&

0i«2 Tks GOS PEL ^according U
2. And Pilate afked him, Art thou th king ofth Jews ?
And he anflwering faid unto him, Thou flay eft it.
Chrift bears teftimony to his own royal dignity, but
without faying any thing which might deliver him from
the hands of his enemies. It is*very difficult fpr a man
not to own and declare that he is a king, when fuch an
acknowledgement and declaration draw after them ho
nour, refpeB,- and every thing due to royalty. But
when royalty itfelf is become a crime, then he who
dares own^ and acknowledge it, muft defpife life. Chrift
never confeffed himfelf a king, 'till he found himfelf
in the hands of his enemies; becaufe it was by the
crofs that be was to' reign. ¦'
3'. And the chiefl priefts accufled him of many things:
but he anflwered 'nothing.
Having feen Jefus betrayed and delivered up by one
pfhis apoftles, we- cannot Wonder at all to fee him ac-
Cufed by. the chief priefts. This eonfommate coruption
in the' chief minifters of religion makes it evident, that^
it was high time that our Saviour fhould appear in the
world, that the true prieft fhould come to offer his fa
crifice, and that grace fhould be fhed abroad in the
heart, as the fovereign remedy of fin.
4. And Pilate afked him again, flaying, Anflwereft thou
nothing ? behold how many things thy witnefls againft the.
Our fins fhut the mouth of Chrift. He anfwered
nothing, becaufe he was to anfwer for us, who had no
thing to anfwer for otrrfelves. The filence of the per
fon accufed confounds both the malice of the accufera,
and the cowardice of the prevaricating judge, when
this frfence is fopported by innocence,/
fr &M

, St. MARK. chap, xv, 6jg
5. 'But Jeflus yet anflwered nothing; flo that Pilate marv
veiled. The filence of Jefus proceeds from owning all our
crimes, before his father, his only lawfuljudge. Conr
cern, fear of death, love of reputation, and defire to
be juftified, make an accufed perfon fpeak, who has
nothing at liberty but his tongue : but this he ufeth
not, being reflrain'd by his meeknefs, patience, wif
dom, humility, obedience, and his quality of viaim,
which make him out of loye to us, willing to endure
the crofs and defpife the fhame.
6. Now at that feaft h releafid unto thm one priflonerf
whomfoever thy defired.
This cuftom js a type of the deliverance of all manr
kind at the feaft of the faprifice of Chrift the true paf-
cfoal Lamb. It is a new benefit, that he would not be
releafed at, the feaft of the paffover ; as it was one be
fore, that he was willing to be redeemed at his prefen-
tation in the temple. There could have been no falva
tion for us if the Saviour himfelf had not youchfafed '
to be the facrifice for it.
•j. And there was phe named Barabbas, which lay bound
with them that had made infurrebtion with him, who had
committed murder in th influrreclion. 8. And the multitude
crying aloud, began to defire him to dp as he had eper done
unto thm.
Who could have belieyed any other, but that thefe
people, wbp had fo often feen the miracles pf the Son
of God, and had been loaded with his benefits, were
going to fpeak in his favour, and to plead innocence
in prder to procure his releafe ? But nothing can be fa-
R r g yourablg

614 The G O S P EL according to
Voufable to him, whom his Father has condemned for
our fins.
g. But Pilate anflwered them, flaying. Will ye that I reT
leafle unto you the king of the Jews ? 10. {For he knew
that th chief priefis had delivered him flor envy.)
How much mifchief does envy caufe, when ecelefi
aftical perfons fuffer themfelves to be poffeffed there
with ! That which it firft began tP do againft the Prince
pf paftors", the fame will it continue to do againft his
minift'ersj throughout all fucceeding ages, apd Will rier
yer peafe to purine them 'till the end of the world. It
Was the caufe of the death of Chrift eyen from the be
ginning of the world, fince it was the envy of the de
vil by which fin firft entered into it, and made him a
murderer from the beginning. Wretched and mifer
able are his children, whp accompliffi -the defires of
their father. Miferable are thofe Cains'who'envy their
brethren, and thereby ' become their murderers, at
leaft in the. defire of their hearts.
1 1 . But th'e chief priefts moved 'th people, that he fhould
rather, rekafle Barabbas unto theni, '
The people follow the bad example, and the fenti
ments of wicked priefts,' rather than thofe of the good.
The enyy, of the priefts, the. credulity of the people,
arid the policy pf the timorous and felfiffi magiftrate.
confpire tp fet, Jefus Chrift below Barabbas. ''
j 2. A?id Pilate anflwered', and flaid again' unto thm^
What will ye then that I fhall' do unto him 'whom ye eoli
th king ofl. the Jews.
What! to have Jems Chrift in his handstand not'
knpw what to do with him ! How many Chriftians are;
jn the like condition ! What fhall we not do with him,
prpyided we have faith! To ,what purpofe, is he not
ufeful ?

St. MAR K,. chap, xv, 615
ufeful, who is the Saviour, the facrifice, the prieft, and.
the mediator of men ! What requefts have we not to
make to him ! What ought we not to prefent and offer
to him! What duties have we not topay him! There are
abundance of worldly people, who know not what to
do with Chrift, that is, with their faith in, Chrift : -it
incommodes and perplexes them ; they are unwilling
to deliver it up openly ; and they are likewife unwil
ling to follow it. When a perfon in authority, who is
devoted to the fervice of God, has Jefus Chrift and the
interefts1 of his kingdom within his power, he is far
from faying, What fhall I do with this king? For he
knows, very well, that he ought to ufe his utmoft en
deavours to advance his kingdom i,n the world, and, to
make his own authority fubfervient to that end.
13. And thy cried out again, Crucify him.. 14. 'Then
Pilate flaid unto thm. Why, what evil hath he done?- And
they cried out the more exceedingly, Crucify him.
Faithlefs and ungrateful people ! who make no other
return, but the punifliment of the crofs, for all the fa
vours and benefits they had received. How many more
have chriftians received, whp yet ceafe not to crucify
him afrefh by their fins ? Let us not pretend to fay,
that we would never have preferred Barabbas before
the Son of God : for we do the fame thing, whenever
we prefer our will to his, our own fatisfaBion before
his law, the world to his truth, and our temporal jnterefts
before the duties of religion,
15. 5 And fo Pilate willing to content the people, re-?
leafed Barabbas unto thm, and delivered Jeflus, when he
hadflcourged him, to be crucified.
Obferve here the feveral crimes of Pilate. Ambition
renders him a coward. He releafes a murderer. He
R r 4 prefers

616 The G O S P E L according to
prefers him before the author of life. He abandons
an innocent perfon. He caufes him tp be fcourged,
He unjuftly delivers him up to his enemies. And
caufes him to be crucified. How many fins do top
great' a regard to men, and the fear of the world caufe
a judge to commit whp is not firmly attached to the
love of juftice !
19, And th foldier s led him away into the hall, called
Pretorium ; and they call together the whole band.
Let us adore the fon pf God abandoned to the info-
lence of the foldiers. He is fometimes worfe treated in
a company pf gentlemen, among the great pretenders
to reafon, tnan amidft this whole band of cruel foldiers.
1 7. And thy clothed him with purple, and platted a crown
of thorns, and put it about his had-; '
All the crowns of the earth, and the purple of kings,
hpw bright and gloriops foever they may be, muft pay
homage to this crown of thorns and tp this purple. The
fipmage which thefe require of them is, that they ufe
their utmoft endeavour^ in caufing their people to ferve
Jefus Chrift, maintaining and fuppbrting the truths of
Chriftianity, and the faithful minifters of the church,
with all the authority which God has given them.
1 8. And began to flute him, Hail, . king of the Jews.
When in the church the pofture and countenance of
abundance of chriftian profeffors are obferved, one
would take them rather for Jews or pagan foldiers.,
who infult apd mock Chrift, than for chriftians, who
come to adore their Saviour and their King. Would
to God the clergy themfelves did not contribute to
this irreverence, either by their cowardice in bearing
with it, or by their negligence in inftruBing others, pf
by their pwn bad example,

St. M A R'K. chap, xv.' 617
Ig. And thyjmote him on th had with a reed, and did
flpit upon him, and bowing their knees worfhiped him.
The infults of thefe pagan foldiers, who know not
Chrift, affeB him lefs fenfibly in this day of his humi
liation and fofferihgs, than the careleffnefs, forgetful
nefs, and irreligion of chriftians, who make profeffion
that they believe in him, and look upon him as their
Saviour. Let us pray to God, and worfhip him in
Jefus Chrift ; but let us do it in fuch a manner as is
worthy both of God and of Chrift. If to bow the knees
be to worfhip Chrift, thefe heathens do it as well as we.
It is the heart which prays and worfhips ; the modeft.
and humble pofture of the body is but the outward
fign, of the invifible adoration of the foul.
20. And when thy had mocked him, thy took offth pun
pie flrom him, and put his own cloths on him, and led him
out to crucify him.
Every one has his particular way of mocking God
and religion, which is either more or lefs criminal :
fome do it in a more grofs and fenfible, others in a
more private and fpiritual manner ; ecelefiaftical per
fon after one fafhion, and worldly people after another.
The wicked do but too nearly refemble thefe foldiers ;
if they ceafe to mock Chrift, it is only in order to cru*
cify him by other fins.
, 21. And they compel one Simon a Cyrenian, who paffed
by, coming out of the country, th father of Alexander and
Rufus, to bear his crofls.
The filence of this man is to us a teftimony of his
patience, his peaceablenefs, and his adherence. to the
crofs of Chrift ; or at leaft a leffon, which teaches us
what we ought to dd under thofe affliaions which may
fall upon us?

Si 8 The GOSPEL according to
22. And they bring him unto the place Golgotha, which
is, being interpreted, th place ofl aflcult.
The true Ifaac carries the wood for his facrifice to
the very place appointed for his death. He. fuffers,
and offers himfelf without the gate to fhew, that we
muft expeB our falvation and fanaification from his
facrifice only,, and not from the facrifices. offered in Je
rufalem, according to the law, It is an univerfal facri
fice, which is to redeem, fanBify and fave, not the
Jewifh people alone, but all the nations of the earth.
- 23. And , they, gave him to drink, -wine mingled with
Myrrh :. but he ..received it not.
All humanity is changed into cruelty, to augment
the fufferings of Chrift. He ta'ftes* a little of this bit
ter, intoxicating, and ftrengthening liquor, that he
may fuffer from its acrid quality; he, refufes the reft, to
fheW that he was refolved to endure all the pains of the
crofs, to offer, his facrifice with a perfeB freedom of
mind. How wonderful, O Jefus, is the whole cecono-
my of thy fufferings;! It, is peculiar to thee alone, to
fuffer, with this clear ftate of mind, this ftriB conformity
to the will of God thy Father, and this determinate
choice of fufferings, out of Jpye to us finners and for
our falyation.
24. And when they had crucified hint, they parted his gar
ments, Cafiing lots upon them, what' every man fould take.
25. And it wasth third hour, and they, crucified him.
O that we had hearts rightly difpofed to adore Jefus
Chrifl nailed to the crofs as a viaim laid upon the al
tar, and there .pffering to his- Father, in behalf of his
church the grand facrifice pf his love and of his life ?
2,6. And ih fliiperflcription of 'his accufation was written
sver, THE KING OF THE JEWS.
? Matt, xjivii, 2i'

St. MAR K. chap. xv. 6*19
Death is fb far from deftroying' the regal power in
Chrift, as it does in earthly kings, that it is on the
contrary the very foundation thereof. He becomes
the king of the true Jews, of the Ifrael of Gpd, and of
all nations, by overcoming their true enemies, namely
death, the devil, and fin, and obtaining for them the
true falvation, and the right to reign with him. Let
me not be fo unjuft, O Jefus, my king and my deli
verer, as to difpute with thee the fovereignty of my
heart, which has coft; thee fo dear.
27. And with him they crucify two thieves; the one on
his right hand, and the other on his I ft.
In death that which paffes before the eyes of men
may be common to the righteous and the wicked ; but
that which paffes in the fight of God is very different.
Thofe, who have any defire to reign with Chrift, muft
expeB to be crucified with him ; and even thofe who
have no fuch defire, will notwithftanding be certainly
crucified in fome manner or other. The former with
the crofs of Chriftobtain heaven ;; the latter hell with
the crofs of the devil ! all chriftians and all mankind
are thus divided.
28. And the fcripture was fulfilled, which faith, And he
was numlred with th tranflgreffors.
Chrift by being numbered with the tranfgreffors at
the time of his death, merits for us the favour of being
placed in the number of children, upon our receiving
our own death in the fpirit of humility and repentance.
The fentiments, which thefe people have of Chrifl cru
cified, teach us,- npt to fall in with the judgment of the
greateft number. He paffes for a notorious malefaBor
in the opinion of all, except a very few who dare not
gfecjare their thoughts. We frequently judge of the

6$q The GOSPEL according to ¦
eternal ftate of a finner by the manner of his death; but
God perhaps judges very differently concerning it.,;
29. And they that paffed ly, railed on him, wagging their
heads, and flaying, Ah, thou that defiroy eft the, temple,,, -and
buildeft it in three days, 30. Save thyfelf, and come down
from the crofls. 3 1 . Likewifle alflo th chief priefis mocking,
faid among themfelves with-th fcribes, He faved others, him
flelfl h Cannot five. ¦ •;
If Chrift had faved himfelf, he could not then have
faved others. There is a time to fuffer, and a time to
aQ. It is not always a proper time to reprefs the in
fults which are made againft the truth, there are fome.
feafons when it is better to fuffer and to be filent. Hu-
rtsan reafon cannot comprehend how any one can fave:
others from fuffering, when he does not fave himfelf.
O my Saviour, it is in many different ways that thou
Confounded the wifdom of the world.
32. Let Chrifl the king of Ifrael defcend now from the
crofls, that we may fee and believe. And they that were cm.
cified with him, reviled- him.
An earneft defire to fee is but a very ill difpofition
in order to believe. Had Chrift defcended from the-
crofs and not died, all faith had been quite deftroyed,
and he could not have been either the author or finifher
of it. See here another delufion of human pride, to
imagine. that miracles are of themfelves fofficient to en-,
gage men to believe! as if faith were not a gift of Gpd.
Thefe men will believe, they fay, if Chrift fave himr.
felf from death ; when they themfelves had feen him
raife one who had been dead four days, without any
other effeB in themfelves than the increafe of their, em
~vy, incredulity, and hardnefs of heart, Sp grea|ly'
^ocs the finner deceive himfelf, -,

St. MARK, chap. xv. C21
33. And whft the fixth hour was come, thre was dark
nefs over th whole land, until th ninth hour.
It is the tinner's blindnefs, which is reprefented by
this darknefs. . Such is the heart which has given itfelf
its deaths wound by means of fin, and has now no hold
of God^ Happy for it, if the light of grace return, and
prevent it from expiring under its darknefs. Chrift
hereby plainly fhewed, that his death was to recover
the world out of the darknefs of fin and error. It has
recovered me out of it; for ever bleffed be his holy
name for this mercy.
34. And at th ninth hour Jeflus cried with a loud voice,
Joying, Eloi, Eloi, lama JabaBharii ? which is being inter
preted, My Gpd, my God, why haft thouflorfaken me ?
The cry of the heart is the cry that is heard; and
the loud cry of Chrift'Hs heart is the prayer of his love,
which caufes him to give his life for us, and which im
plores the greateft mercy for his church. Hear this
cry, O my God, and let it be the peace of thy church.
Chrift is forfaken by his father, on no other account,
but only becaufe the finner deferved to be fo, and to
the end that he may not. Strange and wonderful de~
,reliBion this ! when the ftate in which Chrift is expofed
to the rage of his creatures, unites him to his Father in
a more clofe, holy, and divine manner, as his true
viBim, Why? It is becaufe. Gpd thy FatherJoved
mankind fo exceedingly"; it is becaufe thou, O Jefus
my Saviour, gaveft thyfelf Up, to his juftice, that thou
mighteft be the life of the world ; it is becaufe thy
Spirit had forfakenfinhers,. and could not poffibly be
reflored to them but hy the effufion of thy adorable
blood. 35. And

622 The GOSPEL according ta
35. And feme of thm that flood by, when they hard it,
faid, Behold, he calleth Elias.
Tho laft Words of Chrift are fo much the more wor
thy of a lingular regard and reverence, becaufe they
are difhohoured by thefe impiouswretches. They dif
cover to us the moft holy difpofitions of Jefus Chrift, his
greateft internal fufferings, from the infinite juftice and
holinefs of God, upon his Son made fin, that is, a fin
offering for us. He bears alone all the affronts and
infults of the priefts and the people, of Jews- and. Gen
tiles, and of the companions and witneffes of his fuf
ferings, becaufe he alone bears, expiates, and deftroys
the fins of the whole World.
36. And one ran, and filled a flpwkge flull ofl vinegar , and
put it on a reed, and gave him to drink, flaying, Let alone;
let us fee whether Elias will come to take him down.
Malice perfecutes Chrift to the very laft. He expi
ates the fharpnefs and bitternefs of our words, and the
licentioufnefs of our tongues by what he fuffers in his
own. See here all the confolation the creatures give
their Creator, whilft he is fuffering for them : namely,
infidelity, fharpnefs, and bitternefs. The fharpnefs
and bitternefs of a heart full of gall, animofity, and-
revenge againft ones brother, are without comparifon
more grievous to Chrift, than thofe here tafted by him.
It is by the fweetnefs and gentlenefs of love that Chrift
requires men fhould comfort him for all his fufferings.
37. And Jeflus cried with a loud voice, and gave up th
ghofli. This cry is a teftimony of Chrift's divinity, at the
fame time that his death gives foil proof of his humanity.
The cry of our fins gives him death, his cry which of
fers

St. M AR K. chap. xv. 623
fers his death to his father, delivers us from death. All
nature ought tp be annihilated at the death of its Crea
tor; but he requires no more than the annihilation and
death of fin in us. Let us pay him all the adoration,
thankfgiving, humiliation, love, and all the other du
ties, of which the heart of man is capable towards his
God, who thus died for him.
38. And th vail ofth temple was rent in twain, from
the top to the bottom.
Behold all the myfteries which are juft going to be
difcovered. The veil of the true fanBuary will now
immediately be opened to men by the rending of the
veil of Chrift's flefh. The death of the true viaim
puts an end to the figurative facrifices, and to all the
carnal righteoufnefs- of the jewifh temple. The whole
earth is about to become the temple of God by his fa
crifice in which alone the true righteoufnefs confifts'*
His facraments will every where renew the memory of
that, which is juft now accompliffied on mount Calvary,
and will publifh this truth in all places, that Chrift died.
for the falvation of the whole world of finners.
3g. 5 And when the centurion which flood over againfl
him, flaw that he flo cried' out, and gave up th ghoft, he flaid,
Truly this man was th Son of God.
A powerful and miraculous cry this! It opens the
eyes ahd the heart of the centurion, becaufe for him it
is accompanied with -the internal cry of grace which is
ieprefented by it. There is a loud cry at the death
of Chrift ¦ there was the fame at the refurreBion of
Lazarus : to fhew, that our bleffed Saviour's death was
to merit for us the grace to rife to the true Hfe. The
faith and eonfeflion of the centurion are the firft -fruits of

624 The GOSPEL according to
of the faith of the Gentiles in Chrift crucified, and a
prophetic fign of their being preferred before the Jews.
As Chrift during his whole life gave himfelf to the Jews:
fo immediately upon his death he begins to declare for
the Gentiles by this firft grace. -,<<
40. Thre were alflo women looking on afar off: among
whom was Mary Magdalene, and Mary the mother- of James
the lefs and of Jofles, and Salome-, 41. Wh alflo. when he
was in Galilee, flollowed him, and miniftred unto him ; and
many other women which came up with him unto Jerufalem.
Grace, which is the fruit of the death of Jefus Chrift,
triumphs in the weaker fex, by rendering thefe women
faithful in their attendance at the crofs, to teach man
to glory in his own weaknefs, if he would receive the
ftrength of Jefus Chrift. Thefe holy women fatisfy the
bafhfulnefs and modefty of their fex in keeping at fome
diftance from this fpeBacle : they fatisfy their love and '
their duty, in not lofing fight of the Saviour of the
world during his facrifice. The love of life, and the
fear of death, are the things which moft ftrongly op
pofe the obligation under which we lie to follow Jefus
Chrift fuffering and dying for us: the grace to be freed
from thofe obftacles is the fruit of having followed
Chrift in his life from a principle of love to him, and
this from the experience of his mercy to us,
42. If And now when th even was come, {becaufe it was
the preparation, that is] dh day b fore the fabbath), 43;
Jofeph of Arimatha, an honour alie counflellor, which alflo
waited flor the kingdom vf God, came and went in boldly un
to Pilate, and craved the body of Jeflus.
Whoever with faith expeBs and waits for the king dom.

St. MARK. chap. xv. 625
dom of God, expofes himfelf boldly to the greateft pe
rils of this prefent 'life. God knows how to find pro^
per perfons for his work, how dangerous foever it may
be, when he defigns to employ them therein. None but
Chrift could have found friends of condition after fuch
a death; becaufe none but he'had fuch power over the -
hearts of men.- None of Chrift's known and profeft;
difciples have any fhare in his burial, becaufe it was
requifite there fliould he unfufpeBed witneffes of the
certainty of his death ; nor have his apoftles any thing
to do in it, becaufe by their cowardice they deferved
to be deprived of this honour; nor even St. Peter him
felf, becaufe he was taken up in bewailing his fall.
44. And Pilate marvelled fl he were already dead : and
¦calling unto him the centurion, he afked him whether he had
been any while dead.
The time of Chrift's death is not fubjeBed to the ge
neral and common laws, but folely to the will of God,
and even to the power of the perfon who dies. How-
wonderful is the wifdom of God in the methods which it
takes, almoft in an imperceptible manner, to have wit
neffes of the truth of his Son's death, and to obviate
the objeBions of thofe who were to deny it!
45. And when he knew it ofth centurion, he gave th
body to Jofleph.
This faithful difciple is richly paid for his fidelity
and courage, by his receiving as a gift the viBim of
God, from whence falvation, is to fpring, and.the pre
cious grain of wheat which contains the' kingdom of
God. We feldom expofe ourfelves to great dangers
for the fake of God Without being rewarded immedi
ately, at leaft by the comfort of having done our duty
Vol. I, Part 2, S s from

fj2S The GOSPEL according to
from love to him. If Jofeph in receiving, even tbcc?
dead body of Chrift, receives an-ineftirriable gift, what
then is that which we receive, when, in the eucharift,
we by faith apply all his merits' to ourfelves?
46. And he bought fine linen, and took him down, and
wrapped him in th linen, and laid him in a fepulchre which
was hewn out ofl a rock, and rolled a flone unto the door ofth .
flepulchre, 47. And Mary Magdalene, and Mary th mother "
ofl Jojes, beheld where he was laid.
Let us imitate thefe holy women, and take care like
them not to lofe fight of Chrift, but to follow him
every where by a perfevering faith, and an unwearied
fidelity. In his life, in his death, at the fepulchre,
every where he is our God and our Saviour, every
where adorable, every where infinitely worthy to be
fought after* and followed. That fociety is very com
fortable, extremely. profitable, and highly acceptable
to God, which is betwixt even fo fmall a number as
that of two faithful fouls, united together only to fol
low Chrift, to feek him in the poor, to honour him in
his myfteries, and mutually to affift each other in dif-
eovering where he is laid, and where they may find
him, in order to perform their duty to him, either in
himfelf or in his members.
C H A P. XVI.
1 . AND when thflabbath was paft, Mary Magdalene, and
**¦ Mary the mother ofl James, and Salome, hadbought
flweetflpices, that they might come and anoint him.
A folid and fubftantial devotion is always regular,
does every thing in its proper time, .and is very far
from negleBing what is commanded for that which is
not.

St. MAR K. chap. xvi. 627
not. The Spirit of God, which guides thefe holy wo-
men, permits them not to difpenfe with the obfervance
even of a dying law, that fo they may perform a ferr
vice to Chrift which could npt be deferred long.
2. And very early in th morning, the firfi day ofth week,
thy came unto th flepulchre at th rifling ofl the fun.
True love, as well as faith, is aBive and diligent :
and neither death is capable to extinguiffi it, nor grief
to render it flothful and feeble. The diligence of thefe
women will not have the fuccefs they promife them
felves from it, but it will have fomething which is much
better. The work is done, in the fight of God, when
once a man puts himfelf in a readinefs to do it : good
difpofitions are never loft ; the' endeavours of love are
never fruitlefs and unfuccefsful,
3. And they flaid among themfelves, Who fhall roll us away
th flone flrom th door ofl th flepulchre ? 4. [And when
they looked, thy flaw that th flone was rolled away) flor it
was very great.
God generally removes the greateft obftacles in thofe
affairs, which a man undertakes for his fake alone with
courage and faith. Human meafures often fail even
in the eafieft undertakings : thofe meafures which God
makes ufe of, for thofe perfons who in the moft diffi
cult undertakings put their truft in him, never fail. It
is upon him alone that we muft on all occafions con
tinually depend.
5, And entering into th flepulchre, thy flaw a young man
fitting on the right Jide, clothed in a long white garment ;
and thy were affrighted.
He, who by retiring from the ways of the world, as it
were, buries himfelf with Chrift, will find true comfort
§ s § ' ap$

628 The GOSPEL according to
and confolation from God, though he may not be fen
fible of it at. firft/ It is as much out of modefty, as
forprife, that thefe holy women are alarmed and af
frighted at the fight of a young man fhining with light.
The appearance of an angel ought to be fofpeBed by a
foul, which has no reafon to think itfelf worthy of fuch
a favour; and which knows, both that the devil often
transforms himfelf into an angel of light, and th^teven'
a man may become a devil to feduce and deftroy it.
6. And he flaith unto them, Be not affrighted: ye feek
Jefus of Nazareth, which was crucified: he is riflen, he is
not here : behold the place where they laid him.
It is in retirement, that one learns by experience
that Chrift is rifen indeed, by partaking of his new life,
by living on the hopes of rifing with him, and by means
pf faith tailing before-hand the joys pf heaven.
7. But go, your way, tell his diflciples and Peter, that
he goeth beflore you into Galilee: thre jhall ye fie e him, as he
flaid unto you.
It is in retirement, that Jefus rifen again goes con
tinually before thofe who feek him crucified, dead, and
buried, in giving them an example, and removing all
the difficulties which lie in their way ; it is there, that
they are confirmed and ftrengthened in the hope of
feeing him one day in the glory of his refurreBion.,
God takes care to comfort true penitents, and to raife
the fpirits of thofe, who, like St. Peter, are caft down
at the remembrance of their faults.
8. And they went out quickly, and fed from the fepulchre;
for they trembled, and were amazed : neither faid thy any
"filing to any man; for they were afraid.
Pod fuffers the moft fervent to experience the in
conftancy,

Sti MARK. chap. xvi. 629
conftancy, fears, and infirmities of this life, on purpofe
to make them defirous of another.
9. I Now when Jefus was rifen early, the flrfl day ofl
the week, he appeared flrfl to Mary Magdalene, out ofl whom
he had eafl fleven devils.
The conftant attachment of Mary Magdalene to Chrift
is rewarded with the firft vifit of him rifen from the dead,
God is pleafed in a particular manner to favour thofe
-who have been faithful to him in the time of perfecu
tion, and have not been afhamed of his crofs, on pur
pofe to fhew how faithful he is to his promifes.
10. And fhe went and told them that had leen with him,
as they mourned and wept. 1 1 . And thy, when they had
heard that h was alive, and had leenfleen ofl her, lelieved not,
God here makes choice of a faithful foul, rather than
of an apoftle, to be the meffenger of joy, comfort, and
encouragement to affliBed and dejeBed minds, that
he, may honour fidelity, and teach paftors to prefer it
before mighty works and extraordinary gifts.
12. If Aflter that he appeared in another form unto two
eft-hem, as thy zualked, and went into the country.
How fervent is the love of the good fhepherd ! He
follows his fheep which fly from him, to bring them
back to his flock, and applies himfelf as carefully to
every one of them, as if it were the only one he had.
The fhepherd rifen from the dead, gathers his fheep
together which his death had feattered abroad : thus
perfecutions feperate and difperfe the difciples of Chrift,
caufing them to partake of his crofs and death, in or
der to be one day re-united in the participation of his
glorious life.
13. . And they went and told it unto the refidue : neither
{relieved they thm, The

6go The GOSPEL according to
The refurreBion is the moft difficult myftery to be
believed : it is properly the faith of chriftians, and the
foundation of their religion. This incredulity of the
apoftfes is a fault, but a fault which is beneficial to the
church and to the faith itfelf. The more backward they
are in believing the refurreBion of the Son of God, the
fitter will they be to procure it credit, and to be the
witneffes of it. God is a moft admirable architeB; he
makes every thing, whether it be good or bad, ferviceable
to his building: but the goodufe which he makes of bad
materials is his praife, without being their juftification.
14. 5 Afterward he appeared unto th eleven, as thy
flat at meat, and upbraided them with their unbelief- and
hardnefls of. hart, becaufe they believed not thm, which had
fleen him after he was rifen.
After a promife fo often repeated to the apoftles of
rifing the third day, befides the prophefies and figures
concerning it, which he had explained to them, this
was an inexcufeable incredulity. How much more fo
then is that pf profeffed infidels, after fuch a number of
miracles, after the faith of all nations and of all ages ?
15. And he faid unto thm, Go ye into all the world, and
¦preach th gofpel to every creature. 16. He that believeth
and is baptized Jliall heflaved : but h that believeth not, fall
he damned..Obferve here the effeBs of the refurreBion. 1. The
univerfal million. 2. The calling of the Gentiles, 3.
The faith, fanBification, and falvation of believers,.
4, The infidelity, obduration, and damnation of un
believers. Not tp believe, is enough to condemn us :
but to believe, is not enough to juftify us ; unlefs wp
fjelieve with that lively faith which wprketh by love.
Chrift.

St. MAR K. chap, xvl * 631
Chrift requires nothing but faith Unfeigned in order to
falvation, the reafon is becaufe faith being the founda
tion, the rpot and the bud of all other neceffary dif
pofitions and good works, denotes and comprehends
them all.
17. And thfle flgns fall follow thm that believe ; .in my
name fall thy caft out devils ; they fall J peak with new
tongues ; * 1 8. Thy fall take up ferpenis ; and if thy drink
any deadly thing ii fiall not hurt thm ; thy fhall lay hands
on the flick, and they fall recover.
A lively faith caufes men to fpeak the language of
heaven, clears the heart from the venom and ma
lignity of fin, and cures all the faintnefs and ficknefs
whiqsh proceed from it. A man has no reafon to fear
any manner of adverfity, when Chrift has gained the
afcehdant in him over fin.
19. ¦ 5 So then after th Lord had flpoken unto thm, he
was received up into haven, and flat on the right- hand of
God. The whole gofpel, and all the grandeur of the
chriftian religion is reducible to this, viz. That we
have fuch an high-prieft, who. is not entered into the
holy places made with hands, which are the figures of
the true, but into heaven itfelf, now to appear in the
prefence of God for us ; that he is thre fet on the right
hand of the throne of the majefty in the heavens, being
the minifter of the fanBuary, and of the true taber
nacle, which the Lord pitched, and not man. Heb.
viii. 1, 2. ix. 24.
20. And thy went forth, and preached every where, th
Lord working with thm, and confirming th word with
figns following, ' Amen, Could

632 The GOSPEL according to
• Could the gofpel poNffibly end after a manner more
comfortable, than with the promife of the power of
Chrift with the minifters of his word ?- A power both
external and internal : the one by miracles and the
other affiftances of his providence; the other, by the
operation of his gracejm the heart. Our whole confi
dence, O my Saviour, depends upon our knowledge
of thy Almighty power in opening our hearts to thy
word. This is, the only hope of thy church. Vouch
fafe, Lord, to grant her fuch minifters of thy word, as
may have it accompanied in their mouth, with the ope
ration of thy grace. It is this which does all, both
with, and without miracles. Thefe are not neceffary
for us; but without the operation of thy healing grace,
we can do nothing.

The end of the Gofpel accotding to St. Mark,

YALE UNIVERSITY LIBRARY

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