Matthew Henry's Commentary on the Whole Bible/Volume 5/Matthew/Matthew part1

''This evangelist begins with the account of Christ's parentage and birth, the ancestors from whom he descended, and the manner of his entry into the world, to make it appear that he was indeed the Messiah promised, for it was foretold that he should be the son of David, and should be born of a virgin; and that he was so is here plainly shown; for here is, I. His pedigree from Abraham in forty-two generations, three fourteens, ver. 1-17. II. An account of the circumstances of his birth, so far as was requisite to show that he was born of a virgin, ver. 18-25. Thus methodically is the life of our blessed Saviour written, as lives should be written, for the clearer proposing of the example of them.''

=CHAP. 1.=

The Genealogy of Christ.
$1$ The book of the generation of Jesus Christ, the son of David, the son of Abraham. $2$ Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; $4$ And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; $6$ And Jesse begat David the king; and David the king begat Solomon of her  that had been the wife of Urias; $7$ And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; $8$ And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; $9$ And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; $11$ And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: $12$ And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; $13$ And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; $15$ And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; $16$ And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David  are fourteen generations; and from David until the carrying away into Babylon  are fourteen generations; and from the carrying away into Babylon unto Christ  are fourteen generations. Concerning this genealogy of our Saviour, observe, I. The title of it. It is  the book (or the account, as the Hebrew word  sepher, a book, sometimes signifies)  of the generation of Jesus Christ, of his ancestors according to the flesh; or, It is the narrative of his birth. It is  Biblos Geneseos— a book of Genesis. The Old Testament begins with the book of the generation of the world, and it is its glory that it does so; but the glory of the New Testament  herein excelleth, that it begins with  the book of the generation of him that made the world. As God,  his outgoings were of old, from everlasting (Mic. v. 2), and none can declare that generation; but, as man, he was  sent forth in the fulness of time, born of a woman, and it is that generation which is here declared. II. The principal intention of it. It is not an endless or needless genealogy; it is not a vain-glorious one, as those of great men commonly are.  Stemmata, quid faciunt?—Of what avail are ancient pedigrees? It is like a pedigree given in evidence, to prove a title, and make out a claim; the design is to prove that our Lord Jesus is  the son of David, and  the son of Abraham, and therefore of that nation and family out of which the Messiah was to arise. Abraham and David were, in their day, the great trustees of the promise relating to the Messiah.  The promise of the  blessing was made to Abraham and his seed, of the  dominion to David and his seed; and they who would have an interest in Christ, as  the son of Abraham, in whom all the families of the earth are to be blessed, must be faithful, loyal subjects to him as  the son of David, by whom  all the families of the earth are to be ruled. It was promised to Abraham that Christ should descend from him (Gen. xii. 3; xxii. 18), and to David that he should descend from him (2 Sam. vii. 12; Ps. lxxxix. 3, &c.; cxxxii. 11); and therefore, unless it can be proved that Jesus is a  son of David, and a  son of Abraham, we cannot admit him to be the Messiah. Now this is here proved from the authentic records of the heralds' offices. The Jews were very exact in preserving their pedigrees, and there was a providence in it, for the clearing up of the descent of the Messiah from the fathers; and since his coming that nation is so dispersed and confounded that it is a question whether any person in the world can legally prove himself to be  a son of Abraham; however, it is certain that none can prove himself to either a son of Aaron or a  son of David, so that the priestly and kingly office must either be given up, as lost for ever, or be lodged in the hands of our Lord Jesus. Christ is here first called  the son of David, because under that title he was commonly spoken of, and expected, among the Jews. They who owned him to be  the Christ, called him  the son of David, ch. xv. 22; xx. 31; xxi. 15. Thus, therefore, the evangelist undertakes to make out, that he is not only a  son of David, but that  son of David on whose  shoulders the government was to be; not only  a son of Abraham, but that  son of Abraham who was to be  the father of many nations. In calling Christ the  son of David, and  the son of Abraham, he shows that God is faithful to his promise, and will make good every word that he has spoken; and this. 1. Though the performance be long deferred. When God promised Abraham a son, who should be the great blessing of the world, perhaps he expected it should be his immediate son; but it proved to be one at the distance of forty-two generations, and about 2000 years: so long before can God foretel what shall be done, and so long after, sometimes, does God fulfil what has been promised. Note, Delays of promised mercies, though they exercise our patience, do not weaken God's promise. 2. Though it begin to be despaired of. This  son of David, and  son of Abraham, who was to be the glory of his Father's house, was born when the seed of Abraham was a despised people, recently become tributary to the Roman yoke, and when the house of David was buried in obscurity; for Christ was to be  a root out of a dry ground. Note, God's time for the performance of his promises is when it labours under the greatest improbabilities. III. The particular series of it, drawn in the direct line from Abraham downward, according to the genealogies recorded in the beginning of the books of Chronicles (as far as those go), and which here we see the use of. Some particulars we may observe in the genealogy. 1. Among the ancestors of Christ who had brethren, generally he descended from a younger brother; such Abraham himself was, and Jacob, and Judah, and David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came not, as that of earthly princes, from the primogeniture of his ancestors, but from the will of God, who, according to the method of his providence,  exalteth them of low degree, and puts  more abundant honour upon that part which lacked. 2. Among the sons of Jacob, besides Judah, from whom Shiloh came, notice is here taken of  his brethren: Judas and his brethren. No mention is made of Ishmael the son of Abraham, or of Esau the son of Isaac, because they were shut out of the church; whereas all the children of Jacob were taken in, and, though not fathers of Christ, were yet patriarchs of the church (Acts vii. 8), and therefore are mentioned in the genealogy, for the encouragement of the  twelve tribes that were scattered abroad, intimating to them that they have an interest in Christ, and stand in relation to him as well as Judah. 3. Phares and Zara, the twin-sons of Judah, are likewise both named, though Phares only was Christ's ancestor, for the same reason that the brethren of Judah are taken notice of; and some think because the birth of Phares and Zara had something of an allegory in it. Zara put out his hand first, as the first-born, but, drawing it in, Phares got the birth-right. The Jewish church, like Zara, reached first at the birthright, but through unbelief, withdrawing the hand, the Gentile church, like Phares, broke forth and went away with the birthright; and thus  blindness is in part happened unto Israel, till the fulness of the Gentiles become in, and then Zara shall be born— all Israel shall be saved, Rom. xi. 25, 26. 4. There are four women, and but four, named in this genealogy; two of them were originally  strangers to the commonwealth of Israel, Rachab a Canaanitess, and a harlot besides, and Ruth the Moabitess; for  in Jesus Christ there is neither Greek, nor Jew; those that are  strangers and foreigners are welcome, in Christ, to  the citizenship of the saints. The other two were adulteresses, Tamar and Bathsheba; which was a further mark of humiliation put upon our Lord Jesus, that not only he descended from such, but that his decent from them is particularly remarked in his genealogy, and no veil drawn over it. He took upon him  the likeness of sinful flesh (Rom. viii. 3), and takes even great sinners, upon their repentance, into the nearest relation to himself. Note, We ought not to upbraid people with the scandals of their ancestors; it is what they cannot help, and has been the lot of the best, even of our Master himself.  David's begetting Solomon of her that had been the wife of Urias is taken notice of (says Dr. Whitby) to show that the crime of David, being repented to, was so far from hindering the promise made to him, that it pleased God by this very woman to fulfil it. 5. Though divers kings are here named, yet none is expressly called a king but David (v. 6),  David the king; because with him the covenant of royalty was made, and to him the promise of the kingdom of the Messiah was given, who is therefore said to inherit  the throne of his father David, Luke i. 32. 6. In the pedigree of the kings of Judah, between Joram and Ozias (v. 8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and therefore when it is said,  Joram begat Ozias, it is meant, according to the usage of the Hebrew tongue, that Ozias was lineally descended from him, as it is said to Hezekiah that  the sons which he should beget should be carried to Babylon, whereas they were removed several generations from him. It was not through mistake or forgetfulness that these three were omitted, but, probably, they were omitted in the genealogical tables that the evangelist consulted, which yet were admitted as authentic. Some give this reason for it:—It being Matthew's design, for the sake of memory, to reduce the number of Christ's ancestors to three fourteens, it was requisite that in this period three should be left out, and none more fit than they who were the immediate progeny of cursed Athaliah, who introduced the idolatry of Ahab into the house of David, for which this brand is set upon the family and the iniquity thus visited  to the third and fourth generation. Two of these three were apostates; and such God commonly sets a mark of his displeasure upon in this world: they all three had their heads brought to the grave with blood. 7. Some observe what a mixture there was of good and bad in the succession of these kings; as for instance (v. 7, 8), wicked  Roboam begat wicked  Abia; wicked  Abia begat good  Asa; good  Asa begat good  Josaphat; good  Josaphat begat wicked  Joram. Grace does not run in the blood, neither does reigning sin. God's grace is his own, and he gives or withholds it as he pleases. 8. The captivity of Babylon is mentioned as a remarkable period in this line, v. 11, 12. All things considered, it was a wonder that the Jews were not lost in that captivity, as other nations have been; but this intimates the reason why the streams of that people were kept to run pure through that dead sea, because from them, as  concerning the flesh, Christ was to '' come. Destroy it not, for a blessing is in it,'' even that blessing of blessings, Christ himself, Isa. lxv. 8, 9. It was with an eye to him that they were restored, and the desolations of the sanctuary were looked upon with favour  for the Lord's sake, Dan. ix. 17. 9.  Josias is said to  beget Jechonias and his brethren (v. 11); by Jechonias here is meant Jehoiakim, who was the first-born of Josias; but, when it is said (v. 12) that  Jechonias begat Salathiel, that Jechonias was the son of that Jehoiakim who was carried into Babylon, and there begat  Salathiel (as Dr. Whitby shows), and, when Jechonias is said to have been written  childless (Jer. xxii. 30), it is explained thus: '' No man of his seed shall prosper. Salathiel is here said to  beget Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel (1 Chron. iii. 19): but, as before, the grandson is often called the son; Pedaiah, it is likely, died in his father's lifetime, and so his son Zorobabel was called the  son of Salathiel.'' 10. The line is brought down, not to Mary the mother of our Lord, but to  Joseph the husband of Mary (v. 16); for the Jews always reckoned their genealogies by the males: yet Mary was of the same tribe and family with Joseph, so that, both by his mother and by his supposed father, he was of the house of David; yet his interest in that dignity is derived by Joseph, to whom really according to the flesh he had no relation, to show that the kingdom of the Messiah is not founded in a natural descent from David. 11. The centre in whom all these lines meet is  Jesus, who is called Christ, v. 16. This is he that was so importunately desired, so impatiently expected, and to whom the patriarchs had an eye when they were so desirous of children, that they might have the honour of coming into the sacred line. Blessed be God, we are not now in such a dark and cloudy state of expectation as they were then in, but see clearly what these prophets and kings saw as through a glass darkly. And we may have, if it be not our own fault, a greater honour than that of which they were so ambitious: for they who do the will of God are in a more honourable relation to Christ than those who were akin to him according to the flesh, ch. xii. 50.  Jesus is called  Christ, that is, the  Anointed, the same with the  Hebrew name  Messiah. He is called  Messiah the Prince (Dan. ix. 25), and often God's  Anointed (Ps. ii. 2). Under this character he was expected:  Art thou the Christ—the  anointed one? David, the king, was anointed (1 Sam. xvi. 13); so was Aaron, the priest (Lev. viii. 12), and Elisha, the prophet (1 Kings xix. 16), and Isaiah, the prophet (Isa. lxi. 1). Christ, being appointed to, and qualified for, all these offices, is therefore called the  Anointed—anointed with the oil of gladness above his fellows; and from this name of his, which is as ointment poured forth, all his followers are called  Christians, for they also have  received the anointing. Lastly. The general summary of all this genealogy we have, v. 17, where it is summed up in three fourteens, signalized by remarkable periods. In the first fourteen, we have the family of David rising, and looking forth as the morning; in the second, we have it flourishing in its meridian lustre; in the third, we have it declining and growing less and less, dwindling into the family of a poor carpenter, and then Christ  shines forth out of it, the  glory of his people Israel.

The Birth of Christ.
$18$ Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. $19$ Then Joseph her husband, being a just  man, and not willing to make her a public example, was minded to put her away privily. $20$ But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. $21$ And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. $22$ Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, $23$ Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. $24$ Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: $25$ And knew her not till she had brought forth her firstborn son: and he called his name JESUS. The mystery of Christ's incarnation is to be adored, not pried into. If we  know not the way of the Spirit in the formation of common persons, nor  how the bones are formed in the womb of any one  that is with child (Eccles. xi. 5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was  made in secret, and  curiously wrought (Ps. cxxxix. 13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more largely recorded here. Here we have, I. Mary's espousal to Joseph. Mary, the mother of our Lord,  was espoused to Joseph, not completely married, but contracted; a purpose of marriage solemnly declared in words  de futuro—that regarding the future, and a promise of it made if God permit. We read of a man who  has betrothed a wife and has not taken her, Deut. xx. 7. Christ was born of a virgin, but a betrothed virgin, 1. To put respect upon the marriage state, and to recommend it  as honourable among all, against that doctrine of devils which  forbids to marry, and places perfection in the single state. Who more highly favoured than Mary was in her espousals? 2. To save the credit of the blessed virgin, which otherwise would have been exposed. It was fit that her conception should be protected by a marriage, and so justified in the eye of the world. One of the ancients says, It was better it should be asked, Is not this the  son of a carpenter? than, Is not this the  son of a harlot? 3. That the blessed virgin might have one to be the guide of her youth, the companion of her solitude and travels, a partner in her cares, and a help meet for her. Some think that Joseph was now a widower, and that those who are called the  brethren of Christ (ch. xiii. 55), were Joseph's children by a former wife. This is the conjecture of many of the ancients. Joseph was  just man, she a  virtuous woman. Those who are  believers should not be  unequally yoked with unbelievers: but let those who are religious choose to marry with those who are so, as they expect the comfort of the relation, and God's blessing upon them in it. We may also learn, from this example, that it is good to enter into the married state with deliberation, and not hastily—to preface the nuptials with a contract. It is better to  take time to consider before than to  find time to repent after. II. Her pregnancy of the promised seed;  before they came together, she  was found with child, which really was  of the Holy Ghost. The marriage was deferred so long after the contract that she appeared to be  with child before the time came for the solemnizing of the marriage, though she was contracted before she conceived. Probably, it was after her return from her cousin Elizabeth, with whom she continued  three months (Luke i. 56), that she was perceived by Joseph to be with child, and did not herself deny it. Note, Those in whom Christ is formed will show it: it will be  found to be a work of God which he will own. Now we may well imagine, what a perplexity this might justly occasion to the blessed virgin. She herself knew the divine original of this conception; but how could she prove it? She would be  dealt with as a harlot. Note, After great and high advancements, lest we should be puffed up with them, we must expect something or other to humble us, some reproach,  as a thorn in the flesh, nay, as  a sword in the bones. Never was any daughter of Eve so dignified as the Virgin Mary was, and yet in danger of falling under the imputation of one of the worse crimes; yet we do not find that she tormented herself about it; but, being conscious of her own innocence, she kept her mind calm and easy, and committed her cause to  him that judgeth righteously. Note, those who take care to keep a good conscience may cheerfully trust God with the keeping of their good names, and have reason to hope that he will clear up, not only their integrity, but their honour, as the sun at noon day. III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime.  Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!" He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other! Observe, 1. The extremity which he studied to avoid. He was  not willing to make her a public example. He might have done so; for, by the law, a  betrothed virgin, if she played the harlot, was to be stoned to death, Deut. xxii. 23, 24. But he  was not willing to take the advantage of the law against her; if she be guilty, yet it is not known, nor shall it be known from him. How different was the spirit which Joseph displayed from that of Judah, who in a similar case hastily passed that severe sentence,  Bring her forth and let her be burnt! Gen. xxxviii. 24. How good it is to  think on things, as Joseph did here! Were there more of deliberation in our censures and judgments, there would be more of mercy and moderation in them. Bringing her to punishment is here called  making her a public example; which shows what is the end to be aimed at in punishment—the giving of warning to others: it is '' in terrorem—that all about may hear and fear. Smite the scorner,'' and the simple will beware. Some persons of a rigorous temper would blame Joseph for his clemency: but it is here spoken of to his praise; because  he was a just man, therefore he was not willing to expose her. He was a  religious, good man; and therefore inclined to be merciful as God is, and to  forgive as one that was  forgiven. In the case of the betrothed damsel, if she were defiled in the field, the law charitably supposed that she  cried out (Deut. xxii. 26), and she was not to be punished. Some charitable construction or other Joseph will put upon this matter; and herein he is a  just man, tender of the good name of one who never before had done anything to blemish it. Note, It becomes us, in many cases, to be gentle towards those that come under suspicion of having offended, to hope the best concerning them, and make the best of that which at first appears bad, in hopes that it may prove better.  Summum just summa injuria—The rigour of the law is (sometimes)  the height of injustice. That court of conscience which moderates the rigour of the law we call a  court of equity. Those who are found faulty were perhaps  overtaken in the fault, and are therefore to be  restored with the spirit of meekness; and threatening, even when just, must be moderated. 2. The expedient he found out for avoiding this extremity. He was  minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a  just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to  put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The  words of the wise are heard in quiet. Christ himself  shall not strive nor cry. Christian love and Christian prudence will  hide a multitude of sins, and great ones, as far as may be done without having fellowship with them. IV. Joseph's discharge from this perplexity by an express sent from heaven, v. 20, 21.  While he thought on these things and knew not what to determine, God graciously directed him what to do, and made him easy. Note, Those who would have direction from God must  think on things themselves, and consult with themselves. It is the  thoughtful, not the  unthinking, whom God will guide. When he was at a loss, and had carried the matter as far as he could in his own thoughts, then God came in with advice. Note, God's time to come in with instruction to his people is when they are  nonplussed and at a stand. God's comforts most delight the soul  in the multitude of its perplexed  thoughts. The message was sent to Joseph by an  angel of the Lord, probably the same angel that brought Mary the tidings of the conception—the angel Gabriel. Now the intercourse with heaven, by angels, with which the patriarchs had been dignified, but which had been long disused, begins to be revived; for, when the  First-begotten is to be  brought into the world, the angels are ordered to attend his motions. How far God may now, in an invisible way, make use of the ministration of angels, for extricating his people out of their straits, we cannot say; but this we are sure of, they are all  ministering spirits for their good. This angel appeared to Joseph  in a dream when he was asleep, as God sometimes spoke unto the fathers. When we are most quiet and composed we are in the best frame to receive the notices of the divine will. The Spirit moves on the calm waters. This dream, no doubt, carried its own evidence along with it that it was of God, and not the production of a vain fancy. Now, 1. Joseph is here  directed to proceed in his intended marriage. The angel calls him,  Joseph, thou son of David; he puts him in mind of his relation to David, that he might be prepared to receive this surprising intelligence of his relation to the Messiah, who, every one knew, was to be a descendant from David. Sometimes, when great honours devolve upon those who have small estates, they care not for accepting them, but are willing to drop them; it was therefore requisite to put this poor carpenter in mind of his high birth: "Value thyself. Joseph, thou art that  son of David through whom the line of the Messiah is to be drawn." We may thus say to every true believer, "Fear not, thou son of Abraham, thou child of God; forget not the dignity of thy birth, thy new birth."  Fear not to take Mary for thy wife; so it may be read. Joseph, suspecting she was with child by whoredom, was afraid of  taking her, lest he should bring upon himself either guilt or reproach. No, saith God,  Fear not; the matter is not so. Perhaps Mary had told him that she was with child by the Holy Ghost, and he might have heard what Elizabeth said to her (Luke i. 43), when she called her the  mother of her Lord; and, if so, he was afraid of presumption in marrying one so much above him. But, from whatever cause his fears arose, they were all silenced with this word,  Fear not to take unto thee Mary thy wife. Note, It is a great mercy to be delivered from our fears, and to have our doubts resolved, so as to proceed in our affairs with satisfaction. 2. He is here  informed concerning that  holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told, (1.) That she had conceived  by the power of the Holy Ghost; not by the power of nature. The Holy Spirit, who produced the world, now produced the Saviour of the world, and  prepared him a body, as was promised him, when he said,  Lo, I come, Heb. x. 5. Hence he is said to be  made of a woman (Gal. iv. 4), and yet to be that second  Adam that is the  Lord from heaven, 1 Cor. xv. 47. He is the  Son of God, and yet so far partakes of the substance of his mother as to be called the  fruit of her womb, Luke i. 42. It was requisite that is conception should be otherwise than by ordinary  generation, that so, so though he partook of the human nature, yet he might escape the corruption and pollution of it, and not be  conceived and  shapen in iniquity. Histories tell us of some who vainly pretended to have conceived by a divine power, as the mother of Alexander; but none ever really did so, except the mother of our Lord. His name in this, as in other things, is  Wonderful. We do not read that the virgin Mary did herself proclaim the honour done to her; but she hid it in her heart, and therefore God sent an angel to attest it. Those who seek not their own glory shall have the honour that comes from God; it is reserved for the humble. (2.) That she should bring forth  the Saviour of the world (v. 21).  She shall bring forth a Son; what he shall be is intimated, [1.] In the name that should be given to her Son:  Thou shalt call his name Jesus, a Saviour. Jesus is the same name with Joshua, the termination only being changed, for the sake of conforming it to the Greek. Joshua is called  Jesus (Acts vii. 45; Heb. iv. 8), from the Seventy. There were two of that name under the Old Testament, who were both illustrious types of Christ, Joshua who was Israel's captain at their first settlement in Canaan, and Joshua who was their high priest at their second settlement after the captivity, Zech. vi. 11, 12. Christ is our Joshua; both the  Captain of our salvation, and the  High Priest of our profession, and, in both, our Saviour—a Joshua who comes in the stead of Moses, and does that for us which the  law could not do, in that it was weak. Joshua had been called  Hosea, but Moses prefixed the first syllable of the name  Jehovah, and so made it  Jehoshua (Num. xiii. 16), to intimate that the Messiah, who was to bear that name, should be  Jehovah; he is therefore  able to save to the uttermost, neither is there  salvation in any other. [2.] In the reason of that name:  For he shall save his people from their sins; not the nation of the Jews only (he came to  his own, and they  received him not), but all who were given him by  the Father's choice, and all who had given themselves to him by  their own. He is a king who  protects his subjects, and, as the judges of Israel of old,  works salvation for them. Note, those whom Christ saves he saves  from their sins; from the guilt of sin by the  merit of his death, from the dominion of sin by the  Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery here and hereafter. Christ came to save his people, not  in their sins, but  from their sins; to purchase for them, not a liberty  to sin, but a liberty  from sins, to redeem them from all iniquity (Tit. ii. 14); and so to redeem them  from among men (Rev. xiv. 4) to himself, who is  separate from sinners. So that those who leave their sins, and give up themselves to Christ as  his people, are interested in the Saviour, and the great salvation which he has  wrought out, Rom. xi. 26. V. The fulfilling of the scripture in all this. This evangelist, writing among the Jews, more frequently observes this than any other of the evangelists. Here the Old Testament prophecies had their accomplishment in our Lord Jesus, by which it appears that this was he that should come, and we are to look for no other; for this was he  to whom all the prophets bore witness. Now the scripture that was fulfilled in the birth of Christ was that promise of a sign which God gave to king Ahaz (Isa. vii. 14),  Behold a virgin shall conceive; where the prophet, encouraging the people of God to hope for the promised deliverance from Sennacherib's invasion, directs them to look forward to the Messiah, who was to come of the people of the Jews, and the house of David; whence it was easy to infer, that though that people and that house were afflicted, yet neither the one nor the other could be abandoned to ruin, so long as God had such an honour, such a blessing, in reserve for them. The deliverances which God wrought for the Old-Testament church were types and figures of the great salvation by Christ; and, if God will do the greater, he will not fail to do the less. The prophecy here quoted is justly ushered in with a  Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God  was manifested in the flesh. 1. The sign given is that the Messiah shall be '' born of a virgin. A virgin shall conceive, and, by her, he shall be manifested  in the flesh. The word  Almah signifies a  virgin in the strictest sense, such as Mary professes herself to be (Luke i. 34),  I know not a man;'' nor had it been any such wonderful sign as it was intended for, if it had been otherwise. It was intimated from the beginning that the Messiah should be born of a virgin, when it was said that he should be the  seed of the woman; so the seed of the woman as not to be the seed of any man. Christ was born of a virgin not only because his birth was to be  supernatural, and altogether extraordinary, but because it was to be  spotless, and pure, and without any stain of sin. Christ would be born, not of an  empress or  queen, for he appeared not in outward pomp or splendour, but of a virgin, to teach us spiritual purity, to die to all the delights of sense, and so to  keep ourselves unspotted from the world and the flesh that we may be presented  chaste virgins to Christ. 2. The truth proved by this sign is, that he is the Son of God, and the Mediator between God and man: for  they shall call his name Immanuel; that is, he shall be  Immanuel; and when it is said,  He shall be called, it is meant, he shall '' be, the Lord our righteousness. Immanuel signifies  God with us; a mysterious name, but very precious; God  incarnate among us, and so God  reconcilable'' to us, at peace with us, and taking us into covenant and communion with himself. The people of the Jews had  God with them, in types and shadows, dwelling between the cherubim; but never so as when the  Word was made flesh—that was the blessed  Shechinah. What a happy step is hereby taken toward the settling of a peace and correspondence between God and man, that the two natures are thus brought together in the person of the Mediator! by this he became an unexceptionable referee, a days-man, fit to  lay his hand upon them both, since he partakes of the nature of both. Behold, in this, the deepest mystery, and the richest mercy, that ever was. By the light of  nature, we see God as a God  above us; by the light of the  law, we see him as a God  against us; but by the light of the gospel, we see him as  Immanuel, God  with us, in our own nature, and (which is more) in our interest. Herein the Redeemer  commended his love. With Christ's name,  Immanuel, we may compare the name given to the gospel church (Ezek. xlviii. 35).  Jehovah Shammah—The Lord is there; the Lord of hosts is with us. Nor is it improper to say that the prophecy which foretold that he should be called  Immanuel was fulfilled, in the design and intention of it, when he was called  Jesus; for if he had not been  Immanuel—God with us, he could not have been  Jesus—a Saviour; and herein consists the salvation he wrought out, in the  bringing of God and man together; this was what he designed, to bring  God to be  with us, which is our great happiness, and to bring  us to  be with God, which is our great duty. VI. Joseph's obedience to the divine precept (v. 24).  Being raised from sleep by the impression which the dream made upon him,  he did as the angel of the Lord had bidden him, though it was contrary to his former sentiments and intentions;  he took unto him his wife; he did is speedily, without delay, and cheerfully, without dispute; he was not disobedient to the heavenly vision. Extraordinary direction like this we are not now to expect; but God has still ways of making known his mind in doubtful cases, by hints of providence, debates of conscience, and advice of faithful friends; by each of these, applying the general rules of the written word, we should, therefore, in all the steps of our life, particularly the great turns of it, such as this of Joseph's, take direction from God, and we shall find it safe and comfortable to do as he bids us. VII. The accomplishment of the divine promise (v. 25).  She brought forth her first-born son. The circumstances of it are more largely related, Luke ii. 1, &c. Note, That which is  conceived of the Holy Ghost never proves  abortive, but will certainly be  brought forth in its season. What is  of the will of the flesh, and  of the will of man, often miscarries; but, if Christ be  formed in the soul, God himself has begun the good work which he will perform; what is  conceived in grace will no doubt be  brought forth in glory. It is here further observed, 1. That Joseph, though he solemnized the marriage with Mary, his espoused wife, kept at a distance from her while she was with child of this Holy thing; he  knew her not till she had brought him forth. Much has been said concerning the perpetual virginity of our Lord: Jerome was very angry with Helvidius for denying it. It is certain that it cannot be proved from scripture. Dr.  Whitby inclines to think that when it is said,  Joseph knew her not till she had brought forth her first-born, it is intimated that, afterwards, the reason ceasing, he lived with her, according to the law, Exod. xxi. 10. 2. That Christ was the  first-born; and so he might be called though his mother had not any other children after him, according to the language of scripture. Nor is it without a mystery that Christ is called her  first-born, for he is the  first-born of every creature, that is, the Heir of all things; and he is the  first-born among many brethren, that in all things he may have the pre-eminence. 3. That  Joseph called his name Jesus, according to the direction given him. God having  appointed him to be the Saviour, which was intimated in his giving him the name  Jesus, we must  accept of him to be our Saviour, and, in concurrence with that appointment, we must call him  Jesus, our Saviour.

=CHAP. 2.= ''In this chapter, we have the history of our Saviour's infancy, where we find how early he began to suffer, and that in him the word of righteousness was fulfilled, before he himself began to fulfil all righteousness. Here is, I. The wise men's solicitous enquiry after Christ, ver. 1-8. II. Their devout attendance on him, when they found out where he was, ver. 9-12. III. Christ's flight into Egypt, to avoid the cruelty of Herod, ver. 13-15. IV. The barbarous murder of the infants of Bethlehem, ver. 16-18. V. Christ's return out of Egypt into the land of Israel again,''

ver. 19-23.

The Wise Men Come to Jerusalem.
$1$ Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, $2$ Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. $3$ When Herod the king had heard  these things, he was troubled, and all Jerusalem with him. $4$ And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, $6$ And thou Bethlehem,  in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. $7$ Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found  him, bring me word again, that I may come and worship him also. It was a  mark of humiliation put upon the Lord Jesus that, though he was the  Desire of all nations, yet his coming into the world was little observed and taken notice of, his birth was obscure and unregarded: herein he emptied himself, and made himself of no reputation. If the Son of God must be brought into the world, one might justly expect that he should be received with all the ceremony possible, that crowns and sceptres should immediately have been laid at his feet, and that the high and mighty princes of the world should have been his humble servants; such a Messiah as this the Jews expected, but we see none of all this; he  came into the world, and the  world knew him not; nay, he  came to his own, and  his own received him not; for having undertaken to make satisfaction to his Father for the wrong done him  in his honour by the sin of man, he did it by denying himself in, and despoiling himself of, the honours undoubtedly due to an incarnate Deity; yet, as afterward, so in his birth, some rays of glory darted forth in the midst of the greatest instances of his abasement. Though  there was the hiding of his power, yet he had  horns coming out of his hand (Hab. iii. 4) enough to condemn the world, and the Jews especially, for their stupidity. The first who took notice of Christ after his birth were the shepherds (Luke ii. 15, &c.), who saw and heard glorious things concerning him, and  made them known abroad, to the amazement of all that heard them, v. 17, 18. After that, Simeon and Ann a spoke of him, by the Spirit, to all that were disposed to heed what they said, Luke ii. 38. Now, one would think, these hints should have been taken by the men of Judah and the  inhabitants of Jerusalem, and they should with both arms have embraced the long-looked-for Messiah; but, for aught that appears, he continued nearly two years after at Bethlehem, and no further notice was taken of him till these wise men came. Note, Nothing will awaken those that are resolved to be regardless. Oh the amazing stupidity of these Jews! And no less that of many who are called Christians! Observe, I. When this enquiry was made concerning Christ. It was  in the days of Herod the king. This Herod was an Edomite, made king of Judea by Augustus and Antonius, the then chief rulers of the Roman state, a man made up of falsehood and cruelty; yet he was complimented with the title of  Herod the Great. Christ was born in the 35th year of his reign, and notice is taken of this, to show that the  sceptre had now  departed from Judah, and  the lawgiver from between his feet; and therefore now was the time for Shiloh to come, and  to him shall the gathering of the people be: witness these wise men, Gen. xlix. 10. II. Who and what these  wise men were; they are here called  Magoi— Magicians. Some that it in a good sense; the  Magi among the  Persians were their philosophers and their priests; nor would they admit any one for their king who had not first been enrolled among the  Magi; others think they dealt in unlawful arts; the word is used of Simon, the sorcerer (Acts viii. 9, 11), and of Elymas, the sorcerer (Acts xiii. 6), nor does the scripture use it in any other sense; and then it was an early instance and presage of Christ's victory over the devil, when those who had been so much his devotees became the early adorers even of the infant Jesus; so soon were trophies of his victory over the powers of darkness erected. Well, whatever sort of wise men they were before, now they began to be  wise men indeed when they set themselves to enquire after Christ. This we are sure of, 1. That they were Gentiles, and not belonging to the commonwealth of Israel. The Jews regarded not Christ, but these Gentiles enquired him out. Note, Many times those who are nearest to the means, are furthest from the end. See ch. viii. 11, 12. The respect paid to Christ by these Gentiles was a happy presage and specimen of what would follow when those who were  afar off should be  made nigh by Christ. 2. That they were  scholars. They dealt in arts, curious arts; good scholars should be good Christians, and  then they complete their  learning when they  learn Christ. 3. That they were  men of the east, who were noted for their  soothsaying, Isa. ii. 6. Arabia is called the land of  the east (Gen. xxv. 6), and the  Arabians are called  men of the east, Judg. vi. 3. The presents they brought were the products of that country; the Arabians had done homage to David and Solomon as types of Christ. Jethro and Job were of that country. More than this we have not to say of them. The traditions of the Romish church are frivolous, that they were in number three (though one of the ancients says that they were fourteen), that they were kings, and that they lie buried in Colen, thence called the  three kings of Colen; we covet not to be wise above what is written. III. What induced them to make this enquiry. They, in their country, which was in the  east, had seen an  extraordinary star, such as they had not seen before; which they took to be an indication of an extraordinary person born in the land of  Judea, over which land this star was seen to hover, in the nature of a comet, or a meteor rather, in the lowers regions of the air; this differed so much from any thing that was common that they concluded it to signify something uncommon. Note, Extraordinary appearances of God in the creatures should put us upon enquiring after his mind and will therein; Christ foretold  signs in the heavens. The birth of Christ was notified to the Jewish shepherds by  an angel, to the Gentile philosophers by a  star: to both God spoke in their own language, and in the way they were best acquainted with. Some think that the light which the shepherds saw shining round about them, the night after Christ was born, was the very same which to the wise men, who lived at such a distance, appeared as a star; but this we cannot easily admit, because the same star which they had seen in the  east they saw a great while after, leading them to the house where Christ lay; it was a candle set up on purpose to guide them to Christ. The idolaters worshipped the stars as the  host of heaven, especially the  eastern nations, whence the planets have the names of their idol-gods; we read of a particular  star they had in veneration, Amos v. 26. Thus the stars that had been misused came to be put to the right use, to lead men to Christ; the gods of the heathen became his servants. Some think this star put them in mind of Balaam's prophecy, that a star should come out of Jacob, pointing at a  sceptre, that shall  rise out of Israel; see Num. xxiv. 17. Balaam came from the  mountains of the east, and was one of their  wise men. Others impute their enquiry to the general expectation entertained at that time, in those  eastern parts, of some great prince to appear. Tacitus, in his history ( lib. 5), takes notice of it; '' Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Jud&#230;a rerum potirentur—A persuasion existed in the minds of many that some ancient writings of the priests contained a prediction that about that time an eastern power would prevail, and that persons proceeding from Judea would obtain dominion. Suetonius also, in the life of  Vespasian, speaks of it; so that this extraordinary phenomenon was construed as pointing to  that king;'' and we may suppose a divine impression made upon their minds, enabling them to interpret this star as a signal given by Heaven of the birth of Christ. IV. How they prosecuted this enquiry.  They came from the east to Jerusalem, in further quest of this prince. Wither shall they come to enquire for the king of the Jews, but to Jerusalem, the mother-city,  whither the tribes go up, the tribes of the Lord? They might have said, "If such a prince be born, we shall hear of him shortly in our own country, and it will be time enough then to pay our homage to him." But so impatient were they to be better acquainted with him, that they took a long journey on purpose to enquire after him. Note, Those who truly desire to know Christ, and find him, will not regard pains or perils in seeking after him.  Then shall we know, if we follow on to know the Lord. Their question is,  Where is he that is born king of the Jews? They do not ask,  whether there were such a one born? (they are sure of that, and speak of it with assurance, so strongly was it set home upon their hearts); but,  Where is he born? Note, Those who know  something of Christ cannot but covet to  know more of him. They call Christ the  King of the Jews, for so the Messiah was expected to be: and he is Protector and Ruler of all the spiritual Israel, he is  born a King. To this question they doubted not but to have a ready answer, and to find all Jerusalem worshipping at the feet of this new king; but they come from door to door with this question, and no man can give them any information. Note, There is more gross ignorance in the world, and in the church too, than we are aware of. Many that we think should direct us to Christ are themselves strangers to him. They ask, as the spouse of the daughters of Jerusalem,  Saw ye him whom my soul loveth? But they are never the wiser. However, like the spouse, they pursue the enquiry,  Where is he that is born king of the Jews? Are they asked, "Why do ye make this enquiry?" It is because they have  seen his star in the east. Are they asked, "What business have ye with him? What have the men of the  east to do with the  King of the Jews?" They have their answer ready,  We are come to worship him. They conclude he will, in process of time, be  their king, and therefore they will betimes ingratiate themselves with him and with those about him. Note, Those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour. V. How this enquiry was treated at Jerusalem. News of it at last came to court; and  when Herod heard it he was troubled, v. 3. He could not be a stranger to the prophecies of the  Old Testament, concerning the Messiah and his kingdom, and the times fixed for his appearing by Daniel's weeks; but, having himself reigned so long and so successfully, he began to hope that those promises would for ever fail, and that his kingdom would be established and perpetuated in spite of them. What a damp therefore must it needs be upon him, to hear talk of this King being born, now, when the time fixed for his appearing had come! Note, Carnal wicked hearts dread nothing so much as the fulfilling of the scriptures. But though Herod, an Edomite, was troubled, one would have thought Jerusalem should rejoice greatly to hear that her King comes; yet, it seems,  all Jerusalem, except the few there that  waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself. Note, The slavery of sin is foolishly preferred by many to the glorious liberty of the children of God, only because they apprehend some present difficulties attending that necessary revolution of the government in the soul. Herod and Jerusalem were thus troubled, from a mistaken notion that the kingdom of the Messiah would clash and interfere with the secular powers; whereas the star that proclaimed him king plainly intimated that his kingdom was heavenly, and not of this lower world. Note, The reason why the kings of the earth, and the people, oppose the kingdom of Christ, is because they do not know it, but err concerning it. VI. What assistance they met with in this enquiry from the scribes and the priests, v. 4-6. Nobody can pretend to tell where the King of the Jews is, but Herod enquires where it was expected  he should be born. The persons he consults are, the chief priests, who were teachers by office; and the scribes, who made it their business to study the law; their  lips must keep knowledge, but then the people must  enquire the law at their mouth, Mal. ii. 7. It was generally known that Christ should be  born at Bethlehem (John vii. 42); but Herod would have counsel's opinion upon it, and therefore applies himself to the proper persons; and, that he might be the better satisfied, he has them altogether,  all the chief priests, and all the scribes; and  demands of them what was the place, according to the scriptures of the Old Testament,  where Christ should be born? Many a good question is put with an ill design, so was this by Herod. The priests and scribes need not take any long time to give an answer to this query; nor do they differ in their opinion, but all agree that the Messiah must be  born in Bethlehem, the city of David, here called  Bethlehem of Judea, to distinguish it from another city of the same name in the land of Zebulun, Josh. xix. 15.  Bethlehem signifies the  house of bread; the fittest place for him to be born in who is the true manna,  the bread which came down from heaven, which was  given for the life of the world. The proof they produce is taken from Mic. v. 2, where it is foretold that though  Bethlehem be little among the thousands of Judah (so it is in  Micah), no very populous place, yet it shall be found  not the least among the princes of Judah (so it is here); for Bethlehem's honour lay not, as that of other cities, in the multitude of the people, but in the magnificence of the princes it produced. Though, upon some accounts, Bethlehem was little, yet herein it had the pre-eminence above all the cities of Israel, that  the Lord shall count, when he writes up the people, that this man, even  the man Christ Jesus, was born there, Ps. lxxxvii. 6.  Out of thee shall come a Governor, the  King of the Jews. Note, Christ will be a  Saviour to those only who are willing to take him for their  Governor. Bethlehem was the  city of David, and David the glory of Bethlehem; there, therefore, must David's son and successor be born. There was a famous well at  Bethlehem, by the gate, which David longed to drink of (2 Sam. xxiii. 15); in Christ we have not only bread enough and to spare, but may come and take also  of the water of life freely. Observe here how Jews and Gentiles compare notes about Jesus Christ. The Gentiles know the time of his birth by a star; the Jews know the place of it by the scriptures; and so they are capable of informing one another. Note, It would contribute much to the increase of knowledge, if we did thus mutually communicate what we know. Men grow rich by bartering and exchanging; so, if we have knowledge to communicate to others, they will be ready to communicate to us; thus many shall discourse, shall  run to and fro, and knowledge shall be increased. VII. The bloody project and design of Herod, occasioned by this enquiry, v. 7, 8. Herod was now an old man, and had reigned thirty-five years; this king was but newly born, and not likely to enterprise any thing considerable for many years; yet Herod is jealous of him. Crowned heads cannot endure to think of successors, much less of rivals; and therefore nothing less than the blood of this infant king will satisfy him; and he will not give himself liberty to think that, if this new-born child should be indeed the Messiah, in opposing him, or making any attempts upon him, he would  be found fighting against God, than which nothing is more vain, nothing more dangerous. Passion has got the mastery of reason and conscience. Now, 1. See how cunningly he laid the project (v. 7, 8).  He privily called the wise men, to talk with them about this matter. He would not openly own his fears and jealousies; it would be his disgrace to let the wise men know them, and dangerous to let the people know them. Sinners are often tormented with secret fears, which they keep to themselves. Herod learns of the wise men the  time when the star appeared, that he might take his measures accordingly; and then employs them to enquire further, and bids them bring him an account. All this might look suspicious, if he had not covered it with a show of religion:  that I may come and worship him also. Note, The greatest wickedness often conceals itself under a mask of piety. Absalom cloaks his rebellious project with a vow. 2. See how strangely he was befooled and infatuated in this, that he trusted it with the wise men, and did not choose some other managers, that would have been true to his interests. It was but seven miles from Jerusalem; how easily might he have sent spies to watch the wise men, who might have been as soon there to destroy the child as they to worship him! Note, God can hide from the eyes of the church's enemies those methods by which they might easily destroy the church; when he intends to  lead princes away spoiled, his way is to  make the judges fools.

The Wise Men Worship Christ.
$9$ When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. $10$ When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. $12$ And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. We have here the wise men's humble attendance upon this new-born  King of the Jews, and the honours they paid him. From Jerusalem they went to Bethlehem, resolving to  seek till they should find; but it is very strange that they went alone; that not one person of the court, church, or city, should accompany them, if not in conscience, yet in civility to them, or touched with a curiosity to see this young prince. As  the queen of the south, so  the wise men of the east, will  rise up in judgment against the men of that generation, and of this too,  and will condemn them; for they  came from a far country, to worship Christ; while the Jews, his kinsmen, would not stir a step, would not go to the next town to bid him welcome. It might have been a discouragement to these wise men to find him whom they sought thus neglected at home. Are we come so far to honour  the King of the Jews, and do the Jews themselves put such a slight upon him and us? Yet they persist in their resolution. Note, We must continue our attendance upon Christ, though we be alone in it; whatever others do, we must  serve the Lord; if they will not go to heaven with us, yet we must not go to hell with them. Now, I. See how they found out Christ by the same star that they had seen in their own country, v. 9, 10. Observe, 1. How graciously God directed them. By the first appearance of the star they were given to understand where they might enquire for this King, and then it disappeared, and they were left to take the usual methods for such an enquiry. Note, Extraordinary helps are not to be expected where ordinary means are to be had. Well, they had traced the matter as far as they could; they were upon their journey to Bethlehem, but that is a populous town, where shall they find him when they come thither? Here they were at a loss, at their wit's end, but not at their faith's end; they believed that God, who had brought them thither by his word, would not leave them there; nor did he; for, behold,  the star which they saw in the east went before them. Note, If we go on as far as we can in the way of duty, God will direct and enable us to do that which of ourselves we cannot do; '' Up, and be doing, and the Lord will be with thee. Vigilantibus, non dormientibus, succurit lex—The law affords its aid, not to the idle, but to the active.'' The star had left them a great while, yet now returns. They who follow God in the dark shall find that light is sown, is reserved, for them. Israel was led by a pillar of fire to  the promised land, the wise men by a star to  the promised Seed, who is himself  the bright and morning Star, Rev. xxii. 16. God would rather  create a new thing than leave those at a loss who diligently and faithfully sought him. This star was the token of God's presence with them; for he is light, and goes before his people as their Guide. Note, If we by faith eye God in all our ways, we may see ourselves under his conduct; he  guides with his eye (Ps. xxxii. 8), and said to them,  This is the way, walk in it: and there is a day-star that arises in the hearts of those that enquire after Christ, 2 Pet. i. 19. 2. Observe how joyfully they followed God's direction (v. 10).  When they saw the star, they rejoiced with exceeding great joy. Now they saw they were not deceived, and had not taken this long journey in vain.  When the desire cometh, it is a tree of life. Now they were sure that God was with them, and the tokens of his presence and favour cannot but fill with joy unspeakable the souls of those that know how to value them. Now they could laugh at the Jews in Jerusalem, who, probably, had laughed at them as coming on a fool's errand. The watchmen can give the spouse no tidings of her beloved; yet it  is but a little that she passes from them, and she finds him, Cant. iii. 3, 4. We cannot expect too little from man, nor too much from God. What a transport of joy these wise men were in upon this sight of the star; none know so well as those who, after a long and melancholy night of temptation and desertion, under the power of a  Spirit of bondage, at length  receive the spirit of adoption, witnessing with their spirits that they are the children of God; this is light out of darkness; it is life from the dead. Now they had reason to hope for a sight of  the Lord's Christ speedily, of the  Sun of righteousness, for they see  the Morning Star. Note, We should be glad of every thing that will show us the way to Christ. This star was sent to meet the wise men, and to conduct them into the presence chamber of the King; by this master of ceremonies they were introduced, to have their audience. Now God fulfills his promise of meeting those that are disposed to  rejoice and work righteousness (Isa. lxiv. 5), and they fulfill his precept.  Let the hearts of those rejoice that seek the Lord, Ps. cv. 3. Note, God is pleased sometimes to favour young converts with such tokens of his love as are very encouraging to them, in reference to the difficulties they meet with at their setting out of the ways of God. II. See how they made their address to him when they had found him, v. 11. We may well imagine their expectations were raised to find this royal babe, though slighted by the nation, yet honourably attended at home; and what a disappointment it was to them when they found a cottage was his palace, and his own poor mother all the retinue he had! Is this  the Saviour of the world? Is this  the King of the Jews, nay, and  the Prince of the kings of the earth? Yes, this is he, who,  though he was rich, yet,  for our sakes, became thus  poor. However, these wise men were so wise as to see through this veil, and in this despised babe to discern  the glory as of the Only-begotten of the Father; they did not think themselves balked or baffled in their enquiry; but, as having found the King they sought, they presented themselves first, and then their gifts, to him. 1. They presented themselves to him:  they fell down, and worshipped him. We do not read that they gave such honour to Herod, though he was in the height of his royal grandeur; but to this babe they gave this honour, not only as to a king (then they would have done the same to Herod), but as to a God. Note, All that have found Christ fall down before him; they adore him, and submit themselves to him.  He is thy Lord, and worship thou him. It will be the wisdom of the wisest of men, and by this it will appear they know Christ, and understand themselves and their true interests, if they be humble, faithful worshippers of the Lord Jesus. 2.  They presented their gifts to him. In the eastern nations, when they did homage to their kings, they made them presents; thus the subjection of the kings of Sheba to Christ is spoken of (Ps. lxxii. 10),  They shall bring presents, and offer gifts. See Isa. lx. 6. Note, With ourselves, we must give up all that we have to Jesus Christ; and if we be sincere in the surrender of ourselves to him, we shall not be unwilling to part with what is dearest to us, and most valuable, to him and for him; nor are our gifts accepted, unless we first present ourselves to him living sacrifices.  God had respect to Abel, and then to  his offering. The gifts they presented were,  gold, frankincense, and myrrh, money, and money's-worth. Providence sent this for a seasonable relief to Joseph and Mary in their present poor condition. These were the products of their own country; what God favours us with, we must honour him with. Some think there was a significancy in their gifts; they offered him  gold, as a king, paying him tribute,  to C&#230;sar, the things that are C&#230;sar's; frankincense, as God, for they honoured God with the smoke of incense; and  myrrh, as a Man that should die, for  myrrh was used in embalming dead bodies. III. See how they left him when they had made their address to him, v. 12. Herod appointed them to  bring him word what discoveries they had made, and, it is probable, they would have done so, if they had not been countermanded, not suspecting their being thus made his tools in a wicked design. Those that mean honestly and well themselves are easily made to believe that others do so too, and cannot think the world is as bad as it really is; but  the Lord knows how to deliver the godly out of temptation. We do not find that the wise men promised to come back to Herod, and, if they had, it must have been with the usual proviso,  If God permit; God did not permit them, and prevented the mischief Herod designed to the Child Jesus, and the trouble it would have been to the wise men to have been made involuntarily accessory to it. They were  warned of God,  chrematisthentes— oraculo vel responso accepto—by an oracular intimation. Some think it intimates that they asked counsel of God, and that this was the answer. Note, Those that act cautiously, and are afraid of sin and snares, if they apply themselves to God for direction, may expect to be led in the right way. They were  warned not to return to Herod, nor to Jerusalem; those were unworthy to have reports brought them concerning Christ, that might have seen with their own eyes, and would not.  They departed into their own country another way, to bring the tidings to their countrymen; but it is strange that we never hear any more of them, and that they or theirs did not afterwards attend  him in the temple, whom they had worshipped in the cradle. However, the direction they had from God in their return would be a further confirmation of their faith in this Child,  as the Lord from heaven.

The Flight into Egypt.
$13$ And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. $14$ When he arose, he took the young child and his mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. We have here Christ's flight into Egypt to avoid the cruelty of Herod, and this was the effect of the wise men's enquiry after him; for, before that, the obscurity he lay in was his protection. It was but little respect (compared with what should have been) that was paid to Christ in his infancy: yet even that, instead of honouring him among his people, did but expose him. Now here observe, 1. The command given to Joseph concerning it, v. 13. Joseph knew neither the danger the child was in, nor how to escape it; but God by  an angel, tells him both  in a dream, as before he directed him in like manner what to do, ch. i. 20. Joseph, before his alliance to Christ, had not been wont to converse with angels as now. Note, those that are spiritually related to Christ by faith have that communion and correspondence with Heaven which before they were strangers to. 1. Joseph is here told what their danger was:  Herod will seek the young child to destroy him. Note, God is acquainted with all the cruel projects and purposes of the enemies of his church.  I know thy rage against me, saith God to Sennacherib, Isa. xxxvii. 28. How early was the blessed Jesus involved in trouble! Usually, even those whose riper years are attended with toils and perils have a peaceable and quiet infancy; but it was not so with the blessed Jesus: his life and sufferings began together; he was born  a man striven with, as Jeremiah was (Jer. xv. 10), who was  sanctified from the womb, Jer. i. 5. Both Christ the head, and the church his body, agree in saying,  Many a time have they afflicted me, from my youth up. Pharaoh's cruelty fastens upon the Hebrews' children, and a great red dragon stands ready to  devour the man-child as soon as it should be born, Rev. xii. 4. 2. He is directed what to do, to escape the danger;  Take the young child, and flee into Egypt. Thus early must Christ give an example to his own rule (ch. x. 23):  When they persecute you in one city, flee to another. He that came to die for us, when  his hour was not yet come, fled for his own safety. Self-preservation, being a branch of the law of nature, is eminently a part of the law of God.  Flee; but why  into Egypt? Egypt was infamous for idolatry, tyranny, and enmity to the people of God; it had been a house of bondage to Israel, and particularly cruel to the infants of Israel; in Egypt, as much as in Ramah,  Rachel had been weeping for her children; yet that is appointed to be a place of refuge to the hold child Jesus. Note, God, when he pleases, can make the worst of places serve the best of purposes; for  the earth is the Lord's, he makes what use he pleases of it: sometimes the earth  helps the woman Rev. xii. 16. God, who made Moab a shelter to his outcasts, makes Egypt a refuge for his Son. This may be considered, (1.) As a trial of faith of Joseph and Mary. They might be tempted to think, "If this child be the Son of God, as we are told he is, has he no other way to secure himself from a man that is a worm, than by such a mean and inglorious retreat as this? Cannot he summon legions of angels to be his life-guard, or cherubim with flaming swords to keep this  tree of life? Cannot he strike Herod dead, or wither the hand that is stretched out against him, and so save us the trouble of this remove?" They had been lately told that he should be  the glory of his people Israel; and is the land of Israel so soon become too hot for him? But we find not that they made any such objections; their faith, being tried, was found firm, they believe  this is the Son of God, though they see no miracle wrought for his preservation; but they are put to the use of ordinary means. Joseph had great honour put upon him in being the husband of the blessed virgin; but that honour has trouble attending it, as all honours have in this world; Joseph must  take the young child, and carry him  into Egypt; and now it appeared how well God had provided for  the young child and his mother, in appointing Joseph to stand in so near a relation to them; now the gold which the wise men brought would stand them in stead to bear their charges. God foresees his people's distresses, and provides against them beforehand. God intimates the continuance of his care and guidance, when he saith,  Be thou there until I bring thee word, so that he must expect to hear from God again, and not stir without fresh orders. Thus God will keep his people still in a dependence upon him. (2.) As an instance of the humiliation of our Lord Jesus. As there was no room for him in the inn in Bethlehem, so there was no quiet room for him in the land of Judea. Thus was he banished from the earthly Canaan, that we, who for sin were banished from the heavenly Canaan, might not be for ever expelled. If we and our infants be at any time in straits, let us remember the straits Christ in his infancy was brought into, and be reconciled to them. (3.) As a token of God's displeasure against the Jews, who took so little notice of him; justly does he leave those who have slighted him. We have also here an earnest of his favour to the Gentiles, to whom the apostles were to bring the gospel when the Jews rejected it. If Egypt entertain Christ when he is forced out of Judea, it will not be long ere it be said,  Blessed be Egypt my people, Isa. xix. 25. II. Joseph's obedience to this command, v. 14. The journey would be inconvenient and perilous both to the young child and to his mother; they were but poorly provided for it, and were likely to meet with cold entertainment in Egypt: yet Joseph  was not disobedient to the heavenly vision, made no objection, nor was dilatory in his disobedience. As soon as he had received his orders, he immediately  arose, and went away  by night, the same night, as it should seem, that he received the orders. Note, Those that would make  sure work of their obedience must make  quick work of it. Now Joseph went out, as his father Abraham did, with an implicit dependence upon God,  not knowing whither he went, Heb. xi. 8. Joseph and his wife, having little, had little to care of in this remove. An abundance encumbers a necessary flight. If rich people have the advantage of the poor while they possess what they have, the poor have the advantage of the rich when they are called to part with it.  Joseph took the young child and his mother. Some observe, that  the young child is put first, as the principal person, and Mary is called, not  the wife of Joseph, but, which was her great dignity,  the mother of the young child. This was not the first Joseph that was driven from Canaan to Egypt for a shelter from the anger of his brethren; this Joseph ought to be welcome there for the sake of that. If we may credit tradition, at their entrance into Egypt, happening to go into a temple, all the images of their gods were overthrown by an invisible power, and fell, like Dagon before the ark, according to that prophecy,  The Lord shall come into Egypt, and the idols of Egypt shall be moved at his presence, Isa. xix. 1. They continued in Egypt till the death of Herod, which, some think, was seven years, others think, not so many months. There they were at a distance from the temple and the service of it, and in the midst of idolaters; but God sent them thither, and will  have mercy, and not sacrifice. Though they were far from the temple of the Lord, they had with them the Lord of the temple. A forced absence from God's ordinances, and a forced presence with wicked people, may be the lot, are not the sin, yet cannot but be the grief, of good people. III. The fulfilling of the scripture in a this—that scripture (Hos. xi. 1),  Out of Egypt have I called my son. Of all the evangelists, Matthew takes most notice of the fulfilling of the scripture in what concerned Christ, because his gospel was first published among the Jews, with whom that would add much strength and lustre to it. Now this word of the prophet undoubtedly referred to the deliverance of Israel out of Egypt, in which God owned them for his son, his first-born (Exod. iv. 22); but it is here applied, by way of analogy, to Christ, the Head of the church. Note, The scripture has many accomplishments, so full and copious is it, and so well ordered in all things. God is every day fulfilling the scripture. Scripture is not of private interpretation: we must give it its full latitude. " When Israel was a child, then I loved him; and, though  I loved him, I suffered him to be a great while in Egypt; but, because  I loved him, in due time I called him out of Egypt." They that read this must, in their thoughts, not only look back, but look forward;  that which has been shall be again (Eccl. i. 9); and the manner of expression intimates this; for it is not said, I called  him, but I called  my son, out of Egypt.Note, It is no new thing for God's sons to be in Egypt, in a strange land, in a house of bondage; but they shall be fetched out. They may be hid in Egypt, but they shall not be left there. All the elect of God, being by nature children of wrath, are born in a spiritual Egypt, and in conversion are effectually called out. It might be objected against Christ that he had been in Egypt. Must  the Sun of righteousness arise out of that land of darkness! But this shows that to be no strange thing; Israel was brought out of Egypt, to be advanced to the highest honours; and this is but doing the same thing.

The Slaughter of the Children.
$16$ Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. $17$ Then was fulfilled that which was spoken by Jeremy the prophet, saying, $18$ In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping  for her children, and would not be comforted, because they are not. Here is, I. Herod's resentment of the departure of the wise men. He waited long for their return; he hopes, though they be slow, they will be sure, and he shall crush this rival at his first appearing; but he hears, upon enquiry, that they are gone off another way, which increases his jealousy, and makes him suspect they are in the interest of this new King, which made him  exceedingly wroth; and he is the more desperate and outrageous for his being disappointed. Note, Inveterate corruption swells the higher for the obstructions it meets with in a sinful pursuit. II. His political contrivance, notwithstanding this, to take off him that is  born King of the Jews. If he could not reach him by a particular execution, he doubted not but to involve him in a general stroke, which, like the sword of war, should  devour one as well as another. This would be sure work; and thus those that would destroy  their own iniquity must be sure to destroy  all their iniquities. Herod was an Edomite, enmity to Israel was bred in the bone with him. Doeg was an Edomite, who, for David's sake,  slew all the priests of the Lord. It was strange that Herod could find any so inhuman as to be employed in such a bloody and barbarous piece of work; but wicked hands never want wicked tools to work with. Little children have always been taken under the special protection, not only of human laws, but of human nature; yet these are sacrificed to the rage of this tyrant, under whom, as under Nero, innocence is the least security. Herod was, throughout his reign, a bloody man; it was not long before, that he destroyed the whole Sanhedrim, or bench of judges; but blood to the blood-thirsty is like drink to those in a dropsy;  Quo plus sunt pot&#230;, plus sitiuntur aqu&#230;—The more they drink, the more thirsty they become. Herod was now about seventy years old, so that an infant, at this time  under two years old, was not likely ever to give him any disturbance. Nor was he a man over fond of his own children, or of their preferment, having formerly slain two of his own sons, Alexander and Aristobulus, and his son Antipater after this, but five days before he himself died; so that it was purely to gratify his own brutish lusts of pride and cruelty that he did this. All is fish that comes to his net. Observe, What large measures he took, 1. As to time; He  slew all from two years old and under. It is probable that the blessed Jesus was at this time not a year old; yet Herod took in all the infants  under two years old, that he might be sure not to miss of his prey. He cares not how many heads fall, which he allows to be innocent, provided that escape not which he supposes to be guilty. 2. As to place; He kills all the male children, not only  in Bethlehem, but  in all the coasts thereof, in all the villages of that city. This was being  overmuch wicked, Eccl. vii. 17. Hate, an unbridled wrath, armed with an unlawful power, often transports men to the most absurd and unreasonable instances of cruelty. It was no unrighteous thing for God to permit this; every life is forfeited to his justice as soon as it commences; that sin which entered by one man's disobedience, introduced death with it; and we are not to suppose any thing more than that common guilt, we are not to suppose that these children  were sinners above all that were in Israel, because they suffered such things.  God's judgments are a great deep. The diseases and deaths of little children are proofs of original sin. But we must look upon this murder of the infants under another character: it was their martyrdom. How early did persecution commence against Christ and his kingdom!  Think ye that he came to send peace on the earth? No,  but a sword, such a sword as this, ch. x. 34, 35. A passive testimony was hereby given to the Lord Jesus. As when he was in the womb, he was witnessed to by a child's leaping in the womb for joy at his approach, so now, at  two years old, he had contemporary witnesses to him of the same age. They shed their blood for him, who afterwards shed his for them. These were the infantry of  the noble army of martyrs. If these infants were thus baptized with blood, though it were their own, into the church triumphant, it could not be said but that, with what they got in heaven, they were abundantly recompensed for what they lost on earth.  Out of the mouths of these babes and sucklings God did perfect his praise; otherwise,  it is not good to the Almighty that he should thus afflict. The tradition of the Greek church (and we have it in the &#198;thiopic missal) is, that the number of the children slain was 14,000; but that is very absurd. I believe, if the births of the male children in the weekly bills were computed, there would not be found so many  under two years old, in one of the most populous cities in the world, that was not near a fortieth part of it. But it is an instance of the vanity of tradition. It is strange that Josephus does not relate this story; but he wrote long after St. Matthew, and it is probable that he  therefore would not relate it, because he would not so far countenance the Christian history; for he was a zealous Jew; but, to be sure, if it had not been true and well attested, he would have contested it. Macrobius, a heathen writer, tells us, that when Augustus C&#230;sar heard that Herod, among the children he order to be slain  under two years old, slew his own son, he passed this jest upon him, That it was better to be Herod's swine than his son. The usage of the country forbade him to kill a swine, but nothing could restrain him from killing his son. Some think that he had a young child at nurse in Bethlehem; others think that, through mistake, two events are confounded—the murder of the infants, and the murder of his son Antipater. But for the church of Rome to put the Holy Innocents, as they call them, into their calendar, and observe a day in memory of them, while they have so often, by their barbarous massacres, justified, and even out—one Herod, is but to do as their predecessors did, who built the tombs of the prophets, while they themselves filled up the same measure. Some observe another design of Providence in the murder of the infants. By all the prophecies of the Old Testament it appears that Bethlehem was the place, and this the time, of the Messiah's nativity; now all the children of Bethlehem, born at this time, being murdered, and Jesus only escaping, none but Jesus could pretend to be the Messiah. Herod now thought he had baffled all the Old Testament prophecies, had defeated the indications of the star, and the devotions of the wise men, by ridding the country of this new King; having burnt the hive, he concludes he had killed the master bee; but God in heaven  laughs at him,  and has him  in derision. Whatever crafty cruel devices are in men's hearts,  the counsel of the Lord shall stand. III. The fulfilling of scripture in this (v. 17, 18);  Then was fulfilled that prophecy (Jer. xxxi. 15),  A voice was heard in Ramah. See and adore the fulness of the scripture! That prediction was accomplished in Jeremiah's time, when Nebuzaradan, after he had destroyed Jerusalem, brought all his prisoners to Ramah (Jer. xl. 1), and there disposed of them as he pleased, for the sword, or for captivity. Then was the cry  in Ramah heard to Bethlehem (for those two cities, the one in Judah's lot, and the other in Benjamin's, were not far asunder); but now the prophecy is again fulfilled in the great sorrow that was for the death of these infants. The scripture was fulfilled, 1. In the place of this mourning. The noise of it was heard from Bethlehem to Ramah; for Herod's cruelty extended itself to  all the coasts of Bethlehem, even into the lot of Benjamin, among the children of Rachel. Some think the country about Bethlehem was called  Rachel, because there she died, and was buried. Rachel's sepulchre was hard by Bethlehem, Gen. xxxv. 16, 19. Compare 1 Sam. x. 2. Rachel had her heart much set upon children: the son she died in travail of she called  Benoni—the son of her sorrow. These mothers were like Rachel, lived near Rachel's grave, and many of them descended from Rachel; and therefore their lamentations are elegantly represented by  Rachel's weeping. 2. In the degree of this mourning. It was  lamentation and mourning, and great mourning; all little enough to express the sense they had of this aggravated calamity. There was a great cry in Egypt when the first-born were slain, and so there was here when the youngest was slain; for whom we naturally have a particular tenderness. Here was a representation of this world we live in. We hear in it  lamentation, and weeping, and mourning, and see  the tears of the oppressed, some upon one account, and some upon another. Our ways lie through a  vale of tears. This sorrow was so great, that they  would not be comforted. They hardened themselves in it, and took a pleasure in their grief. Blessed be God, there is no occasion of grief in this world, no, not that which is supplied by sin itself, that will justify us in refusing to  be comforted! They  would not be comforted, because they are not, that is,  they are not in the land of the living,  are not as they were, in their mothers' embraces. If, indeed,  they were not, there might be some excuse for sorrowing as though we had no hope; but we know they are not lost, but gone before; if we forget that  they are, we lose the best ground of our comfort, 1 Thess. iv. 13. Some make this grief of the Bethlehemites to be a judgment upon them for their contempt of Christ. They that would not rejoice for the birth of the Son of God, are justly made to weep for the death of their own sons; for they only  wondered at the tidings the shepherds brought them, but did not  welcome them. The quoting of this prophecy might serve to obviate an objection which some would make against Christ, upon this sad providence. "Can the Messiah, who is to be the Consolation of Israel, be introduced with all this lamentation?" Yes, for so it was foretold, and the scripture must be accomplished. And besides, if we look further into this prophecy, we shall find that  the bitter weeping in Ramah was but a prologue to the greatest joy, for it follows,  Thy work shall be rewarded, and there is hope in thy end. The worse things are, the sooner they will mend. Unto them a child was born, sufficient to repair their losses.

Christ's Return from Egypt.
$19$ But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, $20$ Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. $21$ And he arose, and took the young child and his mother, and came into the land of Israel. $22$ But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. We have here Christ's return out of Egypt into the  land of Israel again. Egypt may serve to sojourn in, or take shelter in, for a while, but not to abide in. Christ was  sent to the lost sheep of the house of Israel, and therefore to them he must return. Observe, I. What it was that made way for his return—the death of Herod, which happened not long after the murder of the infants; some think not above three months. Such quick work did divine vengeance make! Note, Herods must die; proud tyrants, that were the terror of the mighty, and the oppressors of the godly,  in the land of the living, their day must come to fall, and down to the pit they must go.  Who art thou then, that thou shouldest be afraid of a man that shall die? (Isa. li. 12, 13) especially considering that at death, not only their envy and hatred are perished (Eccl. ix. 6), and they cease from troubling (Job iii. 17), but they are punished. Of all sins, the guilt of innocent blood fills the measure soonest. It is a dreadful account which Josephus gives of the death of this same Herod ( Antiq. 17.146-199), that he was seized with a disease which burned him inwardly with an inexpressible torture; that he was insatiably greedy of meat; had the colic, and gout, and dropsy; such an intolerable stench attended his disease, that none could come near him: and so passionate and impatient was he, that he was a torment to himself, and a terror to all that attended him: his innate cruelty, being thus exasperated, made him more barbarous than ever; having ordered his own son to be put to death, he imprisoned many of the nobility and gentry, and ordered that as soon as he was dead they should be killed; but that execution was prevented. See what kind of men have been the enemies and persecutors of Christ and his followers! Few have opposed Christianity but such as have first divested themselves of humanity, as Nero and Domitian. II. The orders given from heaven concerning their return, and Joseph's obedience to those orders, v. 19-21. God had sent Joseph into Egypt, and there he staid till the same that brought him thither ordered him thence. Note, In all our removes, it is good to see our way plain, and God going before us; we should not move either one way or the other without order. These orders were sent him by an angel. Note, Our intercourse with God, if it be kept up on our part, shall be kept up on his, wherever we are. No place can exclude God's gracious visits. Angels come to Joseph in Egypt, to Ezekiel in Babylon, and to John in Patmos. Now, 1. The angel informs him of the death of Herod and his accomplices:  They are dead, which sought the young Child's life. They are dead, but the young Child lives. Persecuted saints sometimes live to tread upon the graves of their persecutors. Thus did the church's King weather the storm, and many a one has the church in like manner weathered.  They are dead, to wit, Herod and his son Antipater, who, though there were mutual jealousies between them, yet, probably, concurred in seeking the destruction of this new King. If Herod first kill Antipater, and then die himself, the coasts are cleared, and  the Lord is known by the judgments which he executes, when one wicked instrument is in the ruin of another. 2. He directs him what to do. He must  go and return  to the land of Israel; and he did so without delay; not pleading the tolerably good settlement he had in Egypt, or the inconveniences of the journey, especially if, as is supposed, it was in the beginning of winter that Herod died. God's people follow his direction whithersoever he leads them, wherever he lodges them. Did we but look upon the world as our Egypt, the place of our bondage and banishment, and heaven only as our Canaan, our home, our rest, we should as readily  arise, and depart thither, when we are called for, as Joseph did out of Egypt. III. The further direction he had from God, which way to steer, and where to fix in the land of Israel, v. 22, 23. God could have given him these instructions with the former, but God reveals his mind to his people by degrees, to keep them still waiting on him, and expecting to hear further from him. These orders Joseph received  in a dream, probably, as those before, by the ministration of an angel. God could have signified his will to Joseph by the Child Jesus, but we do not find that in those removes he either takes notice, or gives notice, of any thing that occurred; surely it was because  in all things it behoved him to be made like his brethren; being  a Child, he  spake as a child, and did  as a child, and drew a veil over his infinite knowledge and power; as a child he  increased in wisdom. Now the direction given this holy, royal family, is, 1. That it might not settle in Judea, v. 22. Joseph might think that Jesus, being  born in Bethlehem, must be brought up there; yet he is prudently  afraid for  the young Child, because  he hears that Archelaus reigns in Herod's stead, not over all the kingdom as his father did, but only over Judea, the other provinces being put into other hands. See what a succession of enemies there is to fight against Christ and his church! If one drop off, another presently appears, to keep up the old enmity. But for this reason Joseph must not take the young Child into Judea. Note, God will not thrust his children into the mouth of danger, but when it is for his own glory and their trial; for  precious in the sight of the Lord are the life and the death  of his saints; precious is their blood to him. 2. That it must settle in Galilee, v. 22. There Philip now ruled, who was a mild, quiet, man. Note, The providence of God commonly so orders it, that his people shall not want a quiet retreat from the storm and from the tempest; when one climate becomes hot and scorching, another shall be kept more cool and temperate. Galilee lay far north; Samaria lay between it and Judea; thither they were sent, to Nazareth, a city upon a hill, in the centre of the lot of Zebulun; there the mother of our Lord lived, when she conceived that  holy thing; and, probably, Joseph lived there too, Luke i. 26, 27. Thither they were sent, and there they were well known, and were among their relations; the most proper place for them to be in. There they continued, and from thence our Saviour was called  Jesus of Nazareth, which was to  the Jews a stumbling-block, for,  Can any good thing come out of  Nazareth? In this is said to be fulfilled what was  spoken by the prophets, He shall be called a Nazarene. Which may be looked upon, (1.) As a man of honour and dignity, though primarily it signifies no more than  a man of Nazareth; there is an allusion or mystery in speaking it, speaking Christ to be, [1.] The  Man, the Branch, spoken of, Isa. xi. 1. The word there is  Netzar, which signifies either a  branch, or  the city of Nazareth; in being denominated from that  city, he is declared to be that Branch. [2.] It speaks him to be the  great Nazarite; of whom the legal Nazarites were a type and figure (especially Samson, Judg. xiii. 5), and Joseph, who is called a  Nazarite among his brethren (Gen. xlix. 26), and to whom that which was prescribed concerning the Nazarites, has reference, Num. vi. 2, &c. Not that Christ was,  strictly, a Nazarite, for he drank wine, and touched dead bodies; but he was  eminently so, both as he was singularly holy, and as he was by a solemn designation and dedication set apart to the honour of God in the work of our redemption, as Samson was to save Israel. And it is a name we have all reason to rejoice in, and to know him by. Or, (2.) As a name of reproach and contempt. To be called a  Nazarene, was to be called a  despicable man, a man from whom no good was to be expected, and to whom no respect was to be paid. The devil first fastened this name upon Christ, to render him mean, and prejudice people against him, and it stuck as a nickname to him and his followers. Now this was not particularly foretold by any one prophet, but, in general, it was  spoken by the prophets, that he should be  despised and rejected of men (Isa. liii. 2, 3), a  Worm, and no man (Ps. xxii. 6, 7), that he should be an  Alien to his brethren Ps. lxix. 7, 8. Let no name of reproach for religion's sake seem hard to us, when our Master was himself called a  Nazarene.

=CHAP. 3.= ''At the start of this chapter, concerning the baptism of John, begins the gospel (Mark i. 1); what went before is but preface or introduction; this is "the beginning of the gospel of Jesus Christ." And Peter observes the same date, Acts i. 22, beginning from the baptism of John, for then Christ began first to appear in him, and then to appear to him, and by him to the world. Here is, I. The glorious rising of the morning-star—John the Baptist, ver. 1. 1. The doctrine he preached, ver. 2. 2. The fulfilling of the scripture in him, ver. 3. 3. His manner of life, ver. 4. 4. The resort of multitudes to him, and their submission to his baptism,''

ver. 5, 6. 5. His sermon that he preached to the Pharisees and Sadducees, wherein he endeavours to bring them to repentance (ver. 7-10), and so to bring them to Christ, ver. 11, 12. II. The more glorious shining forth of the Sun of righteousness, immediately after: where we have, 1. The honour done by him to the baptism of John, ver. 13-15. 2. The honour done to him by the descent of the Spirit upon him, and a voice from heaven, ver. 16, 17.

The Preaching of John the Baptist.
$1$ In those days came John the Baptist, preaching in the wilderness of Judea, $2$ And saying, Repent ye: for the kingdom of heaven is at hand. $3$ For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. $4$ And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. $5$ Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, $6$ And were baptized of him in Jordan, confessing their sins. We have here an account of the preaching and baptism of John, which were the dawning of the gospel-day. Observe, I. The time when he appeared.  In those days (v. 1), or,  after those days, long after what was recorded in the foregoing chapter, which left the child Jesus in his infancy.  In those days, in the time appointed of the Father for the beginning of the gospel, when the  fulness of time was come, which was often thus spoken of in the  Old Testament, In those days. Now the last of Daniel's weeks began, or rather, the latter half of the week, when the Messiah was to  confirm the covenant with many, Dan. ix. 27. Christ's appearances are all in their season. Glorious things were spoken both of John and Jesus, at and before their births, which would have given occasion to expect some extraordinary appearances of a divine presence and power with them when they were very young; but it is quite otherwise. Except Christ's disputing with the doctors at twelve years old, nothing appears remarkable concerning either of them, till they were about thirty years old. Nothing is recorded of their childhood and youth, but the greatest part of their life is  tempos,  adelon— wrapt up in darkness and obscurity: these children differ little in outward appearance from other children, as the heir, while he is under age, differs nothing from a servant, though he be  lord of all. And this was to show, 1. That even when God is acting as the God of Israel, the  Saviour, yet  verily he is a God that hideth himself (Isa. xlv. 15).  The Lord is in this place and I knew it not, Gen. xxviii. 16. Our beloved stands behind the wall long before he  looks forth at the windows, Cant. ii. 9. 2. That our faith must principally have an eye to Christ in his office and undertaking, for there is the  display of his power; but in his person is the  hiding of his power. All this while, Christ was god-man; yet we are not told what he said or did, till he appeared as a prophet; and then,  Hear ye him. 3. That young men, though well qualified, should not be forward to put forth themselves in public service, but be humble, and modest, and self-diffident,  swift to hear, and slow to speak. Matthew says nothing of the conception and birth of John the Baptist, which is largely related by St. Luke, but finds him at full age, as if dropt from the clouds to preach in the wilderness. For above three hundred years the church had been without prophets; those lights had been long put out, that  he might be the more desired, who was to be the great prophet. After Malachi there was no prophet, nor any pretender to prophecy, till John the Baptist, to whom therefore the prophet Malachi points more directly than any of the Old Testament prophets had done (Mal. iii. 1);  I send my messenger. II. The place where he appeared first.  In the wilderness of Judea. It was not an uninhabited desert, but a part of the country not so thickly peopled, nor so much enclosed into fields and vineyards, as other parts were; it was such a wilderness as had six cities and their villages in it, which are named, Josh. xv. 61, 62. In these cities and villages John preached, for thereabouts he had hitherto lived, being born hard by, in Hebron; the scenes of his action began there, where he had long spent his time in contemplation; and even when he showed himself to Israel, he showed how well he loved retirement, as far as would consist with his business. The  word of the Lord found John here in a  wilderness. Note, No place is so remote as to shut us out from the visits of divine grace; nay, commonly the sweetest intercourse the saints have with Heaven, is when they are withdrawn furthest from the noise of this world. It was in this  wilderness of Judah that David penned the 63d Psalm, which speaks so much of the sweet communion he then had with God, Hos. ii. 14. In a wilderness the law was given; and as the  Old Testament, so the  New Testament Israel was first found in the desert land, and there God  led him about and instructed him, Deut. xxxii. 10. John Baptist was a priest of the order of Aaron, yet we find him preaching in a  wilderness, and never officiating in the  temple; but Christ, who was not a son of Aaron, is yet often found in the temple, and sitting there as one having authority; so it was foretold, Mal. iii. 1.  The Lord whom ye seek shall suddenly come to his temple; not the  messenger that was to prepare his way. This intimated that the priesthood of Christ was to thrust out that of Aaron, and drive it into a wilderness. The beginning of the gospel in a wilderness, speaks comfort to the deserts of the Gentile world. Now must the prophecies be fulfilled,  I will plant in the wilderness the cedar, Isa. xli. 18, 19. The wilderness shall be  a fruitful field, Isa. xxxii. 15. And the  desert shall rejoice, Isa. xxxv. 1, 2. The Septuagint reads,  the deserts of Jordan, the very wilderness in which John preached. In the Romish church there are those who call themselves  hermits, and pretend to follow John; but when they say of Christ,  Behold, he is in the desert, go not forth, ch. xxiv. 26. There was a seducer that led his followers  into the wilderness, Acts xxi. 38. III. His preaching. This he made his business. He came, not fighting, nor disputing, but  preaching (v. 1); for by the foolishness of preaching, Christ's kingdom must be set up. 1. The doctrine he preached was that of repentance (v. 2);  Repent ye. He preached this in  Judea, among those that were called  Jews, and made a profession of religion; for even they needed repentance. He preached it, not in Jerusalem, but in the wilderness of Judea, among the plain country people; for even those who think themselves most out of the way of temptation, and furthest from the vanities and vices of the town, cannot wash their hands in innocency, but must do it in repentance. John Baptist's business was to call men to  repent of their sins;  Metanoeite— Bethink yourselves; "Admit a second  thought, to correct the errors of the first—an  afterthought. Consider your ways,  change your minds; you have thought amiss;  think again, and  think aright." Note, True penitents have  other thoughts of God and Christ, and sin and holiness, and this world and the other, than they have had, and stand otherwise affected toward them. The change of the  mind produces a change of the  way. Those who are truly sorry for what they have done amiss, will be careful to do so no more. This repentance is a necessary duty, in obedience to the command of God (Acts xvii. 30); and a necessary preparative and qualification for the comforts of the gospel of Christ. If the heart of man had continued upright and unstained, divine consolations might have been received without this painful operation preceding; but, being sinful, it must be first pained before it can be laid at ease, must  labour before it can be at rest. The sore must be searched, or it cannot be cured.  I wound and  I heal. 2. The argument he used to enforce this call was,  For the kingdom of heaven is at hand. The prophets of the  Old Testament called people to  repent, for the obtaining and securing of temporal national mercies, and for the preventing and removing of temporal national judgments: but now, though the duty pressed is the same, the reason is new, and purely evangelical. Men are now considered in their personal capacity, and not so much as then in a social and political one. Now repent, for the  kingdom of heaven is at hand; the gospel dispensation of the covenant of grace, the opening of the kingdom of heaven to all believers, by the death and resurrection of Jesus Christ. It is a  kingdom of which Christ is the Sovereign, and we must be the willing, loyal subjects of it. It is a kingdom of  heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as  at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace. Now, (1.) This is a great  inducement to us  to repent. There is nothing like the consideration of divine grace to break the heart, both  for sin and  from sin. That is evangelical repentance, that flows from a sight of Christ, from a sense of his love, and the hopes of pardon and forgiveness through him. Kindness is conquering; abused kindness, humbling and melting. What a wretch was I to sin against such grace, against the law and love of such a kingdom! (2.) It is a  great encouragement to us  to repent; "Repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return to you in a way of mercy." The proclamation of pardon discovers, and fetches in, the malefactor who before fled and absconded. Thus we are drawn to it with the cords of man, and the bands of love. IV. The  prophecy that was fulfilled in him, v. 3. This is he that was spoken of in the beginning of that part of the prophecy of Esaias, which is mostly evangelical, and which points at gospel-times and gospel-grace; see Isa. xl. 3, 4. John is here spoken of, 1. As the  voice of one crying in the wilderness. John owned it himself (John i. 23);  I am the voice, and that is all, God is the Speaker, who makes known his mind by John, as a man does by his voice. The word of God must be received as such (1 Thess. ii. 13); what else is Paul, and what is Apollos, but the voice! John is called the  voice,  phone boontos— the voice of one crying aloud, which is startling and awakening. Christ is called  the Word, which, being distinct and articulate, is more instructive. John as the  voice, roused men, and then Christ, as the  Word, taught them; as we find, Rev. xiv. 2. The voice of many waters, and of a great thunder, made way for the melodious voice of  harpers and the  new song, v. 3. Some observe that, as Samson's mother must drink no  strong drink, yet he was designed to be a  strong man; so John Baptist's father was struck dumb, and yet he was designed to be the  voice of one crying. When the crier's voice is begotten of a dumb father, it shows the  excellency of the power to be of God, and not of man. 2. As one whose business it was to  prepare the way of the Lord, and to make his paths straight; so it was said of him before he was born, that he should  make ready a people prepared for the Lord (Luke i. 17), as Christ's harbinger and forerunner: he was such a one as intimated the nature of Christ's kingdom, for he came not in the gaudy dress of a herald at arms, but in the homely one of a hermit. Officers were sent before great men to clear the way; so John prepares the way of the Lord. (1.) He himself did so among the men of that generation. In the Jewish church and nation, at that time, all was out of course; there was a great decay of piety, the vitals of religion were corrupted and eaten out by the traditions and injunctions of the elders. The  Scribes and  Pharisees, that is, the greatest hypocrites in the world, had the key of knowledge, and the key of government, at their girdle. The people were, generally, extremely proud of their privileges, confident of justification by their own righteousness, insensible of sin; and, though now under the most  humbling providences, being lately made a province of the Roman Empire, yet they were  unhumbled; they were much in the same temper as they were in Malachi's time, insolent and haughty, and ready to contradict the word of God: now John was sent to level these mountains, to take down their high opinion of themselves, and to show them their sins, that the doctrine of Christ might be the more acceptable and effectual. (2.) His doctrine of repentance and humiliation is still as necessary as it was then to prepare the way of the Lord. Note, There is a great deal to be done, to make way for Christ into a soul, to  bow the heart for the reception of the Son of David (2 Sam. xix. 14); and nothing is more needful, in order to this, than the discovery of sin, and a conviction of the insufficiency of our own righteousness. That which lets will let, until it be taken out of the way; prejudices must be removed, high thoughts brought down, and captivated to the obedience of Christ. Gates of brass must be broken, and bars of iron cut asunder, ere the everlasting doors be opened for the King of glory to come in. The way of sin and Satan is a  crooked way; to prepare a way for Christ, the paths must be  made straight, Heb. xii. 13. V. The garb in which he appeared, the figure he made, and the manner of his life, v. 4. They, who expected the Messiah as a temporal prince, would think that his forerunner must come in great pomp and splendour, that his equipage should be very magnificent and gay; but it proves quite contrary; he shall be  great in the sight of the Lord, but mean in the eyes of the world; and, as Christ himself, having  no form or comeliness; to intimate betimes, that the glory of Christ's kingdom was to be spiritual, and the subjects of it such as ordinarily were either  found by  it, or  made by it, poor and despised, who derived their honours, pleasures, and riches, from another world. 1. His  dress was  plain. This same John had  his raiment of camel's hair, and a leathern girdle about his loins; he did not go in  long clothing, as the  scribes, or  soft clothing, as the courtiers, but in the clothing of a country husbandman; for he lived in a country place, and suited his  habit to his  habitation. Note, It is good for us to accommodate ourselves to the place and condition which God, in his providence, has put us in. John appeared in this dress, (1.) To show that, like Jacob, he was a  plain man, and mortified to this world, and the delights and gaieties of it.  Behold an Israelite indeed! Those that are  lowly in heart should show it by a holy negligence and indifference in their attire; and not make the putting on of apparel their adorning, nor value others by their attire. (2.) To show that he was a  prophet, for prophets wore  rough garments, as mortified men (Zech. xiii. 4); and, especially, to show that he was the Elias promised; for particular notice is taken of Elias, that he was a  hairy man (which, some think, is meant of the hairy garments he wore), and that  he was girt with a girdle of leather about his loins, 2 Kings i. 8. John Baptist appears no way inferior to him in mortification; this therefore is  that Elias  that was to come. (3.) To show that he was a man of resolution; his girdle was not  fine, such as were then commonly worn, but it was  strong, it was a  leathern girdle; and blessed is that servant, whom his Lord, when he comes, finds with  his loins girt, Luke xii. 35; 1 Pet. i. 13. 2. His  diet was  plain; his  meat was  locusts and  wild honey; not as if he never ate any thing else; but these he frequently fed upon, and made many meals of them, when he retired into solitary places, and continued long there for contemplation.  Locusts were a sort of flying insect, very good for food, and allowed as clean (Lev. xi. 22); they required little dressing, and were light, and easy of digestion, whence it is reckoned among the infirmities of old age, that the  grasshopper, or  locust, is then  a burden to the stomach, Eccl. xii. 5.  Wild honey was that which  Canaan flowed with, 1 Sam. xiv. 26. Either it was gathered immediately, as it fell in the dew, or rather, as it was found in the hollows of trees and rocks, where bees built, that were not, like those in hives, under the care and inspection of men. This intimates that he ate  sparingly, a little served his turn; a man would be long ere he filled his belly with locusts and wild honey:  John Baptist came  neither eating nor drinking (ch. xi. 18)—not with the curiosity, formality, and familiarity that other people do. He was so entirely taken up with spiritual things, that he could seldom find time for a set meal. Now, (1.) This agreed with the doctrine he preached of  repentance, and  fruits meet for repentance. Note, Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, mortification, and contempt of the world. John Baptist thus showed the deep sense he had of the badness of the time and place he lived in, which made the preaching of repentance needful; every day was a  fast-day with him. (2.) This agreed with his office as Christ's  forerunner; by this practice he showed that he knew what the  kingdom of heaven was, and had experienced the powers of it. Note, Those that are acquainted with divine and spiritual pleasures, cannot but look upon all the delights and ornaments of sense with a holy indifference; they know better things. By giving others this example he made way for Christ. Note, A conviction of the vanity of the world, and everything in it, is the best preparative for the entertainment of the kingdom of heaven in the heart.  Blessed are the poor in spirit. VI. The people who attended upon him, and flocked after him (v. 5);  Then went out to him Jerusalem, and all Judea. Great multitudes came to him from the city, and from all parts of the country; some of all sorts, men and women, young and old, rich and poor, Pharisees and publicans; they  went out to him, as soon as they heard his preaching the  kingdom of heaven, that they might hear what they heard so much of. Now, 1. This was a great  honour put upon John, that so many attended him, and with so much respect. Note, Frequently those have most real honour done them, who least court the shadow of it. Those who live a mortified life, who are humble and self-denying, and dead to the world, command respect; and men have a secret value and reverence for them, more than they would imagine. 2. This gave John a great opportunity of doing good, and was an evidence that God was with him. Now people began to crowd and  press into the kingdom of heaven (Luke xvi. 16); and a blessed sight it was, to see the  dew of the youth dropping  from the womb of the gospel-morning (Ps. cx. 3), to see the net cast where there were so many fish. 3. This was an evidence, that it was now a time of great expectation; it was generally thought that the  kingdom of God would presently  appear (Luke xix. 11), and therefore, when John showed himself to Israel, lived and preached at this rate, so very different from the Scribes and Pharisees, they were ready to say of him, that he was  the Christ (Luke iii. 15); and this occasioned such a confluence of people about him. 4. Those who would have the benefit of John's ministry must  go out to him in the wilderness, sharing in his reproach. Note, They who truly desire the sincere milk of the word, it if be not brought to them, will seek out for it: and they who would learn the doctrine of repentance must  go out from the hurry of this world, and be still. 5. It appears by the issue, that of the many who came to John's Baptism, there were but few that adhered to it; witness the cold reception Christ had in Judea, and about Jerusalem. Note, There may be a multitude of forward hearers, where there are but a few true believers. Curiosity, and affectation of novelty and variety, may bring many to attend upon good preaching, and to be affected with it for a while, who yet are never subject to the power of it, Ezek. xxxiii. 31, 32. VII. The rite, or ceremony, by which he admitted disciples, v. 6. Those who received his doctrine, and submitted to his discipline, were  baptized of him in Jordan, thereby professing their repentance, and their belief that the kingdom of the Messiah was at hand. 1. They testified their repentance by  confessing their sins; a general confession, it is probable, they made to John that they were  sinners, that they were polluted by sin, and needed cleansing; but to God they made a confession of particular sins, for he is the party offended. The Jews had been taught to  justify themselves; but John teaches them to  accuse themselves, and not to rest, as they used to do, in the general confession of sin made for all Israel, once a year, upon the day of atonement; but to make a particular acknowledgment, every one, of the  plague of his own heart. Note, A penitent confession of sin is required in order to peace and pardon; and those only are ready to receive Jesus Christ as their Righteousness, who are brought with sorrow and shame to their own guilt, 1 John i. 9. 2. The benefits of the  kingdom of heaven, now  at hand, were thereupon sealed to them by baptism. He washed them with water, in token of this—that from all their iniquities God would  cleanse them. It was usual with the Jews to baptize those whom they admitted proselytes to their religion, especially those who were only  Proselytes of the gate, and were not circumcised, as the  Proselytes of righteousness were. Some think it was likewise a custom for persons of eminent religion, who set up for leaders, by baptism to admit pupils and disciples. Christ's question concerning John's Baptism, Was it  from heaven, or  of men? implied, that there were baptisms of men, who pretended not to a divine mission; with this usage John complied, but  his was from heaven, and was distinguished from all others by this character, It was  the baptism of repentance, Acts xix. 4. All Israel were baptized unto Moses, 1 Cor. x. 2. The  ceremonial law consisted in  divers washings or baptisms (Heb. ix. 10); but John's baptism refers to the remedial law, the law of repentance and faith. He is said to baptize them in Jordan, that river which was famous for Israel's passage through it, and Naaman's cure; yet it is probable that John did not baptize in that river at first, but that afterward, when the people who came to his baptism were numerous, he removed Jordan. By baptism he obliged them to live a holy life, according to the profession they took upon themselves. Note, Confession of sin must always be accompanied with holy resolutions, in the strength of divine grace, not to return to it again.

The Preaching of John the Baptist.
$7$ But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? $8$ Bring forth therefore fruits meet for repentance: $9$ And think not to say within yourselves, We have Abraham to  our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. $10$ And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and  with fire: $12$ Whose fan  is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. The doctrine John preached was that of repentance, in consideration of the  kingdom of heaven being  at hand; now here we have the use of that doctrine. Application is the life of preaching, so it was of John's preaching.  Observe, 1. To whom he applied it; to the Pharisees and Sadducees that came to his baptism, v. 7. To others he thought it enough to say,  Repent, for the kingdom of heaven is at hand; but when he saw these Pharisees and Sadducees come about him, he found it necessary to explain himself, and deal more closely. These were two of the three noted sects among the Jews at that time, the third was that of the Essenes, whom we never read of in the gospels, for they affected retirement, and declined busying themselves in public affairs. The Pharisees were zealots for the ceremonies, for the power of the church, and the traditions of the elders; the Sadducees ran into the other extreme, and were little better than deists, denying the existence of spirits and a future state. It was strange that they came to John's baptism, but their curiosity brought them to be hearers; and some of them, it is probable, submitted to be baptized, but it is certain that the generality of them did not; for Christ says (Luke vii. 29, 30), that  when the publicans justified God, and were baptized of John, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Note, Many come to ordinances, who come not under the power of them. Now to them John here addresses himself with all faithfulness, and what he said to them, he said to the multitude (Luke iii. 7), for they were all concerned in what he said. 2. What the application was. It is plain and home, and directed to their consciences; he speaks as one that came not to preach  before them, but to preach  to them. Though his education was private, he was not bashful when he appeared in public, nor did he fear the face of man, for he was full of the Holy Ghost, and of power. I. Here is a word of conviction and awakening. He begins harshly, calls them not Rabbi, gives them not the titles, much less the applauses, they had been used to. 1. The  title he gives them is,  O generation of vipers. Christ gave them the same title; ch. xii. 34; xxiii. 33. They were as  vipers; though specious, yet venomous and poisonous, and full of malice and enmity to every thing that was good; they were a  viperous brood, the seed and offspring of such as had been of the same spirit; it was bred in the bone with them. They gloried in it, that they were the seed of Abraham; but John showed them that they were the serpent's seed (compare Gen. iii. 15); of their father the Devil, John viii. 44. They were a  viperous gang, they were all alike; though enemies to one another, yet confederate in mischief. Note, A wicked generation is a  generation of vipers, and they ought to be told so; it becomes the ministers of Christ to be bold in showing sinners their true character. 2. The  alarm he gives them is,  Who has warned you to flee from the wrath to come? This intimates that they were in danger of the wrath to come; and that their case was so nearly desperate, and their hearts so hardened in sin (the Pharisees by their parade of religion, and the Sadducees by their arguments against religion), that it was next to a miracle to effect anything hopeful among them. "What brings you hither? Who thought of seeing you here? What fright have you been put into, that you enquire after the kingdom of heaven?" Note, (1.) There is a  wrath to come; besides present wrath, the vials of which are poured out now, there is future wrath, the stores of which are treasured up for hereafter. (2.) It is the great concern of every one of us to flee from this wrath. (3.) It is wonderful mercy that we are fairly warned to flee from this wrath; think— Who has warned us? God has warned us, who delights not in our ruin; he warns by the written word, by ministers, by conscience. (4.) These warnings sometime startle those who seemed to have been very much hardened in their security and good opinion of themselves. II. Here is a word of  exhortation and  direction (v. 8); " Bring forth therefore fruits meet for repentance. Therefore, because you are  warned to flee from the wrath to come, let the terrors of the Lord persuade you to a holy life." Or, " Therefore, because you profess repentance, and attend upon the doctrine and baptism of repentance, evidence that you are true penitents." Repentance is seated in the heart. There it is as a root; but in vain do we pretend to have it there, if we do not  bring forth the fruits of it in a universal reformation, forsaking all sin, and cleaving to that which is good; these are fruits,  axious tes metanoias— worthy of repentance. Note, Those are not worthy the name of penitents, or their privileges, who say they are sorry for their sins, and yet persist in them. They that profess repentance, as all that are baptized do, must be and act as becomes penitents, and never do any thing unbecoming a penitent sinner. It becomes penitents to be humble and low in their own eyes, to be thankful for the least mercy, patient under the greatest affliction, to be watchful against all appearances of sin, and approaches towards it, to abound in every duty, and to be charitable in judging others. III. Here is a word of caution, not to trust to their external privileges, so as with them to shift off these calls to repentance (v. 9);  Think not to say within yourselves, We have Abraham to our father. Note, There is a great deal which carnal hearts are apt to say within themselves, to put by the convincing, commanding power of the word of God, which ministers should labour to meet with and anticipate; vain thoughts which lodge within those who are called to  wash their hearts, Jer. iv. 14.  Me doxete— Pretend not, presume not, to say within yourselves; be not of the opinion that this will save you; harbour not such a conceit. " Please not yourselves with saying this" (so some read); "rock not yourselves asleep with this, nor flatter yourselves into a fool's paradise." Note, God takes notice of what we say  within ourselves, which we dare not speak out, and is acquainted with all the false rests of the soul, and the fallacies with which it deludes itself, but which it will not discover, lest it should be undeceived. Many hide the lie that ruins them, in  their right hand, and roll it  under their tongue, because they are ashamed to own it; they keep in the Devil's interest, by keeping the Devil's counsel. Now John shows them, 1. What their pretence was; " We have Abraham to our father; we are not sinners of the Gentiles; it is fit indeed that  they should be called to repent; but we are Jews, a holy nation, a peculiar people, what is this to us?" Note, The word does us no good, when we will not take it as it is spoken to us, and belonging to us. "Think not that because you are the seed of Abraham, therefore," (1.) "You  need not repent, you have nothing to repent of; your relation to Abraham, and your interest in the covenant made with him, denominate you so holy, that there is no occasion for you to change your mind or way." (2.) "That therefore you shall  fare well enough, though you do not  repent. Think not that this will bring you off in the judgment, and secure you from the wrath to come; that God will connive at your impenitence, because you are Abraham's seed." Note, It is vain presumption to think that our having good relations will save us, though we be not good ourselves. What though we be descended from pious ancestors; have been blessed with a religious education; have our lot cast in families where the fear of God is uppermost; and have good friends to advise us, and pray for us; what will all this avail us, if we do not repent, and live a life of repentance? We have Abraham to our father, and therefore are entitled to the privileges of the covenant made with him; being his seed, we are  sons of the church, the temple of the Lord, Jer. vii. 4. Note, Multitudes, by resting in the honours and advantages of their visible church-membership, take up short of heaven. 2. How foolish and groundless this pretence was; they thought that being the seed of Abraham, they were the only people God had in the world, and therefore that, if they were cut off, he would be at a loss for a church; but John shows them the folly of this conceit;  I say unto you (whatever you say within yourselves), that  God is able of these stones to raise up children unto Abraham. He was now baptizing in Jordan at Bethabara (John i. 28),  the house of passage, where the children of  Israel passed over; and there were the twelve stones, one for each tribe, which Joshua set up for a memorial, Josh. iv. 20. It is not unlikely that he pointed to those stones, which God could raise to be, more than in representation, the  twelve tribes of Israel. Or perhaps he refers to Isa. li. 1, where Abraham is called  the rock out of which they were hewn. That God who raised Isaac out of such a rock, can, if there be an occasion, do as much again, for with him  nothing is impossible. Some think he pointed to those  heathen soldiers that were present, telling the Jews that God would raise up a church for himself among the Gentiles, and entail the blessing of Abraham upon them. Thus when our first parents fell, God could have left them to perish, and out of stones have raised up another Adam and another Eve. Or, take it thus, "Stones themselves shall be owned as Abraham's seed, rather than such hard, dry, barren sinners as you are." Note, As it is lowering to the confidence of the sinners in Zion, so it is encouraging to the hopes of the sons of Zion, that, whatever comes of the present generation, God will never want a church in the world; if the Jews fall off, the Gentiles shall be grafted in, ch. xxi. 43; Rom. xi. 12, &c. IV. Here is a word of terror to the careless and secure Pharisees and Sadducees, and other Jews, that knew not the signs of the times, nor the day of their visitation, v. 10. "Now look about you, now that  the kingdom of God is at hand, and be made sensible." 1. How strict and short your trial is;  Now the axe is carried before you, now it is  laid to the root of the tree, now you are upon  your good behavior, and are to be so but a  while; now you are marked for ruin, and cannot avoid it but by a speedy and sincere repentance. Now you must expect that God will make quicker work with you by his judgments than he did formerly, and that they will  begin at the house of God: "where God allows more means, he allows less time."  Behold, I come quickly. Now they were put upon their last trial; now or never. 2. "How sore and severe your doom will be, if you do not improve this." It is now declared with the axe at the root, to show that God is in earnest in the declaration, that  every tree, however  high in gifts and honours, however  green in external professions and performances, if it  bring not forth good fruit, the fruits meet for repentance, is  hewn down, disowned as a tree in God's vineyard, unworthy to have room there, and is  cast into the fire of God's wrath—the fittest place for barren trees: what else are they good for? If not fit for fruit, they are fit for fuel. Probably this refers to the destruction of Jerusalem by the Romans, which was not, as other judgments had been, like the lopping off of the branches, or cutting down of the body of the tree, leaving the root to bud again, but it would be the total, final, and irrecoverable extirpation of that people, in which all those should perish that continued impenitent. Now God would make a full end, wrath was coming on them to the utmost. V. A word of instruction concerning Jesus Christ, in whom all John's preaching centered. Christ's ministers preach, not themselves, but him. Here is, 1. The dignity and pre-eminence of Christ above John. See how meanly he speaks of himself, that he might magnify Christ (v. 11); " I indeed baptize you with water, that is the utmost I can do." Note, Sacraments derive not their efficacy from those who administer them; they can only apply the sign; it is Christ's prerogative to give the thing signified, 1 Cor. iii. 6; 2 Kings iv. 31. But  he that comes after me is mightier than I. Though John had much power, for he came in the  spirit and power of Elias, Christ has more; though John was truly great, great in the sight of the Lord (not a greater was born of woman), yet he thinks himself unworthy to be in the meanest place of attendance upon Christ,  whose shoes I am not worthy to bear. He sees, (1.) How mighty Christ is, in comparison with him. Note, It is a great comfort to the faithful ministers, to think that Jesus Christ is mightier than they, can do that  for them, and that  by them, which they cannot do; his strength is perfected in their weakness. (2.) How mean he is in comparison with Christ, not worthy to carry his shoes after him! Note, Those whom God puts honour upon, are thereby made very humble and low in their own eyes; willing to be abased, so that Christ may be magnified; to be any thing, to be nothing, so that Christ may be all. 2. The design and intention of Christ's appearing, which they were now speedily to expect. When it was prophesied that John should be sent as Christ's forerunner (Mal. iii. 1, 2), it immediately follows,  The Lord, whom ye seek, shall suddenly come, and shall  sit as a refiner, v. 3. And after the coming of Elijah,  the day comes that shall burn as an oven (Mal. iv. 1), to which the Baptist seems here to refer. Christ will come to make a distinction, (1.) By the powerful working of his grace;  He shall baptize you, that is, some of you,  with the Holy Ghost and with fire. Note, [1.] It is Christ's prerogative to baptize  with the Holy Ghost. This he did in the extraordinary gifts of the Spirit conferred upon the apostles, to which Christ himself applies these words of John, Acts i. 5. This he does in the graces and comforts of the Spirit given to them that ask him, Luke xi. 13; John vii. 38, 39; See Acts xi. 16. [2.] They who are baptized with the Holy Ghost are baptized as  with fire; the seven spirits of God appear as  seven lamps of fire, Rev. iv. 5. Is fire enlightening? So the Spirit is a Spirit of illumination. Is it warming? And do not their hearts burn within them? Is it consuming? And does not the Spirit of judgment, as a  Spirit of burning, consume the dross of their corruptions? Does fire make all it seizes like itself? And does it move upwards? So does the Spirit make the soul holy like itself, and its tendency is heaven-ward. Christ says  I am come to send fire, Luke xii. 49. (2.) By the final determinations of his judgment (v. 12);  Whose fan is in his hand. His ability to distinguish, as the eternal wisdom of the Father, who sees all by a true light, and his authority to distinguish, as the Person to whom all judgment is committed, is the  fan that is  in his hand, Jer. xv. 7. Now he sits as a Refiner. Observe here [1.] The visible church is Christ's floor;  O my threshing, and the corn of my floor, Isa. xxi. 10. The temple, a type of church, was built upon a threshing-floor. [2.] In this floor there is a mixture of wheat and chaff. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light, and empty, useless and worthless, and carried about with every wind; these are now mixed, good and bad, under the same external profession; and in the same visible communion. [3.] There is a day coming when the floor shall be purged, and the wheat and chaff shall be separated. Something of this kind is often done in this world, when God calls his people out of Babylon, Rev. xviii. 4. But it is the day of the last judgment that will be the great winnowing, distinguishing day, which will infallibly determine concerning doctrines and works (1 Cor. iii. 13), and concerning persons (ch. xxv. 32, 33), when saints and sinners shall be parted for ever. [4.] Heaven is the garner into which Jesus Christ will shortly gather all his wheat, and not a grain of it shall be lost: he will gather them as the ripe fruits were gathered in. Death's scythe is made use of to gather them to their people. In heaven the saints are brought together, and no longer scattered; they are safe, and no longer exposed; separated from corrupt neighbours without, and corrupt affections within, and there is no chaff among them. They are not only gathered into  the barn (ch. xiii. 30), but into  the garner, where they are thoroughly purified. [5.] Hell is the  unquenchable fire, which will burn up the chaff, which will certainly be the portion and punishment, and everlasting destruction, of hypocrites and unbelievers. So that here are life and death, good and evil, set before us; according as we now are in the  field, we shall be then in the  floor.

The Baptism of Jesus.
$13$ Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. $14$ But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? $15$ And Jesus answering said unto him, Suffer  it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. $16$ And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: $17$ And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Our Lord Jesus, from his childhood till now, when he was almost thirty years of age, had lain hid in Galilee, as it were, buried alive; but now, after a long and dark night, behold,  the Sun of righteousness rises in glory.  The fulness of time was come that Christ should enter upon his prophetical office; and he chooses to do it, not at Jerusalem (though it is probable that he went thither at the three yearly feasts, as others did), but there  where John was baptizing; for to him resorted those who  waited for the consolation of Israel, to whom alone he would be welcome. John the Baptist was six months older than our Saviour, and it is supposed that he began to preach and baptize about six months before Christ appeared; so long he was employed in preparing his way,  in the region round about Jordan; and more was done towards it in these six months than had been done in several ages before. Christ's coming from Galilee  to Jordan, to be baptized, teaches us not the shrink from pain and toil, that we may have an opportunity of drawing nigh to God in ordinance. We should be willing to go far, rather than come short of communion with God. Those who will find must seek. Now in this story of Christ's baptism we may observe, I. How hardly John was persuaded to admit of it, v. 14, 15. It was an instance of Christ's great humility, that he would offer himself  to be baptized of John; that he  who knew no sin would submit to the baptism of repentance. Note, As soon as ever Christ began to preach, he preached humility, preached it by his example, preached it to all, especially the young ministers. Christ was designed for the highest honours, yet in his first step he thus abases himself. Note, Those who would rise high must begin low.  Before honour is humility. It was a great piece of respect done to John, for Christ thus to come to him; and it was a return for the service he did him, in giving notice of his approach. Note, Those that honour God he will honour. Now here we have, 1. The objection that John made against baptizing Jesus, v. 14.  John forbade him, as Peter did, when Christ went about to wash his feet, John xiii. 6, 8. Note, Christ's gracious condescensions are so surprising, as to appear at first incredible to the strongest believers; so deep and mysterious, that even they who know his mind well cannot soon find out the meaning of them, but,  by reason of darkness, start objections against the will of Christ. John's modesty thinks this an honour too great for him to receive, and he expresses himself to Christ, just as his mother had done to Christ's mother (Luke i. 43);  Whence is this to me, that the mother of my Lord should come to me? John had now obtained a great name, and was universally respected: yet see how humble he is still! Note, God has further honours in reserve for those whose spirits continue low when their reputation rises. (1.) John thinks it necessary that he should be baptized of Christ;  I have need to be baptized of thee with the baptism of the Holy Ghost, as of fire, for that was Christ's baptism, v. 11. [1.] Though  John was filled with the Holy Ghost from the womb (Luke i. 15), yet he acknowledges he had need to be baptized with that baptism. Note, They who have much of the Spirit of God, yet, while here, in this imperfect state, see that they have need of more, and need to apply themselves to Christ for more. [2.]  John has need to be baptized, though he was the  greatest that ever was born of woman; yet, being born of a woman, he is polluted, as others of Adam's seed are, and owns he had need of cleansing. Note, The purest souls are most sensible of their own remaining impurity, and seek most earnestly for spiritual washing. [3.] He has  need to be baptized of Christ, who can do that for us, which no one else can, and which must be done for us, or we are undone. Note, The best and holiest of men  have need of Christ, and the better they are, the more they see of that need. [4.] This was said before the multitude, who had a great veneration for John, and were ready to embrace him for the Messiah; yet he publicly owns that he had  need to be baptized of Christ. Note, It is no disparagement to the greatest of men, to confess that they are undone without Christ and his grace. [5.] John was Christ's forerunner, and yet owns that he had  need to be baptized of him. Note, Even they who were born before Christ in time depended on him, received from him, and had an eye to him. [6.] While John was dealing with others about their souls, observe how feelingly he speaks of the case of his own soul,  I have need to be baptized of thee. Note, Ministers, who preach to others, and baptize others, are concerned to look to it that they preach to themselves, and be themselves baptized with the Holy Ghost. Take heed to thyself first;  save thyself, 1 Tim. iv. 16. (2.) He therefore thinks it very preposterous and absurd, that Christ should be baptized by him;  Comest thou to me? Does the holy Jesus, that is separated from sinners, come to be baptized by a sinner, as a sinner, and among sinners? How can this be? Or what account can we give of it? Note, Christ's coming to us may well be wondered at. 2. The overruling of this objection (v. 15);  Jesus said, Suffer it to be so now. Christ accepted his humility, but not his refusal; he will have the thing done; and it is fit that Christ should take his own method, though we do not understand it, nor can give a reason for it. See, (1.) How Christ insisted upon it; It must  be so now. He does not deny that  John had need to be baptized of him, yet he will now be  baptized of John.  Aphes arti— Let it be yet so; suffer it to be so now. Note, Every thing is beautiful in its season. But why  now? Why yet? [1.] Christ is  now in a state of humiliation: he has emptied himself, and  made himself of no reputation. He is not only  found in fashion as a man, but is  made in the likeness of sinful flesh, and therefore now let him be  baptized of John; as if he needed to be washed, though perfectly pure; and thus he  was made sin for us, though he  knew no sin. [2.] John's baptism is now in reputation, it is that by which God is now doing his work; that is the present dispensation, and therefore Jesus will now be baptized with water; but his baptizing with the Holy Ghost is reserved for hereafter,  many days hence, Acts i. 5. John's baptism has  now its day, and therefore honour must  now be put upon that, and they who attend upon it must be encouraged. Note, They who are of greatest attainments in gifts and graces, should yet, in their place, bear their testimony to instituted ordinances, by a humble and diligent attendance on them, that they may give a good example to others. What we see God owns, and while we see he does so, we must own. John was now increasing, and therefore it must be thus yet; shortly he will decrease, and then it will be otherwise. [3.] It must  be so now, because now is the time for Christ's appearing in public, and this will be a fair opportunity for it, See John i. 31-34. Thus he must be made manifest to Israel, and be signalized by wonders from heaven, in that act of his own, which was most condescending and self-abasing. (2.) The reason he gives for it;  Thus it becomes us to fulfil all righteousness. Note, [1.] There was a propriety in every thing that Christ did for us; it was all graceful (Heb. ii. 10; vii. 26); and we must study to do not only that which behoves us, but that which becomes us; not only that which is indispensably necessary, but that which is  lovely, and of good report. [2.] Our Lord Jesus looked upon it as a thing well becoming him,  to fulfil all righteousness, that is (as Dr. Whitby explains it), to own every divine institution, and to show his readiness to comply with all God's righteous precepts.  Thus it becomes him to justify God, and approve his wisdom, in sending John to prepare his way by the baptism of repentance.  Thus it becomes us to countenance and encourage every thing that is good, by pattern as well as precept. Christ often mentioned John and his baptism with honour, which that he might do the better, he was himself baptized. Thus Jesus began  first to do, and then to teach; and his ministers must take the same method. Thus  Christ filled up the righteousness of the ceremonial law, which consisted in divers washings; thus he recommended the gospel-ordinance of baptism to his church, put honour upon it, and showed what virtue he designed to put into it. It became Christ to submit to John's washing with water, because it was a divine appointment; but it became him to oppose the Pharisees' washing with water, because it was a human invention and imposition; and he justified his disciples in refusing to comply with it. With the will of Christ, and this reason for it, John was entirely satisfied, and  then he suffered him. The same modesty which made him at first decline the honour Christ offered him, now made him do the service Christ enjoined him. Note, No pretence of humility must make us decline our duty. II. How solemnly Heaven was pleased to grace the baptism of Christ with a special display of glory (v. 16, 17);  Jesus when he was baptized, went up straightway out of the water. Others that were baptized staid to  confess their sins (v. 6); but Christ, having no sins to confess,  went up immediately  out of the water; so we read it, but not right: for it is  apo tou hydatos— from the water; from the brink of the river, to which he went down to be washed with water, that is, to have his head or face washed (John xiii. 9); for here is no mention of the putting off, or putting on, of his clothes, which circumstance would not have omitted, if he had been baptized naked.  He went up straightway, as one that entered upon his work with the utmost cheerfulness and resolution; he would lose no time.  How was he straitened till it was accomplished! Now, when he was coming  up out of the water, and all the company had their eye upon him, 1. '' Lo! the heavens were opened unto him,'' so as to discover something above and beyond the starry firmament, at least, to him. This was, (1.) To encourage him to go on in his undertaking, with the prospect of the glory and  joy that were set before him. Heaven is opened to receive him, when he has finished the work he is now entering upon. (2.) To encourage us to receive him, and submit to him. Note, In and through Jesus Christ, the heavens are opened to the children of men. Sin shut up heaven, put a stop to all friendly intercourse between God and man; but now Christ  has opened the kingdom of heaven to all believers. Divine light and love are darted down upon the children of men, and  we have boldness to enter into the holiest. We have receipts of mercy from God, we make returns of duty to God, and all by Jesus Christ, who is the ladder that had its foot on earth and its top in heaven, by whom alone it is that we have any comfortable correspondence with God, or any hope of getting to heaven at last.  The heavens were opened when Christ was baptized, to teach us, that when we duly attend on God's ordinances, we may expect communion with him, and communications from him. 2.  He saw the Spirit of God descending like a dove, or  as a dove, and coming or  lighting upon him. Christ saw it (Mark i. 10), and John saw it (John i. 33, 34), and it is probable that all the standers-by saw it; for this was intended to be his public inauguration. Observe, (1.)  He saw the Spirit of God descended, and lighted on him. In the beginning of the old world,  the Spirit of God moved upon the face of the waters (Gen. i. 2),  hovered as a bird upon the nest. So here, in the beginning of this new world, Christ, as God, needed not to receive the Holy Ghost, but it was foretold that  the Spirit of the Lord should rest upon him (Isa. xi. 2; lxi. 1), and here he did so; for, [1.] He was to be a Prophet; and prophets always spoke by the Spirit of God, who came upon them. Christ was to execute the prophetic office, not by his divine nature (says Dr. Whitby), but by the afflatus of the Holy Spirit. [2.] He was to be the Head of the church; and  the Spirit descended upon him, by him to be derived to all believers, in his gifts, graces, and comforts.  The ointment on the head ran down to the skirts; Christ  received gifts for men, that he might give  gifts to men. (2.) He  descended on him like a dove; whether it was a real, living dove, or, as was usual in visions, the representation or similitude of a dove, is uncertain. If there must be a bodily shape (Luke iii. 22), it must not be that of a man, for the being seen  in fashion as a man was peculiar to the second person: none therefore was more fit than the shape of one of the fowls of heaven (heaven being now opened), and of all fowl none was so significant as the dove. [1.] The Spirit of Christ is a dove-like spirit; not like  a silly dove, without heart (Hos. vii. 11), but like an innocent dove, without gall.  The Spirit descended, not in the shape of an eagle, which is, though a royal bird, yet a bird of prey, but  in the shape of a dove, than which no creature is more harmless and inoffensive. Such was the Spirit of Christ:  He shall not strive, nor cry; such must Christians be,  harmless as doves. The dove is remarkable for her eyes; we find that both the eyes of Christ (Cant. v. 12), and the eyes of the church (Cant. i. 15; iv. 1), are compared to  doves' eyes, for they have the same spirit. The dove mourns much (Isa. xxxviii. 14). Christ wept oft; and penitent souls are compared to  doves of the valleys. [2.] The dove was the only fowl that was offered in sacrifice (Lev. i. 14), and Christ by the Spirit,  the eternal Spirit, offered himself without spot to God. [3.] The tidings of the decrease of Noah's flood were brought by a dove, with an olive-leaf in her mouth; fitly therefore are the glad tidings of peace with God brought by the Spirit as  a dove. It speaks God's  good will towards men; that his thoughts towards us are  thoughts of good, and not evil. By  the voice of the turtle heard in our land (Cant. ii. 12), the Chaldee paraphrase understands,  the voice of the Holy Spirit. That God is in Christ reconciling the world unto himself, is a joyful message, which comes to us upon the wing,  the wings of a dove. 3. To explain and complete this solemnity,  there came a voice from heaven, which, we have reason to think, was heard by all that were present. The Holy Spirit manifested himself in the likeness of a  dove, but God the Father by  a voice; for when the law was given they  saw no manner of similitude, only they heard a voice (Deut. iv. 12); and so this gospel came, and gospel indeed it is, the best news that ever came from heaven to earth; for it speaks plainly and fully God's favour to Christ, and us in him. (1.) See here how God owns our Lord Jesus;  This is my beloved Son. Observe, [1.] The relation he stood in to him; He  is my Son. Jesus Christ is the Son of God,  by eternal generation, as he was  begotten of the Father before all the worlds (Col. i. 15; Heb. i. 3); and by supernatural conception; he was  therefore called  the Son of God, because he  was conceived by the power of the Holy Ghost (Luke i. 35); yet this is not all; he is the Son of God by special designation to the work and office of the world's Redeemer. He was sanctified and sealed, and sent upon that errand,  brought up with the Father for it (Prov. viii. 30), appointed to it;  I will make him my First-born, Ps. lxxxix. 27. [2.] The affection the Father had for him; He  is my beloved Son; his dear Son,  the Son of his love (Col. i. 13); he has lain in his bosom from all eternity (John i. 18), had been  always his delight (Prov. viii. 30), but particularly as Mediator, and in undertaking the work of man's salvation, he was his  beloved Son. He is  my Elect, in whom my soul delights. See Isa. xlii. 1. Because he consented to the covenant of redemption, and delighted to do that  will of God, therefore the Father loved him. John x. 17; iii. 35.  Behold, then,  behold, and wonder,  what manner of love the Father has bestowed on us, that he should deliver up him that was the Son of his love, to suffer and die for those that were the generation of his wrath; nay, and that he  therefore loved him,  because he laid down his life for the sheep! Now know we that he loved us,  seeing he has not withheld his Son, his only Son, his Isaac whom he loved, but  gave him to be a sacrifice for our sin. (2.) See here how ready he is to own us in him: He  is my beloved Son, not only  with whom, but  in whom, I am well pleased. He is pleased with all that are in him, and are united to him by faith. Hitherto God had been displeased with the children of men, but now his anger is turned away, and he has made us  accepted in the Beloved, Eph. l. 6. Let all the world take notice, that this is the Peace-maker, the Days-man, who has laid his hand upon us both, and that  there is no coming to God as a Father,  but by him as Mediator, John xiv. 6.  In him our spiritual sacrifices are acceptable, for his the Altar that  sanctifies every gift, 1 Pet. ii. 5. Out of Christ, God  is a consuming Fire, but, in Christ, a reconciled Father. This is the sum of the whole gospel; it  is a faithful saying, and worthy of all acceptation, that God has declared,  by a voice from heaven, that Jesus Christ is his  beloved Son, in whom he is well pleased, with which we must by faith cheerfully concur, and say, that he  is our beloved Saviour,  in whom we are well pleased.

=CHAP. 4.= ''John Baptist said concerning Christ, He must increase, but I must decrease; and so it proved. For, after John had baptized Christ, and borne his testimony to him, we hear little more of his ministry; he had done what he came to do, and thenceforward there is as much talk of Jesus as ever there had been of John. As the rising Sun advances, the morning star disappears. Concerning Jesus Christ we have in this chapter, I. The temptation he underwent, the triple assault the tempter made upon him, and the repulse he gave to each assault, ver. 1-11. II. The teaching work he undertook, the places he preached in (ver. 12-16), and the subject he preached on, ver. 17. III. His calling of disciples, Peter and Andrew, James and John, ver. 18-22. IV. His curing diseases (ver. 23, 24), and the great resort of the people to him, both to be taught and to be healed.''

The Temptation of Christ.
$1$ Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. $2$ And when he had fasted forty days and forty nights, he was afterward an hungred. 3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. $4$ But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, $6$ And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in  their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. $7$ Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. $8$ Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. $10$ Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. $11$ Then the devil leaveth him, and, behold, angels came and ministered unto him. We have here the story of a famous duel, fought hand to hand, between Michael and the dragon, the Seed of the woman and the seed of the serpent, nay, the serpent himself; in which the seed of the woman suffers, being  tempted, and so has his heel bruised; but the serpent is quite baffled in his temptations, and so has his head broken; and our Lord Jesus comes off a Conqueror, and so secures not only comfort, but conquest at last, to all his faithful followers. Concerning Christ's temptation, observe, I. The time when it happened:  Then; there is an emphasis laid upon that. Immediately after  the heavens were opened to him, and  the Spirit descended on him, and he was declared to be the Son of God, and the Saviour of the world, the next news we hear of him is, he is  tempted; for  then he is best able to grapple with the temptation. Note, 1. Great privileges, and special tokens of divine favour, will not secure us from being  tempted. Nay, 2. After great honours put upon us, we must expect something that is humbling; as Paul has a messenger of Satan sent to buffer him, after he had been in the third heavens. 3. God usually prepares his people for temptation before he calls them to it; he  gives strength according to the day, and, before a sharp trial, gives more than ordinary comfort. 4. The assurance of our sonship is the best preparative for temptation. If the good Spirit witness to our adoption, that will furnish us with an answer to all the suggestions of the evil spirit, designed either to debauch or disquiet us.  Then, when he was newly come from a solemn ordinance, when he was baptized,  then he was  tempted. Note, After we have been admitted into the communion of God, we must expect to be set upon by Satan. The enriched soul must double its guard. '' When thou has eaten and art full, then beware. Then, when he began to show himself publicly to Israel,  then he was  tempted,'' so as he never had been while he lived in privacy. Note, The Devil has a particular spite at useful persons, who are not only good, but given to do good, especially at their first setting out. It is the advice of the Son of Sirach (Ecclesiasticus ii. 1),  My son, if thou come to serve the Lord, prepare thyself for temptation. Let young ministers know what to expect, and arm accordingly. II. The place where it was;  in the wilderness; probably in the great wilderness of  Sinai, where Moses and Elijah  fasted forty days, for no part of  the wilderness of Judea was so abandoned to wild beasts as this is said to have been, Mark i. 13. When Christ was baptized, he did not go to Jerusalem, there to publish the glories that had been put upon him, but retired into a wilderness. After communion with God, it is good to be private awhile, lest we lose what we have received, in the crowd and hurry of worldly business. Christ withdrew into the wilderness, 1. To gain advantage to himself. Retirement gives an opportunity for meditation an communion with God; even they who are called to the most active life must yet have their contemplative hours, and must first find time to be alone with God. Those are not fit to speak of the things of God in public to others, who have not first conversed with those things in secret by themselves. When Christ would appear as  a Teacher come from God, it shall not be said of him, "He is newly come from travelling, he has been abroad, and has seen the world;" but, "He is newly come out of the desert, he has been alone conversing with God and his own heart." 2. To give advantage to the tempter, that he might have a readier access to him than he could have had in company. Note, Though solitude is a friend to a good heart, yet Satan knows how to improve it against us.  Woe to him that is alone. Those who, under pretence of sanctity and devotion, retire into dens and deserts, find that they are not out of reach of their spiritual enemies, and that there they want the benefit of the communion with saints. Christ retired, (1.) To make his victory the more illustrious, he gave the enemy sun and wind on his side, and yet baffled him. He might give the Devil advantage, for  the prince of this world had nothing in him; but he has in us, and therefore we must pray not to be  led into temptation, and must keep out of harm's way. (2.) That he might have an opportunity to do his best himself, that he might be exalted in his own strength; for so it was written,  I have trod the wine-press alone, and of the people there was none with me. Christ entered the lists without a second. III. The preparatives for it, which were two. 1. He was directed to the combat; he did not wilfully thrust himself upon it, but he  was led up of the Spirit to be tempted of the Devil. The Spirit that  descended upon him like a dove made him meek, and yet made him bold. Note, Our care must be, not to enter into temptation; but if God, by his providence, order us into circumstances of temptation for our trial, we must not think it strange, but double our guard.  Be strong in the Lord, resist stedfast in the faith, and all shall be well. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves; but, whithersoever God leads us, we may hope he will go along with us, and bring us off  more than conquerors. Christ was  led to be tempted of the Devil, and of him only. Others are tempted,  when they are drawn aside of their own lust and enticed (Jam. i. 14); the Devil takes hold of that handle, and ploughs with that heifer; but our Lord Jesus had no corrupt nature, and therefore he was led securely, without any fear or trembling, as a champion into the field,  to be tempted purely by  the Devil. Now Christ's temptation is, (1.) An instance of his own condescension and humiliation. Temptations are  fiery darts, thorns in the flesh, buffetings, siftings, wrestlings, combats, all which denote hardship and suffering;  therefore Christ submitted to them, because he would humble himself,  in all things to be made like unto his brethren; thus he  gave his back to the smiters. (2.) An occasion of Satan's confusion. There is no conquest without a combat. Christ was tempted, that he might overcome the tempter. Satan tempted the first Adam, and triumphed over him; but he shall not always triumph, the second Adam shall overcome him and  lead captivity captive. (3.) Matter of comfort to all the saints. In the temptation of Christ it appears, that our enemy is subtle, spiteful, and very daring in his temptations; but it appears withal, that he is not invincible. Though he is  a strong man armed, yet the Captain of our salvation is  stronger than he. It is some comfort to us to think that Christ suffered, being  tempted; for thus it appears that temptations, if not yielded to, are not sins, they are afflictions only, and such as may be pleased. And we have a High Priest who knows, by experience, what it is to be  tempted, and who therefore is the more tenderly touch with  the feelings of our infirmities in an hour of temptation, Heb. ii. 18; iv. 15. But it is much more a comfort to think that Christ conquered, being  tempted, and conquered for us; not only that the enemy we grapple with is a conquered, baffled, disarmed enemy, but that we are interested in Christ's victory over him, and through him are  more than conquerors. 2. He was dieted for the combat, as wrestlers, who are  temperate in all things (1 Cor. ix. 25); but Christ beyond any other, for he  fasted forty days and forty nights, in compliance with the type and example of Moses the great lawgiver, and of Elias, the great reformer, of the Old Testament. John Baptist came as Elias, in those things that were moral, but not in such things as were miraculous (John x. 41); that honour was reserved for Christ. Christ needed not to fast for mortification (he had no corrupt desires to be subdued); yet he  fasted, (1.) That herein he might humble himself, and might seem as one abandoned,  whom no man seeketh after. (2.) That he might give Satan both occasion and advantage against him; and so make his victory over him the more illustrious. (3.) That he might sanctify and recommend fasting to us, when God in his providence calls to it, or when we are reduced to straits, and are destitute of daily food, or when it is requisite for the keeping under of the body, or the quickening of prayer, those excellent preparatives for temptation. If good people are brought low, if they want friends and succours, this may comfort them, that their Master himself was in like manner exercised. A man may want bread, and yet be a favourite of heaven, and under the conduct of the Spirit. The reference which the Papists make of their lent-fast to this fasting of Christ  forty days, is a piece of foppery and superstition which the law of our land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40.  When he fasted forty days he was never hungry; converse with heaven was instead of meat and drink to him, but  he was afterwards an hungred, to show that he was really and truly Man; and he took upon him our natural infirmities, that he might atone for us. Man fell by eating, and that way we often sin, and therefore Christ  was an hungred. IV. The temptations themselves. That which Satan aimed at, in all his temptations, was, to bring him to  sin against God, and so to render him for ever incapable of being a Sacrifice for the sins of others. Now, whatever the colours were, that which he aimed at was, to bring him, 1. To despair of his Father's goodness. 2. To presume upon his Father's power. 3. To alienate his Father's honour, by giving it to Satan. In the two former, that which he tempted him  to, seemed innocent, and there in appeared the subtlety of the tempter; in the last, that which he tempted him  with, seemed desirable. The two former are artful temptations, which there was need of great wisdom to discern; the last was a strong temptation, which there was need of great resolution to resist; yet he was baffled in them all. 1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him. (1.) See how the temptation was managed (v. 3);  The tempter came to him. Note, The Devil is  the tempter, and therefore he is  Satan—an adversary; for those are our worst enemies, that entice us to sin, and are Satan's agents, are doing his work, and carrying on his designs. He is called emphatically  the tempter, because he was so to our first parents, and still is so, and all other tempters are set on work by him.  The tempter came to Christ in a visible appearance, not terrible and affrighting, as afterward in his agony in the garden; no, if ever the Devil  transformed himself into an angel of light, he did so now, and pretended to be a good genius, a guardian angel. Observe the subtlety of  the tempter, in joining this first temptation with what went before to make it the stronger. [1.] Christ began to be hungry, and therefore the motion seemed very proper, to turn  stones into  bread for his necessary support. Note, It is one of the wiles of Satan to take advantage of our outward condition, in that to plant the battery of his temptations. He is an adversary no less watchful than spiteful; and the more ingenious he is to take advantage against us, the more industrious we must be to give him none. When he began to be hungry, and that in a  wilderness, where there was nothing to be had, then the Devil assaulted him. Note, Want and poverty are a great temptation to discontent and unbelief, and the use of unlawful means for our relief, under pretence that necessity has no law; and it is excused with this that hunger will break through stone walls, which yet is no excuse, for the law of God ought to be stronger to us than stone walls. Agur prays against poverty, not because it is an affliction and reproach, but because it is a temptation;  lest I be poor, and steal. Those therefore who are reduced to straits, have need to double their guard; it is better to starve to death, than live and thrive by sin. [2.] Christ was lately declared to be  the Son of God, and here the Devil tempts him to doubt of that;  If thou be the Son of God. Had not the Devil known that the Son of God was to come into the world, he would not have said this; and had he not suspected that this was he, he would not have said it to him, nor durst he have said it if Christ had not now drawn a veil over his glory, and if the Devil had not now put on an impudent face.  First, "Thou has now an occasion to question whether  thou be the Son of God or no; for can it be, that  the Son of God, who is  Heir of all things, should be reduced to such straits? If God were thy Father, he would not see thee starve, for  all the beasts of the forest are his, Ps. l. 10, 12. It is true there  was a voice from heaven, This is my beloved Son, but surely it was delusion, and thou was imposed upon by it; for either God is not thy Father, or he is a very unkind one." Note, 1. The great thing Satan aims at, in tempting good people, is to overthrow their relation to God as a Father, and so to cut off their dependence on him, their duty to him, and their communion with him. The good Spirit, as the Comforter of the brethren, witnesses that they are the  children of God; the evil spirit, as the accuser of the brethren, does all he can to shake that testimony. 2. Outward afflictions, wants and burdens, are the great arguments Satan uses to make the people of God question their sonship; as if afflictions could not consist with, when really they proceed from, God's fatherly love. They know how to answer this temptation, who can say with holy Job,  Though he slay me, though he starve me,  yet I will trust in him, and love him as a Friend, even when he seems to come forth against me as an Enemy. 3. The Devil aims to shake our faith in the word of God, and bring us to question the truth of that. Thus he began with our first parents;  Yea, has God said so and so? Surely he has not. So here,  Has God said that thou art his  beloved Son? Surely he did not say so; or if he did it is not true. We then  give place to the Devil, when we question the truth of any word that God has spoken; for his business, as the father of lies, is to oppose the true sayings of God. 4. The Devil carries on his designs very much by possessing people with hard thoughts of God, as if he were unkind, or unfaithful, and had forsaken or forgotten those who had ventured their all with him. He endeavored to beget in our first parents a notion that God forbade them the tree of knowledge, because he grudged them the benefit of it; and so here he insinuates to our Saviour, that his Father had cast him off, and left him to shift for himself. But see how unreasonable this suggestion was, and how easily answered. If Christ seemed to be a mere Man now, because he was hungry, why was he not confessed to be more than a Man, even the  Son of God, when for  forty days he fasted, and was not hungry?  Secondly, "Thou hast now an opportunity to show that thou art  the son of God. If thou art the Son of God, prove it by this,  command these stones" (a heap of which, probably, lay now before him) " be made bread, v. 3. John Baptist said but the other day, that God  can out of stone raise up children to Abraham, a divine power therefore can, no doubt, out of stones, make bread for those children; if there thou has that power, exert it now in a time of need for thyself." He does not say,  Pray to thy Father that he would turn them into  bread; but  command it to be done; thy Father hath forsaken thee, set up for thyself, and be not beholden to him. The Devil is for nothing that is humbling, but ever thing that is assuming; and gains his point, if he can but bring men off from their dependence upon God, and possess them with an opinion of their self-sufficiency. (2.) See how this temptation was resisted and overcome. [1.] Christ refused to comply with it. He would not  command these stones to be made bread; not because he could not; his power, which soon after this turned  stones into  bread; but he would not. And why would he not? At first view, the thing appears justifiable enough, and the truth is, the more plausible a temptation is, and the greater appearance there is of good in it, the more dangerous it is. This matter would bear a dispute, but Christ was soon aware of the snake in the grass, and would not do any thing,  First, That looked like questioning the truth of the voice he heard from heaven, or putting that upon a new trial which was already settled.  Secondly, That looked like distrusting his Father's care of him, or limiting him to one particular way of providing for him.  Thirdly, That looked like setting up for himself, and being his own carver; or,  Fourthly, That looked like gratifying Satan, by doing a thing at his motion. Some would have said, To give the Devil his due, this was good counsel; but for those  who wait upon God, to consult  him, is more than his due; it is like enquiring of the god Ekron, when there is a God in Israel. [2.] He was ready to reply to it (v. 4);  He answered and said, It is written. This is observable, that Christ answered and baffled all the temptations of Satan with,  It is written. He is himself the eternal Word, and could have produced the mind of God without having recourse to the writings of Moses; but he put honour upon the scripture, and, to set us an example, he appealed to what was written in the law; and he says this to Satan, taking it for granted that he knew well enough what was written. It is possible that those who are the Devil's children may yet know very well what is written in God's book;  The devils believe and tremble. This method we must take when at any time we are tempted to sin; resist and repel the temptation with,  It is written. The Word of God is  the sword of the Spirit, the only offensive weapon in all the Christian armoury (Eph. vi. 17); and we may say of it as David of Goliath's sword,  None is like that in our spiritual conflicts. This answer, as all the rest, is taken out of the book of  Deuteronomy, which signifies  the second law, and in which there is very little ceremonial; the Levitical sacrifices and purifications could not drive away Satan, though of divine institution, much less holy water and the sign of the cross, which are of human invention; but moral precepts and evangelical promises, mixed with faith, these are  mighty, through God, for the vanquishing of Satan. This is here quoted from Deut. viii. 3, where the reason given why God fed the Israelites with manna is, because he would teach them that  man shall not live by bread alone. This Christ applies to his own case. Israel was God's son, whom he  called out of Egypt (Hos. xi. 1), so was Christ (ch. ii. 15); Israel was then in a wilderness, Christ was so now, perhaps the same wilderness. Now,  First, The Devil would have him question his sonship, because he was in straits; no, says he, Israel was God's son, and a son he was very tender of and whose manners he bore (Acts xiii. 18); and yet he brought them into straits; and it follows there (Deut. viii. 5),  As a man chasteneth his son, so the Lord thy God chasteneth thee. Christ,  being a Son, thus '' learns obedience. Secondly,'' The Devil would have him distrust his Father's love and care. "No," says he, "that would be to do as Israel did, who, when they were in want, said,  Is the Lord among us? and, '' Can he furnish a table in the wilderness? Can he give bread?" Thirdly,'' The Devil would have him, as soon as he began to be hungry, immediately looking out for supply; whereas God, for wise and holy ends, suffered Israel to hunger before he fed them; to humble them, and prove them. God will have his children, when they want, not only to wait on him, but to wait for him.  Fourthly, The Devil would have him to supply himself with bread. "No," says Christ, "what need is there of that? It is a point long since settled, and incontestably proved, that man may live without bread, as Israel in the wilderness lived forty years upon manna." It is true, God in his providence ordinarily maintains men by  bread out of the earth (Job xxviii. 5); but he can, if he please, make use of other means to keep men alive;  any word proceeding out of the mouth of God, any thing that God shall order and appoint for that end, will be a good a livelihood for man as bread, and will maintain him as well. As we may  have bread, and yet not be nourished, if God deny his blessing (Hag. i. 6, 9; Mic. vi. 14; for though bread is  the staff of life, it is God's blessing that is  the staff of bread), so we may  want bread, and yet be nourished some other way. God sustains Moses and Elias without bread, and Christ himself just now for forty days; he sustained Israel with bread from heaven, angels' food; Elijah with bread sent miraculously by ravens, and another time with the widow's meal miraculously multiplied; therefore Christ need not turn stones into bread, but trust God to keep him alive some other way now that he is hungry, as he had done forty days before he hungred. Note, As in our great abundance we must not think to live  without God, so in our greatest straits we must learn to live  upon God; and when  the fig-tree does not blossom, and  the field yields no meat, when all ordinary means of succour and support are cut off, yet then we must  rejoice in the Lord; then we must not think to command what we will, though contrary to his command, but must humbly pray for what he thinks fit to give us, and be thankful for the bread of our allowance, though it be a short allowance. Let us learn of Christ here to be at God's finding, rather than at our own; and not to take any irregular courses for our supply, when our wants are ever so pressing (Ps. xxxvii. 3).  Jehovah-jireh; some way or other  the Lord will provide. It is better to live poorly upon the fruits of God's goodness, than live plentifully upon the products of our own sin. 2. He tempted him to presume upon his Father's power and protection. See what a restless unwearied adversary the Devil is! If he fail in one assault, he tries another. Now in this second attempt we may observe, (1.) What the temptation was, and how it was managed. In general, finding Christ so confident of his Father's care of him, in point of nourishment, he endeavors to draw him to presume upon that care in point of safety. Note, We are in danger of missing our way, both on the right hand and on the left, and therefore must take heed, lest, when we avoid one extreme, we be brought by the artifices of Satan, to run into another; lest, by overcoming our prodigality, we fall into covetousness. Nor are any extremes more dangerous than those of despair and presumption, especially in the affairs of our souls. Some who have obtained a persuasion that Christ is able and willing to save them  from their sins, are then tempted to presume that he will save them  in their sins. Thus when people begin to be zealous in religion, Satan hurries them into bigotry and intemperate heats. Now in this temptation we may observe, [1.] How he made way for it. He took Christ, not by force against his will, but moved him to go, and went along with him, to Jerusalem. Whether Christ went upon the ground, and so went up the stairs to the top of the temple, or whether he went in the air, is uncertain; but so it was, that he was  set upon a pinnacle, or spire;  upon the fane (so some),  upon the battlements (so others),  upon the wing (so the word is),  of the temple. Now observe,  First, How submissive Christ was, in suffering himself to be hurried thus, that he might let Satan do his worst and yet conquer him. The patience of Christ here, as afterward in his sufferings and death, is more wonderful than the power of Satan or his instruments; for neither he nor they could have any power against Christ but  what was given them from above. How comfortable is it, that Christ, who let loose this power of Satan against himself, does not in like manner let it loose against us, but restrains it, for he '' knows our frame! Secondly,'' How subtle the Devil was, in the choice of the place for his temptations. Intending to solicit Christ to an ostentation of his own power, and a vain-glorious presumption upon God's providence, he fixes him on a public place in Jerusalem, a populous city, and  the joy of the whole earth; in the temple, one of the wonders of the world, continually gazed upon with admiration by some one or other. There he might make himself remarkable, and be taken notice of by everybody, and prove himself the Son of God; not, as he was urged in the former temptation, in the obscurities of a wilderness, but before multitudes, upon the most eminent stage of action. Observe, 1. That Jerusalem is here called the  holy city; for so it was in name and profession, and there was in it a  holy seed, that was the  substance thereof. Note, There is no city on earth so holy as to exempt and secure us from the Devil and his temptations. The first  Adam was tempted in the  holy garden, the second in the  holy city. Let us not, therefore, in any place, be off our watch. Nay, the  holy city is the place where he does, with great advantage and success, tempt men to pride and presumption; but, blessed be God, into the Jerusalem above, that holy city, no unclean thing shall enter; there we shall be for ever out of temptation. 2. That he  set him upon a pinnacle of the temple, which (as Josephus describes it,  Antiq. 15. 412) was so very high, that it would make a man's head giddy to look down to the bottom. Note, Pinnacles of the temple are places of temptation; I mean, (1.) High places are so; they are slippery places; advancement in the world makes a man a fair mark for Satan to shoot his fiery darts at. God casts down, that he may raise up; the Devil raises up, that he may cast down: therefore they who would take heed of  falling, must take heed of  climbing. (2.) High places  in the church are, in a special manner, dangerous. They who excel in gifts, who are in eminent stations, and have gained great reputation, have need to keep humble; for Satan will be sure to aim at them, to puff them up with pride, that they may  fall into the condemnation of the Devil. Those that  stand high are concerned to  stand fast. [2.] How he moved it; " If thou be the Son of God, now show thyself to the world, and prove thyself to be so;  cast thyself down, and then,"  First, "Thou wilt be admired, as  under the special protection of heaven. When they see thee receive no hurt by a fall from such a precipice, they will say" (as the barbarous people did of Paul) "that thou art a God." Tradition says, that  Simon Magnus by this very thing attempted to prove himself a god, but that his pretensions were disproved, for he fell down, and was miserably bruised. "Nay,"  Secondly, "Thou wilt be received, as coming  with a special commission from heaven. All Jerusalem will see and acknowledge, not only that thou art more than a man, but that thou art that  Messenger, that  Angel of the covenant, that should  suddenly come to the temple (Mal. iii. 1), and from thence descend into the streets of the holy city; and thus the work of convincing the Jews will be cut short, and soon done." Observe, The Devil said,  Cast thyself down. The Devil could not cast him down, though a little thing would have done it, from the top of a spire. Note, The power of Satan is a limited power;  hitherto he shall come, and no further. Yet, if the Devil  had cast him down, he had not gained his point; that had been his suffering only, not his sin. Note, Whatever real mischief is done us, it is of  our own doing; the Devil can but persuade, he cannot compel; he can but say,  Cast thyself down; he cannot cast us down. Every man is tempted, when he is drawn away of his own lust, and not forced, but enticed. Therefore let us not  hurt ourselves, and then, blessed be God, no one else can hurt us, Prov. ix. 12. [3.] How he backed this motion with a scripture;  For it is written, He shall give his angels charge concerning thee. But  is Saul also among the prophets? Is Satan so well versed in scripture, as to be able to quote it so readily? It seems, he is. Note, It is possible for a man to have his head full of scripture-notions, and his mouth full of scripture-expressions, while his heart is full of reigning enmity to God and all goodness. The knowledge which the devils have of the scripture, increases both their mischievousness and their torment. Never did the devil speak with more vexation to himself, than when he said to Christ,  I know thee who thou art. The devil would persuade Christ to  throw himself down, hoping that he would be his own murderer, and that there would be an end of him and his undertaking, which he looked upon with a jealous eye; to encourage him to do it, he tells them, that there was no danger, that the good angels would protect him, for so was the promise (Ps. xci. 11),  He shall give his angels charge over thee. In this quotation,  First, There was  something right. It is true, there is such a promise of the ministration of the angels, for the protection of the saints. The devil knows it by experience; for he finds his attempts against them fruitless, and he frets and rages at it, as he did at the hedge about Job, which he speaks of so sensibly, Job i. 10. He was also right in applying it to Christ, for to him all the promises of the protection of the saints primarily and eminently belong, and to them, in and through him. That promise, that  not a bone of theirs shall be broken (Ps. xxxiv. 20), was fulfilled in Christ, John xix. 36. The angels guard the saints for Christ's sake, Rev. vii. 5, 11.  Secondly, There was a great deal  wrong in it; and perhaps the devil had a particular spite against this promise, and perverted it, because it often stood in his way, and baffled his mischievous designs against the saints. See here, 1. How he  misquoted it; and that was  bad. The promise is, They shall  keep thee; but how?  In all thy ways; not otherwise; if we  go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. Now this word made against the tempter, and therefore he industriously left it out. If Christ had  cast himself down, he had been  out of his way, for he had no call so to expose himself. It is good for us upon all occasions to consult the scriptures themselves, and not to take things upon trust, that we may not be imposed upon by those that maim and mangle the word of God; we must do as the noble  Bereans, who searched the scriptures daily. 2. How he  misapplied it; and that was  worse. Scripture is abused when it is pressed to patronize sin; and when men thus wrest it to their own temptation, they do it to  their own destruction 2 Pet. iii. 16. This promise is firm, and stands good; but the devil made an ill use of it, when he used it as an encouragement to presume upon the divine care. Note, It is no new thing for the  grace of God to be  turned into wantonness; and for men to take encouragement in sin from the discoveries of God's good will to sinners. But  shall we continue in sin, that grace may abound? throw ourselves down, that the angels may bear us up? God forbid. (2.) How Christ overcame this temptation; he resisted and overcame it, as he did the former, with,  It is written. The devil's  abusing of scripture did not prevent Christ from using it, but he presently urges, Deut. vi. 16,  Thou shalt not tempt the Lord thy God. The meaning of this is not, Therefore thou must not tempt me; but, Therefore I  must not tempt my Father. In the place whence it is quoted, it is in the plural number,  You shall not tempt; here it is singular,  Thou shalt not. Note, We are  then likely to get good by the word of God, when we hear and receive general promises as speaking to us in particular. Satan said,  It is written; Christ says,  It is written; not that one scripture contradicts another. God is one, and his word one, and he is one mind, but that is a promise, this is a precept, and therefore that is to be explained and applied by this; for scripture is the best interpreter of scripture; and they who prophesy, who expound scripture, must do it according to the proportion of faith (Rom. xii. 6), consistently with practical godliness. If Christ should  cast himself down, it would be the tempting of God, [1.] As it would be  requiring a further confirmation of that which was so well confirmed. Christ was abundantly satisfied that God was already his Father, and took care of him, and gave his angels a charge concerning him; and therefore to put it upon a new experiment, would be to tempt him, as the Pharisees tempted Christ; when they had so many signs on earth, they demanded a  sign from heaven. This is limiting the  Holy One of Israel. [2.] As it would be  requiring a special preservation of him, in doing that which he had no call to. If we expect that because God has promised not to forsake us, therefore he should follow us out of the way of our duty; that because he has promised to supply our wants, therefore he should humour us, and please our fancies; that because he has promised to keep us, we may wilfully thrust ourselves into danger, and may expect the desired end, without using the appointed means; this is presumption, this is tempting God. And it is an aggravation of the sin, that he is the Lord our God; it is an abuse of the privilege we enjoy, in having him for our God; he has thereby encouraged us to trust him, but we are very ungrateful, if therefore we tempt him; it is contrary to our duty to him as our God. This is to affront him whom we ought to honour. Note, We must never promise ourselves any more than God has promised us. 3. He tempted him to the most  black and horrid idolatry, with the proffer of the  kingdoms of the world, and the glory of them. And here we may observe, (1.) How the devil made this push at our Saviour, v. 8, 9. The worst temptation was reserved for the last. Note, Sometimes the saint's last encounter is with the sons of  Anak, and the parting blow is the sorest; therefore, whatever temptation we have been assaulted by, still we must prepare for worse; must be armed for all attacks, with the armour of righteousness on the right hand and on the left. In this temptation, we may observe, [1.] What he  showed him—all the kingdoms of the world. In order to do this, he took him to an  exceeding high mountain; in hopes of prevailing, as Balak with Balaam, he changed his ground. The pinnacle of the temple is not high enough; the prince of the power of the air must have him further up into his territories. Some think this high mountain was on the other side of Jordan, because there we find Christ next after the temptation, John i. 28, 29. Perhaps it was  mount Pisgah, whence Moses, in communion with God, had all the kingdoms of Canaan shown him. Hither the blessed Jesus was carried for the advantage of a prospect; as if the devil could show him more of the world than he knew already, who made and governed it. Thence he might discover some of the kingdoms situate about Judea, though not  the glory of them; but there was doubtless a juggle and a delusion of Satan's in it; it is probable that that which he showed him, was but a landscape, an airy representation in a cloud, such as that great deceiver could easily frame and put together; setting forth, in proper and lively colours, the glories and the splendid appearances of princes; their robes and crowns, their retinue, equipage, and lifeguards; the pomp of thrones, and courts, and stately palaces, the sumptuous buildings in cities, the gardens and fields about the country-seats, with the various instances of their wealth, pleasure, and gaiety; so as might be most likely to strike the fancy, and excite the admiration and affection. Such was this show, and his taking him up into a high mountain, was but to  humour the thing, and to colour the delusion; in which yet the blessed Jesus did not suffer himself to be imposed upon, but saw through the cheat, only he permitted Satan to take his own way, that his victory over him might be the more illustrious. Hence observe, concerning  Satan's temptations, that,  First, They often  come in at the eye, which is blinded to the things it should see, and dazzled with the vanities it should be turned from. The first sin began in the eye, Gen. iii. 6. We have therefore need to make a covenant with our eyes, and to pray that God would '' turn them away from beholding vanity. Secondly,'' That temptations commonly take rise from the world, and the things in it. The  lust of the flesh, and of  the eye, with the  pride of life, are the topics from which the devil fetches most of his arguments.  Thirdly, That it is a  great cheat which the devil puts upon poor souls, in his temptations. He deceives, and so destroys; he imposes upon men with shadows and fast colours; shows the world and the glory of it, and hides from men's eyes the sin and sorrow and death which stain the pride of all this glory, the cares and calamities which attend great possessions, and the thorns which crowns themselves are lined with.  Fourthly, That the  glory of the world is the most  charming temptation to the  unthinking and  unwary, and that by which men are most imposed upon.  Laban's sons grudge  Jacob all this glory; the  pride of life is the most dangerous snare. (2.) What he  said to him (v. 9);  All these things I will give thee, if thou wilt fall down and worship me. See,  First, How  vain the promise was.  All these things I will give thee. He seems to take it for granted, that in the former temptations he had in part gained his point, and proved that Christ was not the  Son of God, because he had not given him those evidences of it which he demanded; so that here he looks upon him as a mere man. "Come," says he, "it seems that God whose Son thou thinkest thyself to be deserts thee, and starves thee—a sign that he is not thy Father; but if thou wilt be ruled by me, I will provide better for thee than so; own me for thy father, and ask my blessing, and  all this will I give thee." Note, Satan makes an easy prey of men, when he can persuade them to think themselves abandoned of God. The fallacy of this promise lies in that,  All this will I give thee. And what was  all that? It was but a map, a picture, a mere phantasm, that had nothing in it real or solid, and this he would give him; a goodly prize! Yet such are Satan's proffers. Note, Multitudes lose the sight of that which is, by setting their eyes on that which is not. The devil's baits are all a sham; they are shows and shadows with which he deceives them, or rather they deceive themselves. The  nations of the earth had been, long before, promised to the Messiah; if he be  the Son of God, they belong to him; Satan pretends now to be a good angel, probably one of those that were set over kingdoms, and to have received a commission to deliver possession to him according to promise. Note, We must take heed of receiving even that which God hath promised, out of the devil's hand; we do so when we precipitate the performance, by catching at it in a sinful way.  Secondly, How  vile the  condition was;  If thou will fall down, and worship me. All the worship which the heathen performed to their gods, was directed to the devil (Deut. xxxii. 17), who is therefore called the  god of this world, 2 Cor. iv. 4; 1 Cor. x. 20. And fain would he draw Christ into his interests, and persuade him, now that he set up for a Teacher, to preach up the Gentile idolatry, and to introduce it again among the Jews, and then the nations of the earth would soon flock in to him. What temptation could be more hideous, more black? Note, The best of saints may be tempted to the worst of sins, especially when they are under the power of melancholy; as, for instance, to atheism, blasphemy, murder, self-murder, and what not. This is their affliction, but while there is no consent to it, nor approbation of it, it is not their sin; Christ was tempted to worship Satan. (2.) See how Christ warded off the thrust, baffled the assault, and came off a conqueror. He rejected the proposal, [1.] With  abhorrence and  detestation;  Get thee hence, Satan. The two former temptations had something of colour, which would admit a consideration, but this was so gross as not to bear a parley; it appears abominable at the first sight, and therefore is immediately rejected. If the best friend we have in the world suggests such a thing as this to us,  Go, serve other gods, he must not be heard with patience, Deut. xiii. 6, 8. Some temptations have their wickedness written in their forehead, they are open before-hand; they are not to be disputed with, but rejected; " Get thee hence, Satan. Away with it, I cannot bear the thought of it!" While Satan tempted Christ to do himself a mischief, by casting himself down, though he yielded not, yet he heard it; but now that the temptation flies in the face of God, he cannot bear it;  Get thee hence, Satan. Note, It is a just indignation, which rises at the proposal of any thing that reflects on the honour of God, and strikes at his crown. Nay, whatever is an abominable thing, which we are sure the Lord hates, we must thus abominate it; far be it from us that we should have any thing to do with it. Note, It is good to be  peremptory in resisting temptation, and to  stop our ears to Satan's charms. [2.] With an argument fetched from scripture. Note, In order to the strengthening of our resolutions against sin, it is good to see what a great deal of reason there is for those resolutions. The argument is very suitable, and exactly to the purpose, taken from Deut. vi. 13, and x. 20.  Thou shalt worship the Lord thy God, and him only shalt thou serve. Christ does not dispute whether he were an angel of light, as he pretended, or not; but though he were, yet he must not be worshipped, because that is an honour due to God only. Note, It is good to make our answers to temptation as full and as brief as may be, so as not to leave room for objections. Our Saviour has recourse to the fundamental law in this case, which is indispensable, and universally obligatory. Note, Religious worship is due to God only, and must not be given to any creature; it is a flower of the crown which cannot be alienated, a branch of God's glory which he will not give to another, and which he would not give to his own Son, by obliging all men to  honour the Son, even as they honour the Father, if he had not been God,  equal to him, and  one with him. Christ quotes this law concerning religious worship, and quotes it with application to himself;  First, To show that in his estate of humiliation he was himself  made under this law: though, as God, he was worshipped, yet, as Man, he did worship God, both publicly and privately. He obliges us to no more than what he was first pleased to oblige himself to. Thus it became him to fulfil all righteousness.  Secondly, To show that the law of religious worship is of eternal obligation: though he abrogated and altered many institutions of worship, yet this fundamental law of nature—That God only is to be worshipped, he came to ratify, and confirm, and enforce upon us. V. We have here the end and issue of this combat, v. 11. Though the children of God may be exercised with many and great temptations, yet God will not suffer them to be tempted above the strength which either they have, or he will put into them, 1 Cor. x. 13. It is but for a season that they are in heaviness, through manifold temptations. Now the issue was glorious, and much to Christ's honour: for, 1. The devil was baffled, and quitted the field;  Then the devil leaveth him, forced to do so by the power that went along with that word of command,  Get thee hence, Satan. He made a shameful and inglorious retreat, and came off with disgrace; and the more daring his attempts had been, the more mortifying was the foil that was given him.  Magnis tamen excidit ausis—The attempt, however, in which he failed, was daring. Then, when he had done his worst, had tempted him with  all the kingdoms of the world, and the glory of them, and found that he was not influenced by that bait, that he could not prevail with that temptation with which he had overthrown so many thousands of the children of men, then he leaves him; then he gives him over as more than a man. Since this did not move him, he despairs of moving him, and begins to conclude, that he is the  Son of God, and that it is in vain to tempt him any further. Note, If we resist the devil, he will flee from us; he will yield, if we keep our ground; as when  Naomi saw that  Ruth was steadfastly resolved, she left off speaking to her. When the devil left our Saviour, he owned himself fairly beaten; his head was broken by the attempt he made to  bruise Christ's heel. He left him because he had  nothing in him, nothing to take hold of; he saw it was to no purpose, and so gave over. Note, The devil, though he is an enemy to all saints, is a conquered enemy. The Captain of our salvation has defeated and disarmed him; we have nothing to do but to  pursue the victory. 2. The holy angels came and attended upon our victorious Redeemer;  Behold, angels came and ministered unto him. They came in a visible appearance, as the devil had done in the temptation. While the devil was making his assaults upon our Saviour, the angels stood at a distance, and their immediate attendance and administration were suspended, that it might appear that he vanquished Satan in his own strength, and that his victory might be the more illustrious; and that afterward, when  Michael makes use of  his angels in fighting with the  dragon and his angels, it might appear, that it is not because he  needs them, or could not do his work without them, but because he is pleased to honour them so far as to employ them. One angel might have served to bring him food, but here are many attending him, to testify their respect to him, and their readiness to receive his commands. Behold this! It is worth taking notice of; (1.) That as there is a world of wicked, malicious spirits that fight against Christ and his church, and all particular believers, so there is a world of holy, blessed spirits engaged and employed for them. In reference to our  war with devils, we may take abundance of comfort from our  communion with angels. (2.) That Christ's victories are the angels' triumphs. The angels came to congratulate Christ on his success, to rejoice with him, and to give him the glory due to his name; for that was sung with a loud voice in heaven, when the great dragon was cast out (Rev. xii. 9, 10),  Now is come salvation and strength. (3.) That the angels ministered to the Lord Jesus, not only food, but whatever else he wanted after this great fatigue. See how the instances of Christ's condescension and humiliation were balanced with tokens of his glory. As when he was  crucified in weakness, yet he  lived by the power of God; so when in weakness he was tempted, was hungry and weary, yet by his divine power he commanded the ministration of angels. Thus the Son of man did eat angels' food, and, like Elias, is fed by an angel in the wilderness, 1 Kings xix. 4, 7. Note, Though God may suffer his people to be brought into wants and straits, yet he will take effectual care for their supply, and will rather send angels to feed them, than see them perish.  Trust in the Lord, and verily thou shalt be fed, Ps. xxxvii. 3. Christ was thus succoured after the temptation, [1.] For his encouragement to go on in his undertaking, that he might see the powers of heaven siding with him, when he saw the powers of hell set against him. [2.] For our encouragement to trust in him; for as he knew, by experience, what it was to  suffer, being tempted, and how hard that was, so he knew what it was to be succoured, being tempted, and how comfortable that was; and therefore we may expect, not only that he will sympathize with his tempted people, but that he will come in with seasonable relief to them; as our great Melchizedec, who met Abraham when he returned from the battle, and as the angels here ministered to him.

Opening of Christ's Ministry.
$12$ Now when Jesus had heard that John was cast into prison, he departed into Galilee; $13$ And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: $14$ That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land of Nephthalim,  by the way of the sea, beyond Jordan, Galilee of the Gentiles; $16$ The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. $17$ From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb. ii. 3) to show how much his heart  was upon it, and ours  should be. Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying,  Behold the Lamb of God, John i. 29. After that, he went up to Jerusalem, to the passover (John ii.), discoursed with Nicodemus (John iii.), with the woman of Samaria (John iv.), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe, I. The time;  When Jesus had heard that John was cast into prison, then he  went into Galilee, v. 12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly:  he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did  not go into the country,  till he heard of John's imprisonment; for he must have time given him to  prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be  eclipsed before Christ  shone forth; otherwise the minds of people would have been distracted between the two; one would have said,  I am of John, and another,  I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Rev. xi. 7. 2. He  did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do.  Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise. II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe, 1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, v. 13. And with good reason did he leave Nazareth; for the men of that city  thrust him out from among them, Luke iv. 29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, It is just with God, to take the gospel and the means of grace from those that slight them, and thrust them away. Christ will not stay long where he is not welcome. Unhappy Nazareth!  If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee!  But now they are hid from thine eyes. But he  came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be  on the sea coast, not the  great sea, but the sea of Tiberias, an inland water, called also  the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation." 2. The prophecy that was fulfilled is this, v. 14-16. It is quoted from Isa. ix. 1, 2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befal the contemners of Immanuel, than befel the countries there mentioned, either in their first captivity under Benhadad, which was but light (1 Kings xv. 20), or in their second captivity under the Assyrian, which was much heavier, 2 Kings xv. 29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa. viii. 21, 22); for those captivated places had some reviving in their bondage, and saw a great light again, ch. ix. 2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them. The places are spoken of, v. 15.  The land of Zebulun is rightly said to be  by the sea coast, for  Zebulun was a  haven of ships, and  rejoiced in her  going out, Gen. xlix. 13; Deut. xxxiii. 18. Of Naphtali, it had been said, that he should  give goodly words (Gen. xlix. 21), and should be  satisfied with favour (Deut. xxxiii. 23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast. Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (v. 16); they were  in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the  face of the deep. Nay, they were  in the region and shadow of death; which denotes not only  great darkness, as the grave is a  land of darkness, but  great danger. A man that is desperately sick, and not likely to recover, is in the  valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were  sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But  their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, John iii. 19; Luke i. 78, 79. Light is discovering, it is directing; so is the gospel. It is a  great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength.  Great in comparison with the light of the law, the shadows of which were now done away. It is a  great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a  growing light, intimated in that word, It is  sprung up. It was but  spring of day with them; now the day dawned, which afterward  shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection. Observe, the light  sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who  commandeth the morning, and  causes the day-spring to know its place, that it may take hold of the ends of the earth, Job xxxviii. 12, 13. III. The text he preached upon (v. 17):  From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (John iv. 1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances. The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (ch. iii. 2);  Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an  angel from heaven dares not preach any other gospel (Gal. i. 8), and will preach this, for it is the '' everlasting gospel. Fear God, and, by repentance,  give honour to him,'' Rev. xiv. 6, 7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa. xliv. 26. The Son came on the same errand that the servants came on (ch. xxi. 37), to  seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text,  Repent, for the kingdom of heaven is at hand. [1.] This he preached  first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is  nigh us, even  in our mouth, and  in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance.  If any man will do this part of  his will, he shall know more of  his doctrine, John vii. 17. [2.] This is preached  often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have  itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again,  weeping, Phil. iii. 1, 18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves." Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The  kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the  salvation nearer, Rom. xiii. 11. We should be so much the more quickened to our duty,  as we see the day approaching, Heb. x. 25.

Christ Calls Peter, Andrew, James, and John.
$18$ And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. $19$ And he saith unto them, Follow me, and I will make you fishers of men. $20$ And they straightway left  their nets, and followed him. 21 And going on from thence, he saw other two brethren, James  the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. 22 And they immediately left the ship and their father, and followed him. When Christ began to preach, he began to  gather disciples, who should now be the  hearers, and hereafter the  preachers, of his doctrine, who should now be witnesses  of his miracles, and hereafter  concerning them. Now, in these verses, we have an account of the first disciples that he called into fellowship with himself. And this was an instance, 1. Of  effectual calling to Christ. In all his preaching he gave a common call to all the country, but in this he gave a special and particular call to those that were given him by the Father. Let us see and admire the power of Christ's grace, own his word to be the rod of his strength, and wait upon him for those powerful influences which are necessary to the efficacy of the gospel call—those distinguishing influences. All the country was  called, but these were  called out, were  redeemed from among them. Christ was so manifested to them, as he was not manifested unto the world. 2. It was an instance of  ordination, and appointment to the work of the ministry. When Christ, as a Teacher, set up his great school, one of his first works was to appoint ushers, or under masters, to be employed in the work of instruction. Now he began to give gifts unto men, to put the treasure into earthen vessels. It was an early instance of his care for the church. Now we may observe here, I.  Where they were called—by the  sea of Galilee, where Jesus was walking, Capernaum being situated near that sea. Concerning this sea of Tiberias, the Jews have a saying, That of all the seven seas that God made, he made choice of none but the sea of Gennesaret; which is very applicable to Christ's choice of it, to honour it, as he often did, with his presence and his miracles. Here, on the banks of the sea, Christ was walking for contemplation, as Isaac in the field; hither he went to call his disciples; not to Herod's court (for few mighty or noble are called), not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee; surely Christ sees not as man sees. Not but that the same power which effectually called Peter and Andrew would have wrought upon Annas and Caiaphas, for with God nothing is impossible; but, as in other things, so in his converse and attendance, he would humble himself, and show that God ha  chosen the poor of this world. Galilee was a remote part of the nation, the inhabitants were less cultivated and refined, their very language was broad and uncouth to the curious, their  speech betrayed them. They who were picked up at the sea of Galilee, had not the advantages and improvements, no, not of the more polished Galileans; yet thither Christ went, to call his apostles that were to be the prime ministers of state in his kingdom, for he  chooses the foolish things of this world, to confound the wise. II.  Who they were. We have an account of the call of two pair of brothers in these verses—Peter and Andrew, James and John; the two former, and, probably, the two latter also, had had acquaintance with Christ before (John i. 40, 41), but were not till now called into a close and constant attendance upon him. Note, Christ brings poor souls by degrees into fellowship with himself. They had been disciples of John, and so were the better disposed to follow Christ. Note, Those who have submitted to the discipline of repentance, shall be welcome to the joys of faith. We may observe concerning them, 1. That they were  brothers. Note, It is a blessed thing, when they who are  kinsmen according to the flesh (as the apostle speaks, Rom. ix. 3), are brought together into a spiritual alliance to Jesus Christ. It is the honour and comfort of a house, when those that are of the  same family, are of  God's family. 2. That they were  fishers. Being fishers, (1.) They were  poor men: if they had had estates, or any considerable stock in trade, they would not have made fishing their trade, however, they might have made it their recreation. Note, Christ does not despise the poor, and therefore we must not; the poor are evangelized, and the Fountain of honour sometimes gives more abundant honour to that part which most lacked. (2.) The were  unlearned men, not bred up to books or literature as Moses was, who was conversant with all the learning of the Egyptians. Note, Christ sometimes chooses to endow those with the gifts of grace who have least to show of the gifts of nature. Yet this will not justify the bold intrusion of ignorant and unqualified men into the work of the ministry: extraordinary gifts of knowledge and utterance are not now to be expected, but requisite abilities must be obtained in an ordinary way, and without a competent measure of these, none are to be admitted to that service. (3.) They were  men of business, who had been bred up to labour. Note, Diligence in an honest calling is pleasing to Christ, and no hindrance to a holy life. Moses was called from keeping sheep, and David from following the ewes, to eminent employments. Idle people lie more open to the temptations of Satan than to the calls of God. (4.) They were men that were accustomed to  hardships and hazards; the fisher's trade, more than any other, is laborious and perilous; fishermen must be often wet and cold; they must watch, and wait, and toil, and be often in  perils by waters. Note, Those who have learned to bear hardships, and run hazards, are best prepared for the fellowship and discipleship of Jesus Christ. Good soldiers of Christ must endure hardness. III.  What they were doing. Peter and Andrew were then using their nets, they were fishing; and James and John were  mending their nets, which was an instance of their industry and good husbandry. They did not go to their father for money to buy new nets, but took pains to mend their old ones. It is commendable to make what we have go as far, and last as long, as may be. James and John were  with their father Zebedee, ready to assist him, and make his business easy to him. Note, It is a happy and hopeful presage, to see children careful of their parents, and dutiful to them. Observe, 1. They were  all employed, all very busy, and none idle. Note, When Christ comes, it is good to be found doing. "Am I in Christ?" is a very needful question for us to ask ourselves; and, next to that, "Am I in my calling?" 2. They were  differently employed; two of them were fishing, and two of them  mending their nets. Note, Ministers should be always employed, either in teaching or studying; they may always find themselves something to do, if it be not their own fault; and  mending their nets, is, in its season, as necessary work as fishing. IV.  What the call was (v. 19);  Follow me, and I will make you fishers of men. They had followed Christ before, as ordinary disciples (John i. 37), but so they might follow Christ, and follow their calling too; therefore they were called to a more close and constant attendance, and must leave their calling. Note, Even they who had been called to follow Christ, have need to be called to follow on, and to follow nearer, especially when they are designed for the work of the ministry. Observe, 1. What Christ intended them for;  I will make you fishers of men; this alludes to their former calling. Let them be not proud of the new honour designed them, they are still but fishers; let them not be afraid of the new work cut out for them, for they have been used to fishing, and fishers they are still. It was usual with Christ to speak of spiritual and heavenly things under such allusions, and in such expressions, as took rise from common things that offered themselves to his view. David was called from feeding sheep to feed God's Israel; and when he is a king, is a shepherd. Note, (1.) Ministers are  fishers of men, not to destroy them, but to save them, by bringing them into another element. They must fish, not for wrath, wealth, honour, and preferment, to gain them to themselves, but for souls, to gain them to Christ.  They watch for your souls (Heb. xiii. 17),  and seek not yours, but you, 2 Cor. xii. 14, 16. (2.) It is Jesus Christ that makes them so;  I will make you fishers of men. It is he that qualifies men for this work, calls them to it, authorizes them in it, gives them commission to fish for souls, and wisdom to win them. Those ministers are likely to have comfort in their work, who are thus made by Jesus Christ. 2. What they must do in order to this;  Follow me. They must separate themselves to a diligent attendance on him, and set themselves to a humble imitation of him; must follow him as their Leader. Note, (1.) Those whom Christ employs in any service for him, must first be fitted and qualified for it. (2.) Those who would  preach Christ, must first  learn Christ, and learn of him. How can we expect to bring others to the knowledge of Christ, if we do not know him well ourselves? (3.) Those who would get an acquaintance with Christ, must be diligent and constant in their attendance on him. The apostles were prepared for their work, by  accompanying Christ all the time that he went in and out among them, Acts i. 21. There is no learning comparable to that which is got by following Christ. Joshua, by ministering to Moses, is fitted to be his successor. (4.) Those who are to fish for men, must therein follow Christ, and do it as he did, with diligence, faithfulness, and tenderness. Christ is the great pattern for preachers, and they ought to be  workers together with him. V. What was the  success of this call. Peter and Andrew  straightway left their nets (v. 20); and James and John  immediately left the ship and their father (v. 22);  and they all  followed him. Note, Those who would follow Christ aright, must  leave all to follow him. Every Christian must leave all in affection, set loose to all, must  hate father and mother (Luke xiv. 26), must love them less than Christ, must be ready to part with his interest in them rather than with his interest in Jesus Christ; but those who are devoted to the work of the ministry are, in a special manner, concerned to disentangle themselves from all the affairs of this life, that they may give themselves wholly to that work which requires the whole man. Now, 1. This instance of the power of the Lord Jesus gives us good encouragement to depend upon the sufficiency of his grace. How strong and effectual is his word!  He speaks, and it is done. The same power goes along with this word of Christ,  Follow me, that went along with that word,  Lazarus, come forth; a power  to make willing, Ps. cx. 3. 2. This instance of the pliableness of the disciples, gives us a good example of obedience to the command of Christ. Note, It is the good property of all Christ's faithful servants to come when they are called, and to follow their Master wherever he leads them. They objected not their present employments, their engagements to their families, the difficulties of the service they were called to, or their own unfitness for it; but, being called, they obeyed, and, like Abraham,  went out not knowing whither they went, but knowing very well whom they followed. James and John  left their father: it is not said what became of him; their mother Salome was a constant follower of Christ; no doubt, their father Zebedee was a believer, but the call to follow Christ fastened on the young ones. Youth is the learning age, and the labouring age. The priests ministered in the prime of their life.

Christ Preaches in Galilee; Miracles of Christ in Galilee.
$23$ And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. $24$ And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. $25$ And there followed him great multitudes of people from Galilee, and  from Decapolis, and  from Jerusalem, and  from Judea, and  from beyond Jordan. See here, I. What an industrious preacher Christ was; He  went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom. Observe, 1.  What Christ preached—'' the gospel of the kingdom. The kingdom of heaven,'' that is, of grace and glory, is emphatically  the kingdom, the kingdom that was now to come; that kingdom which shall survive, as it doth surpass, all the kingdoms of the earth.  The gospel is the charter of that kingdom, containing the King's coronation oath, by which he has graciously obliged himself to pardon, protect, and save the subjects of that kingdom; it contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour; this is  the gospel of the kingdom; this Christ was himself the Preacher of, that our faith in it might be confirmed. 2.  Where he preached— in the synagogues; not there only, but there chiefly, because those were  the places of concourse, where  wisdom was to  lift up her voice (Prov. i. 21); because they were  places of concourse for religious worship, and there, it was to be hoped, the minds of the people would be prepared to receive  the gospel; and there the scriptures of the Old Testament were read, the exposition of which would easily introduce  the gospel of the kingdom. 3.  What pains he took in preaching; He  went about all Galilee, teaching. He might have issued out a proclamation to summon all to come to him; but, to show his humility, and the condescensions of his grace, he goes to them; for he  waits to be gracious, and comes  to seek and save. Josephus says, There were above two hundred cities and towns in Galilee, and all, or most of them, Christ visited. He  went about doing good. Never was there such an itinerant preacher, such an indefatigable one, as Christ was; he went from town to town, to beseech poor sinners to be reconciled to God. This is an example to ministers, to lay themselves out to do good, and to  be instant, and constant, in  season, and out of season, to preach the word. II. What a powerful physician Christ was; he  went about not only  teaching, but  healing, and both with his word, that he might magnify that above all his name.  He sent his word, and healed them. Now observe, 1. What diseases he cured—all without exception. He  healed all manner of sickness, and all manner of disease. There are diseases which are called  the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for  he healed them all, however inveterate. His word was the true  panpharmacon—all-heal. Three general words are here used to intimate this; he healed every sickness,  noson, as blindness, lameness, fever, dropsy; every  disease, or languishing,  malakian, as fluxes and consumptions; and all  torments,  basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking. Three particular diseases are specified;  the palsy, which is the greatest weakness of the body;  lunacy, which is the greatest malady of the mind, and  possession of the Devil, which is the greatest misery and calamity of both, yet Christ healed all: for he is the sovereign Physician both of soul and body, and has command of all diseases. 2. What patients he had. A physician who was so easy of access, so sure of success, who cured immediately, without either a painful suspense and expectation, or such painful remedies as are worse than the disease; who cured gratis, and took no fees, could not but have abundance of patients. See here, what flocking there was to him from all parts; great multitudes of people came, not only  from Galilee and the country about, but even  from Jerusalem and  from Judea, which lay a great way off; for  his fame went throughout all Syria, not only among all the people of the Jews, but among the neighbouring nations, which, by the report that now spread far and near concerning him, would be prepared to receive his gospel, when afterwards it should be brought them.  This is given as the reason why such multitudes came to him, because his fame had spread so widely. Note, What we hear of Christ from others, should invite us to him. The queen of Sheba was induced, by the fame of Solomon, to pay him a visit. The voice of fame is "Come, and see." Christ both  taught and healed. They who came for cures, met with instruction concerning  the things that belonged to their peace. It is well if any thing will bring people to Christ; and they who come to him will find more in him than they expected. These Syrians, like Naaman the Syrian, coming to be healed of their diseases, many of them being converts, 2 Kings v. 15, 17. They sought health for the body, and obtained the salvation of the soul; like Saul, who sought the asses, and found the kingdom. Yet it appeared, by the issue, that many of those who rejoiced in Christ as a Healer, forgot him as a Teacher. Now concerning the cures which Christ wrought, let us, once for all, observe the  miracle, the  mercy, and the  mystery, of them. (1.) The  miracle of them. They were wrought in such a manner, as plainly spake them to be the immediate products of a divine and supernatural power, and they were God's seal to his commission. Nature could not do these things, it was the God of nature; the cures were many, of diseases incurable by the art of the physician, of persons that were strangers, of all ages and conditions; the cures were wrought openly, before many witnesses, in mixed companies of persons that would have denied the matter of fact, if they could have had any colour for so doing; no cure ever failed, or was afterwards called in question; they were wrought speedily, and not (as cures by natural causes) gradually; they were perfect cures, and wrought with a word's speaking; all which proves him  a Teacher come from God, for, otherwise, none could have done the works that he did, John iii. 2. He appeals to these as credentials, ch. xi. 4, 5; John v. 36. It was expected that the Messiah should work miracles (John vii. 31); miracles of this nature (Isa. xxxv. 5, 6); and we have this indisputable proof of his being the Messiah; never was there any man that did thus; and therefore his healing and his preaching generally went together, for the former confirmed the latter; thus here he  began to do  and to teach, Acts i. 1. (2.) The  mercy of them. The miracles that Moses wrought, to prove his mission, were most of them plagues and judgments, to intimate the terror of that dispensation, though from God; but the miracles that Christ wrought, were most of them cures, and all of them (except the cursing of the barren fig tree) blessings and favours; for the gospel dispensation is founded, and built up in love, and grace, and sweetness; and the management is such as tends not to affright but to allure us to obedience. Christ designed by his cures to win upon people, and to ingratiate himself and his doctrine into their minds, and so to draw them with the bands of love, Hos. xi. 4. The miracle of them proved his doctrine  a faithful saying, and convinced men's judgments; the mercy of them proved it  worthy of all acceptation, and wrought upon their affections. They were not only  great works, but  good works, that he  showed them from his  Father (John x. 32); and this goodness was intended to  lead men to repentance (Rom. ii. 4), as also to show that kindness, and beneficence, and doing good to all, to the utmost of our power and opportunity, are essential branches of that holy religion which Christ came into the world to establish. (3.) The  mystery of them. Christ, by curing  bodily diseases, intended to show, that his great errand into the world was to cure  spiritual maladies. He is the  Sun of righteousness, that  arises with this  healing under his wings. As the Converter of sinners, he is the  Physician of souls, and has taught us to call him so, ch. ix. 12, 13. Sin is the  sickness, disease, and  torment of the soul; Christ  came to take away sin, and so to heal these. And the particular stories of the cures Christ wrought, may not only be applied spiritually, by way of allusion and illustration, but, I believe, are very much intended to reveal to us spiritual things, and to set before us the way and method of Christ's dealing with souls, in their conversion and sanctification; and those cures are recorded, that were most significant and instructive this way; and they are therefore so to be explained and improved, to the honour and praise of that glorious Redeemer,  who forgiveth all our iniquities, and so  healeth all our diseases.

=CHAP. 5.= ''This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it—the things to be believed, but it is wholly taken up with the agenda—the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (ver. 1, 2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes,''

ver. 3-12. II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are—the salt of the earth, and the lights of the world, ver. 13-16. 2. To understand what they have to do—they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule, ver. 17-20. (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated, ver. 20. Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder, ver. 21-26. [2.] Of the seventh commandment, against adultery, ver. 27-32. [3.] Of the third commandment, ver. 33-37. [4.] Of the law of retaliation, ver. 38-42. [5.] Of the law of brotherly love, ver. 43-48. And the scope of the whole is, to show that the law is spiritual.

The Sermon on the Mount.
$1$ And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: $2$ And he opened his mouth, and taught them, saying, We have here a general account of this sermon. I.  The Preacher was our Lord Jesus, the Prince of preachers, the great Prophet of his church, who  came into the world, to be  the Light of the world. The prophets and John had  done virtuously in preaching,  but Christ  excelled them all. He is the eternal Wisdom,  that lay in the bosom of the Father, before all worlds, and perfectly knew his will (John i. 18); and he is the eternal Word, by whom he  has in these last days spoken to us. The many miraculous cures wrought by Christ in Galilee, which we read of in the close of the foregoing chapter, were intended to make way for this sermon, and to dispose people to receive instructions from one in whom there appeared so much of a divine power and goodness; and, probably, this sermon was the summary, or rehearsal, of what he had preached up and down in the synagogues of Galilee. His text  was, Repent, for the kingdom of heaven is at hand. This is a sermon on the former part of that text, showing what it is to  repent; it is to reform, both in judgment and practice; and here he tells us wherein, in answer to that question (Mal. iii. 7),  Wherein shall we return? He afterward preached upon the latter part of the text, when, in divers parables, he showed what the kingdom of heaven is like, ch. xiii. II.  The place was a mountain in Galilee. As in other things, so in this, our Lord Jesus was but ill accommodated; he had no convenient place to preach in, any more than  to lay his head on. While the scribes and Pharisees had Moses' chair to sit in, with all possible ease, honour, and state, and there corrupted the law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better a pulpit than  a mountain can afford; and not one of the  holy mountains neither, not one of  the mountains of Zion, but a common  mountain; by which Christ would intimate that there is no such distinguishing holiness of places now, under the gospel, as there was under the law; but that it is  the will of God that men should pray and preach  every where, any where, provided it be decent and convenient. Christ preached this sermon, which was an exposition of the law, upon a mountain, because upon a  mountain the law was given; and this was also a solemn promulgation of the Christian law. But observe the difference: when  the law was given, the Lord  came down upon the  mountain; now the Lord  went up: then, he spoke  in thunder and lightning; now,  in a still small voice: then the people were ordered to keep their distance; now they are invited to draw near: a blessed change! If God's grace and goodness are (as they certainly are) his glory, then the glory of the gospel is the glory that excels, for  grace and truth came by Jesus Christ, 2 Cor. iii. 7; Heb. xii. 18, &c. It was foretold of Zebulun and Issachar, two of the tribes of Galilee (Deut. xxxiii. 19), that  they shall call the people to the mountain; to this  mountain we are called, to learn  to offer the sacrifices of righteousness. Now was this  the mountain of the Lord, where he  taught us his ways, Isa. ii. 2, 3; Mic. iv. 1, 2. III.  The auditors were  his disciples, who  came unto him; came at his call, as appears by comparing Mark iii. 13, Luke vi. 13. To them he directed his speech, because they followed him for love and learning, while others attended him only for cures.  He taught them, because they were willing to be  taught (the meek will he teach his way); because they would  understand what he taught, which to others was foolishness; and because they were to teach others; and it was therefore requisite that they should have a clear and distinct knowledge of these things themselves. The duties prescribed in this sermon were to be conscientiously performed by all those that would  enter into that kingdom of heaven which they were sent to set up, with hope to have the benefit of it. But though this discourse was directed to the disciples, it was in the hearing of  the multitude; for it is said (ch. vii. 28),  The people were astonished. No bounds were set about  this mountain, to keep the people off, as were about  mount Sinai (Exod. xix. 12); for, through Christ, we have access to God, not only to speak to him, but to hear from him. Nay, he had an eye to the  multitude, in preaching this sermon. When the fame of his miracles had brought a vast crowd together, he took the opportunity of so great a confluence of people, to instruct them. Note, It is an encouragement to a faithful minister to cast the net of the gospel where there are a great many fishes, in hope that some will be caught. The sight of a  multitude puts life into a preacher, which yet must arise from a desire of their profit, not his own praise. IV.  The solemnity of his sermon is intimated in that word,  when he was set. Christ preached many times occasionally, and by interlocutory discourses; but this was a set sermon,  kathisantos autou, when he had placed himself so as to be best heard. He sat down as a Judge or Lawgiver. It intimates with what sedateness and composure of mind the things of God should be spoken and heard.  He sat, that  the scriptures might be fulfilled (Mal. iii. 3),  He shall sit as a refiner, to purge away the dross, the corrupt doctrines of the sons of Levi. He  sat as  in the throne, judging right (Ps. ix. 4); for  the word he spoke shall judge us. That phrase,  He opened his mouth, is only a Hebrew periphrasis of speaking, as Job iii. 1. Yet some think it intimates the solemnity of this discourse; the congregation being large, he raised his voice, and spoke louder than usual. He had spoken long  by his servants the prophets, and  opened their mouths (Ezek. iii. 27; xxiv. 27; xxxiii. 22); but now  he opened his own, and spoke with freedom,  as one having authority. One of the ancients has this remark upon it; Christ  taught much without  opening his mouth. that is, by his holy and exemplary life; nay, he  taught, when, being  led as a lamb to the slaughter, he opened not his mouth, but now  he opened his mouth, and taught, that  the scriptures might be fulfilled, Prov. viii. 1, 2, 6.  Doth not wisdom cry—cry on the top of high places? And '' the opening of her lips shall be right things. He taught them, according to the promise (Isa. liv. 13),  All thy children shall be taught of the Lord; for this purpose he had  the tongue of the learned (Isa. l. 4), and  the Spirit of the Lord,'' Isa. lxi. 1.  He taught them, what was the evil they should abhor, and what was the good they should abide and abound in; for Christianity is not a matter of speculation, but is designed to regulate the temper of our minds and the tenour of our conversations; gospel-time is a time of reformation (Heb. ix. 10); and by the gospel we must be reformed, must be made good, must be made better.  The truth, as it is in Jesus, is  the truth which is according to godliness, Tit. i. 1.

The Sermon on the Mount.
$3$ Blessed  are the poor in spirit: for theirs is the kingdom of heaven. $4$ Blessed  are they that mourn: for they shall be comforted. $5$ Blessed  are the meek: for they shall inherit the earth. $6$ Blessed  are they which do hunger and thirst after righteousness: for they shall be filled. $7$ Blessed  are the merciful: for they shall obtain mercy. $8$ Blessed  are the pure in heart: for they shall see God. 9 Blessed  are the peacemakers: for they shall be called the children of God. $10$ Blessed  are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. $11$ Blessed are ye, when  men shall revile you, and persecute  you, and shall say all manner of evil against you falsely, for my sake. $12$ Rejoice, and be exceeding glad: for great  is your reward in heaven: for so persecuted they the prophets which were before you. Christ begins his sermon with blessings, for  he came into the world to bless us (Acts iii. 26), as  the great High Priest of our profession; as  the blessed Melchizedec; as He  in whom all the families of the earth should be blessed, Gen. xii. 3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it  as one having authority, as one that can  command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal. iv. 6), the gospel begins with a blessing; for  hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now, 1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue;  Who will make us to see good? Ps. iv. 6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is,  Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf;  happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they  bless the covetous (Ps. x. 3); they  will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a Christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly. 2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even  the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom. 3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deut. xxvii. 12, &c.  There the curses are expressed, and the blessings only implied;  here the blessings are expressed, and the curses implied: in both,  life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And those who had seen the gracious cures wrought by his hand (ch. iv. 23, 24), and now heard  the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness. 4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a  highway (Isa. xxxv. 8); and this coming from the mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Saviour. Seneca, undertaking to describe a blessed man, makes it out, that it is only an honest, good man that is to be so called:  De vita beata. cap. 4.  Cui nullum bonum malumque sit, nisi bonus malusque animus—Quem nec extollant fortuita, nec frangant—Cui vera voluptas erit voluptatum comtemplio—Cui unum bonum honestas, unum malum turpitudo.—In whose estimation nothing is good or evil, but a good or evil heart—Whom no occurrences elate or deject—Whose true pleasure consists in a contempt of pleasure—To whom the only good is virtue, and the only evil vice. Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced;  Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended. Do we ask then who are happy? It is answered, I.  The poor in spirit are happy, v. 3. There is a poor-spiritedness that is so far from making men blessed that it is a sin and a snare—cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be  poor in spirit is, 1. To be contentedly poor, willing to be emptied of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must  know how to be abased, Phil. iv. 12. Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments which may befal us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of the nations; but if we be rich in the world we must be  poor in spirit, that is, we must condescend to the poor and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Heb. x. 34. Job was  poor in spirit, when he blessed God in  taking away, as well as giving. 2. It is to be humble and lowly in our own eyes. To be  poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, ch. xviii. 4; xix. 14. Laodicea was  poor in spirituals, wretchedly and miserably poor, and yet  rich in spirit, so well increased with goods, as to  have need of nothing, Rev. iii. 17. On the other hand, Paul was rich in  spirituals, excelling most in gifts and graces, and yet  poor in spirit, the least of the apostles, less than the least of all saints, and  nothing in his own account. It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to  become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy and we are sinful; that he is all and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand. 3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the spirit and grace of Christ for our sanctification. That  broken and contrite spirit with which the publican cried for mercy to a poor sinner, is that poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always hanging on in his house. Now, (1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those  who are weary and heavy laden, are  the poor in spirit, and they shall find rest with Christ. (2.) They are  blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy. (3.)  Theirs is the kingdom of heaven. The kingdom of  grace is composed of such; they only are fit to be members of Christ's church, which is called  the congregation of the poor (Ps. lxxiv. 19); the kingdom of  glory is prepared for them. Those who thus humble themselves, and comply with God when he humbles them, shall be thus exalted. The great, high spirits go away with the glory of  the kingdoms of the earth; but the humble, mild, and yielding souls obtain the glory of  the kingdom of heaven. We are ready to think concerning those who are rich, and do good with their riches, that, no doubt,  theirs is the kingdom of heaven; for they can thus lay up in store a good security  for the time to come; but what shall the poor do, who have not wherewithal to do good? Why, the same happiness is promised to those who are contentedly poor, as to those who are usefully rich. If I am not able to  spend cheerfully for his sake, if I can but  want cheerfully for his sake, even that shall be recompensed. And do not we serve a good master then? II.  They that mourn are happy (v. 4);  Blessed are they that mourn. This is another strange blessing, and fitly follows the former. The poor are accustomed to mourn, the graciously poor mourn graciously. We are apt to think, Blessed are the  merry; but Christ, who was himself a great mourner, says, Blessed are the  mourners. There is a sinful mourning, which is an enemy to blessedness— the sorrow of the world; despairing melancholy upon a spiritual account, and disconsolate grief upon a temporal account. There is a natural mourning, which may prove a friend to blessedness, by the grace of God working with it, and sanctifying the afflictions to us, for which we mourn. But there is a gracious mourning, which qualifies for blessedness, an habitual seriousness, the mind mortified to mirth, and an actual sorrow. 1. A penitential mourning for our own sins; this is  godly sorrow, a sorrow according to God; sorrow for sin, with an eye to Christ, Zech. xii. 10. Those are God's mourners, who live a life of repentance, who lament the corruption of their nature, and their many actual transgressions, and God's withdrawings from them; and who, out of regard to God's honour, mourn also for the sins of others, and  sigh and cry for their abominations, Ezek. ix. 4. 2. A sympathizing mourning for the afflictions of others; the mourning of those who  weep with them that weep, are sorrowful  for the solemn assemblies, for the desolations of Zion (Zeph. iii. 18; Ps. cxxxvii. 1), especially who look with compassion on perishing souls, and  weep over them, as Christ  over Jerusalem. Now these gracious mourners, (1.)  Are blessed. As in vain and sinful  laughter the heart is sorrowful, so in gracious mourning  the heart has a serious joy, a secret satisfaction, which a  stranger does not intermeddle with. They are  blessed, for they are like the Lord Jesus, who  was a man of sorrows, and of whom we never read that he laughed, but often that he wept. The are armed against the many temptations that attend vain mirth, and are prepared for the comforts of a sealed pardon and a settled peace. (2.)  They shall be comforted. Though perhaps they are not immediately comforted, yet plentiful provision is made for their comfort; light is sown for them; and in heaven, it is certain,  they shall be comforted, as Lazarus, Luke xvi. 25. Note, The happiness of heaven consists in being perfectly and eternally comforted, and in the  wiping away of all tears from their eyes. It  is the joy of our Lord; a fulness of joy and pleasures for evermore; which will be doubly sweet to those who have been prepared for them by this  godly sorrow. Heaven will be a heaven indeed to those who go mourning thither; it will be a harvest of joy, the return of a seed-time of tears (Ps. cxxvi. 5, 6); a mountain of joy, to which our way lies through a vale of tears. See Isa. lxvi. 10. III.  The meek are happy (v. 5);  Blessed are the meek. The meek are those who quietly submit themselves to God, to his word and to his rod, who follow his directions, and comply with his designs, and are  gentle towards all men (Tit. iii. 2); who can bear provocation without being inflamed by it; are either silent, or return a soft answer; and who can show their displeasure when there is occasion for it, without being transported into any indecencies; who can be cool when others are hot; and in their patience keep possession of their own souls, when they can scarcely keep possession of any thing else.  They are the meek, who are rarely and hardly provoked, but quickly and easily pacified; and who would rather forgive twenty injuries than revenge one, having the rule of their own spirits. These meek ones are here represented as happy, even in this world. 1. They are  blessed, for they are like the blessed Jesus, in that wherein particularly they are to learn of him, ch. xi. 29. They are like the blessed God himself, who is Lord of his anger, and in whom fury is not. They are  blessed, for they have the most comfortable, undisturbed enjoyment of themselves, their friends, their God; they are fit for any relation, and condition, any company; fit to live, and fit to die. 2.  They shall inherit the earth; it is quoted from Ps. xxxvii. 11, and it is almost the only express temporal promise in all the New Testament. Not that they shall always have much of  the earth, much less that they shall be put off with that only; but this branch of godliness has, in a special manner,  the promise of life that now is. Meekness, however ridiculed and run down, has a real tendency to promote our health, wealth, comfort, and safety, even in this world.  The meek and quiet are observed to live the most easy lives, compared with the froward and turbulent. Or,  They shall inherit the land (so it may be read),  the land of Canaan, a type of heaven. So that all the blessedness of heaven above, and all the blessings of earth beneath, are the portion of the meek. IV.  They that hunger and thirst after righteousness are happy, v. 6. Some understand this as a further instance of our outward poverty, and a low condition in this world, which not only exposes men to injury and wrong, but makes it in vain for them to seek to have justice done to them; they  hunger and thirst after it, but such is the power on the side of their oppressors, that they cannot have it; they desire only that which is just and equal, but it is denied them by those that  neither fear God nor regard men. This is a melancholy case! Yet,  blessed are they, if they suffer these hardships for and with a good conscience; let them hope in God, who will see justice done, right take place, and will deliver the poor from their oppressors, Ps. ciii. 6. Those who contentedly bear oppression, and quietly refer themselves to God to plead their cause, shall in due time be satisfied, abundantly satisfied, in the wisdom and kindness which shall be manifested in his appearances for them. But it is certainly to be understood spiritually, of such a desire as, being terminated on such an object, is gracious, and the work of God's grace in the soul, and qualifies for the gifts of the divine favour. 1.  Righteousness is here put for all spiritual blessings. See Ps. xxiv. 5; ch. vi. 33. They are purchased for us by  the righteousness of Christ; conveyed and secured by the imputation of that righteousness to us; and confirmed by the faithfulness of God. To have Christ  made of God to us righteousness, and to be  made the righteousness of God in him; to have  the whole man renewed in righteousness, so as to become  a new man, and to bear the image of God; to have an interest in Christ and the promises—this is  righteousness. 2. These we must  hunger and thirst after. We must truly and really desire them, as one who is hungry and thirsty desires meat and drink, who cannot be satisfied with any thing but meat and drink, and will be satisfied with them, though other things be wanting. Our desires of spiritual blessings must be earnest and importunate; " Give me these, or else I die; every thing else is dross and chaff, unsatisfying; give me these, and I have enough, though I had nothing else."  Hunger and thirst are appetites that return frequently, and call for fresh satisfactions; so these holy desires rest not in any thing attained, but are carried out toward renewed pardons, and daily fresh supplies of grace. The quickened soul calls for constant meals of righteousness, grace to do the work of every day in its day, as duly as the living body calls for food. Those who  hunger and thirst will labour for supplies; so we must not only desire spiritual blessings, but take pains for them in the use of the appointed means. Dr. Hammond, in his practical Catechism, distinguishes between  hunger and thirst.  Hunger is a desire of food to sustain, such as  sanctifying righteousness.  Thirst is the desire of drink to refresh, such as justifying  righteousness, and the sense of our pardon. Those who  hunger and thirst after spiritual blessings,  are blessed in those desires, and  shall be filled with those blessings. (1.) They are  blessed in those desires. Though all desires of grace are not grace (feigned, faint desires are not), yet such a desire as this is; it is an  evidence of something  good, and an  earnest of something  better. It is a desire of God's own raising, and he will not forsake the work of his own hands. Something or other the soul will be  hungering and  thirsting after; therefore  they are blessed who fasten upon the right object, which is satisfying, and not deceiving; and do not  pant after the dust of the earth, Amos ii. 7; Isa. lv. 2. (2.) They  shall be filled with those blessings. God will give them what they desire to complete their satisfaction. It is God only who can  fill a soul, whose grace and favour are adequate to its just desires; and he will fill those with  grace for grace, who, in a sense of their own emptiness, have recourse to his fulness. He  fills the hungry (Luke i. 53),  satiates them, Jer. xxxi. 25. The happiness of heaven will certainly fill the soul; their righteousness shall be complete, the favour of God and his image, both in their full perfection. V. The  merciful are happy, v. 7. This, like the rest, is a paradox; for the merciful are not taken to be the wisest, nor are likely to be the richest; yet Christ pronounces them  blessed. Those are the  merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly  merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown (Job vi. 14), and  bowels of mercy put on (Col. iii. 12); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as  brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them (Job xvi. 5); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we  shut up the bowels of our compassion, James ii. 15, 16; 1 John iii. 17.  Draw out thy soul by  dealing thy bread to the hungry, Isa. lviii. 7, 10. Nay, a  good man is merciful to his beast. Now as to the merciful. 1. They are  blessed; so it was said in the Old Testament;  Blessed is he that considers the poor, Ps. xli. 1. Herein they resemble God, whose goodness is his glory; in being  merciful as he is merciful, we are, in our measure,  perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of  doing good. In this word,  Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels,  It is more blessed to give than to receive, Acts xx. 35. 2.  They shall obtain mercy; mercy  with men, when they need it;  he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy  with God, for  with the merciful he will show himself merciful, Ps. xviii. 25. The most  merciful and charitable cannot pretend to  merit, but must fly to mercy. The merciful shall find with God  sparing mercy (ch. vi. 14),  supplying mercy (Prov. xix. 17),  sustaining mercy (Ps. xli. 2), mercy in that day (2 Tim. i. 18); may, they shall  inherit the kingdom prepared for them (ch. xxv. 34, 35); whereas  they shall have  judgment without mercy (which can be nothing short of  hell-fire) who have  shown no mercy. VI. The  pure in heart are happy (v. 8);  Blessed are the poor in heart, for they shall see God. This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together. 1. Here is the most  comprehensive character of the blessed: they are  pure in heart. Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of  pure and undefiled religion. True Christianity lies in the heart, in the  purity of heart; the  washing of that  from wickedness, Jer. iv. 14. We must lift up to God, not only clean hands, but a pure heart, Ps. xxiv. 4, 5; 1 Tim. i. 5. The heart must be  pure, in opposition to  mixture—an honest heart that aims well; and pure, in opposition to  pollution and  defilement; as wine  unmixed, as water  unmuddied. The heart must be kept  pure from  fleshly lusts, all unchaste thoughts and desires; and from  worldly lusts; covetousness is called  filthy lucre; from all filthiness of flesh and spirit, all that which come  out of the heart, and  defiles the man. The heart must be  purified by faith, and entire for God; must be presented and preserved a chaste virgin to Christ.  Create in me such a clean heart, O God! 2. Here is the most  comprehensive comfort of the blessed; They shall see God. Note, (1.) It is the perfection of the soul's happiness to  see God; seeing him, as we may by faith in our present state, is a  heaven upon earth; and seeing him as we shall in the future state, in the  heaven of heaven. To see him  as he is, face to face, and no longer through a glass darkly; to see him as ours, and to see him and enjoy him; to see him and be like him, and be satisfied with that likeness (Ps. xvii. 15); and to see him for ever, and never lose the sight of him; this is heaven's happiness. (2.) The happiness of seeing God is promised to those, and those only, who are  pure in heart. None but the  pure are capable of  seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? As  he cannot endure to look upon their iniquity,  so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are  pure in heart, all that are truly sanctified, have desires wrought in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied. VII. The  peace-makers are happy, v. 9. The wisdom that is from above is first  pure, and then  peaceable; the blessed ones are  pure toward God, and  peaceable toward men; for with reference to both, conscience must be kept  void of offence. The  peace-makers are those who have, 1.  A peaceable disposition: as, to  make a lie, is to be given and addicted to lying, so, to  make peace, is to have a strong and hearty affection to peace.  I am for peace, Ps. cxx. 7. It is to love, and desire, and delight in peace; to be put in it as in our element, and to study to be quiet. 2. A  peaceable conversation; industriously, as far as we can, to preserve the peace that it be not broken, and to recover it when it is broken; to hearken to proposals of peace ourselves, and to be ready to make them to others; where distance is among brethren and neighbours, to do all we can to accommodate it, and to be '' repairers of the breaches. The making of peace is sometimes a  thankless office,'' and it is the lot of him who parts a fray, to have  blows on both sides; yet it is a good office, and we must be forward to it. Some think that this is intended especially as a lesson for ministers, who should do all they can to reconcile those who are at variance, and to promote Christian love among those under their charge. Now, (1.) Such persons are  blessed; for they have the satisfaction of  enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to  slay all enmities, and to proclaim  peace on earth. (2.)  They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the  quiet in the land. VIII. Those who are  persecuted for righteousness' sake, are happy. This is the greatest paradox of all, and peculiar to Christianity; and therefore it is put last, and more largely insisted upon than any of the rest, v. 10-12. This beatitude, like Pharaoh's dream, is doubled, because hardly credited, and yet  the thing is certain; and in the latter part there is change of the person, "Blessed are  ye—ye my disciples, and immediate followers. This is that which you, who excel in virtue, are more immediately concerned in; for you must reckon upon hardships and troubles more than other men." Observe here, 1. The case of suffering saints described; and it is a hard case, and a very piteous one. (1.) They are persecuted, hunted, pursued, run down, as noxious beasts are, that are sought for to be destroyed; as if a Christian did  caput gerere lupinum—bear a wolf's head, as an outlaw is said to do—any one that finds him may slay him; they are abandoned as the  offscouring of all things; fined, imprisoned, banished, stripped of their estates, excluded from all places of profit and trust, scourged, racked, tortured, always delivered to death, and accounted as sheep for the slaughter. This has been the effect of the enmity of the serpent's seed against the holy seed, ever since the time  of righteous Abel. It was so in  Old-Testament times, as we find, Heb. xi. 35, &c. Christ has told us that it would much more be so with the Christian church, and we are not to think it strange, 1 John iii. 13. He has left us an example. (2.) The are  reviled, and have all manner of evil said against them falsely. Nicknames, and names of reproach, are fastened upon them, upon particular persons, and upon the generation of the righteous in the gross, to render them odious; sometimes to make them formidable, that they may be powerfully assailed; things are laid to their charge that they knew not, Ps. xxxv. 11; Jer. xx. 18; Acts xvii. 6, 7. Those who have had no power in their hands to do them any other mischief, could yet do this; and those who have had power to  persecute, had found it necessary to  do this too, to justify themselves in their barbarous usage of them; they could not have baited them, if they had not dressed them in bear-skins; nor have given them the worst of treatment, if they had not first represented them as the worst of men. They will  revile you, and persecute you. Note,  Reviling the saints is  persecuting them, and will be found so shortly, when  hard speeches must be accounted for (Jude 15), and  cruel mockings, Heb. xi. 36. They will say  all manner of evil of you falsely; sometimes before the  seat of judgment, as witnesses; sometimes in the  seat of the scornful, with  hypocritical mockers at feasts; they are the  song of the drunkards; sometimes to face their faces, as Shimei cursed David; sometimes behind their backs, as the enemies of Jeremiah did. Note, There is no evil so black and horrid, which, at one time or other, has not been said, falsely, of Christ's disciples and followers. (3.) All this is  for righteousness' sake (v. 10);  for my sake, v. 11. If for  righteousness' sake, then for  Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer  justly, and are evil spoken of  truly for their real crimes; let such be ashamed and confounded, it is part of their punishment; it is not the suffering, but the cause, that makes the martyr. Those suffer for  righteousness' sake, who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretence persecutors have, it is the power of godliness that they have an enmity to; it is really Christ and his righteousness that are maligned, hated, and persecuted;  For thy sake I have borne reproach, Ps. lxix. 9; Rom. viii. 36. 2. The comforts of suffering saints laid down. (1.) They  are blessed; for they now, in their life-time, receive  their evil things (Luke xvi. 25), and receive them upon a good account. They are  blessed; for it is an honour to them (Acts v. 41); it is an opportunity of glorifying Christ, of doing good, and of experiencing special comforts and visits of grace and tokens of his presence, 2 Cor. i. 5; Dan. iii. 25; Rom. viii. 29. (2.) They shall be  recompensed; Theirs is  the kingdom of heaven. They have at present a sure title to it, and sweet foretastes of it; and shall ere long be in possession of it. Though there be nothing in those sufferings than can, in strictness, merit of God (for the sins of the best deserve the worst), yet this is here promised as a  reward (v. 12);  Great is your reward in heaven: so great, as far to transcend the service. It is  in heaven, future, and out of sight; but well secured, out of the reach of chance, fraud, and violence. Note, God will provide that those who lose  for him, though it be life itself, shall not lose  by him in the end. Heaven, at last, will be an abundant recompence for all the difficulties we meet with in our way. This is that which has borne up the suffering saints in all ages—this  joy set before them. (3.) " So persecuted they the prophets that were before you, v. 12. They were  before you in excellency, above what you are yet arrived at; they were  before you in time, that they might be examples to you of  suffering affliction and  of patience, James v. 10. They were in like manner persecuted and abused; and can you expect to go to heaven in a way by yourself? Was not Isaiah mocked for his  line upon line?  Elisha for his  bald head? Were not all the prophets thus treated? Therefore  marvel not at it as a  strange thing,  murmur not at it as a  hard thing; it is a comfort to see the way of suffering a beaten road, and an honour to follow such leaders. That grace which was  sufficient for them, to carry them through their sufferings, shall not be  deficient to you. Those who are your enemies are the seed and successors of them who of old mocked the messengers of the Lord," 2 Chron. xxxvi. 16; ch. xxiii. 31; Acts vii. 52.

The Sermon on the Mount.
$13$ Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. $14$ Ye are the light of the world. A city that is set on a hill cannot be hid. $15$ Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. $16$ Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Christ had lately called his disciples, and told them that they should be  fishers of men; here he tells them further what he designed them to be— the salt of the earth, and  lights of the world, that they might be indeed what it was expected they should be. I.  Ye are the salt of the earth.  This would encourage and support them under their sufferings, that, though they should be treated with contempt, yet they should really be blessings to the world, and the more so for their suffering thus. The prophets, who went before them, were the salt of the land of Canaan; but the apostles were the salt of  the whole earth, for they must  go into all the world to preach the gospel. It was a discouragement to them that they were so  few and so  weak. What could they do in so large a province as  the whole earth? Nothing, if they were to work by force of arms and dint of sword; but, being to work silent as salt, one handful of that salt would diffuse its savour far and wide; would go a great way, and work insensibly and irresistibly as leaven, ch. xiii. 33. The doctrine of the gospel is as  salt; it is penetrating,  quick, and  powerful (Heb. iv. 12); it reaches  the heart Acts ii. 37. It is cleansing, it is relishing, and preserves from putrefaction. We read of the  savour of the knowledge of Christ (2 Cor. ii. 14); for all other learning is insipid without that. An everlasting covenant is called a  covenant of salt (Num. xviii. 19); and the gospel is an everlasting gospel. Salt was required in all the sacrifices (Lev. ii. 13), in Ezekiel's mystical temple, Ezek. xliii. 24. Now Christ's disciples having themselves learned the doctrine of the gospel, and being employed to teach it to others, were as salt. Note, Christians, and especially ministers, are the salt of the earth. 1. If they be as they should be they are  as good salt, white, and small, and broken into many grains, but very useful and necessary. Pliny says,  Sine sale, vita humana non potest degere—Without salt human life cannot be sustained. See in this, (1.) What they are to be in themselves—seasoned with the gospel, with the salt of grace; thoughts and affections, words and actions, all seasoned with grace, Col. iv. 6.  Have salt in yourselves, else you cannot diffuse it among others, Mark ix. 50. (2.) What they are to be to others; they must not only  be good but  do good, must insinuate themselves into the minds of the people, not to serve any secular interest of their own, but that they might transform them into the taste and relish of the gospel. (3.) What great blessings they are to the world. Mankind, lying in ignorance and wickedness, were a vast heap of unsavoury stuff, ready to putrefy; but Christ sent forth his disciples, by their lives and doctrines, to season it with knowledge and grace, and so to render it acceptable to God, to the angels, and to all that relish divine things. (4.) How they must expect to be disposed of. They must not be laid on a heap, must not continue always together at Jerusalem, but must be scattered as salt upon the meat, here a grain and there a grain; as the Levites were dispersed in Israel, that, wherever they live, they may communicate their savour. Some have observed, that whereas it is foolishly called an ill omen to have the salt fall towards us, it is really an ill omen to have the salt fall from us. 2. If they be not, they are as  salt that has  lost its savour. If you, who should season others, are yourselves unsavoury, void of spiritual life, relish, and vigour; if a Christian be so, especially if a minister be so, his condition is very sad; for, (1.) He is  irrecoverable:  Wherewith shall it be salted? Salt is a remedy for  unsavoury meat, but there is no remedy for  unsavoury salt. Christianity will give a man a relish; but if a man can take up and continue the profession of it, and yet remain flat and foolish, and graceless and insipid, no other doctrine, no other means, can be applied, to make him savoury. If Christianity do not do it, nothing will. (2.) He is  unprofitable:  It is thenceforth good for nothing; what use can it be put to, in which it will not do more hurt than good? As a man without reason, so is a Christian without grace. A wicked man is the worst of creatures; a wicked Christian is the worst of men; and a wicked minister is the worst of Christians. (3.) He is doomed to ruin and rejection; He shall be  cast out—expelled the church and the communion of the faithful, to which he is a blot and a burden; and he shall be  trodden under foot of men. Let God be glorified in the shame and rejection of those by whom he has been reproached, and who have made themselves fit for nothing but to be trampled upon. II.  Ye are the light of the world, v. 14. This also bespeaks them useful, as the former ( Sole et sale nihil utilius—Nothing more useful than the sun and salt), but more glorious. All Christians are  light in the Lord (Eph. v. 8), and must  shine as lights (Phil. ii. 15), but ministers in a special manner. Christ call himself  the Light of the world (John viii. 12), and they are  workers together with him, and have some of his honour put upon them. Truly  the light is sweet, it is welcome; the light of the first day of the world was so, when it  shone out of darkness; so is the morning light of every day; so is the gospel, and those that spread it, to all sensible people. The  world sat in darkness, Christ raised up his disciples to shine in it; and, that they may do so, from him they borrow and derive their light. This similitude is here explained in two things: 1. As  the lights of the world, they are illustrious and conspicuous, and have many eyes upon them. A city that is  set on a hill cannot be hid. The disciples of Christ, especially those who are forward and zealous in his service, become remarkable, and are taken notice of as beacons. They are for  signs (Isa. vii. 18),  men wondered at (Zech. iii. 8); all their neighbours have any eye upon them. Some admire them, commend them, rejoice in them, and study to imitate them; others envy them, hate them, censure them, and study to blast them. They are concerned therefore to  walk circumspectly, because of  their observers; they are as  spectacles to the world, and must take heed of every thing that  looks ill, because they are so much  looked at. The disciples of Christ were obscure men before he called them, but the character he put upon them dignified them, and as preachers of the gospel they made a figure; and though they were reproached for it by some, they were respected for it by others, advanced to thrones, and made judges (Luke xxii. 30); for Christ will honour those that honour him. 2. As the  lights of the world, they are intended to illuminate and give light to others (v. 15), and therefore, (1.) They shall be  set up as lights. Christ has lighted these candles, they shall not be put under a bushel, not confined always, as they are now, to the cities of Galilee, or the lost sheep of the house of Israel, but they shall be sent into all the world. The churches are the candlesticks, the golden candlesticks, in which these lights are placed, that they light may be diffused; and the gospel is so strong a light, and carries with it so much of its own evidence, that,  like a city on a hill, it cannot be hid, it cannot but appear to be from God, to all those who do not wilfully shut their eyes against it. It will  give light to all that are in the house, to all that will draw near to it, and come where it is. Those to whom it does not give light, must thank themselves; they will not be in the house with it; will not make a diligent and impartial enquiry into it, but are prejudiced against it. (2.) They must  shine as lights, [1.] By their  good preaching. The knowledge they have, they must communicate for the good of others; not put it  under a bushel, but spread it. The talent must not be buried in a napkin, but traded with. The disciples of Christ must not muffle themselves up in privacy and obscurity, under pretence of contemplation, modesty, or self-preservation, but,  as they have received the gift, must  minister the same, Luke xii. 3. [2.] By their  good living. They must be  burning and shining lights (John v. 35); must evidence, in their whole conversation, that they are indeed followers of Christ, James iii. 13. They must be to others for instruction, direction, quickening, and comfort, Job xxix. 11. See here,  First, How our light must shine—by doing such  good works as men  may see, and may approve of; such works as are of  good report among them that are without, and as will therefore give them cause to think well of Christianity. We must do good works  that may be seen to the edification of others, but not  that they may be seen to our own ostentation; we are bid to pray in secret, and what lies between God and our souls, must be kept to ourselves; but that which is of itself open and obvious to the sight of men, we must study to make  congruous to our profession, and praiseworthy, Phil. iv. 8. Those about us must not only  hear our good words, but  see our good works; that they may be convinced that religion is more than a bare name, and that we do not only make a profession of it, but abide under the power of it.  Secondly, For what  end our light must shine—"That those who see your good works may be brought, not to glorify  you (which was the things the Pharisees aimed at, and it spoiled all their performances), but to  glorify your Father which is in heaven." Note, The glory of God is the great thing we must aim at in every thing we do in religion, 1 Pet. iv. 11. In this centre the lines of all our actions must meet. We must not only endeavor to glorify God ourselves, but we must do all we can to bring others to glorify him. The sight of our  good works will do this, by furnishing them, 1. With  matter for praise. "Let them see  your good works, that they may see the power of God's grace in you, and may thank him for it, and give him the glory of it, who has given such power unto men." 2. With  motives of piety. "Let them see your good works, that they may be convinced of the truth and excellency of the Christian religion, may be provoked by a holy emulation to imitate your good works, and so may glorify God." Note, The holy, regular, and exemplary conversation of the saints, may do much towards the conversion of sinners; those who are unacquainted with religion, may hereby be brought to know what it is. Examples teach. And those who are prejudiced against it, may hereby by brought in love with it, and thus there is a winning virtue in a godly conversation.

The Sermon on the Mount.
$17$ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. $18$ For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. $19$ Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach  them, the same shall be called great in the kingdom of heaven. $20$ For I say unto you, That except your righteousness shall exceed  the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the  scriptures of the  Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their  example, and therein Christ here shows them they were in the wrong; for, I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called  the law and  the prophets. The  prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne. 1. He protests against the thought of cancelling and weakening the  Old Testament;  Think not that I am come to destroy the law and the prophets. (1.) "Let not the pious Jews, who have an affection for the  law and the prophets, fear that I come to  destroy them." Let them be not prejudiced against Christ and his doctrine, from a jealousy that this kingdom he came to set up, would derogate from the honour of the scriptures, which they had embraced as coming from God, and of which they had experienced the power and purity; no, let them be satisfied that Christ has no ill design upon the law and the prophets. "Let not the profane Jews, who have a disaffection to the law and the prophets, and are weary of that yoke, hope that I am come to destroy them." Let not carnal libertines imagine that the Messiah is come to discharge them from the obligation of divine precepts and yet to secure to them divine promises, to make the happy and yet to give them leave to live as they list. Christ commands nothing now which was forbidden either by the law of nature or the moral law, nor forbids any thing which those laws had enjoined; it is a great mistake to think he does, and he here takes care to rectify the mistake;  I am not come to destroy. The Saviour of souls is the  destroyer of nothing but the  works of the devil, of nothing that comes from God, much less of those excellent dictates which we have from Moses and the prophets. No, he came to  fulfil them. That is, [1.] To obey the commands of the law, for he was  made under the law, Gal. iv. 4. He in all respects yielded obedience to the law, honoured his parents, sanctified the sabbath, prayed, gave alms, and did that which never any one else did, obeyed perfectly, and never broke the law in any thing. [2.] To make good the promises of the law, and the predictions of the prophets, which did all bear witness to him. The covenant of grace is, for substance, the same now that it was then, and Christ the Mediator of it. [3.] To answer the types of the law; thus (as bishop Tillotson expresses it), he did not make  void, but make  good, the ceremonial law, and manifested himself to be the Substance of all those shadows. [4.] To fill up the defects of it, and so to complete and perfect it. Thus the word  plerosai properly signifies. If we consider the law as a vessel that had some water in it before, he did not come to pour out the water, but to fill the vessel up to the brim; or, as a picture that is first rough-drawn, displays some outlines only of the piece intended, which are afterwards filled up; so Christ made an improvement of the law and the prophets by his additions and explications. [5.] To carry on the same design; the Christian institutes are so far from thwarting and contradicting that which was the main design of the Jewish religion, that they promote it to the highest degree. The gospel is the  time of reformation (Heb. ix. 10), not the repeal of the law, but the amendment of it, and, consequently, its establishment. 2. He asserts the perpetuity of it; that not only he designed not the abrogation of it, but that it never should be abrogated (v. 18); " Verily I say unto you, I, the  Amen, the faithful Witness, solemnly declare it, that  till heaven and earth pass, when time shall be no more, and the unchangeable state of recompences shall supersede all laws,  one jot, or one tittle, the least and most minute circumstance,  shall in no wise pass from the law till all be fulfilled;" for what is it that God is doing in all the operations both of providence and grace, but fulfilling the scripture? Heaven and earth shall come together, and all the fulness thereof be wrapped up in ruin and confusion, rather than any word of God shall fall to the ground, or be in vain.  The word of the Lord endures for ever, both that of the law, and that of the gospel. Observe, The care of God concerning his law extends itself even to those things that seem to be of least account in it, the iotas and the tittles; for whatever belongs to God, and bears his stamp, be it ever so little, shall be preserved. The laws of men are conscious to themselves of so much imperfection, that they allow it for a maxim,  Apices juris non sunt jura—The extreme points of the law are not the law, but God will stand by and maintain every iota and every tittle of his law. 3. He gives it in charge to his disciples, carefully to preserve the law, and shows them the danger of the neglect and contempt of it (v. 19);  Whosoever therefore shall break one of the least commandments of the law of Moses, much more any of the greater, as the Pharisees did, who neglected the weightier matters of the law, and shall teach men so as they did, who made void the commandment of God with their traditions (ch. xv. 3),  he shall be called the least in the kingdom of heaven. Though the Pharisees be cried up for such teachers as should be, they shall not be employed as teachers in Christ's kingdom; but  whosoever shall do and teach them, as Christ's disciples would, and thereby prove themselves better friends to the  Old Testament than the Pharisees were, they, though despised by men, shall be  called great in the kingdom of heaven. Note, (1.) Among the commands of God there are some less than others; none absolutely little, but comparatively so. The Jews reckon the least of the commandments of the law to be that of the bird's nest (Deut. xxii. 6, 7); yet even that had a significance and an intention very great and considerable. (2.) It is a dangerous thing, in doctrine or practice, to disannul the least of God's commands; to break them, that is, to go about either to  contract the extent, or  weaken the obligation of them; whoever does so, will find it is at his peril. Thus to vacate any of the ten commandments, is too bold a stroke for the jealous God to pass by. It is something more than transgressing the law, it is making void the law, Ps. cxix. 126. (3.) That the further such corruptions as they spread, the worse they are. It is impudence enough to break the command, but is a greater degree of it to teach men so. This plainly refers to those who at this time sat in Moses' seat, and by their comments corrupted and perverted the text. Opinions that tend to the destruction of serious godliness and the vitals of religion, by corrupt glosses on the scripture, are bad when they are held, but worse when they are propagated and taught, as the word of God. He that does so, shall be called  least in the kingdom of heaven, in the kingdom of glory; he shall never come thither, but be eternally excluded; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. The prophet that teaches these lies shall be the tail in that kingdom (Isa. ix. 15); when truth shall appear in its own evidence, such corrupt teachers, though cried up as the Pharisees, shall be of no account with the wise and good. Nothing makes ministers more contemptible and base than corrupting the law, Mal. ii. 8, 11. Those who extenuate and encourage sin, and discountenance and put contempt upon strictness in religion and serious devotion, are the dregs of the church. But, on the other hand, Those are truly honourable, and of great account in the church of Christ, who lay out themselves by their life and doctrine to promote the purity and strictness of practical religion; who both do and teach that which is good; for those who do not as they teach, pull down with one hand what they build up with the other, and give themselves the lie, and tempt men to think that all religion is a delusion; but those who speak from experience, who live up to what they preach, are truly great; they honour God, and God will honour them (1 Sam. ii. 30), and hereafter they shall shine as the  stars in the kingdom of our Father. II. The righteousness which Christ came to establish by this rule, must exceed that of the scribes and Pharisees, v. 20. This was strange doctrine to those who looked upon the scribes and Pharisees as having arrived at the highest pitch of religion. The scribes were the most noted teachers of the law, and the Pharisees the most celebrated professors of it, and they both sat in Moses' chair (ch. xxiii. 2), and had such a reputation among the people, that they were looked upon as super-conformable to the law, and people did not think themselves obliged to be as good as they; it was therefore a great surprise to them, to hear that they must be better than they, or they should not go to heaven; and therefore Christ here avers it with solemnity;  I say unto you, It is so. The scribes and Pharisees were enemies to Christ and his doctrine, and were great oppressors; and yet it must be owned, that there was something commendable in them. They were much in fasting and prayer, and giving of alms; they were punctual in observing the ceremonial appointments, and made it their business to teach others; they had such an interest in the people that they ought, if but two men went to heaven, one would be a Pharisee; and yet our Lord Jesus here tells his disciples, that the religion he came to establish, did not only exclude the badness, but excel the goodness, of the scribes and Pharisees. We must do more than they, and better than they, or we shall come short of heaven. They were  partial in the law, and laid most stress upon the ritual part of it; but we must be  universal, and not think it enough to give the priest his tithe, but must give God our hearts. They minded only the  outside, but we must make conscience of  inside godliness. They aimed at the  praise and  applause of men, but we must aim at  acceptance with God: they were  proud of what they did in religion, and trusted to it as a  righteousness; but we, when we have done all, must  deny ourselves, and say, We are  unprofitable servants, and trust only to the  righteousness of Christ; and thus we may go beyond the scribes and Pharisees.

The Sermon on the Mount.
$21$ Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: $22$ But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. $23$ Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; $24$ Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. $25$ Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. $26$ Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it. I. Here is the  command itself laid down (v. 12);  We have heard it, and remember it; he speaks  to them who know the law, who had Moses read to them in their synagogues every sabbath-day; you have heard that it was said  by them, or rather as it is in the margin,  to them of old time, to your forefathers the Jews,  Thou shalt not kill. Note, The laws of God are not novel, upstart laws, but were delivered to them of old time; they are ancient laws, but of that nature as never to be  antiquated nor grow  obsolete. The moral law agrees with the law of nature, and the eternal rules and reasons of good and evil, that is, the rectitude of the eternal Mind.  Killing is here forbidden, killing ourselves, killing any other, directly or indirectly, or being any way accessory to it. The law of God, the God of life, is a hedge of protection about our lives. It was one of the precepts of Noah, Gen. ix. 5, 6. II. The exposition of this command which the Jewish teachers contended themselves with; their comment upon it was,  Whosoever shall kill, shall be in danger of the judgment. This was all they had to say upon it, that wilful murderers were liable to the sword of justice, and casual ones to the judgment of the city of refuge. The courts of judgment sat in the gate of their principal cities; the judges, ordinarily, were in number twenty-three; these tried, condemned, and executed murderers; so that whoever killed, was in danger of their judgment. Now this gloss of theirs upon this commandment was faulty, for it intimated, 1. That the law of the sixth commandment was only external, and forbade no more than the act of murder, and laid to restraint upon the inward lusts, from which  wars and fightings come. This was indeed the  proton pseudos— the fundamental error of the Jewish teachers, that the divine law prohibited only the sinful act, not the sinful thought; they were disposed  h&#230;rere in cortice—to rest in the letter of the law, and they never enquired into the spiritual meaning of it. Paul, while a Pharisee, did not, till, by the key of the tenth commandment, divine grace let him into the knowledge of the spiritual nature of all the rest, Rom. vii. 7, 14. 2. Another mistake of theirs was, that this law was merely  political and  municipal, given for them, and intended as a directory for their courts, and no more; as if they only were the people, and the wisdom of the law must die with them. III. The exposition which Christ gave of this commandment; and we are sure that according to his exposition of it we must be judged hereafter, and therefore ought to be ruled now.  The commandment is exceeding broad, and not to be limited by the will of the flesh, or the will of men. 1. Christ tells them that  rash anger is heart-murder (v. 22);  Whosoever is angry with his brother without a cause, breaks the sixth commandment. By our  brother here, we are to understand any person, though ever so much our inferior, as a child, a servant, for we are all  made of one blood. Anger is a natural passion; there are cases in which it is lawful and laudable; but it is then  sinful, when we are angry without cause. The word is  eike, which signifies,  sine caus&#226;, sine effectu, et sine modo—without cause, without any good effect, without moderation; so that the anger is then sinful, (1.) When it is without any just provocation given; either for no cause, or no good cause, or no great and proportionable cause; when we are angry at children or servants for that which could not be helped, which was only a piece of forgetfulness or mistake, that we ourselves might easily have been guilty of, and for which we should not have been angry at ourselves; when we are angry upon groundless surmises, or for trivial affronts not worth speaking of. (2.) When it is without any good end aimed at, merely to show our authority, to gratify a brutish passion, to let people know our resentments, and excite ourselves to revenge, then it is in vain, it is to do hurt; whereas if we are at any time angry, it should be to awaken the offender to repentance, and prevent his doing so again; to clear ourselves (2 Cor. vii. 11), and to give warning to others. (3.) When it exceeds due bounds; when we are hardy and headstrong in our anger, violent and vehement, outrageous and mischievous, and when we seek the hurt of those we are displeased at. This is a breach of the sixth commandment, for he that is thus angry, would kill if he could and durst; he has taken the first step toward it; Cain's killing his brother began in anger; he is a murderer in the account of God, who knows his heart, whence murder proceeds, ch. xv. 19. 2. He tells them, that given opprobrious language to our brother is tongue-murder, calling him,  Raca, and,  Thou fool. When this is done with mildness and for a good end, to convince others of their vanity and folly, it is not sinful. Thus James says,  O vain man; and Paul,  Thou fool; and Christ himself,  O fools, and slow of heart. But when it proceeds from anger and malice within, it is the smoke of that fire which is kindled from hell, and falls under the same character. (1.)  Raca is a scornful word, and comes from pride, "Thou empty fellow;" it is the language of that which Solomon calls  proud wrath (Prov. xxi. 24), which tramples upon our brother-disdains '' to set him even with the dogs of our flock. This people who knoweth not the law, is cursed,'' is such language, John vii. 49. (2.)  Thou fool, is a spiteful word, and comes from hatred; looking upon him, not only as mean and not to be honoured, but as vile and not to be loved; "Thou wicked man, thou reprobate." The former speaks a man without sense, this (in scripture language) speaks a man without grace; the more the reproach touches his spiritual condition, the worse it is; the former is a haughty taunting of our brother, this is a malicious censuring and condemning of him, as abandoned of God. Now this is a breach of the sixth commandment; malicious slanders and censures are  poison under the tongue, that kills secretly and slowly;  bitter words are as  arrows that would suddenly (Ps. lxiv. 3), or as a sword in the bones. The good name of our neighbour, which is better than life, is thereby stabbed and murdered; and it is an evidence of such an ill-will to our neighbour as would strike at his life, if it were in our power. 3. He tells them, that how light soever they made of these sins, they would certainly be reckoned for; he  that is angry with is brother shall be in danger of the judgment and anger of God; he that calls him  Raca, shall be in danger of the council, of being punished by the Sanhedrim for reviling an Israelite;  but whosoever saith, Thou fool, thou profane person, thou child of hell,  shall be in danger of hell-fire, to which he condemns his brother; so the learned Dr. Whitby. Some think, in allusion to the penalties used in the several courts of judgment among the Jews, Christ shows that the sin of rash anger exposes men to lower or higher punishments, according to the degrees of its proceeding. The Jews had three capital punishments, each worse than the other; beheading, which was inflicted by the judgment; stoning, by the council or chief Sanhedrim; and burning  in the valley of the son of Hinnom, which was used only in extraordinary cases: it signifies, therefore, that rash anger and reproachful language are damning sins; but some are more sinful than others, and accordingly there is a greater damnation, and a sorer punishment reserved for them: Christ would thus show which sin was most sinful, by showing which it was the punishment whereof was most dreadful. IV. From all this it is here inferred, that we ought carefully to preserve Christian love and peace with our brethren, and that if at any time a breach happens, we should labour for a reconciliation, by confessing our fault, humbling ourselves to our brother, begging his pardon, and making restitution, or offering satisfaction for wrong done in word or deed, according as the nature of the thing is; and that we should do this quickly for two reasons: 1. Because, till this be done, we are utterly unfit for communion with God in holy ordinances, v. 23, 24. The case supposed is, " That thy brother have somewhat  against thee," that thou has injured and offended him, either really or in his apprehension; if thou are the party offended, there needs not this delay; if thou  have aught against thy brother, make short work of it; no more is to be done but to forgive him (Mark xi. 25), and forgive the injury; but if the quarrel began on thy side, and the fault was either at first or afterwards thine, so  that thy brother has a controversy with  thee, go and  be reconciled to him before thou  offer thy gift at the altar, before thou approach solemnly to God in the gospel-services of prayer and praise, hearing the word or the sacraments. Note, (1.) When we are addressing ourselves to any religious exercises, it is good for us to take that occasion of serious reflection and self-examination: there are many things to be  remembered, when we  bring our gift to the altar, and this among the rest, whether  our brother hath aught against us; then, if ever, we are disposed to be serious, and therefore should then call ourselves to an account. (2.) Religious exercises are not acceptable to God, if they are performed when we are in wrath; envy, malice, and uncharitableness, are sins so displeasing to God, that nothing pleases him which comes from a heart wherein they are predominant, 1 Tim. ii. 8. Prayers made in wrath are written in gall, Isa. i. 15; lviii. 4. (3.) Love or charity is so much  better than all burnt-offerings and sacrifice, that God will have reconciliation made with an offended brother before the gift be offered; he is content to stay for the gift, rather than have it offered while we are under guilt and engaged in a quarrel. (4.) Though we are unfitted for communion with God, by a continual quarrel with a brother, yet that can be no excuse for the omission or neglect of our duty: " Leave there thy gift before the altar, lest otherwise, when thou has gone away, thou be tempted not to come again." Many give this as a reason why they do not come to church or to the communion, because they are at variance with some neighbour; and whose fault is that? One sin will never excuse another, but will rather double the guilt. Want of charity cannot justify the want of piety. The difficulty is easily got over; those who have wronged us, we must forgive; and those whom we have wronged, we must make satisfaction to, or at least make a tender of it, and desire a renewal of the friendship, so that if reconciliation be not made, it may not be our fault;  and then come, come and welcome,  come and offer thy gift, and it shall be accepted.  Therefore we must  not let the sun go down upon our wrath any day, because we must go to prayer before we go to sleep; much less let the sun rise  upon our wrath on a sabbath-day, because it is a day of prayer. 2. Because, till this be done, we lie exposed to much danger, v. 25, 26. It is at our peril if we do not labour after an agreement, and that quickly, upon two accounts: (1.) Upon a temporal account. If the offence we have done to our brother, in his body, goods, or reputation, be such as will bear action, in which he may recover considerable damages, it is our wisdom, and it is our duty to our family, to prevent that by a humble submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and put us to the extremity of a prison. In such a case it is better to compound and make the best terms we can, than to stand it out; for it is in vain to contend with the law, and there is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in the offences they have given, which would soon have been pacified by a little yielding at first. Solomon's advice in case of suretyship is,  Go, humble thyself, and so secure  and deliver thyself, Prov. vi. 1-5. It is good to agree, for the law is costly. Though we must be merciful to those we have advantage against, yet we must be just to those that have advantage against us, as far as we are able. " Agree, and compound  with thine adversary quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the utmost demand, and will not make thee the abatement which at first he would have made." A prison is an uncomfortable place to those who are brought to it by their own pride and prodigality, their own wilfulness and folly. (2.) Upon a spiritual account. " Go, and be  reconciled to thy brother, be just to him, be friendly with him, because while the quarrel continues, as thou art unfit to  bring thy gift to the altar, unfit to come to  the table of the Lord, so thou art unfit to die: if thou persist in this sin, there is danger lest thou be suddenly snatched away by the wrath of God, whose judgment thou canst not escape nor except against; and if that iniquity be laid to thy charge, thou art undone for ever." Hell is a prison for all that live and die in malice and uncharitableness, for all that are  contentious (Rom. ii. 8), and out of that prison there is no rescue, no redemption, no escape, to eternity. This is very applicable to the great business of our reconciliation to God through Christ;  Agree with him quickly, whilst thou art in the way. Note, [1.] The great God is an Adversary to all sinners,  Antidikos— a law-adversary; he has a controversy with them, an action against them. [2.] It is our concern to  agree with him, to acquaint ourselves with him, that we may  be at peace, Job xxii. 21; 2 Cor. v. 20. [3.] It is our wisdom to do this  quickly, while we are in the way. While we are alive,  we are in the way; after death, it will be too late to do it; therefore  give not sleep to thine eyes till it be done. [4.] They who continue in a state of enmity to God, are continually exposed to the arrests of his justice, and the most dreadful instances of his wrath. Christ is the Judge, to whom impenitent sinners will be delivered; for  all judgment is committed to the Son; he that was rejected as a Saviour, cannot be escaped as a Judge, Rev. vi. 16, 17. It is a fearful thing to be thus turned over to the Lord Jesus, when the Lamb shall become the Lion. Angels are the officers to whom Christ will deliver them (ch. xiii. 41, 42); devils are so too, having  the power of death as executioners to all unbelievers, Heb. ii. 14. Hell is the prison, into which those will be cast that continue in a state of enmity to God, 2 Pet. ii. 4. [5.] Damned sinners must remain in it to eternity; they shall not  depart till they have paid the uttermost farthing, and that will not be to the utmost ages of eternity: divine justice will be for ever in the satisfying, but never satisfied.

The Sermon on the Mount.
$27$ Ye have heard that it was said by them of old time, Thou shalt not commit adultery: $28$ But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. $29$ And if thy right eye offend thee, pluck it out, and cast  it from thee: for it is profitable for thee that one of thy members should perish, and not  that thy whole body should be cast into hell. $30$ And if thy right hand offend thee, cut it off, and cast  it from thee: for it is profitable for thee that one of thy members should perish, and not  that thy whole body should be cast into hell. $31$ It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: $32$ But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former;  that laid a restraint upon sinful passions,  this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious. I. The command is here laid down (v. 27),  Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only  regarded in the heart, and went no further, God could not hear it, would not regard it (Ps. lxvi. 18), and therefore they thought it enough to be able to say that they were  no adulterers, Luke xviii. 11. II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught. 1. We are here taught, that there is such a thing as  heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to '' wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman (not only another man's wife, as some would have it, but any woman),  to lust after her, has committed adultery with her in his heart,'' v. 28. This command forbids not only the acts of fornication and adultery, but, (1.) All appetites to them, all lusting after the forbidden object; this is the beginning of the sin,  lust conceiving (James i. 15); it is a bad step towards the sin; and where the lust is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of sin, as far as the heart can do it; there wants nothing but convenient opportunity for the sin itself.  Adultera mens est—The mind is debauched. Ovid. Lust is conscience baffled or biassed: biassed, if it say nothing against the sin; baffled, if it prevail not in what is says. (2.) All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph's mistress (Gen. xxxix. 7), Samson (Judg. xvi. 1), David, 2 Sam. xi. 2. We read the  eyes full of adultery, that cannot cease from sin, 2 Pet. ii. 14. What need have we, therefore, with holy Job, to  make a covenant with our eyes, to make this bargain with them that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job xxxi. 1. What have we the covering of the eyes for, but to restrain corrupt glances, and to keep out of their defiling impressions? This forbids also the using of any other of our senses to stir up lust. If ensnaring looks are forbidden fruit, much more unclean discourses, and wanton dalliances, the fuel and bellows of this hellish fire. These precepts are hedges about the law of heart-purity, v. 8. And if looking be lust, they who dress and deck, and expose themselves, with design to be looked at and lusted after (like Jezebel, that  painted her face and tired her head, and looked out at the window) are no less guilty. Men sin, but devils tempt to sin. 2. That such looks and such dalliances are so very dangerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend then to give way to the sin, and perish eternally in it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to governed by it; " It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object." Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with  the terrors of the Lord, and so they are here argued against. (1.) It is a severe operation that is here prescribed for the preventing of these fleshly lusts.  If thy right eye offend thee, or  cause thee to offend, by wanton glances, or wanton gazings, upon forbidden objects;  if thy right hand off end thee, or  cause thee to offend, by wanton dalliances; and if it were indeed impossible, as is pretended, to govern the eye and the hand, and they have been so accustomed to these wicked practices, that they will not be withheld from them; if there be no other way to restrain them (which, blessed be God, through his grace, there is), it were better for us to  pluck out the eye, and  cut off the hand, though the  right eye, and  right hand, the more honourable and useful, than to indulge them in sin to the ruin of the soul. And if this must be submitted to, at the thought of which nature startles, much more must we resolve to  keep under the body, and to bring it into subjection; to live a life of mortification and self-denial; to keep a constant watch over our own hearts, and to suppress the first rising of lust and corruption there; to avoid the occasions of sin, to resist the beginnings of it, and to decline the company of those who will be a snare to us, though ever so pleasing; to keep out of harm's way, and abridge ourselves in the use of lawful things, when we find them temptations to us; and to seek unto God for his grace, and depend upon that grace daily, and so to  walk in the Spirit, as that we may not  fulfil the lusts of the flesh; and this will be as effectual as  cutting off a right hand or  pulling out a right eye; and perhaps as much against the grain to flesh and blood; it is the destruction of the old man. (2.) It is a startling argument that is made use of to enforce this prescription (v. 29), and it is repeated in the same words (v. 30), because we are loth to hear such rough things; Isa. xxx. 10.  It is profitable for thee that one of thy members should perish, though it be an eye or a hand, which can be worse spared,  and not that thy whole body should be cast into hell. Note, [1.] It is not unbecoming a minister of the gospel to preach of hell and damnation; nay, he  must do it, for Christ himself did it; and we are unfaithful to our trust, if we give not warning of  the wrath to come. [2.] There are some sins from which we need to be  saved with fear, particularly  fleshly lusts, which are such  natural brute beasts as cannot be checked, but by being frightened; cannot be kept from a forbidden tree, but by  cherubim, with a flaming sword. [3.] When we are tempted to think it hard to  deny ourselves, and to  crucify fleshly lusts, we ought to consider how much harder it will be to lie for ever in  the lake that burns with fire and brimstone; those do not know or do not believe what hell is, that will rather venture their eternal ruin in those flames, than deny themselves the gratification of a base and brutish lust. [4.] In hell there will be torments for the body; the  whole body will  be cast into hell, and there will be torment in every part of it; so that if we have a care of our own bodies, we shall  possess them in sanctification and honour, and  not in the lusts of uncleanness. [5.] Even those duties that are most unpleasant to flesh and blood, are  profitable for us; and our Master requires nothing from us but what he knows to be for our advantage. 3. That men's divorcing of their wives upon dislike, or for any other cause except adultery, however tolerated and practised among the Jews, was a violation of the seventh commandment, as it opened a door to adultery, v. 31, 32. Here observe, (1.) How the matter now stood with reference to divorce.  It hath been said (he does not say as before,  It hath been said by them of old time, because this was not a precept, as those were, though the Pharisees were willing so to understand it, ch. xix. 7, but only a permission), " Whosoever shall put away his wife, let him give her a bill of divorce; let him not think to do it by word of mouth, when he is in a passion; but let him do it deliberately, by a legal instrument in writing, attested by witnesses; if he will dissolve the matrimonial bond, let him do it solemnly." Thus the law had prevented rash and hasty divorces; and perhaps at first, when writing was not so common among the Jews, that made divorces rare things; but in process of time it became very common, and this direction of how to do it, when there was just cause for it, was construed into a permission of it for any cause, ch. xix. 3. (2.) How this matter was rectified and amended by our Saviour. He reduced the ordinance of marriage to its primitive institution:  They two shall be one flesh, not to be easily separated, and therefore divorce is not to be allowed, except in case of adultery, which breaks the marriage covenant; but he that puts away his wife upon any other pretence,  causeth her to commit adultery, and him also that shall marry her when she is thus divorced. Note, Those who lead others into temptation to sin, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. This is one way of being  partaker with adulterers Ps. l. 18.

The Sermon on the Mount.
$33$ Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: $34$ But I say unto you, Swear not at all; neither by heaven; for it is God's throne: $35$ Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. $36$ Neither shalt thou swear by thy head, because thou canst not make one hair white or black. $37$ But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that  God will not hold him guiltless, however he may hold himself, who breaks this commandment, by  taking the name of the Lord in vain. Now as to this command, I. It is agreed on all hands that it forbids perjury, forswearing, and the violation of oaths and vows, v. 33. This was said to them of old time, and is the true intent and meaning of the third commandment.  Thou shalt not use, or  take up, the name of God (as we do by an oath)  in vain, or  unto vanity, or  a lie. He  hath not lift up his soul unto vanity, is expounded in the next words,  nor sworn deceitfully, Ps. xxiv. 4. Perjury is a sin condemned by the light of nature, as a complication of impiety toward God and injustice toward man, and as rendering a man highly obnoxious to the divine wrath, which was always judged to follow so infallibly upon that sin, that the forms of swearing were commonly turned into execrations or imprecations; as that,  God do so to me, and more also; and with us,  So help me God; wishing I may never have any help from God, if I swear falsely. Thus, by the consent of nations, have men cursed themselves, not doubting but that God would curse them, if they lied against the truth then, when they solemnly called God to witness to it. It is added, from some other scriptures,  but shalt perform unto the Lord thine oaths (Num. xxx. 2); which may be meant, either, 1. Of those promises to which God is a party, vows made to God; these must be punctually paid (Eccl. v. 4, 5): or, 2. Of those promises made to our brethren, to which God was a Witness, he being appealed to concerning our sincerity; these must be  performed to the Lord, with an eye to him, and for his sake: for to him, by ratifying the promises with an oath, we have made ourselves debtors; and if we break a promise so ratified,  we have not lied unto men only,  but unto God. II. It is here added, that the commandment does not only forbid false swearing, but all rash, unnecessary swearing:  Swear not at all, v. 34; Compare Jam. v. 12. Not that all swearing is sinful; so far from that, if rightly done, it is a part of religious worship, and we in it  give unto God the glory due to his name. See Deut. vi. 13; x. 20; Isa. xlv. 23; Jer. iv. 2. We find Paul confirming what he said by such solemnities (2 Cor. i. 23), when there was a necessity for it. In swearing, we pawn the truth of something known, to confirm the truth of something doubtful or unknown; we appeal to a greater knowledge, to a higher court, and imprecate the vengeance of a righteous Judge, if we swear deceitfully. Now the mind of Christ in this matter is, 1. That we must  not swear at all, but when we are duly called to it, and justice or charity to our brother, or respect to the commonwealth, make it necessary for  the end of strife (Heb. vi. 16), of which necessity the civil magistrate is ordinarily to be the judge. We may be sworn, but we must now swear; we may be adjured, and so obliged to it, but we must not thrust ourselves upon it for our own worldly advantage. 2. That we must not swear lightly and irreverently, in common discourse: it is a very great sin to make a ludicrous appeal to the glorious Majesty of heaven, which, being a sacred thing, ought always to be very serious: it is a gross profanation of God's holy name, and of one of the holy things which the  children of Israel sanctify to the Lord: it is a sin that has no cloak, no excuse for it, and therefore a sign of a graceless heart, in which enmity to God reigns:  Thine enemies take thy name in vain. 3. That we must in a special manner avoid promissory oaths, of which Christ more particularly speaks here, for they are oaths that are to be performed. The influence of an affirmative oath immediately ceases, when we have faithfully discovered the truth, and the whole truth; but a promissory oath binds so long, and may be so many ways broken, by the surprise as well as strength of a temptation, that it is not to be used but upon great necessity: the frequent requiring and using of oaths, is a reflection upon Christians, who should be of such acknowledged fidelity, as that their sober words should be as sacred as their solemn oaths. 4. That we must not swear by any other creature. It should seem there were some, who, in civility (as they thought) to the name of God, would not make use of that in swearing, but would swear  by heaven or earth, &c. This Christ forbids here (v. 34) and shows that there is nothing we can swear by, but it is some way or other related to God, who is the Fountain of all beings, and therefore that it is as dangerous to swear by them, as it is to swear by God himself: it is the verity of the creature that is laid at stake; now that cannot be an instrument of testimony, but as it has regard to God, who is the  summum verum—the chief Truth. As for instance, (1.)  Swear not by the heaven; "As sure as there is a heaven, this is true;"  for it is God's throne, where he resides, and in a particular manner manifests his glory, as a Prince upon his throne: this being the inseparable dignity of the upper world, you cannot  swear by heaven, but you swear by God himself. (2.)  Nor by the earth, for it is his footstool. He governs the motions of this lower world; as he rules in heaven, so he rules over the earth; and though under his feet, yet it is also under his eye and care, and stands in relation to him as his, Ps. xxiv. 1.  The earth is the Lord's; so that in swearing by it, you swear by its Owner. (3.)  Neither by Jerusalem, a place for which the Jews had such a veneration, that they could not speak of any thing more sacred to  swear by; but beside the common reference Jerusalem has to God, as part of the earth, it is in special relation to him,  for it is the city of the great King (Ps. xlviii. 2),  the city of God (Ps. xlvi. 4), he is therefore interested in it, and in every oath taken by it. (4.) " Neither shalt thou swear by the head; though it be near thee, and an essential part of thee, yet it is more God's than thine; for he made it, and formed all the springs and powers of it; whereas thou thyself canst not, from any natural intrinsic influence, change the colour of  one hair, so as to make  it white or black; so that thou canst not  swear by thy head, but thou swearest by him who is the  Life of thy head, and  the Lifter up of it." Ps. iii. 3. 5. That therefore in all our communications we must content ourselves with,  Yea, yea, and  nay, nay, v. 37. In ordinary discourse, if we affirm a thing, let us only say,  Yea, it is so; and, if need be, to evidence our assurance of a thing, we may double it, and say,  Yea, yea, indeed it is so:  Verily, verily, was our Saviour's  yea, yea. So if we deny a thing, let is suffice to say, No; or if it be requisite, to repeat the denial, and say, No, no; and if our fidelity be known, that will suffice to gain us credit; and if it be questioned, to back what we say with swearing and cursing, is but to render it more suspicious. They who can  swallow a profane oath, will not  strain at a lie. It is a pity that this, which Christ puts in the mouths of all his disciples, should be fastened, as a name of reproach, upon a sect faulty enough other ways, when (as Dr. Hammond says) we are not forbidden any more than  yea and  nay, but are in a manner directed to the use of that. The reason is observable;  For whatsoever is more than these cometh of evil, though it do not amount to the iniquity of an oath. It comes  ek tou Diabolou; so an ancient copy has it: it comes  from the Devil, the evil one; it comes from the corruption of men's nature, from passion and vehemence; from a reigning vanity in the mind, and a contempt of sacred things: it comes from that deceitfulness which is in men,  All men are liars; therefore men use these protestations, because they are distrustful one of another, and think they cannot be believed without them. Note, Christians should, for the credit of their religion, avoid not only that which is in itself evil, but  that which cometh of evil, and has  the appearance of it. That may be suspected as a bad thing, which comes from a bad cause. An oath is physic, which supposes a disease.

The Sermon on the Mount.
$38$ Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: $39$ But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. $40$ And if any man will sue thee at the law, and take away thy coat, let him have  thy cloak also. $41$ And whosoever shall compel thee to go a mile, go with him twain. $42$ Give to him that asketh thee, and from him that would borrow of thee turn not thou away. In these verses the law of retaliation is expounded, and in a manner repealed. Observe, I. What the  Old-Testament permission was, in case of injury; and here the expression is only,  Ye have heard that is has been said; not, as before, concerning the commands of the decalogue,  that it has been said by, or to,  them of old time. It not was a command, that every one should of necessity require such satisfaction; but they might lawfully insist upon it, if they pleased;  an eye for an eye, and a tooth for a tooth. This we find, Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; in all which places it is appointed to be done by the magistrate, who  bears not the sword in vain, but is  the minister of God, an avenger to execute wrath, Rom. xiii. 4. It was a direction to the judges of the Jewish nation what punishment to inflict in case of maims, for terror to such as would do mischief on the one hand, and for a restraint to such as have mischief done to them on the other hand, that they may not insist on a greater punishment than is proper: it is not  a life for an eye, nor  a limb for a tooth, but observe a proportion; and it is intimated (Num. xxxv. 31), that the forfeiture in this case might be redeemed with money; for when it is provided that  no ransom shall be taken for the life of a murderer, it is supposed that for maims a pecuniary satisfaction was allowed. But some of the Jewish teachers, who were not the most compassionate men in the world, insisted upon it as necessary that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe. Now, so far this is in force with us, as a direction to magistrates, to use the sword of justice according to the good and wholesome laws of the land, for the terror of evil-doers, and the vindication of the oppressed. That judge  neither feared God nor regarded man, who would not  avenge the poor widow  of her adversary, Luke xviii. 2, 3. And it is in force as a rule to lawgivers, to provide accordingly, and wisely to apportion punishments to crimes, for the restraint of rapine and violence, and the protection of innocency. II. What the  New-Testament precept is, as to the complainant himself, his duty is, to  forgive the injury as done to himself, and no further to insist upon the punishment of it than is necessary to the public good: and this precept is consonant to the meekness of Christ, and the gentleness of his yoke. Two things Christ teaches us here: 1. We must not be revengeful (v. 39);  I say unto you, that ye resist not evil;—the evil person that is injurious to you. The resisting of any ill attempt upon us, is here as generally and expressly forbidden, as  the resisting of the higher powers is (Rom. xiii. 2); and yet this does not repeal the law of self-preservation, and the care we are to take of our families; we may  avoid evil, and may  resist it, so far as is necessary to our own security; but we must not  render evil for evil, must not bear a grudge, nor avenge ourselves, nor study to be even with those that have treated us unkindly, but we must go beyond them by forgiving them, Prov. xx. 22; xxiv. 29; xxv. 21, 22; Rom. xii. 7. The law of retaliation must be made consistent with the law of love: nor, if any have injured us, is our recompence in our own hands, but in the hands of God, to whose wrath we must give place; and sometimes in the hands of his viceregents, where it is necessary for the preservation of the public peace; but it will not justify us in hurting our brother to say that he began, for it is the second blow that makes the quarrel; and when we were injured, we had an opportunity not to justify our injuring him, but to show ourselves the true disciples of Christ, by forgiving him. Three things our Saviour specifies, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others. (1.) A blow on the cheek, which is an injury to me in my body; " Whosoever shall smite thee on thy right cheek," which is not only a hurt, but an affront and indignity (2 Cor. xi. 20), if a man in anger or scorn thus abuse thee, " turn to him the other cheek;" that is, "instead of avenging that injury, prepare for another, and bear it patiently: give not the rude man as good as he brings; do not challenge him, nor enter an action against him; if it be necessary to the public peace that he be bound to his good behaviour, leave that to the magistrate; but for thine own part, it will ordinarily be the wisest course to pass it by, and take no further notice of it: there are no bones broken, no great harm done, forgive it and forget it; and if proud fools think the worse of thee, and laugh at thee for it, all wise men will value and honour thee for it, as a follower of the blessed Jesus, who, though he was the Judge of Israel, did not smite those who smote him on the cheek," Micah v. 1. Though this may perhaps, with some base spirits, expose us to the like affront another time, and so it is, in effect, to  turn the other cheek, yet let not that disturb us, but let us trust God and his providence to protect us in the way of our duty. Perhaps, the forgiving of one injury may prevent another, when the avenging of it would but draw on another; some will be overcome by submission, who by resistance would but be the more exasperated, Prov. xxv. 22. However, our recompence is in Christ's hands, who will reward us with eternal glory for the shame we thus patiently endure; and though it be not directly inflicted, it if be quietly borne for conscience' sake, and in conformity to Christ's example, it shall be put upon the score of suffering for Christ. (2.) The loss of a coat, which is a wrong to me in my estate (v. 40);  If any man will sue thee at the law, and take away thy coat. It is a hard case. Note, It is common for legal processes to be made use of for the doing of greatest injuries. Though judges be just and circumspect, yet it is possible for bad men who make no conscience of oaths and forgeries, by course of law to force off the coat from a man's back.  Marvel not at the matter (Eccl. v. 8), but, in such a case, rather than go to the law by way of revenge, rather than exhibit a cross bill, or stand out to the utmost, in defence of that which is thy undoubted right,  let him even take  thy cloak also. If the matter be small, which we may lose without an considerable damage to our families, it is good to submit to it for peace' sake. "It will not cost thee so much to buy another cloak, as it will cost thee by course of law to recover that; and therefore unless thou canst get it again by fair means, it is better to let him take it." (3.) The going a mile by constraint, which is a wrong to me in my liberty (v. 41); " Whosoever shall compel thee to go a mile, to run an errand for him, or to wait upon him, grudge not at it, but  go with him two miles rather than fall out with him:" say not, "I would do it, if I were not compelled to it, but I hate to be forced;" rather say, "Therefore I will do it, for otherwise there will be a quarrel;" and it is better to serve him, than to serve thy own lusts of pride and revenge. Some give this sense of it: The Jews taught that the disciples of the wise, and the students of the law, were not to be pressed, as others might, by the king's officers, to travel upon the public service; but Christ will not have his disciples to insist upon this privilege, but to comply rather than offend the government. The sum of all is, that Christians must not be litigious; small injuries must be submitted to, and no notice taken of them; and if the injury be such as requires us to seek reparation, it must be for a good end, and without thought of revenge: though we must not invite injuries, yet we must meet them cheerfully in the way of duty, and make the best of them. If any say, Flesh and blood cannot pass by such an affront, let them remember, that  flesh and blood shall not inherit the kingdom of God. 2. We must be charitable and beneficent (v. 42); must not only do no hurt to our neighbours, but labour to do them all the good we can. (1.) We must be ready to give; " Give to him that asketh thee. If thou has an ability, look upon the request of the poor as giving thee an opportunity for the duty of almsgiving." When a real object of charity presents itself, we should give at the first word:  Give a portion to seven, and also to eight; yet the affairs of our charity must be  guided with discretion (Ps. cxii. 5), lest we give that to the idle and unworthy, which should be given to those that are necessitous, and deserve well. What God says to us, we should be ready to say to our poor brethren,  Ask, and it shall be given you. (2.) We must be ready to lend. This is sometimes as great a piece of charity as giving; as it not only relieves the present exigency, but obliges the borrower to providence, industry, and honesty; and therefore, " From him that would borrow of thee something to live on, or something to trade on,  turn not thou away: shun not those that thou knowest have such a request to make of thee, nor contrive excuses to shake them off." Be easy of access to him  that would borrow: though he be bashful, and have not confidence to make known his case and beg the favour, yet thou knowest both his need and his desire, and therefore offer him the kindness.  Exorabor antequam rogor; honestis precibus occuram—I will be prevailed on before I am entreated; I will anticipate the becoming petition. Seneca,  De Vit&#226; Beat&#226;. It becomes us to be thus forward in acts of kindness, for before we call, God hears us, and  prevents us with the blessings of his goodness.

The Sermon on the Mount.
$43$ Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. $44$ But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; $45$ That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. $46$ For if ye love them which love you, what reward have ye? do not even the publicans the same? $47$ And if ye salute your brethren only, what do ye more  than others? do not even the publicans so? $48$ Be ye therefore perfect, even as your Father which is in heaven is perfect. We have here, lastly, an exposition of that great fundamental law of the second table,  Thou shalt love thy neighbour, which was the fulfilling of the law. I. See here how this law was corrupted by the comments of the Jewish teachers, v. 43. God said,  Thou shalt love thy neighbour; and by  neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command,  Thou shalt love thy neighbour, they were willing to infer what God never designed;  Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Exod. xxiii. 4, 5; Deut. xxiii. 7.  Thou shalt not abhor an Edomite, nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it—to make room for Israel, and that they might not be  snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen then allowed this. It is Cicero's rule, '' Nemini nocere nisi prius lacessitum injuri&#226;—To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to  take occasion by the commandment'' to justify themselves. II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: " But I say unto you, I, who come to be the great Peace-Maker, the general Reconciler, who loved you when you were strangers and enemies,  I say, Love your enemies," v. 44. Though men are ever so bad themselves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those  that hate us, and have been abusive to us; but that which is at the bottom hereof is a root of bitterness, which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, it is the great duty of Christians to  love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far  honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuousness, good temper, learning, and moral virtue, kindness to others, profession of religion, &c., and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told, 1. That we must  speak well of them:  Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and  not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See 1 Pet. iii. 9. They, in whose tongues is  the law of kindness, can give good words to those who give bad words to them. 2. That we must  do well to them: " Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him. 3. We must  pray for them:  Pray for them that despitefully use you, and persecute you. Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked  what a good king should do, replied,  Tous men philous euergetein, tous de echthrous kakos poiein— Good turns to his friends, and evil to his enemies; he said, How much better is it  tous men philous euergetein, tous de echthrous philous poiein—to  do good to our friends, and make friends of our enemies. This is  heaping coals of fire on their heads. Two reasons are here given to enforce this command (which sounds so harsh) of  loving our enemies. We must do it, [1.] That we may be  like God our Father; "that ye may be, may approve yourselves to be,  the children of your Father which is in heaven." Can we write a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God  maketh his sun to rise, and  sendeth rain, on  the just and the unjust, v. 45. Note,  First, Sunshine and  rain are great blessings to the world, and they come from God. It is  his sun that  shines, and the rain is sent by him. They do not come of course, or by chance, but from God.  Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful Benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them.  Thirdly, These gifts of common providence are dispensed indifferently to  good and  evil, just and  unjust; so that we cannot know  love and  hatred by what is  before us, but by what is  within us; not by the shining of the sun on our heads, but by the rising of the Sun of Righteousness in our hearts.  Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own weapons; which is an amazing instance of God's patience and bounty. It was but once that God forbade his sun to shine on the Egyptians, when the Israelites had  light in their dwellings; God could make such a distinction every day.  Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to  do good to those that hate us; especially considering, that though there is in us a carnal mind which is enmity to God, yet we share in his bounty.  Sixthly, Those only will be accepted as the children of God, who study to resemble him, particularly in his goodness. [2.] That we may herein  do more than others, v. 46, 47.  First, Publicans love their friends. Nature inclines them to it; interest directs them to it. To do good to them who do good to us, is a common piece of humanity, which even those whom the Jews hated and despised could give as good proofs as of the best of them. The publicans were men of no good fame, yet they were grateful to such as had helped them to their places, and courteous to those they had a dependence upon; and shall we be no better than they? In doing this we serve ourselves and consult our own advantage; and what reward can we expect for that, unless a regard to God, and a sense of duty, carrying us further than our natural inclination and worldly interest?  Secondly, We must therefore love our enemies, that we may exceed them. If we must go beyond scribes and Pharisees, much more beyond publicans. Note, Christianity is something more than humanity. It is a serious question, and which we should frequently put to ourselves, " What do we more than others? What excelling thing do we do? We  know more than others; we  talk more of the things of God than others; we  profess, and have  promised, more than others; God has done more for us, and therefore justly expects more from us than from others; the glory of God is more concerned in us than in others; but  what do we more than others? Wherein do we live above the rate of the children of this world?  Are we not carnal, and do we not walk as men, below the character of Christians? In this especially we must do more than others, that while every one will render  good for good, we must render  good for evil; and this will speak a nobler principle, and is consonant to a higher rule, than the most of men act by. Others  salute their brethren, they embrace those of their own party, and way, and opinion; but we must not so confine our respect, but  love our enemies, otherwise  what reward have we? We cannot expect the reward of Christians, if we rise no higher than the virtue of publicans." Note, Those who promise themselves a reward above others must study to  do more than others.  Lastly, Our Saviour concludes this subject with this exhortation (v. 48),  Be ye therefore perfect, as your Father which is in heaven is perfect. Which may be understood, 1. In general, including all those things wherein we must be  followers of God as dear children. Note, It is the duty of Christians to desire, and aim at, and press toward a perfection in grace and holiness, Phil. iii. 12-14. And therein we must study to conform ourselves to the example of our heavenly Father, 1 Pet. i. 15, 16. Or, 2. In this particular before mentioned, of  doing good to our enemies; see Luke vi. 36. It is God's perfection to  forgive injuries and to  entertain strangers, and to do good to the evil and unthankful, and it will be ours to be like him. We that owe  so much, that owe  our all, to the divine bounty, ought to copy it out as well as we can.

=CHAP. 6.= ''Christ having, in the former chapter, armed his disciples against the corrupt doctrines and opinions of the scribes and Pharisees, especially in their expositions of the law (that was called their leaven, ch. xvi. 12), comes in this chapter to warn them against their corrupt practices, against the two sins which, though in their doctrine they did not justify, yet in their conversation they were notoriously guilty of, and so as even to recommend them to their admirers: these were hypocrisy and worldly-mindedness, sins which, of all others, the professors of religion need most to guard against, as sins that most easily beset those who have escaped the grosser pollutions that are in the world through lust, and which are therefore highly dangerous. We are here cautioned, I. Against hypocrisy; we must not be as the hypocrites are, nor do as the hypocrites do. 1. In the giving of alms, ver. 1-4. 2. In prayer, ver. 5-8. We are here taught what to pray for, and how to pray (ver. 9-13); and to forgive in prayer, ver. 14, 15. 3. In fasting, ver. 16-18. II. Against worldly-mindedness, 1. In our choice, which is the destroying sin of hypocrites, ver. 19-24. 2. In our cares, which is the disquieting sin of many good Christians, ver. 25-34.''

The Sermon on the Mount.
$1$ Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. $2$ Therefore when thou doest  thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. $3$ But when thou doest alms, let not thy left hand know what thy right hand doeth: $4$ That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. As we must do better than the scribes and Pharisees in avoiding heart-sins, heart-adultery, and heart-murder, so likewise in maintaining and keeping up heart-religion, doing what we do from an inward, vital principle, that we may be approved of God, not that we may be applauded of men; that is, we must watch against hypocrisy, which was the leaven of the Pharisees, as well as against their doctrine, Luke xii. 1.  Almsgiving, prayer, and  fasting, are three great Christian duties—the three foundations of the law, say the Arabians: by them we do homage and service to God with our three principal interests; by  prayer with our  souls, by  fasting with our  bodies, by  alms-giving with our  estates. Thus we must not only  depart from evil, but  do good, and do it well, and so  dwell for evermore. Now in these verses we are cautioned against hypocrisy in giving alms.  Take heed of it. Our being bid to  take heed of it intimates that it is sin. 1. We are in  great danger of; it is a subtle sin; vain-glory insinuates itself into what we do ere we are aware. The disciples would be tempted to it by the power they had to do many wondrous works, and their living with some that admired them and others that despised them, both which are temptations to covet to make a fair show in the flesh. 2. It is a sin we are  in great danger by. Take heed of hypocrisy, for if it reign in you, it will ruin you. It is the dead fly that spoils the whole box of precious ointment. Two things are here supposed, I. The  giving of alms is a great duty, and a duty which all the disciples of Christ, according to their ability, must abound in. It is prescribed by the law of nature and of Moses, and great stress is laid upon it by the prophets. Divers ancient copies here for  ten eleemosynen— your alms, read  ten dikaiosynen— your righteousness, for  alms are  righteousness, Ps. cxii. 9; Prov. x. 2. The Jews called the  poor's box the  box of righteousness. That which is given to the poor is said to be their due, Prov. iii. 27. The duty is not the less necessary and excellent for its being abused by hypocrites to serve their pride. If superstitious papists have placed a merit in works of charity, that will not be an excuse for covetous protestants that are barren in such good works. It is true, our alms-deeds do not deserve heaven; but it is as true that we cannot go to heaven without them. It is  pure religion (Jam. i. 27), and will be the test at the great day; Christ here takes it for granted that his disciples  give alms, nor will he own those that do not. II. That it is such a duty as has a great reward attending it, which is lost if it be done in hypocrisy. It is sometimes rewarded in temporal things with  plenty (Prov. xi. 24, 25; xix. 17);  security from want (Prov. xxviii. 27; Ps. xxxvii. 21, 25);  succour in distress (Ps. xli. 1, 2);  honour and a good name, which follow those most that least covet them, Ps. cxii. 9. However, it shall be recompensed in the resurrection of the just (Luke xiv. 14), in  eternal riches.  Quas dederis, solas semper habebis, opes.  The riches you impart form the only wealth you  will always retain. Martial. This being supposed, observe now, 1. What was the  practice of the hypocrites about this duty. They did it indeed, but not from any principle of obedience to God, or love to man, but in pride and vain-glory; not in compassion to the poor, but purely for ostentation, that they might be extolled as good men, and so might gain an interest in the esteem of the people, with which they knew how to serve their own turn, and to get a great deal more than they gave. Pursuant to this intention, they chose to give their alms  in the synagogues, and in the streets, where there was the greatest concourse of people to observe them, who applauded their liberality because they shared in it, but were so ignorant as not to discern their abominable pride. Probably they had collections for the poor in the synagogues, and the common beggars haunted the streets and highways, and upon these public occasions they chose to give their alms. Not that it is unlawful to give alms  when men see us; we may do it; but not  that men may see us; we should rather choose those objects of charity that are less observed. The hypocrites, if they gave alms to their own houses,  sounded a trumpet, under pretence of calling the poor together to be served, but really to proclaim their charity, and to have that taken notice of and made the subject of discourse. Now the doom that Christ passes upon this is very observable;  Verily I say unto you, they have their reward. At first view this seems a promise—If they have their reward they have enough, but two words in it make it a threatening. (1.) It is a reward, but it is  their reward; not the reward which God promises to them that do good, but the reward which they promise themselves, and a poor reward it is; they did it to be  seen of men, and they  are seen of men; they  chose their own delusions with which they cheated themselves, and they shall have what they chose. Carnal professors stipulate with God for preferment, honour, wealth, and they shall have their bellies filled with those things (Ps. xvii. 14); but let them expect no more; these are their consolation (Luke vi. 24), their good things (Luke xvi. 25), and they shall be put off with these. " Didst thou not agree with me for a penny? It is the bargain that thou art likely to abide by." (2.) It is a reward, but it is a  present reward, they  have it; and there is none reserved for them in the future state. They now have all that they are likely to have from God; they have their reward here, and have none to hope for hereafter.  Apechousi ton misthon. It signifies a  receipt in full. What rewards the godly have in this life are but  in part of payment; there is more behind, much more; but hypocrites have their  all in this world, so shall their doom be; themselves have decided it. The world is but for  provision to the saints, it is their spending-money; but it is  pay to hypocrites, it is their portion. 2. What is the  precept of our Lord Jesus about it, v. 3, 4. He that was himself such an example of humility, pressed it upon his disciples, as absolutely necessary to the acceptance of their performances. " Let not thy left hand know what thy right hand doeth when thou givest alms." Perhaps this alludes to the placing of the Corban, the poor man's box, or the chest into which they cast their free-will offerings,  on the right hand of the passage into the temple; so that they put their gifts into it with the  right-hand. Or the giving of alms with the  right hand, intimates readiness to it and resolution in it; do it dexterously, not awkwardly nor with a sinister intention. The  right hand may be used in helping the poor, lifting them up, writing for them, dressing their sores, and other ways besides giving to them; but, "whatever kindness thy right hand doeth to the poor,  let not thy left hand know it: conceal it as much as possible; industriously keep it private. Do it because it is a good work, not because it will give thee a good name."  In omnibus factis, re, non teste, moveamur—In all our actions, we should be influenced by a regard to the object, not to the observer. Cic. de Fin. It is intimated, (1.) That we must not let  others know what we do; no, not those that stand  at our left hand, that are very near us. Instead of acquainting them with it, keep it from them if possible; however, appear so desirous to keep it from them, as that in civility they may seem not to take notice of it, and keep it to themselves, and let it go no further. (2.) That we must not observe it too much  ourselves: the left hand is a part of ourselves; we must not within ourselves take notice too much of the good we do, must not applaud and admire ourselves. Self-conceit and self-complacency, and an adoring of our own shadow, are branches of pride, as dangerous as vain-glory and ostentation before men. We find those had their good works remembered to their honour, who had themselves forgotten them:  When saw we thee an hungered, or athirst? 3. What is the  promise to those who are thus sincere and humble in their alms-giving. Let  thine alms be in secret, and then  thy Father who seeth in secret will observe them. Note, When we take least notice of our good deeds ourselves, God takes most notice of them. As God hears the wrongs done to us when we do not hear them (Ps. xxxviii. 14, 15), so he sees the good done by us, when we do not see it. As it is a terror to hypocrites, so it is a comfort to sincere Christians, that God  sees in secret. But this is not all; not only the observation and praise, but the recompence is of God,  himself shall reward thee openly. Note, They who in their alms-giving study to approve themselves to God, only turn themselves over to him as their Paymaster. The hypocrite catches at the shadow, but the upright man makes sure of the substance. Observe how emphatically it is expressed;  himself shall reward, he will himself be the Rewarder, Heb. xi. 6. Let him alone to make it up in kind or kindness; nay, he will  himself be the Reward (Gen. xv. 1), thine  exceeding great reward. He will reward thee as thy Father, not as a master who gives his servant just what he earns and no more, but as a father who gives abundantly more, and without stint, to his son that serves him. Nay, he shall reward thee  openly, if not in the present day, yet in the great day;  then shall every man have praise of God, open praise, thou shall be confessed  before men. If the work be not open, the reward shall, and that is better.

The Sermon on the Mount.
$5$ And when thou prayest, thou shalt not be as the hypocrites  are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. $6$ But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. $7$ But when ye pray, use not vain repetitions, as the heathen  do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. In  prayer we have more immediately to do with God than in  giving alms, and therefore are yet more concerned to be  sincere, which is what we are here directed to.  When thou prayest (v. 5). It is taken for granted that all the disciples of Christ  pray. As soon as ever Paul was converted,  behold he prayeth. You may as soon find a living man that does not breathe, as a living Christian that does not pray.  For this shall every one that is godly pray. If prayerless, then graceless. " Now, when thou prayest, thou shalt not be  as the hypocrites are, nor do as they do," v. 2. Note, Those who would not do as the hypocrites do in their ways and actions must not be as the hypocrites are in their frame and temper. He names nobody, but it appears by ch. xxiii. 13, that by the hypocrites here he means especially the scribes and Pharisees. Now there were two great faults they were guilty of in prayer, against each of which we are here cautioned—vain-glory (v. 5, 6); and vain repetitions, v. 7, 8. I. We must not be  proud and  vain-glorious in prayer, nor aim at the praise of men. And here observe, 1. What was the  way and practice of the hypocrites. In all their exercises of devotion, it was plain, the chief thing they aimed at was to be commended by their neighbours, and thereby to make an interest for themselves. When they seemed to  soar upwards in prayer (and if it be right, it is the soul's ascent toward God), yet even then their eye was  downwards upon this as their  prey. Observe, (1.) What the  places were which they chose for their devotions; they prayed in the  synagogues, which were indeed proper places for public prayer, but not for personal. They pretended hereby to do honour to the place of their assemblies, but intended to do honour to themselves. They prayed in  the corners of the streets, the broad streets (so the word signifies), which were most frequented. They withdrew thither, as if they were under a pious impulse which would not admit delay, but really it was to cause themselves to be taken notice of. There, where two streets met, they were not only within view of both, but every passenger turning close upon them would observe them, and hear what they said. (2.) The  posture they used in prayer; they prayed standing; this is a lawful and proper posture for prayer (Mark xi. 25,  When ye stand praying), but kneeling being the more humble and reverent gesture, Luke xxii. 41; Acts vii. 60; Eph. iii. 14, their standing seemed to savour of pride and confidence in themselves (Luke xviii. 11),  The Pharisee stood and prayed. (3.) Their  pride in choosing these public places, which is expressed in two things: [1.] They  love to pray there. They did not love prayer for its own sake, but they loved it when it gave them an opportunity of making themselves noticed. Circumstances may be such, that our good deeds must needs be done openly, so as to fall under the observation of others, and be commended by them; but the sin and danger is when we love it, and are pleased with it, because it feeds the proud humour. [2.] It is that they may be  seen of men; not that God might accept them, but that men might admire and applaud them; and that they might easily get the estates of widows and orphans into their hands (who would not trust such devout, praying men?) and that, when they had them, they might devour them without being suspected (ch. xxiii. 14); and effectually carry on their public designs to enslave the people. (4.) The  product of all this,  they have their reward; they have all the recompence they must ever expect from God for their service, and a poor recompence it is. What will it avail us to have the good word of our fellow-servants, if our Master do not say,  Well done? But if in so great a transaction as is between us and God, when we are at prayer, we can take in so poor a consideration as the praise of men is, it is just that that should be all our reward. They did it to be  seen of men, and they are so; and much good may it do them. Note, Those that would approve themselves to God by their integrity in their religion, must have no regard to the praise of men; it is not to men that we pray, nor from them that we expect an answer; they are not to be our judges, they are dust and ashes like ourselves, and therefore we must not have our eye to them: what passes between God and our own souls must be out of sight. In our synagogue-worship, we must avoid every thing that tends to make our personal devotion remarkable, as they that caused their  voice to be heard on high, Isa. lviii. 4. Public places are not proper for private solemn prayer. 2. What is the  will of Jesus Christ in opposition to this. Humility and sincerity are the two great lessons that Christ teaches us;  Thou, when thou prayest, do so and so (v. 6);  thou in particular by thyself, and for thyself. Personal prayer is here supposed to be the duty and practice of all Christ's disciples. Observe, (1.) The directions here given about it. [1.] Instead of praying in  the synagogues and in the  corners of the streets, enter into thy closet, into some place of privacy and retirement. Isaac went into the field (Gen. xxiv. 63), Christ to a mountain, Peter to a housetop. No place amiss in point of ceremony, if it do but answer the end. Note, Secret prayer is to be performed in retirement, that we may be unobserved, and so may avoid ostentation; undisturbed, and so may avoid distraction; unheard, and so may use greater freedom; yet if the circumstances be such that we cannot possibly avoid being taken notice of, we must not therefore neglect the duty, lest the omission be a greater scandal than the observation of it. [2.] Instead of doing it to be  seen of men, pray to thy Father who is in secret; to me, even to me, Zech. vii. 5, 6. The Pharisees prayed rather to men than to God; whatever was the form of their prayer, the scope of it was to beg the applause of men, and court their favours. "Well, do thou pray to God, and let that be enough for thee. Pray to him as a Father, as thy Father, ready to hear and answer, graciously inclined to pity, help, and succour thee. Pray to thy Father  who is in secret." Note, In secret prayer we must have an eye to God, as present in all places; he is there in thy closet when no one else is there; there especially nigh to thee in what thou  callest upon him for. By  secret prayer we give God the glory of his universal presence (Acts xvii. 24), and may take to ourselves the comfort of it. (2.) The encouragements here given us to it. [1.] Thy Father  seeth in secret; his eye is upon thee to accept thee, when the eye of no man is upon thee to applaud thee;  under the fig-tree, I saw thee, said Christ to Nathaniel, John i. 48. He saw Paul at prayer in such a street, at such a house, Acts ix. 11. There is not a secret, sudden breathing after God, but he observes it. [2.] He  will reward thee openly; they have their reward that do it openly, and thou shalt not lose thine for thy doing it in secret. It is called a  reward, but it is  of grace, not  of debt; what merit can there be in begging? The reward will be open; they shall not only have it, but have it honourably: the open reward is that which hypocrites are fond of, but they have not patience to stay for it; it is that which the sincere are dead to, and they shall have it over and above. Sometimes secret prayers are rewarded openly in this world by signal answers to them, which manifests God's praying people in the consciences of their adversaries; however, at the great day there will be an open reward, when all praying people shall  appear in glory with the great Intercessor. The Pharisees ha their reward  before all the town, and it was a  mere flash and shadow; true Christians shall have theirs  before all the world, angels and men, and it shall be a  weight of glory. II. We must not  use vain repetitions in prayer, v. 7, 8. Though the life of prayer lies in  lifting up the soul and pouring out the heart, yet there is some interest which words have in prayer, especially in joint prayer; for in that, words are necessary, and it should seem that our Saviour speaks here especially of that; for before he said,  when thou prayest, he here, when  ye pray; and the Lord's prayer which follows is a joint prayer, and in that, he that is the mouth of others is most tempted to an ostentation of language and expression, against which we are here warned;  use not vain repetitions, either alone or with others: the Pharisees affected this,  they made long prayers (ch. xxiii. 14), all their care was to make them long. Now observe, 1. What the  fault is that is here reproved and condemned; it is making a mere lip-labour of the duty of prayer, the service of the tongue, when it is not the service of the soul. This is expressed here by two words,  Battologia, Polylogia. (1.)  Vain repetitions—tautology, battology, idle babbling over the same words again and again to no purpose, like  Battus, Sub illis montibus erant, erant sub montibus illis; like that imitation of the wordiness of a fool, Eccl. x. 14,  A man cannot tell what shall be; and what shall be after him who can tell? which is indecent and nauseous in any discourse, much more in speaking to God. It is not all repetition in prayer that is here condemned, but vain repetitions. Christ himself prayed, saying the same words (ch. xxvi. 44), out of more than ordinary fervour and zeal, Luke xxii. 44. So Daniel, ch. ix. 18, 19. And there is a very elegant repetition of the same words, Ps. cxxxvi.. It may be of use both to express our own affections, and to excite the affections of others. But the superstitious rehearsing of a tale of words, without regard to the sense of them, as the papists saying by their beads so many Ave-Marys and Paternosters; or the barren and dry going over of the same things again and again, merely to drill out the prayer to such a length, and to make a show of affection when really there is none; these are the vain repetitions here condemned. When we would fain say much, but cannot say much to the purpose; this is displeasing to God and all wise men. (2.)  Much speaking, an affectation of prolixity in prayer, either out of pride or superstition, or an opinion that God needs either to be informed or argued with by us, or out of mere folly and impertinence, because men love to  hear themselves talk. Not that all long prayers are forbidden; Christ prayed all night, Luke vi. 12. Solomon's was a long prayer. There is sometimes need of long prayers when our errands and our affections are extraordinary; but merely to prolong the prayer, as if it would make it more pleasing or more prevailing with God, is that which is here condemned; it is not much  praying that is condemned; no, we are bid to  pray always, but much  speaking; the danger of this error is when we only  say our prayers, and not when we  pray them. This caution is explained by that of Solomon (Eccl. v. 2),  Let thy words be few, considerate and well weighed;  take with you words (Hos. xiv. 2),  choose out words (Job ix. 14), and do not say every thing that comes uppermost. 2. What reasons are given against this. (1.) This is the way of the heathen,  as the heathen do; and it ill becomes Christians to worship their God as the Gentiles worship theirs. The heathen were taught by the light of nature to worship God; but becoming vain in their imaginations concerning the object of their worship, no wonder they became so concerning the manner of it, and particularly in this instance; thinking God altogether such a one as themselves, they thought he needed many words to make him understand what was said to him, or to bring him to comply with their requests; as if he were weak and ignorant, and hard to be entreated. Thus Baal's priests were hard at it from morning till almost night with their  vain repetitions;  O Baal, hear us;  O Baal, hear us; and vain petitions they were; but Elijah, in a grave, composed frame, with a very concise prayer, prevailed for fire from heaven first, and then water, 1 Kings xviii. 26, 36.  Lip-labour in prayer, though ever so well  laboured, if that be all, is but  lost labour. (2.) "It need not be your way,  for your Father in heaven  knoweth what things ye have need of before ye ask him, and therefore there is no occasion for such abundance of words. It does not follow that therefore ye need not pray; for God requires you by prayer to own your need of him and dependence on him, and to please his promises; but therefore you are to open your case, and pour out your hearts before him, and then leave it with him." Consider, [1.] The God we pray to is our Father by creation, by covenant; and therefore our addresses to him should be easy, natural, and unaffected; children do not use to make long speeches to their parents when they want any thing; it is enough to say,  my head, my head. Let us come to him with the disposition of children, with love, reverence, and dependence; and then they need not say many words, that are taught by the Spirit of adoption to say that one aright,  Abba, Father. [2.] He is a Father that knows our case and knows our wants better than we do ourselves.  He knows what things we have need of; his eyes run to and fro through the earth, to observe the necessities of his people (2 Chron. xvi. 9), and he often gives  before we call (Isa. lxv. 24), and  more than we ask for (Eph. iii. 20), and if he do not give his people what they ask, it is because he knows they do not need it, and that it is not for their good; and of that he is fitter to judge for us than we for ourselves. We need not be long, nor use many words in representing our case; God knows it better than we can tell him, only he will know it  from us (what will ye that I should do unto you?); and when we have told him what it is, we must refer ourselves to him,  Lord, all my desire is before thee, Ps. xxxviii. 9. So far is God from being wrought upon by the length or language of our prayers, that the most powerful intercessions are those which are made with  groanings that cannot be uttered, Rom. viii. 26. We are not to  prescribe, but  subscribe to God.

The Sermon on the Mount.
$9$ After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. $10$ Thy kingdom come. Thy will be done in earth, as  it is in heaven. 11 Give us this day our daily bread. $12$ And forgive us our debts, as we forgive our debtors. $13$ And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. $14$ For if ye forgive men their trespasses, your heavenly Father will also forgive you: $15$ But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. When Christ had condemned what was amiss, he directs to do better; for his are reproofs of instruction. Because we know not what to pray for as we ought, he here helps our infirmities, by putting words into our mouths;  after this manner therefore pray ye, v. 9. So many were the corruptions that had crept into this duty of prayer among the Jews, that Christ saw it needful to give a new directory for prayer, to show his disciples what must ordinarily be the matter and method of their prayer, which he gives in words that may very well be used as a form; as the summary or contents of the several particulars of our prayers. Not that we are tied up to the use of this form only, or of this always, as if this were necessary to the consecrating of our other prayers; we are here bid to pray after this manner, with these words, or to this effect. That in Luke differs from this; we do not find it used by the apostles; we are not here taught to pray in the name of Christ, as we are afterward; we are here taught to pray that the kingdom might come which did come when the Spirit was poured out: yet, without doubt, it is very good to use it as a form, and it is a pledge of the communion of saints, it having been used by the church in all ages, at least (says Dr. Whitby) from the third century. It is our Lord's prayer, it is of his composing, of his appointing; it is very compendious, yet very comprehensive, in compassion to our infirmities in praying. The matter is choice and necessary, the method instructive, and the expression very concise. It has much in a little, and it is requisite that we acquaint ourselves with the sense and meaning of it, for it is used acceptably no further than it is used with understanding and without vain repetition. The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed,  our Father; the where,  in heaven; the contents of it in several errands of request; the close,  for thine is the kingdom; the seal,  Amen; and if you will, the date too,  this day. Plainly thus: there are three parts of the prayer. I.  The preface, Our Father who art in heaven. Before we come to our business, there must be a solemn address to him with whom our business lies;  Our Father. Intimating, that we must pray, not only alone and for ourselves, but with and for others; for we are members one of another, and are called into fellowship with each other. We are here taught  to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the high honours we give in prayer, nor can give favours we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace. 1. We must address ourselves to him as  our Father, and must call him so. He is a common Father to all mankind by creation, Mal. ii. 10; Acts xvii. 28. He is in a special manner a Father to the saints, by adoption and regeneration (Eph. i. 5; Gal. iv. 6); and an unspeakable privilege it is. Thus we must eye him in prayer, keep up good thoughts of him, such as are encouraging and not affrighting; nothing more pleasing to God, nor pleasant to ourselves, than to call God  Father. Christ in prayer mostly called God  Father. If he be our Father, he will pity us under our weaknesses and infirmities (Ps. ciii. 13), will spare us (Mal. iii. 17), will make the best of our performances, though very defective, will deny us nothing that is good for us, Luke xi. 11-13. We have access with boldness to him, as to a father, and have an  advocate with the Father, and the Spirit of adoption. When we come repenting of our sins, we must eye God as a Father, as the prodigal did (Luke xv. 18; Jer. iii. 19); when we come begging for grace, and peace, and the inheritance and blessing of sons, it is an encouragement that we come to God, not as an unreconciled, avenging Judge, but as a loving, gracious, reconciled Father in Christ, Jer. iii. 4. 2. As our Father  in heaven: so in heaven as to be every where else, for the heaven cannot contain him; yet so in heaven as there to manifest his glory, for it is his throne (Ps. ciii. 19), and it is to believers a throne of grace: thitherward we must direct our prayers, for Christ the Mediator is now in heaven, Heb. viii. 1. Heaven is out of sight, and a world of spirits, therefore our converse with God in prayer must be spiritual; it is on high, therefore in prayer we must be raised above the world, and lift up our hearts, Ps. v. 1. Heaven is a place of perfect purity, and we must therefore lift up pure hands, must study to sanctify his name, who is the Holy One, and dwells in that holy place, Lev. x. 3. From heaven God beholds the children of men, Ps. xxxiii. 13, 14. And we must in prayer see his eye upon us: thence he has a full and clear view of all our wants and burdens and desires, and all our infirmities. It is the firmament of his power likewise, as well as of his prospect, Ps. cl. 1. He is not only, as a Father, able to help us, able to do great things for us, more than we can ask or think; he has wherewith to supply our needs, for every good gift is from above. He is a Father, and therefore we may come to him with boldness, but a Father in heaven, and therefore we must come with reverence, Eccl. v. 2. Thus all our prayers should correspond with that which is our great aim as Christians, and that is, to be with God in heaven. God and heaven, the end of our whole conversation, must be particularly eyed in every prayer; there is the centre to which we are all tending. By prayer, we send before us thither, where we profess to be going. II.  The petitions, and those are six; the three first relating more immediately to God and his honour, the three last to our own concerns, both temporal and spiritual; as in the ten commandments, the four first teach us our duty toward God, and the last six our duty toward our neighbour. The method of this prayer teaches us to seek first the  kingdom of God and his righteousness, and then to hope that  other things shall be added. 1.  Hallowed be thy name. It is the same word that in other places is translated  sanctified. But here the old word  hallowed is retained, only because people were used to it in the Lord's prayer. In these words, (1.) We give glory to God; it may be taken not as a petition, but as an adoration; as that,  the Lord be magnified, or  glorified, for God's holiness is the greatness and glory of all his perfections. We must begin our prayers with praising God, and it is very fit he should be first served, and that we should give glory to God, before we expect to receive mercy and grace from him. Let him have praise of his perfections, and then let us have the benefit of them. (2.) We fix our end, and it is the right end to be aimed at, and ought to be our chief and ultimate end in all our petitions, that God may be glorified; all our other requests must be in subordination to this, and in pursuance of it. " Father, glorify thyself in giving me my daily bread and pardoning my sins," &c. Since all is of him and through him, all must be to him and for him. In prayer our thoughts and affections should be carried out most to the glory of God. The Pharisees made their own name the chief end of their prayers (v. 5,  to be seen of men), in opposition to which we are directed to make the name of God our chief end; let all our petitions centre in this and be regulated by it. "Do so and so for me,  for the glory of thy name, and as far as is for the glory of it." (3.) We desire and pray that the name of God, that is, God himself, in all that whereby he has made himself known, may be sanctified and glorified both by us and others, and especially by himself. "Father, let thy name be glorified as a Father, and a Father in heaven; glorify thy goodness and thy highness, thy majesty and mercy.  Let thy name be sanctified, for it is a holy name; no matter what becomes of our polluted names, but, Lord,  what wilt thou do to thy great name?" When we pray that God's name may be glorified, [1.] We make a virtue of necessity; for God will  sanctify his own name, whether we desire it or not;  I will be exalted among the heathen, Ps. lxvi. 10. [2.] We ask for that which we are sure shall be granted; for when our Saviour prayed,  Father glorify thy name, it was immediately answered,  I have glorified it, and will glorify it again. 2.  Thy kingdom come. This petition has plainly a reference to the doctrine which Christ preached at this time, which John Baptist had preached before, and which he afterwards sent his apostles out to preach— the kingdom of heaven is at hand. The kingdom of your Father who is in heaven, the kingdom of the Messiah, this is at hand, pray that it may come. Note, We should turn the word we hear into prayer, our hearts should echo to it; does Christ promise,  surely I come quickly? our hearts should answer,  Even so, come. Ministers should pray over the word: when they preach,  the kingdom of God is at hand, they should pray,  Father, thy kingdom come. What God has promised we must pray for; for promises are given, not to supersede, but to quicken and encourage prayer; and when the accomplishment of a promise is near and at the door, when the kingdom of heaven is at hand, we should then pray for it the more earnestly;  thy kingdom come; as Daniel set his face to pray for the deliverance of Israel, when he understood that the time of it was at hand, Dan. ix. 2. See Luke xix. 11. It was the Jews' daily prayer to God,  Let him make his kingdom reign, let his redemption flourish, and let his Messiah come and deliver his people. Dr. Whitby,  ex Vitringa. " Let thy kingdom come, let the gospel be preached to all and embraced by all; let all be brought to subscribe to the record God has given in his word concerning his Son, and to embrace him as their Saviour and Sovereign. Let the bounds of the gospel-church be enlarged, the kingdom of the world be made Christ's kingdom, and all men become subjects to it, and live as becomes their character." 3.  Thy will be done in earth as it is in heaven. We pray that God's kingdom being come, we and others may be brought into obedience to all the laws and ordinances of it. By this let it appear that Christ's kingdom is come,  let God's will be done; and by this let is appear that it is come as a  kingdom of heaven, let it introduce a  heaven upon earth. We make Christ but a titular Prince, if we call him King, and do not do his will: having prayed that he may rule us, we pray that we may in every thing be ruled by him. Observe, (1.) The thing prayed for,  thy will be done; "Lord, do what thou pleasest with me and mine; 1 Sam. iii. 18. I refer myself to thee, and am well satisfied that all thy counsel concerning me should be performed." In this sense Christ prayed,  not my will, but thine be done. "Enable me to do what is pleasing to thee; give me that grace that is necessary to the right knowledge of thy will, and an acceptable obedience to it. Let thy will be done conscientiously by me and others, not our own will, the will of the flesh, or the mind, not the will of men (1 Pet. iv. 2), much less Satan's will (John viii. 44), that we may neither displease God in any thing we do ( ut nihil nostrum displiceat Deo), nor be displeased at any thing God does" ( ut nihil Dei displiceat nobis). (2.) The pattern of it, that it might be  done on earth, in this place of our trial and probation (where our work must be done, or it never will be done),  as it is done in heaven, that place of rest and joy. We pray that earth may be made more like heaven by the observance of God's will (this earth, which, through the prevalency of Satan's will, has become so near akin to hell), and that saints may be made more like the holy angels in their devotion and obedience. We are  on earth, blessed be God, not yet  under the earth; we pray for the  living only, not for  the dead that have gone down into silence. 4.  Give us this day our daily bread. Because our natural being is necessary to our spiritual well-being in this world, therefore, after the things of God's glory, kingdom, and will, we pray for the necessary supports and comforts of this present life, which are the gifts of God, and must be asked of him,  Ton arton epiousion— Bread for the day approaching, for all the remainder of our lives.  Bread for the time to come, or bread for our being and subsistence, that which is agreeable to our condition in the world (Prov. xxx. 8),  food convenient for us and our families, according to our rank and station. Every word here has a lesson in it: (1.) We ask for  bread; that teaches us sobriety and temperance; we ask for  bread, not dainties, not superfluities; that which is wholesome, though it be not nice. (2.) We ask for  our bread; that teaches us honesty and industry: we do not ask for the bread out of other people's mouths, not the  bread of deceit (Prov. xx. 17), not the  bread of idleness (Prov. xxxi. 27), but the bread honestly gotten. (3.) We ask for our  daily bread; which teaches us not to  take thought for the morrow (v. 34), but constantly to depend upon divine Providence, as those that live from hand to mouth. (4.) We beg of God to  give it us, not sell it us, nor lend it us, but  give it. The greatest of men must be beholden to the mercy of God for their  daily bread, (5.) We pray, "Give it to  us; not to me only, but to others in common with me." This teaches us charity, and a compassionate concern for the poor and needy. It intimates also, that we ought to pray with our families; we and our households eat together, and therefore ought to pray together. (6.) We pray that God would give us  this day; which teaches us to renew the desire of our souls toward God, as the wants of our bodies are renewed; as duly as the day comes, we must pray to our heavenly Father, and reckon we could as well go a day without meat, as without prayer. 5.  And forgive us our debts, as we forgive our debtors, This is connected with the former; and  forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it.  Our daily bread does but feed us  as lambs for the slaughter, if our sins be not pardoned. It intimates, likewise, that we must pray for daily  pardon, as duly as we pray for daily  bread.  He that is washed, needeth to wash his feet. Here we have, (1.) A petition;  Father in heaven forgive us our debts, our debts to thee. Note, [1.] Our sins are our debts; there is a debt of duty, which, as creatures, we owe to our Creator; we do not pray to be discharged from that, but upon the non-payment of that there arises a debt of punishment; in default of obedience to the will of God, we become obnoxious  to the wrath of God; and for not observing the precept of the law, we stand obliged to the penalty. A debtor is liable to process, so are we; a malefactor is a debtor to the law, so are we. [2.] Our hearts' desire and prayer to our heavenly Father every day should be, that he would  forgive us our debts; that the obligation to punishment may be cancelled and vacated, that we may  not come into condemnation; that we may be discharged, and have the comfort of it. In suing out the pardon of our sins, the great plea we have to rely upon is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge. (2.) An argument to enforce this petition;  as we forgive our debtors. This is not a plea of merit, but a plea of grace. Note, Those that come to God for the forgiveness of their sins against him, must make conscience of forgiving those who have offended them, else they curse themselves when they say the Lord's prayer. Our duty is to  forgive our debtors; as to debts of money, we must not be rigorous and severe in exacting them from those that cannot pay them without ruining themselves and their families; but this means debt of injury; our debtors are those that  trespass against us, that  smite us (ch. v. 39, 40), and in strictness of law, might be prosecuted for it; we must forbear, and forgive, and forget the affronts put upon us, and the wrongs done us; and this is a moral qualification for pardon and peace; it encourages to hope, that God will  forgive us; for if there be in us this gracious disposition, it is wrought of God, and therefore is a perfection eminently and transcendently in himself; it will be an evidence to us that he has forgiven us, having wrought in us the condition of forgiveness. 6.  And lead us not into temptation, but deliver us from evil. This petition is expressed, (1.) Negatively:  Lead us not into temptation. Having prayed that the guilt of sin may be removed, we pray, as it is fit, that we may never return again to folly, that we may not be tempted to it. It is not as if God tempted any to sin; but, "Lord, do not let Satan loose upon us; chain up that  roaring lion, for he is subtle and spiteful; Lord, do not leave us to ourselves (Ps. xix. 13), for we are very weak; Lord, do not  lay stumbling-blocks and snares before us, nor put us into circumstances that may be  an occasion of falling." Temptations are to be prayed against, both because of the discomfort and trouble of them, and because of the danger we are in of being overcome by them, and the guilt and grief that then follow. (2.) Positively:  But deliver us from evil;  apo tou ponerou— from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or  from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death; from the  sting of death, which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them." III. The conclusion: '' For thine is the kingdom, and the power and the glory, for ever. Amen.'' Some refer this to David's doxology, 1 Chron. xxix. 11.  Thine, O Lord, is the greatness. It is, 1. A form of plea to enforce the foregoing petitions. It is our duty to plead with God in prayer, to fill our mouth with arguments (Job xxiii. 4) not to move God, but to affect ourselves; to encourage the faith, to excite our fervency, and to evidence both. Now the best pleas in prayer are those that are taken from God himself, and from that which he has made known of himself. We must wrestle with God in his own strength, both as to the nature of our pleas and the urging of them. The plea here has special reference to the first three petitions; " Father in heaven, thy kingdom come, for thine is the kingdom; thy will be done, for thine is the power; hallowed be thy name, for thine is the glory." And as to our own particular errands, these are encouraging: " Thine is the kingdom; thou hast the government of the world, and the protection of the saints, thy willing subjects in it;" God gives and saves like a king. " Thine is the power, to maintain and support that kingdom, and to make good all thine engagements to thy people."  Thine is the glory, as the end of all that which is given to, and done for, the saints, in answer to their prayers; for their  praise waiteth for him. This is matter of comfort and holy confidence in prayer. 2. It is a form of praise and thanksgiving. The best pleading with God is praising of him; it is the way to obtain further mercy, as it qualifies us to receive it. In all our addresses to God, it is fit that praise should have a considerable share, for  praise becometh the saints; they are to be our God  for a name and for a praise. It is just and equal; we praise God, and give him glory, not because he needs it—he is praised by a world of angels, but because he deserves it; and it is our duty to give him glory, in compliance with his design in revealing himself to us. Praise is the work and happiness of heaven; and all that would go to heaven hereafter, must begin their heaven now. Observe, how full this doxology is,  The kingdom, and the power, and the glory, it is all thine. Note, It becomes us to be copious in praising God. A true saint never thinks he can speak honourably enough of God: here there should be a gracious fluency, and this  for ever. Ascribing glory to God  for ever, intimates an acknowledgement, that it is eternally due, and an earnest desire to be eternally doing it, with angels and saints above, Ps. lxxi. 14.  Lastly, To all this we are taught to affix our  Amen, so be it. God's  Amen is a grant; his  fiat is, it shall be so; our  Amen is only a summary desire; our  fiat is, let it be so: it is in the token of our desire and assurance to be heard, that we say  Amen.  Amen refers to every petition going before, and thus, in compassion to our infirmities, we are taught to knit up the whole in one word, and so to gather up, in the general, what we have lost and let slip in the particulars. It is good to conclude religious duties with some warmth and vigour, that we may go from them with a sweet savour upon our spirits. It was of old the practice of good people to say,  Amen, audibly at the end of every prayer, and it is a commendable practice, provided it be done with understanding, as the apostle directs (1 Cor. xiv. 16), and uprightly, with life and liveliness, and inward expressions, answerable to that outward expression of desire and confidence. Most of the petitions in the Lord's prayer had been commonly used by the Jews in their devotions, or words to the same effect: but that clause in the fifth petition,  As we forgive our debtors, was perfectly new, and therefore our Saviour here shows for what reason he added it, not with any personal reflection upon the peevishness, litigiousness, and ill nature of the men of that generation, though there was cause enough for it, but only from the necessity and importance of the thing itself. God, in forgiving us, has a peculiar respect to our forgiving those that have injured us; and therefore, when we pray for pardon, we must mention our making conscience of that duty, not only to remind ourselves of it, but to bind ourselves to it. See that parable, ch. xviii. 23-35. Selfish nature is loth to comply with this, and therefore it is here inculcated, v. 14, 15. 1. In a promise.  If ye forgive, your heavenly Father will also forgive. Not as if this were the only condition required; there must be repentance and faith, and new obedience; but as where other graces are in truth, there will be this, so this will be a good evidence of the sincerity of our other graces. He that relents toward his brother, thereby shows that he repents toward his God. Those which in the prayer are called  debts, are here called  trespasses, debts of injury, wrongs done to us in our bodies, goods, or reputation:  trespasses is an extenuating term for offences,  paraptomata— stumbles, slips, falls. Note, It is a good evidence, and a good help of our forgiving others, to call the injuries done us by a mollifying, excusing name. Call them not  treasons, but  trespasses; not wilful injuries, but casual inadvertencies;  peradventure it was an oversight (Gen. xliii. 12), therefore make the best of it. We must forgive, as we hope to be forgiven; and therefore must not only bear no malice, nor mediate revenge, but must not upbraid our brother with the injuries he has done us, nor rejoice in any hurt that befals him, but must be ready to help him and do him good, and if he repent and desire to be friends again, we must be free and familiar with him, as before. 2. In a threatening. " But if you forgive not those that have injured you, that is a bad sign you have not the other requisite conditions, but are altogether unqualified for pardon: and therefore  your Father, whom you call Father, and who, as a father, offers you his grace upon reasonable terms, will nevertheless  not forgive you. And if other grace be sincere, and yet you be defective greatly in forgiving, you cannot expect the comfort of your pardon, but to have your spirit brought down by some affliction or other to comply with this duty." Note, Those who would have found mercy with God must show mercy to their brethren; no can we expect that he should stretch out the hands of his favour to us, unless we lift up to him  pure hands, without wrath, 1 Tim. ii. 8. If we pray in anger, we have reason to fear God will answer in anger. It has been said, Prayers made in wrath are written in gall. What reason is it that God should forgive us the talents we are indebted to him, if we forgive not our brethren the pence they are indebted to us? Christ  came into the world as the great Peace-Maker, and not only  to reconcile us to God, but one to another, and in this we must comply with him. It is great presumption and of dangerous consequence, for any to make a light matter of that which Christ here lays such a stress upon. Men's passions shall not frustrate God's word.

The Sermon on the Mount.
$16$ Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. $17$ But thou, when thou fastest, anoint thine head, and wash thy face; $18$ That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer. I. It is here supposed that religious fasting is a duty required of the disciples of Christ, when God, in his providence, calls to it, and when the case of their own souls upon any account requires it;  when the bridegroom is taken away, then shall they fast, ch. ix. 15. Fasting is here put last, because it is not so much a duty for its own sake, as a means to dispose us for other duties. Prayer comes in between almsgiving and fasting, as being the life and soul of both. Christ here speaks especially of private fasts, such as particular persons prescribe to themselves, as free-will offerings, commonly used among the pious Jews; some fasted one day, some two, every week; others seldomer, as they saw cause. On those days they did not eat till sun-set, and then very sparingly. It was not the Pharisee's fasting  twice in the week, but his boasting of it, that Christ condemned, Luke xviii. 12. It is a laudable practice, and we have reason to lament it, that is so generally neglected among Christians. Anna was much in fasting, Luke ii. 37. Cornelius fasted and prayed, Acts x. 30. The primitive Christians were much in it, see Acts xiii. 3; xiv. 23. Private fasting is supposed, 1 Cor. vii. 5. It is an act of self-denial, and mortification of the flesh, a holy revenge upon ourselves, and humiliation under the hand of God. The most grown Christians must hereby own, they are so far from having any thing to be proud of, that they are unworthy of their daily bread. It is a means to curb the flesh and the desires of it, and to make us more lively in religious exercises, as fulness of bread is apt to make us drowsy. Paul was  in fastings often, and so he  kept under this body, and brought it into subjection. II. We are cautioned not to do this  as the hypocrites did it, lest we lose the reward of it; and the more difficulty attends the duty, the greater loss it is to lose the reward of it. Now, 1. The  hypocrites pretended fasting, when there was nothing of that contrition or humiliation of soul in them, which is the life and soul of the duty. Theirs were mock-fasts, the show and shadow without the substance; they took on them to be more humbled than really they were, and so endeavored to put a cheat upon God, than which they could not put a greater affront upon him. The fast that God has chosen, is  a day to afflict the soul, not to hang down the head like a bulrush, nor for a man  to spread sackcloth and ashes under him; we are quite mistaken if we call this a fast, Isa. lviii. 5. Bodily exercise, if that be all, profits little, since that is not fasting to God, even to him. 2. They proclaimed their fasting, and managed it so that all who saw them might take notice that it was a fasting-day with them. Even on these days they appeared in the streets, whereas they should have been in their closets; and the affected a downcast look, a melancholy countenance, a slow and solemn pace; and perfectly disfigured themselves, that men might see how often they fasted, and might extol them as devout, mortified men. Note, It is sad that men, who have, in some measure, mastered their pleasure, which is sensual wickedness, should be ruined by their pride, which is spiritual wickedness, and no less dangerous. Here also  they have their reward, that praise and applause of men which they court and covet so much;  they have it, and it is their all. III. We are directed how to manage a private fast; we must keep it in private, v. 17, 18. He does not tell us how often we must fast; circumstances vary, and wisdom is profitable therein to direct; the Spirit in the word has left that to the Spirit in the heart; but take this for a rule, whenever you undertake this duty, study therein to approve yourselves to God, and not to recommend yourselves to the good opinion of men; humility must evermore attend upon our humiliation. Christ does not direct to abate any thing of the reality of the fast; he does not say,"take a little meat, or a little drink, or a little cordial;" no, "let the body suffer, but lay aside the show and appearance of it; appear with thy ordinary countenance, guise, and dress; and while thou deniest thyself thy bodily refreshments, do it so as that it may not be taken notice of, no, not by those that are nearest to thee; look pleasant,  anoint thine head and wash thy face, as thou dost on ordinary days, on purpose to conceal thy devotion; and thou shalt be no loser in the praise of it at last; for though it be not of men, it shall be of God." Fasting is the humbling of the soul (Ps. xxxv. 13), that is the inside of the duty; let that therefore be thy principal care, and as to the outside of it, covet not to let it be seen. If we be sincere in our solemn fasts, and humble, and trust God's omniscience for our witness, and his goodness for our reward, we shall find, both that he did  see in secret, and will  reward openly. Religious fasts, if rightly kept, will shortly be recompensed with an everlasting feast. Our acceptance with God in our private fasts should make us dead, both to the applause of men (we must not do the duty in hopes of this), and to the censures of men too (we must not decline the duty for fear of them). David's fasting was turned to his reproach, Ps. lxix. 10; and yet, v. 13,  As for me, let them say what they will of me,  my prayer is unto thee in an acceptable time.

The Sermon on the Mount.
$19$ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: $20$ But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: $21$ For where your treasure is, there will your heart be also. $22$ The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. $23$ But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great  is that darkness! $24$ No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Worldly-mindedness is as common and as fatal a symptom of hypocrisy as any other, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a visible and passable profession of religion, than by this; and therefore Christ, having warned us against coveting  the praise of men, proceeds next to warn us against coveting the wealth of the world; in this also we must take heed, lest we be as the hypocrites are, and do as they do: the fundamental error that they are guilty of is, that they choose the world for  their reward; we must therefore take heed of hypocrisy and worldly-mindedness, in the choice we make of our treasure, our end, and our masters. I. In choosing the  treasure we  lay up. Something or other every man has which he makes his  treasure, his portion, which his heart is upon, to which he carries all he can get, and which he depends upon for futurity. It is  that good, that chief good, which Solomon speaks of with such an emphasis, Eccl. ii. 3. Something the soul will have, which it looks upon as the best thing, which it has a complacency and confidence in above other things. Now Christ designs not to deprive us of our treasure, but to direct us in the choice of it; and here we have, 1. A  good caution against making  the things that are seen, that  are temporal, our best things, and placing our happiness in them.  Lay not up for yourselves treasures upon earth. Christ's disciples had left all to follow him, let them still keep in the same good mind. A  treasure is an abundance of something that is in itself, at least in our opinion, precious and valuable, and likely to stand us in stead hereafter. Now we must  not lay up our treasures on earth, that is, (1.) We must not count these things the best things, nor the most valuable in themselves, nor the most serviceable to us: we must not call them glory, as Laban's sons did, but see and own that they have no glory in comparison with  the glory that excelleth. (2.) We must not covet an abundance of these things, nor be still grasping at more and more of them, and adding to them, as men do to that which is their treasure, as never knowing when we have enough. (3.) We must not confide in them for futurity, to be our security and supply in time to come; we must not say to the gold,  Thou art my hope. (4.) We must not content ourselves with them, as all we need or desire: we must be content with a little for our passage, but not with all for our portion. These things must not be made  our consolation (Luke vi. 24), our  good things, Luke xvi. 25. Let us consider we are laying up, not for our  posterity in this world, but for  ourselves in the other world. We are put to our choice, and made in a manner our own carvers; that is ours which  we lay up for ourselves. It concerns thee to choose wisely, for thou art choosing for thyself, and shalt have as thou choosest. If we know and consider ourselves what we are, what we are made for, how large our capacities are, and how long our continuance, and that our souls are ourselves, we shall see it is foolish thing to  lay up our  treasures on earth. 2. Here is a  good reason given why we should not look upon any thing  on earth as our  treasure, because it is liable to loss and decay: (1.) From corruption within. That which is treasure  upon earth moth and rust do corrupt. If the  treasure be laid up in fine clothes, the  moth frets them, and they are gone and spoiled insensibly, when we thought them most securely laid up. If it be in corn or other eatables, as his was who had his barns full (Luke xii. 16, 17),  rust (so we read it)  corrupts that:  Brosis— eating, eating by men, for  as goods are increased they are increased that eat them (Eccl. v. 11); eating by mice or other vermin; manna itself bred worms; or it grows mouldy and musty, is struck, or smutted, or blasted; fruits soon rot. Or, if we understand it of silver and gold, they tarnish and canker; they grow less with using, and grow worse with keeping (Jam. v. 2, 3); the  rust and the  moth breed in the metal itself and in the garment itself. Note, Worldly riches have in themselves a principal of corruption and decay; they wither of themselves, and  make themselves wings. (2.) From violence without.  Thieves break through and steal. Every hand of violence will be aiming at the house where  treasure is laid up; nor can any thing be laid up so safe, but we may be spoiled of it.  Numquam ego fortun&#230; credidi, etiam si videretur pacem agere; omnia illa qu&#230; in me indulgentissime conferebat, pecuniam, honores, gloriam, eo loco posui, unde posset ea, since metu meo, repetere—I never reposed confidence in fortune, even if she seemed propitious: whatever were the favours which her bounty bestowed, whether wealth, honours, or glory, I so disposed of them, that it was in her power to recall them without occasioning me any alarm. Seneca. '' Consol. ad Helv. It is folly to make that our  treasure'' which we may so easily be robbed of. 3.  Good counsel, to make the joys and glories of the other world, those  things not seen that are  eternal, our best things, and to place our happiness in them.  Lay up for yourselves treasures in heaven. Note, (1.) There are  treasures in heaven, as sure as there are on this earth; and those in heaven are the only true  treasures, the riches and glories and pleasures that are at God's right hand, which those that are sanctified truly arrive at, when they come to be sanctified perfectly. (2.) It is our wisdom to  lay up our  treasure in those  treasures; to give all diligence to make sure our title to eternal life through Jesus Christ, and to depend upon that as our happiness, and look upon all things here below with a holy contempt, as not worthy to be compared with it. We must firmly believe there is such a happiness, and resolve to be content with that, and to be content with nothing short of it. If we thus make those  treasures ours, they are laid up, and we may trust God to keep them safe for us; thither let us then refer all our designs, and extend all our desires; thither let us send before our best efforts and best affections. Let us not burthen ourselves with the cash of this world, which will but load and defile us, and be liable to sink us, but lay up in store good securities. The promises are bills of exchange, by which all true believers return their  treasure to heaven, payable in the future state: and thus we make that sure that will be made sure. (3.) It is a great encouragement to us to  lay up our  treasure in heaven, that there it is safe; it will not decay of itself, no  moth nor  rust will  corrupt it; nor can we be by force or fraud deprived of it;  thieves do not break through and steal. It is a happiness above and beyond the changes and chances of time,  an inheritance incorruptible. 4. A  good reason why we should thus choose, and an evidence that we have done so (v. 21),  Where your treasure is, on earth or in heaven,  there will you heart be. We are therefore concerned to be right and wise in the choice of our  treasure, because the temper of our minds, and consequently the tenor of our lives, will be accordingly either carnal or spiritual, earthly or heavenly. The  heart follows the  treasure, as the needle follows the loadstone, or the sunflower the sun.  Where the treasure is there the value and esteem are,  there the love and affection are (Col. iii. 2), that way the desires and pursuits go, thitherward the aims and intents are levelled, and all is done with that in view.  Where the treasure is, there our cares and fears are, lest we come short of it; about that we are most solicitous;  there our hope and trust are (Prov. xviii. 10, 11);  there our joys and delights will be (Ps. cxix. 111); and  there our thoughts will be, there the  inward thought will be, the  first thought, the  free thought, the  fixed thought, the  frequent, the  familiar thought. The  heart is God's due (Prov. xxiii. 26), and that he may have it, our  treasure must be laid up with him, and then our souls will be lifted up to him. This direction about laying up our  treasure, may very fitly be applied to the foregoing caution, of not doing what we do in religion  to be seen of men. Our  treasure is our alms, prayers, and fastings, and the reward of them; if we have done these only to gain the applause of men, we have  laid up this treasure on earth, have lodged it in the hands of men, and must never expect to hear any further of it. Now it is folly to do this, for  the praise of men we covet so much is liable to corruption: it will soon be rusted, and moth-eaten, and tarnished; a little folly, like a dead fly, will spoil it all, Eccl. x. 1. Slander and calumny are  thieves that break through and steal it away, and so we lose all the  treasure of our performances; we have run in vain, and laboured in vain, because we misplaced our intentions in doing of them. Hypocritical services lay up nothing in heaven (Isa. lviii. 3); the gain of them is gone, when the soul is called for, Job xxvii. 8. But if we have prayed and fasted and given alms in truth and uprightness, with an eye to God and to his acceptance, and have approved ourselves to him therein, we have laid up that treasure  in heaven; a book of remembrance is written there (Mal. iii. 16), and being there recorded, they shall be there rewarded, and we shall meet them again with comfort on the other side death and the grave. Hypocrites are  written in the earth (Jer. xvii. 13), but God's faithful ones have their names  written in heaven, Luke x. 20. Acceptance with God is  treasure in heaven, which can neither be corrupted nor stolen. His  well done shall stand for ever; and if we have thus laid up our  treasure with him, with him our  hearts will be; and where can they be better? II. We must take heed of hypocrisy and worldly-mindedness in choosing the  end we look at. Our concern as to this is represented by two sorts of eyes which men have, a  single eye and an  evil eye, v. 22, 23. The expressions here are somewhat dark because concise; we shall therefore take them in some variety of interpretation.  The light of the body is the eye, that is plain;  the eye is discovering and directing; the  light of the world would avail us little without this  light of the body; it is  the light of the eye that  rejoiceth the heart (Prov. xv. 30), but what is that which is here compared to  the eye in the  body. 1.  The eye, that is,  the heart (so some) if that  be single— haplous— free and bountiful (so the word is frequently rendered, as Rom. xii. 8; 2 Cor. viii. 2, ix. 11, 13; Jam. i. 5, and we read of a  bountiful eye, Prov. xxii. 9). If the heart be liberally affected and stand inclined to goodness and charity, it will direct the man to Christian actions, the whole conversation  will be full of light, full of evidences and instances of true Christianity, that  pure religion and undefiled before God and the Father (Jam. i. 27),  full of light, of good works, which are our  light shining before men; but  if the heart be evil, covetous, and hard, and envious, griping and grudging (such a temper of mind is often expressed by an  evil eye, ch. xx. 15; Mark vii. 22; Prov. xxiii. 6, 7),  the body will be full of darkness, the whole conversation will be heathenish and unchristian.  The instruments of the churl are and always will be  evil, but  the liberal deviseth liberal things, Isa. xxxii. 5-8.  If the light that is in us, those affections which should guide us to that which is good,  be darkness, if these be corrupt and worldly, if there be not so much as good nature in a man, not so much as a kind disposition,  how great is the corruption of a man, and the  darkness in which he sits! This sense seems to agree with the context; we must  lay up treasure in heaven by liberality in giving alms, and that not grudgingly but with cheerfulness, Luke xii. 33; 2 Cor. ix. 7. But these words in the parallel place do not come in upon any such occasion, Luke xi. 34, and therefore the coherence here does not determine that to be the sense of them. 2.  The eye, that is,  the understanding (so some); the practical judgment, the conscience, which is to the other faculties of the soul, as  the eye is to the  body, to guide and direct their motions; now  if this eye be single, if it make a true and right judgment, and discern things that differ, especially in the great concern of  laying up the treasure so as to choose aright in that, it will rightly guide the affections and actions, which will all be  full of the light of grace and comfort;  but if this be evil and corrupt, and instead of leading the inferior powers, is led, and bribed, and biassed by them, if this be erroneous and misinformed, the heart and life must needs be  full of darkness, and the whole conversation corrupt. They that  will not understand, are said to  walk on in darkness, Ps. lxxxii. 5. It is sad when the spirit of a man, that should be  the candle of the Lord, is an  ignis fatuus: when the  leaders of the people, the leaders of the faculties,  cause them to err, for then  they that are led of them are destroyed, Isa. ix. 16. An error in the practical judgment is fatal, it is that which calls  evil good and good evil (Isa. v. 20); therefore it concerns us to understand things aright, to get our eyes anointed with eye-salve. 3.  The eye, that is,  the aims and  intentions; by  the eye we set our end before us, the mark we shoot at, the place we go to, we keep that in view, and direct our motion accordingly; in every thing we do in religion; there is something or other that we have in our  eye; now  if our eye be single, if we aim honestly, fix right ends, and move rightly towards them, if we aim purely and only at the glory of God, seek his honor and favour, and direct all entirely to him, then  the eye is single; Paul's was so when he said,  To me to live is Christ; and if we be right here,  the whole body will be full of light, all the actions will be regular and gracious, pleasing to God and comfortable to ourselves;  but if this eye be evil, if, instead of aiming only at the glory of God, and our acceptance with him, we look aside at the applause of men, and while we profess to honour God, contrive to honour ourselves, and seek our own things under colour of  seeking the things of Christ, this spoils all, the whole conversation will be perverse and unsteady, and the foundations being thus out of course, there can be nothing but  confusion and every evil work in the superstructure. Draw the lines from the circumference to any other point but the centre, and they will cross.  If the light that is in thee be not only dim, but  darkness itself, it is a fundamental error, and destructive to all that follows. The end specifies the action. It is of the last importance in religion, that we be right in our aims, and make  eternal things, not  temporal, our scope, 2 Cor. iv. 18. The hypocrite is like the waterman, that looks one way and rows another; the true Christian like the traveller, that has his journey's end in his eye. The hypocrite soars like the kite, with his eye upon the prey below, which he is ready to come down to when he has a fair opportunity; the true Christian soars like the lark, higher and higher, forgetting the things that are beneath. III. We must take heed of hypocrisy and worldly-mindedness in choosing the master we serve, v. 24.  No man can serve two masters. Serving  two masters is contrary to  the single eye; for  the eye will be to the master's hand, Ps. cxxiii. 1, 2. Our Lord Jesus here exposes the cheat which those put upon their own souls, who think to divide between God and the world, to have a  treasure on earth, and a  treasure in heaven too, to please God and please men too. Why not? says the hypocrite; it is good to have two strings to one's bow. They hope to make their religion serve their secular interest, and so turn to account both ways. The pretending mother was for dividing the child; the Samaritans will compound between God and idols. No, says Christ, this will not do; it is but a supposition that  gain is godliness, 1 Tim. vi. 5. Here is, 1. A general maxim laid down; it is likely it was a proverb among the Jews,  No man can serve two masters, much less two gods; for their commands will some time or other cross or contradict one another, and their occasions interfere. While  two masters go together, a servant may follow them both; but when they part, you will see to which he belongs; he cannot love, and observe, and cleave to both as he should. If to the one, not to the other; either this or that must be comparatively hated and despised. This truth is plain enough in common cases. 2. The application of it to the business in hand.  Ye cannot serve God and Mammon.  Mammon is a Syriac word, that signifies gain; so that whatever in this world is, or is accounted by us to be,  gain (Phil. iii. 7), is '' mammon. Whatever is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is  mammon.'' To some their belly is their  mammon, and they serve that (Phil. iii. 19); to others their ease, their sleep, their sports and pastimes, are their  mammon (Prov. vi. 9); to others worldly riches (James iv. 13); to others honours and preferments; the praise and applause of men was the Pharisees'  mammon; in a word, self, the unity in which the world's trinity centres, sensual, secular self, is the  mammon which cannot be served in conjunction with  God; for if it be served, it is in competition with him and in contradiction to him. He does not say, We  must not or we  should not, but we  cannot serve God and Mammon; we  cannot love both (1 John ii. 15; Jam. iv. 4); or hold to both, or hold by both in observance, obedience, attendance, trust, and dependence, for they are contrary the one to the other.  God says, " My son, give me thy heart."  Mammon says, "No, give it me."  God says, " Be content with such things as ye have."  Mammon says, "Grasp at all that ever thou canst.  Rem, rem, quocunque modo rem—Money, money; by fair means or by foul, money."  God says, "Defraud not, never lie, be honest and just in all thy dealings."  Mammon says "Cheat thine own Father, if thou canst gain by it."  God says, "Be charitable."  Mammon says, "Hold thy own: this giving undoes us all."  God says, " Be careful for nothing."  Mammon says, "Be careful for every thing."  God says, " Keep holy thy sabbath-day."  Mammon says, "Make use of that day as well as any other for the world." Thus inconsistent are the commands of  God and Mammon, so that we  cannot serve both. Let us not then  halt between God and Baal, but choose ye this day whom ye will serve, and abide by our choice.

The Sermon on the Mount.
$25$ Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? $26$ Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? $27$ Which of you by taking thought can add one cubit unto his stature? $28$ And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: $29$ And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. $30$ Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven,  shall he not much more  clothe you, O ye of little faith? $31$ Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? $32$ (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. $33$ But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. $34$ Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day  is the evil thereof. There is scarcely any one sin against which our Lord Jesus more largely and earnestly warns his disciples, or against which he arms them with more variety of arguments, than the sin of disquieting, distracting, distrustful cares about the things of life, which are a bad sign that both the  treasure and the heart are  on the earth; and therefore he thus largely insists upon it. Here is, I. The prohibition laid down. It is the counsel and command of the Lord Jesus, that we  take no thought about the things of this world;  I say unto you. He says it as our Lawgiver, and the Sovereign of our hearts; he says it as our Comforter, and the Helper of our joy. What is it that he says? It is this, and '' he that hath ears to hear, let him hear it. Take no thought for your life, nor yet for your body'' (v. 25).  Take no thought, saying, What shall we eat? (v. 31) and again (v. 34),  Take no thought,  me merimnate— Be not in care. As against hypocrisy, so against worldly cares, the caution is thrice repeated, and yet no vain repetition:  precept must be  upon precept, and line upon line, to the same purport, and all little enough; it is a  sin which doth so easily beset us. It intimates how pleasing it is to Christ, and of how much concern it is to ourselves, that we should live without carefulness. It is the repeated command of the Lord Jesus to his disciples, that they should not divide and pull in pieces their own minds with care about the world. There is a  thought concerning the things of this life, which is not only lawful, but duty, such as is commended in the virtuous woman. See Prov. xxvii. 23. The word is used concerning Paul's care of the churches, and Timothy's care for the state of souls, 2 Cor. xi. 28; Phil. ii. 20. But the  thought here forbidden is, 1. A disquieting, tormenting  thought, which hurries the mind hither and thither, and hangs it in suspense; which disturbs our joy in God, and is a damp upon our hope in him; which breaks the sleep, and hinders our enjoyment of ourselves, of our friends, and of what God has given us. 2. A distrustful, unbelieving  thought. God has promised to provide for those that are his all things needful for life as well as godliness,  the life that now is, food and a covering: not dainties, but necessaries. He never said, "They shall be feasted," but, " Verily, they shall be fed." Now an inordinate care for time to come, and fear of wanting those supplies, spring from a disbelief of these promises, and of the wisdom and goodness of Divine Providence; and that is the evil of it. As to present sustenance, we may and must use lawful means to get it, else we tempt God; we must be diligent in our callings, and prudent in proportioning our expenses to what we have, and we must pray for  daily bread; and if all other means fail, we may and must ask relief of those that are able to give it. He was none of the best of men that said,  To beg I am ashamed (Luke xvi. 3); as he was, who (v. 21)  desired to be fed with the crumbs; but for the future, we must  cast our care upon God, and  take no thought, because it looks like a jealousy of God, who knows how to give what we want when we know not now to get it. Let our souls dwell at ease in him! This gracious carelessness is the same with that sleep which God gives to his beloved, in opposition to the worldling's toil, Ps. cxxvii. 2. Observe the cautions here, (1.)  Take no thought for your life. Life is our greatest concern for this world;  All that a man has will he give for his life; yet take no thought about it. [1.] Not about the  continuance of it; refer it to God to  lengthen or  shorten it as he pleases;  my times are in thy hand, and they are in a good hand. [2.] Not about the  comforts of this life; refer it to God to embitter or sweeten it as he pleases. We must not be solicitous, no not about the necessary support of this life,  food and  raiment; these God has promised, and therefore we may more confidently expect; say not,  What shall we eat? It is the language of one at a loss, and almost despairing; whereas, though many good people have the prospect of little, yet there are few but have present support. (2.)  Take no thought for the morrow, for the time to come. Be not solicitous for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not  boast of to-morrow, so we must not  care for to-morrow, or the events of it. II. The reasons and arguments to enforce this prohibition. One would think the command of Christ was enough to restrain us from this foolish sin of disquieting, distrustful care, independently of the comfort of our own souls, which is so nearly concerned; but to show how much the heart of Christ is upon it, and what  pleasures he takes in those that  hope in his mercy, the command is backed with the most powerful arguments. If reason may but rule us, surely we shall ease ourselves of these thorns. To free us from anxious thoughts, and to expel them, Christ here suggests to us  comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. Consider then, 1.  Is not the life more than meat, and the body than raiment? v. 25. Yes, no doubt it is; so he says who had reason to understand the true value of present things, for he made them, he supports them, and supports us by them; and the thing speaks for itself. Note, (1.) Our  life is a greater blessing than our  livelihood. It is true, life cannot subsist without a livelihood; but the meat and raiment which are here represented as inferior to the life and body are such as are for ornament and delight; for about such as are for ornament ad delight; for about such we are apt to be solicitous. Meat and raiment are in order to life, and the  end is more noble and excellent than the  means. The daintiest food and finest raiment are from the  earth, but life from the  breath of God. Life is the  light of men; meat is but the  oil that feeds that light: so that the difference between rich and poor is very inconsiderable, since, in the greatest things, they stand on the same level, and differ only in the less. (2.) This is an encouragement to us to trust God for  food and  raiment, and so to ease ourselves of all perplexing cares about them. God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that?—what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the  good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have  given his angels a charge concerning us to keep us. 2.  Behold the fowls of the air, and  consider the lilies of the field. Here is an argument taken from God's common providence toward the inferior creatures, and their dependence, according to their capacities, upon that providence. A fine pass fallen man has come to, that he must be sent to school to the  fowls of the air, and that they must  teach him! Job xii. 7, 8. (1.) Look upon the  fowls, and learn to trust God  for food (v. 26), and disquiet not yourselves with thoughts  what you shall eat. [1.] Observe the providence of God concerning them. Look upon them, and receive instruction. There are various sorts of fowls; they are numerous, some of them ravenous, but they are all fed, and fed with food convenient for them; it is rare that any of them perish for want of food, even in winter, and there goes no little to feed them all the year round. The fowls, as they are least serviceable to man, so they are least within his care; men often feed upon them, but seldom feed them; yet they are fed, we know not how, and some of them fed best in the hardest weather; and it is  your heavenly Father that feeds them; he  knows all the wild fowls of the mountains, better than you know the tame ones at your own barn-door, Ps. l. 11. Not a sparrow lights to the ground, to pick up a grain of corn, but by the providence of God, which extends itself to the meanest creatures. But that which is especially observed here is, that they are fed without any care or project of their own;  they sow not, neither do they reap, nor gather into barns. The ant indeed does, and the bee, and they are set before us as examples of prudence and industry; but the fowls of the air do not; they make no provision for the future themselves, and yet every day, as duly as the day comes, provision is made for them, and their  eyes wait on God, that great and good Housekeeper, who  provides food for all flesh. [2.] Improve this for your encouragement to trust in God.  Are ye not much better than they? Yes, certainly you are. Note, The  heirs of heaven are much better than the  fowls of heaven; nobler and more excellent beings, and, by faith, they soar higher; they are of a better nature and nurture,  wiser than the fowls of heaven (Job xxxv. 11): though the children of this world, that  know not the judgment of the Lord, are not so wise as  the stork, and the crane, and the swallow (Jer. viii. 7), you are dearer to God, and nearer, though they fly in the open firmament of heaven. He is their Master and Lord, their Owner and Master; but besides all this, he is your Father, and in his account  ye are of more value than many sparrows; you are his children, his first-born; now he that feeds his birds surely will not starve his babes. They trust your Father's providence, and will not you trust it? In dependence upon that, they are careless for the morrow; and being so, they live the merriest lives of all creatures; they  sing among the branches (Ps. civ. 12), and, to the best of their power, they praise their Creator. If we were, by faith, as unconcerned about the morrow as they are, we should sing as cheerfully as they do; for it is worldly care that mars our mirth and damps our joy, and silences our praise, as much as any thing. (2.) Look upon the  lilies, and learn to trust God for  raiment. That is another part of our care,  what we shall put on; for decency, to cover us; for defence, to keep us warm; yea, and, with many, for dignity and ornament, to make them look great and fine; and so much concerned are they for gaiety and variety in their clothing, that this care returns almost as often as that for their daily bread. Now to ease us of this care, let us  consider the lilies of the field; not only  look upon them (every eyes does that with pleasure), but  consider them. Note, There is a great deal of good to be learned from what we see every day, if we would but consider it, Prov. vi. 6; xxiv. 32. [1.] Consider how  frail the lilies are; they are the  grass of the field. Lilies, though distinguished by their colours, are still but  grass. Thus  all flesh is grass: though some in the endowments of body and mind are as lilies, much admired, still they are grass; the grass of the field in nature and constitution; they stand upon the same level with others. Man's days, at best, are  as grass, as the  flower of the grass 1 Pet. i. 24. This grass  to-day is, and  to-morrow is cast into the oven; in a little while the place that  knows us will  know us no more. The grave is the oven into which we shall be cast, and in which we shall be consumed as grass in the fire, Ps. xlix. 14. This intimates a reason why we should not take thought for the morrow, what we shall put on, because perhaps, by to-morrow, we may have occasion for our grave-clothes. [2.] Consider how  free from care the lilies are: they  toil not as men do, to earn clothing; as servants, to earn their liveries;  neither do they spin, as women do, to make clothing. It does not follow that we must therefore neglect, or do carelessly, the proper business of this life; it is the praise of the virtuous woman, that  she lays her hand to the spindle, makes fine linen and sells it, Prov. xxxi. 19, 24. Idleness  tempts God, instead of  trusting him; but he that provides for inferior creatures, without their labour, will much more provide for us, by blessing our labour, which he has made our duty. And if we should, through sickness, be unable to  toil and  spin, God can furnish us with what is necessary for us. [3.] Consider how  fair, how  fine the lilies are;  how they grow; what they  grow from. The root of the lily or tulip, as other bulbous roots, is, in winter, lost and buried under ground, yet, when spring returns, it appears, and starts up in a little time; hence it is promised to God's Israel, that they should grow  as the lily, Hos. xiv. 5. Consider what they  grow to. Out of that obscurity in a few weeks they come to be so very gay, that even  Solomon, in all his glory, was not arrayed like one of these. The array of Solomon was very splendid and magnificent: he that had the peculiar treasure of kings and provinces, and studiously affected pomp and gallantry, doubtless had the richest clothing, and the best made up, that could be got; especially when he appeared in his glory on high days. And yet, let him dress himself as fine as he could, he comes far short of the beauty of the lilies, and a bed of tulips outshines him. Let us, therefore, be ambitious of the  wisdom of Solomon, in which he was outdone by none (wisdom to do our duty in our places), rather than the  glory of Solomon, in which he was outdone by the lilies. Knowledge and grace are the perfection of man, not beauty, much less fine clothes. Now God is here said thus to  clothe the grass of the field. Note, All the excellences of the creature flow from God, the Fountain and spring of them. It was he that gave the horse his strength, and the lily its beauty; every creature is in itself, as well as to us, what he makes it to be. [4.] Consider how instructive all this is to us, v. 30.  First, As to  fine clothing, this teaches us not to care for it at all, not to covet it, nor to be proud of it, not to make the  putting on of apparel our  adorning, for after all our care in this the lilies will far outdo us; we cannot dress so fine as they do, why then should we attempt to vie with them? Their adorning will soon perish, and so will ours; they fade— are to-day, and  to-morrow are cast, as other rubbish,  into the oven; and the clothes we are proud of are wearing out, the gloss is soon gone, the color fades, the shape goes out of fashion, or in awhile the garment itself is worn out; such is man in all his pomp (Isa. xl. 6, 7), especially rich men (Jam. i. 10); they  fade away in their ways.  Secondly, As to  necessary clothing; this teaches us to cast the care of it upon God—Jehovah-jireh; trust him that clothes the lilies, to provide for you what you shall  put on. If he give such fine clothes to the grass, much more will he give fitting clothes to his own children; clothes that shall be warm upon them, not only  when he quieteth the earth with the south wind, but when he disquiets it with the  north wind, Job xxxvii. 17. He shall much more clothe you: for you are nobler creatures, of a more excellent being; if so he clothe the short-lived grass, much more will he clothe you that are made for immortality. Even the children of Nineveh are preferred before the gourd (Jonah iv. 10, 11), much more the sons of Zion, that are in covenant with God. Observe the title he gives them (v. 30),  O ye of little faith. This may be taken, 1. As an encouragement to truth faith, though it be but weak; it entitles us to the divine care, and a promise of suitable supply. Great faith shall be commended, and shall procure great things, but little faith shall not be rejected, even that shall procure food and raiment.  Sound believers shall be provided for, though they be not  strong believers. The babes in the family are fed and clothed, as well as those that are grown up, and with a special care and tenderness; say not, I am but a child, but a dry tree (Isa. lvi. 3, 5), for though  poor and needy yet  the Lord thinketh on thee. Or, 2. It is rather a rebuke to weak faith, though it be true, ch. xiv. 31. It intimates what is at the bottom of all our inordinate care and thoughtfulness; it is owing to the weakness of our faith, and the remains of unbelief in us. If we had but more faith, we should have less care. 3.  Which of you, the wisest, the strongest of you,  by taking thought, can add one cubit to his stature? (v. 27) to  his age, so some; but the measure of a cubit denotes it to be meant of the stature, and the age at longest is but a span, Ps. xxxix. 5. Let us consider, (1.) We did not arrive at the stature we are of by our own care and thought, but by the providence of God. An infant of a span long has grown up to be a man of six feet, and how was one cubit after another added to his stature? not by his own forecast or contrivance; he grew he knew not how, by the power and goodness of God. Now he that made our bodies, and made them of such size, surely will take care to provide for them. Note, God is to be acknowledged in the increase of our bodily strength and stature, and to be trusted for all needful supplies, because he has made it to appear, that he is mindful for the body. The growing age is the thoughtless, careless age, yet we grow; and shall not he who reared us to this, provide for us now we are reared? (2.) We cannot alter the stature we are of, if we would: what a foolish and ridiculous thing would it be for a man of low stature to perplex himself, to break his sleep, and beat his brains, about it, and to be continually taking thought how he might be a cubit higher; when, after all, he knows he cannot effect it, and therefore he had better be content and take it as it is! We are not all of a size, yet the difference in stature between one and another is not material, nor of any great account; a little man is ready to wish he were as tall as such a one, but he knows it is to no purpose, and therefore does as well as he can with it. Now as we do in reference to our bodily stature, so we should do in reference to our worldly estate. [1.] We should not covet an abundance of the wealth of this world, any more than we would covet the addition of a cubit to one's stature, which is a great deal in a man's height; it is enough to grow by inches; such an addition would but make one unwieldy, and a burden to one's self. [2.] We must reconcile ourselves to our state, as we do to our stature; we must set the conveniences against the inconveniences, and so make a virtue of necessity: what cannot be remedied must be made the best of. We cannot alter the disposals of Providence, and therefore must acquiesce in them, accommodate ourselves to them, and relieve ourselves, as well as we can, against inconveniences, as Zaccheus against the inconvenience of his stature, by climbing into the tree. 4.  After all these things do the Gentiles seek, v. 32. Thoughtfulness about the world is a  heathenish sin, and unbecoming  Christians. The  Gentiles seek  these things, because they know not  better things; they are eager for this world, because they are strangers to a better; they seek these things with care and anxiety, because they are  without God in the world, and understand not his providence. They fear and worship their idols, but know not how to trust them for deliverance and supply, and, therefore, are themselves full of care; but it is a shame for Christians, who build upon nobler principles, and profess a religion which teaches them not only that there is a Providence, but that there are promises made to the good of the life that now is, which teaches them a confidence in God and a contempt of the world, and gives such reasons for both; it is a shame for them to walk as Gentiles walk, and to fill their heads and hearts with these things. 5.  Your heavenly Father knows ye have need of all these things; these necessary things, food and raiment; he knows our wants better than we do ourselves; though he be in heaven, and his children on earth, he observes what the least and poorest of them has occasion for (Rev. ii. 9),  I know thy poverty. You think, if such a good friend did not but know your wants and straits, you would soon have relief: your God knows them; and he is your Father that loves you and pities you, and is ready to help you; your heavenly Father, who has wherewithal to supply all your needs: away, therefore, with all disquieting thoughts and cares; go to thy Father; tell him,  he knows that thou has need of such and such things; he asks you,  Children, have you any meat? John xxi. 5. Tell him whether you have or have not. Though he knows our wants, he will know them from us; and when we have opened them to him, let us cheerfully refer ourselves to his wisdom, power, and goodness, for our supply. Therefore, we should ease ourselves of the burthen of care, by casting it upon God, because it is he  that careth for us (1 Pet. v. 7), and what needs all this ado? If he care, why should be care? 6.  Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you. v. 33. Here is a double argument against the sin of  thoughtfulness;  take no thought for your life, the life of the body; for, (1.) You have greater and better things to take thought about, the life of your soul, your eternal happiness; that is the  one thing needful (Luke x. 42), about which you should employ your thoughts, and which is commonly neglected in those hearts wherein worldly cares have the ascendant. If we were but more careful to please God, and to work out our own salvation, we should be less solicitous to please ourselves, and work out an estate in the world. Thoughtfulness for our souls in the most effectual cure of thoughtfulness for the world. (2.) You have a surer and easier, a safer and more compendious way to obtain the necessaries of this life, than by carking, and caring, and fretting about them; and that is, by  seeking first the kingdom of God, and making religion your business: say not that this is the way to starve, no, it is the way to be well provided for, even in this world. Observe here, [1.] The great duty required: it is the sum and substance of our whole duty: " Seek first the kingdom of God, mind religion as your great and principle concern." Our duty is to seek; to desire, pursue, and aim at these things; it is a word that has in it much of the constitution of the new covenant in favour of us;  though we have not attained, but in many things fail and come short, sincere seeking (a careful concern and an earnest endeavor) is accepted. Now observe,  First, The object of this seeking;  The kingdom of God, and his righteousness; we must mind heaven as our end, and holiness as our way. "Seek the comforts of the kingdom of grace and glory as your felicity. Aim at the  kingdom of heaven; press towards it; give diligence to make it sure; resolve not to take up short of it; seek for this glory, honour, and immortality; prefer heaven and heavenly blessings far before earth and earthly delights." We make nothing of our religion, if we do not make heaven of it. And with the  happiness of this kingdom, seek the  righteousness of it;  God's righteousness, the righteousness which he requires to be wrought  in us, and wrought  by us, such as exceeds that of the scribes and Pharisees; we must  follow peace and holiness, Heb. xii. 14.  Secondly, The order of it.  Seek first the kingdom of God. Let your care for your souls and another world take the place of all other cares: and let all the concerns of this life be made subordinate to those of the life to come: we must seek the things of Christ more than our own things; and if every they come in competition, we must remember to which we are to give the preference. "Seek these things  first; first in thy days: let the morning of thy youth be dedicated to God. Wisdom must be sought early; it is good beginning betimes to be religious. Seek the first every day; let waking thoughts be of God." Let this be our principle, to do that first which is most needful, and let him that is the First, have the first. [2.] The gracious promise annexed;  all these things, the necessary supports of life,  shall be added unto you; shall be  given over and above; so it is in the margin. You shall have what you seek, the  kingdom of God and his righteousness, for never any sought  in vain, that sought  in earnest; and besides that, you shall have food and raiment, by way of overplus; as he that buys goods has paper and packthread given him in the bargain.  Godliness has the promise of the life that now is, 1 Tim. iv. 8. Solomon asked wisdom, and had that and other things added to him, 2 Chron. i. 11, 12. O what a blessed change would it make in our hearts and lives, did we but firmly believe this truth, that the best way to be comfortably provided for in this world, is to be most intent upon another world! We then begin at the right end of our work, when we begin with God. If we give diligence to make sure to ourselves the kingdom of God and the righteousness thereof, as to all the things of this life, Jehovah-jireh—the Lord will provide as much of them as he sees good for us, and more we would not wish for. Have we trusted in him for the  portion of our inheritance at our end, and shall we not trust him for the  portion of our cup, in the way to it? God's Israel were not only brought to Canaan at last, but had their charges borne through the wilderness. O that we were more thoughtful about the things that are not seen, that are eternal, and then the less thoughtful we should be, and the less thoughtful we should need to be, about the things that are seen, that are temporal!  Also regard not your stuff, Gen. xlv. 20, 23. 7.  The morrow shall take thought for the things of itself:  sufficient unto the day is the evil thereof, v. 34. We must not perplex ourselves inordinately about future events, because every day brings along with it its own burthen of cares and grievances, as, if we look about us, and suffer not our fears to betray the succours which grace and reason offer, it brings along with it its own strength and supply too. So that we are here told, (1.) That  thoughtfulness for the morrow is  needless;  Let the morrow take thought for the things of itself. If wants and troubles be renewed with the day, there are aids and provisions renewed likewise;  compassions, that are  new every morning, Lam. iii. 22, 23. The saints have a Friend that is  their arm every morning, and gives out fresh supplies daily (Isa. xxxiii. 2), according  as the business of every day requires (Ezra iii. 4), and so he keeps his people in constant dependence upon him. Let us refer it therefore to the morrow's strength, to do the morrow's work, and bear the morrow's burthen. To-morrow, and the things of it, will be provided for without us; why need we anxiously care for that which is so wisely cared for already? This does not forbid a prudent foresight, and preparation accordingly, but a perplexing solicitude, and a prepossession of difficulties and calamities, which may perhaps never come, or if they do, may be easily borne, and the evil of them guarded against. The meaning is, let us  mind present duty, and then  leave events to God; do the  work of the day in its day, and then let  to-morrow bring its work along with it. (2.) That thoughtfulness for the morrow is one of those  foolish and hurtful lusts, which those that will be rich fall into, and one of the  many sorrows, wherewith they '' pierce themselves through. Sufficient unto the day is the evil thereof. This present day has trouble enough attending it, we need not  accumulate burthens by  anticipating'' our trouble, nor borrow perplexities from to-morrow's evils to add to those of this day. It is uncertain what to-morrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly it is to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehension of troubles, than God has made it by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us.

=CHAP. 7.= ''This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our conversation aright, both toward God and man; for the design of the Christian religion is to make men good, every way good. We have, I. Some rules concerning censure and reproof,''

ver. 1-6. II. Encouragements given us to pray to God for what we need, ver. 7-11. III. The necessity of strictness in conversation urged upon us, ver. 12-14. IV. A caution given us to take heed of false prophets, ver. 15-20. V. The conclusion of the whole sermon, showing the necessity of universal obedience to Christ's commands, without which we cannot expect to be happy, ver. 21-27. VI. The impression which Christ's doctrine made upon his hearers, ver. 28, 29.

The Sermon on the Mount.
$1$ Judge not, that ye be not judged. $2$ For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. $3$ And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? $4$ Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam  is in thine own eye? $5$ Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. $6$ Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here, I. A caution  against judging v. 1, 2. There are those whose office it is to judge-magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him  princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter  sit on thrones judging, but not now. Now observe, 1. The prohibition;  Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be  subject to one another.  Be not many masters, Jam. iii. 1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not  speak evil of him, so it is explained, Jam. iv. 11. We must not  despise him, nor  set him at nought, Rom. xiv. 10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them  hypocrites, reprobates, and  castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him. 2. The reason to enforce this prohibition.  That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue,  against every man, shall, like him, have  every man's hand and tongue  against him (Gen. xvi. 12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the  greater condemnation, Jam. iii. 1. Both parties must appear before him (Rom. xiv. 10), who, as he will relieve the  humble sufferer, will also resist the  haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather,  we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the  merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom. xiv. 10. The judging of those that judge others is according to the law of retaliation;  With what judgment ye judge, ye shall be judged, v. 2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Judg. i. 7. See also Rev. xiii. 10; xviii. 6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him.  With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother.  What shall we do when God rises up? Job xxxi. 14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads. II. Some cautions  about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of  saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here, 1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, v. 3-5. Here is, (1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy  a mote in his eye, but are not sensible of  a beam in their own; nay, and will be very officious to  pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as  motes, others as  beams; some as a  gnat, others as a  camel: not that there is any sin little, for there is no little God to sin against; if it be a  mote (or  splinter, for so it might better be read), it is in the eye; if a  gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a  splinter in our brother's eye, true repentance and godly sorrow will teach us to call a  beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have  beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say,  We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for  eating with unwashen hands, which was scarcely a  mote, while they encouraged men in a contempt of their parents, which was a  beam. Pride and uncharitableness are commonly  beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered.  Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo—Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca,  de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy.  Thou hypocrite, v. 5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; " For how canst thou say, how canst thou for shame say, to thy brother,  Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that  vice corrects sin: physician, heal thyself;" I pr&#230;, sequar—Go you before, I will follow. See Rom. ii. 21. [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore  restore with the spirit of meekness, considering thyself (Gal. vi. 1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself." (2.) Here is a good rule for reprovers, v. 5. Go in the right method,  first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have  a beam in my own eye, and therefore I will not help my brother with the  mote out of his." A man's  offence will never be his  defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are  reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to  walk circumspectly, and to be very regular in their conversation: an  elder must have a good report, 1 Tim. iii. 2, 7. The snuffers of the sanctuary were to be of pure gold. 2. It is not every one that is fit to be reproved;  Give not that which is holy unto the dogs, v. 6. This may be considered, either, (1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Acts xiii. 41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him;  reproofs will be called  reproaches, as they were (Luke xi. 45; Jer. vi. 10), therefore give not to dogs and swine (unclean creatures) holy things. Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an  ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Prov. xxv. 12), and a wise reproof is  like an excellent oil (Ps. cxli. 5); it is  a tree of life (Prov. iii. 18). [2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long  walked in the way of sinners, that they have sat down  in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with  the dog to his vomit, and with the  sow to her wallowing in the mire. [3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being  dogs and  swine. Those are to be reckoned such, who  hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. 2 Chron. xxv. 16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened.  It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the  good,  bad, by judging all professors to be hypocrites; so we must take heed of calling the  bad,  desperate, by judging all the wicked to be  dogs and  swine. [4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will  turn again and rend them. Let them not be  righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and  precious is the blood of his subjects to him.

The Sermon on the Mount.
$7$ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: $8$ For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. $9$ Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent? $11$ If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Our Saviour, in the foregoing chapter, had spoken of prayer as a commanded duty, by which God is honoured, and which, if done aright, shall be rewarded; here he speaks of it as the appointed means of obtaining what we need, especially grace to obey the precepts he had given, some of which are so displeasing to flesh and blood. I. Here is a precept in three words to the same purport,  Ask, Seek, Knock (v. 7); that is, in one word, "Pray; pray often; pray with sincerity and seriousness; pray, and pray again; make conscience of prayer, and be constant in it; make a business of prayer, and be earnest in it.  Ask, as a beggar asks alms." Those that would be rich in grace, must betake themselves to the poor trade of begging, and they shall find it a thriving trade. " Ask; represent your wants and burthens to God, and refer yourselves to him for support and supply, according to his promise.  Ask as a traveller asks the way; to pray is to  enquire of God, Ezek. xxxvi. 37.  Seek, as for a thing of value that we have lost, or as the merchantman that  seeks goodly pearls.  Seek by prayer, Dan. ix. 3.  Knock, as he that desires to enter into the house knocks at the door." We would be admitted to converse with God, would be taken into his love, and favour, and kingdom; sin has shut and barred the door against us; by prayer, we knock;  Lord, Lord, open to us. Christ knocks at our door (Rev. iii. 20; Cant. v. 2); and allows us to knock at his, which is a favour we do not allow to common beggars. Seeking and knocking imply something more than asking and praying. 1. We must not only  ask but  seek; we must second our prayers with our endeavors; we must, in the use of the appointed means,  seek for that which we  ask for, else we tempt God. When the dresser of the vineyard asked for a year's respite for the barren fig-tree, he added,  I will dig about it, Luke xiii. 7, 8. God gives knowledge and grace to those that search the scriptures, and wait at Wisdom's gates; and power against sin to those that avoid the occasions of it. 2. We must not only  ask, but  knock; we must come to God's door, must  ask importunately; not only pray, but plead and wrestle with God; we must  seek diligently; we must continue knocking; must persevere in prayer, and in the use of means; must endure to the end in the duty. II. Here is a promised annexed:  our labour in prayer, if indeed we do labour in it,  shall not be in vain: where God finds a praying heart, he will be found a prayer-hearing God;  he shall give thee an answer of peace. The precept is threefold,  ask, seek, knock; there is  precept upon precept; but the promise is sixfold,  line upon line, for our encouragement; because a firm belief of the promise would make us cheerful and constant in our obedience. Now here, 1. The promise is made, and made so as exactly to answer the precept, v. 7.  Ask, and it shall be given you; not lent you, not sold you, but  given you; and what is more free than gift? Whatever you pray for, according to the promise, whatever you  ask, shall be given you, if God see it fit for you, and what would you have more? It is but  ask and have;  ye have not, because ye ask not, or  ask not aright: what is not worth asking, is not worth having, and then it is worth nothing.  Seek, and  ye shall find, and then you do not lose your labour; God is himself  found of those that seek him, and if we find him we have enough. " Knock, and it shall be opened; the door of mercy and grace shall no longer be shut against you as enemies and intruders, but opened to you as friends and children. It will be asked,  who is at the door? If you be able to say, a friend, and have the ticket of promise ready to produce in the hand of faith, doubt not of admission. If the door be not  opened at the first  knock, continue instant in prayer; it is an affront to a friend to  knock at his door, and then go away; though he tarry, yet wait." 2. It is repeated, v. 8. It is to the same purport, yet with some addition. (1.) It is made to extend to all that pray aright; "Not only you my disciples shall receive what you pray for, but  every one that asketh, receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, they are all alike welcome to  the throne of grace, if they come in faith:  for God is no respecter of persons." (2.) It is made so as to amount to a grant, in words of the present tense, which is more than a promise for the future.  Every one that asketh, not only  shall receive, but  receiveth; by faith, applying and appropriating the promise, we are actually interested and invested in the good promised: so sure and inviolable are the promises of God, that they do, in effect, give present possession: an active believer enters immediately, and makes the blessings promised his own. What have we in hope, according to the promise, is as sure, and should be as sweet, as what we have in hand.  God hath spoken in his holiness, and then  Gilead is mine, Manasseh mine (Ps. cviii. 7, 8); it is all mine own, if I can but make it so by believing it so. Conditional grants become absolute upon the performance of the condition; so here,  he that asketh, receiveth. Christ hereby puts his  fiat to the petition; and he having all power, that is enough. 3. It is illustrated, by a similitude taken from earthly parents, and their innate readiness to give their children what they ask. Christ appeals to his hearers,  What man is there of you, though never so morose and ill-humoured,  whom if his son ask bread, will he give him a stone? v. 9, 10. Whence he infers (v. 11),  If ye then, being evil, yet grant your children's requests,  much more will your heavenly Father give you the good things you ask. Now this is of use, (1.) To  direct our prayers and expectations. [1.] We must come to God, as children to a  Father in heaven, with reverence and confidence. How naturally does a child in want or distress run to the father with its complaints;  My head, my head; thus should the new nature send us to God for supports and supplies. [2.] We must come to him for  good things, for those he  gives to them that ask him; which teaches us to refer ourselves to him; we know not what is good for ourselves (Eccl. vi. 12), but he knows what is good for us, we must therefore leave it with him;  Father, thy will be done. The child is here supposed to  ask bread, that is necessary, and  a fish, that is wholesome; but if the child should foolishly ask for  a stone, or  a serpent, for unripe fruit to eat, or a sharp knife to play with, the father, though kind, is so wise as to deny him. We often ask that of God which would do us harm if we had it; he knows this, and therefore does not give it to us. Denials in love are better than grants in anger; we should have been undone ere this if we had had all we desired; this is admirably well expressed by a heathen, Juvenal,  Sat. 10.  Permittes ipsis expendere numinibus, quid  Conveniat nobis, rebusque sit utile nostris,  Nam pro jucundis aptissima qu&#230;que dabunt dii.  Carior est illis homo, quam sibi: nos animorum  Impulsu, et c&#230;ca, magnaque cupidine ducti,  Conjugium petimus, partumque uxoris; at illis  Notum est, qui pueri, qualisque futura sit uxor. Entrust thy fortune to the powers above. Leave them to manage for thee, and to grant What their unerring wisdom sees thee want: In goodness, as in greatness, they excel; Ah, that we lov'd ourselves but half so well! We, blindly by our headstrong passions led, Seek a companion, and desire to wed; Then wish for heirs: but to the gods alone Our future offspring and our wives are known. (2.) To  encourage our prayers and expectations. We may hope that we shall not be denied and disappointed: we shall not have  a stone for  bread, to break our teeth (though we have a hard crust to employ our teeth), nor  a serpent for  a fish, to sting us; we have reason indeed to fear it, because we deserve it, but God will be better to us than the desert of our sins. The world often gives  stones for bread, and  serpents for fish, but God never does; nay, we shall be heard and answered, for children are by their parents. [1.] God has put into the hearts of parents a compassionate inclination to succour and supply their children, according to their need. Even those that have had little conscience of duty, yet have done it, as it were by instinct. No law was ever thought necessary to oblige parents to maintain their legitimate children, nor, in Solomon's time, their illegitimate ones. [2.] He has assumed the relation of a Father to us, and owns us for his children; that from the readiness we find in ourselves to relieve our children, we may be encouraged to apply ourselves to him for relief. What love and tenderness fathers have are from him; not from nature but from the God of nature; and therefore they must needs be infinitely greater in himself. He compares his concern for his people to that of a father for his children (Ps. ciii. 13), nay, to that of a mother, which is usually more tender, Isa. lxvi. 13; xlix. 14, 15. But here it is supposed, that his love, and tenderness, and goodness, far excel that of any earthly parent; and therefore it is argued with a  much more, and it is grounded upon this undoubted truth, that God is a better Father, infinitely better than any earthly parents are;  his thoughts are above theirs. Our earthly fathers have taken care of us; we have taken care of our children; much more will God take care of his; for they are evil, originally so; the degenerate seed of fallen Adam; they have lost much of the good nature that belonged to humanity, and among other corruptions, have that of crossness and unkindness in them; yet they  give good things to their children, and they  know how to give, suitably and seasonably;  much more will God, for he takes up when they forsake, Ps. xxvii. 10. And,  First, God is more knowing; parents are often foolishly fond, but God is wise, infinitely so; he knows what we need, what we desire, and what is fit for us.  Secondly, God is more kind. If all the compassions of all the tender fathers in the world were crowded into the bowels of one, yet compared  with the tender mercies of our God, they would be but as a candle to the sun, or a drop to the ocean. God is more rich, and more ready to give to his children than the fathers of our flesh can be; for he is the Father of our spirits, an ever-loving, ever-living Father. The bowels of Fathers yearn even towards undutiful children, towards prodigals, as David's toward Absalom, and will not all this serve to silence disbelief?

The Sermon on the Mount.
$12$ Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. $13$ Enter ye in at the strait gate: for wide  is the gate, and broad  is the way, that leadeth to destruction, and many there be which go in thereat: $14$ Because strait  is the gate, and narrow  is the way, which leadeth unto life, and few there be that find it. Our Lord Jesus here presses upon us that righteousness towards men which is an essential branch of true religion, and that religion towards God which is an essential branch of universal righteousness. I. We must make righteousness our rule, and be ruled by it, v. 12.  Therefore, lay this down for your principle, to do as you would be done by; therefore, that you may conform to the foregoing precepts, which are particular, that you may not judge and censure others, go by this rule in general; (you would not be censured, therefore do not censure), Or that you may have the benefit of the foregoing promises. Fitly is the law of justice subjoined to the law of prayer, for unless we be honest in our conversation, God will not hear our prayers, Isa. i. 15-17; lviii. 6, 9; Zech. vii. 9, 13. We cannot expect to receive  good things from God, if we do not  fair things, and that which is  honest, and  lovely, and of good report among men. We must not only be devout, but honest, else our devotion is but hypocrisy. Now here we have, 1. The rule of justice laid down;  Whatsoever ye would that men should do to you, do you even so to them. Christ came to teach us, not only what we are to know and believe, but what we are to do; what we are to do, not only toward God, but toward men; not only towards our fellow-disciples, those of our party and persuasion, but towards men in general, all with whom we have to do. The golden rule of equity is, to do to others as we would they should do to us. Alexander Severus, a heathen emperor, was a great admirer of this rule, had it written upon the walls of his closet, often quoted it in giving judgment, honoured Christ, and favoured Christians for the sake of it.  Quod tibi, hoc alteri—do to others as you would they should do to you. Take it negatively ( Quod tibi fieri non vis, ne alteri feceris), or positively, it comes all to the same. We must not do to others the evil they have done us, nor the evil which they would do to us, if it were in their power; nor may we do that which we think, if it were done to us, we could bear contentedly, but what we desire should be done to us. This is grounded upon that great commandment,  Thou shalt love thy neighbor as thyself. As we must bear the same affection to our neighbour that we would have borne to ourselves, so we must do the same good offices. The meaning of this rule lies in three things. (1.) We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable: the appeal is made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation, when it is our own case. (2.) We must put other people upon the level with ourselves, and reckon we are as much obliged to them, as they to us. We are as much bound to the duty of justice as they, and they as much entitled to the benefit of it as we. (3.) We must, in our dealings with men, suppose ourselves in the same particular case and circumstances with those we have to do with, and deal accordingly. If I were making such a one's bargain, labouring under such a one's infirmity and affliction, how should I desire and expect to be treated? And this is a just supposition, because we know not how soon their case may really be ours: at least we may fear, lest God by his judgments should do to us as we have done to others, if we have not done as we would be done by. 2. A reason given to enforce this rule;  This is the law and the prophets. It is the summary of that second great commandment, which is one of the two,  on which hang all the law and the prophets, ch. xxii. 40. We have not this in so many words, either in  the law or  the prophets, but it is the concurring language of the whole. All that is there said concerning our duty towards our neighbour (and that is no little) may be reduced to this rule. Christ has here adopted it into this law; so that both the Old Testament and the New agree in prescribing this to us, to do as we would be done by. By this rule the law of Christ is commended, but the lives of Christians are condemned by comparing them with it.  Aut hoc non evangelium, authi non evangelici.—Either this is not the gospel, or these are not Christians. II. We must make religion our business, and be intent upon it; we must be strict and circumspect in our conversation, which is here represented to us as entering in at a  strait gate, and walking on in a  narrow way, v. 13, 14. Observe here, 1. The account that is given of the bad way of sin, and the good way of holiness. There are but two ways, right and wrong, good and evil; the way to heaven, and the way to hell; in the one of which we are all of us walking: no middle place hereafter, no middle way now: the distinction of the children of men into saints and sinners, godly and ungodly, will swallow up all to eternity. Here is, (1.) An account given us of the way of sin and sinners; both what is the best, and what is the worst of it. [1.] That which allures multitudes into it, and keeps them in it;  the gate is wide, and the way broad, and there are many travellers in that way.  First, "You will have abundance of liberty in that way;  the gate is wide, and stands wide open to tempt those that go right on their way. You may go in at this gate with all your lusts about you; it gives no check to your appetites, to your passions: you may  walk in the way of your heart, and in the sight of your eyes; that gives room enough." It is a  broad way, for there is nothing to hedge in those that walk in it, but they wander endlessly; a  broad way, for there are many paths in it; there is choice of sinful ways, contrary to each other, but all paths in this  broad way.  Secondly, "You will have abundance of company in that way:  many there be that go in at this gate, and walk in this way." If we  follow the multitude, it will be  to do evil: if we go with the crowd, it will be the wrong way. It is natural for us to incline to go down the stream, and do as the most do; but it is too great a compliment, to be willing to be damned for company, and to go to hell with them, because they will not go to heaven with us: if many perish, we should be the more cautious. [2.] That which should affright us all from it is, that it  leads to destruction. Death, eternal death, is at the end of it (and the way of sin tends to it),—everlasting  destruction from the presence of the Lord. Whether it be the high way of open profaneness, or the back way of close hypocrisy, if it be a way of sin, it will be our ruin, if we repent not. (2.) Here is an account given us of the way of holiness. [1.] What there is in it that frightens many from it; let us know the worst of it, that we may sit down and count the cost. Christ deals faithfully with us, and tells us,  First, That  the gate is strait. Conversion and regeneration are  the gate, by which we enter into this way, in which we begin a life of faith and serious godliness; out of a state of sin into a state of grace we must pass, by the new birth, John iii. 3, 5. This is a  strait gate, hard to find, and hard to get through; like a passage between two rocks, 1 Sam. xiv. 4. There must be  a new heart, and a new spirit, and  old things must pass away. The bent of the soul must be changed, corrupt habits and customs broken off; what we have been doing all our days must be undone again. We must swim against the stream; much opposition must be struggled with, and broken through, from without, and from within. It is easier to set a man against all the world than against himself, and yet this must be in conversion. It is a  strait gate, for we must stoop, or we cannot go in at it; we must become as little children; high thoughts must be brought down; nay, we must strip, must deny ourselves, put off the world,  put off the old man; we must be willing to forsake all for our interest in Christ.  The gate is strait to all, but to some straiter than others; as to the rich, to some that have been long prejudiced against religion.  The gate is strait; blessed be God, it is not shut up, nor locked against us, nor kept with a flaming sword, as it will be shortly, ch. xxv. 10.  Secondly, That  the way is narrow. We are not in heaven as soon as we have got through the  strait gate, nor in Canaan as soon as we have got through the Red Sea; no, we must go through a wilderness, must travel a  narrow way, hedged in by the divine law, which  is exceedingly broad, and that makes  the way narrow; self must be denied, the body kept under, corruptions mortified, that are as a  right eye and a  right hand; daily temptations must be resisted; duties must be done that are against our inclination. We must endure hardness, must wrestle and be in an agony, must watch in all things, and walk with care and circumspection. We must go  through much tribulation. It is  hodos tethlimmene— an afflicted way, a way hedged about with thorns; blessed be God, it is not hedged up. The bodies we carry about with us, and the corruptions remaining in us, make the way of our duty difficult; but, as the understanding and will grow more and more sound, it will open and enlarge, and grow more and more pleasant.  Thirdly, The gate being so  strait and the way so narrow, it is not strange that there are but  few that find it, and choose it. Many pass it by, through carelessness; they will not be at the pains to find it; they are well as they are, and see no need to change their way. Others look upon it, but shun it; they like not to be so limited and restrained. Those that are going to heaven are but few, compared to those that are going to hell; a remnant, a little flock, like the grape-gleanings of the vintage; as the eight that were saved in the ark, 1 Pet. iii. 20.  In vitia alter alterum trudimus; Quomodo ad salutem revocari potest, quum nullus retrahit, et populus impellit—In the ways of vice men urge each other onward: how shall any one be restored to the path of safety, when impelled forwards by the multitude, without any counteracting influence? Seneca,  Epist. 29. This discourages many: they are loth to be singular, to be solitary; but instead of stumbling at this, say rather, If so few are going to heaven, there shall be one the more for me. [2.] Let us see what there is in this way, which, notwithstanding this, should invite us all to it; it  leads to life, to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which, at the end of our way, should reconcile us to all the difficulties and inconveniences of the road. Life and godliness are put together (2 Pet. i. 3);  The gate is strait and the way narrow and up-hill, but one hour in heaven will make amends for it. 2. The great concern and duty of every one of us, in consideration of all this;  Enter ye in at the strait gate. The matter is fairly stated; life and death, good and evil, are set before us; both the ways, and both the ends: now let the matter be taken entire, and considered impartially, and then choose you this day which you will walk in; nay, the matter determines itself, and will not admit of a debate. No man, in his wits, would choose to go to the gallows, because it is a smooth, pleasant way to it, nor refuse the offer of a palace and a throne, because it is a rough, dirty way to it; yet such absurdities as these are men guilty of, in the concerns of their souls. Delay not, therefore; deliberate not any longer, but  enter ye in at the strait gate;  knock at it by sincere and constant prayers and endeavors,  and it shall be opened; nay, a wide door shall be opened, and an effectual one. It is true, we can neither go in, nor go on, without the assistance of divine grace; but it is as true, that grace is freely offered, and shall not be wanting to those that seek it, and submit to it. Conversion is hard work, but it is needful, and, blessed be God, it is not impossible if we strive, Luke xiii. 24.

The Sermon on the Mount.
$15$ Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. $16$ Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? $17$ Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. $18$ A good tree cannot bring forth evil fruit, neither  can a corrupt tree bring forth good fruit. $19$ Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. $20$ Wherefore by their fruits ye shall know them. We have here a caution against  false prophets, to take heed that we be not deceived and imposed upon by them.  Prophets are properly such as foretel things to come; there are some mentioned in the Old Testament, who pretended to that without warrant, and the event disproved their pretensions, as Zedekiah, 1 Kings xxii. 11, and another Zedekiah, Jer. xxix. 21. But  prophets did also teach the people their duty, so that  false prophets here are false teachers. Christ being a Prophet and  a Teacher come from God, and designing to send abroad teachers under him, gives warning to all to take heed of counterfeits, who, instead of healing souls with wholesome doctrine, as they pretend, would poison them. They are false teachers and  false prophets, 1. Who produce false commissions, who pretend to have immediate warrant and direction from God to set up for  prophets, and to be divinely inspired, when they are not so. Though their doctrine may be true, we are to  beware of them as  false prophets. False apostles are those who  say they are apostles, and are not (Rev. ii. 2); such are  false prophets. "Take heed of those who pretend to revelation, and admit them not without sufficient proof, lest that one absurdity being admitted, a thousand follow." 2. Who preach false doctrine in those things that are essential to religion; who teach that which is contrary to  the truth as it is in Jesus, to  the truth which is accordingly to godliness. The former seems to be the proper notion of  pseudo-propheta, a  false or pretending  prophet, but commonly the latter falls in with it; for who would hang out false colours, but with design, under pretence of them, the more successfully to attack the truth. "Well, beware of them, suspect them, try them, and when you have discovered their falsehood, avoid them, have nothing to do with them. Stand upon your guard against this temptation, which commonly attends the days of reformation, and the breakings out of divine light in more than ordinary strength and splendour." When God's work is revived, Satan and his agents are most busy. Here is, I. A good reason for this caution,  Beware of them, for they are  wolves in sheep's clothing, v. 15. 1. We have need to be very cautious, because their pretences are very fair and plausible, and such as will deceive us, if we be not upon our guard. They  come in sheep's clothing, in the habit of  prophets, which was plain and coarse, and unwrought; they  wear a rough garment to deceive, Zech. xiii. 4. Elijah's mantle the Septuagint calls  he melote— a sheep-skin mantle. We must take heed of being imposed upon by men's dress and garb, as by that of the scribes, who  desire to walk in long robes, Luke xx. 46. Or it may be taken figuratively; they pretend to be sheep, and outwardly appear so innocent, harmless, meek, useful, and all that is good, as to be excelled by none; they feign themselves to be just men, and for the sake of their clothing are admitted among the sheep, which gives them an opportunity of doing them a mischief ere they are aware. They and their errors are gilded with the specious pretences of sanctity and devotion. Satan turns himself  into an angel of light, 2 Cor. xi. 13, 14. The enemy has  horns like a lamb (Rev. xiii. 11);  faces of men, Rev. ix. 7, 8. Seducers in language and carriage are  soft as wool, Rom. xvi. 18; Isa. xxx. 10. 2. Because under these pretensions their designs are very malicious and mischievous;  inwardly they are ravening wolves. Every  hypocrite is a  goat in sheep's clothing; not only not a sheep, but the worst enemy the sheep has, that comes not but to tear and devour, to  scatter the sheep (John x. 12), to drive them from God, and from one another, into crooked paths. Those that would cheat us of any truth, and possess us with error, whatever they pretend, design mischief to our souls. Paul calls them  grievous wolves, Acts xx. 29. They raven for themselves,  serve their own belly (Rom. xvi. 18), make a prey of you, make a gain of you. Now since it is so easy a thing, and withal so dangerous, to be cheated,  Beware of false prophets. II. Here is a good rule to go by in this caution; we must  prove all things (1 Thess. v. 21),  try the spirits (1 John iv. 1), and here we have a touchstone;  ye shall know them by their fruits, v. 16-20. Observe, 1. The illustration of this comparison, of the fruit's being the discovery of the tree. You cannot always distinguish them by their bark and leaves, nor by the spreading of their boughs, but  by their fruits ye shall know them. The fruit is according to the tree. Men may, in their professions, put a force upon their nature, and contradict their inward principles, but the stream and bent of their practices will agree with them. Christ insists upon this, the agreeableness between the fruit and the tree, which is such as that, (1.) If you know what the tree is, you may know what fruit to expect. Never look to gather  grapes from thorns, nor figs from thistles; it is not in their nature to produce such fruits. An apple may be stuck, or a bunch of grapes may hang, upon a thorn; so may a good truth, a good word or action, be found in a bad man, but you may be sure it never grew there. Note, [1.] Corrupt, vicious, unsanctified hearts are like thorns and thistles, which came in with sin, are worthless, vexing, and for the fire at last. [2.] Good works are  good fruit, like grapes and figs, pleasing to God and profitable to men. [3.] This  good fruit is never to be expected from bad men, and more than  a clean thing out of an unclean: they want an influencing acceptable principle.  Out of an  evil treasure will be brought forth  evil things. (2.) On the other hand, if you know what the fruit is, you may, by that, perceive what the tree is.  A good tree cannot bring forth evil fruit; and  a corrupt tree cannot bring forth good fruit, nay, it cannot but  bring forth evil fruit. But then that must be reckoned the fruit of the tree which it brings forth naturally and which is its genuine product—which it brings forth plentifully and constantly and which is its usual product. Men are known, not by particular acts, but by the course and tenour of their conversation, and by the more frequent acts, especially those that appear to be free, and most their own, and least under the influence of external motives and inducements. 2. The application of this to the false prophets. (1.) By way of terror and threatening (v. 19);  Every tree that brings not forth good fruit is hewn down. This very saying John the Baptist had used, ch. iii. 10. Christ could have spoken the same sense in other words; could have altered it, or given it a new turn; but he thought it no disparagement to him to say the same that John had said before him; let not ministers be ambitious of coining new expressions, nor people's ears itch for novelties; to write and speak the same things must not be grievous, for it is safe. Here is, [1.] The description of barren trees; they are trees that do  not bring forth good fruit; though there be fruit, if it be not  good fruit (though that be done, which for the matter of it is good, if it be not done well, in a right manner, and for a right end), the tree is accounted barren. [2.] The doom of barren trees;  they are, that is, certainly they shall be,  hewn down, and cast into the fire; God will deal with them as men use to deal with dry trees that cumber the ground: he will mark them by some signal tokens of his displeasure, he will bark them by stripping them of their parts and gifts, and will cut them  down by death,  and cast them  into the fire of hell, a fire blown with the bellows of God's wrath, and fed with the wood of barren trees. Compare this with Ezek. xxxi. 12, 13; Dan. iv. 14; John xv. 6. (2.) By way of trial;  By their fruits ye shall know them. [1.]  By the fruits of their persons, their words and actions, and the course of their conversation. If you would know whether they be right or not, observe how they live; their works will testify for them or against them. The scribes and Pharisees sat in Moses's chair, and taught the law, but they were proud, and covetous, and false, and oppressive, and therefore Christ warned him disciples to  beware of them and of their  leaven, Mark xii. 38. If men pretend to be prophets and are immoral, that disproves their pretensions; those are no true friends  to the cross of Christ, whatever they profess,  whose God is their belly, and  whose mind earthly things, Phil. iii. 18, 19. Those are not taught nor sent of the holy God, whose lives evidence that they are led by the unclean spirit. God puts the treasure into earthen vessels, but not into such corrupt vessels: they may declare God's statutes, but what have they to do to declare them? [2.]  By the fruits of their doctrine; their fruits as prophets: not that this is the only way, but it is one way, of trying doctrines,  whether they be of God or not. What do they tend to do? What affections and practices will they lead those into, that embrace them? If  the doctrine be of God, it will tend to promote serious piety, humility, charity, holiness, and love, with other Christian graces; but if, on the contrary, the doctrines these prophets preach have a manifest tendency to make people proud, worldly, and contentious, to make them loose and careless in their conversations, unjust or uncharitable, factious or disturbers of the public peace; if it indulge carnal liberty, and take people off from governing themselves and their families by the strict rules of  the narrow way, we may conclude, that  this persuasion comes not of him that calleth us, Gal. v. 8.  This wisdom is from above, James iii. 15.  Faith and a good conscience are held together, 1 Tim. i. 19; iii. 9. Note,  Doctrines of doubtful disputation must be tried by graces and duties of confessed certainty: those opinions come not from God that lead to sin: but if we cannot  know them by their fruits, we must have recourse to the great touchstone, to the law, and to the testimony; do they speak according to that rule?

The Sermon on the Mount.
$21$ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. $22$ Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? $23$ And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. $24$ Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. $26$ And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: $27$ And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. $28$ And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: $29$ For he taught them as  one having authority, and not as the scribes. We have here the conclusion of this long and excellent sermon, the scope of which is to show the indispensable necessity of obedience to the commands of Christ; this is designed to clench the nail, that it might fix in a sure place: he speaks this to his disciples, that sat at his feet whenever he preached, and followed him wherever he went. Had he sought his own praise among men, he would have said, that was enough; but the religion he came to establish is in power, not in word only (1 Cor. iv. 20), and therefore something more is necessary. I. He shows, by a plain remonstrance, that an outward profession of religion, however remarkable, will not bring us to heaven, unless there be a correspondent conversation, v. 21-23. All judgment is committed to our Lord Jesus; the keys are put into his hand; he has power to prescribe new terms of life and death, and to judge men according to them: now this is a solemn declaration pursuant to that power. Observe here, 1. Christ's law laid down, v. 21.  Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, into the kingdom of grace and glory. It is an answer to that question, Ps. xv. 1.  Who shall sojourn in thy tabernacle?—the church militant;  and who shall dwell in thy holy hill?—the church triumphant. Christ here shows, (1.) That it will not suffice to say,  Lord, Lord; in word and tongue to own Christ for our Master, and to make addresses to him, and professions of him accordingly: in prayer to God, in discourse with men, we must call Christ,  Lord, Lord; we  say well, for  so he is (John xiii. 13); but can we imagine that this is enough to bring us to heaven, that such a piece of formality as this should be so recompensed, or that he who knows and requires the heart should be so put off with shows for substance? Compliments among men are pieces of civility that are returned with compliments, but they are never paid as real services; and can they then be of an account with Christ? There may be a seeming importunity in prayer,  Lord, Lord: but if inward  impressions be not answerable to outward  expressions, we are but  as sounding brass and a tinkling cymbal. This is not to take us off from saying,  Lord, Lord; from praying, and being earnest in prayer, from professing Christ's name, and being bold in professing it, but from resting in these, in the  form of godliness, without  the power. (2.) That it is necessary to our happiness that we  do the will of Christ, which is indeed  the will of his  Father in heaven.  The will of God, as Christ's  Father, is his will in the gospel, for there he is made known, as  the Father of our Lord Jesus Christ: and in him our Father. Now this is his will, that we believe in Christ, that we repent of sin, that we live a holy life, that we '' love one another. This is his will, even our sanctification.'' If we comply not with the will of God, we mock Christ in calling him  Lord, as those did who put on him a gorgeous robe, and said,  Hail, King of the Jews. Saying and doing are two things, often parted in conversation of men: he that said,  I go, sir, stirred never a step (ch. xxi. 30); but these two things  God has joined in his command, and  let no man that  puts them  asunder think to  enter into the kingdom of heaven. 2. The hypocrite's plea against the strictness of this law, offering other things in lieu of obedience, v. 22. The plea is supposed to be  in that day, that great day, when every man shall appear in his own colours;  when the secrets of all hearts shall be manifest, and among the rest, the secret pretences with which sinners now support their vain hopes. Christ knows the strength of their cause, and it is but weakness; what they now harbour in their bosoms, they will then produce in arrest of judgment to stay the doom, but it will be in vain. They put in their plea with great importunity,  Lord, Lord; and with great confidence, appealing to Christ concerning it;  Lord, does thou not know, (1.) That  we have prophesied in thy name? Yes, it may be so; Balaam and Caiaphas were overruled to prophesy, and Saul was against his will  among the prophets, yet that did not save them. These  prophesied in his  name, but he did not send them; they only made use of his name to serve a turn. Note, A man may be a preacher, may have gifts for the ministry, and an external call to it, and perhaps some success in it, and yet be a wicked man; may help others to heaven, and yet come short himself. (2.) That  in thy name we have cast out devils? That may be too; Judas  cast out devils, and yet was a  son of perdition. Origen says, that in his time so prevalent was the name of Christ to  cast out devils, that sometimes it availed when named by wicked Christians. A man might  cast devils out of others, and yet have a devil, nay, be a devil himself. (3.) That  in thy name we have done many wonderful works. There may be a faith of miracles, where there is no justifying faith; none of that  faith which works by love and obedience. Gifts of tongues and healing would recommend men to the world, but it is real holiness or sanctification that is accepted of God. Grace and love are  a more excellent way than  removing mountains, or  speaking with the tongues of men and of angels, 1 Cor. xiii. 1, 2. Grace will bring a man to heaven without working miracles, but working miracles will never bring a man to heaven without grace. Observe, That which their heart was upon, in doing these works, and which they confided in, was the wonderfulness of them. Simon Magus wondered at the miracles (Acts viii. 13), and therefore would give any money for power to do the like. Observe, They had not many good works to plead: they could not pretend to have done many gracious works of piety and charity; one such would have passed better in their account than  many wonderful works, which availed not at all, while they persisted in disobedience. Miracles have now ceased, and with them this plea; but do not carnal hearts still encourage themselves in their groundless hopes, with the like vain supports? They think they shall go to heaven, because they have been of good repute among professors of religion, have kept fasts, and given alms, and have been preferred in the church; as if this would atone for their reigning pride, worldliness, and sensuality; and want of love to God and man.  Bethel is their confidence (Jer. xlviii. 13), they are  haughty because of the holy mountain (Zeph. iii. 11); and boast that they are  the temple of the Lord, Jer. vii. 4. Let us take heed of resting in external privileges and performances, lest  we deceive ourselves, and perish eternally, as multitudes do,  with a lie in our right hand. 3. The rejection of this plea as frivolous. The same that is the Law-Maker (v. 21) is here the Judge according to that law (v. 23), and he will overrule the plea, will overrule it publicly; he  will profess to them with all possible solemnity, as sentence is passed by the Judge,  I never knew you, and therefore  depart from me, ye that work iniquity.—Observe, (1.) Why, and upon what ground, he rejects them and their plea—because they were  workers for iniquity. Note, It is possible for men to have a great name for piety, and yet to be  workers of iniquity; and those that are so will  receive the greater damnation. Secret haunts of sin, kept under the cloak of a visible profession, will be the ruin of the hypocrites. Living in known sin nullifies men's pretensions, be they ever so specious. (2.) How it is expressed;  I never knew you; "I never owned you as my servants, no, not when you  prophesied in my  name, when you were in the height of your profession, and were most extolled." This intimates, that if he had ever known them, as  the Lord knows them that are his, had ever owned them and loved them as his, he would have known them, and owned them, and  loved them, to the end; but he  never did  know them, for he always knew them to be hypocrites, and rotten at heart, as he did Judas; therefore, says he,  depart from me. Has Christ need of such guests? When he came in the flesh, he called sinners  to him (ch. ix. 13), but  when he shall come again in glory, he will drive sinners  from him. They that would not  come to him to be saved, must  depart from him to be damned. To  depart from Christ is the very hell of hell; it is the foundation of all the misery of the damned, to be cut off from all hope of benefit from Christ and he mediation. Those that go no further in Christ's service than a bare profession, he does not accept, nor will he own them in the great day. See from what a height of hope men may fall into the depth of misery! How they may go to hell, by the gates of heaven! This should be an awakening word to all Christians. If a preacher, one that  cast out devils, and wrought miracles, be disowned of Christ for  working iniquity; what will become of us, if we be found such? And if we  be such, we shall certainly be found such. At God's bar, a profession of religion will not bear out any man in the practice and indulgence of sin; therefore  let every one that names the name of Christ, depart from all iniquity. II. He shows, by a parable, that hearing these sayings of Christ will not make us happy, if we do not make conscience of doing them; but that if we hear them and do them, we are  blessed in our deed, v. 24-27. 1. The hearers of Christ's word are here divided into two sorts; some that hear, and do what they hear; others that hear and do not. Christ preached now to a mixed multitude, and he thus  separates them, one from the other, as he will at the great day, when  all nations shall be gathered before him. Christ is still speaking from heaven by his word and Spirits, speaks by ministers, by providences, and of those that hear him there are two sorts. (1.) Some that  hear his sayings and do them: blessed be God that there are any such, though comparatively few. To hear Christ is not barely to give him the hearing, but to obey him. Note, It highly concerns us all to do what we  hear of the saying of Christ. It is a mercy that we  hear his  sayings: Blessed are those ears, ch. xiii. 16, 17. But, if we practise not what we hear, we  receive that  grace in vain. To  do Christ's  sayings is conscientiously to abstain from the sins that he forbids, and to perform the duties that he requires. Our thoughts and affections, our words and actions, the temper of our minds, and the tenour of our lives, must be conformable to the gospel of Christ; that is the doing he requires. All the  sayings of Christ, not only the laws he has enacted, but the truths he has revealed, must be done by us.  They are a light, not only to  our eyes, but  to our feet, and are designed not only to  inform our judgments, but to  reform our hearts and lives: nor do we indeed believe them, if we do not live up to them. Observe, It is not enough to  hear Christ's  sayings, and understand them,  hear them, and remember them,  hear them, and talk of them, repeat them, dispute for them; but we must  hear, and do them.  This do, and thou shalt live. Those only  that hear, and do, are  blessed (Luke xi. 28; John xiii. 17), and are akin to Christ. ch. xii. 50. (2.) There are others who  hear Christ's  sayings and do them not; their religion rests in bare hearing, and goes no further; like children that have the rickets, their heads swell with empty notions, and indigested opinions, but their joints are weak, and they heavy and listless; they neither can stir, nor care to stir, in any good duty;  they hear God's  words, as if they desired to  know his ways, like a people  that did righteousness, but they will not do them, Ezek. xxxiii. 30, 31; Isa. lviii. 2. Thus they deceive themselves, as Micah, who thought himself happy, because he had a Levite to be his priest, though he had not the Lord to be his God. The seed is sown, but it never comes up; they see their spots in the glass of the word, but wash them off, Jam. i. 22, 24. Thus they put a cheat upon their own souls; for it is certain, if our hearing be not the means of our obedience, it will be the aggravation of our disobedience. Those who only  hear Christ's  sayings, and do them not, sit down in the midway to heaven, and that will never bring them to their journey's end. They are akin to Christ only by the half-blood, and our law allows not such to inherit. 2. These two sorts of hearers are here represented in their true characters, and the state of their case, under the comparison of two builders; one was  wise, and  built upon a rock, and his building stood in a storm; the other  foolish, and  built upon the sand, and his building fell. Now, (1.) The general scope of this parable teaches us that the only way to make sure work for our souls and eternity is, to  hear and do the sayings of the Lord Jesus,  these sayings of his in this sermon upon the mount, which is wholly practical; some of them seem hard sayings to flesh and blood, but they must be done; and thus we  lay up in store a good foundation for the time to come (1 Tim. vi. 19); a  good bond, so some read it; a bond of God's making, which secures salvation upon gospel-terms, that is  a good bond; not one of our own devising, which brings salvation to our own fancies. They make sure the  good part, who, like Mary, when they hear the word of Christ,  sit at his feet in subjection to it:  Speak, Lord, for thy servant heareth. (2.) The particular parts of it teach us divers good lessons. [1.] That we have every one of us a house to build, and that house is our hope for heaven. It ought to be our chief and constant care, to  make our calling and election sure, and so we make our salvation sure; to secure a title to heaven's happiness, and then to get the comfortable evidence of it; to make it sure, and sure to ourselves,  that when we fail, we shall  be received into everlasting habitations. Many never mind this: it is the furthest thing from their thoughts; they are building for this world, as if they were to be here always, but take no care to build for another world. All who take upon them a profession of religion, profess to enquire, what they shall  do to be saved; how they may get to heaven at last, and may have a well-grounded hope of it in the mean time. [2.] That there is  a rock provided for us to build this house upon,  and that rock is Christ. He is  laid for a foundation, and  other foundation can no man lay, Isa. xxviii. 16; 1 Cor. iii. 11. He  is our Hope, 1 Tim. i. 1. Christ in us is so; we must ground our hopes of heaven upon the fulness of Christ's merit, for the pardon of sin, the power of his Spirit, for the sanctification of our nature, and the prevalency of his intercession, for the conveyance of all that good which he has purchased for us. There is that in him, as  he is made known, and made over,  to us in the gospel, which is sufficient to redress all our grievances, and to answer all the necessities of our case, so that he is  a Saviour to the uttermost. The church is  built upon this Rock, and so is every believer. He is strong and immovable as a  rock; we may venture our all upon him, and shall not be made  ashamed of our hope. [3.] That there is a remnant, who by hearing and doing the  sayings of Christ, build their hopes  upon this Rock; and it is their wisdom. Christ is our only  Way to the Father, and the obedience of faith is our only  way to Christ: for  to them that obey him, and to  them only, he  becomes the Author of eternal salvation. Those  build upon Christ, who having sincerely consented to him, as their Prince and Saviour, make it their constant care to conform to all the rules of his holy religion, and therein depend entirely upon him for assistance from God, and acceptance with him,  and count every  thing but loss and dung that they may win Christ, and be found in him. Building  upon a rock requires care and pains: they that would make their  calling and election sure, must  give diligence. They are wise builders who  begin to build so as they may be  able to finish (Luke xiv. 30), and therefore lay a firm foundation. [4.] That there are many who profess that they hope to go to heaven, but despise this  Rock, and build their hopes  upon the sand; which is done without much pains, but it is their folly. Every thing besides Christ is sand. Some build their hopes upon their worldly prosperity, as if they were a sure token of God's favour, Hos. xii. 8. Others upon their external profession of religion, the privileges they enjoy, and the performances they go through in that profession, and the reputation they have got by it. They are called Christians, were baptized, go to church, hear Christ's word, say their prayers, and do nobody any harm, and, if they perish, God help a great many! This is the light of their own fire, which they walk in; this is that, upon which, with a great deal of assurance, they venture; but it is all sand, too weak to bear such a fabric as our hopes of heaven. [5.] That there is a storm coming, that will try what our hopes are bottomed on;  will try every man's work (1 Cor. iii. 13);  will discover the foundation, Hab. iii. 13.  Rain, and floods, and wind, will beat upon the house; the trial is sometimes in this world;  when tribulation and persecution arise because of the word, then it will be seen, who only heard the word, and who heard and practiced it; then when we have occasion to use our hopes, it will be tried whether they were right, and well-grounded, or not. However, when death and judgment come, then the storm comes, and it will undoubtedly come, how calm soever things may be with us now. Then every thing else will fail us but these hopes, and then, if ever, they will be turned into everlasting fruition. [6.] That those hopes which are built upon Christ the Rock will stand, and will stand the builder in stead when the storm comes; they will be his preservation, both from desertion, and from prevailing disquiet. His profession will not wither; his comforts will not fail; they will be his strength and song,  as an anchor of the soul, sure and steadfast. When he comes to the last encounter, those hopes will take off the terror of death and the grave; will carry him cheerfully through that dark valley; will be approved by the Judge; will stand the test of the great day; and will be crowned with endless glory, 2 Cor. i. 12; 2 Tim. iv. 7, 8.  Blessed is that servant, whom his Lord, when he comes, finds so doing, so hoping. [7.] That those hopes which foolish builders ground upon any thing but Christ, will certainly fail them on a stormy day; will yield them no true comfort and satisfaction in trouble, in the hour of death, and in the day of judgment; will be no fence against temptations to apostacy, in a time of persecution.  When God takes away the soul, where is the hope of the hypocrite? Job xxvii. 8. It is as  the spider's web, and as  the giving up of the ghost. He shall  lean upon his house, but it shall not stand, Job viii. 14, 15. It fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another:  when a wicked man dies, his expectation perishes; then, when he thought it would have been turned into fruition,  it fell, and great was the fall of it. It was a great disappointment to the builder; the shame and loss were great. The higher men's hopes have been raised, the lower they fall. It is the sorest ruin of all that attends formal professors; witness Capernaum's doom. III. In the two last verses, we are told what impressions Christ's discourse made upon the auditory. It was an excellent sermon; and it is probable that he said more than is here recorded; and doubtless the delivery of it from the mouth of him, into whose lips grace was poured, did mightily set if off. Now, 1.  They were astonished at this doctrine; it is to be feared that few of them were brought by it to follow him: but for the present, they were filled with wonder. Note, It is possible for people to admire good preaching, and yet to remain in ignorance and unbelief; to be astonished, and yet not sanctified. 2. The reason was because he taught them  as one having authority, and not as the scribes. The scribes pretended to as much authority as any teachers whatsoever, and were supported by all the external advantages that could be obtained, but their preaching was mean, and flat, and jejune: they spake as those what were not themselves masters of what they preached: the word did not come from them with any life or force; they delivered it as a school-boy says his lesson; but Christ delivered his discourse, as a judge gives his charge. He did indeed,  dominari in conscionibus—deliver his discourses with a tone of authority; his lessons were law; his word a word of command. Christ, upon the mountain, showed more true authority, than the scribes in Moses's seat. Thus when Christ teaches by his Spirit in the soul, he teaches with authority. He says,  Let there be light, and there is light.

=CHAP. 8.= ''The evangelist having, in the foregoing chapters, given us a specimen of our Lord's preaching, proceeds now to give some instances of the miracles he wrought, which prove him a Teacher come from God, and the great Healer of a diseased world. In this chapter we have, I. Christ's cleansing of a leper, ver. 1-4. II. His curing a palsy and fever, ver. 5-18. III. His communing with two that were disposed to follow him, ver. 19-22. IV. His controlling the tempest, ver. 23-27. V. His casting out devils, ver. 28-34.''

The Leper Healed.
$1$ When he was come down from the mountain, great multitudes followed him. $2$ And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. $3$ And Jesus put forth  his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. $4$ And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The first verse refers to the close of the foregoing sermon: the people that heard him were  astonished at his doctrine; and the effect was, that  when he came down from the mountain, great multitudes followed him; though he was so strict a Lawgiver, and so faithful a Reprover, they diligently attended him, and were loth to disperse, and go from him. Note, They to whom Christ has manifested himself, cannot but desire to be better acquainted with him. They who know much of Christ should covet to know more; and  then shall we know, if we thus  follow on to know the Lord. It is pleasing to see people so well affected to Christ, as to think they can never hear enough of him; so well affected to the best things, as thus to flock after good preaching, and to  follow the Lamb withersoever he goes. Now was Jacob's prophecy concerning the Messiah fulfilled, that  unto him shall the gathering of the people be; yet they who gathered to him did not cleave to him. They who followed him closely and constantly were but few, compared with the multitudes that were but followers at large. In these verses we have an account of Christ's  cleansing a leper. It should seem, by comparing Mark i. 40, and Luke v. 12, that this passage, though placed, by St. Matthew, after the sermon on the mount, because he would give account of his doctrine first, and then of his miracles, happened some time before; but that is not at all material. This is fitly recorded with the first of Christ's miracles, 1. Because the leprosy was looked upon, among the Jews, as a particular mark of God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten with leprosy for some one particular sin; and therefore Christ, to show that he came to turn away the wrath of God, by taking away sin, began with the cure of a leper. 2. Because this disease, as it was supposed to come immediately from the hand of God, so also it was supposed to be removed immediately by his hand, and therefore it was not attempted to be cured by physicians, but was put under the inspection of the priests, the Lord's ministers, who waited to see what God would do. And its being in a garment, or in the walls of a house, was altogether supernatural: and it should seem to be a disease of a quite different nature from what we now call the leprosy. The king of Israel said,  Am I God, that I am sent to, to  recover a man of a leprosy? 2 Kings v. 7. Christ proved himself God, by recovering many from the leprosy, and authorizing his disciples, in his name, to do so too (ch. x. 8), and it is put among the proofs of his being the Messiah, ch. xi. 5. He also showed himself to be the Saviour of his people from their sins; for though every disease is both the fruit of sin, and a figure of it, as the disorder of the soul, yet the leprosy was in a special manner so; for it contracted such a pollution, and obliged to such a separation from holy things, as no other disease did; and therefore in the laws concerning it (Lev. xiii. and xiv.), it is treated, not as a sickness, but as an uncleanness; the priest was to pronounce the party clean or unclean, according to the indications: but the honour of making the lepers clean was reserved for Christ, who was to do it as the  High Priest of our profession; he comes to do that which the  law could not do, in that it was weak through the flesh, Rom. viii. 3. The law discovered sin (for by the law is the knowledge of sin), and pronounced sinners unclean; it shut them up (Gal. iii. 23), as the priest did the leper, but could go no further; it could not  make the comers thereunto perfect. But Christ takes away sin; cleanses us from it, and so  perfecteth for ever them that are sanctified. Now here we have, I. The leper's address to Christ. If this happened, as it is here placed, after the sermon on the mount, we may suppose that the leper, though shut out by his disease from the cities of Israel, yet got within hearing of Christ's sermon, and was encouraged by it to make his application to him; for he that taught  as one having authority, could heal so; and therefore he  came and worshipped him, as one clothed with a divine power. His address is,  Lord, if thou wilt, thou canst make me clean. The cleaning of him may be considered, 1. As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will;  Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's  will to bestow them, as we may of his  power, for his  power in them is unlimited by a regard to his glory and our good: when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves;  Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable. 2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out from communion with God, to which that we maybe restored, it is necessary that we be cleansed from this leprosy, and this ought to be our great concern. Now observe, It is our comfort when we apply ourselves to Christ, as the great Physician, that if he will, he can make us clean; and we should, with an humble, believing boldness, go to him and tell him so. That is, (1.) We must rest ourselves upon his power; we must be confident of this, that Christ  can make us clean. No guilt is so great but that there is a sufficiency in his righteousness to atone for it; no corruption so strong, but there is a sufficiency in his grace to subdue it. God would not appoint a physician to his hospital that is not  par negotio—every way qualified for the undertaking. (2.) We must recommend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour; " Lord, if thou wilt. I throw myself at thy feet, and if I perish, I will perish there." II. Christ's answer to this address, which was very kind, v. 3. 1.  He put forth his hand and touched him. The leprosy was a noisome, loathsome disease, yet Christ touched him; for he did not disdain to converse with publicans and sinners, to do them good. There was a ceremonial pollution contracted by the touch of a leper; but Christ would show, that when he conversed with sinners, he was in no danger of being infected by them, for the prince of this world had nothing in him. If we touch pitch, we are defiled; but Christ was  separate from sinners, even when he lived among them. 2. He said,  I will, be thou clean. He did not say, as Elisha to Naaman,  Go, wash in Jordan; did not put him upon a tedious, troublesome, chargeable course of a physic, but spake the word and healed him. (1.) Here is a word of kindness,  I will; I am as willing to help thee, as thou art to be helped. Note, They who by faith apply themselves to Christ for mercy and grace, may be sure that he is willing, freely willing, to give them the mercy and grace they come to him for. Christ is a Physician, that does not need to be sought for, he is always in the way; does not need to be urged, while we are yet speaking, he hears; does not need to be feed, he heals freely, not for price nor reward. He has given all possible demonstration, that he is as willing as he is able to save sinners. (2.) A word of power,  Be thou clean. Both a power of authority, and a power of energy, are exerted in this word. Christ heals by a word of command to us;  Be thou clean; "Be willing to be clean, and use the means; cleanse thyself from all filthiness;" but there goes along with this a word of command concerning us, a word that does the work;  I will that thou be clean. Such a word as this is necessary to the cure, and effectual for it; and the Almighty grace which speaks it, shall not be wanting to those who truly desire it. III. The happy change hereby wrought:  Immediately his leprosy was cleansed. Nature works gradually, but the God of nature works immediately; he speaks it, it is done; and yet he works effectually; he  commands, and it stands fast. One of the first miracles Moses wrought, was curing himself of a leprosy (Exod. iv. 7), for the priests under the law offered sacrifices first for their own sin; but one of Christ's first miracles was curing another of leprosy, for he had no sin of his own to atone for. IV. The after-directions Christ gave him. It is fit that they who are cured by Christ should ever after be ruled by him. 1.  See thou tell no man; "Tell no man till thou has shown thyself to the priest, and he has pronounced thee clean; and so thou hast a legal proof, both that thou wast before a leper, and art now thoroughly cleansed." Christ would have his miracles to appear in their full light and evidence, and not to be published till they could appear so. Note, They that preach the truths of Christ should be able to prove them; to defend what they preach, and '' convince gainsayers. "Tell no man, till thou hast showed thyself to the priest,'' lest if he hear who cured thee, he should out of spite deny to give thee a certificate of the cure, and so keep thee under confinement." Such were the priests in Christ's time, that they who had any thing to do with them had need to have been as wise as serpents. 2.  Go show thyself to the priest, according to the law, Lev. xiv. 2. Christ took care to have the law observed, lest he should give offence, and to show that he will have order kept up, and good discipline and respect paid to those that are in office. It may be of use to those that are cleansed of their spiritual leprosy, to have recourse to Christ's ministers, and to open their case to them, that they may assist them in their enquiries into their spiritual state, and advise, and comfort, and pray for them. 3.  Offer the gift that Moses commanded, in token of thankfulness to God, and recompence to the priest for his pains; and this  for a testimony unto them; either, (1.) Which  Moses commanded for a testimony: the ceremonial laws were testimonies of God's authority over them, care of them, and of that grace which should afterwards be revealed. Or, (2.) "Do thou offer it for a testimony, and let the priest know who cleansed thee, and how; and it shall be a testimony, that there is one among them who does that which the high priest cannot do. Let it remain upon record as a witness of my power, and a testimony for me  to them, if they will use it and improve it; but  against them, if they will not:" for so Christ's word and works are testimonies.

Christ Heals the Centurion's Servant.
$5$ And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, $6$ And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. $7$ And Jesus saith unto him, I will come and heal him. $8$ The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. $9$ For I am a man under authority, having soldiers under me: and I say to this  man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth  it. $10$ When Jesus heard  it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. $11$ And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. $12$ But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. $13$ And Jesus said unto the centurion, Go thy way; and as thou hast believed,  so be it done unto thee. And his servant was healed in the selfsame hour. We have here an account of Christ's curing the centurion's servant of a palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13. Christ went about doing good, and came home to do good too; every place he came to was the better for him. The persons Christ had now to do with were, 1. A  centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man's calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the  ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was  King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel's land, Isa. viii. 8), yet he received addresses from Gentiles; now good old Simeon's word began to be fulfilled, that he should be  a light to lighten the Gentiles, as well as  the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but  sent his word and healed them; yet in them he was more magnified. 2.  The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for  in Christ Jesus, as there is  neither circumcision nor uncircumcision, so there is  neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself  took upon him the form of a servant, to show his regard to the meanest. Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here, I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks, (1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him  beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes  beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out. (2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant:  Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, 1 Sam. xxx. 13), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion's servants were very dutiful to him (v. 9), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the  cause of our servants, when they contend with us (Job xxxi. 13, 15), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them  with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician's skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant's case as very sad; he is  sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was  grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not  paralysis simplex, but  scorbutica). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health. 2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants (v. 7), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ's gracious condescensions to them. Observe what was the language of his humility;  Lord, I am not worthy that thou shouldest come under my roof (v. 8), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, "My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;" But  I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet,  yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him. 3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but, (1.) That he could cure him at a distance. There needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the  man sick of the palsy to Christ, through much difficulty, and set him before him; and Christ commended their faith for a  working faith. This centurion did not bring his man  sick of the palsy, and Christ commended his faith for a  trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing or working of him that '' fills all places. Am I a God at hand, says the Lord, and not a God afar off?'' Jer. xxiii. 23. (2.) That he could cure him with a  word, not send him a medicine, much less a charm; but  speak the word only, and I do not question but  my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said,  Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the  Arm of the Lord, because he is the  eternal Word. His saying,  Be ye warmed and filled (Jam. ii. 16), and healed, warms, and fills and heals. The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one,  Go, and he goes, &c. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them— dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a  man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints.  What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend. II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious. 1. He complies with his address at the first word. He did but tell him his servant's case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word,  I will come and heal him (v. 7); not  I will come and see him—that had evinced him a kind Saviour; but,  I will come and heal him—that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has  healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say,  I will come and pray for him; but Christ says,  I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says,  I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ's humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman's sick child, who insisted upon his coming down (John iv. 47-49), but he proffers to go down to see a sick servant; thus does he regard  the low estate of his people, and give  more abundant honour to that part which lacked. Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him. 2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, v. 10-12. See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern. (1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is  none like unto him in the earth. [1.] Christ admired him, not for his greatness, but for his graces.  When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are  in the sight of God of great price. Note, The wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are  rich in faith, not of those that are  rich in gold and silver, we should say that they have  gotten all this glory, Gen. xxx. 1. But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself  admired in all them that believe, as having done in and for them  marvellous things. [2.] He  applauded him in what he said to  them that followed. All believers shall be,  in the other world, but some believers are,  in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them.  Verily, I have not found so great faith, no, not in Israel. Now this speaks,  First, Honour to the centurion; who, though not a son of Abraham's loins, was an heir of Abraham's faith, and Christ found it so. Note, The thing that Christ seeks is  faith, and wherever it is, he finds it, though but  as a grain of mustard-seed. He had not found  so great faith, all things considered, and in proportion to the means; as the poor widow is said to  cast in more than they all, Luke xxi. 3. Though the centurion was a Gentile, yet he was thus commended. Note, We must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale.  Secondly, It speaks  shame to Israel, to whom pertained  the adoption, the glory, the covenants, and all the assistances and encouragements of faith. Note, When  the Son of man comes, he  finds little  faith, and, therefore, he finds so little  fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this  to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom. xi. 14. They were Abraham's seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent. (2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that  salvation was of the Jews. [1.] That  a great many of the Gentiles should be saved, v. 11. The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance;  I say unto you, "I that know all men;" and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luke iv. 27. Christ gives us here an  idea, First, of the  persons that shall be  saved; many  from the east and the west: he had said (ch. vii. 14),  Few there be that find the way of life; and yet here  many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation  bringing many sons to glory, Heb. ii. 10. He will come with  ten thousands of his saints (Jude 14), with such a company as  no man can number (Rev. vii. 9);  with nations of them that are saved, Rev. xxi. 24. They shall come  from the east and  from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places;  from the rising of the sun, to the going down of the same, Mal. i. 11. The elect will be gathered from the four winds, ch. xxiv. 31. They are  sown in the earth, some scattered in every corner of the field. The Gentile world lay  from east to west, and they are especially meant here; though they were  strangers to the covenant of promise now, and had been long, yet who knows what  hidden ones God had among them then? As in Elijah's time in Israel (1 Kings xix. 14), soon after which they flocked into the church in great multitudes, Isa. lx. 3, 4. Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect.  Secondly, Christ gives us an idea of the  salvation itself. They shall come, shall come together, shall come together to Christ, 2 Thess. ii. 1. 1. They shall be admitted  into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be  blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal. iii. 14. This makes Zaccheus a son of Abraham, Luke xix. 9. 2. They shall be admitted into the  kingdom of glory in heaven. They shall come cheerfully, flying  as doves to their windows; they shall sit down to rest from their labours, as having done their day's work; sitting denotes  continuance: while we  stand, we are  going; where we  sit, we mean to  stay; heaven is a  remaining rest, it is a  continuing city; they shall  sit down, as upon a throne (Rev. iii. 21); as  at a table; that is the metaphor here; they shall sit down to be  feasted; which denotes both  fulness of  communication, and  freedom and familiarity of communion, Luke xxii. 30. They shall  sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell  sees Abraham, but Lazarus  sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs. [2.] That a great many of the Jews should perish, v. 12. Observe,  First, A strange sentence passed;  The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth  children of the kingdom, yet shall be cut off from being members of the visible church:  the kingdom of God, of which they boasted that they were  the children, shall be taken from them, and they shall become  not a people, not  obtaining mercy, Rom. xi. 20; ix. 31. In the great day it will not avail men to have been  children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were  called, but by what they '' were. If children indeed,  then heirs;'' but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us  children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be  cast out.  Secondly, A strange punishment for  the workers of iniquity described;  They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom. xi. 8-10. A people so unchurched and given up to spiritual judgments, are in  utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface.  They shall be cast out from God, and all true comfort, and  cast into darkness. In hell there is fire, but no light; it is  utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are  without, are in  the regions of darkness; yet that is not the worst of it,  there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will  gnash their teeth for spite and vexation,  full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past. 3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, v. 13. Observe, (1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater;  As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job xlii. 10. It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were;  Be it done as thou believest. What could he have more? Yet what was said to him is said to us all,  Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can  do what he will, so an active believer may  have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail. (2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was  miraculous: and by its coincidence with Christ's saying, that the miracle was  his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy.  Omnis paralysis, pr&#230;sertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse—Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis  De Morbis Puerorum, lib. 2. cap. 5.

Peter's Wife's Mother Healed.
$14$ And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. $15$ And he touched her hand, and the fever left her: and she arose, and ministered unto them. $16$ When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with  his word, and healed all that were sick: $17$ That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare  our sicknesses. They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. ix. before the sermon on the mount, according to the order which Mark and Luke observe in placing it. Dr. Lightfoot places only this passage before the sermon on the mount, and v. 18, &c. after. Here we have, I. A particular account of the cure of  Peter's wife's mother, who was ill  of a fever; in which observe, 1. The  case, which was nothing extraordinary; fevers are the most common distempers; but, the patient being a near relation of Peter's, it is recorded as an instance of Christ's peculiar care of, and kindness to, the families of his disciples. Here we find, (1.) That Peter had a  wife, and yet  was called to be an apostle of Christ; and Christ countenanced the marriage state, by being thus kind to his  wife's relations. The church of Rome, therefore, which forbids ministers to marry, goes contrary to that apostle from whom they pretend to derive an infallibility. (2.) That Peter had a  house, though Christ had not, v. 20. Thus was the disciple better provided for than his Lord. (3.) That he had a house at Capernaum, though he was originally of Bethsaida; it is probably, he removed to Capernaum, when Christ removed thither, and made that his principal residence. Note, It is worth while to change our quarters, that we may be near to Christ, and have opportunities of converse with him. When the ark removes, Israel must remove and go after it. (4.) That he had his  wife's mother with him in his family, which is an example to yoke-fellows to be kind to one another's relations as their own. Probably, this good woman was old, and yet was respected and taken care of, as old people ought to be, with all possible tenderness. (5.) That she lay ill  of a fever. Neither the strength of youth, nor the weakness and coldness of age, will be a fence against diseases of this kind. The palsy was a chronical disease, the fever an acute disease, but both were brought to Christ. 2. The  cure, v. 15. (1.) How it was  effected; He touched her hand; not to know the disease, as the physicians do, by the pulse, but to heal it. This was an intimation of his kindness and tenderness; he is  himself touched with the feeling of our infirmities; it likewise shows the way of spiritual healing, by the exerting of the power of Christ with his word, and the application of Christ to ourselves. The scripture  speaks the word, the Spirit gives the touch, touches the heart, touches the hand. (2.) How it was  evidenced: this showed that the  fever left her, she arose, and ministered to them. By this it appears, [1.] That the mercy was perfected. They that recover from fevers by the power of nature are commonly weak and feeble, and unfit for business a great while after; to show therefore that this cure was above the power of nature, she was immediately so well as to go about the business of the house. [2.] That the mercy was sanctified; and the mercies that are so are indeed perfected. Though she was thus dignified by a peculiar favour, yet she does not assume importance, but is as ready to wait at table, if there be occasion, as any servant. They must be humble whom Christ has honoured; being thus delivered, she studies what she shall render. It is very fit that they whom Christ hath healed should minister unto him, as his humble servants, all their days. II. Here is a general account of the many cures that Christ wrought. This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told, 1. What he did, v. 16. (1.)  He cast out devils; cast out the evil  spirits with his word. There may be much of Satan's agency, by the divine permission, in those diseases of which natural causes may be assigned, as in Job's boils, especially in the diseases of the mind; but, about the time of Christ's being in the world, there seems to have been more than ordinary letting loose of the devil, to possess and vex the bodies of people; he came,  having great wrath, for he knew that his time was short; and God wisely ordered it so, that Christ might have the fairer and more frequent opportunities of showing his power over Satan, and the purpose and design of his coming into the world, which was to disarm and dispossess Satan, to break his power, and to destroy his works; and his success was as glorious as his design was gracious. (2.)  He healed all that were sick; all without exception, though the patient was ever so mean, and the case ever so bad. 2. How the scripture was herein fulfilled, v. 17. The accomplishment of the Old-Testament prophecies was the great thing Christ had in his eye, and the great proof of his being the Messiah: among other things, it was written of him (Isa. liii. 4),  Surely he hath borne our griefs, and carried our sorrows: it is referred to, 1 Pet. ii. 24, and there it is construed,  he hath borne our sins; here it is referred to, and is construed,  he hath borne our sicknesses; our sins make our sicknesses our griefs; Christ bore away sin by the merit of his death, and bore away sickness by the miracles of his life; nay, though those miracles are ceased, we may say, that  he bore our sicknesses then,  when he bore our sins in his own body upon the tree; for sin is both the cause and the sting of sickness. Many are the diseases and calamities to which we are liable in the body: and there is more, in this one line of the gospels, to support and comfort us under them, than in all the writings of the philosophers—that Jesus Christ  bore our sicknesses, and carried our sorrows; he bore them before us; though he was never sick, yet he was hungry, and thirsty, and weary, and troubled in spirit, sorrowful and very heavy; he bore them for us in his  passion, and bears them with us in  compassion, being  touched with the feeling of our infirmities: and thus he bears them off from us, and makes them sit light, if it be not our own fault. Observe how emphatically it is expressed here:  Himself took our infirmities, and bare our sicknesses; he was both able and willing to interpose in that matter, and concerned to deal with  our infirmities and sicknesses, as our Physician; that part of the calamity of the human nature was his particular care, which he evidenced by his great readiness to cure diseases; and he is no less powerful, no less tender now, for we are sure that never were any the worse for going to heaven.

Christ's Answer to a Scribe and Another.
$18$ Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. $19$ And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. $20$ And Jesus saith unto him, The foxes have holes, and the birds of the air  have nests; but the Son of man hath not where to lay  his head. $21$ And another of his disciples said unto him, Lord, suffer me first to go and bury my father. $22$ But Jesus said unto him, Follow me; and let the dead bury their dead. Here is, I. Christ's removing to  the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, v. 18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him,  Come over, and help us (Acts xvi. 9); he removed  when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were  about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to  the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest. II. Christ's communication with two, who, upon his remove to  the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand. We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use. 1. Here is one that was  too hasty in promising; and he was  a certain scribe (v. 19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine.  Where is the scribe? 1 Cor. i. 20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a  Saul among the prophets. Now observe, (1.) How he expressed his forwardness;  Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be  ex mero motu—from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to  follow thee;" but, "I am determined,  I will do it." [3.] It was unlimited and without reserve; " I will follow thee whithersoever thou goest; not only to  the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten. (2.) How Christ tried his forwardness, whether it were sincere or not, v. 20. He let him know that this  Son of man, whom he is so eager to follow,  has not where to lay his head, v. 20. Now from this account of Christ's deep poverty, we observe, [1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would  take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here,  First, How well provided for the inferior creatures are:  The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles.  The birds of the air, though they take no care for themselves, yet are taken care of, and  have nests (Ps. civ. 17);  nests in the field; some of them  nests in the house; in God's courts, Ps. lxxxiv. 3.  Secondly, How poorly the Lord Jesus was provided for. It may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty;  for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. He and his disciples lived upon the charity of well-disposed people, that  ministered to him of their substance, Luke viii. 2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as  poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so  make us rich, 2 Cor. viii. 9. [2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said,  Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ.  First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to  sit down and count the cost (Luke xiv. 28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession  in a pang, will throw it off again  in a fret; let them, therefore,  take time, and they will have  done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard.  Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to  lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon,  went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can  get by him. 2. Here is another that was too  slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done to-morrow, which we could do to-day. This candidate for the ministry was one of Christ's disciples already (v. 21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here, (1.) The excuse that this disciple made, to defer an immediate attendance on Christ (v. 21); " Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of  Non vacat is,  Non placet—The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered  from and  in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard. (2.) Christ's disallowing of this excuse (v. 22);  Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did  follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said,  I will follow thee; to this Christ said,  Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is  not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom. ix. 16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, 1 Sam. iii. 10. His excuse is laid aside as insufficient;  Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected.  Let the dead spiritually  bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were  holy to the Lord (Num. vi. 6-8); nor was the high priest to  defile himself for the dead, no, not for  his own father, Lev. xxi. 11, 12. And Christ requires of those who would follow him, that they  hate father and mother (Luke xiv. 26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Jesus Allays a Storm.
$23$ And when he was entered into a ship, his disciples followed him. $24$ And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. $25$ And his disciples came to  him, and awoke him, saying, Lord, save us: we perish. $26$ And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. $27$ But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! Christ had given sailing orders to his disciples (v. 18), that they should  depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed  with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God  of the sea as well as of  the dry land, and to show that  all power is his, both in heaven and in earth. It is a comfort to those  who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2.  His disciples followed him; the twelve kept close to him, when others staid behind upon the  terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here, I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, v. 20. 1.  There arose a very great storm, v. 24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was  for their sakes, as John xi. 4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is  tossed with tempests (Isa. liv. 11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing. 2. Jesus Christ  was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Ps. iv. 8), as Peter, Acts xii. 6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked. 3. The poor disciples, though used to the sea, were in a great fright, and in their fear  came to their Master, v. 25. Whither else should they go? It was well they had him so near them. They  awoke him with their prayers;  Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it,  Lord, save us, we perish. (1.) Their petition is,  Lord, save us. They believed he  could save them; they begged he  would, Christ's errand into the world was  to save, but those only  shall be saved that call on the name of the Lord, Acts ii. 21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him,  Lord, and then pray,  Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is,  We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, " We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer;  therefore Christ slept, that he might draw out this importunity. II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Ps. lxxviii. 65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Ps. cii. 13. 1. He rebuked the disciples (v. 26);  Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; " Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears;  O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves. 2. He  rebukes the wind; the former he did as the God of  grace, and the Sovereign of the heart, who can do what he pleases  in us; this he did as the God of  nature, the Sovereign of the world, who can do what he pleases  for us. It is the same  power that stills the noise of the sea, and the tumult of fear, Ps. lxv. 7. See, (1.) How  easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How  effectually it was done?  There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption. 3. This excited their astonishment (v. 27);  The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it;  it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ;  What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it;  Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over  winds and seas. Others pretended to cure diseases, but he only undertook to command  the winds. We know not the way of  the wind (John iii. 8), much less can we control it; but he that  bringeth forth the wind out of his treasury (Ps. cxxxv. 7), when it is out, gathers it into his fists, Prov. xxx. 4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa. xxvi. 4. The Lord  sits upon the floods, and is  mightier than the noise of many waters. Christ, by commanding  the seas, showed himself to be the same that  made the world, when, at his rebuke, the waters fled (Ps. civ. 7, 8), as now,  at his rebuke, they fell.

The Devils Cast Out of Two Men.
$28$ And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. $29$ And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? $30$ And there was a good way off from them a herd of many swine feeding. $31$ So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. $32$ And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. $33$ And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. $34$ And, behold, the whole city came out to meet Jesus: and when they saw him, they besought  him that he would depart out of their coasts. We have here the story of Christ's casting the devils out of two men that were possessed. The scope of this chapter is to show the divine power of Christ, by the instances of his dominion over bodily diseases, which to us are irresistible; over winds and waves, which to us are yet more uncontrollable; and lastly, over devils, which to us are most formidable of all. Christ has not only all  power in heaven and earth and all deep places, but has the keys of hell too.  Principalities and powers were made subject to him, even while he was in his estate of humiliation, as an earnest of what should be at his entrance into his glory (Eph. i. 21); he spoiled them, Col. ii. 15. It was observed in general (v. 16), that Christ  cast out the spirits with his word; here we have a particular instance of it, which have some circumstances more remarkable than the rest. This miracle was wrought in the country of the Gergesenes; some think, they were the remains of the old Girgashites, Deut. vii. 1. Though Christ was sent chiefly  to the lost sheep of the house of Israel, yet some sallies he made among the borderers, as here, to gain this victory over Satan, which was a specimen of the conquest of his legions in the Gentile world. Now, besides the general instance which this gives us of Christ's power over Satan, and his design against him to disarm and dispossess him, we have here especially discovered to us the way and manner of evil spirits in their enmity to man. Observe, concerning this legion of devils, What work they made where they  were, and where they  went. I. What work they made where they  were; which appears in the miserable condition of these two that were possessed by them; and some think, these two were man and wife, because the other Evangelists speak but of one. 1. They dwelt among  the tombs; thence they came when the met Christ. The devil having  the power of death, not as judge, but as executioner, he delighted to converse among the trophies of his victory, the dead bodies of men; but there, where he thought himself in the greatest triumph and elevation, as afterwards in Golgotha, the place of a skull, did Christ conquer and subdue him. Conversing among the graves increased the melancholy and frenzy of the poor possessed creatures, and so strengthened the hold he had of them by their bodily distemper, and also made them more formidable to other people, who generally startle at any thing that stirs among  the tombs. 2. They were  exceeding fierce; not only ungovernable themselves, but mischievous to others, frightening many, having hurt some;  so that no man durst pass that way. Note, The devil bears malice to mankind, and shows it by making men spiteful and malicious one to another. Mutual enmities, where they should be mutual endearments and assistances, are effects and evidences of Satan's enmity to the whole race; he makes one man a wolf, a bear, a devil, to another— Homo homini lupus. Where Satan rules in a man spiritually, by those lusts that war in the members, pride, envy, malice, revenge, they make him as unfit for human society, as unworthy of it, and as much an enemy to the comfort of it, as these poor possessed creatures were. 3. They bid defiance to Jesus Christ, and disclaimed all interest in him, v. 29. It is an instance of the power of God over the devils, that, notwithstanding the mischief they studied to do  by and  to these poor creatures, yet they could not keep them from meeting Jesus Christ, who ordered the matter so as to meet them. It was his overpowering hand that dragged these unclean spirits into his presence, which they dreaded more than any thing else: his chains could hold them, when the chains that men made for them could not. But being brought before him, they protested against his jurisdiction, and broke out into a rage,  What have we to do with thee, Jesus, thou Son of God? Here is, (1.)  One word that the devil spoke like a  saint; he addressed himself to Christ as  Jesus the Son of God; a  good word, and at this time, when it was a truth but in the proving, it was a  great word too, what flesh and blood did not reveal to Peter, ch. xvi. 17. Even the devils know, and believe, and confess Christ to be the  Son of God, and yet they are devils still, which makes their enmity to Christ so much the more wicked, and indeed a perfect torment to themselves; for how can it be otherwise, to oppose one they know to be the  Son of God? Note, It is not knowledge, but love, that distinguishes saints from devils. He is the first-born of hell, that knows Christ and yet hates him, and will not be subject to him and his law. We may remember that not long since the devil made a doubt whether Christ were  the Son of God or not, and would have persuaded him to question it (ch. iv. 3), but now he readily owns it. Note, Though God's children may be much disquieted in an hour of temptation, by Satan's questioning their relation to God as a Father, yet the Spirit of adoption shall at length clear it up to them so much to their satisfaction, as to set it even above the devil's contradiction. (2.)  Two words that he said like a  devil, like himself. [1.] A word of defiance;  What have we to do with thee? Now,  First, It is true that the devils have nothing to do with Christ as a Saviour,  for he took not on him the nature of the angels that fell, nor did he lay hold on them (Heb. ii. 16); they are in no relation to him, they neither have, nor hope for, any benefit by him. O the depth of this mystery of divine love, that fallen man hath so much  to do with Christ, when fallen angels have nothing  to do with him! Surely here was torment enough before the time, to be forced to own the excellency  that is in Christ, and yet that he has no interest in him. Note, It is possible for me to call Jesus  the Son of God, and yet have nothing to do with him.  Secondly, It is as true, that the devils desire not to have any thing  to do with Christ as a Ruler; they hate him, they are filled with enmity against him, they stand in opposition to him, and are in open rebellion against his crown and dignity. See whose language they speak, that will have nothing  to do with the gospel of Christ, with his laws and ordinances, that throw off his yoke, that  break his bands in sunder, and  will not have him to reign over them; that say  to the Almighty Jesus,  Depart from us: they are of their father the devil, they do his lusts, and speak his language.  Thirdly, But it is not true, that the devils have nothing  to do with Christ as a Judge, for they have, and they know it. These devils could not say,  What hast thou to do with us? could not deny that the Son of God is the Judge of devils; to his judgment they are bound over in chains of darkness, which they would fain shake off, and shake off the thought of. [2.] A word of dread and deprecation; " Art thou come hither to torment us—to cast us out from these men, and to restrain us from doing the hurt we would do?" Note, To be turned out, and tied up, from doing mischief, is a torment to the devil, all whose comfort and satisfaction are man's misery and destruction. Should not we then count it our heaven to be doing well, and reckon that our torment, whether within or without, that hinders us from well-doing? Now must we be tormented by thee  before the time; Note,  First, There is a time in which devils will be more tormented than they are, and they know it. The great assize at the last day is the time fixed for their complete torture, in that Tophet which is ordained of old  for the king, for the prince of the devils, and his angels (Isa. xxx. 33; Matt. xxv. 41);  for the judgment of that day they are  reserved, 2 Pet. ii. 4. Those malignant spirits that are, by the divine permission, prisoners  at large, walking to and fro through the earth (Job i. 7), are even now in a chain; hitherto shall their power reach, and no further; they will then be made  close prisoners: they have now some ease; they will then be in torment without ease. This they here take for granted, and ask not never to be tormented (despair of relief is the misery of their case), but they beg that they may not be tormented  before the time; for though they knew not when the day of judgment should be, they knew it should not be yet.  Secondly, The devils have  a certain fearful looking for of that judgment and fiery indignation, upon every approach of Christ, and every check that is given to their power and rage. The very sight of Christ and his word of command to come out of the man, made them thus apprehensive of their torment. Thus  the devils believe, and tremble, Jam. ii. 19. It is their own enmity to God and man that puts them upon the rack, and  torments them before the time. The most desperate sinners, whose damnation is sealed, yet cannot quite harden their hearts against the surprise of fearfulness,  when they see the day approaching. II. Let us now see what work they made where they  went, when they were turned out of the men possessed, and that was into  a herd of swine, which  was a good way off, v. 30. These Gergesenes, though living on the other side Jordan, were Jews. What had they to do with  swine, which by the law were unclean, and not to be eaten nor touched? Probably, lying in the outskirts of the land, there were many Gentiles among them, to whom this  herd of swine belonged: or they kept them to be sold, or bartered, to the Romans, with whom they had now great dealings, and who were admirers of  swine's flesh. Now observe, 1. How the devils seized the  swine. Though they were  a good way off, and, one would think, out of danger, yet the devils had an eye upon them, to do them a mischief: for they  go up and down, seeking to devour, seeking an opportunity; and they seek not long but they find. Now here, (1.) They  asked leave to enter  into the swine (v. 31);  they besought him, with all earnestness,  If thou cast us out, suffer us to go away into the herd of swine. Hereby, [1.] They discover their own inclination to do mischief, and what a pleasure it is to them; those, therefore, are their children, and resemble them,  whose sleep departeth from them, except they cause some to fall, Prov. iv. 16. "Let us go  into the herd of swine, any where rather than into the place of torment, any where to do mischief." If they might not be suffered to hurt men in their bodies, they would hurt them in their goods, and in that too they intend hurt to their souls, by making Christ a burthen to them: such malicious devices hath that old subtle serpent! [2.] They own Christ's power over them; that, without his sufferance and permission, they could not so much as hurt a  swine. This is comfortable to all the Lord's people, that, though the devil's power be very great, yet it is limited, and not equal to his malice (what would become of us, if it were?) especially that it is under the control of our Lord Jesus, our most faithful, powerful friend and Saviour; that Satan and his instruments can go no further than he is pleased to permit;  here shall their proud waves be stayed. (2.) They  had leave. Christ said unto them,  Go (v. 32), as God did to Satan, when he desired leave to afflict Job. Note, God does often, for wise and holy ends, permit the efforts of Satan's rage, and suffer him to do the mischief he would, and even by it serve his own purposes. The devils are not only Christ's captives, but his vassals; his dominion over them appears in the harm they do, as well as in the hindrance of them from doing more. Thus even their wrath is made to praise Christ, and the remainder of it he does and will restrain. Christ permitted this, [1.] For the conviction of the Sadducees that were then among the Jews, who denied the existence of spirits, and would not own that there were such beings, because they could not see them. Now Christ would, by this, bring it as near as might be to an ocular demonstration of the being, multitude, power, and malice, of evil spirits, that, if they were not hereby convinced, they might be left inexcusable in their infidelity. We see not the wind, but it would be absurd to deny it, when we see trees and houses blown down by it. [2.] For the punishment of the Gadarenes, who perhaps, though Jews, took a liberty to eat  swine's flesh, contrary to the law: however, their keeping  swine bordered upon evil; and Christ would also show what a hellish crew they were delivered from, which, if he had permitted it, would soon have choked them, as they did their  swine. The devils, in obedience to Christ's command, came out of the men, and having permission,  when they were come out, immediately they went into the herd of swine. See what an industrious enemy Satan is, and how expeditious; he will lose no time in doing mischief. Observe, 2.  Whither they hurried them, when they had seized them. They were not bid to  save their lives, and, therefore, they were made to  run violently down a steep place into the sea, where they all perished, to the number of about  two thousand, Mark v. 13. Note, The possession which the devil gets is for destruction. Thus the devil hurries people to sin, hurries them to that which they have resolved against, and which they know will be shame and grief to them: with what a force doth the evil spirit  work in the children of disobedience, when by so many foolish and hurtful lusts they are brought to act in direct contradiction, not only to religion, but to right reason, and their interest in this world! Thus, likewise, he hurries them to ruin, for he is Apollyon and Abaddon, the great destroyer. By his lusts which men do, they are  drowned in destruction and perdition. This is Satan's will, to  swallow up and to  devour; miserable then is the condition of those that are led  captive by him at his will. They are hurried into a worse lake than this, a lake that  burns with fire and brimstone. Observe, 3.  What effect this had upon the owners. The report of it was soon brought them by the swine-herds, who seemed to be more concerned for the loss of the swine than any thing else, for they went not to tell  what was befallen to the possessed of the devils, till the swine were lost, v. 33. Christ went not  into the city, but the news of his being there did, by which he was willing to feel how their pulse beat, and what influence it had upon them, and then act accordingly. Now, (1.) Their curiosity brought them out to see Jesus. The  whole city came out to meet him, that they might be able to say, they had seen a man who did such wonderful works. Thus many go out, in profession, to meet Christ for company, that have no real affection for him, nor desire to know him. (2.) Their covetousness made them  willing to be rid of him. Instead of inviting him into their city, or bringing their sick to him to be healed, they desired him  to depart out of their coasts, as if they had borrowed the words of the devils,  What have we to do with thee, Jesus thou Son of God? And now the devils had what they aimed at in drowning the swine;  they did it, and then made the people believe that  Christ had done it, and so prejudiced them against him. He seduced our first parents, by possessing them with hard thoughts of God, and kept the Gadarenes from Christ, by suggesting that he came into their country to destroy their cattle, and that he would do more hurt than good; for though he had cured two men, yet he had drowned two thousand swine. Thus the devil sows tares in God's field, does mischief in the Christian church, and then lays the blame upon Christianity, and incenses men against that. They besought him that he would depart, lest, like Moses in Egypt, he should proceed to some other plague. Note, There are a great many who prefer their swine before their Saviour, and so come short of Christ, and salvation by him. They desire Christ to depart out of their hearts, and will not suffer his word to have a place in them, because he and his word will be the destruction of their brutish lusts—those swine which they give up themselves to feed. And justly will Christ forsake those that thus are weary of him, and say to them hereafter,  Depart, ye cursed, who now say to the Almighty,  Depart from us.

=CHAP. 9.= ''We have in this chapter remarkable instances of the power and pity of the Lord Jesus, sufficient to convince us that he is both able to save to the uttermost all that come to God by him, and as willing as he is able. His power and pity appear here in the good offices he did, I. To the bodies of people, in curing the palsy (ver. 2-8); raising to life the ruler's daughter, and healing the bloody issue (ver. 18-26); giving sight to two blind men (ver. 27-31); casting the devil out of one possessed (ver. 32-34); and healing all manner of sickness, ver. 35. II. To the souls of people; in forgiving sins (ver. 2); calling Matthew, and conversing freely with publicans and sinners''

(ver. 9-13); considering the frame of his disciples, with reference to the duty of fasting (ver. 14-17); preaching the gospel, and, in compassion to the multitude, providing preachers for them, ver. 35-38. Thus did he prove himself to be, as undoubtedly he is, the skilful, faithful Physician, both of soul and body, who has sufficient remedies for all the maladies of both: for which we must, therefore, apply ourselves to him, and glorify him both with our bodies and with our spirits, which are his, in return to him for his kindness to both.

Christ Heals a Man Sick of the Palsy.
$1$ And he entered into a ship, and passed over, and came into his own city. $2$ And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. $3$ And, behold, certain of the scribes said within themselves, This  man blasphemeth. $4$ And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? $5$ For whether is easier, to say,  Thy sins be forgiven thee; or to say, Arise, and walk? $6$ But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. $7$ And he arose, and departed to his house. 8 But when the multitudes saw  it, they marvelled, and glorified God, which had given such power unto men. The first words of this chapter oblige us to look back to the close of that which precedes it, where we find the Gadarenes so resenting the loss of their swine, that they were disgusted with Christ's company, and besought him to  depart out of their coasts. Now here it follows,  He entered into a ship, and passed over. They bid him begone, and he took them at their word, and we never read that he came into their coasts again. Now here observe, 1. His justice—that he left them. Note, Christ will not tarry long where he is not welcome. In righteous judgment, he forsakes those places and persons that are weary of him, but abides with those that covet and court his stay.  If the unbeliever will depart from Christ,  let him depart; it is at his peril, 1 Cor. vii. 15. 2. His patience—that he did not leave some destroying judgment behind him, to punish them, as they deserved, for their contempt and contumacy. How easily, how justly, might he have sent them after their swine, who were already so much under the devil's power. The provocation, indeed, was very great: but he put it up, and passed it by; and, without any angry resentments or upbraidings, he  entered into a ship, and passed over. This was the day of his patience; he came not to  destroy men's lives, but to save them; not to kill, but to cure. Spiritual judgments agree more with the constitution of gospel times; yet some observe, that in those bloody wars which the Romans made upon the Jews, which began not many years after this, they first besieged the town of Gadara, where these Gadarenes dwelt. Note, Those that drive Christ from them, draw all miseries upon them. Woe unto us, if God depart from us. He came  into his own city, Capernaum, the principal place of his residence at present (Mark ii. 1), and therefore called  his own city. He had himself testified, that a prophet it least honoured in  his own country and  city, yet thither he came; for he  sought not his own honour; but, being in a state of humiliation, he was content to be despised of the people. At Capernaum all the circumstances recorded in this chapter happened, and are, therefore, put together here, though, in the harmony of the evangelists, other events intervened. When the Gadarenes desired Christ to depart, they of Capernaum received him. If Christ be affronted by some, there are others in whom he will be glorious; if one will not, another will. Now the first occurrence, after Christ's return to Capernaum, as recorded in these verses, was the cure of the man sick of the palsy. In which we may observe, I. The  faith of his friends in bringing him to Christ. His distemper was such, that he could not come to Christ himself, but as he was carried. Note, Even the halt and the lame may be brought to Christ, and they shall not be rejected by him. If we do as well as we can, he will accept of us. Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain.  Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter than we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him,  lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ. II. The  favour of Christ, in what he said to him;  Son, be of good cheer, thy sins be forgiven thee. This was a sovereign cordial to a sick man, and was enough to  make all his bed in his sickness; and to make it easy to him. We read not of any thing said to Christ; probably the poor sick man could not speak for himself, and they that brought him chose rather to speak by actions than words; they set him before Christ; that was enough. Note, It is not in vain to present ourselves and our friends to Christ, as the objects of his pity. Misery cries as well as sin, and mercy is no less quick of hearing than justice. Here is, in what Christ said, 1. A kind compellation;  Son. Note, Exhortations and consolations to the afflicted speak to them as to sons, for afflictions are fatherly discipline, Heb. xii. 5. 2. A gracious encouragement; " Be of good cheer. Have a good heart on it; cheer up thy spirits." Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him  be of good cheer; all would be well, he should not be laid before Christ in vain. Christ bids him  be of good cheer; and then cures him. He would have those to whom he deals his gifts, to be cheerful in seeking him, and in trusting in him; to be of good courage. 3. A good reason for that encouragement;  Thy sins are forgiven thee. Now this may be considered, (1.) as an introduction to the cure of his bodily distemper; "Thy sins are  pardoned, and therefore thou shalt be healed." Note, As sin is the cause of sickness, so the remission of sin is the comfort of recovery from sickness; not but that sin may be pardoned, and yet the sickness not removed; not but that the sickness may be removed, and yet the sin not pardoned: but if we have the comfort of our reconciliation to God, with the comfort of our recovery from sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa. xxxviii. 17. Or, (2.) As a reason of the command to  be of good cheer, whether he were cured of his disease or not; "Though I should not heal thee, wilt thou not say thou hast not sought in vain, if I assure thee that  thy sins are pardoned; and wilt thou not look upon that as a sufficient ground of comfort, though thou shouldst continue  sick of the palsy?" Note, They who, through grace, have some evidence of the forgiveness of their sins, have reasons to be of good cheer, whatever outward troubles or afflictions they are under; see Isa. xxxiii. 24. III. The  cavil of the scribes at that which Christ said (v. 3); They  said within themselves, in their hearts,  among themselves, in their secret whisperings,  This man blasphemeth. See how the greatest instance of heaven's power and grace is branded with the blackest note of hell's enmity; Christ's pardoning sin is termed blasphemy; nor had it been less, if he had not had commission from God for it. They, therefore, are guilty of blasphemy, that have no such commission, and yet pretend to pardon sin. IV. The conviction which Christ gave them of the unreasonableness of this cavil, before he proceeded. 1. He  charged them with it. Though they did but say it within themselves, he  knew their thoughts. Note, Our Lord Jesus has the perfect knowledge of all that we say within ourselves. Thoughts are secret and sudden, yet naked and open before Christ, the eternal Word (Heb. iv. 12, 13), and he  understands them afar off, Ps. cxxxix. 2. He could say to them (which no mere man could),  Wherefore think ye evil in your hearts? Note, There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. He being the Sovereign of the heart, sinful thoughts invade his right, and disturb his possession; therefore he takes notice of them, and is much displeased with them. In them lies the  root of bitterness, Gen. vi. 5. The sins that begin and end in the heart, and go no further, are as dangerous as any other. 2. He  argued them out of it, v. 5, 6. Where observe, (1.) How he  asserts his authority in the  kingdom of grace. He undertakes to make out, that the  Son of man, the Mediator, has  power on earth to forgive sins; for  therefore the Father has  committed all judgment to the Son, and has given him this authority,  because he is the Son of man, John v. 22, 27. If he has  power to give eternal life, as he certainly has (John xvii. 2), he must have power to forgive sin; for guilt is a bar that must be removed, or we can never get to heaven. What an encouragement is this to poor sinners to repent, that the power of pardoning sin is put into the hands of the  Son of man, who is bone of our bone! And if he had this  power on earth, much more now that he is exalted to the Father's right hand, to give  repentance and remission of sins, and so to be both  a Prince and a Saviour, Acts v. 31. (2.) How he  proves it, by his power in the kingdom of nature; his power to cure diseases. Is it not as easy to say,  Thy sins are forgiven thee, as to say,  Arise and walk? He that can cure the disease, whether  declaratively as a Prophet, or  authoritatively as God, can, in like manner, forgive the sin. Now, [1.] This is a general argument to prove that Christ had a divine mission. His miracles, especially his miraculous cures, confirm what he said of himself, that he was the Son of God; the  power that appeared in his cures proved him  sent of God; and the  pity that appeared in them proved him sent of God  to heal and save. The God of truth would not set his seal to a lie. [2.] It had a particular cogency in this case. The palsy was but a symptom of the disease of sin; now he made it to appear, that he could effectually cure the original disease, by the immediate removal of that symptom; so close a connection was there between the sin and the sickness. He that had power to remove the punishment, no doubt, had power to remit the sin. The scribes stood much upon a legal righteousness, and placed their confidence in that, and made no great matter of the  forgiveness of sin, the doctrine upon which Christ hereby designed to put honour, and to show that his great errand to the world was to  save his people from their sins. V. The immediate cure of the sick man. Christ turned from disputing with them, and spake healing to him. The most necessary arguings must not divert us from doing the good that our  hand finds to do. He saith to  the sick of the palsy, Arise, take up thy bed, and go to thine house; and a healing, quickening, strengthening power accompanied this word (v. 7):  he arose and departed to his house. Now, 1. Christ bid him  take up his bed, to show that he was  perfectly cured, and that not only he had no more occasion to be  carried upon his bed, but that he had strength to  carry it. 2. He sent him to  his house, to be a blessing to his family, where he had been so long a burden; and did not take him along with him for a show, which those would do in such a case who seek the honour that comes from men. VI. The impression which this made upon the multitude (v. 8); they  marvelled, and  glorified God. Note, All our wonder should help to enlarge our hearts in  glorifying God, who alone does marvellous things. They glorified God for what he had done for this poor man. Note, Others' mercies should be our praises, and we should give him thanks for them, for we are members one of another. Though few of this multitude were so convinced, as to be brought to believe in Christ, and to follow him, yet they admired him, not as God, or the Son of God, but as a  man to whom God  had given such power. Note, God must be glorified in all the power that is  given to men to do good. For all power is originally his; it is in him, as the Fountain, in men, as the cisterns.

Matthew Called.
$9$ And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. $10$ And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. $11$ And when the Pharisees saw  it, they said unto his disciples, Why eateth your Master with publicans and sinners? $12$ But when Jesus heard  that, he said unto them, They that be whole need not a physician, but they that are sick. $13$ But go ye and learn what  that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here, I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies,  the gift of God, Ministers are God's gifts to the church; their ministry, and their ability for it, are God's gifts to them. Now observe, 1. The posture that Christ's call found Matthew in. He was  sitting at the receipt of custom, for he was a publican, Luke v. 27. He was a custom-house officer at the port of Capernaum, or an exciseman, or collector of the land-tax. Now, (1.) He was in his calling, as the rest of them whom Christ called, ch. iv. 18. Note, As Satan chooses to come, with his temptations, to those that are idle, so Christ chooses to come, with his calls, to those that are employed. But, (2.) It was a calling of ill fame among serious people; because it was attended with so much corruption and temptation, and there were so few in that business that were honest men. Matthew himself owns what he was before his conversion, as does St. Paul (1 Tim. i. 13), that the grace of Christ in calling him might be the more magnified, and to show, that God has his remnant among all sorts of people. None can justify themselves in their unbelief, by their calling in the world; for there is no  sinful calling, but some have been saved  out of it, and no  lawful calling, but some have been saved  in it. 2. The preventing power of this call. We find not that Matthew looked after Christ, or had any inclination to follow him, though some of his kindred were already disciples of Christ, but Christ prevented him with the blessings of his goodness. He is found of those that seek him not. Christ  spoke first; we have not chosen him, but he hath chosen us. He said,  Follow me; and the same divine, almighty power accompanied this word to convert Matthew, which attended that word (v. 6),  Arise and walk, to cure the man sick of the palsy. Note, A saving change is wrought in the soul by Christ as the  Author, and his word as the  means. His gospel is the  power of God unto salvation, Rom. i. 16. The call was effectual, for he came at the call;  he arose, and followed him immediately; neither denied, nor deferred his obedience. The power of divine grace soon answers and overcomes all objections. Neither his commission for his place, nor his gains by it, could detain him, when Christ called him.  He conferred not with flesh and blood, Gal. i. 15, 16. He quitted his post, and his hopes of preferment in that way; and, though we find the disciples that were fishers occasionally fishing again afterwards, we never find Matthew at the receipt of custom again. II. Christ's converse with publicans and sinners upon this occasion; Christ called Matthew, to introduce himself into an acquaintance with the people of that profession.  Jesus sat at meat in the house, v. 10. The other evangelists tell us, that Matthew made a  great feast, which the poor fishermen, when they were called, were not able to do. But when he comes to speak of this himself, he neither tells us that it was his own house, nor that it was a feast, but only that he  sat at meat in the house; preserving the remembrance of Christ's favours to the publicans, rather than of the respect he had paid to Christ. Note, It well becomes us to speak sparingly of our own good deeds. Now observe, 1. When Matthew invited Christ, he invited his disciples to  come along with him. Note, They that welcome Christ, must welcome all that are his, for his sake, and let them have a room in their hearts. 2. He invited many publicans and sinners to  meet him. This was the chief thing Matthew aimed at in this treat, that he might have an opportunity of bringing his old associates acquainted with Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Note, They who are effectually brought to Christ themselves, cannot but be desirous that others also may be brought to him, and ambitious of contributing something towards it. True grace will not contentedly eat its morsels alone, but will invite others. When by the conversion of Matthew the fraternity was broken, presently his house was filled with publicans, and surely some of them will  follow him, as he  followed Christ. Thus did Andrew and Philip, John i. 41, 45; iv. 29. See Judges xiv. 9. III. The displeasure of the Pharisees at this, v. 11. They cavilled at it;  why eateth your Master with publicans and sinners? Here observe, 1. That Christ was quarrelled with. It was not the least of his sufferings, that he  endured the contradiction of sinners against himself. None was more quarrelled with by men, than he that came to take up the great quarrel between God and man. Thus he denied himself the honour due to an incarnate Deity, which was to be justified in what he spake, and to have all he said readily subscribed to: for though he never spoke or did anything amiss, every thing he said and did was found fault with. Thus he taught us to expect and prepare for reproach, and to bear it patiently. 2. They that quarrelled with him were the Pharisees; a proud generation of men, conceited of themselves, and censorious of others; of the same temper with those in the prophet's time, who said,  Stand by thyself, come not near me; I am holier than thou: they were very strict in avoiding  sinners, but not in avoiding  sin; none greater zealots than they for the  form of godliness, nor greater enemies to the  power of it. They were for keeping up the traditions of the elders to a nicety, and so propagating the same spirit that they were themselves governed by. 3. They brought their cavil, not to Christ himself; they had not the courage to face him with it, but to his disciples. The disciples were in the same company, but the quarrel is with the Master: for they would not have done it, if he had not; and they thought it worse in him who was a prophet, than in them; his dignity, they thought, should set him at a greater distance from such company than others. Being offended at the Master, they quarrel with the disciples. Note, It concerns Christians to be able to vindicate and justify Christ, and his doctrines and laws, and to be  ready always to give an answer to those that ask them a reason of the hope that is in them, 1 Pet. iii. 15. While he is an Advocate for us in heaven, let us be advocates for him on earth, and make his reproach our own. 4. The complaint was his  eating with publicans and sinners: to be intimate with wicked people is against the law of God (Ps. cxix. 115; i. 1); and perhaps by accusing Christ of this to his disciples, they hoped to tempt them from him, to put them out of conceit with him, and so to bring them over to themselves to be their disciples, who kept better company; for they  compassed sea and land to make proselytes. To be intimate with publicans was against the  tradition of the elders, and, therefore, they looked upon it as a heinous thing. They were angry with Christ for this, (1.) Because they  wished ill to him, and sought occasion to misrepresent him. Note, It is an easy and very common thing to put the worst constructions upon the best words and actions. (2.) Because they  wished no good to publicans and sinners, but envied Christ's favour to them, and were grieved to see them brought to repentance. Note, It may justly be suspected, that they have not the grace of God themselves, who grudge others a share in that grace, who are not pleased with it. IV. The defence that Christ made for himself and his disciples, in justification of their converse with publicans and sinners. The disciples, it should seem, being yet weak, had to seek for an answer to the Pharisees' cavil, and, therefore, bring it to Christ, and he heard it (v. 12), or perhaps overheard them whispering it to his disciples. Let him alone to vindicate himself and to plead his own cause, to answer for himself and for us too. Two things he urges in his defence, 1. The necessity and exigence of the case of the publicans, which called aloud for his help, and therefore justified him in conversing with them for their good. It was the extreme necessity of poor, lost sinners, that brought Christ from the pure regions above, to these impure ones; and the same was it, that brought him into this company which was thought impure. Now, (1.) He proves the necessity of the case of the publicans:  they that be whole need not a physician, but they that are sick. The publicans are sick, and they need one to help and heal them, which the Pharisees think they do not. Note, [1.] Sin is the sickness of the soul; sinners are spiritually sick. Original corruptions are the diseases of the soul, actual transgressions are its wounds, or the eruptions of the disease. It is deforming, weakening, disquieting, wasting, killing, but, blessed be God, not incurable. [2.] Jesus Christ is the great Physician of souls. His curing of bodily diseases signified this, that he arose with  healing under his wings. He is a skilful, faithful, compassionate Physician, and it is his office and business to heal the sick. Wise and good men should be as physicians to all about them; Christ was so.  Hunc affectum versus omnes habet sapiens, quem versus &#230;gros suos medicus—A wise man cherishes towards all around him the feelings of a physician for his patient. Seneca  De Const. [3.] Sin-sick souls have need of this Physician, for their disease is dangerous; nature will not help itself; no man can help us; such need have we of Christ, that we are undone, eternally undone, without him. Sensible sinners see their need, and apply themselves to him accordingly. [4.] There are multitudes who fancy themselves to be sound and whole, who think they have  no need of Christ, but that they can shift for themselves well enough without him, as Laodicea, Rev. iii. 17. Thus the Pharisees desired not the knowledge of Christ's word and ways, not because they had no need of him, but because they thought they had none. See John ix. 40, 41. (2.) He proves, that their necessity did sufficiently justify his conduct, in conversing familiarly with them, and that he ought not to be blamed for it; for that necessity made it  an act of charity, which ought always to be preferred before the formalities of a religious profession, in which  beneficence and  munificence are far better than  magnificence, as much as substance is better than shows or shadows. Those duties, which are of moral and natural obligation, are to take place even of those divine laws which are positive and ritual, much more of those impositions of men, and traditions of the elders, which make God's law stricter than he has made it. This he proves (v. 13) by a passage quoted out of Hos. vi. 6,  I will have mercy and not sacrifice. That morose separation from the society of publicans, which the Pharisees enjoined, was  less than sacrifice; but Christ's conversing with them was more than an act of common mercy, and therefore to be preferred before it. If to do well ourselves is better than sacrifice, as Samuel shows (1 Sam. xv. 22, 23), much more to do good to others. Christ's conversing with sinners is here called mercy: to promote the conversion of souls is the greatest act of mercy imaginable; it is  saving a soul from death, Jam. v. 20. Observe how Christ quotes this,  Go ye and learn what that meaneth. Note, It is not enough to be acquainted with the letter of scripture, but we must learn to understand the meaning of it. And they have best learned the meaning of the scriptures, that have learned how to apply them as a reproof to their own faults, and a rule for their own practice. This scripture which Christ quoted, served not only to vindicate him, but, [1.] To show wherein true religion consists; not in external observances: not  in meats and drinks and shows of sanctity, not in little particular opinions and doubtful disputations, but in doing all the good we can to the bodies and souls of others; in righteousness and peace; in  visiting the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of those who place religion in rituals, more than in morals, ch. xxiii. 23. They espouse those forms of godliness which may be made consistent with, and perhaps subservient to, their pride, covetousness, ambition, and malice, while they hate that power of it which is mortifying to those lusts. 2. He urges the nature and end of his own commission. He must keep to his orders, and prosecute that for which he was appointed to be the great Teacher; now, says he, " I am not come to call the righteous, but sinners to repentance, and therefore must converse with publicans." Observe, (1.) What his errand was; it was to  call to repentance. This was his first text (ch. iv. 17), and it was the tendency of all his sermons. Note, The gospel call is a call to repentance; a call to us to change our mind and to change our way. (2.) With whom his errand lay; not with  the righteous, but with  sinners. That is, [1.] If the children of men had not been  sinners, there had been no occasion for Christ's coming among them. He is the Saviour, not of man as  man, but of man as  fallen. Had the first Adam continued in his original  righteousness, we had not needed a second Adam. [2.] Therefore his  greatest business lies with the  greatest sinners; the more dangerous the sick man's case is, the more occasion there is for the physician's help. Christ came into the world to  save sinners, but especially  the chief (1 Tim. i. 15); to call not those so much, who, though sinners, are comparatively righteous, but the worst of sinners. [3.] The more sensible any sinners are of their sinfulness, the more welcome will Christ and his gospel be to them; and every one chooses to go where his company is desired, not to those who would rather have his room. Christ came not with an expectation of succeeding among  the righteous, those who conceit themselves so, and therefore will sooner be sick of their Saviour, than sick of their sins, but among the convinced humble  sinners; to them Christ will come, for to them he will be welcome.

Christ's Reply to the Disciples of John.
$14$ Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? $15$ And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. $16$ No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. $17$ Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. The objections which were made against Christ and his disciples gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of the scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning his tenderness for it. Observe, I. The objection which the disciples of John made against Christ's disciples, for not fasting so often as they did; which they are charged with, as another instance of the looseness of their profession, besides that of eating with publicans and sinners; and it is therefore suggested to them, that they should change that profession for another more strict. It appears by the other evangelists (Mark ii. 18 and Luke v. 33) that the disciples of the Pharisees joined with them, and we have reason to suspect that they instigated them, making use of John's disciples as their spokesmen, because they, being more in favour with Christ and his disciples, could do it more plausibly. Note, It is no new thing for bad men to set good men together by the ears; if the people of God differ in their sentiments, designing men will take that occasion to sow discord, and to incense them one against another, and alienate them one from another, and so make an easy prey of them. If the disciples of John and of Jesus clash, we have reason to suspect the Pharisees have been at work underhand, blowing the coals. Now the complaint is,  Why do we and the Pharisees fast often, but thy disciples fast not? It is pity the duties of religion, which ought to be the confirmations of holy love, should be made the occasions of strife and contention; but they often are so, as here; where we may observe, 1. How they boasted of their own fasting.  We and the Pharisees fast often. Fasting has in all ages of the church been consecrated, upon special occasions, to the service of religion; the Pharisees were much in it; many of them kept two fast-days in a week, and yet the generality of them were hypocrites and bad men. Note, False and formal professors often excel others in outward acts of devotion, and even of mortification. The disciples of John  fasted often, partly in compliance with their master's practice, for he came  neither eating nor drinking (ch. xi. 18); and people are apt to imitate their leaders, though not always from the same inward principle; partly in compliance with their master's doctrine of repentance. Note, The severer part of religion is often most  minded by those that are yet under the discipline of the Spirit, as a  Spirit of bondage, whereas, though these are good in their place, we must pass through them to that life of delight in God and dependence on him, to which these should lead. Now they come to Christ to tell him that they  fasted often, at least they thought it often. Note,  Most men will proclaim every one his own goodness, Prov. xx. 6. There is a proneness in professors to brag of their own performance in religion, especially if there by any thing extraordinary in them; nay, and not only to boast of them before men, but to plead them before God, and confide in them as a righteousness. 2. How they blamed Christ's disciples for not fasting so often as they did.  Thy disciples fast not. They could not but know, that Christ had instructed his disciples to keep their fasts private, and to manage themselves so as that they might not  appear unto men to fast; and, therefore, it was very uncharitable in them to conclude they did  not fast, because they did not proclaim their fasts. Note, We must not judge of people's religion by that which falls under the eye and observation of the world. But suppose it was so, that Christ's disciples did not  fast so often or so long as they did, why truly, they would therefore have it thought, that they had more religion in them than Christ's disciples had. Note, It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much, which is a plain evidence of their want of humility and charity. 3. How they brought this complaint to Christ. Note, If Christ's disciples, either by omission or commission, give offence, Christ himself will be sure to hear of it, and be reflected upon for it.  O, Jesus, are these thy Christians? Therefore, as we tender the honour of Christ, we are concerned to conduct ourselves well. Observe, The quarrel with Christ was brought to the disciples (v. 11), the quarrel with the disciples was brought to Christ (v. 14), this is the way of sowing discord and killing love, to set people against ministers, ministers against people, and one friend against another. II. The apology which Christ made for his disciples in this matter. Christ might have upbraided John's disciples with the former part of their question,  Why do ye fast often? "Nay, you know best why you do it; but the truth is, many abound in external instances of devotion, that scarcely do themselves know why and wherefore." But he only vindicates the practice of his disciples; whey they had nothing to say for themselves, he had something ready to say for them. Note, As it is wisdom's honour to be justified of all her children, so it is her children's happiness to be all justified of wisdom. What we do according to the precept and pattern of Christ, he will be sure to bear us out in, and we may with confidence leave it to him to clear up our integrity.  But thou shalt answer, Lord, for me.

Herbert. Two things Christ pleads in defence of their  not fasting. 1. That it was not a season proper for that duty (v. 15):  Can the children of the bride-chamber mourn, as long as the bridegroom is with them? Observe, Christ's answer is so framed, as that it might sufficiently justify the practice of his own disciples, and yet not condemn the institution of John, or the practice of his disciples. When the Pharisees fomented this dispute, they hoped Christ would cast blame, either on his own disciples, or on John's, but he did neither. Note, When at any time we are unjustly censured, our care must be only to clear ourselves, not to recriminate, or throw dirt upon others; and such a variety may there be of circumstances, as may justify us in our practice, without condemning those that practise otherwise. Now his argument is taken from the common usage of joy and rejoicing during the continuance of marriage solemnities; when all instances of melancholy and sorrow are looked upon as improper and absurd, as it was at Samson's wedding, Judges xiv. 17. Now, (1.) The disciples of Christ were the  children of the bride-chamber, invited to the wedding-feast, and welcome there; the disciples of the Pharisees were not so, but  children of the bond-woman (Gal. iv. 25, 31), continuing under a dispensation of darkness and terror. Note, The faithful followers of Christ, who have the Spirit of adoption, have a continual feast, while they who have the spirit of bondage and fear, cannot rejoice for joy, as other people, Hos. ix. 1. (2.) The disciples of Christ had  the bridegroom with them, which the disciples of John had not; their master was now cast into prison, and lay there in continual danger of his life, and therefore it was seasonable for them to  fast often. Such a day would come upon the disciples of Christ, when the bridegroom should be taken from them, when they should be deprived of his bodily presence, and  then should they fast. The thoughts of parting grieved them when he was going, John xvi. 6. Tribulation and affliction befel them when he was gone, and gave them occasion of  mourning and  praying, that is, of religious fasting. Note, [1.] Jesus Christ is the Bridegroom of his Church, and his disciples are the  children of the bride-chamber. Christ speaks of himself to John's disciples under this similitude, because that John had used it, when he called himself a friend of the bridegroom, John iii. 29. And if they would by this hint call to mind what their master then said, they would answer themselves. [2.] The condition of those who are the children of the bride-chamber is liable to many changes and alterations in this world; they sing of mercy and judgment. [3.] It is merry or melancholy with the children of the bride-chamber, according as they have more or less of the bridegroom's presence. When he is with them, the candle of God shines upon their head, and all is well; but when he is withdrawn, though but for a small moment,  they are troubled, and walk heavily; the presence and nearness of the sun makes day and summer, his absence and distance, night and winter. Christ is all in all to the church's joy. [4.] Every duty is to be done in its proper season. See Eccles. vii. 14; Jam. v. 13. There is a time to mourn and a time to laugh, to each of which we should accommodate ourselves, and bring forth fruit in due season. In fasts, regard is to be had to the methods of God's grace towards us; when he  mourns to us, we must  lament; and also to the dispensations of his providence concerning us; there are times when  the Lord God calls to weeping and mourning; regard is likewise to be had to any special work before us, ch. xvii. 21; Acts xiii. 2. 2. That they had not strength sufficient for that duty. This is set forth in two similitudes, one of putting  new cloth into an old garment, which does but pull the old to pieces (v. 16); the other of putting  new wine into old bottles, which does but burst the bottles, v. 17. Christ's disciples were not able to bear these severe exercises so well as those of John and of the Pharisees, which the learned Dr. Whitby gives this reason for: There were among the Jews not only sects of the Pharisees and Essenes, who led an austere life, but also  schools of the prophets, who frequently lived in mountains and deserts, and were many of them Nazarites; they had also private academies to train men up in a strict discipline; and possibly from these many of John's disciples might come, and many of the Pharisees; whereas Christ's disciples, being taken immediately from their callings, had not been used to such religious austerities, and were unfit for them, and would by them be rather unfitted for their other work. Note, (1.) Some duties of religion are harder and more difficult than others, like  new cloth and  new wine, which require most intenseness of mind, and are most displeasing to flesh and blood; such are religious fasting and the duties that attend it. (2.) The best of Christ's disciples pass through a state of infancy; all the trees in Christ's garden are not of a growth, nor all his scholars in the same form; there are  babes in Christ and grown men. (3.) In the enjoining of religious exercises, the weakness and infirmity of young Christians ought to be considered: as the food provided for them must be such as is proper for their age (1 Cor. iii. 2; Heb. v. 12), so must the work be that is cut out for them. Christ would not speak to his disciples that which they could not then bear, John xvi. 12. Young beginners in religion must not be put upon the hardest duties at first, lest they be discouraged. Such as was God's care of his Israel, when he brought them out of Egypt, not to lead them by the way of the Philistines (Exod. xiii. 17, 18), and such as was Jacob's care of his children and cattle, not to overdrive them (Gen. xxxiii. 13), such is Christ's care of the little ones of his family, and the lambs of his flock: he gently leads them. For want of this care, many times,  the bottles break, and  the wine is spilled; the profession of many miscarries and comes to nothing, through indiscretion at first. Note, There may be  over—doing even in  well—doing, a being  righteous over-much; and such an  over—doing as may prove an  undoing through the subtlety of Satan.

The Ruler's Daughter Raised.
$18$ While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. $19$ And Jesus arose, and followed him, and  so did his disciples. $20$ And, behold, a woman, which was diseased with an issue of blood twelve years, came behind  him, and touched the hem of his garment: $21$ For she said within herself, If I may but touch his garment, I shall be whole. $22$ But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. $23$ And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, $24$ He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. $25$ But when the people were put forth, he went in, and took her by the hand, and the maid arose. $26$ And the fame hereof went abroad into all that land. We have here two passages of history put together; that of the raising of Jairus's daughter to life, and that of the curing of the woman that had  the bloody issue, as he was going to Jairus's house, which is introduced in a parenthesis, in the midst of the other; for Christ's miracles were thick sown, and interwoven;  the work of him that sent him was his daily work. He was called to do these good works from speaking the things foregoing, in answer to the cavils of the Pharisees, v. 18:  While he spake these things; and we may suppose it is a pleasing interruption given to that unpleasant work of disputation, which, though sometimes needful, a good man will gladly leave, to go about a work of devotion or charity. Here is, I. The ruler's address to Christ, v. 18.  A certain ruler, a ruler of the synagogue, '' came and worshipped him. Have any of the rulers believed on him?'' Yes, here was one, a church ruler, whose faith condemned the unbelief of the rest of the rulers. This ruler had a little daughter, of twelve years old, just dead, and this breach made upon his family comforts was the occasion of his coming to Christ. Note, In trouble we should visit God: the death of our relations should drive us to Christ, who is our life; it is well if any thing will do it. When affliction is in our families, we must not sit down astonished, but, as Job,  fall down and worship. Now observe, 1. His humility in this address to Christ. He came with his errand to Christ himself, and did not send his servant. Note, It is no disparagement to the greatest rulers, personally to attend on the Lord Jesus. He  worshipped him, bowed the knee to him, and gave him all imaginable respect. Note, They that would receive mercy from Christ must give honour to Christ. 2. His faith in this address; " My daughter is even now dead," and though any other physician would now come too late (nothing more absurd than  post mortem medicina—medicine after death), yet Christ comes not too late; he is a Physician after death, for he is  the resurrection and the life; " O come then,  and lay thy hand upon her, and she shall live." This was quite above the power of nature ( a privatione ad habitum non datur regressus—life once lost cannot be restored), yet within the power of Christ, who has  life in himself, and quickeneth whom he will. Now Christ works in an ordinary,  by nature and not  against it, and, therefore, we cannot in faith bring him such a request as this; while there is life, there is hope, and room for prayer; but when our friends are dead, the case is determined;  we shall go to them, but they shall not return to us. But while Christ was here upon earth working miracles, such a confidence as this was not only allowable but very commendable. II. The readiness of Christ to comply with his address, v. 19.  Jesus immediately  arose, left his company,  and followed him; he was not only willing to grant him what he desired, in raising his daughter to life, but to gratify him so far as to come to his house to do it. Surely  he never said to the seed of Jacob, Seek ye me in vain. He denied to go along with the nobleman, who said,  Sir, come down, ere my child die (John iv. 48-50), yet he went along with the ruler of the synagogue, who said,  Sir, come down, and my child shall live. The variety of methods which Christ took in working his miracles is perhaps to be attributed to the different frame and temper of mind which they were in who applied to him, which he  who searcheth the heart perfectly knew, and accommodated himself to. He knows what is in man, and what course to take with him. And observe, when  Jesus followed him, so did his disciples, whom he had chosen for his constant companions; it was not for state, or that he might come with observation, that he took his attendants with him, but that they might be the witnesses of his miracles, who were hereafter to be the preachers of his doctrine. III. The healing of the poor woman's bloody issue. I call her a poor woman, not only because her case was piteous, but because, she had  spent it all upon physicians, for the cure of her distemper, and was never the better; which was a double aggravation of the misery of her condition, that she had been full, but was now empty; and that she had impoverished herself for the recovery of her health, and yet had not her health neither. This  woman was diseased with a constant issue of blood twelve years (v. 20); a disease, which was not only weakening and wasting, and under which the body must needs languish; but which also rendered her ceremonially unclean, and shut her  out from the courts of the Lord's house; but it did not cut her off from approaching to Christ. She applied herself to Christ, and received mercy from him, by the way, as he followed the ruler, whose daughter was dead, to whom it would be a great encouragement, and a help to keep up his faith in the power of Christ. So graciously does Christ consider the frame, and consult the case, of weak believers. Observe, 1. The woman's great faith in Christ, and in his power. Her disease was of such a nature, that her modesty would not suffer her to speak openly to Christ for a cure, as others did, but by a peculiar impulse of the Spirit of faith, she believed him to have such an overflowing fulness of healing virtue, that the very  touch of his garment would be her cure. This, perhaps, had something of fancy mixed with faith; for she had no precedent for this way of application to Christ, unless, as some think, she had an eye to the raising of the dead man by the touch of Elisha's bones, 2 Kings xiii. 21. But what  weakness of understanding there was in it, Christ was pleased to overlook, and to accept the sincerity and strength of her faith; for he  eateth the honey-comb with the honey, Cant. iv. 11. She believed she should be healed if she did but  touch the very  hem of his garment, the very extremity of it. Note, There is virtue in every thing that belongs to Christ. The holy oil with which the high priest was anointed,  ran down to the skirts of his garments, Ps. cxxxiii. 2. Such a fulness of grace is there in Christ, that  from it we may all receive, John i. 16. 2. Christ's great favour to this woman. He did not suspend (as he might have done) his healing influences, but suffered this bashful patient to steal a cure unknown to any one else, though she could not think to do it unknown to him. And now she was well content to be gone, for she had what she came for, but Christ was not willing to let he to so; he will not only have his power magnified in her cure, but his grace magnified in her comfort and commendation: the triumphs of her faith must be to her praise and honour. He  turned about to see for her (v. 22), and soon discovered her. Note, It is great encouragement to humble Christians, that they who hide themselves from men are known to Christ, who sees in secret their applications to heaven when most private. Now here, (1.) He  puts gladness into her heart, by that word,  Daughter, be of good comfort. She feared being chidden for coming clandestinely, but she is encouraged. [1.] He calls her  daughter, for he spoke to her with the tenderness of a father, as he did  to the man sick of the palsy (v. 2), whom he called  son. Note, Christ has comforts ready for  the daughters of Zion, that are of a sorrowful spirit, as Hannah was, 1 Sam. i. 15. Believing women are Christ's  daughters, and he will own them as such. [2.] He bids her  be of good comfort: she has reason to be so, if Christ own her for a  daughter. Note, The saints' consolation is founded in their adoption. His bidding her  be comforted, brought comfort with it, as his saying,  Be ye whole, brought health with it. Note, It is the will of Christ that his people should be comforted, and it is his prerogative to command comfort to troubled spirits. He  creates the fruit of the lips, peace, Isa. lvii. 19. (2.) He puts honour upon her faith. That grace of all others gives most honour to Christ, and therefore he puts most honour upon it;  Thy faith has made thee whole. Thus  by faith she obtained a good report. And as of all graces Christ puts the greatest honour upon faith, so of all believers he puts the greatest honour upon those that are most humble; as here on this woman, who had more faith than she thought she had. She had reason to  be of good comfort, not only because she was  made whole, but because her  faith had made her whole; that is, [1.] She was spiritually healed; that cure was wrought in her which is the proper fruit and effect of faith, the pardon of sin and the work of grace. Note, We may then be abundantly comforted in our temporal mercies when they are accompanied with those spiritual blessings that resemble them; our food and raiment will be comfortable, when by faith we are fed with  the bread of life, and  clothed with the righteousness of Jesus Christ; our rest and sleep will be comfortable, when by faith we repose in God, and dwell at ease in him; our health and prosperity will be comfortable, when by faith our souls prosper, and are in health. See Isa. xxxviii. 16, 17. [2.] Her bodily cure was the fruit of faith, of her faith, and that made it a happy, comfortable cure indeed. They out of whom the devils were cast, were helped by Christ's sovereign power; some by the faith of others (as v. 2); but it is  thy faith that has made thee whole. Note, Temporal mercies are then comforts indeed to us, when they are received by faith. If, when in pursuit of mercy, we prayed for it in faith, with an eye to the promise, and in dependence upon that, if we desired it for the sake of God's glory, and with a resignation to God's will, and have our hearts enlarged by it in faith, love, and obedience, we may then say, it was received by faith. IV. The posture in which he found the ruler's house, v. 23. —He  saw the people and the minstrels, or musicians,  making a noise. The house was in a hurry: such work does death make, when it comes into a family; and, perhaps, the necessary cares that arise at such a time, when our dead is to be decently buried out of our sight, give some useful diversion to that grief which is apt to prevail and play the tyrant. The people in the neighbourhood came together to condole on account of the loss, to comfort the parents, to prepare for, and attend on, the funeral, which the Jews were not wont to defer long. The musicians were among them, according to the custom of the Gentiles, with their doleful, melancholy tunes, to increase the grief, and stir up the lamentations of those that attended on this occasion; as (they say) is usual among the Irish, with their Ahone, Ahone. Thus they indulged a passion that is apt enough of itself to grow intemperate, and affected to  sorrow as those that had no hope. See how religion provides cordials, where irreligion administers corrosives. Heathenism aggravates that grief which Christianity studies to assuage. Or perhaps these musicians endeavoured on the other hand to divert the grief and exhilarate the family; but,  as vinegar upon nitre, so is he that sings songs to a heavy heart. Observe, The parents, who were immediately touched with the affliction, were silent, while  the people and minstrels, whose lamentations were forced, made such a noise. Note, The loudest grief is not always the greatest; rivers are most noisy where they run shallow.  Ille dolet vere, qui sine teste dolet—That grief is most sincere, which shuns observation. But notice is taken of this, to show that the girl was really dead, in the undoubted apprehension of all about her. V. The rebuke that Christ gave to this hurry and noise, v. 24. He said,  Give place. Note, Sometimes, when  the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. They that harden themselves in sorrow, and, like Rachel,  refuse to be comforted, should think they hear Christ saying to their disquieting thoughts,  Give place: "Make room for him who is  the Consolation of Israel, and brings with him  strong consolations, strong enough to overcome the confusion and tyranny of these worldly griefs, if he may but be admitted into the soul." He gives a good reason why they should not thus disquiet themselves and one another;  The maid is not dead but sleepeth. 1. This was eminently true of this maid, that was immediately to be raised to life; she was really dead, but not so to Christ, who knew within himself what he would do, and could do, and who had determined to make her death but as a sleep. There is little more difference between sleep and death, but in continuance; whatever other difference there is, it is but a dream. This death must be but of short continuance, and therefore is but a sleep, like one night's rest. He that quickens the dead, may well call the things which be not as though they were, Rom. iv. 17. 2. It is in a sense true of all that die, chiefly of them  that die in the Lord. Note, (1.) Death is a sleep. All nations and languages, for the softening of that which is so dreadful, and withal so unavoidable, and the reconciling of themselves to it, have agreed to call it so. It is said, even of the wicked kings, that they  slept with their fathers; and of those that shall arise to everlasting contempt, that they  sleep in the dust, Dan. xii. 2. It is not the sleep of the soul; its activity ceases not; but the sleep of the body, which lies down in the grave, still and silent, regardless and disregarded, wrapt up in darkness and obscurity. Sleep is a short death, and death a long sleep. But  the death of the righteous is in a special manner to be looked upon as a sleep, Isa. lvii. 2. They sleep in Jesus (1 Thess. iv. 14); they not only rest from the toils and labours of the day, but  rest in hope of a joyful waking again in the morning of the resurrection, when they shall wake refreshed, wake to a new life, wake to be richly dressed and crowned, and  wake to sleep no more. (2.) The consideration of this should moderate our grief at the death of our dear relations: "say not, They  are lost; no, they are but  gone before: say not, They are  slain; no, they are but  fallen asleep; and the apostle speaks of it as an absurd thing to imagine that  they that are fallen asleep in Christ are perished (1 Cor. xv. 18);  give place, therefore, to those comforts which the covenant of grace ministers, fetched from the future  state, and the glory to be revealed." Now could it be thought that such a comfortable word as this, from the mouth of our Lord Jesus, should be ridiculed as it was?  They laughed him to scorn. These people lived in Capernaum, knew Christ's character, that he never spake a rash or foolish word; they knew how many mighty works he had done; so that if they did not understand what he meant by this, they might at least have been silent in expectation of the issue. Note, The words and works of Christ which cannot be understood, yet are not therefore to be despised. We must adore the mystery of divine sayings, even when they seem to contradict what we think ourselves most confident of. Yet even this tended to the confirmation of the miracle: for it seems she was so apparently dead, that it was thought a very ridiculous thing to say otherwise. VI. The raising of the damsel to life by the power of Christ, v. 25.  The people were put forth. Note, Scorners that laugh at what they see and hear that is above their capacity, are not proper witnesses of the wonderful works of Christ, the glory of which lies not in pomp, but in power. The widow's son at Nain, and Lazarus, were raised from the dead openly, but this damsel privately; for Capernaum, that had slighted the lesser miracles of restoring health, was unworthy to see the greater, of restoring life; these  pearls were not to be  cast before those that would  trample them under their feet. Christ went in and  took her by the hand, as it were to awake her, and to help her up, prosecuting his own metaphor of her being asleep. The high priest, that typified Christ, was not to come near the dead (Lev. xxi. 10, 11), but Christ  touched the dead. The Levitical priesthood leaves the dead in their uncleanness, and therefore keeps at a distance from them, because it cannot remedy them; but Christ, having power to raise the dead, is above the infection, and therefore is not shy of touching them. He  took her by the hand, and the maid arose. So easily, so effectually was the miracle wrought; not by prayer, as Elijah did (1 Kings xvii. 21), and Elisha (2 Kings iv. 33), but by a touch. They did it as servants, he as a Son, as a God,  to whom belong the issues from death. Note, Jesus Christ is the Lord of souls, he commands them forth, and commands them back, when and as he pleases. Dead souls are not raised to spiritual life, unless Christ  take them by the hand: it is done in the  day of his power. He helps us up, or we lie still. VII. The general notice that was taken of this miracle, though it was wrought privately; v. 26.  The fame thereof went abroad into all that land: it was the common subject of discourse. Note, Christ's works are more talked of than considered and improved. And doubtless, they that heard only the report of Christ's miracles, were accountable for that as well as they that were eye-witnesses of them. Though we at this distance have not seen Christ's miracles, yet having an authentic history of them, we are bound, upon the credit of that, to receive his doctrine; and blessed  are they that have not seen, and yet have believed, John xx. 29.

Two Blind and a Dumb Man Healed.
$27$ And when Jesus departed thence, two blind men followed him, crying, and saying,  Thou Son of David, have mercy on us. $28$ And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. $29$ Then touched he their eyes, saying, According to your faith be it unto you. $30$ And their eyes were opened; and Jesus straitly charged them, saying, See  that no man know  it. $31$ But they, when they were departed, spread abroad his fame in all that country. $32$ As they went out, behold, they brought to him a dumb man possessed with a devil. $33$ And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. $34$ But the Pharisees said, He casteth out devils through the prince of the devils. In these verses we have an account of two more miracles wrought together by our Saviour. I. The giving of sight to two blind men, v. 27-31. Christ is the Fountain of light as well as life; and as, by raising the dead, he showed himself to be the same that at first  breathed into man the breath of life, so, by giving sight to the blind, he showed himself to be the same that at first  commanded the light to shine out of darkness. Observe, 1. The importunate address of the blind men to Christ. He was returning from the ruler's house to his own lodgings, and these  blind men followed him, as beggars do, with their incessant cries, v. 27. He that cured diseases so easily, so effectually, and, withal, at so cheap a rate, shall have patients enough. As for other things, so he is famed for an Oculist. Observe, (1.) The title which these blind men gave to Christ;  Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called  the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. They could not see him and his miracles, but  faith comes by hearing. Note, They who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have  the eyes of their understanding so enlightened, as to discern those great things of God,  which are hid from the wise and prudent. (2.) Their petition,  Have mercy on us. It was foretold that the  Son of David should be  merciful (Ps. lxxii. 12, 13), and in him  shines the tender mercy of our God, Luke i. 78. Note, Whatever our necessities and burthens are, we need no more for supply and support, than a share in the  mercy of our Lord Jesus. Whether he heal us or no, if he  have mercy on us, we have enough; as to the particular instances and methods of mercy, we may safely and wisely refer ourselves to the wisdom of Christ. They did not each of them say for himself,  Have mercy on me, but both for one another,  Have mercy on us. Note, It becomes those that are under the same affliction, to concur in the same prayers for relief. Fellow-sufferers should be joint-petitioners. In Christ there is enough for all. (3.) Their importunity in this request; they  followed him, crying. It seems, he did not take notice of them at first, for he would try their faith, which he knew to be strong; would quicken their prayers, and make his cures the more valued, when they did not always come at the first word; and would teach us to  continue instant in prayer, always to pray, and not to faint: and, though the answer do not come presently, yet to wait for it, and to follow providence, even in those steps and out goings of it which seem to neglect or contradict our prayers. Christ would not heal them publicly in the streets, for this was a cure he would have kept private (v. 30), but  when he came into the house, they  followed him thither, and  came to him. Note, Christ's doors are always open to believing and importunate petitioners; it seemed rude in them to rush into the house after him, when he desired to retire; but, such is the tenderness of our Lord Jesus, that they were not more bold than welcome. 2. The confession of faith, which Christ drew from them upon this occasion. When they came to him for mercy, he asked them,  Believe ye that I am able to do this? Note, Faith is the great condition of Christ's favours. They who would receive the  mercy of Christ, must firmly believe the  power of Christ. What we would have him do for us, we must be fully assured that he is  able to do. They followed Christ, and followed him crying, but the great question is,  Do ye believe? Nature may work fervency, but it is only grace that can work faith; spiritual blessings are obtained only by faith. They had intimated their faith in the office of Christ as  Son of David, and in his mercy; but Christ demands likewise a profession of faith in his power.  Believe ye that I am able to do this; to bestow this favour; to give sight to the blind, as well as to cure the palsy and raise the dead? Note, It is good to be particular in the exercise of faith, to apply the general assurances of God's power and good will, and the general promises, to our particular exigencies.  All shall work for good, and if all, then this. " Believe ye that I am able, not only to prevail with God for it, as a prophet, but  that I am able to do it by my own power?" This will amount to their belief of his being not only  the Son of David, but  the Son of God; for it is God's prerogative to  open the eyes of the blind (Ps. cxlvi. 8); he makes  the seeing eye, Exod. iv. 11. Job  was eyes to the blind (Job xxix. 15); was to them instead of eyes, but he could not  give eyes to the blind. Still it is put to us,  Believe we that Christ is able to do for us, by the power of his merit and intercession in heaven, of his Spirit and grace in the heart, and of his providence and dominion in the world? To believe the power of Christ is not only to assure ourselves of it, but to commit ourselves to it, and encourage ourselves in it. To this question they give an immediate answer, without hesitation: they said,  Yea, Lord. Though he had kept them in suspense awhile, and had not helped them at first, they honestly imputed that to his wisdom, not to his weakness, and were still confident of his ability. Note, The treasures of mercy that are laid up in the power of Christ, are  laid out and wrought for those that trust in him, Ps. xxxi. 19. 3. The cure that Christ wrought on them;  he touched their eyes, v. 29. This he did to encourage their faith, which, by his delay, he had tried, and to show that he gives sight to blind souls by the operations of his grace accompanying the word,  anointing the eyes with eye-salve: and he put the cure upon their faith,  According to your faith be it unto you. When they begged for a cure, he enquired into their faith (v. 28),  Believe ye that I am able? He did not enquire into their wealth, whether they were able to pay him for a cure; nor into their reputation, should he get credit by curing them; but into their faith; and now they had professed their faith he referred the matter to that: "I know you do believe, and the power you believe in shall be exerted for you;  According to your faith be it unto you." This speaks, (1.) His knowledge of the sincerity of their faith, and his acceptance and approbation of it. Note, It is a great comfort to true believers, that Jesus Christ knows their faith, and is well pleased with it. Though it be weak, though others do not discern it, though they themselves are ready to question it, it is known to him. (2.) His insisting upon their faith as necessary; "If you believe, take what you come for." Note, They who apply themselves to Jesus Christ, shall be dealt with  according to their faith; not according to their  fancies, nor according to their  profession, but  according to their faith; that is, unbelievers cannot expect to find any favour with God, but true believers may be sure to find all that favour which is offered in the gospel; and our comforts ebb or flow, according as our faith is stronger or weaker; we are not straitened in Christ, let us not then be straitened in ourselves. 4. The charge he gave them to keep it private (v. 30),  See that no man know it. He gave them this charge, (1.) To set us an example of that humility and lowliness of mind, which he would have us to learn of him. Note, In the good we do, we must not seek our own praise, but only the glory of God. It must be more our care and endeavour to be useful, than to be known and observed to be so, Prov. xx. 6; xxv. 27 Thus Christ seconded the rule he had given,  Let not thy left hand know what thy right hand doeth. (2.) Some think that Christ, in keeping it private, showed his displeasure against the people of Capernaum, who had seen so many miracles, and yet believed not. Note, The silencing of those who should proclaim the works of Christ is a judgment to any place or people: and it is just in Christ to deny the means of conviction to those that are obstinate in their infidelity; and to shroud the light from those that shut their eyes against it. (3.) He did it in discretion, for his own preservation; because the more he was proclaimed, the more jealous would the rulers of the Jews be of his growing interest among the people. (4.) Dr. Whitby gives another reason, which is very considerable, why Christ sometimes concealed his miracles, and afterwards forbid the publishing of his transfiguration; because he would not indulge that pernicious conceit which obtained among the Jews, that their Messiah should be a temporal prince, and so give occasion to the people to attempt the setting up of his kingdom, by tumults and seditions, as they offered to do, John vi. 15. But when, after his resurrection (which was the full proof of his mission), his spiritual kingdom was set up, then that danger was over, and they must be published to all nations. And he observes, that the miracles which Christ wrought among the Gentiles and the Gadarenes, were ordered to be published, because with them there was not that danger. But honour is like the shadow, which, as it flees from those that follow it, so it follows those that flee from it (v. 31);  They spread abroad his fame. This was more an act of zeal, than of prudence; and though it may be excused as honestly meant for the honour of Christ, yet it cannot be justified, being done against a particular charge. Whenever we profess to direct our intention to the glory of God, we must see to it that the action be according to the will of God. II. The healing of a  dumb man, that was  possessed with a devil. And here observe, 1. His case, which was very sad. He was under the power of the devil in this particular instance, that he was disabled from speaking, v. 32. See the calamitous state of this world, and how various the afflictions of the afflicted are! We have no sooner dismissed  two blind men, but we meet with a  dumb man. How thankful should we be to God for our sight and speech! See the malice of Satan against mankind, and in how many ways he shows it. This man's dumbness was the effect of his being  possessed with a devil; but it was better he should be unable to say any thing, than be forced to say, as those demoniacs did (ch. viii. 29),  What have we to do with thee? Of the two, better a dumb devil than a blaspheming one. When the devil gets possession of a soul, it is made silent as to any thing that is good; dumb in prayers and praises, which the devil is a sworn enemy to. This poor creature  they brought to Christ, who entertained not only those that came of themselves in their own faith, but those that were  brought to him by their friends in the faith of others. Though  the just shall live eternally  by his faith, yet temporal mercies may be bestowed on us with an eye to their faith who are intercessors on our behalf. They brought him in just as  the blind man went out. See how unwearied Christ was in doing good; how closely one good work followed another! Treasures of mercy, wondrous mercy, are hid in him; which may be continually communicated, but can never be exhausted. 2. His cure, which was very sudden (v. 33),  When the devil was cast out, the dumb spake. Note, Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. In sanctification he heals the waters by casting salt into the spring. When Christ, by his grace,  casts the devil out of a soul, presently  the dumb speaks. When Paul was converted,  behold, he prays; then  the dumb spake. 3. The consequences of this cure. (1.)  The multitudes marvelled; and well they might; though  few believed, many wondered. The admiration of the common people is sooner raised than any other affection. It was foretold, that the new song, the New-Testament song, should be sung for  marvellous works, Ps. xcviii. 1. They said,  It was never so seen in Israel, and therefore never so seen any where; for no people experienced such wonders of mercy as Israel did. There had been those in Israel that were famous for working miracles, but Christ excelled them all. The miracles Moses wrought had reference to Israel as a people, but Christ's were brought home to particular persons. (2.)  The Pharisees blasphemed, v. 34. When they could not gainsay the convincing evidence of these miracles, they fathered them upon the devil, as if they had been wrought by compact and collusion:  he casteth out devils (say they) by  the prince of the devils—a suggestion horrid beyond expression; we shall hear more of it afterwards, and Christ's answer to it (ch. xii. 25); only observe here, how  evil men and seducers wax worse and worse (2 Tim. iii. 13), and it is both their sin and their punishment. Their quarrels with Christ for taking upon him to  forgive sin (v. 3), for  conversing with publicans and sinners, (v. 11), for  not fasting (v. 14), though spiteful enough, yet had some colour of piety, purity, and devotion in them; but this (which they are left to, to punish them for those) breathes nothing but malice and falsehood, and hellish enmity in the highest degree; it is diabolism all over, and was therefore justly pronounced unpardonable. Because the people marvelled, they must say something to diminish the miracle, and this was all they could say.

Jesus Preaching throughout the Country.
$35$ And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. $36$ But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. $37$ Then saith he unto his disciples, The harvest truly  is plenteous, but the labourers  are few; $38$ Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. Here is, I. A conclusion of the foregoing account of Christ's preaching and miracles (v. 35);  He went about all the cities teaching and healing. This is the same we had before, ch. iv. 23. There it ushers in the more particular record of Christ's preaching (ch. v., vi. and vii.) and of his cures (ch. viii. and ix.), and here it is elegantly repeated in the close of these instances, as the  quod erat demonstrandum—the point to be proved; as if the evangelist should say, "Now I hope I have made it out, by an induction of particulars, that Christ preached and healed; for you have had the heads of his sermons, and some few instances of his cures, which were wrought to confirm his doctrine: and  these were written that you might believe." Some think that this was a second perambulation in Galilee, like the former; he visited again those whom he had before preached to. Though the Pharisees cavilled at him and opposed him, he went on with his work; he  preached the gospel of the kingdom. He told them of a kingdom of grace and glory, now to be set up under the government of a Mediator: this was gospel indeed,  good news, glad tidings of great joy. Observe how Christ in his preaching had respect, 1. To the private towns. He visited not only the great and wealthy cities, but the poor, obscure villages; there he preached, there he healed. The souls of those that are meanest in the world are as precious to Christ, and should be to us, as the souls of those that make the greatest figure.  Rich and poor meet together in him, citizens and boors: his  righteous acts towards the inhabitants of his villages must be  rehearsed, Judg. v. 11. 2. To the public worship. He taught  in their synagogues, (1.) That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We  must not forsake the assembling of ourselves together, as the manner of some is. (2.) That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often  preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is. II. A preface, or introduction, to the account in the following chapter, of his sending forth his apostles.  He took notice of  the multitude (v. 36); not only of the crowds that  followed him, but of the vast numbers of people with whom (as he passed along) he observed the country to be replenished; he noticed what nests of souls the towns and cities were, and how thick of inhabitants; what abundance of people there were in every synagogue, and what places of concourse the openings of the gates were: so very populous was that nation now grown; and it was the effect of God's blessing on Abraham. Seeing this, 1. He pities them, and was concerned for them (v. 36);  He was moved with compassion on them; not upon a temporal account, as he pities the blind, and lame, and sick; but upon a spiritual account; he was concerned to see them ignorant and careless, and ready to perish for lack of vision. Note, Jesus Christ is a very compassionate friend to precious souls; here his bowels do in a special manner yearn. It was pity to souls that brought him from heaven to earth, and there to the cross. Misery is the object of mercy; and the miseries of sinful, self-destroying souls, are the greatest miseries: Christ pities those most that pity themselves least; so should we. The most Christian compassion is compassion to souls; it is most Christ-like. See what moved this pity. (1.)  They fainted; they were destitute, vexed, wearied.  They strayed, so some; were loosed one from another;  The staff of bands was broken, Zech. xi. 14. They wanted help for their souls, and had none at hand that was good for any thing. The scribes and Pharisees filled them with vain notions, burthened them with the traditions of the elders, deluded them into many mistakes, while they were not instructed in their duty, nor acquainted with the extent and spiritual nature of the divine law; therefore  they fainted; for what spiritual health, and life, and vigour can there be in those souls, that are fed with husks and ashes, instead of  the bread of life? Precious souls  faint when duty is to be done, temptations to be resisted, afflictions to be borne, being not nourished up with the word of truth. (2.)  They were scattered abroad, as sheep having no shepherd. That expression is borrowed from 1 Kings xxii. 17, and it sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. No creature is more apt to go astray than a sheep, and when gone astray more helpless, shiftless, and exposed, or more unapt to find the way home again: sinful souls  are as lost sheep; they need the care of shepherds to bring them back. The teachers the Jews then had pretended to be  shepherds, yet Christ says they had not  shepherds, for they were worse than none; idle shepherds that led them away, instead of leading them back, and fleeced the flock, instead of feeding it: such shepherds as were described, Jer. xxiii. 1, &c. Ezek. xxxiv. 2, &c. Note, The case of those people is very pitiable, who either have no ministers at all, or those that are as bad as none; that seek their own things, not  the things of Christ and souls. 2. He excited his disciples to pray for them. His pity put him upon devising means for the good of these people. It appears (Luke vi. 12, 13) that upon this occasion, before he sent out his apostles, he did himself spend a great deal of time in prayer. Note, Those we pity we should pray for. Having spoken to God for them he turns to his disciples, and tells them, (1.) How the case stood;  The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it. [1.] It was an encouragement, that  the harvest was so  plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day. [2.] It was a pity when it was so that  the labourers should be so  few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but  labourers very  few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the  labourers that there are have need to be very busy. (2.) What was their duty in this case (v. 38);  Pray ye therefore the Lord of the harvest. Note, The melancholy aspect of the times and the deplorable state of precious souls, should much excite and quicken prayer. When things look discouraging, we should pray more, and then we should complain and fear less. And we should adapt our prayers to the present exigencies of the church; such an understanding we ought to have of the times, as to know, not only what Israel ought to do, but what Israel ought to pray for. Note, [1.] God is  the Lord of the harvest; my Father is the Husbandman, John xv. 1. It is  the vineyard of the Lord of hosts, Isa. v. 7. It is for him and to him, and to his service and honour, that  the harvest is gathered in.  Ye are God's husbandry (1 Cor. iii. 9);  his threshing, and the corn of his floor, Isa. xxi. 10. He orders every thing concerning  the harvest as he pleases; when and where  the labourers shall work, and how long; and it is very comfortable to those who wish well to  the harvest-work, that God himself presides in it, who will be sure to order all for the best. [2.] Ministers are and should be  labourers in God's  harvest; the ministry is a  work and must be attended to accordingly; it is  harvest-work, which is needful work; work that requires every thing to be done in its season, and diligence to do it thoroughly; but it is pleasant work; they  reap in joy, and the joy of the preachers of the gospel is likened to the  joy of harvest (Isa. ix. 2, 3); and  he that reapeth receiveth wages; the hire of the labourers that reap down God's field, shall not be  kept back, as theirs was, Jam. v. 4. [3.] It is God's work to  send forth labourers; Christ makes ministers (Eph. iv. 11); the office is of his appointing, the qualifications of his working, the call of his giving. They will not be owned nor paid as  labourers, that run without their errand, unqualified, uncalled.  How shall they preach except they be sent? [4.] All that love Christ and souls, should show it by their earnest prayers to God, especially when  the harvest is plenteous, that he would send forth more skillful, faithful, wise, and industrious  labourers into his harvest; that he would raise up such as he will own in the conversion of sinners and the edification of saints; would give them a spirit for the work, call them to it, and succeed them in it;  that he would give them  wisdom to win souls; that he would thrust forth labourers, so some; intimating unwillingness to go forth, because of their own weakness and the people's badness, and opposition from men, that endeavour to thrust them out of  the harvest; but we should pray that all contradiction from within and from without, may be conquered and got over. Christ puts his friends upon praying this, just before he sends apostles forth to labour in  the harvest. Note, It is a good sign God is about to bestow some special mercy upon a people, when he stirs up those that have an interest at the throne of grace, to pray for it, Ps. x. 17. Further observe, that Christ said this to his disciples, who were to be employed as  labourers. They must pray,  First, That God '' would send them forth. Here am I, send me,'' Isa. vi. 8. Note, Commissions, given in answer to prayer, are most likely to be successful; Paul is a chosen vessel, for  behold he prays, Acts ix. 11, 15.  Secondly, That he would send others forth. Note, Not the people only, but those who are themselves ministers, should pray for the increase of ministers. Though self-interest makes those that seek their own things desirous to be placed alone (the fewer ministers the more preferments), yet those that  seek the things of Christ, desire more workmen, that more work may be done, though they be eclipsed by it.

=CHAP. 10.= ''This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them, ver. 1. II. The names of the persons to whom this commission was given, ver. 2-4. III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed, ver. 5-15. 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings, ver. 16-42. These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.''

The Apostles Sent Forth.
$1$ And when he had called unto  him his twelve disciples, he gave them power  against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. $2$ Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James  the son of Zebedee, and John his brother; $3$ Philip, and Bartholomew; Thomas, and Matthew the publican; James  the son of Alpheus, and Lebbeus, whose surname was Thaddeus; $4$ Simon the Canaanite, and Judas Iscariot, who also betrayed him. Here we are told, I. Who they were that Christ ordained to be his apostles or ambassadors; they were his disciples, v. 1. He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning,  shines more and more. All this while Christ had kept these twelve, 1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them (John vi. 70), yet he took this method to give an example to his church. Note, The ministry being a great trust, it is fit that men should be tried for a time, before they are entrusted with it. Let them  first be proved, 1 Tim. iii. 10. Therefore, hands must not be laid suddenly on any man, but let him first be observed as a candidate and probationer, a proposant (that is the term the French churches use), because some men's sins go before, others follow, 1 Tim. v. 22. 2. In a state of preparation. All this while he had been fitting them for this great work. Note, Those whom Christ intends for, and calls to, any work, he first prepares and qualifies, in some measure, for it. He prepared them, (1.) By  taking them to be with him. Note, The best preparative for the work of the ministry, is an acquaintance and communion with Jesus Christ. They that would  serve Christ, must first be  with him (John xii. 26). Paul had Christ revealed, not only  to him, but  in him, before he went to preach him among the Gentiles, Gal. i. 16. By the lively acts of faith, and the frequent exercise of prayer and meditation, that fellowship with Christ must be maintained and kept up, which is a requisite qualification for the work of the ministry. (2.) By  teaching them; they were with him as scholars or pupils, and he taught them privately, besides the benefit they derived from his public preaching; he opened the scriptures to them, and opened their understandings to understand the scriptures: to them it was given to  know the mysteries of the kingdom of heaven, and to them they were  made plain. Note, They that design to be teachers must first be learners; they must receive, that they may give; they must be  able to teach others, 2 Tim. ii. 2. Gospel truths must be first committed to them, before they be commissioned to be gospel ministers. To give men  authority to teach others, that have not an  ability, is but a mockery to God and the church; it is  sending a message by the hand of a fool, Prov. xxvi. 6. Christ  taught his disciples before he sent them forth (ch. v. 2), and afterwards, when he enlarged their commission, he gave them more ample instructions, Acts i. 3. II. What the commission was that he gave them. 1. He  called them to him, v. 1. He had called them to come  after him before; now he calls them to come  to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that  humble themselves shall thus be  exalted. The priests under the law were said to  draw near and  approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that  come nigh unto him. It is observable, that when the disciples were to be  instructed, they  came unto him of their own accord, ch. v. 1. But now they were to be  ordained, he  called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must  wait for a call, a clear call, ere we take upon us to  teach others; for  no man ought to take this honour to himself. 2. He  gave them power,  exousian,  authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them  power over unclean spirits, and over  all manner of sickness. Note, The design of the gospel was to  conquer the devil and to  cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes. (1.) He gave them power  against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an  unclean spirit, is working both in doctrinal errors (Rev. xvi. 13), and in practical debauchery (2 Pet. ii. 10); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his  spiritual kingdom, and all the works of the devil; for which purpose the  Son of God was  manifested. (2.) He gave them power to  heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well  worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to  all manner of sickness, and  all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed. III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing—one  sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called  apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ  ascended on high that he  gave some apostles, Eph. iv. 11. Christ himself is called an apostle (Heb. iii. 1), for he was  sent by the Father, and so sent them, John xx. 21. The prophets were called God's messengers. 1. Their number was twelve, referring to the number of the tribes of Israel, and the sons of Jacob that were the patriarchs of those tribes. The gospel church must be the Israel of God; the Jews must be first invited into it; the apostles must be spiritual fathers, to beget a seed to Christ. Israel after the flesh is to be rejected for their infidelity; these twelve, therefore, are appointed to be the fathers of another Israel. These twelve, by their doctrine, were to judge the twelve tribes of Israel, Luke xxii. 30. These were the twelve stars that made up the church's crown (Rev. xii. 1): the twelve foundations of the new Jerusalem (Rev. xxi. 12, 14), typified by the twelve precious stones in Aaron's breast-plate, the twelve loaves on the table of show-bread, the twelve wells of water at Elim. This was that famous jury (and to make it a grand jury, Paul was added to it) that was impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom  all judgment was committed. 2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were  written in heaven (Luke x. 20), while the high and mighty names of the great ones of the earth are  buried in the dust. Observe, (1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated. (2.) They are names by couples; for at first they were sent forth  two and two, because  two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and  out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other. (3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college. (4.) Matthew, the penman of this gospel, is here joined with Thomas (v. 3), but in two things there is a variation from the accounts of Mark and Luke, Mark iii. 18; Luke vi. 15. There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look  unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican. (5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of  Kananites. (6.) Judas Iscariot is always named last, and with that black brand upon his name,  who also betrayed him; which intimates that from the first, Christ knew what a wretch he was, that he had a devil, and would prove a traitor; yet Christ took him among the apostles, that it might not be a surprise and discouragement to his church, if, at any time, the vilest scandals should break out in the best societies. Such spots there have been in our feasts of charity; tares among the wheat, wolves among the sheep; but there is a day of discovery and separation coming, where hypocrites shall be unmasked and discarded. Neither the apostleship, nor the rest of the apostles, were ever the worse for Judas's being one of the twelve, while his wickedness was concealed and did not break out.

Instructions to the Apostles.
$5$ These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into  any city of the Samaritans enter ye not: $6$ But go rather to the lost sheep of the house of Israel. $7$ And as ye go, preach, saying, The kingdom of heaven is at hand. $8$ Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. $9$ Provide neither gold, nor silver, nor brass in your purses, $10$ Nor scrip for  your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. $11$ And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. $12$ And when ye come into a house, salute it. $13$ And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. $14$ And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. $15$ Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. We have here the instructions that Christ gave to his disciples, when he gave them their commission. Whether this charge was given them in a continued discourse, or the several articles of it hinted to them at several times, is not material; in this he  commanded them. Jacob's blessing his sons, is called his  commanding them, and with these commands Christ commanded a blessing. Observe, I. The people to whom he sent them. These ambassadors are directed what places to go to. 1. Not to the Gentiles nor the Samaritans. They must not  go into the way of the Gentiles, nor into any road out of the land of Israel, whatever temptations they might have. The Gentiles must not have the gospel brought them, till the Jews have first refused it. As to the Samaritans, who were the posterity of the mongrel people that the king of Assyria planted about Samaria, their country lay between Judea and Galilee, so that they could not avoid  going into the way of the Samaritans, but they must  not enter into any of their cities. Christ had declined manifesting himself to the Gentiles or Samaritans, and therefore the apostles must not preach to them. If the gospel be hid from any place, Christ thereby hides himself from that place. This restraint was upon them only in their first mission, afterwards they were appointed to go  into all the world, and teach  all nations. 2. But  to the lost sheep of the house of Israel. To them Christ appropriated his own ministry (ch. xv. 24), for he was a  minister of the circumcision (Rom. xv. 8): and, therefore, to them the apostles, who were but his attendants and agents, must be confined. The first offer of salvation must be made to the Jews, Acts iii. 26. Note, Christ had a particular and very tender concern for the  house of Israel; they were  beloved for the fathers' sakes, Rom. xi. 28. He looked with compassion upon them as  lost sheep, whom he, as a shepherd, was to gather out of the by-paths of sin and error, into which they were gone astray, and in which, if not brought back, they would wander endlessly; see Jer. ii. 6. The Gentiles also had been as lost sheep, 1 Pet. ii. 25. Christ gives this description of those to whom they were sent, to quicken them to diligence in their work, they were sent to the house of Israel (of which number they themselves lately were), whom they could not but pity, and be desirous to help. II. The preaching work which he appointed them. He did not send them forth without an errand; no,  As ye go, preach, v. 7. They were to be itinerant preachers: wherever they come they must proclaim the beginning of the gospel, saying,  The kingdom of heaven is at hand. Not that they must say nothing else, but this must be their text; on this subject they must enlarge: let people know, that the kingdom of the Messiah, who is the Lord from heaven, is now to be set up according to the scriptures; from whence it follows, that men must  repent of their sins and forsake them, that they might be admitted to the privileges of that kingdom. It is said (Mark vi. 12),  they went out, and preached that men should repent; which was the proper use and application of this doctrine, concerning the approach of the  kingdom of heaven. They must, therefore, expect to hear more of this long-looked-for Messiah shortly, and must be ready to receive his doctrine, to believe in him, and to submit to his yoke. The preaching of this was like the morning light, to give notice of the approach of the rising sun. How unlike was this to the preaching of Jonah, which proclaimed ruin at hand! Jonah iii. 4. This proclaims salvation at hand,  nigh them that fear God; mercy and truth meet together (Ps. lxxxv. 9, 10), that is,  the kingdom of heaven at hand: not so much the personal presence of the king; that must not be doated upon; but a spiritual kingdom which is to be set up, when his bodily presence is removed, in the hearts of men. Now this was the same that John the Baptist and Christ had preached before. Note, People need to have good truths pressed again and again upon them, and if they be preached and heard with new affections, they are as if they were fresh to us. Christ, in the gospel, is  the same yesterday, to-day, and for ever, Heb. xiii. 8. Afterwards, indeed, when the Spirit was poured out, and the Christian church was formed, this  kingdom of heaven came, which was now spoken of as  at hand; but the  kingdom of heaven must still be the subject of our preaching: now it is come, we must tell people it is come to them, and must lay before them the precepts and privileges of it; and there is a kingdom of glory yet to come, which we must speak of as at hand, and quicken people to diligence from the consideration of that. III. The power he gave them to work miracles for the confirmation of their doctrine, v. 8. When he sent them to preach the same doctrine that he had preached, he empowered them to confirm it, by the same divine seals, which could never be set to a lie. This is not necessary now the kingdom of God is come; to call for miracles now is to lay again the foundation when the building is reared. The point being settled, and the doctrine of Christ sufficiently attested, by the miracles which Christ and his apostles wrought, it is tempting God to ask for more signs. They are directed here, 1. To use their power in doing good: not "Go and remove mountains," or "fetch fire from heaven," but,  Heal the sick, cleanse the lepers. They are sent abroad as public blessings, to intimate to the world, that love and goodness were the spirit and genius of that gospel which they came to preach, and of that kingdom which they were employed to set up. By this it would appear, that they were the servants of that God who is good and does good, and whose mercy is  over all his works; and that the intention of the doctrine they preached, was to heal sick souls, and to  raise those that were  dead in sin; and therefore, perhaps, that of  raising the dead is mentioned; for though we read not of their raising any to life before the  resurrection of Christ, yet they were instrumental to raise many to  spiritual life. 2. In  doing good freely; Freely ye heave received, freely give. Those that had power to heal all diseases, had an opportunity to enrich themselves; who would not purchase such easy certain cures at any rate? Therefore they are cautioned not to make a gain of the power they had to work miracles: they must cure  gratis, further to exemplify the nature and complexion of the gospel kingdom, which is made up, not only of grace, but of free grace.  Gratia gratis data (Rom. iii. 24),  freely by his grace, Buy medicines  without money, and without price, Isa. lv. 1. And the reason is, because  freely you have received. Their power to heal the sick cost them nothing, and, therefore, they must not make any secular advantage to themselves of it. Simon Magus would not have offered money for the gifts of the Holy Ghost, if he had not hoped to get money by them; Acts viii. 18. Note, The consideration of Christ's freeness in doing good to us, should make us free in doing good to others. IV. The provision that must be made for them in this expedition; it is a thing to be considered in sending an ambassador, who must bear the charge of the embassy. As to that, 1. They must make no provision for it themselves, v. 9, 10.  Provide neither gold nor silver. As, on the one hand, they shall not raise estates by their work, so, on the other hand, they shall not spend what little they have of their own upon it. This was confined to the present mission, and Christ would teach them, (1.) To act  under the conduct of human prudence. They were now to make but a short excursion, and were soon to return to their Master, and to their head-quarters again, and, therefore, why should they burthen themselves with that which they would have no occasion for? (2.) To act in  dependence upon Divine Providence. They must be taught to live, without  taking thought for life, ch. vi. 25, &c. Note, They who go upon Christ's errand, have, of all people, most reason to trust him for  food convenient. Doubtless he will not be wanting to those that are working for him. Those whom he employs, as they are taken under special protection, so they are entitled to special provisions. Christ's hired servants shall have  bread enough and to spare; while we abide faithful to God and our duty, and are in care to do our work well, we may cast all our other care upon God; Jehovah-jireh, let the Lord provide for us and ours as he thinks fit. 2. They might expect that those to whom they were sent would  provide for them what was necessary, v. 10. The  workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who  serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, 1 Cor. ix. 13, 14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are  worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time. V. The proceedings they were to observe in dealing with any place, v. 11-15. They went abroad they knew not whither, uninvited, unexpected, knowing none, and known of none; the land of their nativity was to them a strange land; what rule must they go by? what course must they take? Christ would not send them out without full instructions, and here they are. 1. They are here directed how to conduct themselves toward those that were  strangers to them; How to do, (1.) In  strange towns and cities: when you come to a town,  enquire who in it  is worthy. [1.] It is supposed that there were some such in every place, as were better disposed than others to receive the gospel, and the preachers of it; though it was a time of general corruption and apostasy. Note, In the worst of times and places, we may charitably hope that there are some who distinguish themselves, and are better than their neighbours; some who swim against the stream, and are as wheat among the chaff. There were saints in Nero's household. Enquire who is worthy, who there are that have some fear of God before their eyes, and have made a good improvement of the light and knowledge they have. The best are far from meriting the favour of a gospel offer; but some would be more likely than others to give the apostles and their message a favourable entertainment, and would not trample these pearls under their feet. Note, Previous dispositions to that which is good, are both directions and encouragements to ministers, in dealing with people. There is most hope of the word being profitable to those who are already so well inclined, as that it is acceptable to them; and there is here and there one such. [2.] They must enquire out such; not enquire for the best inns; public houses were no proper places for them that neither took money with them (v. 9), nor expected to receive any (v. 8); but they must look out for accommodations in private houses, with those that would entertain them well, and expect no other recompence for it but a prophet's reward, an apostle's reward, their praying and preaching. Note, They that entertain the gospel, must neither grudge the expense of it, nor promise themselves to get by it in this world. They must enquire, not who is rich, but who is worthy; not who is the best gentleman, but who is the best man. Note, Christ's disciples, wherever they come, should ask for the good people of the place, and be acquainted with them; when we took God for our God, we took his people for our people, and like will rejoice in its like. Paul in all his travels found out the brethren, if there were any, Acts xxviii. 14. It is implied, that if they did enquire who was worthy, they might discover them. They that were better than their neighbours would be taken notice of, and any one could tell them, there lives an honest, sober, good man; for this is a character which, like the ointment of the right hand, betrays itself and fills the house with its odours. Every body knew where the seer's house was, 1 Sam. ix. 18. [3.] In the house of those they found worthy, they must continue; which intimates that they were to make so short a stay at each town, that they needed not change their lodging, but whatever house providence brought them to at first, there they must continue till they left that town. They are justly suspected, as having no good design, that are often changing their quarters. Note, It becomes the disciples of Christ to make the best of that which is, to abide by it, and not be for shifting upon every dislike or inconvenience. (2.) In strange houses. When they had found the house of one they thought worthy, they must at their entrance salute it. "In those common civilities, be beforehand with people, in token of your humility. Think it not a disparagement, to invite yourselves into a house, nor stand upon the  punctilio of being invited. Salute the family, [1.] To draw on further discourse, and so to introduce your message." (From matters of common conversation, we may insensibly pass into that communication which is good to the use of edifying.) [2.] "To try whether you are welcome or not; you will take notice whether the salutation be received with shyness and coldness, or with a ready return. He that will not receive your salutation kindly, will not receive your message kindly; for he that is unskilful and unfaithful in a little, will also be in much, Luke xvi. 10. [3.] To insinuate yourselves into their good opinion.  Salute the family, that they may see that though you are serious, you are not morose." Note, Religion teaches us to be courteous and civil, and obliging to all with whom we have to do. Though the apostles went out backed with the authority of the Son of God himself, yet their instructions were, when they came into a house, not to  command it, but to  salute it; for  love's sake rather to beseech, is the evangelical way, Philemon 8, 9. Souls are first drawn to Christ with the  cords of a man, and kept to him by the  bands of love, Hos. xi. 4. When Peter made the first offer of the gospel to Cornelius, a Gentile, Peter was first saluted; see Acts x. 25, for the Gentiles courted that which the Jews were courted to. When they had saluted the family after a godly sort, they must by the return, judge concerning the family, and proceed accordingly. Note, The eye of God is upon us, to observe what entertainment we give to good people and good ministers; if  the house be worthy, let your peace come and rest  upon it; if not, let it return to you, v. 13. It seems then, that after they had enquired for the  most worthy (v. 11), it was possible they might light upon those that were unworthy. Note, Though it is wisdom to hearken to, yet it is folly to rely upon, common report and opinion; we ought to use a judgment of discretion, and to see with our own eyes.  The wisdom of the prudent is himself to  understand his own  way. Now this rule is intended,  First, For satisfaction to the apostles. The common salutation was,  Peace be unto you; this, as they used it, was turned into gospel; it was the  peace of God, the peace of the kingdom of heaven, that they wished. Now lest they should make a scruple of pronouncing this blessing upon all promiscuously, because many were utterly unworthy of it, this is to clear them of that scruple; Christ tells them that this gospel prayer (for so it was now become) should be put up for all, as the gospel proffer was made to all indefinitely, and that they should leave it to God who knows the heart, and every man's true character, to determine the issue of it. If the house be worthy, it will reap the benefit of your blessing; if not, there is no harm done, you will not lose the benefit of it;  it shall return to you, as David's prayers for his ungrateful enemies did, Ps. xxxv. 13. Note, It becomes us to judge charitably  of all, to pray heartily  for all, and to conduct ourselves courteously  to all, for that is our part, and then to leave it with God to determine what effect it shall have upon them, for that is his part.  Secondly, For direction to them. "If, upon your salutation, it appear that they are indeed worthy, let them have more of your company, and so  let your peace come upon them; preach the gospel to them, peace by Jesus Christ; but if otherwise, if they carry it rudely to you, and shut their doors against you,  let your peace, as much as in you lies,  return to you. Retract what you have said, and turn your backs upon them; by slighting this, they have made themselves unworthy of the rest of your favours, and cut themselves short of them." Note, Great blessings are often lost by a neglect seemingly small and inconsiderable, when men are in their probation and upon their behaviour. Thus Esau lost his birthright (Gen. xxv. 34), and Saul his kingdom, 1 Sam. xiii. 13, 14. 2. They are here directed how to carry it towards those that were refusers of them. The case is put (v. 14) of those that  would not receive them, nor hear their words. The apostles might think, that now they had such a doctrine to preach, and such a power to work miracles for the confirmation of it, no doubt but they should be universally entertained and made welcome: they are, therefore, told before, that there would be those that would slight them, and put contempt on them and their message. Note, The best and most powerful preachers of the gospel must expect to meet with some, that will not so much as give them the hearing, nor show them any token of respect. Many turn  a deaf ear, even to the  joyful sound, and will not  hearken to the voice of the charmers, charm they never so wisely. Observe, "They will not  receive you, and they will not  hear your words." Note, Contempt of the gospel, and contempt of gospel ministers, commonly go together, and they will either of them be construed into a contempt of Christ, and will be reckoned for accordingly. Now in this case we have here, (1.) The directions given to the apostles what to do. They must  depart out of that house or city. Note, The gospel will not tarry long with those that put it away from them. At their departure they must  shake off the dust of their feet, [1.] In detestation of their wickedness; it was so abominable, that it did even pollute the ground they went upon, which must therefore be  shaken off as a filthy thing. The apostles must have no fellowship nor communion with them; must not so much as carry away the dust of their city with them.  The work of them that turn aside shall  not cleave to me, Ps. ci. 3. The prophet was not to  eat or drink in Bethel, 1 Kings xiii. 9. [2.] As a denunciation of wrath against them. It was to signify, that they were base and vile as dust, and that God would  shake them off. The dust of the apostles' feet, which they left behind them, would witness against them, and be brought in as evidence, that the gospel had been preached to them, Mark vi. 11. Compare Jam. v. 3. See this practised, Acts xiii. 51, xviii. 6. Note, They who  despise God and his gospel shall be  lightly esteemed. (2.) The  doom passed upon such  wilful recusants, v. 15. It shall be  more tolerable, in the day of judgment, for the land of Sodom, as wicked a place as it was. Note, [1.] There is a day of judgment coming, when all those that refused the gospel will certainly be called to account for it; however they now make a jest of it. They that would not hear the doctrine that would save them, shall be made to hear the sentence that will ruin them. Their judgment is respited till  that day. [2.] There are different degrees of punishment in that day. All the pains of hell will be  intolerable; but some will be more so than others. Some sinners sink deeper into hell than others, and are beaten with more stripes. [3.] The condemnation of those that reject the gospel, will in that day be severer and heavier than that of Sodom and Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jude 7. But that  vengeance will come with an aggravation upon those that despise the great salvation. Sodom and Gomorrah were exceedingly wicked (Gen. xiii. 13), and that which filled up the measure of their iniquity was, that they  received not the angels that were sent to them, but abused them (Gen. xix. 4, 5), and  hearkened not to their words, v. 14. And yet it will be more tolerable for them than for those who receive not Christ's ministers and hearken not to their words. God's wrath against them will be more flaming, and their own reflections upon themselves more cutting.  Son, remember I will sound most dreadfully in the ears of such as had a fair offer made them of  eternal life, and chose death rather. The iniquity of Israel, when God sent them his servants the prophets, is represented as, upon that account, more heinous than the iniquity of Sodom (Ezek. xvi. 48, 49), much more now he sent them his Son, the great Prophet.

Instructions to the Apostles.
$16$ Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. $17$ But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; $18$ And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. $19$ But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. $21$ And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against  their parents, and cause them to be put to death. $22$ And ye shall be hated of all  men for my name's sake: but he that endureth to the end shall be saved. $23$ But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. $24$ The disciple is not above  his master, nor the servant above his lord. $25$ It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more  shall they call them of his household? $26$ Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. $27$ What I tell you in darkness,  that speak ye in light: and what ye hear in the ear,  that preach ye upon the housetops. $28$ And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. $29$ Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. $30$ But the very hairs of your head are all numbered. $31$ Fear ye not therefore, ye are of more value than many sparrows. $32$ Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. $33$ But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. $34$ Think not that I am come to send peace on earth: I came not to send peace, but a sword. $35$ For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes  shall be they of his own household. $37$ He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. $38$ And he that taketh not his cross, and followeth after me, is not worthy of me. $39$ He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. $40$ He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. $41$ He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. $42$ And whosoever shall give to drink unto one of these little ones a cup of cold  water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be  enlarged, and the kingdom of heaven, which was not  at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on. We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it. I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw  their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith. He tells them what they should suffer, and from whom. 1.  What they should suffer: hard things to be sure; for,  Behold, I send you forth as sheep in the midst of wolves, v. 16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as  sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect. (1.) They must expect to be hated, v. 22.  Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses.  If the world hated Christ without a cause (John xv. 25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they  are counted as the offscouring of all things, 1 Cor. iv. 13. We hate what is noxious, and they are counted  the troublers of the land (1 Kings xviii. 17), and the tormentors of their neighbours, Rev. xi. 10. It is grievous to be  hated, and to be the object of so much ill-will, but it is  for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself. (2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to  deliver you up to the councils (v. 17, 18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In  the place of judgment there is wickedness, persecuting wickedness, Eccl. iii. 16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for  the wrath of a king is as the roaring of a lion. We find this often fulfilled in the  acts of the apostles. (3.) They must expect to be put to death (v. 21);  They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as  the king of terrors. The malice of the enemies rages so high as to inflict this; it is  the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this;  Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs  the seal of the truth, and  the seed of the church. By this noble army's not loving  their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev. xi. 11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phil. ii. 17; 2 Tim. iv. 6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause. (4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, v. 25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus  men laid to their charge, not only  things which they knew not, but  things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, v. 26) that which is hid will be brought to light. (5.) These sufferings are here represented by a sword and division, v. 34, 35.  Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them  peace; peace in heaven they may be sure of, but not  peace on earth." Christ came to give us  peace with God,  peace in our consciences,  peace with our brethren, but  in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them from, for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal  peace, but while there are and will be so many that reject him (and those not only  the children of this world, but  the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity. [1.] Look not for  peace, but a sword, Christ came to give  the sword of the word, with which his disciples fight against the world, and  conquering work this sword has made (Rev. vi. 4; xix. 21), and  the sword of persecution, with which the world fights against the disciples, being  cut to the heart with  the sword of the word (Acts vii. 54), and tormented by the testimony of Christ's witnesses (Rev. xi. 10), and  cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and  the filling up of the measure of their enemies' sins. [2.] Look not for  peace, but division (v. 35),  I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some  believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. 2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that  have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was  good will toward men, and  the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus  the blood-thirsty hate the upright, but the just seek his soul (Prov. xxix. 10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph. ii. 2. These hard things Christ's disciples must suffer, (1.) From men (v. 17). " Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you"—such is the depravity and degeneracy of that nature ( homo homini lupus,—man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv. 32. It is a sad pass that the world is come to, when the best friends it has, have need to  beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who  are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind:  S&#230;vis inter se convenit ursis—Even savage bears agree among themselves. It is very grievous to have  men rise up against us (Ps. cxxiv.), from whom we might expect protection and sympathy;  men, and no more: mere  men; men, and not saints;  natural men (1 Cor. ii. 14);  men of this world, Ps. xvii. 14. Saints are more than  men, and are  redeemed from among men, and therefore are  hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils.  They are men, and therefore subordinate, dependent, dying creatures;  they are men, but  they are but men (Ps. ix. 20), and  who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12.  Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 4. (2.) From professing men, men that  have a form of godliness, and make a show of religion.  They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was  five times scourged in the synagogues, 2 Cor. xi. 24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that  scourge them in their synagogues, cast them out and kill them, and  think they do God good service (John xvi. 2), and say,  Let the Lord be glorified, Isa. lxvi. 5; Zech. xi. 4, 5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue. (3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, John xviii. 30.  Ye shall be brought before governors and kings (v. 18), who, having more power, are in a capacity of doing the more mischief.  Governors and kings receive their power from Christ (Prov. viii. 15), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church.  The kings of the earth set themselves against his kingdom, Ps. ii. 1, 2; Acts iv. 25, 26. Note, It has often been the lot of good men to have great men for their enemies. (4.) From all men (v. 22).  Ye shall be hated of all men, of all wicked men, and these are the generality of men,  for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are  hated of all men; they  are all gone astray, and, therefore,  eat up my people, Ps. xiv. 3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all '' the children of disobedience. The world hates you, for it  wonders after the beast,'' Rev. xiii. 3.  Every man is a liar, and therefore a hater of truth. (5.) From those of their own kindred.  The brother shall deliver up the brother to death, v. 21.  A man shall be, upon this account,  at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted;  the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel  if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, v. 35. In general,  a man's foes shall be they of his own household (v. 36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who  rage against the Lord, and his anointed ones, break even  these bonds in sunder, and cast away even  these cords from them, Ps. ii. 2, 3. Christ's spouse suffers hard things from the anger of  her own mother's children, Cant. i. 6. Sufferings from such are more grievous; nothing cuts more than this,  It was thou, a man, mine equal (Ps. lv. 12, 13); and the enmity of such is commonly most implacable;  a brother offended is harder to be won than a strong city, Prov. xviii. 19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that  all that will live godly in Christ Jesus, must suffer persecution; and through many  tribulations we must expect to  enter into the kingdom of God. II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says, 1. By way of counsel and direction in several things. (1.)  Be ye wise as serpents, v. 16. "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. " Therefore, because you are exposed, as sheep among wolves;  be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as  serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as  serpents, and their ruin is sought, and, therefore, they need the  serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, ch. xxi. 24, 25; xxii. 17, 18, 19; John vii. 6, 7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Acts xxiii. 6, 7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the  serpent to secure his head, that it may not be broken, to  stop his ear to the voice of the charmer (Ps. lviii. 4, 5), and  to take shelter in the clefts of the rocks; and herein we may  be wise as serpents. We must  be wise, not to pull trouble upon our own heads;  wise to keep silence in an evil time, and not to give offence, if we can help it. (2.)  Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall,  as doves are; this must always go along with the former." They are  sent forth among wolves, therefore must  be as wise as serpents, but they are  sent forth as sheep, therefore must  be harmless as doves. We must  be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the  dove to bear twenty injuries, rather than the subtlety of the  serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a  dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted  the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk.  The Spirit descended on Christ as a dove, and all believers partake of  the Spirit of Christ, a dove-like spirit, made for love, not for war. (3.)  Beware of men, v. 17. "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions;  trust not in a friend, no, not  in the wife of thy bosom," Micah vii. 5. Note, It becomes those who are gracious to be cautious, for we are taught to  cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to  beware of men, of false brethren. (4.)  Take no thought how or what ye shall speak, v. 19. "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this  care be cast upon God, as well as that— what you shall eat and what you shall drink. Do not study to make fine speeches,  ad captandam benevolentiam—to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then  verbaque pr&#230;visam rem non invita sequentur—suitable expressions will readily occur." Never any spoke better before governors and kings than those three champions, who took  no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan. iii. 16. See Ps. cxix. 46. Note, The disciples of Christ must be more thoughtful how to  do well than how to  speak well; how to  keep their integrity than how to  vindicate it.  Non magna loquimur, sed vivimus—Our lives, not boasting words, form the best apology. (5.)  When they persecute you in this city, flee to another, v. 23. "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to  them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of  danger, though they must not go out of the way of  duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but  when one city is made too hot for them,  another is reserved for a cooler shade, and  a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases  wisdom and integrity are  profitable to direct. (6.)  Fear them not (v. 26), because  they can but kill the body (v. 28). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble.  The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear,  yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so  good a hope through grace. Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here, [1.] A good reason against this fear, taken from the limited power of the enemies; they  kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further;  they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power.  Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom. viii. 35, 37. If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but  kill the body, which would quickly die of itself,  not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this,  Tunde capsam Anaxarchi, Anaxarchum nom l&#230;dis—you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him.  Si maximum illud ultra quod nihil habent irat&#230; leges, aut s&#230;vissimi domini minantur, in quo imperium suum fortuna consumit, &#230;quo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem—If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca  De Constantid. [2.] A good remedy against it, and that is, to fear God.  Fear him who is able to destroy both soul and body in hell. Note,  First, Hell is the destruction both of  soul and body; not of the  being of either, but the  well—being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together.  Secondly, This destruction comes from the power of God: he  is able to destroy; it is a destruction from his  glorious power (2 Thess. i. 9);  he will in it  make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom. ix. 22.  Thirdly, God  is therefore to be feared, even by the best saints in this world.  Knowing the terrors of the Lord, we persuade men to '' stand in awe of him. If according to his fear so is his wrath, then  according to his wrath so should  his fear'' be, especially because  none knows the power of his anger, Ps. xc. 11. When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear.  Happy is the man that fears always. The  God of Abraham, who was then dead, is called the  Fear of Isaac, who was yet alive, Gen. xxxi. 42, 53.  Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us,  to obey God rather than men, Acts iv. 19. They who  are afraid of a man that shall die, forget the Lord their Maker, Isa. li. 12, 13; Neh. iv. 14. (7.)  What I tell you in darkness, that speak ye in light (v. 27); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy  you, but to suppress  that, and, therefore, whatever be the consequence, publish '' that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that  they received from Jesus Christ,'' Heb. ii. 3. They spake what he told them— that, all that, and  nothing but that. Those ambassadors received their instructions in private,  in darkness, in the ear, in corners, in parables.  Many things Christ spake openly, and nothing in secret varying from what he preached in public, John xviii. 20. But the particular instructions which he gave his disciples after his resurrection, concerning  the things pertaining to the kingdom of God, were whispered in the ear (Acts i. 3), for then  he never showed himself openly. But they must deliver their embassy publicly,  in the light, and  upon the house-tops; for the doctrine of the gospel is what all are concerned in (Prov. i. 20, 21; viii. 2, 3), therefore  he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was  upon a house-top, Acts x. 9. Note, There is no part of Christ's gospel that needs, upon any account, to be concealed;  the whole counsel of God must be revealed, Acts xx. 27. In never so mixed a multitude let it be plainly and fully delivered. 2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer. (1.) Here is one word peculiar to their present mission, v. 23.  Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that  the kingdom of the Son of man, the Messiah, was  at hand; they were to pray,  Thy kingdom come: now they should  not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said  the Son of man is coming, and  behold, he comes. Christ  will confirm the word of his messengers, Isa. xlvi. 26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station.  When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world. (2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and  they are good words and comfortable words. [1.] That their sufferings were  for a testimony against them and the Gentiles, v. 18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses (Isa. xliii. 10), not only in their  doing work, but in their  suffering work. Hence they are called martyrs— witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when  the saints shall judge the world; and the reason of the sentence will be,  Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev. xi. 7. If they be Christ's witnesses, they shall be sure to have their charges borne. [2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony  before governors and kings; it shall be given you (said Christ)  in that same hour what ye shall speak. Christ's disciples were chosen  from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained,  I am not eloquent, Exod. iv. 10. When Jeremiah was set over the kingdoms, he objected,  I am but a child, Jer. i. 6, 10. Now, in answer to this suggestion,  First, they are here promised that  it should be given them, nor some time before, but  in that same hour, what they should speak. They shall speak  extempore, and yet shall speak as much to the purpose, as if it had been never so well studied. Note, When God calls us out to speak for him, we may depend upon him to teach us what to say; even then, when we labour under the greatest disadvantages and discouragements.  Secondly, They are here assured, that the blessed Spirit should draw up their plea for them.  It is not ye that speak, but the Spirit of your Father, which speaketh in you, v. 20. They were not left to themselves upon such an occasion, but God undertook for them; his Spirit of wisdom spoke  in them, as sometimes his providence wonderfully spoke  for them, and by both together they were manifested in the consciences even of their persecutors. God gave them an ability, not only to speak to the purpose, but what they did say, to say it with holy zeal. The same Spirit that assisted them in the pulpit, assisted them at the bar. They cannot but come off well, who have such an advocate; to whom God says, as he did to Moses (Exod. iv. 12),  Go, and I will be with thy mouth, and with thy heart. [3.] That  he that endures to the end shall be saved, v. 22. Here it is very comfortable to consider,  First, that there will be an  end of these troubles; they may last long, but will not last always. Christ comforted himself with this, and so may his followers;  The things concerning me have an end, Luke xxii. 37.  Dabit Deus his quoque finem—These also will God bring to a termination. Note, A believing prospect of the period of our troubles, will be of great use to support us under them.  The weary will be at rest, when the wicked cease from troubling, Job iii. 17. God will give an expected  end, Jer. xxix. 11. The troubles may seem tedious,  like the days of a hireling, but, blessed be God, they are not everlasting.  Secondly, That while they continue, they may be  endured; as they are not  eternal, so they are not  intolerable; they may be borne, and borne  to the end, because the sufferers shall be borne up under them, in everlasting arms:  The strength shall be according to the day, 1 Cor. x. 13.  Thirdly, Salvation will be the eternal recompence of all those  that endure to the end. The weather stormy, and the way foul, but the pleasure of home will make amends for all. A believing regard to the crown of glory has been in all ages the cordial and support of suffering saints, 2 Cor. iv. 16; 17, 18; Heb. x. 34. This is not only an encouragement to us to  endure, but an engagement to  endure to the end. They who  endure but awhile, and in time of temptation fall away, have run in vain, and lose all that they have attained; but they who persevere, are sure of the prize, and they only.  Be faithful unto death, and then thou shalt have  the crown of life. [4.] That whatever hard usage the disciples of Christ meet with, it is no more than what their Master met with before (v. 24, 25).  The disciple is not above his master. We find this given them as a reason, why they should not hesitate to perform the meanest duties, no, not washing one another's feet. John xiii. 16. Here it is given as a reason, why they should not stumble at the hardest sufferings. They are reminded of this saying, John xv. 20. It is a proverbial expression,  The servant is not better than his master, and, therefore, let him not expect to fare  better. Note,  First, Jesus Christ is our  Master, our teaching  Master, and we are his disciples, to learn of him; our ruling  master, and we are his servants to obey him: He is  Master of the house,  oikodespotes, has a despotic power in the church, which is his family.  Secondly, Jesus Christ our Lord and Master met with very hard usage from the world; they called him Beelzebub, the god of flies, the name of the chief of the devils, with whom they said he was in league. It is hard to say which is here more to be wondered at, the wickedness of men who thus abused Christ, or the patience of Christ, who suffered himself to be thus abused; that he who was the God of glory should be stigmatized as the god of flies; the King of Israel, as the god of Ekron; the Prince of light and life, as the prince of the powers of death and darkness; that Satan's greatest Enemy and Destroyer should be run down as his confederate, and yet '' endure such contradiction of sinners. Thirdly,'' The consideration of the ill treatment which Christ met with in the world, should engage us to expect and prepare for the like, and to bear it patiently. Let us not think it strange, if they who hated him hate his followers, for his sake; nor think it hard if they who are shortly to be made  like him in glory, be now made  like him in sufferings. Christ began in the  bitter cup, let us be willing to pledge him; his bearing the cross made it easy for us. [5.] That  there is nothing covered that shall not be revealed, v. 26. We understand this,  First, Of the revealing of the gospel to all the world. "Do you  publish it (v. 27), for it shall be published. The truths which are now, as mysteries, hid from the children of men, shall all be made known, to all nations, in their own language," Acts ii. 11. The  ends of the earth must see this salvation. Note, It is a great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. It is a plough which God will speed. Or,  Secondly, Of the clearing up of the innocency of Christ's suffering servants, that are called Beelzebub; their true character is now invidiously disguised with false colours, but however their innocency and excellency are now  covered, they  shall be revealed; sometimes it is in a great measure done in this world, when the righteousness of the saints is made, by subsequent events, to  shine forth as the light: however it will be done at the great day, when their glory shall be manifested to all the world, angels and men, to whom they are now  made spectacles, 1 Cor. iv. 9. All their reproach shall be rolled away, and their graces and services, that are now  covered, shall be revealed, 1 Cor. iv. 5. Note, It is matter of comfort to the people of God, under all the calumnies and censures of men, that there will be a resurrection of  names as well as of  bodies, at the last day, when  the righteous shall shine forth as the sun. Let Christ's ministers faithfully reveal his truths, and then leave it to him, in due time, to reveal their integrity. [6.] That the providence of God is in a special manner conversant about the saints, in their suffering, v. 29-31. It is good to have recourse to our first principles, and particularly to the doctrine of God's universal providence, extending itself to all the creatures, and all their actions, even the smallest and most minute. The light of nature teaches us this, and it is comfortable to all men, but especially to all good men, who can in faith call this God their Father, and for whom he has a tender concern. See here,  First, The general extent of providence to all the creatures, even the least, and least considerable, to the  sparrows, v. 29. These little animals are of so small account, that one of them is not valued; there must go two to be worth  a farthing (nay, you shall have five for a halfpenny, Luke xii. 6), and yet they are not shut out of the divine care;  One of them shall not fall to the ground without your Father: That is, 1. They do not light on  the ground for food, to pick up a grain of corn, but  your heavenly  Father, by his providence, laid it ready for them. In the parallel place, Luke xii. 6, it is thus expressed,  Not one of them is forgotten before God, forgotten to be provided for;  he feedeth them, ch. vi. 26. Now he that feeds the sparrows, will not starve the saints. 2. They do  not fall to the ground by death, either a natural or a violent death, without the notice of God: though they are so small a part of the creation, yet even their death comes within the notice of the divine providence; much more does the death of his disciples. Observe, The birds that soar above, when they die,  fall to the ground; death brings the highest to the earth. Some think that Christ here alludes to the  two sparrows that were used in cleansing the leper (Lev. xiv. 4-6); the two birds in the margin are called  sparrows; of these one was killed, and so  fell to the ground, the other was let go. Now it seemed a casual thing which of the two was killed; the persons employed took which they pleased, but God's providence designed, and determined which. Now this God, who has such an eye to the sparrows, because they are his creatures, much more will have an eye to you, who are his children. If a sparrow die not  without your Father, surely a man does not,—a Christian,—a minister,—my friend, my child. A bird falls not into the fowler's net, nor by the fowler's shot, and so comes not to be sold in the market, but according to the direction of providence; your enemies, like subtle fowlers,  lay snares for you, and  privily shoot at you, but they cannot take you, they cannot hit you, unless God give them leave. Therefore be not afraid of death, for your enemies have no power against you, but what is  given them from above. God can break their bows and snares (Ps. xxxviii. 12-15; lxiv. 4, 7), and make our souls to  escape as a bird (Ps. cxxiv. 7);  Fear ye not, therefore, v. 31. Note, There is enough in the doctrine of God's providence to silence all the fears of God's people:  Ye are of more value than many sparrows. All men are so, for the other creatures were made for man, and  put under his feet (Ps. viii. 6-8); much more the disciples of Jesus Christ, who are the excellent ones of the earth, however contemned, as if not worth one sparrow.  Secondly, The particular cognizance which providence takes of the disciples of Christ, especially in their sufferings (v. 30),  But the very hairs of your head are all numbered. This is a proverbial expression, denoting the account which God takes and keeps of all the concernments of his people, even of those that are most minute, and least regarded. This is not to be made a matter of curious enquiry, but of encouragement to live in a continual dependence upon God's providential care, which extends itself to all occurrences, yet without disparagement to the infinite glory, or disturbance to the infinite rest, of the Eternal Mind. If God numbers their hairs, much more does he number their heads, and take care of their lives, their comforts, their souls. It intimates, that God takes more care of them, than they do of themselves. They who are solicitous to number their money, and goods, and cattle, yet were never careful to number their hairs, which fall and are lost, and they never miss them: but God  numbers the hairs of his people, and  not a hair of their head shall perish (Luke xxi. 18); not the least hurt shall be done them, but upon a valuable consideration: so precious to God are his saints, and their lives and deaths! [7.] That he will shortly, in the day of triumph, own those who now own him, in the day of trial, when those who deny him shall be for ever disowned and rejected by him, v. 32, 33. Note,  First, It is our duty, and if we do it, it will hereafter be our unspeakable honour and happiness, to  confess Christ before men. 1. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. We must never be ashamed of our relation to Christ, our attendance on him, and our expectations from him: hereby the sincerity of our faith, is evidenced, his name glorified, and others edified. 2. However this may expose us to reproach and trouble now, we shall be abundantly recompensed for that,  in the resurrection of the just, when it will be our unspeakable honour and happiness to hear Christ say (what would we more?) " Him will I confess, though a poor worthless worm of the earth; this is one of mine, one of my friends and favourites, who loved me and was beloved by me; the purchase of my blood, the workmanship of my Spirit;  I will confess him before my Father, when it will do him the most service; I will speak a good word for him, when he appears before  my Father to receive his doom; I will present him, will represent him to  my Father." Those who honour Christ he will thus honour. They honour him  before men; that is a  poor thing: he will honour them  before his  Father; that is a  great thing.  Secondly, It is a dangerous thing for any to deny and disown  Christ before men; for they who so do will be disowned by him  in the great day, when they have most need of him: he will not own them for his servants who would not own him for their master:  I tell you, I know you not, ch. vii. 23. In the first ages of Christianity, when for a man to  confess Christ was to venture all that was dear to him in this world, it was more a trial of sincerity, than it was afterwards, when it had secular advantages attending it. [8.] That the foundation of their discipleship was laid in such a temper and disposition, as would make sufferings very light and easy to them; and it was upon the condition of a preparedness for suffering, that Christ took them to be his followers, v. 37-39. He told them at first, that they were  not worthy of him, if they were not willing to part with all for him. Men hesitate not at those difficulties which necessarily attend their profession, and which they counted upon, when they undertook that profession; and they will either cheerfully submit to those fatigues and troubles, or disclaim the privileges and advantages of their profession. Now, in the Christian profession, they are reckoned unworthy the dignity and felicity of it, that put not such a value upon their interest in Christ, as to prefer that before any other interests. They cannot expect the gains of a bargain, who will not come up to the terms of it. Now thus the terms are settled; if religion be worth  any thing, it is worth  every thing: and, therefore, all who believe the truth of it, will soon come up to the price of it; and they who make it their business and bliss, will make every thing else to yield to it. They who like not Christ on these terms, may leave him at their peril. Note, It is very encouraging to think, that whatever we leave, or lose, or suffer for Christ, we do not make a hard bargain for ourselves. Whatever we part with for this pearl of price, we may comfort ourselves with this persuasion, that it is well worth what we give for it. The terms are, that we must prefer Christ.  First, Before our nearest and dearest relations;  father or mother, son or daughter. Between these relations, because there is little room left for envy, there is commonly more room for love, and, therefore, these are instanced, as relations which are most likely to affect us. Children must love their parents, and parents must love their children; but if they love them better than Christ, they are unworthy of him. As we must not be  deterred from Christ by the hatred of our relations which he spoke of (v. 21, 35, 36), so we must not be  drawn from him, by their love. Christians must be as Levi, who  said to his father, I have not seen him, Deut. xxxiii. 9.  Secondly, Before our ease and safety. We must  take up our cross and  follow him, else we are  not worthy of him. Here observe, 1. They who would  follow Christ, must expect  their cross and  take it up. 2. In taking  up the cross, we must  follow Christ's example, and bear it as he did. 3. It is a great encouragement to us, when we meet with crosses, that in bearing them we  follow Christ, who has showed us the way; and that if we follow him faithfully, he will lead us through sufferings like him, to glory with him.  Thirdly, Before life itself, v. 39.  He that findeth his life shall lose it; he that thinks he had found it when he has saved it, and kept it, by denying Christ,  shall lose it in an eternal death; but  he that loseth his life for Christ's sake, that will part with it rather than deny Christ,  shall find it, to his unspeakable advantage, an eternal life. They are best prepared for the life to come, that sit most loose to this present life. [9.] That Christ himself would so heartily espouse their cause, as to show himself a friend to all their friends, and to repay all the kindnesses that should at any time be bestowed upon them, v. 40-42.  He that receiveth you, receiveth me.  First, It is here implied, that though the generality would reject them, yet they should meet with some who would receive and entertain them, would bid the message welcome to their hearts, and the messengers to their houses, for the sake of it. Why was the gospel market made, but that if some will not, others will. In the worst of times there is a remnant according to the election of grace. Christ's ministers shall not  labour in vain.  Secondly, Jesus Christ takes what is done to his faithful ministers, whether in kindness or in unkindness, as done to himself, and reckons himself  treated as they are '' treated. He that receiveth you, receiveth me.'' Honour or contempt put upon an ambassador reflects honour or contempt upon the prince that sends him, and ministers are  ambassadors for Christ. See how Christ may still be entertained by those who would testify their respects to him; his people and ministers we have always with us; and he is  with them always, even to the end of the world. Nay, the honour rises higher,  He that receiveth me, receiveth him that sent me. Not only Christ takes it as done to himself, but through Christ God does so too. By entertaining Christ's ministers, they entertain not  angels unawares, but Christ, nay, and God himself, and  unawares too, as appears, ch. xxv. 37.  When saw we thee an hungered?  Thirdly, That though the kindness done to Christ's disciples be never so small, yet if there be occasion for it, and ability to do no more, it shall be accepted, though it be  but a cup of cold water given to one of these little ones, v. 42. They are  little ones, poor and weak, and often stand in need of refreshment, and glad of the least. The extremity may be such, that a  cup of cold water may be a great favour. Note, Kindnesses shown to Christ's disciples are valued in Christ's books, not according to the cost of the gift, but according to the love and affection of the giver. On that score the widow's mite not only passed current, but was stamped high, Luke xxi. 3, 4. Thus they who are truly rich in graces may be rich in good works, though poor in the world.  Fourthly, That kindness to Christ's disciples which he will accept, must be done with an eye to Christ, and for his sake. A prophet must be received  in the name of a prophet, and a  righteous man in the name of a  righteous man, and one of those  little ones in  the name of a disciple; not because they are learned, or witty, nor because they are our relations or neighbours, but because they are righteous, and so bear Christ's image; because they are prophets and disciples, and so are sent on Christ's errand. It is a believing regard to Christ that puts an acceptable value upon the kindnesses done to his ministers. Christ does not interest himself in the matter, unless we first interest him in it.  Ut tibi debeam aliquid pro eo quod pr&#230;stas, debes non tantum mihi pr&#230;stare, sed tanquam mihi—If you wish me to feel an obligation to you for any service you render, you must not only perform the service, but you must convince me that you do it for my sake. Seneca.

=CHAP. 11.= ''In this chapter we have, I. The constant and unwearied diligence of our Lord Jesus in his great work of preaching the gospel, ver. 1. II. His discourse with the disciples of John concerning his being the Messiah, ver. 2-6. III. The honourable testimony that Christ bore to John Baptist, ver. 7-15. IV. The sad account he gives of that generation in general, and of some particular places with reference to the success, both of John's ministry and of his own, ver. 16-24. V. His thanksgiving to his Father for the wise and gracious method he had taken in revealing the great mysteries of the gospel, ver. 25, 26. VI. His gracious call and invitation of poor sinners to come to him, and to be ruled, and taught, and saved by him, ver. 27-30. No Where have we more of the terror of gospel woes for warning to us, or of the sweetness of gospel grace for encouragement to us, than in this chapter, which sets before us life and death, the blessing and the curse.''

John's Disciples Come to Christ.
$1$ And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. $2$ Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another? $4$ Jesus answered and said unto them, Go and show John again those things which ye do hear and see: $5$ The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. $6$ And blessed is  he, whosoever shall not be offended in me. The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that. 1. The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but  necessity was laid upon them, 1 Cor. ix. 16. The promises he made them are included in these commands, for the covenant of grace is a  word which he hath commanded, Ps. cv. 8. He  made an end of commanding,  etelesendiatasson. Note, The instructions Christ gives are full instructions. He goes through with his work. 2. When Christ had said what he had to say to his disciples, he  departed thence. It should seem they were very loth to leave their Master, till  he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was  expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be  sufficient for them (Deut. xxxiii. 7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work. 3. Christ departed,  to teach and preach in the cities whither he sent his disciples before him to  work miracles (ch. x. 1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the  way of the Lord prepared; John prepared it by bringing people to  repentance, but he did  no miracles. The disciples go further, they  work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to  work miracles, he employed himself in  teaching and  preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the  saving of bodies, but preaching the gospel was to the  saving of souls. Christ had directed his disciples to preach (ch. x. 7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach  in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in  the cities (Prov. i. 21),  at the entry of the city (Prov. viii. 3), in  the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer. What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, v. 2-6. We heard before that Jesus heard of John's sufferings, ch. iv. 12. Now we are told that John, in prison, hears of Christ's doings. He  heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, John iii. 29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to  hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who  have not seen, but only heard, and yet  have believed. Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is, I. The question they had to propose to him:  Art thou he that should come, or do we look for another? This was a serious and important question; '' Art thou the Messiah promised, or not? Art thou the Christ? Tell us.'' 1. It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old-Testament saints,  he that cometh or shall come, Ps. cxviii. 26. He is now come, but there is another coming of his which we still expect. 2. They intimate, that if this be not  he, they would  look for another. Note, We must not be weary of looking for him that is to come, nor ever say, we will not more expect him till we come to enjoy him. Though he tarry, wait for him, for he that shall come will come, though not in our time. 3. They intimate likewise, that if they be convinced that this is he, they will not be sceptics, they will be satisfied, and will look  for no other. 4. They therefore ask,  Art thou he? John had said for his part,  I am not the Christ, John i. 20. Now, (1.) Some think that John sent this question for his own satisfaction. It is true he had borne a noble testimony to Christ; he had declared him to be the  Son of God (John i. 34), the Lamb of God (v. 29), and he that  should baptize with the Holy Ghost (v. 33), and  sent of God (John iii. 34), which were great things. But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so; Christ saw something of this at the bottom of this enquiry, when he said,  blessed is he who shall not be offended in me. Note, It is hard, even for good men, to bear up against vulgar errors. (2.) John's doubt might arise from his own present circumstances. He was a prisoner, and might be tempted to think, if Jesus be indeed the Messiah, whence is it that I, his friend and forerunner, am brought into this trouble, and am left to be so long in it, and he never looks after me, never visits me, nor sends to me, enquires not after me, does nothing either to sweeten my imprisonment or hasten my enlargement? Doubtless there was a good reason why our Lord Jesus did not go to John in prison, lest there should seem to have been a compact between them: but John construed it into a neglect, and it was perhaps a shock to his faith in Christ. Note, [1.] Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. [2.] Troubles for Christ, especially when they continue long unrelieved, are such trials of faith as sometimes prove too hard to be borne up against. [3.] The remaining unbelief of good men may sometimes, in an hour of temptation, strike at the root, and call in question the most fundamental truths which were thought to be well settled.  Will the Lord cast off for ever? But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed. Note, The best saints have need of the best helps they can get for the strengthening of their faith, and the arming of themselves against temptations to infidelity. Abraham believed, and yet desired a sign (Gen. xv. 6, 8), so did Gideon, Judg. vi. 36. But, (3.) Others think that John sent his disciples to Christ with this question, not so much for his own satisfaction as for theirs. Observe, Though he was a prisoner they adhered to him, attended on him, and were ready to receive instructions from him; they loved him, and would not leave him. Now, [1.] They were weak in knowledge, and wavering in their faith, and needed instruction and confirmation; and in this matter they were somewhat prejudiced; being jealous  for their master, they were jealous  of our Master; they were loth to acknowledge Jesus to be the Messiah, because he eclipsed John, and are loth to believe their own master when they think he speaks against himself and them. Good men are apt to have their judgments blessed by their interest. Now John would have their mistakes rectified, and wished them to be as well satisfied as he himself was. Note, The strong ought to consider the infirmities of the weak, and to do what they can to help them: and such as we cannot help ourselves we should send to those that can.  When thou art converted, strengthen thy brethren. [2.] John was all along industrious to turn over his disciples to Christ, as from the grammar-school to the academy. Perhaps he foresaw his death approaching, and therefore would bring his disciples to be better acquainted with Christ, under whose guardianship he must leave them. Note, Ministers' business is to direct every body to Christ. And those who would know the certainty of the doctrine of Christ, must apply themselves to him, who is come to give an understanding. They who would grow in grace must be inquisitive. II. Here is Christ's answer to this question, v. 4-6. It was not so direct and express, as when he said,  I that speak unto thee am he; but it was a real answer, an answer in fact. Christ will have us to spell out the convincing evidences of gospel truths, and to take pains in digging for knowledge. 1. He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him  what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth  as it is in Jesus; for Christ refers us to the things we '' hear and see. Go and tell John,'' (1.)  What you see of the  power of Christ's miracles; you see how, by the word of Jesus,  the blind receive their sight, the  lame walk, &c. Christ's miracles were done openly, and in the view of all; for they feared not the strongest and most impartial scrutiny.  Veritas no qu&#230;rit angulos—Truth seeks not concealment. They are to be considered, [1.] As the  acts of a divine power. None but the God of nature could thus overrule and outdo the power of nature. It is particularly spoken of as God's prerogative to  open the eyes of the blind, Ps. cxlvi. 8. Miracles are therefore the broad seal of heaven, and the doctrine they are affixed to must be of God, for his power will never contradict his truth; nor can it be imagined that he should set his seal to a lie; however  lying wonders may be vouched for in proof of  false doctrines, true miracles evince a divine commission; such Christ's were, and they leave no room to doubt that he was sent of God, and that his doctrine was his that  sent him. [2.] As the  accomplishment of a divine prediction. It was foretold (Isa. xxxv. 5, 6), that our God should come, and that then  the eyes of the blind should be opened. Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall  come with a recompence; this is he who is so much wanted. (2.) Tell him  what you hear of the  preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing. Tell him, [1.] That  the poor preach the gospel; so some read it. It proves Christ's divine mission, that those whom he employed in founding his kingdom were poor men, destitute of all secular advantages, who, therefore, could never have carried their point, if they had not been carried on by a divine power. [2.] That  the poor have the gospel preached to them. Christ's auditory is made up of such as the scribes and Pharisees despised, and looked upon with contempt, and the  rabbies would not instruct, because they were notable to pay them. The  Old-Testament prophets were sent mostly to kings and princes, but Christ preached to the  congregations of the poor. It was foretold that the  poor of the flock should  wait upon him, Zech. xi. 11. Note, Christ's gracious condescensions and compassions to  the poor, are an evidence that it was he that should bring to the world the tender mercies of our God. It was foretold that the  Son of David should be the  poor man's King, Ps. lxxii. 2, 4, 12, 13. Or we may understand it, not so much of the  poor of the world, as the  poor in spirit, and so that scripture is fulfilled, Isa. lxi. 1,  He hath anointed me to preach glad tidings to the meek. Note, It is a proof of Christ's divine mission that his doctrine is gospel indeed; good news to those who are truly humbled in sorrow for their sins, and truly humble in the denial of self; to them it is accommodated, for whom God always declared he had mercy in store. [3.] That the  poor receive the gospel, and are wrought upon by it, they are evangelized, they receive and entertain the gospel, are leavened by it, and delivered into it as into a mould. Note, The wonderful efficacy of the gospel is a proof of its divine original. The poor are  wrought upon by it. The prophets complained of  the poor, that they  knew not the way of the Lord, Jer. v. 4. They could do no good upon them; but the gospel of Christ made its way into their untutored minds. 2. He pronounces a  blessing on those that  were not offended in him, v. 6. So clear are these evidences of Christ's mission, that they who are not wilfully prejudiced against him, and scandalized in him (so the word is), cannot but receive his doctrine, and so be  blessed in him. Note, (1.) There are many things in Christ which they who are ignorant and unthinking are apt to be offended at, some circumstances for the sake of which they reject the substance of his gospel. The meanness of his appearance, his education at Nazareth, the poverty of his life, the despicableness of his followers, the slights which the great men put upon him, the strictness of his doctrine, the contradiction it gives to flesh and blood, and the sufferings that attend the profession of his name; these are things that keep many from him, who otherwise cannot but see much of God in him. Thus he is set  for the fall of many, even in Israel (Luke ii. 34), a  Rock of offence, 1 Pet. ii. 8. (2.) They are happy who get over these offences.  Blessed are they. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to  praise, and honour, and glory.

Christ's Testimony of John.
$7$ And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? $8$ But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft  clothing are in kings' houses. $9$ But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. $10$ For this is  he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. $11$ Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. $12$ And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. $13$ For all the prophets and the law prophesied until John. 14 And if ye will receive  it, this is Elias, which was for to come. $15$ He that hath ears to hear, let him hear. We have here the high encomium which our Lord Jesus gave of John the Baptist; not only to revive his honour, but to revive his work. Some of Christ's disciples might perhaps take occasion from the question John sent, to reflect upon him, as weak and wavering, and inconsistent with himself, to prevent which Christ gives him this character. Note, It is our duty to consult the reputation of our brethren, and not only to remove, but to obviate and prevent, jealousies and ill thoughts of them; and we must take all occasions, especially such as discover any thing of infirmity, to speak well of those who are praiseworthy, and to give them that  fruit of their hands. John the Baptist, when he was upon the stage, and Christ in privacy and retirement, bore testimony to Christ; and now that Christ appeared publicly, and John was under a cloud, he bore testimony to John. Note, They who have a confirmed interest themselves, should improve it for the helping of the credit and reputation of others, whose character claims it, but whose temper or present circumstances put them out of the way of it. This is giving honour to whom honour is due. John had abased himself to honour Christ (John iii. 20, 30, ch. iii. 11), had made himself nothing, that Christ might be All, and now Christ dignifies him with this character. Note, They who humble themselves shall be exalted, and those that honour Christ he will honour; those that confess him before men, he will confess, and sometimes  before men too, even in this world. John had now  finished his testimony, and now Christ commends him. Note, Christ reserves honour for his servants when they  have done their work, John xii. 26. Now concerning this commendation of John, observe, I. That Christ spoke thus honourably of John, not in the hearing of John's disciples, but  as they departed, just after they were gone, Luke vii. 24. He would not so much as seem to flatter John, nor have these praises of him reported to him. Note, Though we must be forward to give to all their due praise for their encouragement, yet we must avoid every thing that looks like flattery, or may be in danger of puffing them up. They who in other things are mortified to the world, yet cannot well bear their own praise. Pride is a corrupt humour, which we must not feed either in others or in ourselves. II. That what Christ said concerning John, was intended not only for his praise, but for the people's profit, to revive the remembrance of John's ministry, which had been well attended, but which was now (as other such things used to be) strangely forgotten: they did for a season, and but  for a season, rejoice in his light, John v. 35. "Now, consider,  what went ye out into the wilderness to see? Put this question to yourselves." 1. John preached  in the wilderness, and thither people flocked in crowds to him, though in a  remote place, and an  inconvenient one. If teachers be removed into corners, it is better to go after them than to be without them. Now if his preaching was worth taking so much pains to hear it, surely it was worth taking some care to recollect it. The greater the difficulties we have broken through to hear the word, the more we are concerned to profit by it. 2. They went out to him to see him; rather to feed their eyes with the unusual appearance of his person, than to feed their souls with his wholesome instructions; rather for curiosity than for conscience. Note, Many that attend on the word come rather to see and be seen, than to learn and be taught, to have something to talk of, than to be made wise to salvation. Christ puts it to them,  what went ye out to see? Note, They who attend on the word will be called to an account, what their intentions and what their improvements were. We think when the sermon is done, the care is over; no, then the greatest of the care begins. It will shortly be asked, "What business had you such a time at such an ordinance?  What brought you thither? Was it custom or company, or was it a desire to honour God and get good?  What have you brought thence? What knowledge, and grace, and comfort?  What went you to see?" Note, When we go to read and hear the word, we should see that we aim right in what we do. III. Let us see what the commendation of John was. They know not what answer to make to Christ's question; well, says Christ, "I will tell you what a man John the Baptist was." 1. "He was a firm, resolute man, and not  a reed shaken with the wind; you have been so in your thoughts of him, but  he was not so. He was not wavering in his principles, nor uneven in his conversation; but was remarkable for his steadiness and constant consistency with himself." They who are  weak as reeds will be  shaken as reeds; but John was  strong in spirit, Eph. iv. 14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of  a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (John i. 20); he  confessed and denied not, but confessed, and stood to it afterwards, John iii. 28. And therefore this question sent by his disciples was not to be construed into any suspicion of the truth of what he had formerly said: therefore the people flocked to him, because he was not as a reed. Note, There is nothing lost in the long run by an unshaken resolution to go on with our work, neither courting the smiles, nor fearing the frowns of men. 2. He was a  self-denying man, and  mortified to this world. "Was he a man  clothed in soft raiment? If so, you would not have gone  into the wilderness to see him, but to the  court. You went to see one that had  his raiment of camel's hair, and a  leathern girdle about his loins; his mien and habit showed that he was dead to all the pomps of the world and the pleasures of sense; his clothing agreed with the  wilderness he lived in, and the doctrine he preached there, that of repentance. Now you cannot think that he who was such a stranger to the pleasures of a court, should be brought to change his mind by the terrors of a prison, and now to question whether Jesus be the Messiah or not!" Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. He was not a man clothed in  soft raiment; such  there are, but they are  in kings' houses. Note, It becomes people in all their appearances to be consistent with their character and their situation. They who are preachers must not affect to look like courtiers; nor must they whose lot is cast in common dwellings, be ambitious of the soft clothing which they wear who are in kings' houses. Prudence teaches us to be  of a piece. John appeared rough and unpleasant, yet they flocked after him. Note, The remembrance of our former zeal in attending on the word of God, should quicken us to, and in, our present work: let it not be said that we have done and suffered so many things  in vain, have  run in vain and  laboured in vain. 3. His greatest commendation of all was his office and ministry, which was more his honour than any personal endowments or qualifications could be; and therefore this is most enlarged upon in a full encomium. (1.) He was  a prophet, yea, and  more than a prophet (v. 9); so he said of him who was the great Prophet, to whom all the prophets bear witness. John said of himself, he was not  that prophet, that great prophet, the Messiah himself; and now Christ (a very competent Judge) says of him, that he was  more than a prophet. He owned himself inferior to Christ, and Christ owned him superior to all other prophets. Observe, The forerunner of Christ was not a king, but a prophet, lest it should seem that the kingdom of the Messiah had been laid in earthly power; but his immediate forerunner was, as such, a  transcendent prophet, more than an  Old-Testament prophet; they all  did virtuously, but John excelled them all; they  saw Christ's day at a distance, and their vision was yet for a great while to come; but John saw the day dawn, he saw the sun rise, and told the people of the Messiah, as one that stood among them. They spake of Christ, but he pointed to him; they said,  A virgin shall conceive: he said,  Behold the Lamb of God! (2.) He was the same that was predicted to be Christ's forerunner (v. 10);  This is he of whom it is written. He was prophesied of by the other prophets, and therefore was greater than they. Malachi prophesied concerning John,  Behold, I send my messenger before thy face. Herein some of Christ's honour was put upon him, that the  Old-Testament prophets spake and wrote of him; and this honour have all the saints, that their  names are  written in the Lamb's book of life. It was great preferment to John above all the prophets, that he was Christ's harbinger. He was a  messenger sent on a great errand; a messenger,  one among a thousand, deriving his honour from his whose messenger he was: he is  my messenger sent  of God. His business was to  prepare Christ's way, to dispose people to receive the Saviour, by discovering to them their sin and misery, and their need of a Saviour. This he had said of himself (John i. 23) and now Christ said it of him; intending hereby not only to put an honour upon John's ministry, but to revive people's regard to it, as making way for the Messiah. Note, Much of the beauty of God's dispensations lies in their mutual connection and coherence, and the reference they have one to another. That which advanced John above the  Old-Testament prophets was, that he went immediately before Christ. Note, The nearer any are to Christ, the more truly honourable they are. (3.) There  was not a greater born of women than John the Baptist, v. 11. Christ knew how to value persons according to the degrees of their worth, and he prefers John before all that went before him, before all that were  born of women by ordinary generation. Of all that God had raised up and called to any service in his church, John is the most eminent, even beyond Moses himself; for he began to preach the gospel doctrine of remission of sins to those who are truly penitent; and he had more signal revelations from heaven than any of them had; for he  saw heaven opened, and the  Holy Ghost descend. He also had great success in his ministry; almost the whole nation flocked to him: none rose on so great a design, or came on so noble an errand, as John did, or had such claims to a welcome reception. Many had been born of women that made a great figure in the world, but Christ prefers John before them. Note, Greatness is not to be measured by appearances and outward splendour, but they are the greatest men who are the greatest saints, and the greatest blessings, who are, as John was,  great in the sight of the Lord, Luke i. 15. Yet this high encomium of John has a surprising limitation,  notwithstanding, he that is least in the kingdom of heaven is greater than he. [1.] In the kingdom of  glory. John was a  great and  good man, but he was yet in a state of infirmity and imperfection, and therefore came short of glorified saints, and the  spirits of just men made perfect. Note,  First, There are degrees of glory in heaven, some that are less than others there; though every vessel is alike full, all are not alike large and capacious.  Secondly, The least saint in heaven is  greater, and knows more, and loves more, and does more in praising God, and receives more from him, than the greatest in this world. The saints on earth are excellent ones (Ps. xvi. 3), but those in heaven are much more excellent; the best in this world are  lower than the angels (Ps. viii. 5), the least there are  equal with the angels, which should make us long for that blessed state, where the  weak shall be as David, Zech. xii. 8. [2.] By the  kingdom of heaven here, is rather to be understood the  kingdom of grace, the gospel dispensation in the perfection of its power and purity; and ho mikroteros— he that is less in that is  greater than John. Some understand it of Christ himself, who was younger than John, and, in the opinion of some, less than John, who always spoke diminishingly of himself;  I am a worm, and no man, yet greater than John; so it agrees with what John the Baptist said (John i. 15),  He that cometh after me is preferred before me. But it is rather to be understood of the apostles and ministers of the  New Testament, the evangelical prophets; and the comparison between them and John is not with respect to their personal sanctity, but to their office; John preached Christ coming, but they preached Christ not only come, but  crucified and  glorified. John came to the dawning of the gospel-day, and therein excelled the foregoing prophets, but he was taken off before the noon of that day, before the rending of the veil, before Christ's death and resurrection, and the pouring out of the Spirit; so that the least of the apostles and evangelists, having greater discoveries made to them, and being employed in a greater embassy, is  greater than John. John did no miracles; the apostles wrought many. The ground of this preference is laid in the preference of the  New-Testament dispensation to that of the  Old Testament. Ministers of the New Testament therefore excel, because their ministration does so, 2 Cor. iii. 6, &c. John was a  maximum quod sic—the greatest of his order; he went to the utmost that the dispensation he was under would allow; but  minimum maximi est majus maximo minimi—the least of the highest order is superior to the first of the lowest; a dwarf upon a mountain sees further than a giant in the valley. Note, All the true greatness of men is derived from, and denominated by, the gracious manifestation of Christ to them. The best men are no better than he is pleased to make them. What reason have we to be thankful that our lot is cast in the days of the  kingdom of heaven, under such advantages of light and love! And the greater the advantages, the greater will the account be, if we  receive the grace of God in vain. (4.) The great commendation of John the Baptist was, that God owned his ministry, and made it wonderfully successful for the breaking of the ice, and the preparing of people for the '' kingdom of heaven. From the days of the first appearing of  John the Baptist, until now (which was not much above two years), a great deal of good was done; so quick was the motion when it came near to Christ the Centre;  The kingdom of heaven suffereth violence— biazetai- vim patitur, like the violence of an army taking a city by storm, or of a crowd bursting into a house, so the  violent take it by force.'' The meaning of this we have in the parallel place, Luke xvi. 16. Since that time  the kingdom of God is preached, and every man presseth into it. Multitudes are wrought upon by the ministry of John, and become his disciples. And it is [1.] An  improbable multitude. Those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders, and to make a  tortuous entry, as our law calls it, a wrongful and forcible one. When the  children of the kingdom are excluded out of it, and many come into it  from the east and the west, then it  suffers violence. Compare this with ch. xxi. 31, 32. The publicans and harlots believed John, whom the scribes and Pharisees rejected, and so went into the kingdom of God before them,  took it over their heads, while they trifled. Note, It is no breach of good manners to go to heaven before our betters: and it is a great commendation of the gospel from the days of its infancy, that it has brought many to holiness that were very unlikely. [2.] An  importunate multitude. This violence denotes a strength, and vigour, and earnestness of desire and endeavour, in those who followed John's ministry, else they would not have come so far to attend upon it. It shows us also, what fervency and zeal are required of all those who design to make heaven of their religion. Note, They who would  enter into the kingdom of heaven must  strive to enter; that kingdom suffers a holy violence; self must be denied, the bent and bias, the frame and temper, of the mind must be altered; there are hard sufferings to be undergone, a force to be put upon the corrupt nature; we must run, and wrestle, and fight, and be  in an agony, and all little enough to win such a prize, and to get over such opposition from without and from within.  The violent take it by force. They who will have an interest in the great salvation are carried out towards it with a strong desire, will have it  upon any terms, and not think them hard, nor quit their hold without a blessing, Gen. xxxii. 26. They who will make their calling and election sure must give diligence. The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labour. It is a blessed sight; Oh that we could see a greater number, not with an  angry contention thrusting others out of the kingdom of heaven, but with a  holy contention thrusting themselves into it! (5.) The ministry of John was the  beginning of the gospel, as it is reckoned, Mark i. 1; Acts i. 22. This is shown here in two things: [1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the  kingdom of heaven as  at hand. Because the  light of the gospel (as that of nature) was to precede and make way for its  law, therefore the prophecies of the Old Testament came to an end ( finis perficiens, not  interficiens—an end of completion, not of duration), before the precepts of it; so that when Christ says,  all the prophets and the law prophesied until John, he shows us,  First, How the light of the Old Testament was set up; it was set up in  the law and the prophets, who spoke, though darkly, of Christ and his kingdom. Observe, The  law is said to prophesy, as well as the  prophets, concerning him that was to come. Christ  began at Moses (Luke xxiv. 27); Christ was foretold by the dumb signs of the Mosaic work, as well as by the more articulate voices of the prophets, and was exhibited, not only in the verbal predictions, but in the personal and real types. Blessed be God that we have both the New-Testament doctrine to explain the Old-Testament prophecies, and the Old-Testament prophecies to confirm and illustrate the New-Testament doctrine (Heb. i. 1); like the two cherubim, they look at each other. The law was given by Moses long ago, and there had been no prophets for three hundred years before John, and yet they are both said to  prophecy until John, because the law was still observed, and Moses and the prophets still read. Note, The scripture is teaching to this day, though the penmen of it are gone. Moses and the prophets are dead; the apostles and evangelists are dead (Zech. i. 5), but the  word of the Lord endures for ever (1 Pet. i. 25); the  scripture is  speaking expressly, though the writers are silent in the dust.  Secondly, How this light was  laid aside: when he says, they  prophesied until John, he intimates, that their glory was eclipsed by the glory which excelled; their predictions superseded by John's testimony,  Behold the Lamb of God! Even before the sun rises, the morning light makes candles to shine dim. Their prophecies of a Christ to come became out of date, when John said,  He is come. [2.] In him the New-Testament day began to dawn; for (v. 14)  This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was  Fibula utriusque mundi—the link connecting both worlds, so was he  utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was,  Behold, I will send you Elijah, Mal. iv. 5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy.  First, Christ speaks of it as a great truth, that John the Baptist is the Elias of the New Testament; not Elias  in propria persona—in his own person, as the carnal Jews expected; he denied that (John i. 21), but one that should come in the spirit and power of Elias (Luke i. 17), like him in temper and conversation, that should press repentance with terrors, and especially as it is in the prophecy, that should '' turn the hearts of the fathers to the children. Secondly,'' He speaks of it as a truth, which would not be easily apprehended by those whose expectations fastened upon the temporal kingdom of the Messiah, and introductions to it agreeable. Christ suspects the welcome of it,  if ye will receive it. Not but that it was true, whether they would receive it or not, but he upbraids them with their prejudices, that they were backward to receive the greatest truths that were opposed to their sentiments, though never so favourable to their interests. Or, "If  you will receive him, or if you will receive the ministry of John as that of the promised Elias, he will be an Elias to you, to turn you and prepare you for the Lord," Note, Gospel truths are as they are received, a savour of life or death. Christ is a Saviour, and John an Elias, to those who will receive the truth concerning them. Lastly, Our Lord Jesus closes this discourse with a solemn demand of attention (v. 15):  He that hath ears to hear, let him hear; which intimates, that those things were dark and hard to be understood, and therefore needed attention, but of great concern and consequence, and therefore well deserved it. "Let all people take notice of this, if John be the Elias prophesied of, then certainly here is a great revolution on foot, the Messiah's kingdom is at the door, and the world will shortly be surprised into a happy change. These are things which require your serious consideration, and therefore you are all concerned to hearken to what I say." Note, The things of God are of great and common concern: every one that has  ears to hear any thing, is concerned to hear this. It intimates, that God requires no more from us but the right use and improvement of the faculties he has already given us. He requires those to hear that have ears, those to use their reason that have reason. Therefore people are ignorant, not because they want power, but because they want will; therefore they do not hear, because, like the deaf adder, they  stop their ears.

Christ Reproaches Chorazin,
&c.. $16$ But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, $17$ And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. $18$ For John came neither eating nor drinking, and they say, He hath a devil. $19$ The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. $20$ Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. $23$ And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. $24$ But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. Christ was going on in the praise of John the Baptist and his ministry, but here stops on a sudden, and turns that to the reproach of those who enjoyed both that, and the ministry of Christ and his apostles too, in vain. As to that generation, we may observe to whom he  compares them (v. 16-19), and as to the particular places he instances in, we may observe with whom he  compares them, v. 20-24. I. As to that  generation, the body of the Jewish people at that time. There were many indeed that pressed into the kingdom of heaven; but the generality continued in unbelief and obstinacy. John was a great and good man, but the generation in which his lot was cast was as barren and unprofitable as could be, and unworthy of him. Note, The badness of the places where good ministers live serves for a foil to their beauty. It was Noah's praise that he was  righteous in his generation. Having commended John, he condemns those who had him among them, and did not profit by his ministry. Note, The more praise-worthy the people are, if they slight him, and so it will be found in the day of account. This our Lord Jesus here sets forth in a parable, yet speaks as if he were at a loss to find out a similitude proper to represent this,  Whereunto shall I liken this generation? Note, There is not a greater absurdity than that which they are guilty of who have good preaching among them, and are never the better for it. It is hard to say  what they are like. The similitude is taken from some common custom among the Jewish children at their play, who, as is usual with children, imitated the fashions of grown people at their marriages and funerals,  rejoicing and lamenting; but being all a jest, it made no impression; no more did the ministry either of John the Baptist or of Christ upon that generation. He especially reflects on the scribes and Pharisees, who had a proud conceit of themselves; therefore to humble them he compares them to children, and their behaviour to children's play. The parable will be best explained by opening it and the illustration of it together in these five observations. Note, 1. The God of heaven uses a variety of proper means and methods for the conversion and salvation of poor souls; he would  have all men to be saved, and therefore leaves no stone unturned in order to it. The great thing he aims at, is the  melting of our  wills into a compliance with the will of God, and in order to this the affecting of us with the discoveries he has made of himself. Having various affections to be wrought upon, he uses various ways of working upon them, which though differing one from another, all tend to the same thing, and God is in them all carrying on the same design. In the parable, this is called his  piping to us, and his  mourning to us; he hath  piped to us in the precious promises of the gospel, proper to work upon hope, and mourned to us in the dreadful threatenings of the law, proper to work upon fear, that he might frighten us out of our sins and allure us to himself. He had  piped to us in gracious and merciful providences,  mourned to us in calamitous, afflicting providences, and has set the one over against the other. He has taught his ministers to  change their voice (Gal. iv. 20); sometimes to speak in thunder from  mount Sinai, sometimes in a still small voice from  mount Sion. In the explanation of the parable is set forth the different temper of John's ministry and of Christ's, who were the two great lights of that generation. (1.) On the one hand, John came  mourning to them, neither eating nor drinking; not conversing familiarly with people, nor ordinarily eating in company, but alone, in his cell in the wilderness, where  his meat was locusts and wild honey. Now this, one would think, should work upon them; for such an austere, mortified life as this, was very agreeable to the doctrine he preached: and that minister is most likely to do good, whose conversation is according to his doctrine; and yet the preaching even of such a minister is not always effectual. (2.) On the other hand,  the Son of man came eating and drinking, and so he  piped unto them. Christ conversed familiarly with all sorts of people, not affecting any peculiar strictness or austerity; he was affable and easy of access, not shy of any company, was often at feasts, both with Pharisees and publicans, to try if this would win upon those who were not wrought upon by John's reservedness: those who were not awed by John's frowns, would be allured by Christ's smiles; from whom St. Paul learned to be come  all things to all men, 1 Cor. ix. 22. Now our Lord Jesus, by his freedom, did not at all condemn John, any more than John did condemn him, though their deportment was so very different. Note, Though we are never so clear in the goodness of our own practice, yet we must not judge of others by it. There may be a  great diversity of operations, where  it is the same God that worketh all in all (1 Cor. xii. 6), and this  various manifestation of the Spirit is given to every man to profit withal, v. 7. Observe especially, that God's ministers are variously gifted: the ability and genius of some lie one way, of others, another way: some are Boanerges— sons of thunder; others, Barnabeses— sons of consolation; yet  all these worketh that one and the self-same Spirit (1 Cor. xii. 11), and therefore we ought not to condemn either, but to praise both, and praise God for both, who thus tries various ways of dealing with persons of various tempers, that sinners may be either made pliable or left inexcusable, so that, whatever the issue is, God will be glorified. Note, 2. The various methods which God takes for the conversion of sinners, are with many fruitless and ineffectual: " Ye have not danced, ye have not lamented; you have not been suitably affected either with the one or with the other." Particular means have, as in medicine, their particular intentions, which must be answered, particular impressions, which must be submitted to, in order to the success of the great and general design; now if people will be neither bound by laws, nor invited by promises, nor frightened by threatenings, will neither be awakened by the  greatest things, nor allured by the  sweetest things, nor startled by the most  terrible things, nor be made sensible by the  plainest things; if they will hearken to the voice neither of scripture, nor reason, nor experience, nor providence, nor conscience, nor interest, what more can be done?  The bellows are burned, the lead is consumed, the founder melteth in vain; reprobate silver shall men call them, Jer. vi. 29. Ministers' labour is bestowed in vain (Isa. xlix. 4), and, which is a much greater loss,  the grace of God received in vain, 2 Cor. vi. 1. Note, It is some comfort to faithful ministers, when they see little success of their labours, that it is no new thing for the best preachers and the best preaching in the world to come short of the desired end.  Who has believed our report? If from  the blood of the slain, from  the fat of the mighty, the bow of those great commanders, Christ and john, returned so often empty (2 Sam. i. 22), no marvel if ours do so, and we prophecy to so little purpose upon dry bones. Note, 3. That commonly those persons who do not profit by the means of grace, are perverse, and reflect upon the ministers by whom they enjoy those means; and because they do not get good themselves, they do all the hurt they can to others, by raising and propagating prejudices against the word, and the faithful preachers of it. Those who will not comply with God, and walk after him, confront him, and walk contrary to him. So  this generation did; because they were resolved not to believe Christ and John, and to own them, as they ought to have done, for the best of men, they set themselves to abuse them, and to represent them as the worst. (1.) As for John the Baptist, they say,  He has a devil. They imputed his strictness and reservedness to melancholy, and some kind or degree of a possession of Satan. "Why should we heed him? he is a poor hypochondriacal man, full of fancies, and under the power of a crazed imagination." (2.) As for Jesus Christ, they imputed his free and obliging conversation to the more vicious habit of luxury and flesh-pleasing:  Behold a gluttonous man and a wine-bibber. No reflection could be more foul and invidious; it is the charge against the rebellious son (Deut. xxi. 20),  He is a glutton and a drunkard; yet none could be more false and unjust; for Christ  pleased not himself (Rom. xv. 3), nor did ever any man live such a life of self-denial, mortification, and contempt of the world, as Christ lived: he that was  undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. Note, The most unspotted innocency, and the most unparalleled excellency, will not always be a fence  against the reproach of tongues: nay, a man's best gifts and best actions, which are both well intended and well calculated for edification, may be made the matter of his reproach. The best of our actions may become the worst of our accusations, as David's fasting, Ps. lxix. 10. It was true in some sense, that Christ was  a Friend to publicans and sinners, the best Friend they ever had, for he  came into the world to save sinners, great sinners, even the chief; so he said very feelingly, who had been himself not a  publican and sinner, but a Pharisee and sinner; but this is, and will be to eternity, Christ's praise, and they forfeited the benefit of it who thus turned it to his reproach. Note, 4. That the cause of this great unfruitfulness and perverseness of people under the means of grace, is that they are  like children sitting in the markets; they are foolish as children, froward as children, mindless and playful as children; would they but  show themselves men in understanding, there would be some hopes of them.  The market-place they sit in is to some a place of idleness (ch. xx. 3); to others a place of worldly business (James iv. 13); to all a place of noise or diversion; so that if you ask the reason why people get so little good by the means of grace, you will find it is because they are slothful and trifling, and do not love to take pains; or because their heads, and hands, and hearts are full of the world, the cares of which  choke the word, and choke their souls at last ( Ezek. xxxiii. 31; Amos viii. 5); and they study to divert their own thoughts from every thing that is serious. Thus  in the markets they are, and there they  sit; in these things their hearts rest, and by them they resolve to abide. Note, 5. Though the means of grace be thus slighted and abused by many, by the most, yet there is a remnant that through grace do improve them, and answer the designs of them, to the glory of God, and the good of their own souls.  But wisdom is justified of her children. Christ is  Wisdom; in him  are hid treasures of wisdom; the saints are the  children God has given him, Heb. ii. 13. The gospel is  wisdom, it is  the wisdom from above: true believers are begotten again by it, and born from above too; they are wise  children, wise for themselves, and their true interests; not  like the foolish children that sat in the markets. These  children of wisdom justify wisdom; they comply with the designs of Christ's grace, answer the intentions of it, and are suitably affected with, and impressed by, the various methods it takes, and so evidence the wisdom of Christ in taking these methods. This is explained, Luke vii. 29.  The publicans justified God, being baptized with the baptism of John, and afterwards embracing the gospel of Christ. Note, The success of the means of grace justifies the wisdom of God in the choice of these means, against those who charge him with folly therein. The cure of every patient, that observes the physician's orders, justifies the wisdom of the physician: and therefore Paul is  not ashamed of the gospel of Christ, because, whatever it is to others,  to them that believe it is the power of God unto salvation, Rom. i. 16. When  the cross of Christ, which to others is  foolishness and  a stumbling-block, is  to them that are called the wisdom of God and the power of God (1 Cor. i. 23, 24), so that they make the knowledge of that the summit of their ambition (1 Cor. ii. 2), and the efficacy of that the crown of their glorying (Gal. vi. 14), here is '' wisdom justified of her children. Wisdom's children'' are  wisdom's witnesses in the world (Isa. xliii. 10), and shall be produced as witnesses in that day, when  wisdom, that is now  justified by  the saints, shall  be glorified in the saints, and  admired in all them that believe, 2 Thess. i. 10. If the unbelief of some reproach Christ by giving him the lie, the faith of others shall honour him by setting to its seal that he is true, and that  he also is wise, 1 Cor. i. 25. Whether we do it or not, it will be done; not only God's equity, but his  wisdom, will be justified when he speaks, when he judges. Well, this is the account Christ gives of that  generation, and that  generation is not passed away, but remains in a succession of the like; for as it was then, it has been since and is still;  some believe the things which are spoken, and some believe not, Acts xxviii. 24. II. As to the particular  places in which Christ was most conversant. What he said in general of that  generation, he applied in particular to those  places, to affect them.  Then began he to upbraid them, v. 20. He began to preach to them long before (ch. iv. 17), but he did not  begin to upbraid till now. Note, Rough and unpleasing methods must not be taken, till gentler means have first been used. Christ is not apt  to upbraid; he gives liberally, and upbraideth not, till sinners by their obstinacy extort it from him.  Wisdom first invites, but when her invitations are slighted, then she  upbraids, Prov. i. 20, 24. Those do not go in Christ's method, who begin with upbraidings. Now observe, 1. The sin charged upon them; not any against the moral law, then an appeal would have lain to the gospel, which would have relieved, but a sin against the gospel, the remedial law, and that is impenitency: this was it he upbraided them with, or reproached them for, as the most shameful, ungrateful thing that could be, that  they repented not. Note, Wilful impenitency is the great damning sin of multitudes that enjoy the gospel, and which (more than any other) sinners will be upbraided with to eternity. The great doctrine that both John the Baptist, and Christ, and the apostles preached, was repentance; the great thing designed, both in the  piping and in the  mourning, was to prevail with people to change their minds and ways, to leave their sins and turn to God; and this they would not be brought to. He does not say, because they  believed not (for some kind of faith many of them had) that Christ was a  Teacher come from God; but because  they repented not: their faith did not prevail to the transforming of their hearts, and the reforming of their lives. Christ reproved them for their other sins, that he might  lead them to repentance; but when  they repented not, He upbraided them with that, as their refusal  to be healed: He upbraided them with it, that they might upbraid themselves, and might at length see the folly of it, as that which alone makes the sad case a desperate one, and the wound incurable. 2. The aggravation of the sin; they were  the cities in which most of his mighty works were done; for thereabouts his principal residence had been for some time. Note, Some places enjoy the means of grace in greater plenty, power, and purity, than other places. God is a free agent, and acts so in all his disposals, both as the God of nature and as the God of grace, common and distinguishing grace. By Christ's  mighty works they should have been prevailed with, not only to receive his doctrine, but to obey his law; the curing of bodily diseases should have been the healing of their souls, but it had not that effect. Note, The stronger inducements we have to repent, the more heinous is the impenitency and the severer will the reckoning be, for Christ keeps account of the  mighty works done among us, and of the gracious works done for us too, by which also we should be  led to repentance, Rom. ii. 4. (1.) Chorazin and Bethsaida are here instanced (v. 21, 22), they have each of them their woe:  Woe unto thee, Chorazin, woe unto thee, Bethsaida. Christ came  into the world to bless us; but if that blessing be slighted, he has woes in reserve, and his woes are of all others the most terrible. These two cities were situate upon  the sea of Galilee, the former on the east side, and the latter on the west, rich and populous places; Bethsaida was lately advanced to a city by Philip the tetrarch; out of it Christ took at least three of his apostles: thus highly were these places favoured! Yet because they  knew not the day of their visitation, they fell under these woes, which stuck so close to them, that soon after this they decayed, and dwindled into mean, obscure villages. So fatally does sin ruin cities, and so certainly does the word of Christ take place! Now Chorazin and Bethsaida are here compared with Tyre and Sidon, two maritime cities we read much of in the Old Testament, that had been brought to ruin, but began to flourish again; these cities bordered upon Galilee, but were in a very ill name among the Jews for idolatry and other wickedness. Christ sometimes went  into the coasts of Tyre and Sidon (ch. xv. 21), but never thither; the Jews would have taken it very heinously if he had; therefore Christ, to convince and humble them, here shows, [1.] That Tyre and Sidon would not have been so bad as Chorazin and Bethsaida. If they had had the same word preached, and the same miracles wrought among them,  they would have repented, and that  long ago, as Nineveh did, in  sackcloth and ashes. Christ, who knows the hearts of all, knew that if he had gone and lived among them, and preached among them, he should have done more good there than where he was; yet he continued where he was for some time, to encourage his ministers to do so, though they see not the success they desire. Note, Among the children of disobedience, some are more easily wrought upon than others; and it is a great aggravation of the impenitency of those who plentifully enjoy the means of grace, not only that there are many who sit under the same means that are wrought upon, but that there are many more that would have been wrought upon, if they had enjoyed the same means. See Ezek. iii. 6, 7. Our repentance is slow and delayed, but theirs would have been speedy; they would have repented long ago. Ours has been slight and superficial; theirs would have been deep and serious, in  sackcloth and ashes. Yet we must observe, with an awful adoration of the divine sovereignty, that the Tyrians and Sidonians will justly perish in their sin, though, if they had had the means of grace, they would have repented; for God is a  debtor to no man. [2.] That therefore Tyre and Sidon shall not be so miserable as Chorazin and Bethsaida, but it shall be  more tolerable for them in the  day of judgment, v. 22. Note,  First, At the  day of judgment the everlasting state of the children of men will, by an unerring and unalterable doom, be determined; happiness or misery, and the several degrees of each. Therefore it is called the  eternal judgment (Heb. vi. 2), because decisive of the eternal state.  Secondly, In that judgment, all the means of grace that were enjoyed in the state of probation will certainly come into the account, and it will be enquired, not only how bad we were, but how much better we might have been, had it not been our own fault, Isa. v. 3, 4.  Thirdly, Though the damnation of all that perish will be intolerable, yet the damnation of those who had the fullest and clearest discoveries made them of the power and grace of Christ, and yet repented not, will be of all others the most intolerable. The gospel light and sound open the faculties, and enlarge the capacities of all that see and hear it, either to receive the riches of  divine grace, or (if that grace be slighted) to take in the more plentiful effusions of  divine wrath. If self-reproach be the torture of hell, it must needs be hell indeed to those who had such a fair opportunity of getting to heaven.  Son, remember that. (2.) Capernaum is here condemned with an emphasis (v. 23), " And thou, Capernaum, hold up thy hand, and hear they doom," Capernaum, above all the cities of Israel, was dignified with Christ's most usual residence; it was like Shiloh of old, the place which he chose, to put his name there, and it fared with it as with Shiloh, Jer. vii. 12, 14. Christ's miracles here were  daily bread, and therefore, as the manna of old, were despised and called light bread. Many a sweet and comfortable lecture of grace Christ had read them to little purpose, and therefore he reads them a dreadful lecture of wrath: those who will not hear the former shall be made to feel the latter. We have here Capernaum's doom, [1.] Put absolutely; Thou  which art exalted to heaven shalt be brought down to hell Note,  First, Those who enjoy the gospel in power and purity, are thereby  exalted to heaven; they have therein a great honour for the present, and a great advantage for eternity; they are lifted up toward  heaven; but if, notwithstanding, they still  cleave to the earth, they may thank themselves that they are not lifted up '' into heaven. Secondly,'' Gospel advantages and advancements abused will sink sinners so much lower into hell. Our external privileges will be so far from saving us, that if our hearts and lives be not agreeable to them, they will but inflame the reckoning: the higher the precipice is, the more fatal is the fall from it: Let us  not therefore be high-minded, but fear; not slothful, but diligent. See Job xx. 6, 7. [2.] We have it here put in comparison with the doom of Sodom—a place more remarkable, both for sin and ruin, than perhaps any other; and yet Christ here tells us,  First, That Capernaum's means would have saved Sodom. If these miracles had been done among the Sodomites, as bad as they were, they would have repented, and  their city would have remained unto this day a monument of sparing mercy, as now it is of destroying justice, Jude 7. Note, Upon true repentance through Christ, even the greatest sin shall be pardoned and the greatest ruin prevented, that of Sodom not excepted. Angels were sent to Sodom, and yet it remained not; but if Christ had been sent thither, it  would have remained; how well is it for us, then, that the world to come is  put in subjection to Christ, and  not to angels! Heb. ii. 5. Lot would not have  seemed as one that mocked, if he had wrought miracles.  Secondly, That Sodom's ruin will therefore be less at the great day than Capernaum's. Sodom will have many things to answer for, but not the sin of neglecting Christ, as Capernaum will. If the gospel prove  a savour of death, a killing savour, it is doubly so; it is  of death unto death, so great a death (2 Cor. ii. 16); Christ had said the same of all other places that receive not his ministers nor bid his gospel welcome (ch. x. 15);  It shall be more tolerable for the land of Sodom than for that city. We that have now the written word in our hands, the gospel preached, and the gospel ordinances administered to us, and live under the dispensation of the Spirit, have advantages not inferior to those of Chorazin, and Bethsaida, and Capernaum, and the account in the great day will be accordingly. It has therefore been justly said, that the professors of this age, whether they go to heaven or hell, will be the greatest debtors in either of these places; if to heaven, the greatest debtors to divine mercy for those rich means that brought them thither; if to hell, the greatest debtors to divine justice, for those rich means that would have kept them from thence.

Christ's Invitation to Burthened Souls.
$25$ At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. $26$ Even so, Father: for so it seemed good in thy sight. $27$ All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and  he to whomsoever the Son will reveal  him. $28$ Come unto me, all  ye that labour and are heavy laden, and I will give you rest. $29$ Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. $30$ For my yoke  is easy, and my burden is light. In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace. I. Christ here returns thanks to God for his favour to those  babes who had the mysteries of the gospel  revealed to them (v. 25, 26).  Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but  weep over them, as he did  over Jerusalem (Luke xix. 41); with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this,  there is a remnant, though but  babes, to whom the things of the gospel are '' revealed. Though Israel be not gathered, yet shall he be glorious.'' Note, We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory.  Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy. When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this,  I thank thee, O Father; let us bless God that it is not worse with us than it is. Now in this thanksgiving of Christ, we may observe, 1. The titles he gives to God;  O Father, Lord of heaven and earth. Note, (1.) In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love, and gifts of a Father's hand;  Giving thanks to the Father, Col. i. 12. It becomes children to be grateful, and to say,  Thank you, father, as readily as,  Pray, father. (2.) When we come to God as a Father, we must withal remember, that he is  Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since  blessed God as the Possessor, or  Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain. 2. The thing he gives thanks for:  Because thou has hid these things from the wise and prudent, and yet '' revealed them to babes. These things;'' he does not say what things, but means the great things of the gospel,  the things that belong to our peace, Luke xix. 42. He spoke thus emphatically of them,  these things, because they were things that filled him, and should fill us: all other things are as nothing to  these things. Note (1.) The great things of the everlasting gospel have been and are hid from many that were  wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries.  The world by wisdom knew not God, 1 Cor. i. 21. Nay, there is an opposition given to the gospel, by a  science falsely so called, 1 Tim. vi. 20. Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deeply into the mysteries of nature and into the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of  the kingdom of heaven, for want of an experience of the power of them. (2.) While  the wise and prudent men of the world are in the dark about gospel mysteries, even the  babes in Christ have the sanctifying saving knowledge of them:  Thou hast revealed them unto babes. Such the disciples of Christ were; men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Acts iv. 13. Thus are the secrets of wisdom, which are double to that which is (Job xi. 6), made known  to babes and sucklings, that  out of their mouth strength might be  ordained (Ps. viii. 2), and God's  praise thereby  perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but  the foolish things of the world (1 Cor. ii. 6, 8, 10). (3.) This difference between  the prudent and the  babes is of God's own making. [1.] It is he that has  hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel tidings, they are to them as a  strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See John xii. 39, 40; Rom. xi. 7, 8; Acts xxviii. 26, 27. Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has  hid their hearts from this understanding. [2.] It is he that has  revealed them unto babes. Things revealed belong to our children (Deut. xxix. 29), and to them he  gives an understanding to receive these things, and the impressions of them. Thus  he resists the proud, and  gives grace to the humble, Jam. iv. 6. (4.) This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that;  Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter;  Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but  so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ. (5.) This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God, [1.] That  these things are  revealed; the mystery hid from ages and generations is manifested; that they are  revealed, not to a few, but to be published to all the world. [2.] That they are  revealed to babes; that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon. [3.] It magnifies the mercy to them, that  these things are  hid from the wise and prudent: distinguishing favours are the most obliging. As Job adored  the name of the Lord in  taking away as well as in  giving, so may we in  hiding these things from the wise and prudent, as well as in  revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See 1 Cor. i. 27, 31. II. Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are  revealed to babes, v. 25, &c. Observe here, 1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we  might have strong consolation, in flying for refuge to this  hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer. Two things he here lays before us, v. 27. (1.) His commission from the Father:  All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator he receives his power and glory from the Father; has  all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has  all power both  in heaven and in earth, (ch. xxviii. 18); power over all flesh (John xvii. 2); authority to execute judgment, John v. 22, 27. This encourages us to come to Christ, that he is commissioned to receive us, and to give us what we come for, and has  all things delivered to him for that purpose, by him who is  Lord of all. All powers, all treasures are in his hand. Observe, The Father has delivered his all into the hands of the Lord Jesus; let us but deliver our all into his hand and the work is done; God has made him the great Referee, the blessed Daysman, to lay his hand upon us both; that which we have to do is to agree to the reference, to submit to the arbitration of the Lord Jesus, for the taking up of this unhappy controversy, and to enter into bonds to stand to his award. (2.) His intimacy with the Father:  No man knoweth the Son but the Father, Neither knoweth any man the Father save the Son. This gives us a further satisfaction, and an abundant one. Ambassadors use to have not only their commissions, which they produce, but their instructions, which they reserve to themselves, to be made use of as there is occasion in their negotiations; our Lord Jesus had both, not only authority, but ability, for his undertaking. In transacting the great business of our redemption, the Father and the Son are the parties principally concerned;  the counsel of peace is between them, Zech. vi. 13. It must therefore be a great encouragement to us to be assured, that they understood one another very well in this affair; that the Father knew the Son, and the Son knew the Father, and both perfectly (a mutual consciousness we may call it, between the Father and the Son), so that there could be no mistake in the settling of this matter; as often there is among men, to the overthrow of contracts, and the breaking of the measures taken, through their misunderstanding one another. The Son had  lain in the bosom of the Father from eternity; he was  &#224; secretioribus—of the cabinet-council, John i. 18. He was  by him, as one brought up with him (Prov. viii. 30), so that  none knows the Father save the Son, he adds,  and he to whom the Son will reveal him. Note, [1.] The happiness of men lies in an acquaintance with God; it  is life eternal, it is the perfection of rational beings. [2.] Those who would have an acquaintance with God, must apply themselves to Jesus Christ; for the light of the knowledge of the glory of God shines in the face of Christ, 2 Cor. iv. 6. We are obliged to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned; there is no comfortable intercourse between a holy God and sinful man, but in and by a Mediator, John xiv. 6. 2. Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is  a faithful saying, and well  worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him. (1.) We must come to Jesus Christ as our Rest, and repose ourselves in him (v. 28),  Come unto me all ye that labour. Observe, [1.] The character of the persons invited;  all that labour, and are heavy laden. This is a word in season to him that is weary, Isa. l. 4. Those who complain of the burthen of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders (Luke xi. 46), let them come to Christ, and they shall be made easy; he came to free his church from this yoke, to cancel the imposition of those carnal ordinances, and to introduce a purer and more spiritual way of worship; but it is rather to be understood of the burthen of sin, both the guilt and the power of it. Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim (Jer. xxxi. 18-20), the prodigal (Luke xv. 17), the publican (Luke xviii. 13), Peter's hearers (Acts ii. 37), Paul (Acts ix. 4, 6, 9), the jailor (Acts xvi. 29, 30). This is a necessary preparative for pardon and peace. The Comforter must first convince (John xvi. 8); I have torn and then will heal. [2.] The invitation itself:  Come unto me. That glorious display of Christ's greatness which we had (v. 27), as Lord of all, might frighten us from him, but see here how he holds out  the golden sceptre, that we may touch the top of it and may live. Note, It is the duty and interest of weary  and heavy laden sinners to  come to Jesus Christ. Renouncing all those things which stand in opposition to him, or in competition with him, we must accept of him, as our Physician and Advocate, and give up ourselves to his conduct and government; freely willing to be saved by him, in his own way, and upon his own terms.  Come and  cast that burden upon him, under which thou art  heavy laden. This is the gospel call,  The Spirit saith, Come; and  the bride saith, Come; let him that is athirst come; Whoever will, let him come. [3.] The blessing promised to those that do come:  I will give you rest. Christ is our Noah, whose name signifies  rest, for  this same shall give us rest. Gen. v. 29; viii. 9. Truly  rest is good (Gen. xlix. 15), especially to those  that labour and are heavy laden, Eccl. v. 12. Note, Jesus Christ will give assured rest to those weary souls, that by a lively faith come to him for it;  rest from the terror of sin, in a well-grounded peace of conscience;  rest from the power of sin, in a regular order of the soul, and its due government of itself; a  rest in God, and a complacency of soul, in his love. Ps. xi. 6, 7. This is that  rest which remains for the people of God (Heb. iv. 9), begun in grace, and perfected in glory. (2.) We must come to Jesus Christ as our Ruler, and submit ourselves to him (v. 29).  Take my yoke upon you. This must go along with the former, for Christ is exalted to be both a  Prince and a Saviour, a  Priest upon his throne. The  rest he promises is a release from the drudgery of sin, not from the service of God, but an obligation to the duty we owe to him. Note, Christ has a  yoke for our necks, as well as a  crown for our heads, and this  yoke he expects we should  take upon us and draw in. To call those who are weary  and heavy laden, to  take a yoke upon them, looks like adding  affliction to the afflicted; but the pertinency of it lies in the word  my: "You are under a  yoke which makes you weary: shake that off and try mine, which will make you easy." Servants are said to be  under the yoke (1 Tim. vi. 1), and subjects, 1 Kings xii. 10. To take Christ's  yoke upon us, is to put ourselves into the relation to servants and subjects to him, and then of conduct ourselves accordingly, in a conscientious obedience to all his commands, and a cheerful submission to all his disposals: it is to  obey the gospel of Christ, to yield ourselves to the Lord: it is Christ's  yoke; the  yoke he has appointed; a  yoke he has himself drawn in before us, for  he learned obedience, and which he does by his Spirit draw in with us, for  he helpeth our infirmities, Rom. viii. 26. A  yoke speaks some hardship, but if the beast must draw, the  yoke helps him. Christ's commands are all in our favour: we must take this  yoke upon us to draw in it. We are yoked to work, and therefore must be diligent; we are yoked to submit, and therefore must be humble and patient: we are yoked together with our fellow-servants, and therefore must keep up the communion of saints: and  the words of the wise are as goads, to those who are thus yoked. Now this is the hardest part of our lesson, and therefore it is qualified (v. 30).  My yoke is easy and my burden is light; you need not be afraid of it. [1.] The  yoke of Christ's commands is an  easy yoke; it is  chrestos, not only  easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but, on the contrary, must to refresh us. It is a  yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations, that are to be found in the way of duty, that we may truly say, it is a  yoke of pleasantness. It is easy to the new nature, very  easy to him that understandeth, Prov. xiv. 6. It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it  easy. [2.] The  burden of Christ's cross is a  light burden, very  light: afflictions from Christ, which befal us as men; afflictions for Christ, which befal us as Christians; the latter are especially meant. This  burden in itself is  not joyous, but grievous; yet as it is Christ's, it is  light. Paul knew as much of it as any man, and he calls it a  light affliction, 2 Cor. iv. 17. God's presence (Isa. xliii. 2), Christ's sympathy (Isa. lxxiii. 9, Dan. iii. 25), and especially the Spirit's aids and comforts (2 Cor. i. 5), make suffering for Christ  light and  easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose  for Christ, we shall not lose  by him. (3.) We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, v. 29. Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, 1 Pet. ii. 21. Some make the following words,  for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be  meek and  lowly, and must mortify our pride and passion, which render us so unlike to him. We must so  learn of Christ as to  learn Christ (Eph. iv. 20), for he is both Teacher and Lesson, Guide and Way, and All in All. Two reasons are given why we must  learn of Christ. [1.]  I am meek and lowly in heart, and therefore fit to teach you.  First, He is  meek, and can have  compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage towards his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies.  Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the seaside. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos. xi. 3. Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him;  for the meek will he guide in judgment, Ps. xxv. 9. [2.]  You shall find rest to your souls. This promise is borrowed from Jer. vi. 16, for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note,  First, Rest for the soul is the most desirable rest; to have the soul to '' dwell at ease. Secondly, The only way, and a sure way to find  rest for our souls'' is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The  understanding finds  rest in the  knowledge of God and Jesus Christ, and is there abundantly satisfied, finding  that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job xxviii. 12. The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him. Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again.  This is my beloved Son, in whom I am well pleased, hear ye him.

=CHAP. 12.= ''In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day, ver. 1-13. II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles, ver. 14-21. III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil,''

ver. 22-37. IV. Christ's reply to a tempting demand of the scribes and Pharisees, challenging him to show them a sign from heaven, ver. 38-45. V. Christ's judgment about his kindred and relations, ver. 46-50.

Christ Vindicates His Disciples.
$1$ At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. $2$ But when the Pharisees saw  it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. $3$ But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; $4$ How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? $5$ Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? $6$ But I say unto you, That in this place is  one greater than the temple. $7$ But if ye had known what  this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. $8$ For the Son of man is Lord even of the sabbath day. $9$ And when he was departed thence, he went into their synagogue: $10$ And, behold, there was a man which had  his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. $11$ And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift  it out? $12$ How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. $13$ Then saith he to the man, Stretch forth thine hand. And he stretched  it forth; and it was restored whole, like as the other. The Jewish teachers had corrupted many of the commandments, by interpreting them more loosely than they were intended; a mistake which Christ discovered and rectified (ch. v.) in his sermon on the mount: but concerning the fourth commandment, they had erred in the other extreme, and interpreted it too strictly. Note, it is common for men of corrupt minds, by their zeal in rituals, and the external services of religion, to think to atone for the looseness of their morals. But they are cursed who  add to, as well as they who  take from, the words of this book, Rev. xxii. 16, 19; Prov. xxx. 6. Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of  one day in seven, as a  holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders. It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention. I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that  works of necessity are  lawful on that day. Now here observe, 1. What it was that the disciples did. They were following their Master one sabbath day through a corn-field; it is likely they were going to the synagogue (v. 9), for it becomes not Christ's disciples to take  idle walks on that day, and  they were hungry; let it be no disparagement to our Master's house-keeping. But we will suppose they were so intent upon the sabbath work, that they forgot to eat bread; had spent so much time in their morning worship, that they had no time for their morning meal, but came out fasting, because they would not come late to the synagogue. Providence ordered it that they  went through the corn, and there they were supplied. Note, God has many ways of bringing suitable provision to his people when they need it, and will take particular care of them when they are going to the synagogue, as of old for them that went up to Jerusalem to worship (Ps. lxxxiv. 6, 7), for whose use the rain filled the pools: while we are in the way of duty,  Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to  pluck the ears of corn; the law of God allowed this (Deut. xxiii. 25), to teach people to be neighbourly, and not to insist upon property in a small matter, whereby another may be benefited. This was but slender provision for Christ and his disciples, but it was the best they had, and they were content with it. The famous Mr. Ball, of Whitmore, used to say he had two dishes of meat to his sabbath dinner, a dish of hot milk, and a dish of cold, and he had enough and enough. 2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it  on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was  a kind of reaping. Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not  lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so. 3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon. (1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves. [1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done (v. 3, 4); " Have ye not read the story (1 Sam. xxi. 6) of David's eating the show-bread, which by the law was appropriated to the priest?" (Lev. xxiv. 5-9).  It is most holy to Aaron and his sons; and (Exod. xxix. 33)  a stranger shall not eat of it; yet the priest gave it to David and his men; for though the exception of a case of necessity was not expressed, yet it was implied in that and all other ritual institutions. That which bore out David in eating the show-bread was not his dignity (Uzziah, that invaded the priest's office in the pride of his heart, though a king, was struck with a leprosy for it, 2 Chron. xxvi. 16, &c.), but his hunger. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Hunger is a natural desire which cannot be mortified, but must be gratified, and cannot be put off with any thing but meat; therefore we say, It will  break through stone walls. Now the  Lord is for the body, and allowed his own appointment to be dispensed with in a case of distress; much more might the tradition of the elders be dispensed with. Note, That may be done in a case of necessity which may not be done at another time; there are laws which necessity has not, but it is a law to itself.  Men do not despise, but pity,  a thief that steals to satisfy his soul when he is hungry, Prov. vi. 30. [2.] He urges a daily instance of the priests, which they likewise  read in the law, and according to which was the constant usage, v. 5.  The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would  have been profaning the sabbath; and yet it was never reckoned any transgression of the fourth commandment, because the temple-service required and justified it. This intimates, that those labours are lawful on the sabbath day which are necessary, not only to the  support of life, but to the  service of the day; as tolling a bell to call the congregation together, travelling to church, and the like. Sabbath rest is to promote, not to hinder, sabbath worship. (2.) He justifies them by arguments, three cogent ones. [1.]  In this place is one greater than the temple, v. 6. If the temple-service would justify what the priests did in their ministration, the service of Christ would much more justify the disciples in what they did in their attendance upon him. The Jews had an extreme veneration for the temple: it  sanctified the gold; Stephen was accused for  blaspheming that holy place (Acts vi. 13); but Christ, in a corn-field, was  greater than the temple, for in him dwelt not the  presence of God symbolically, but  all the fulness of the Godhead bodily. Note, If whatever we do, we do it  in the name of Christ, and  as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men. [2.]  God will have mercy and not sacrifice, v. 7. Ceremonial duties must give way to moral, and the natural, royal law of love and self-preservation must take place of ritual observances. This is quoted from Hos. vi. 6. It was used before, ch. ix. 13, in vindication of mercy to the souls of men; here, of mercy to their bodies. The rest of the sabbath was ordained for man's good, in favour of the body, Deut. v. 14. Now no law must be construed so as to contradict its own end.  If you had known what this means, had known what it is to be of a merciful disposition, you would have been sorry that they were forced to do this to satisfy their hunger, and would  not have condemned the guiltless. Note,  First, Ignorance is the cause of our rash and uncharitable censures of our brethren.  Secondly, It is not enough for us to know the scriptures, but we must labour to  know the meaning of them. '' Let him that readeth understand. Thirdly,'' Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others. [3.]  The Son of man is Lord even of the sabbath day, v. 8. That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by  the Son that God  made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being  Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the  Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual.  Exceptio firmat regulam—The exception confirms the rule. Christ having thus silenced the Pharisees, and got clear of them (v. 9),  departed, and  went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note,  First, We must take heed lest any thing that occurs in our way to holy ordinances unfit us for, or divert us from, our due attendance on them. Let us proceed in the way of our duty, notwithstanding the artifices of Satan, who endeavours, by the  perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us.  Secondly, We must not, for the sake of private feuds and personal piques, draw back from public worship. Though the Pharisees had thus maliciously cavilled at Christ, yet he  went into their synagogue. Satan gains this point, if, by sowing discord among brethren, he prevail to drive them, or any of them, from the synagogue, and the communion of the faithful. II. Christ, by  healing the man that had the withered hand on the sabbath day, shows that works of mercy are lawful and proper to be done on that day. The work of necessity was done by the disciples, and justified by him; the work of mercy was done by himself; the works of mercy were his works of necessity; it was his '' meat and drink to do good. I must preach,'' says he, Luke iv. 43. This cure is recorded for the sake of the time when it was wrought, on the sabbath. Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by  working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was  C&#230;mentarius—a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and  have got my living by my labour (manibus victum qu&#230;ritans); I beseech thee, O Jesus, restore me the use of my hand,  that I may not be obliged to beg my bread" (ne turpiter mendicem cibos). Hieron.  in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm. 2. A spiteful question which the Pharisees put to Christ upon the sight of this man.  They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be  found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good;  Is it lawful to heal on the sabbath-day? Whether it was lawful for  physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for  prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be  sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now  made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders.  Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but  that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day. 3. Christ's answer to this question, by way of appeal to themselves, and their own opinion and practice, v. 11, 12. In case a  sheep (though but one, of which the loss would not be very great) should fall into a pit on the sabbath day,  would they not lift it out? No doubt they might do it, the fourth commandment allows it; they must do it, for a  merciful man regardeth the life of his beast, and for their parts they would do it, rather than lose a sheep; does Christ take care for sheep? Yes, he does; he preserves and provides for both man and beast. But here he says it for our sakes (1 Cor. ix. 9, 10), and hence argues,  How much then is a man better than a sheep? Sheep are not only harmless but useful creatures, and are prized and tended accordingly; yet a man is here preferred far before them. Note, Man, in respect of his being, is a great deal better, and more valuable, than the best of the brute creatures: man is a reasonable creature, capable of knowing, loving, and glorifying God, and therefore is better than a sheep. The sacrifice of a sheep could therefore not atone for the sin of a soul. They do not consider this, who are more solicitous for the education, preservation, and supply of their horses and dogs than of God's poor, or perhaps their own household. Hence Christ infers a truth, which, even at first sight, appears very reasonable and good-natured; that  it is lawful to do well on the sabbath days; they had asked,  Is it lawful to heal? Christ proves it is lawful to  do well, and let any one judge whether healing, as Christ healed, was not  doing well. Note, There are more ways of  doing well upon sabbath days, than by the duties of God's immediate worship; attending the sick, relieving the poor, helping those who are fallen into sudden distress, and call for speedy relief; this is  doing good: and this must be done from a principle of love and charity, with humility and self-denial, and a heavenly frame of spirit, and this is  doing well, and it  shall be accepted, Gen. iv. 7. 4. Christ's curing of the man, notwithstanding the offence which he foresaw the Pharisees would take at it, v. 13. Though they could not answer Christ's arguments, they were resolved to persist in their prejudice and enmity; but Christ went on with his work notwithstanding. Note, Duty is not to be left undone, nor opportunities of doing good neglected, for fear of giving offence. Now the manner of the cure is observable; he said to the man, " Stretch forth thy hand, exert thyself as well as thou canst;" and he did so,  and it was restored whole. This, as other cures Christ wrought, had a spiritual significancy. (1.) By nature our hands are withered, we are utterly unable of ourselves to doing any thing that is good. (2.) It is Christ only, by the power of his grace, that cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do. (3.) In order to our cure, he commands us to  stretch forth our hands, to improve our natural powers, and do as well as we can; to stretch them out in prayer to God, to stretch them out to lay hold on Christ by faith, to stretch them out in holy endeavours. Now this man could not stretch forth his withered hand of himself, any more than the impotent man could arise and carry his bed, or Lazarus come forth out of his grave; yet Christ bid him do it. God's commands to us to do the duty which of ourselves we are not able to do are no more absurd or unjust, than this command to the man with the withered hand,  to stretch it forth; for with the command, there is a promise of grace which is given by the word.  Turn ye at my reproof, and I will pour out my Spirit, Prov. i. 23. Those who perish are as inexcusable as this man would have been, if he had not attempted to stretch forth his hand, and so had not been healed. But those who are saved have no more to boast of than this man had of contributing to his own cure, by stretching forth his hand, but are as much indebted to the power and grace of Christ as he was.

The Malice of the Pharisees; Christ Withdraws Himself.
$14$ Then the Pharisees went out, and held a council against him, how they might destroy him. $15$ But when Jesus knew  it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; $16$ And charged them that they should not make him known: $17$ That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. $19$ He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. $21$ And in his name shall the Gentiles trust. As in the midst of Christ's greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure, yet he made it appear that  he emptied himself, and  made himself of no reputation. Here we have, I. The cursed malice of the Pharisees against Christ (v. 14); being enraged at the convincing evidence of his miracles, they  went out, and held a council against him, how they might destroy him. That which vexed them was, not only that by his miracles his honour eclipsed theirs, but that the doctrine he preached was directly opposite to their pride, and hypocrisy, and worldly interest; but they pretended to be displeased at his breaking the sabbath day, which was by the law a capital crime, Exod. xxxv. 2. Note, it is no new thing to see the vilest practices cloaked with the most specious pretences. Observe their policy; they took counsel about it, considered with themselves which way to do it effectually; they took counsel together in a close cabal about it, that they might both animate and assist one another. Observe their cruelty; they took counsel, not to imprison or banish him, but to destroy him, to be the death of him who came  that we might have life. What an indignity was hereby put upon our Lord Jesus, to run him down as an outlaw ( qui caput gerit lupinum—carries a wolf's head), and the plague of his country, who was the greatest blessing of it, the Glory of his people Israel! II. Christ's absconding upon this occasion, and the privacy he chose, to decline, not his work, but his danger; because  his hour was not yet come (v. 15),  he withdrew himself from thence. He could have secured himself by miracle, but chose to do it in the ordinary way of flight and retirement; because in this, as in other things, he would submit to the sinless infirmities of our nature. Herein he humbled himself, that he was driven to the common shift of those who are most helpless; thus also he would give an example to his own rule,  When they persecute you in one city, flee to another. Christ had said and done enough to convince those Pharisees, if reason or miracles would have done it; but instead of yielding to the conviction, they were hardened and enraged, and therefore he left them as incurable, Jer. li. 9. Christ did not retire for his own ease, nor seek an excuse to leave off his work; no, his retirements were filled up with business, and he was even then doing good, when he was forced to flee for the same. Thus he gave an example to his ministers, to do what they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, drove Christ from then, and forced him to withdraw himself, yet the common people crowded after him;  great multitudes followed him and found him out. This some would turn to his reproach, and call him the ring-leader of the mob; but it was really his honour, that all who were unbiased and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world,  with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others. Christ studied to reconcile usefulness and privacy; he  healed them all, and yet (v. 16),  charged them that they should not make him known; which may be looked upon, 1. As an act of prudence; it was not so much the miracles themselves, as the public discourse concerning them, that enraged the Pharisees (v. 23, 24); therefore Christ, though he would not omit doing good, yet would do it with as little noise as possible, to avoid offence to them and peril to himself. Note, Wise and good men, though they covet to do good, yet are far from coveting to have it talked of when it is done; because it is God's acceptance, not men's applause, that they aim at. And in suffering times, though we must boldly go on in the way of duty, yet we must contrive the circumstances of it so as not to exasperate, more than is necessary, those who seek occasion against us;  Be ye wise as serpents, ch. x. 16. 2. It may be looked upon as an act of righteous judgment upon the Pharisees, who were unworthy to hear of any more of his miracles, having made so light of those they had seen. By shutting their eyes against the light, they had forfeited the benefit of it. 3. As an act of humility and self-denial. Though Christ's intention in his miracles was to prove himself the Messiah, and so to bring men to believe on him, in order to which it was requisite that they should be known, yet sometimes he charged the people to conceal them, to set us an example of humility, and to teach us not to proclaim our own goodness or usefulness, or to desire to have it proclaimed. Christ would have his disciples to be the reverse of those who did all their works  to be seen of men. III. The fulfilling of the scriptures in all this, v. 17. Christ retired into privacy and obscurity, that though he was eclipsed, the word of God might be fulfilled, and so illustrated and glorified, which was the thing his heart was upon. The scripture here said to be fulfilled is Isa. xlii. 1-4, which is quoted at large, v. 18-21. The scope of it is to show how mild and quiet, and yet how successful, our Lord Jesus should be in his undertaking; instances of both which we have in the foregoing passages. Observe here, 1. The pleasure of the Father in Christ (v. 18);  Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn, (1.) That our Saviour was God's Servant in the great work of our redemption. He therein submitted himself to the Father's will (Heb. x. 7), and set himself to serve the design of his grace and the interests of his glory, in repairing the breaches that had been made by man's apostasy. As a  Servant, he had a great work appointed him, and a great trust reposed in him. This was a part of his humiliation, that though he  thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds.  Though he were a son, yet learned he this obedience, Heb. v. 8. The motto of this Prince is,  Ich dien—I serve. (2.) That Jesus Christ was chosen of God, as the only fit and proper person for the management of the great work of our redemption. He is  my Servant whom I have chosen, as  par negotio—equal to the undertaking. None but he was able to do the Redeemer's work, or fit to wear the Redeemer's crown. He was  one chosen out of the people (Ps. lxxxix. 19), chosen by Infinite Wisdom to that post of service and honour, for which neither man nor angel was qualified; none but Christ, that he might in all things have the pre-eminence. Christ did not thrust himself upon this work, but was duly chosen into it; Christ was so God's Chosen as to be the head of election, and of all other the Elect, for we are  chosen in him, Eph. i. 4. (3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom (John i. 18); he was  daily his delight, (Prov. viii. 30). Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus  the Lord possessed him in the beginning of his way, Prov. viii. 22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it,  therefore did the Father love him, John x. 17. (4.) That Jesus Christ is one in whom the Father is well pleased, in whom his soul is pleased; which denotes the highest complacency imaginable. God declared, by a voice from heaven, that he was his beloved Son in whom he is well pleased; well pleased  in him, because he was the ready and cheerful Undertaker of that work of wonder which God's heart was so much upon, and he is well pleased with us in him; for he had  made us accepted in the Beloved, Eph. i. 6. All the interest which fallen man has or can have in God is grounded upon and owing to God's  well-pleasedness in Jesus Christ; for there is  no coming to the Father but by him, John xiv. 6. 2. The promise of the Father to him in two things. (1.) That he should be every way well qualified for his undertaking;  I will put my Spirit upon him, as a Spirit of  wisdom and counsel, Isa. xi. 2, 3. Those whom God calls to any service, he will be sure to fit and qualify for it; and by that it will appear that he called them to it, as Moses, Exod. iv. 12. Christ, as God, was equal in power and glory with the Father; as Mediator, he received from the Father power and glory, and received that he might give: and all that the Father gave him, to qualify him for his undertaking, was summed up in this, he  put his Spirit upon him: this was that  oil of gladness with which he was  anointed above his fellows, Heb. i. 9. He received the Spirit, not by measure, but  without measure, John iii. 34. Note, Whoever they be that God has chosen, and in whim he is well pleased, he will be sure to  put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness. (2.) That he should be abundantly successful in his understanding. Those whom God sends he will certainly own. It was long since secured by promise to our Lord Jesus, that the  good pleasure of the Lord should prosper in his hand, Isa. liii. 10. And here we have an account of that prospering good pleasure. [1.] He shall  show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations (see Mark iii. 6-8), and by his apostle showed his gospel, called here his  judgment, to the Gentile world. The way and method of salvation, the  judgment which is  committed to the Son, is not only wrought out by him as our great High Priest, but showed and published by him as our great Prophet. The gospel, as it is a rule of practice and conversation, which has a direct tendency to the reforming and bettering of men's hearts and lives, shall be showed to the Gentiles. God's judgments had been the Jews' peculiar (Ps. cxlvii. 19), but it was often foretold, by the Old-Testament prophets, that they should be  showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation. [2.]  In his name shall the Gentiles trust, v. 21. He shall so show judgment to them, that they shall heed and observe what he shows them, and be influenced by it to depend upon him, to devote themselves to him, and conform to that judgment. Note, The great design of the gospel, is to bring people to trust in the name of Jesus Christ; his name Jesus, a Saviour, that precious name whereby he is called, and which is as ointment poured forth;  The Lord our Righteousness. The evangelist here follows the Septuagint (or perhaps the latter editions of the Septuagint follow the evangelist); the Hebrew (Isa. xlii. 4) is,  The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen. x. 5), as peopled by the sons of Japhet, of whom it was said (Gen. ix. 27),  God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when  the isles (says the prophet),  the Gentiles (says the evangelist),  shall wait for his law, and  trust in his name: compare these together, and observe, that they, and they only, can with confidence  trust in Christ's name, that  wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for is the law of faith, the law of trusting in his name. This is now his great commandment, that we  believe in Christ, 1 John iii. 23. 3. The prediction concerning him, and his mild and quiet management of his undertaking, v. 19, 20. It is chiefly for the sake of this that it is here quoted, upon occasion of Christ's affected privacy and concealment. (1.) That he should carry on his undertaking without noise or ostentation.  He shall not strive, or make an outcry. Christ and his kingdom  come not with observation, Luke xvii. 20, 21. When the First-begotten was brought into the world, it was not with state and ceremony; he made no public entry, had no harbingers to proclaim him King. He  was in the world and the world knew him not. Those were mistaken who fed themselves with hopes of a pompous Saviour.  His voice was not heard in the streets; "Lo, here is Christ;" or, "Lo, he is there:" he spake in a still small voice, which was alluring to all, but terrifying to none; he did not affect to make a noise, but came down silently like the dew. What he spake and did was with the greatest possible humility and self-denial. His kingdom was spiritual, and therefore not to be advanced by force or violence, or by high pretensions. No,  the kingdom of God is not in word, but in power. (2.) That he should carry on his undertaking without severity and rigour (v. 20).  A bruised reed shall he not break. Some understand this of his patience in bearing with the wicked; he could as easily have broken these Pharisees as a bruised reed, and have quenched them as soon as smoking flax; but he will not do it till the judgment-day, when all his enemies shall be made his footstool. Others rather understand it of his power and grace in bearing up the weak. In general, the design of his gospel is to establish such a method of salvation as encourages sincerity, though there be much infirmity; it does not insist upon a sinless obedience, but accepts an upright, willing mind. As to particular persons, that follow Christ in meekness, and in fear, and in much trembling, observe, [1.] How their case is here described—they are like  a bruised reed, and  smoking flax. Young beginners in religion are weak as a bruised reed, and their weakness offensive like smoking flax; some little life they have, but it is like that of a bruised reed; some little heat, but like that of smoking flax. Christ's disciples were as yet but weak, and many are so that have a place in his family. The grace and goodness in them are as a bruised reed, the corruption and badness in them are as smoking flax, as the wick of a candle when it is put out and is yet smoking. [2.] What is the compassion of our Lord Jesus toward them? He will not discourage them, much less reject them or cast them off; the reed that is bruised shall not be broken and trodden down, but shall be supported, and made as strong as a cedar or flourishing palm-tree. The candle newly lighted, though it only smokes and does not flame, shall not be blown out, but blown up. The  day of small things is the day of  precious things, and therefore he will not despise it, but make it  the day of great things, Zech. iv. 10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isa. xl. 11; Heb. v. 2. He remembers not only that we are dust, but that we are flesh. [3.] The good issue and success of this, intimated in that,  till he send forth judgment unto victory. That judgment which he showed to the Gentiles shall be victorious, he will go on conquering and to conquer, Rev. vi. 2. Both the preaching of the gospel in the world, and the power of the gospel in the heart, shall prevail. Grace shall get the upper hand of corruption, and shall at length be perfected in glory. Christ's judgment will be brought forth to victory, for when he judges he will overcome. He shall  bring forth judgment unto truth; so it is, Isa. xlii. 3. Truth and victory are much the same, for  great is the truth, and will prevail.

The Sin against the Holy Ghost.
$22$ Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. $23$ And all the people were amazed, and said, Is not this the son of David? $24$ But when the Pharisees heard  it, they said, This  fellow doth not cast out devils, but by Beelzebub the prince of the devils. $25$ And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: $26$ And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? $27$ And if I by Beelzebub cast out devils, by whom do your children cast  them out? therefore they shall be your judges. $28$ But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. $29$ Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. $30$ He that is not with me is against me; and he that gathereth not with me scattereth abroad. $31$ Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy  against the  Holy Ghost shall not be forgiven unto men. $32$ And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the  world to come. $33$ Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by  his fruit. $34$ O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. $35$ A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. $36$ But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. $37$ For by thy words thou shalt be justified, and by thy words thou shalt be condemned. In these verses we have, I. Christ's glorious conquest of Satan, in the gracious cure of one who, by the divine permission, was under his power, and in his possession, v. 22. Here observe, 1. The man's case was very sad; he was  possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he  came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eye of faith, and seals up the lips of prayer. 2. His cure was very strange, and the more so, because sudden;  he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the  blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise. II. The conviction which this gave to the people to  all the people: they  were amazed. Christ had wrought divers miracles of this kind before; but his works are not the less wonderful, nor the less to be wondered at, for their being often repeated. They inferred from it, " Is not this the Son of David? The Messiah promised, that was to spring from the loins of David? Is not this he that should come?" We may take this, 1. As an  enquiring question; they asked,  Is not this the Son of David? But they did not stay for an answer: the impressions were cogent, but they were transient. It was a good question that they started; but, it should seem, it was soon lost, and was not prosecuted. Such convictions as these should be brought to a head, and then they are likely to be brought to the heart. Or, 2. as an  affirming question;  Is not this the Son of David? "Yes, certainly it is, it can be no other; such miracles as these plainly evince that the kingdom of the Messiah is now setting up." And they were the people, the vulgar sort of the spectators, that drew this inference from Christ's miracles. Atheists will say, "That was because they were less prying than the Pharisees;" no, the matter of fact was obvious, and required not much search: but it was because they were less prejudiced and biassed by worldly interest. So plain and easy was the way made to this great truth of Christ being the Messiah and Saviour of the world, that the common people could not miss it; the  wayfaring men, though fools, could not err therein. See Isa. xxxv. 8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were  hid from the wise and prudent were  revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded. III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were a sort of men that pretended to more knowledge in, and zeal for, the divine law, than other people; yet they were the most inveterate enemies to Christ and his doctrine. They were proud of the reputation they had among the people;  that fed their pride, supported their power, and filled their purses; and when they heard the people say,  Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as  his interest in the people's esteem increased,  theirs must of course be eclipsed and diminished; therefore they envied him, as Saul did his father David, because of what the women sang of him, 1 Sam. xviii. 7, 8. Note, Those who bind up their happiness in the praise and applause of men, expose themselves to a perpetual uneasiness upon every favourable word that they hear said of any other. The shadow of honour followed Christ, who fled from it, and fled from the Pharisees, who were eager in the pursuit of it. They said, " This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe, 1. How scornfully they speak of Christ,  this fellow; as if that precious name of his, which is  as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor. 2. How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that  this is the Son of David, than by suggesting that  Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub—the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an angel of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits. IV. Christ's reply to this base insinuation, v. 25-30.  Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he  understands our thoughts afar off. It should seem that the Pharisees could not for shame speak it out, but kept it in their minds; they could not expect to satisfy the people with it; they therefore reserved it for the silencing of the convictions of their own consciences. Note, Many are kept off from their duty by that which they are ashamed to own, but which they cannot hide from Jesus Christ: yet it is probable that the Pharisees had whispered what they thought among themselves, to help to harden one another; but Christ's reply is said to be to their thoughts, because he knew with what mind, and from what principle, they said it; that they did not say it in their haste, but that it was the product of a rooted malignity. Christ's reply to this imputation is copious and cogent, that  every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion. 1. It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's  kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, v. 25, 26. (1.) Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels:  Every kingdom divided against itself is brought to desolation; and every family too:  Qu&#230; enim domus tam stabilis est, qu&#230; tam firma civitas, qu&#230; non odiis atque dissidiis funditus everti possit?—For what family is so strong, what community so firm, as not to be overturned by enmity and dissension? Cic.  L&#230;l. 7. Divisions commonly end in desolations; if we clash, we break; if we divide one from another, we become an easy prey to a common enemy; much more  if we bite and devour one another, shall  we be consumed one of another, Gal. v. 15. Churches and nations have known this by sad experience. (2.) The application of it to the case in hand (v. 26),  If Satan cast out Satan; if the prince of the devils should be at variance with the inferior devils, the whole kingdom and interest would soon be broken; nay, if Satan should come into a compact with Christ, it must be to his own ruin; for the manifest design and tendency of Christ's preaching and miracles was to overthrow the kingdom of Satan, as a kingdom of darkness, wickedness, and enmity to God; and to set up, upon the ruins of it, a kingdom of light, holiness, and love.  The works of the devil, as a rebel against God, and a tyrant over the souls of men, were destroyed by Christ; and therefore it was the most absurd thing imaginable, to think that Beelzebub should at all countenance such a design, or come into it: if he should fall in with Christ,  how should then his kingdom stand? He would himself contribute to the overthrow of it. Note, The devil has a kingdom, a common interest, in opposition to God and Christ, which, to the utmost of his power, he will make to stand, and he will never come into Christ's interests; he must be conquered and broken by Christ, and therefore cannot submit and bend to him.  What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? Christ will destroy the devil's kingdom, but he needs not do it by any such little arts and projects as that of a secret compact with Beelzebub; no, this victory must be obtained by nobler methods. Let the prince of the devils muster up all his forces, let him make use of all his powers and politics, and keep his interests in the closest confederacy, yet Christ will be too hard for his united force, and his kingdom shall not stand. 2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for, (1.)  How otherwise  do your children cast them out? There were those among the Jews who, by invocation of the name of the most high God, or the God of Abraham, Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of some in his time that did it; we read of  Jewish exorcists (Acts xix. 13), and of some that  in Christ's name cast out devils, though they did not follow him (Mark ix. 38), or were not faithful to him, ch. vii. 22. These the Pharisees condemned not, but imputed what they did to the Spirit of God, and valued themselves and their nation upon it. It was therefore merely from spite and envy to Christ, that they would own that others cast out devils by the Spirit of God, but suggest that he did it by compact with Beelzebub. Note, It is the way of malicious people, especially the malicious persecutors of Christ and Christianity, to condemn the same thing in those they hate, which they approve of and applaud in those they have a kindness for: the judgments of envy are made, not by things, but persons; not by reason, but prejudice. But those were very unfit to sit in Moses's seat, who knew faces, and knew nothing else in judgment:  Therefore they shall be your judges; "This contradicting of yourselves will rise up in judgment against you at the last great day, and will condemn you." Note, In the last judgment, not only every sin, but every aggravation of it, will be brought into the account, and some of our notions that were right and good will be brought in evidence against us, to convict us of partiality. (2.) This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (v. 28); "But if it be indeed that  I cast out devils by the Spirit of God, as certainly I do, then you must conclude, that though you are unwilling to receive it, yet the kingdom of the Messiah is now about to be set up among you." Other miracles that Christ wrought proved him  sent of God, but this proved him sent of God to destroy the devil's kingdom and his works. Now that great promise was evidently fulfilled, that  the seed of the woman should break the serpent's head, Gen. iii. 15. "Therefore that glorious dispensation of the kingdom of God, which has been long expected, is now commenced; slight it at your peril." Note, [1.] The destruction of the devil's power is wrought by the Spirit of God; that Spirit who works to the obedience of faith, overthrows the interest of that spirit who  works in the children of unbelief and  disobedience. [2.] The casting out of devils is a certain introduction to the kingdom of God. If the devil's interest in a soul be not only checked by custom or external restraints, but sunk and broken by the Spirit of God, as a Sanctifier, no doubt but  the kingdom of God is come to that soul, the kingdom of grace, a blessed earnest of the kingdom of the glory. 3. The comparing of Christ's miracles, particularly this of casting out devils, with his doctrine, and the design and tendency of his holy religion, evidenced that he was so far from being in league with Satan, that he was at open enmity and hostility against him (v. 29);  How can one enter into a strong man's house, and plunder his goods, and carry them away, '' except he first bind the strong man? And then he'' may do what he pleases with his goods. The world, that sat in darkness, and lay in wickedness, was in Satan's possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. Now, (1.) The design of Christ's gospel was to spoil the devil's house, which, as a strong man, he kept in the world;  to turn the people from darkness to light, from sin to holiness, from this world to a better,  from the power of Satan unto God (Acts xxvi. 18); to alter the property of souls. (2.) Pursuant to this design, he bound the strong man, when he cast out unclean spirits by his word: thus he wrested the  sword out of the devil's hand, that he might wrest the  sceptre out of it. The doctrine of Christ teaches us how to construe his miracles, and when he showed how easily and effectually he could cast the devil out of people's bodies, he encouraged all believers to hope that, whatever power Satan might usurp and exercise in the souls of men, Christ by his grace would break it: he will spoil him, for it appears that he can bind him. When nations were turned  from the service of idols to serve the living God, when some of the worst of sinners were sanctified and justified, and became the best of saints, then Christ spoiled the devil's house, and will spoil it more and more. 4. It is here intimated, that this holy war, which Christ was carrying on with vigour against the devil and his kingdom, was such as would not admit of a neutrality (v. 30),  He that is not with me is against me. In the little differences that may arise between the disciples of Christ among themselves, we are taught to lessen the matters in variance, and to seek peace, by accounting those who  are not against us, to be with us (Luke ix. 50); but in the great quarrel between Christ and the devil, no peace is to be sought, nor any such favourable construction to be made of any indifference in the matter; he that is not hearty  for Christ, will be reckoned with as really  against him: he that is cold in the cause, is looked upon as an enemy. When the dispute is between God and Baal, there is no halting between two (1 Kings xviii. 21), there is no trimming between Christ and Belial; for the kingdom of Christ, as it is eternally opposite to, so it will be eternally victorious over, the devil's kingdom; and therefore in this cause there is no sitting still with  Gilead beyond Jordan, or Asher on the sea-shore, (Judg. iv. 16, 17), we must be entirely, faithfully, and immovably, on Christ's side; it is the  right side, and will at last be the  rising side. See Exod. xxxii. 26. The latter clause is to the same purport:  He that gathereth not with me scattereth. Note, (1.) Christ's errand into the world was to gather, to gather in his harvest, to gather in those whom the Father had given him, John xi. 52; Eph. i. 10. (2.) Christ expects and requires from those who are with him, that they gather with him; that they not only gather to him themselves, but do all they can in their places to gather others to him, and so to strengthen his interest. (3.) Those who will not appear, and act, as furtherers of Christ's kingdom, will be looked upon, and dealt with, as hinderers of it; if we  gather not with Christ, we scatter; it is not enough, not to do hurt, but we must do good. Thus is the breach widened between Christ and Satan, to show that there was no such compact between them as the Pharisees whispered. V. Here is a discourse of Christ's upon this occasion, concerning tongue-sins;  Wherefore I say unto you. He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us. 1. Blasphemous words against the Holy Ghost are the worst kind of tongue-sins, and unpardonable, v. 31, 32. (1.) Here is a gracious assurance of the pardon of all sin upon gospel terms: this Christ says to us, and it is a comfortable saying, that the greatness of sin shall be no bar to our acceptance with God, if we truly repent and believe the gospel:  All manner of sin and blasphemy shall be forgiven unto men. Though the sin has been  as scarlet and crimson (Isa. i. 18), though ever so heinous in its nature, ever so much aggravated by its circumstances, and ever so often repeated, though it  reach up to the heavens, yet  with the Lord there is mercy, that reacheth beyond the heavens; mercy will be extended even to blasphemy, a sin immediately touching God's name and honour. Paul obtained mercy, who had  been a blasphemer, 1 Tim. i. 13. Well may we say,  Who is a God like unto thee, pardoning iniquity? Micah vii. 18. Even  words spoken against the Son of man shall be forgiven; as theirs were who reviled him at his death, many of whom repented and found mercy. Christ here in has set an example to all the sons of men, to be ready to forgive words spoken against them:  I, as a deaf man, heard not. Observe,  They shall be forgiven unto men, not to devils; this is love to the whole world of mankind, above the world of fallen angels, that all sin is pardonable to them. (2.) Here is an exception of  the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here, [1.] What this sin; it is  speaking against the Holy Ghost. See what malignity there is in tongue-sins, when the only unpardonable sin is so.  But Jesus knew their thoughts, v. 25. It is not all speaking against the person or essence of the Holy Ghost, or some of his more private operations, or merely the resisting of his internal working in the sinner himself, that is here meant; for  who then should be saved? It is adjudged in our law, that an act of indemnity shall always be construed in favour of that grace and clemency which is the intention of the act; and therefore the exceptions in the act are not to be extended further than needs must. The gospel is an act of indemnity; none are excepted by name, nor any by description, but those only  that blaspheme the Holy Ghost; which therefore must be construed in the narrowest sense: all presuming sinners are effectually cut off by the conditions of the indemnity, faith and repentance; and therefore the other exceptions must not be stretched far: and this blasphemy is excepted, not for any defect of mercy in God or merit in Christ, but because it inevitably leaves the sinner in infidelity and impenitency. We have reason to think that none are guilty of this sin, who believe that Christ is  the Son of God, and sincerely desire to have part in his merit and mercy: and those who fear they have committed this sin, give a good sign that they have not. The learned Dr. Whitby very well observes, that Christ speaks not of what should be (Mark iii. 28; Luke xii. 10);  Whosoever shall blaspheme. As for those who blasphemed Christ when he was here upon earth, and called him a Winebibber, a Deceiver, a Blasphemer, and the like, they had some colour of excuse, because of the meanness of his appearance, and the prejudices of the nation against him; and the proof of his divine mission was not perfected till after his ascension; and therefore, upon their repentance, they shall be pardoned: and it is hoped that they may be convinced by the pouring out of the Spirit, as many of them were, who had been his betrayers and murderers. But if, when the Holy Ghost is given, in his inward gifts of revelation, speaking with tongues, and the like, such as were the distributions of the Spirit among the apostles, if they continue to blaspheme the Spirit likewise, as an evil spirit, there is no hope of them that they will ever be brought to believe in Christ; for  First, Those gifts of the Holy Ghost in the apostles were the last proof that God designed to make use of for the confirming of the gospel, and were still kept in reserve, when other methods preceded.  Secondly, This was the most powerful evidence, and more apt to convince than miracles themselves.  Thirdly, Those therefore who blaspheme this dispensation of the Spirit, cannot possibly be brought to believe in Christ; those who shall impute them to a collusion with Satan, as the Pharisees did the miracles, what can convince them? This is such a strong hold of infidelity as a man can never be beaten out of, and is therefore unpardonable, because hereby repentance is hid from the sinner's eyes. [2.] What the sentence is that is passed upon it;  It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for  the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called  the world to come, shall there be any pardon to  such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or,  It shall be forgiven neither now, in the sinner's own conscience,  nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and  the wrath to come. 2. Christ speaks here concerning other wicked words, the products of corruption reigning in the heart, and breaking out thence, v. 33-35. It was said (v. 25) that  Jesus knew their thoughts, and here he spoke with an eye to them, showing that it was not strange that they should speak so ill, when their hearts were so full of enmity and malice; which yet they often endeavoured to cloak and cover, by feigning themselves just men. Our Lord Jesus therefore points to the springs and heals them; let the heart be sanctified and it will appear in our words. (1.) The heart is the  root, the language is the  fruit (v. 33); if the nature of the tree be good, it will bring forth fruit accordingly. Where grace is the reigning principle in the heart, the language will be the language of Canaan; and, on the contrary, whatever lust reigns in the heart it will break out; diseased lungs make an offensive breath: men's language discovers what country they are of, so likewise  what manner of spirit they are of: "Either make the tree good, and then the fruit will be good; get pure hearts and then you will have pure lips and pure lives; or else  the tree will be corrupt, and the fruit accordingly. You may make a crab-stock to become a good tree, by grafting into it a shoot from a good tree, and then the fruit will be good; but if the tree be still the same, plant it where you will, and water it how you will, the fruit will be still corrupt." Note, Unless the heart be  transformed, the life will never be thoroughly  reformed. These Pharisees were shy of speaking out their wicked thoughts of Jesus Christ; but Christ here intimates, how vain it was for them to seek to hide that root of bitterness in them, that bore this gall and wormwood, when they never sought to mortify it. Note, It should be more our care to be good really, than to seem good outwardly. (2.) The heart is the  fountain, the words are the streams (v. 34);  Out of the abundance of the heart the mouth speaks, as the streams are the overflowings of the spring. A wicked heart is said to  send forth wickedness, as a fountain casts forth her waters, Jer. vi. 7.  A troubled fountain, and a corrupt spring, such as Solomon speaks of (Prov. xxv. 26), must needs  send forth muddy and unpleasant streams. Evil words are the natural, genuine product of an evil heart. Nothing but the salt of grace, cast into the spring, will heal the waters,  season the speech, and purify the  corrupt communications. This they wanted, they were evil;  and how can ye, being evil, speak good things? They were  a generation of vipers; John Baptist had called them so (ch. iii. 7), and they were still the same; for  can the Ethiopian change his skin? The people looked upon the Pharisees as a generation of saints, but Christ calls them  a generation of vipers, the seed of the serpent, that had an enmity to Christ and his gospel. Now what could be expected from  a generation of vipers, but that which is poisonous and malignant? Can the viper be otherwise than venomous? Note, Bad things may be expected from bad people, as said the proverb of the ancients,  Wickedness proceedeth from the wicked, 1 Sam. xxiv. 13.  The vile person will speak villany, Isa. xxxii. 6. Those who are themselves evil, have neither skill nor will to speak good things, as they should be spoken. Christ would have his disciples know what sort of men they were to live among, that they might know what to look for. They are as Ezekiel  among scorpions (Ezek. ii. 6), and must not think it strange if they be stung and bitten. (3.) The heart is the  treasury, the words are the things brought out of that treasury (v. 35); and from hence men's characters may be drawn, and may be judged of. [1.] It is the character of a  good man, that he has a  good treasure in his heart, and from thence  brings forth good things, as there is occasion. Graces, comforts, experiences, good knowledge, good affections, good resolutions, these are a  good treasure in the heart; the word of God hidden there, the law of God written there, divine truths dwelling and ruling thee, are a treasure there, valuable and suitable, kept safe and kept secret, as the stores of the good householder, but ready for use upon all occasions.  A good man, thus furnished, will  bring forth, as Joseph out of his stores; will be speaking and doing that which is good, for God's glory, and the edification of others. See Prov. x. 11, 13, 14, 20, 21, 31, 32. This is  bringing forth good things. Some pretend to good expenses that have not a  good treasure—such will soon be bankrupts: some pretend to have a good treasure within, but give no proof of it: they hope they have it in them, and thank God, whatever their words and actions are, they have good hearts; but  faith without works is dead: and some have a  good treasure of wisdom and knowledge, but they are not communicative, they do not  bring forth out of it: they have a talent, but know not how to trade with it. The complete Christian in  this bears the image of God, that he both  is good, and does good. [2.] It is the character of  an evil man, that he has an  evil treasure in his heart, and out of it  bringeth forth evil things. Lusts and corruptions dwelling and reigning in the heart are an evil treasure, out of which the sinner brings forth bad words and actions, to the dishonour of God, and the hurt of others. See Gen. vi. 5, 12; Matt. xv. 18-20; Jam. i. 15. But  treasures of wickedness (Prov. x. 2) will be  treasures of wrath. 3. Christ speaks here concerning  idle words, and shows what evil there is in them (v. 36, 37); much more is there in such wicked words as the Pharisees spoke. It concerns us to think much of the day of judgment, that  that may be a check upon our tongues; and let us consider, (1.) How particular the account will be of tongue-sins in that day: even  for every idle words, or discourse,  that men speak, they shall give account. This intimates, [1.] That God takes notice of every word we say, even that which we ourselves do not notice. See Psalm cxxxix. 4.  Not a word in my tongue but thou knowest it: though spoken without regard or design, God takes cognizance of it. [2.] That vain, idle, impertinent talk is displeasing to God, which tends not to any good purpose, is not good to any use of edifying; it is the product of a vain and trifling heart. These  idle words are the same with that  foolish talking and jesting which is forbidden, Eph. v. 4. This is that sin which is seldom wanting in  the multitude of words, unprofitable talk, Job xv. 3. [3.] We must shortly account for these idle words; they will be produced in evidence against us, to prove us unprofitable servants, that have not improved the faculties of reason and speech, which are part of the talents we are entrusted with. If we repent not of our idle words, and our account for them be not balanced by the blood of Christ, we are undone. (2.) How strict the judgment will be upon that account (v. 37);  By thy words thou shall be justified or condemned; a common rule in men's judgments, and here applied to God's. Note, The constant tenour of our discourse, according as it is gracious or not gracious, will be an evidence for us, or against us, at the great day. Those who seemed to be religious, but bridled not their tongue, will then be found to have put a cheat upon themselves with a vain religion, Jam. i. 26. Some think that Christ here refers to that of Eliphaz (Job xv. 6),  Thine own mouth condemneth thee, and not I; or, rather, to that of Solomon (Prov. xviii. 21),  Death and life are in the power of the tongue.

The Pharisees Ask a Sign.
$38$ Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: $40$ For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. $41$ The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas  is here. $42$ The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon  is here. $43$ When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. $44$ Then he saith, I will return into my house from whence I came out; and when he is come, he findeth  it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last  state of that man is worse than the first. Even so shall it be also unto this wicked generation. It is probable that these Pharisees with whom Christ is here in discourse were not the same that cavilled at him (v. 24), and would not credit the signs he gave; but another set of them, who saw that there was no reason to discredit them, but would not content themselves with the signs he gave, nor admit the evidence of them, unless he would give them such further proof as they should demand. Here is, I. Their address to him, v. 38. They compliment him with the title of  Master, pretending respect for him, when they intended to abuse him; all are not indeed Christ's servants, who call him  Master. Their request is,  We would see a sign from thee. It was highly reasonable that they should see a sign, that he should by miracles prove his divine mission: see Exod. iv. 8, 9. He came to take down a model of religion that was set up by miracles, and therefore it was requisite he should produce the same credentials; but it was highly unreasonable to demand a sign now, when he had given so many signs already, that did abundantly prove him  sent of God. Note, It is natural to proud men to  prescribe to God, and then to make that an excuse for not  subscribing to him; but a man's  offence will never be his  defence. II. His answer to this address, this insolent demand, 1. He condemns the demand, as the language of  an evil and adulterous generation, v. 39. He fastens the charge, not only on  the scribes and Pharisees, but the whole nation of the Jews; they were all like their leaders, a seed and succession of evil-doers: they were an evil generation indeed, that not only hardened themselves against the conviction of Christ's miracles, but set themselves to abuse him, and put contempt on his miracles. They were  an adulterous generation, (1.) As an adulterous brood; so miserably degenerated from the faith and obedience of their ancestors, that Abraham and Israel acknowledged them not. See Isa. lvii. 3. Or, (2.) As an adulterous wife; they departed from that God, to whom by covenant they had been espoused: they were not guilty of the whoredom of idolatry, as they had been before the captivity, but they were guilty of infidelity, and all iniquity, and that is whoredom too: they did not look after gods of their own making, but they looked for signs of their own devising; and that was adultery. 2. He refuses to give them any other sign than he has already given them, but  that of the prophet Jonas. Note, Though Christ is always ready to hear and answer holy desires and prayers, yet he will not gratify corrupt lusts and humours. Those who  ask amiss, ask, and have not. Signs were granted to those who desired them for the confirmation of their faith, as to Abraham and Gideon; but were denied to those who demanded them for the excuse of their unbelief. Justly might Christ have said, They shall never see another miracle: but see his wonderful goodness; (1.) They shall have the same signs still repeated, for their further benefit, and more abundant conviction. (2.) They shall have one sign of a different kind from all these, and that is,  the resurrection of Christ from the dead by his own power, called here  the sign of the prophet Jonas this was yet reserved for their conviction, and was intended to be the great proof of Christ's being the Messiah; for by that he was  declared to be the Son of God with power, Rom. i. 4. That was such a sign as surpassed all the rest, completed and crowned them. " If they will not believe the former signs, they will believe this (Exod. iv. 9), and if this will not convince them, nothing will." And yet the unbelief of the Jews found out an evasion to shift off that too, by saying,  His disciples came and stole him away; for none are so incurably blind as those who are resolved they will not see. Now this sign of the prophet Jonas he further explains here; (v. 40)  As Jonas was three days and three nights in the whale's belly, and then came out again safe and well, thus Christ shall be so long in the grave, and then shall rise again. [1.] The grave was to Christ as the belly of the fish was to Jonah; thither he was thrown, as a Ransom for lives ready to be lost in a storm; there he lay, as  in the belly of hell (Jonah ii. 2), and seemed to be cast out of God's sight. [2.] He continued in the grave just as long as Jonah continued in the fish's belly,  three days and three nights; not three whole days and nights: it is probable, Jonah did not lie so long in the whale's belly, but part of three natural days ( nychthemerai, the Greeks called them); he was buried in the afternoon of the sixth day of the week, and rose again in the morning of the first day; it is a manner of speech very usual; see 1 Kings xx. 29; Esth. iv. 16; v. 1; Luke ii. 21. So long Jonah was a prisoner for his own sins, so long Christ was a Prisoner for ours. [3.] As Jonah in the whale's belly comforted himself with an assurance that yet he should look again  toward God's holy temple (Jonah ii. 4), so Christ when he lay in the grave, is expressly said to  rest in hope, as one assured he should  not see corruption, Acts ii. 26, 27. [4.] As Jonah on the third day was discharged from his prison, and came to the land of the living again, from  the congregation of the dead (for dead things are said to be  formed from under the waters, Job xxvi. 5), so Christ on the third day should return to life, and rise out of his grave to send abroad the gospel to the Gentiles. 3. Christ takes this occasion to represent the sad character and condition of that generation in which he lived, a generation that would not be reformed, and therefore could not but be ruined; and he gives them their character, as it would stand in the day of judgment, under the full discoveries and final sentences of that day. Persons and things now appear under false colours; characters and conditions are here changeable: if therefore we would make a right estimate, we must take our measures from the last judgment; things are really, what they are eternally. Now Christ represents the people of the Jews, (1.) As a generation that would be condemned by the  men of Nineveh, whose  repenting at the preaching of Jonas would  rise up in judgment against them, v. 41. Christ's resurrection will be the sign of the prophet Jonas to them: but it will not have so happy an effect upon them, as that of Jonas had upon the Ninevites, for they were by it brought to such a repentance as prevented their ruin; but the Jews will be hardened in an unbelief that shall hasten their ruin; and in the day of judgment, the repentance of the Ninevites will be mentioned as an aggravation of the sin, and consequently the condemnation of those to whom Christ preached then, and of those to whom Christ is preached now; for this reason, because Christ is greater than Jonah. [1.] Jonah was but a man, subject to like passions, to like sinful passions, as we are; but Christ is the Son of God. [2.] Jonah was a stranger in Nineveh, he came among the strangers that were prejudiced against his country; but Christ came to his own, when he preached to the Jews, and much more when he is preached among professing Christians, that are called by his name. [3.] Jonah preached but one short sermon, and that with no great solemnity, but as he passed along the streets; Christ renews his calls, sat and taught, taught in the synagogues. [4.] Jonah preached nothing but wrath and ruin within forty days, gave no instructions, directions, or encouragements, to repent: but Christ, besides the warning given us of our danger, has shown wherein we must repent, and assured us of acceptance upon our repentance, because  the kingdom of heaven is at hand. [5.] Jonah wrought no miracle to confirm his doctrine, showed no good will to the Ninevites; but Christ wrought abundance of miracles, and all miracles of mercy: yet the Ninevites  repented at the preaching of Jonas, but the Jews were not wrought upon by Christ's preaching. Note, The goodness of some, who have less helps and advantages for their souls, will aggravate the badness of those who have much greater. Those who by the twilight discover  the things that belong to their peace, will shame those who grope at noon-day. (2.) As a generation that would be condemned by the queen of the south, the queen of Sheba, v. 42. The Ninevites would shame them for not repenting, the queen of Sheba for not believing in Christ. She came from a far country to hear the wisdom of Solomon; yet people will not be persuaded to come and hear the wisdom of Christ, though he is in every thing greater than Solomon. [1.] The queen of Sheba had no invitation to come to Solomon, nor any promise of being welcome; but we are invited to Christ, to sit at his feet and hear his word. [2.] Solomon was but a wise man, but Christ is wisdom itself,  in whom are hid all the treasures of wisdom. [3.] The queen of Sheba had many difficulties to break through; she was a woman, unfit for travel, the journey long and perilous; she was a queen, and what would become of her own country in her absence? We have no such cares to hinder us. [4.] She could not be sure that it would be worth her while to go so far on this errand; fame uses to flatter men, and perhaps she might have in her own country or court wise men sufficient to instruct her; yet, having heard of Solomon's fame, she would see him; but we come not to Christ upon such uncertainties. [5.]  She came from the uttermost parts of the earth, but we have Christ among us, and his word nigh us:  Behold he stands at the door, and knocks. [6.] It should seem the wisdom the queen of Sheba came for was only philosophy and politics; but the wisdom that is to be had with Christ is wisdom to salvation. [7.] She could only  hear Solomon's wisdom; he could not  give her wisdom: but Christ will give wisdom to those who come to him; nay, he will himself be  made of God to them Wisdom; so that, upon all these accounts, if we do not hear the wisdom of Christ, the forwardness of the queen of Sheba to come and hear the wisdom of Solomon will rise up in judgment against us and condemn us; for Jesus Christ is greater than Solomon. (3.) As a generation that were resolved to continue in the possession, and under the power, of Satan, notwithstanding all the methods that were used to dispossess him and rescue them. They are compared to one out of whom the devil is gone, but returns with double force, v. 43-45. The devil is here called  the unclean spirit, for he has lost all his purity, and delights in and promotes all manner of impurity among men. Now, [1.] The parable represents his possessing men's bodies: Christ having lately cast out a devil, and they having said  he had a devil, gave occasion to show how much they were under the power of Satan. This is a further proof that Christ did not cast out devils by compact with the devil, for then he would soon have returned again; but Christ's ejectment of him was final, and such as barred a re-entry: we find him charging the evil spirit to  go out, and enter no more, Mark ix. 25. Probably the devil was wont sometimes thus to sport with those he had possession of; he would go out, and then return again with more fury; hence the lucid intervals of those in that condition were commonly followed with the more violent fits. When the devil is gone out, he is uneasy, for  he sleeps not except he have done mischief (Prov. iv. 16);  he walks in dry places, like one that is very melancholy; he  seeks rest but finds none, till he returns again. When Christ cast the legion out of the man, they begged leave to enter into the swine, where they went not long in dry places, but into the lake presently. [2.] The application of the parable makes it to represent the case of the body of the Jewish church and nation:  So shall it be with this wicked generation, that now resist, and will finally reject, the gospel of Christ. The devil, who by the labours of Christ and his disciples had been cast out of many of the Jews, sought for rest among the heathen, from whose persons and temples the Christians would every where expel him: so Dr. Whitby: or finding no where else in the heathen world such pleasant, desirable habitations, to his satisfaction, as here in the heart of the Jews: so Dr. Hammond: he shall therefore enter again into them, for Christ had not found admission among them, and they, by their prodigious wickedness and obstinate unbelief, were still more ready than ever to receive him; and then he shall take a durable possession here, and the state of this people is likely to be more desperately damnable (so Dr. Hammond) than it was before Christ came among them, or would have been if Satan had never been cast out. The body of that nation is here represented,  First, As an apostate people. After the captivity in Babylon, they began to reform, left their idols, and appeared with some face of religion; but they soon corrupted themselves again: though they never relapsed into idolatry, they fell into all manner of impiety and profaneness, grew worse and worse, and added to all the rest of their wickedness a wilful contempt of, and opposition to, Christ and his gospel.  Secondly, As a people marked for ruin. A new commission was passing the seals against that hypocritical nation, the people of God's wrath (like that, Isa. x. 6), and their destruction by the Romans was likely to be greater than any other, as their sins had been more flagrant: then it was  that wrath came upon them to the uttermost, 1 Thess. ii. 15, 16. Let this be a warning to all nations and churches, to take heed of leaving their first love, of letting fall a good work of reformation begun among them, and returning to that wickedness which they seemed to have forsaken;  for the last state of such will be worse than the first.

Who Are Christ's Relations.
$46$ While he yet talked to the people, behold,  his mother and his brethren stood without, desiring to speak with him. $47$ Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. $48$ But he answered and said unto him that told him, Who is my mother? and who are my brethren? $49$ And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. Many excellent, useful sayings came from the mouth of our Lord Jesus upon particular occasions; even his digressions were instructive, as well as his set discourses: as here, Observe, I. How Christ was interrupted in his preaching by  his mother and his brethren, that  stood without, desiring to speak with him (v. 40, 47); which desire of theirs was conveyed to him through the crowd. It is needless to enquire which of his brethren they were that came along with his mother (perhaps they were those  who did not believe in him, John vii. 5); or what their business was; perhaps it was only designed to oblige him to break off, for fear he should fatigue himself, or to caution him to take heed of giving offence by his discourse to the Pharisees, and or involving himself in a difficulty; as if they could teach  him wisdom. 1. He was as yet talking to the people. Note, Christ's preaching was talking; it was plain, easy, and familiar, and suited to their capacity and case. What Christ had delivered had been cavilled at, and yet he went on. Note, The opposition we meet within our work, must not drive us from it. He left off talking with the Pharisees, for he saw he could do no good with them; but continued to talk to the common people, who, not having such a conceit of their knowledge as the Pharisees had, were willing to learn. 2. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. They had the advantage of his daily converse in private, and therefore were less mindful to attend upon his public preaching. Note, Frequently those who are nearest to the means of knowledge and grace, are most negligent. Familiarity and easiness of access breed some degree of contempt. We are apt to neglect  that this day, which we think we may have any day, for getting that it is only the present time we can be sure of; tomorrow is none of ours. There is too much truth in that common proverb, "The nearer the church, the further from God;" it is pity it should be so. 3. They not only would not hear him themselves, but they interrupted others that  heard him gladly. The devil was a sworn enemy to our Saviour's preaching. He had sought to baffle his discourse by the unreasonable cavils of the scribes and Pharisees, and when he could not gain his point that way, he endeavoured to break it off by the unseasonable visits of relations. Note, We often meet with hindrances and obstructions in our work, by our friends that are about us, and are taken off by civil respects from our spiritual concerns. Those who really wish well to us and to our work, may sometimes, by their indiscretion, prove our back-friends, and impediments to us in our duty; as  Peter was offensive to Christ, with his, " Master, spare thyself," when he thought himself very officious. The mother of our Lord desired to speak with him; it seemed she had not then learned to command her Son, as the iniquity and idolatry of the church of Rome has since pretended to teach her: nor was she so free from fault and folly as they would make her. It was Christ's prerogative, and not his mother's, to do every thing wisely, and well, and in its season. Christ once said to his mother, '' How is it that ye sought me? Wist he not, that I must be about my Father's business? And it was then said, she  laid up that saying in her heart'' (Luke ii. 49); but if she had remembered it now, she would not have given him this interruption when he was about his Father's business. Note, There is many a good truth that we thought was well laid up when we heard it, which yet is out of the way when we have occasion to use it. II. How he resented this interruption, v. 48-50. 1. He would not hearken to it; he was so intent upon his work, that no natural or civil respects should take him off from it.  Who is my mother and who are my brethren? Not that natural affection is to be put off, or that, under pretence of religion, we may be disrespectful to parents, or unkind to other relations; but  every thing is beautiful in its season, and the less duty must stand by, while the greater is done. When our regard to our relations comes in competition with the service of God, and the improving of an opportunity to  do good, in such a case, we must  say to our Father, I have not seen him, as Levi did, Deut. xxxiii. 9. The nearest relations must be comparatively hated, that is, we must love them less than Christ (Luke xiv. 26), and our duty to God must have the preference. This Christ has here given us an example of;  the zeal of God's house did so far  eat him up, that it made him not only forget himself, but forget his dearest relations. And we must not take it ill of our friends, nor put it upon the score of their wickedness, if they prefer the pleasing of God before the pleasing of us; but we must readily forgive those neglects which may be easily imputed to a pious zeal for God's glory and others' good. Nay, we must deny ourselves and our own satisfaction, rather than do that which may any way divert our friends from, or distract them in, their duty to God. 2. He took that occasion to prefer his disciples, who were his spiritual kindred, before his natural relations as such: which was a good reason why he would not leave preaching to speak with his brethren. He would rather be profiting his disciples, than pleasing his relations. Observe, (1.) The description of Christ's disciples. They are such as  do the will of his Father; not only hear it, and know it, and talk of it, but  do it; for doing the will of God is the best preparative for discipleship (John vii. 17), and the best proof of it (ch. vii. 21);  that denominates us his disciples indeed. Christ does not say, "Whosoever shall do my will," for he came not to seek or do his own will distinct from his Father's: his will and his Father's are the same; but he refers us to his Father's will, because now in his present state and work he referred himself to it, John vi. 38. (2.) The dignity of Christ's disciples:  The same is my brother, and sister, and mother. His disciples, that had left all to follow him, and embraced his doctrine, were dearer to him than any that were akin to him according to the flesh. They had preferred Christ before their relations; they  left their father (ch. iv. 22; x. 37); and now to make them amends, and to show that there was no love lost, he preferred them before his relations. Did not they hereby receive, in point of honour,  a hundred fold? ch. xix. 29. It was very endearing and very encouraging for Christ to say,  Behold my mother and my brethren; yet it was not  their privilege alone,  this honour have all the saints. Note, All obedient believers are near akin to Jesus Christ. They wear his name, bear his image, have his nature, are of his family. He loves them, converses freely with them as his relations. He bids them welcome to his table, takes care of them, provides for them, sees that they want nothing that is fit for them: when he died he left them rich legacies, now he is in heaven he keeps up a correspondence with them, and will have them all with him at last, and will in nothing fail to  do the kinsman's part (Ruth iii. 13), nor will ever be ashamed of his poor relations, but will confess them before men, before the angels, and before his Father.

=CHAP. 13.= ''In this chapter, we have, I. The favour which Christ did to his countrymen in preaching the kingdom of heaven to them, ver. 1-2. He preached to them in parables, and here gives the reason why he chose that way of instructing, ver. 10-17. And the evangelist gives another reason,''

ver. 34, 35. There are eight parables recorded in this chapter, which are designed to represent the kingdom of heaven, the method of planting the gospel kingdom in the world, and of its growth and success. The great truths and laws of that kingdom are in other scriptures laid down plainly, and without parables: but some circumstances of its beginning and progress are here laid open in parables. 1. Here is one parable to show what are the great hindrances of people's profiting by the word of the gospel, and in how many it comes short of its end, through their own folly, and that is the parable of the four sorts of ground, delivered, ver. 3-9, and expounded, ver. 18-23. 2. Here are two parables intended to show that there would be a mixture of good and bad in the gospel church, which would continue till the great separation between them in the judgment day: the parable of the tares put forth (ver. 24-30), and expounded at the request of the disciples (ver. 36-43); and that of the net cast into the sea, ver. 47-50. 3. Here are two parables intended to show that the gospel church should be very small at first, but that in process of time it should become a considerable body: that of the grain of mustard-seed (ver. 31, 32), and that of the leaven, ver. 33. 4. Here are two parables intended to show that those who expect salvation by the gospel must be willing to venture all, and quit all, in the prospect of it, and that they shall be no losers by the bargain; that of the treasure hid in the field (ver. 44), and that of the pearl of great price, ver. 45, 46. 5. Here is one parable intended for direction to the disciples, to make use of the instructions he had given them for the benefit of others; and that is the parable of the good householder, ver. 51, 52. II. The contempt which his countrymen put upon him on account of the meanness of his parentage, ver. 53-58.

The Parable of the Sower; Why Christ Taught in Parables; Of the Sower and the Seed.
$1$ The same day went Jesus out of the house, and sat by the sea side. $2$ And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. $3$ And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; $4$ And when he sowed, some  seeds fell by the way side, and the fowls came and devoured them up: $5$ Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: $6$ And when the sun was up, they were scorched; and because they had no root, they withered away. $7$ And some fell among thorns; and the thorns sprung up, and choked them: $8$ But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold. $9$ Who hath ears to hear, let him hear. $10$ And the disciples came, and said unto him, Why speakest thou unto them in parables? $11$ He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. $12$ For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. $13$ Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. $14$ And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: $15$ For this people's heart is waxed gross, and  their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with  their eyes, and hear with  their ears, and should understand with  their heart, and should be converted, and I should heal them. $16$ But blessed  are your eyes, for they see: and your ears, for they hear. $17$ For verily I say unto you, That many prophets and righteous  men have desired to see  those things which ye see, and have not seen  them; and to hear  those things which ye hear, and have not heard  them. $18$ Hear ye therefore the parable of the sower. $19$ When any one heareth the word of the kingdom, and understandeth  it not, then cometh the wicked  one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; $21$ Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. $22$ He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. $23$ But he that received seed into the good ground is he that heareth the word, and understandeth  it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. We have here Christ preaching, and may observe, 1.  When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must  in the morning sow our seed, and in the evening not withhold our hand, Eccl. xi. 6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee. 2.  To whom he preached; there were  great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (ch. xii. 9, 14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the  power of religion where there is least of the  pomp of it:  the poor receive the gospel. When Christ went to the  sea-side, multitudes were presently  gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed. 3.  Where he preached this sermon. (1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no  adyta), as the pagan mysteries did.  Wisdom crieth without, Prov. i. 20; John xiii. 20. (2.) His pulpit was a ship; not like Ezra's pulpit, that was  made for the purpose (Neh. viii. 4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit. 4.  What and  how he preached. (1.)  He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long  used similitudes by his servants the prophets (Hos. xii. 10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See John iii. 12. So descending in a cloud. Now, I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask,  Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to  us? (they knew how to get the parables explained) but to  them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be  strong, yet to  bear the infirmities of the weak. To this question Christ answers largely, v. 11-17, where he tells them, that  therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be  a savour of life to some, and  of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now, 1. This reason is laid down (v. 11):  Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit  for the diligent, but keeps it  from the slothful. Note, There are mysteries in the kingdom of heaven, and  without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are  mysteries, which could never have been discovered but by divine revelation (1 Cor. xv. 51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us from, but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Prov. ii. 6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in  the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the  new birth as a blind man of colours. [3.] There are those to  whom this knowledge is not given, and a man can  receive nothing unless it be given him from above (John iii. 27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom. xi. 35); the difference must be resolved into God's sovereignty, as before, ch. xi. 25, 26. 2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness. (1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts ii.. They who have the  truth of grace, shall have the  increase of grace, even to an abundance in glory, Prov. iv. 18.  Joseph—he will add, Gen. xxx. 24. (2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be  taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will  call in his talents out of their hands that are likely to become bankrupts quickly. 3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with. (1.) Some were willingly ignorant; and such were amused by the parables (v. 13);  because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples. Now in this the scripture would be fulfilled, v. 14, 15. It is quoted from Isa. vi. 9, 10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,  First. A description of sinners' wilful blindness and hardness, which is their sin.  This people's heart is waxed gross; it is  fattened, so the word is; which denotes both sensuality and senselessness (Ps. cxix. 70); secure under the word and rod of God, and scornful as Jeshurun, that  waxed fat and kicked, Deut. xxxii. 15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them:  they stop their ears, Ps. lviii. 4, 5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they  loved darkness rather than light, John iii. 19; 2 Pet. iii. 5.  Secondly, A description of that judicial blindness, which is the just punishment of this. " By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to  give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa. lxvi. 4), and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Ps. lxxxi. 11, 12);  let them alone (Hos. iv. 17);  my Spirit shall not always strive, Gen. vi. 3.  Thirdly, The woeful effect and consequence of this;  Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn:  lest they should be converted, and I should heal them. Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns  from the power of Satan unto God, by turning first  from darkness to light, (Acts xxvi. 18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:" so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exod. viii. 15, 32), and afterwards God hardened it, ch. ix. 12; x. 20. Let us therefore fear, lest by sinning against the divine grace, we sin it away. (2.) Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (v. 16, 17).  Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of, [1.] As a blessing; " Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God." It is a promised blessing, that in the days of the Messiah  the eyes of them that see shall not be dim, Isa. xxxii. 3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, '' have eyes, and see not. Blessed are your eyes.'' Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Prov. xx. 12), and they are a blessed work, which shall be fulfilled with power, when those who  now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance;  they have eyes and see not; but  blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see John xiv. 22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth.  The watchmen shall see eye to eye, Isa. lii. 8. [2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, v. 17. The Old-Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note,  First, Those who know something of Christ, cannot but covet to know more.  Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a  glory to be revealed; something in reserve,  that they without us should not be made perfect, Heb. xi. 40.  Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old-Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (2 Cor. iii. 7, &c. Heb. xii. 18); and see that our improvements be proportionable to our advantages. II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the  sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Prov. vi. 22. The parable of the sower is plain enough, v. 3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked,  Why speakest thou unto them in parables? (v. 10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till v. 36. " Hear ye therefore the parable of the sower (v. 18); you have heard it, but let us go over it again." Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phil. iii. 1); "You have heard it, but hear the interpretation of it." Note,  Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh. viii. 2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand. Let us therefore compare the parable and the exposition. (1.) The seed sown is the word of God, here called  the word of the kingdom (v. 19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes  from that kingdom, and conducts  to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is,  there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is  incorruptible seed (1 Pet. i. 23); it is the gospel that  brings forth fruit in souls, Col. i. 5, 6. (2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see v. 37. The people are God's husbandry, his tillage, so the word is; and ministers are  labourers together with God, 1 Cor. iii. 9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the  corn of his floor, Isa. xxi. 10. (3.) The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Prov. xxiv. 30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us:  Recipitur ad modum recipientis—The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which  three are bad, and but  one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself.  Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, ch. xx. 16. Now observe the characters of these four sorts of ground. [1.] The highway ground, v. 4-10. They had pathways through their corn-fields (ch. xii. 1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground. Observe  First, What kind of hearers are compared to  the highway ground; such as  hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They  come before God as his people come, and sit before Him as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.  Secondly, How they come to be unprofitable hearers. The  wicked one, that is, the devil,  cometh and catcheth away that which was sown.—Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a  more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace. [2.] The '' stony ground. Some fell upon stony places'' (v. 5, 6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, v. 20, 21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground,  First, How far they went. 1. They  hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are  quick in hearing, swift to hear,  he anon receiveth it,  euthys, he is ready to receive it,  forthwith it sprung up (v. 5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He  receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to  hold fast that which is good, that  prove all things, 1 Thess. v. 21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many  taste the good word of God (Heb. vi. 5), and say they find sweetness in it, but some beloved lust is  rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They  endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (ch. x. 22); they did run well, but something hindered them, Gal. v. 7.  Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is, 1. They have  no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port. 2. Times of trial come, and then they come to nothing.  When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev. iii. 10), then is the trial, who keeps it, and who does not, Rev. i. 9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of  the offence of the cross, Gal. v. 11. Observe, Persecution is represented in the parable by  the scorching sun, (v. 6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some  a savour of life unto life, to others  a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others  a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phil. i. 12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go." [3.] The thorny ground,  Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field);  and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, v. 7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit. Now what are these choking thorns?  First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (2 Sam. xxiii. 6, 7); they are entangling, vexing, scratching, and  their end is to be burned, Heb. vi. 8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who  are careful and cumbered about many things, commonly neglect  the one thing needful.  Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that arises from care seems to be over, and they  continue hearers of the word, yet are still in a snare (Jer. v. 4, 5); it is  hard for them to enter into the kingdom of heaven: they are apt to promise themselves that in riches which is not in them; to rely upon them, and to take an inordinate complacency in them; and this chokes the word as much as care did. Observe, It is not so much riches, as  the deceitfulness of riches, that does the mischief: now they cannot be said to be deceitful to us unless we put our confidence in them, and raise our expectations from them, and then it is that they choke the good seed. [4.] The good ground (v. 18);  Others fell into good ground, and it is pity but that good seed should always meet with good soil, and then there is no loss; such are  good hearers of the word, v. 23. Note, Though there are many that  receive the grace of God, and the word of his grace,  in vain, yet God has a remnant by whom it is received to good purpose; for God's  word shall not return empty, Isa. lv. 10, 11. Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By  this true Christians are distinguished from hypocrites, that they  bring forth the fruits of righteousness; so shall ye be my disciples, John xv. 8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it. The hearers represented by the good ground are,  First, Intelligent hearers; they  hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is  a thief and a robber, comes not in by that  door, but climbeth up another way.  Secondly, Fruitful hearers, which is an evidence of their good understanding: which  also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We  then bear fruit, when we practise according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.  Thirdly, Not all alike fruitful;  some a hundred-fold, some sixty, some thirty. Note, Among fruitful Christians, some are more fruitful than others: where there is true grace, yet there are degrees of it; some are of greater attainments in knowledge and holiness than others; all Christ's scholars are not in the same form. We should aim at the highest degree, to bring  forth a hundred-fold, as Isaac's ground did (Gen. xxvi. 12),  abounding in the work of the Lord, John xv. 8. But if the ground be good, and the fruit right, the heart honest, and the life of a piece with it, those who bring forth but thirty-fold shall be graciously accepted of God, and it will be fruit abounding to their account, for  we are under grace, and not under the law.

Parable of the Tares, the Mustard-Seed, the Leaven, &c..
$24$ Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: $25$ But while men slept, his enemy came and sowed tares among the wheat, and went his way. $26$ But when the blade was sprung up, and brought forth fruit, then appeared the tares also. $27$ So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? $28$ He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? $29$ But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. $30$ Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. $31$ Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: $32$ Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. $33$ Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. $34$ All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: $35$ That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. $36$ Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. $37$ He answered and said unto them, He that soweth the good seed is the Son of man; $38$ The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked  one; $39$ The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. $40$ As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. $41$ The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; $42$ And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. In these verses, we have, I. Another reason given why Christ preached by parables, v. 34, 35.  All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in  parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by plain preaching, he will try them with parables; and the reason here given is,  That the scripture might be fulfilled. The passage here quoted for it, is part of the preface to that historical Psalm, lxxviii. 2,  I will open my mouth in a parable. What the Psalmist David, or Asaph, says there of his narrative, is accommodated to Christ's sermons; and that great precedent would serve to vindicate this way of preaching from the offence which some took at it. Here is, 1. The matter of Christ's preaching; he preached  things which had been kept secret from the foundation of the world. The mystery of the gospel had been  hid in God, in his councils and decrees,  from the beginning of the world. Eph. iii. 9. Compare Rom. xvi. 25; 1 Cor. ii. 7; Col. i. 26. If we delight in the records of ancient things, and in the revelation of secret things, how welcome should the gospel be to us, which has in it such antiquity and such mystery! It was  from the foundation of the world wrapt up in types and shadows, which are  now done away; and those secret things are now become such things revealed  as belong to us and to our children, Deut. xxix. 29. 2. The manner of Christ's preaching; he preached by parables; wise sayings, but figurative, and which help to engage attention and a diligent search. Solomon's sententious dictates, which are full of similitudes, are called  proverbs, or  parables; it is the same word; but in this, as in other things,  Behold a greater than Solomon is here, in whom are hid treasures of wisdom. II. The parable of the  tares, and the exposition of it; they must be taken together, for the exposition explains the parable and the parable illustrates the exposition. Observe, 1. The disciples' request to their Master to have this parable expounded to them (v. 36);  Jesus sent the multitude away; and it is to be feared many of them went away no wiser than they came; they had heard a sound of words, and that was all. It is sad to think how many go away from sermons without the word of grace in their hearts. Christ  went into the house, not so much for his own repose, as for particular converse with his disciples, whose instruction he chiefly intended in all his preaching. He was ready to do good in all places; the disciples laid hold on the opportunity, and  they came to him. Note, Those who would be wise for every thing else, must be wise to discern and improve their opportunities, especially of converse with Christ, of converse with him alone, in secret meditation and prayer. It is very good, when we return from the solemn assembly, to talk over what we have heard there, and by familiar discourse to help one another to understand and remember it, and to be affected with it; for we lose the benefit of many a sermon by vain and unprofitable discourse after it. See Luke xxiv. 32; Deut. vi. 6, 7. It is especially good, if it may be, to ask of the ministers of the word the meaning of the word, for  their lips should keep knowledge, Mal. ii. 7. Private conference would contribute much to our profiting by public preaching. Nathan's  Thou art the man, was that which touched David to the heart. The disciples' request to their Master was,  Declare unto us the parable of the tares. This implied an acknowledgement of their ignorance, which they were not ashamed to make. It is probable they apprehended the general scope of the parable, but they desired to understand it more particularly, and to be assured that they took it right. Note, Those are rightly disposed for Christ's teaching, that are sensible of their ignorance, and sincerely desirous to be taught. He will  teach the humble (Ps. xxv. 8, 9), but '' will for this be enquired of. If any man lack instruction,  let him ask it of God.'' Christ had expounded the foregoing parable unasked, but for the exposition of this they ask him. Note, The mercies we have received must be improved, both for direction what to pray for, and for our encouragement in prayer. The first light and the first grace are given in a preventing way, further degrees of both which must be daily prayed for. 2. The exposition Christ gave of the parable, in answer to their request; so ready is Christ to answer such desires of his disciples. Now the drift of the parable is, to represent to us the present and future state of the kingdom of heaven, the gospel church: Christ's care of it, the devil's enmity against it, the mixture that there is in it of good and bad in the other world. Note, The visible church is the kingdom of heaven; though there be many hypocrites in it, Christ rules in it as a King; and there is a remnant in it, that are the subjects and heirs of heaven, from whom, as the better part, it is denominated: the church is  the kingdom of heaven upon earth. Let us go over the particulars of the exposition of the parable. (1.)  He that sows the good seed is the Son of man. Jesus Christ is the Lord of the field,  the Lord of the harvest, the Sower of good seed. When  he ascended on high, he gave gifts to the world; not only good ministers, but other good men. Note, Whatever good seed there is in the world, it all comes from the hand of Christ, and is of his sowing: truths preached, graces planted, souls sanctified, are good seed, and all owing to Christ. Ministers are instruments in Christ's hand to sow good seed; are employed by him and under him, and the success of their labours depends purely upon his blessing; so that it may well be said, It is Christ, and no other, that sows the good seed; he  is the Son of man, one of us, that his terror might not make us afraid;  the Son of man, the Mediator, and that has authority. (2.)  The field is the world; the world of mankind, a large field, capable of bringing forth good fruit; the more is it to be lamented that it brings forth so much bad fruit: the world here is the visible church, scattered all the world over, not confined to one nation. Observe, In the parable it is called  his field; the world is Christ's  field, for  all things are delivered unto him of the Father: whatever power and interest the devil has in the world, it is usurped and unjust; when Christ comes to take possession, he comes whose right it is; it is his field, and because it is his he took care to sow it with good seed. (3.)  The good seed are the children of the kingdom, true saints. They are, [1.] The  children of the kingdom; not in profession only, as the Jews were (ch. viii. 12), but in sincerity; Jews inwardly, Israelites indeed, incorporated in faith and obedience to Jesus Christ the great King of the church. [2.] They are the good seed, precious as seed, Ps. cxxvi. 6. The seed is the substance of the field; so the holy seed, Isa. vi. 13. The seed is scattered, so are the saints; dispersed, here one and there another, though in some places thicker sown than in others. The seed is that from which fruit is expected; what fruit of honour and service God has from this world he has from the saints, whom he has  sown unto himself in the earth, Hos. ii. 23. (4.)  The tares are the children of the wicked one. Here is the character of sinners, hypocrites, and all profane and wicked people. [1.] They are the children of the devil, as a wicked one. Though they do not own his name, yet they bear his image, do his lusts, and from him they have their education; he rules over them, he works in them, Eph. ii. 2; John viii. 44. [2.] They are tares in the field of this world; they do no good, they do hurt; unprofitable in themselves, and hurtful to  the good seed, both by temptation and persecution: they are weeds in the garden, have the same rain, and sunshine, and soil, with the good plants, but are good for nothing: the  tares are among the wheat. Note, God has so ordered it, that good and bad should be mixed together in this world, that the good may be exercised, the bad left inexcusable, and a difference made between earth and heaven. (5.)  The enemy that sowed the tares is the devil; a sworn enemy to Christ and all that is good, to the glory of the good God, and the comfort and happiness of all good men. He is an enemy to the field of the world, which he endeavours to make his own, by sowing his tares in it. Ever since he became a wicked spirit himself, he has been industrious to promote wickedness, and has made it his business, aiming therein to counterwork Christ. Now concerning the sowing of the tares, observe in the parable, [1.] That they were sown  while men slept. Magistrates slept, who by their power, ministers slept, who by their preaching, should have prevented this mischief. Note, Satan watches all opportunities, and lays hold of all advantages, to propagate vice and profaneness. The prejudice he does to particular persons is when reason and conscience sleep, when they are off their guard; we have therefore need to  be sober, and vigilant. It was in the night, for that is the sleeping time. Note, Satan rules in  the darkness of this world; that gives him an opportunity to sow tares, Ps. civ. 20. It was  while men slept; and there is no remedy but men must have some sleeping time. Note, It is as impossible for us to prevent hypocrites being in the church, as it is for the husbandman, when he is asleep, to hinder an enemy from spoiling his field. [2.] The enemy, when he had sown the tares,  went his way (v. 25), that it might not be known who did it. Note, When Satan is doing the greatest mischief, he studies most to conceal himself; for his design is in danger of being spoiled if he be seen in it; and therefore, when he comes to sow tares, he  transforms himself into an angel of light, 2 Cor. xi. 13, 14. He  went his way, as if he had done no harm;  such is the way of the adulterous woman, Prov. xxx. 20. Observe, Such is the proneness of fallen man to sin, that if the enemy sow the tares, he may even go his way, they will spring up of themselves and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced, or it will come to nothing. [3.] The tares appeared not till  the blade sprung up, and brought forth fruit, v. 26. There is a great deal of secret wickedness in the hearts of men, which is long hid under the cloak of a plausible profession, but breaks out at last. As the good seed, so the tares, lie a great while under the clods, and at first springing up, it is hard to distinguish them; but when a trying time comes, when fruit is to be brought forth, when good is to be done that has difficulty and hazard attending it, then you will return and discern between the sincere and the hypocrite: then you may say, This is wheat, and that is tares. [4.] The servants, when they were aware of it, complained to their master (v. 27);  Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not of Christ: considering the seed which Christ sows, we may well ask, with wonder,  Whence should  these tares come? Note, The rise of errors, the breaking out of scandals, and the growth of profaneness, are matter of great grief to all the servants of Christ; especially to his faithful ministers, who are directed to complain of it to him whose the field is. It is sad to see such tares, such weeds, in the garden of the Lord; to see the good soil wasted, the good seed choked, and such a reflection cast on the name and honour of Christ, as if his field were no better than  the field of the slothful, all grown over with thorns. [5.] The Master was soon aware whence it was (v. 28);  An enemy has done this. He does not lay the blame upon the servants; they could not help it, but had done what was in their power to prevent it. Note, The ministers of Christ, that are faithful and diligent, shall not be judged of Christ, and therefore should not be reproached by men, for the mixtures of bad with good, hypocrites with the sincere, in the field of the church.  It must needs be that such offences will come; and they shall not be laid to our charge, if we do our duty, though it have not the desired success. Though they sleep, if they do not love sleep; though tares be sown, if they do not sow them nor water them, nor allow of them, the blame shall not lie at their door. [6.] The servants were very forward to have these tares rooted up. " Wilt thou that we go and do it presently?" Note, The over-hasty and inconsiderate zeal of Christ's servants, before they have consulted with their Master, is sometimes ready, with the hazard of the church, to root out all that they presume to be tares:  Lord, wilt thou that we call for fire from heaven? [7.] The Master very wisely prevented this (v. 29);  Nay, lest while ye gather up the tares, ye root up also the wheat with them. Note, It is not possible for any man infallibly to distinguish between tares and wheat, but he may be mistaken; and therefore such is the wisdom and grace of Christ, that he will rather permit the tares, than any way endanger the wheat. It is certain, scandalous offenders are to be censured, and we are to withdraw from them; those who are openly  the children of the wicked one, are not to be admitted to special ordinances; yet it is possible there may be a discipline, either so mistaken in its rules, or so over-nice in the application of them, as may prove vexatious to many that are truly godly and conscientious. Great caution and moderation must be used in inflicting and continuing church censures, lest the wheat be trodden down, if not plucked up. The  wisdom from above, as it  is pure, so it is  peaceable, and those who oppose themselves must not be cut off, but instructed, and  with meekness, 2 Tim. ii. 25. The tares, if continued under the means of grace, may become good corn; therefore have patience with them. (6.)  The harvest is the end of the world, v. 39. This world will have an end; though it continue long, it will not continue always; time will shortly be swallowed up in eternity. At the end of the world, there will be a great harvest-day, a day of judgment; at harvest all is ripe and ready to be cut down: both good and bad are ripe at the great-day, Rev. vi. 11. It is  the harvest of the earth, Rev. xiv. 15. At harvest the reapers cut down all before them; not a field, not a corner, is left behind; so at the great day all must be judged (Rev. xx. 12, 13); God has  set a harvest (Hos. vi. 11), and it shall not fail, Gen. viii. 22. At harvest every man reaps as he sowed; every man's ground, and seed, and skill, and industry, will be manifested: see Gal. vi. 7, 8. Then they who  sowed precious seed, will come again with rejoicing (Ps. cxxvi. 5, 6), with  the joy of harvest (Isa. ix. 3); when  the sluggard, who would not plough by reason of cold, shall beg, and have nothing (Prov. xx. 4); shall cry,  Lord, Lord, but in vain; when the harvest of those who sowed to the flesh, shall  be a day of grief, and of desperate sorrow, Isa. xvii. 11. (7.)  The reapers are the angels: they shall be employed, in the great day, in executing Christ's righteous sentences, both of approbation and condemnation, as ministers of his justice, ch. xxv. 31. The angels are skilful, strong, and swift, obedient servants to Christ, holy enemies to the wicked, and faithful friends to all the saints, and therefore fit to be thus employed.  He that reapeth receiveth wages, and the angels will not be unpaid for their attendance; for  he that soweth, and he that reapeth, shall rejoice together (John iv. 36); that  is joy in heaven in the presence of the angels of God. (8.) Hell-torments are the  fire, into which the  tares shall then be cast, and in which they shall be burned. At the great day a distinction will be made, and with it a vast difference; it will be a notable day indeed. [1.] The tares will then be gathered out:  The reapers (whose primary work it is to gather in the corn) shall be charged first to  gather out the tares. Note, Though good and bad are together in this world undistinguished, yet at the great day they shall be parted; no tares shall then be among the wheat; no sinners among the saints: then you shall plainly discern  between the righteous and the wicked, which here sometimes it is hard to do, Mal. iii. 18; iv. 1. Christ will not bear always, Ps. l. 1, &c. They shall  gather out of his kingdom all wicked things that offend, and all wicked persons that do iniquity: when he begins, he will make a full end. All those corrupt doctrines, worships, and practices, which have offended, have been scandals to the church, and stumbling-blocks to men's consciences, shall be condemned by the righteous Judge in that day, and consumed by  the brightness of his coming; all  the wood, hay, and stubble (1 Cor. iii. 12); and then  woe to them that do iniquity, that make a trade of it, and persist in it; not only those in the last age of Christ's kingdom upon earth, but those in every age. Perhaps here is an allusion to Zeph. i. 3,  I will consume the stumbling-blocks with the wicked. [2.] They will then be  bound in bundles, v. 30. Sinners of the same sort will be bundled together in the great day: a bundle of atheists, a bundle of epicures, a bundle of persecutors, and a great bundle of hypocrites. Those who have been associates in sin, will be so in shame and sorrow; and it will be an aggravation of their misery, as the society of glorified saints will add to their bliss. Let us pray, as David,  Lord, gather not my soul with sinners (Ps. xxvi. 9), but let it be bound in  the bundle of life, with the Lord our God, 1 Sam. xxv. 29. [3.] They will  be cast into a furnace of fire; such will be the end of wicked, mischievous people, that are in the church as  tares in the field; they are fit for nothing but fire; to it they shall go, it is the fittest place for them. Note, Hell is a furnace of fire, kindled by the wrath of God, and kept burning by the bundles of tares cast into it, who will be ever in the consuming, but never consumed. But he slides out of the metaphor into a description of those torments that are designed to be set forth by it:  There shall be weeping, and gnashing of teeth; comfortless sorrow, and an incurable indignation at God, themselves, and one another, will be the endless torture of damned souls. Let us therefore,  knowing these terrors of the Lord, be persuaded not to do iniquity. (9.) Heaven is the  barn into which all God's wheat shall be gathered in that harvest-day.  But gather the wheat into my barn: so it is in the parable, v. 30. Note, [1.] In the field of this world good people are the wheat, the most precious grain, and the valuable part of the field. [2.] This wheat shall shortly be gathered, gathered from among the tares and weeds: all  gathered together in a general assembly, all the Old-Testament saints, all the New-Testament saints, not one missing.  Gather my saints together unto me, Ps. l. 5. [3.] All God's wheat shall be lodged together in God's barn: particular souls are housed at death as a shock of corn (Job v. 26), but the general in-gathering will be at the end of time: God's wheat will then be put together, and no longer scattered; there will be sheaves of corn, as well as bundles of tares: they will then be secured, and no longer exposed to wind and weather, sin and sorrow: no longer afar off, and at a great distance, in the field, but near, in the barn. Nay, heaven is a  garner (ch. iii. 12), in which the wheat will not only be separated from the tares of ill companions, but sifted from the chaff of their own corruptions. In the explanation of the parable, this is gloriously represented (v. 43); '' Then shall the righteous shine forth as the sun in the kingdom of their Father. First,'' It is their present honour, that God is their Father.  Now are we the sons of God (1 John iii. 2);  our Father in heaven is King there. Christ, when he went to heaven, went to his  Father, and our Father, John xx. 17. It is our  Father's house, nay, it is  our Father's palace, his throne, Rev. iii. 21.  Secondly, The honour in reserve for them is, that they  shall shine forth as the sun in that kingdom. Here they are obscure and hidden (Col. iii. 3), their beauty is eclipsed by their poverty, and the meanness of their outward condition; their own weaknesses and infirmities, and the reproach and disgrace cast upon them, cloud them; but then they shall shine forth as the sun from behind a dark cloud; at death they shall shine forth to themselves; at the great day they will shine forth publicly before all the world,  their bodies will be made like Christ's glorious body: they shall shine by reflection, with a light borrowed from the Fountain of light; their sanctification will be perfected, and their justification published; God will own them for his children, and will produce the record of all their services and sufferings for his name: they shall shine as the sun, the most glorious of all visible beings. The glory of the saints is in the Old Testament compared to that of the firmament and the stars, but here to that of the sun;  for life and immortality are brought to a much clearer  light by the gospel, than under the law. Those who shine as lights in this world, that God may be glorified, shall shine as the sun in the other world, that  they may be glorified. Our Saviour concludes, as before, with a demand of attention;  Who hath ears to hear, let him hear. These are things which it is our happiness to hear of, and our duty to hearken to. III. Here is the parable of the  grain of mustard-seed, v. 31, 32. The scope of this parable is to show, that the beginnings of the gospel  would be small, but that its latter end would greatly increase. In this way the gospel church,  the kingdom of God among us, would be  set up in the world; in this way the work of grace in the heart,  the kingdom of God within us, would be carried on in particular persons. Now concerning the work of the gospel, observe, 1. That it is commonly very weak and small at first,  like a grain of mustard-seed, which is one of the least of all seeds. The kingdom of the Messiah, which was now in the setting up, made but a small figure; Christ and the apostles, compared with the grandees of the world, appeared  like a grain of mustard-seed, the weak things of the world. In particular places, the first breaking out of the gospel light is but as  the dawning of the day; and in particular souls, it is at first  the day of small things, like a bruised reed. Young converts are like  lambs that must be  carried in his arms, Isa. xl. 11. There is a little faith, but there is much lacking in it (1 Thess. iii. 10), and the  groanings such as  cannot be uttered, they are so small; a principle of spiritual life, and some motion, but scarcely discernible. 2. That yet it is growing and coming on. Christ's kingdom strangely got ground; great accessions were made to it; nations were born at once, in spite of all the oppositions it met with from hell and earth. In the soul where grace is true it will grow really, though perhaps insensibly.  A grain of mustard-seed is small, but however it is seed, and has in it a disposition to grow. Grace will be getting ground, shining more and more, Prov. iv. 18. Gracious habits confirmed, actings quickened, and knowledge more clear, faith more confirmed, love more inflamed; here is the seed growing. 3. That it will at last come to a great degree of strength and usefulness;  when it is grown to some maturity,  it becomes a tree, much larger in those countries than in ours. The church, like  the vine brought out of Egypt, has taken root, and  filled the earth, Ps. lxxx. 9-11. The church is like a great tree, in which the fowls of the air do lodge; God's people have recourse to it for food and rest, shade and shelter. In particular persons, the principle of grace, if true, will persevere and be perfected at last: growing grace will be strong grace, and will bring much to pass. Grown Christians must covet to be useful to others, as the mustard-seed when grown is to the birds; that those who dwell near or under their shadow may be the better for them, Hos. xiv. 7. IV. Here is the parable of the  leaven, v. 33. The scope of this is much the same with that of the foregoing parable, to show that the gospel should prevail and be successful by degrees, but silently and insensibly; the preaching of the gospel is like leaven, and works like leaven in the hearts of those who receive it. 1.  A woman took this  leaven; it was her work. Ministers are employed in leavening places, in leavening souls, with the gospel.  The woman is the weaker vessel, and we have this treasure in such vessels. 2. The leaven was  hid in three measures of meal. The heart is, as the meal, soft and pliable; it is the tender heart that is likely to profit by the word: leaven among corn unground does not work, nor does the gospel in souls unhumbled and unbroken for sin: the law grinds the heart, and then the gospel leavens it. It is  three measures of meal, a great quantity, for  a little leaven leaveneth the whole lump. The meal must be kneaded, before it receive the leaven; our hearts, as they must be broken, so they must be moistened, and pains taken with them to prepare them for the word, that they may receive the impressions of it. The leaven must be  hid in the heart (Ps. cxix. 11), not so much for secrecy (for it will show itself) as for safety; our inward thought must be upon it, we must lay it up, as Mary laid up the sayings of Christ, Luke ii. 51. When the woman hides the leaven in the meal, it is with an intention that it should communicate its taste and relish to it; so we must treasure up the word in our souls, that we may be sanctified by it, John xvii. 17. 3. The leaven thus hid in the dough, works there, it ferments;  the word is quick and powerful, Heb. iv. 12. The leaven works speedily, so does the word, and yet gradually. What a sudden change did Elijah's mantle make upon Elisha! 1 Kings xix. 20. It works silently and insensibly (Mark iv. 26), yet strongly and irresistibly: it does its work without noise, for so is  the way of the Spirit, but does it without fail. Hide but the leaven in the dough, and all the world cannot hinder it from communicating its taste and relish to it, and yet none sees how it is done, but by degrees  the whole is leavened. (1.) Thus it was in the world. The apostles, by their preaching, hid a handful of leaven in the great mass of mankind, and it had a strange effect; it put the world into a ferment, and in a sense turned it  upside down (Acts xvii. 6), and by degrees made a wonderful change in the taste and relish of it: the savour of the gospel was  manifested in every place, 2 Cor. ii. 14; Rom. xv. 19. It was thus effectual, not by outward force, and therefore not by any such force resistible and conquerable, but by  the Spirit of the Lord of hosts, who works, and none can hinder. (2.) Thus it is in the heart. When the gospel comes into the soul, [1.] It works a change, not in the substance; the dough is the same, but in the quality; it makes us to savour otherwise than we have done, and other things to savour with us otherwise than they used to do, Rom. viii. 5. [2.] It works a universal change; it diffuses itself into all the powers and faculties of the soul, and alters the property even of the members of the body, Rom. vi. 13. [3.] This change is such as makes the soul to partake of the nature of the word, as the dough does of the leaven. We are delivered into it as into a mould (Rom. vi. 17), changed into the same image (2 Cor. iii. 18), like the impression of the seal upon the wax. The gospel savours of God, and Christ, and free grace, and another world, and these things now relish with the soul. It is a word of faith and repentance, holiness and love, and these are wrought in the soul by it. This savour is communicated insensibly, for  our life is hid; but inseparably, for grace is a  good part that shall never be taken away from those who have it. When the dough is leavened, then to the oven with it; trials and afflictions commonly attend this change; but thus saints are fitted to be bread for our Master's table.

Various Parables.
$44$ Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. $45$ Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: $46$ Who, when he had found one pearl of great price, went and sold all that he had, and bought it. $47$ Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, $50$ And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. $51$ Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. $52$ Then said he unto them, Therefore every scribe  which is instructed unto the kingdom of heaven is like unto a man  that is a householder, which bringeth forth out of his treasure  things new and old. We have four short parables in these verses. I. That of the  treasure hid in the field. Hitherto he had compared  the kingdom of heaven to small things, because its beginning was small; but, lest any should thence take occasion to think meanly of it, in this parable and the next he represents it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms; it is here likened  to a treasure hid in the field, which, if we will, we may make our own. 1. Jesus Christ is the true Treasure; in him there is an abundance of all that which is rich and useful, and will be a portion for us:  all fulness (Col. i. 19; John i. 16):  treasures of wisdom and knowledge (Col. ii. 3), of righteousness, grace, and peace; these are laid up for us in Christ; and, if we have an interest in him, it is all our own. 2. The gospel is the field in which this treasure is hid: it is hid in the word of the gospel, both the Old-Testament and the New-Testament gospel. In gospel ordinances it is hid as the milk in the breast, the marrow in the bone, the manna in the dew, the water in the well (Isa. xii. 3),  the honey in the honey-comb. It is hid, not  in a garden enclosed, or  a spring shut up, but  in a field, an open field;  whoever will, let him come, and search the scriptures; let him dig in  this field (Prov. ii. 4); and whatever royal mines we find, they are all our own, if we take the right course. 3. It is a great thing to discover the treasure hid in this field, and the unspeakable value of it. The reason why so many slight the gospel, and will not be at the expense, and run the hazard, of entertaining it, is because they look only upon the surface of the field, and judge by that, and so see no excellency in the Christian institutes above those of the philosophers; nay, the richest mines are often in grounds that appear most barren; and therefore they will not so much as bid for the field, much less come up to the price.  What is thy beloved more than another beloved? What is the Bible more than other good books? The gospel of Christ more than Plato's philosophy, or Confucius's morals: but those who have  searched the scriptures, so as in them to find Christ and  eternal life (John v. 39), have discovered such a treasure in this field as makes it infinitely more valuable. 4. Those who discern this treasure in the field, and value it aright, will never be easy till they have made it their own upon any terms. He that has found this treasure, hides it, which denotes a holy jealousy,  lest we come short (Heb. iv. 1),  looking diligently (Heb. xii. 15), lest Satan come between us and it. He rejoices in it, though as yet the bargain be not made; he is glad there is such a bargain to be had, and that he is in a fair way to have an interest in Christ; that the matter is in treaty: their  hearts may  rejoice, who are yet  but seeking the Lord, Ps. cv. 3. He resolves to  buy this field: they who embrace gospel offers, upon gospel terms, buy this field; they make it their own, for the sake of the unseen treasure in it. It is Christ in the gospel that we are to have an eye to; we need not go up to heaven, but Christ in the word is nigh us. And so intent he is upon it,  that he sells all to buy this field: they who would have saving benefit by Christ, must be willing to part with all, that they may make it sure to themselves; must  count every thing but loss, that they may win Christ, and be found in him. II. That of  the pearl of price (v. 45, 46), which is to the same purport with the former, of the treasure.  The dream is thus doubled, for the thing is certain. Note, 1. All the children of men are busy,  seeking goodly pearls: one would be rich, another would be honourable, another would be learned; but the most are imposed upon, and take up with counterfeits for pearls. 2. Jesus Christ is a  Pearl of great price, a Jewel of inestimable value, which will make those who have it rich, truly rich, rich toward God; in having him, we have enough to make us happy here and for ever. 3. A true Christian is a spiritual  merchant, that seeks and finds this pearl of price; that does not take up with any thing short of an interest in Christ, and, as one that is resolved to be spiritually rich, trades high:  He went and bought that pearl; did not only bid for it, but purchased it. What will it avail us to know Christ, if we do not know him as ours,  made to us wisdom? 1 Cor. i. 30. 4. Those who would have a saving interest in Christ, must be willing to part with all for him, leave all to follow him. Whatever stands in opposition to Christ, or in competition with him for our love and service, we must cheerfully quit it, though ever so dear to us. A man may buy gold too dear, but not this pearl of price. III. That of the  net cast into the sea, v. 47-49. 1. Here is the parable itself. Where note, (1.) The world is a vast sea, and the children of men  are things creeping innumerable, both small and great, in that sea, Ps. civ. 25. Men in their natural state are  like the fishes of the sea that have no ruler over them, Hab. i. 14. (2.) The preaching of the gospel is the casting of a net into this sea, to catch something out of it, for his glory who has the sovereignty of the sea. Ministers are  fishers of men, employed in casting and drawing this net; and  then they speed, when at Christ's word they let down the net; otherwise, they  toil and catch nothing. (3.) This net gathers of every kind, as large dragnets do. In the visible church there is a deal of trash and rubbish, dirt and weeds and vermin, as well as fish. (4.) There is a time coming when this net will be full, and drawn to the shore; a set time when the gospel shall have fulfilled that for which it was sent, and we are sure it shall not return void, Isa. lv. 10, 11. The net is now filling; sometimes it fills faster than at other times, but still it fills, and will be drawn to shore, when the  mystery of God shall be finished. (5.) When the net is full and drawn to the shore, there shall be a separation between the good and bad that were gathered in it. Hypocrites and true Christians shall then be parted; the good shall be gathered into vessels, as valuable, and therefore to be carefully kept, but the bad shall be cast away, as vile and unprofitable; and miserable is the condition of those who are cast away in that day. While the net is in the sea, it is not known what is in it, the fishermen themselves cannot distinguish; but they carefully draw it, and all that is in it, to the shore, for the sake of the good that is in it. Such is God's care for the visible church, and such should ministers' concern be for those under their charge, though they are mixed. 2. Here is the explanation of the latter part of the parable, the former is obvious and plain enough: we see gathered in the visible church,  some of every kind: but the latter part refers to that which is yet to come, and is therefore more particularly explained, v. 49, 50.  So shall it be at the end of the world; then, and not till then, will the dividing, discovering day be. We must not look for the net full of all good fish; the vessels will be so, but in the net they are mixed. See here, (1.) The distinguishing of the wicked from the righteous. The angels of heaven shall come forth to do that which the angels of the churches could never do; they shall  sever the wicked from among the just; and we need not ask how they will distinguish them when they have both their commission and their instructions from him that knows all men, and particularly knows them that are  his, and them that are  not, and we may be sure there shall be no mistake or blunder either way. (2.) The doom of the wicked when they are thus severed. They shall be  cast into the furnace, Note, Everlasting misery and sorrow will certainly be the portion of those who live among sanctified ones, but themselves die unsanctified. This is the same with what we had before, v. 42. Note, Christ himself preached often of hell-torments, as the everlasting punishment of hypocrites; and it is good for us to be often reminded of this awakening, quickening truth. IV. Here is the parable of the  good householder, which is intended to rivet all the rest. 1. The occasion of it was the good proficiency which the disciples had made in learning, and their profiting by this sermon in particular. (1.) He asked them,  Have ye understood all these things? Intimating, that if they had not, he was ready to explain what they did not understand. Note, It is the will of Christ, that all those who read and hear the word should understand it; for otherwise how should they get good by it? It is therefore good for us, when we have read or heard the word, to examine ourselves, or to be examined, whether we have understood it or not. It is no disparagement to the disciples of Christ to be catechised. Christ invites us to seek to him for instruction, and ministers should proffer their service to those who have any good question to ask concerning what they have heard. (2.) They answered him,  Yea, Lord: and we have reason to believe they said true, because, when they did not understand, they asked for an explication, v. 36. And the exposition of that parable was a key to the rest. Note, The right understanding of one good sermon, will very much help us to understand another; for good truths mutually explain and illustrate one another; and  knowledge is easy to him that understandeth. 2. The scope of the parable itself was to give his approbation and commendation of their proficiency. Note, Christ is ready to encourage willing learners in his school, though they are but weak; and to say,  Well done, well said. (1.) He commends them as  scribes instructed unto the kingdom of heaven. They were now learning that they might teach, and the teachers among the Jews were the scribes. Ezra, who  prepared his heart to teach in Israel, is called  a ready scribe, Ezra vii. 6, 10. Now a skilful, faithful minister of the gospel is a scribe too; but for distinction, he is called a scribe  instructed unto the kingdom of heaven, well versed in the things of the gospel, and well able to teach those things. Note, [1.] Those who are to instruct others, have need to be well instructed themselves. If the priest's lips must keep knowledge, his head must first have knowledge. [2.] The instruction of a gospel minister must be in the  kingdom of heaven, that is it about which his business lies. A man may be a great philosopher and politician, and yet if not instructed to the kingdom of heaven, he will make but a bad minister. (2.) He compares them to a good householder, who  brings forth out of his treasure things new and old; fruits of last year's growth and this year's gathering, abundance and variety, for the entertainment of his friends, Cant. vii. 13. See here, [1.] What should be a minister's furniture,  a treasure of things new and old. Those who have so many and various occasions, have need to stock themselves well in their gathering days with truths new and old, out of the Old Testament and out of the new; with ancient and modern improvements,  that the man of God may be thoroughly furnished, 2 Tim. iii. 16, 17. Old experiences, and new observations, all have their use; and we must not content ourselves with old discoveries, but must be adding new. Live and learn. [2.] What use he should make of this furniture; he should  bring forth: laying up is in order to laying out, for the benefit of others.  Sic vox non vobis—You are to lay up, but not for yourselves. Many are full, but they have no vent (Job xxxii. 19); have a talent, but they bury it; such are unprofitable servants; Christ himself received that he might give; so must we, and we shall have more. In bringing forth, things new and old do best together; old truths, but new methods and expressions, especially new affections.

The Contempt of Christ by His Countrymen.
$53$ And it came to pass,  that when Jesus had finished these parables, he departed thence. $54$ And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this  man this wisdom, and  these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this  man all these things? $57$ And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. $58$ And he did not many mighty works there because of their unbelief. We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His own countrymen had rejected him once, yet he came to them again. Note, Christ does not take refusers at their first word, but repeats his offers to those who have often repulsed them. In this, as in other things, Christ was like his brethren; he had a natural affection to his own country;  Patriam quisque amat, non quia pulchram, sed quia suam—Every one loves his country, not because it is beautiful, but because it is his own. Seneca. His treatment this time was much the same as before, scornful and spiteful. Observe, I. How they expressed their contempt of him. When he  taught them in their synagogue, they were astonished; not that they were taken with his preaching, or admired his doctrine in itself, but only that it should be his; looking upon him as unlikely to be such a teacher. Two things they upbraided him with. 1. His want of academical education. They owned that he had wisdom, and did mighty works; but the question was, Whence he had them: for they knew that he was not brought up at the feet of the rabbin: he had never been at the university, nor taken his degree, nor was called of men,  Rabbi, Rabbi. Note, Mean and prejudiced spirits are apt to judge of men by their education, and to enquire more into their rise than into their reasons. " Whence has this man these mighty works? Did he come honestly by them? Has he not been studying the black art?" Thus they turned that against him which was really for him; for if they had not been wilfully blind, they must have concluded him to be divinely assisted and commissioned, who without the help of education gave such proofs of extraordinary wisdom and power. 2. The meanness and poverty of his relations, v. 55, 56. (1.) They upbraid him with his father.  Is not this the carpenter's son? Yes, it is true he was reputed so: and what harm in that? No disparagement to him to be the son of an honest tradesman. They remember not (though they might have known it) that this carpenter was  of the house of David (Luke i. 27),  a son of David (ch. i. 20); though a carpenter, yet a person of honour. Those who are willing to pick quarrels will overlook that which is worthy and deserving, and fasten upon that only which seems mean. Some sordid spirits regard no branch, no not the Branch from the stem of Jesse (Isa. xi. 1), if it be not the top branch. (2.) They upbraid him with his mother; and what quarrel have they with her? Why, truly,  his mother is called Mary, and that was a very common name, and they all knew her, and knew her to be an ordinary person; she  was called Mary, not  Queen Mary, nor  Lady Mary, nor so much as  Mistress Mary, but plain  Mary; and this is turned to his reproach, as if men had nothing to be valued by but foreign extraction, noble birth, or splendid titles; poor things to measure worth by. (3.) They upbraid him with his brethren, whose names they knew, and had them ready enough to serve this turn; James, and Joses, and Simon, and Judas, good men but poor men, and therefore despised; and Christ for their sakes. These brethren, it is probable, were Joseph's children by a former wife; or whatever their relation was to him, they seem to have been brought up with him in the same family. And therefore of the calling of three of these, who were of the twelve, to that honour (James, Simon, and Jude, the same with Thaddeus), we read not particularly, because they needed not such an express call into acquaintance with Christ who had been the companions of his youth. (4.) His sisters too are all with us; they should therefore have loved him and respected him the more, because he was one of themselves, but therefore they despised him. They were  offended in him: they stumbled at these stumbling-stones, for he was set for  a sign that should be spoken against, Luke ii. 34; Isa. viii. 14. II. See how he resented this contempt, v. 57, 58. 1. It did not trouble his heart. It appears he was not much concerned at it; he  despised the shame, Heb. xii. 2. Instead of aggravating the affront, or expressing an offence at it, or returning such an answer to their foolish suggestions as they deserved, he mildly imputes it to the common humour of the children of men, to undervalue excellences that are cheap, and common, and home-bred. It is usually so.  A prophet is not without honour, save in his own country. Note, (1.) Prophets should have honour paid them, and commonly have; men of God are great men, and men of honour, and challenge respect. It is strange indeed if prophets have not honour. (2.) Notwithstanding this, they are commonly least regarded and reverenced in their own country, nay, and sometimes are most envied. Familiarity breeds contempt. 2. It did for the present (to speak with reverence), in effect, tie his hands:  He did not many mighty works there, because of their unbelief. Note, Unbelief is the great obstruction to Christ's favours.  All things are in general  possible to God (ch. xix. 26), but then it is  to him that believes as to the particulars, Mark ix. 23. The gospel is  the power of God unto salvation, but then it is to  every one that believes, Rom. i. 16. So that if mighty works be not wrought in us, it is not for want of power or grace in Christ, but for want of faith in us.  By grace ye are saved, and that is a mighty work, but it is  through faith, Eph. ii. 8.

=CHAP. 14.= ''John the Baptist had said concerning Christ, He must increase, but I must decrease, John iii. 30. The morning-star is here disappearing, and the Sun of righteousness rising to its meridian lustre. Here is, I. The martyrdom of John; his imprisonment for his faithfulness to Herod (ver. 1-5), and the beheading of him to please Herodias,''

ver. 6-12. II. The miracles of Christ. 1. His feeding five thousand men that came to him to be taught, with five loaves and two fishes, ver. 13-21. 2. Christ's walking on the waves to his disciples in a storm, ver. 22-23. 3. His healing the sick with the touch of the hem of his garment, ver. 34-36. Thus he went forth, thus he went on, conquering and to conquer, or rather, curing and to cure.

The Death of John the Baptist.
$1$ At that time Herod the tetrarch heard of the fame of Jesus, $2$ And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him. $3$ For Herod had laid hold on John, and bound him, and put  him in prison for Herodias' sake, his brother Philip's wife. $4$ For John said unto him, It is not lawful for thee to have her. $5$ And when he would have put him to death, he feared the multitude, because they counted him as a prophet. $6$ But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. $7$ Whereupon he promised with an oath to give her whatsoever she would ask. $8$ And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded  it to be given  her. $10$ And he sent, and beheaded John in the prison. $11$ And his head was brought in a charger, and given to the damsel: and she brought  it to her mother. $12$ And his disciples came, and took up the body, and buried it, and went and told Jesus. We have here the story of John's martyrdom. Observe, I. The occasion of relating this story here, v. 1, 2. Here is, 1. The account brought to Herod of the miracles which Christ wrought. Herod the tetrarch or chief governor of Galilee  heard of the fame of Jesus. At that time, when his countrymen slighted him, upon the account of his meanness and obscurity, he began to be famous at court. Note, God will honour those that are despised for his sake. And the gospel, like the sea, gets in one place what it loses in another. Christ had now been preaching and working miracles above two years; yet, it should seem, Herod had not heard of him till now, and now only heard the fame of him. Note, It is the unhappiness of the great ones of the world, that they are most out of the way of hearing the best things (1 Cor. ii. 8).  Which none of the princes of this world knew, 1 Cor. i. 26. Christ's disciples were now sent abroad to preach, and to work miracles in his name, and this spread the fame of him more than ever; which was an indication of the spreading of the gospel by their means after his ascension. 2. The construction he puts upon this (v. 2);  He said to his servants that told him of the fame of Jesus, as sure as we are here,  this is John the Baptist; he is risen from the dead. Either the leaven of Herod was not Sadducism,  for the Sadducees say, There is no resurrection (Acts xxiii. 8); or else Herod's guilty conscience (as is usual with atheists) did at this time get the mastery of his opinion, and now he concludes, whether there be a general resurrection or no, that  John Baptist is certainly risen, and therefore  mighty works do show forth themselves in him. John, while he lived,  did no miracle (John x. 41); but Herod concludes, that, being risen from the dead, he is clothed with a greater power than he had while he was living. And he very well calls the miracles he supposed him to work, not  his mighty works, but  mighty works showing forth themselves in him. Observe here concerning Herod, (1.) How he was disappointed in what he intended by beheading John. He thought if he could get that troublesome fellow out of the way, he might go on in his sins, undisturbed and uncontrolled; yet no sooner is that effected, than he hears of Jesus and his disciples preaching the same pure doctrine that John preached; and, which is more, even the disciples confirming it by miracles in their Master's name. Note, Ministers may be silenced, and imprisoned, and banished, and slain, but the word of God cannot be run down. The prophets  live not for ever, but the word takes hold, Zech. i. 5, 6. See 2 Tim. ii. 9. Sometimes God raises up many faithful ministers out of the ashes of one. This  hope there is of God's trees,  though they be cut down, Job xiv. 7-9. (2.) How he was filled with causeless fears, merely from the guilt of his own conscience. Thus  blood cries, not only  from the earth on which it was shed, but from the heart of him that shed it, and makes him  Magor-missabib—A terror round about, a terror to himself. A guilty conscience suggests every thing that is frightful, and, like a whirlpool, gathers all to itself that comes near it. Thus  the wicked flee when none pursue (Prov. xxviii. 1); are in  great fear, where no fear is, Ps. xiv. 5. Herod, by a little enquiry, might have found out that this Jesus was in being long before John Baptist's death, and therefore could not be  Johannes redivivus—John restored to life; and so he might have undeceived himself; but God justly left him to this infatuation. (3.) How, notwithstanding this, he was hardened in his wickedness; for though he was convinced that John was a prophet, and one owned of God, yet he does not express the least remorse or sorrow for his sin in putting him to death. The devils believe and tremble, but they never believe and repent. Note, There may be the terror of strong convictions, where there is not the truth of a saving conversion. II. The story itself of the imprisonment and martyrdom of John. These extraordinary sufferings of him who was the first preacher of the gospel, plainly show that bonds and afflictions will abide the professors of it. As the first Old-Testament saint, so the first New-Testament minister, died a martyr. And if Christ's forerunner was thus treated, let not his followers expect to be caressed by the world. Observe here, 1. John's faithfulness in reproving Herod, v. 3, 4. Herod was one of John's hearers (Mark vi. 20), and therefore John might be the more bold with him. Note, Ministers, who are reprovers by office, are especially obliged to reprove those that are under their charge, and  not to suffer sin upon them; they have the fairest opportunity of dealing with them, and with them may expect the most favourable acceptance. The particular sin he reproved him for was, marrying his brother Philip's wife, not his widow (that had not been so criminal), but his wife. Philip was now living, and Herod inveigled his wife from him, and kept her for his own. Here was a complication of wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by this woman; and it was an aggravation of the wrong, that he was his brother, his half-brother, by the father, but not by the mother. See Ps. l. 20. For this sin John reproved him; not by tacit and oblique allusions, but in plain terms,  It is not lawful for thee to have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but, It is not  lawful; the  sinfulness of sin, as it is the  transgression of the law, is the worst thing in it. This was Herod's own iniquity, his beloved sin, and therefore John Baptist tells him of this particularly. Note, (1.) That which by the law of God is unlawful to other people, is by the same law unlawful to princes and the greatest of men. They who rule over men must not forget that they are themselves but men, and subject to God. " It is not lawful for thee, any more than for the meanest subject thou hast, to debauch another man's wife." There is no prerogative, no, not for the greatest and most arbitrary kings, to break the laws of God. (2.) If princes and great men break the law of God, it is very fit they should be told of it by proper persons, and in a proper manner. As they are not above the commands of God's word, so they are not above the reproofs of his ministers.  It is not fit indeed,  to say to a king, Thou art Belial (Job xxxiv. 18), any more than to call a brother  Raca, or,  Thou fool: it is not fit, while they keep within the sphere of their own authority, to arraign them. But it is fit that, by those whose office it is, they should be told what is unlawful, and told with application,  Thou art the man; for it follows there (v. 19), that God (whose agents and ambassadors faithful ministers are)  accepteth not the persons of princes, nor regardeth the rich more than the poor. 2. The imprisonment of John for his faithfulness, v. 3.  Herod laid hold on John when he was going on to preach and baptize, put an end to his work,  bound him, and put him in prison; partly to gratify his own revenge, and partly to please Herodias, who of the two seemed to be most incensed against him; it was  for her sake that he did it. Note, (1.) Faithful reproofs, if they do not profit, usually provoke; if they do not do good, they are resented as affronts, and they that will not bow to the reproof, will fly in the face of the reprover and hate him, as Ahab hated Micaiah, 1 Kings xxii. 8. See Prov. ix. 8; xv. 10, 12.  Veritas odium parit—Truth produces hatred. (2.) It is no new thing for God's ministers to suffer ill for doing well. Troubles abide those most that are most diligent and faithful in doing their duty, Acts xx. 20. Perhaps some of John's friends would blame him as indiscreet in reproving Herod, and tell him he had better be silent than provoke Herod, whose character he knew very well, thus to deprive him of his liberty; but away with that discretion that would hinder men from doing their duty as magistrates, ministers, or Christian friends; I believe John's own heart did not reproach him for it, but this testimony of his conscience for him made his bonds easy, that he suffered for well-doing, and not as a  busy-body in other men's matters, 1 Pet. iv. 15. 3. The restraint that Herod lay under from further venting of his rage against John, v. 5. (1.) He would have put him to death. Perhaps that was not intended at first when he imprisoned him, but his revenge by degrees boiled up to that height. Note, The way of sin, especially the sin of persecution, is down-hill; and when once a respect to Christ's ministers is cast off and broken through in one instance, that is at length done, which the man would sooner have thought himself a dog than to have been guilty of, 2 Kings viii. 13. (2.) That which hindered him was his  fear of the multitude, because they counted John as a prophet. It was not because he feared God (if the fear of God had been before his eyes he would not have imprisoned him), nor because he feared John, though formerly he had had a reverence for him (his lusts had overcome that), but because he feared the people; he was afraid for himself, his own safety, and the safety of his government, his abuse of which he knew had already rendered him odious to the people, whose resentments being so far heated already would be apt, upon such a provocation as the putting of a prophet to death, to break out into a flame. Note, [1.] Tyrants have their fears. Those who are, and affect to be,  the terror of the mighty, are many times the greatest terror of all to themselves; and when they are most ambitious to be feared by the people, are most afraid of them. [2.] Wicked men are restrained from the most wicked practices, merely by their secular interest, and not by any regard to God. A concern for their ease, credit, wealth, and safety, being their reigning principle, as it keeps them from many duties, so it keeps them from many sins, which otherwise they would not be restrained from; and this is one means by which sinners are kept from being overmuch wicked, Eccl. vii. 17. The danger of sin that appears to sense, or to fancy only, influences men more than that which appears to faith. Herod feared that the putting of John to death might raise a mutiny among the people, which it did not; but he never feared it might raise a mutiny in his own conscience, which it did, v. 2. Men fear being hanged for that which they do not fear being damned for. 4. The contrivance of bringing John to his death. Long he lay in prison; and, against the liberty of the subject (which, blessed be God, is secured to us of this nation by law), might neither be tried nor bailed. It is computed that he lay a year and a half a close prisoner, which was about as much time as he had spent in his public ministry, from his first entrance into it. Now here we have an account of his release, not by any other discharge than death, the period of all a good man's troubles, that brings the prisoners to rest together, so that  they hear not the voice of the oppressor, Job iii. 18. Herodias laid the plot; her implacable revenge thirsted after John's blood, and would be satisfied with nothing less. Cross the carnal appetites, and they turn into the most barbarous passions; it was a woman, a whore, and the mother of harlots, that was  drunk with the blood of the saints, Rev. xvii. 5, 6. Herodias contrived how to bring about the murder of John so artificially as to save Herod's credit, and so to pacify the people. A sorry excuse is better than none. But I am apt to think, that if the truth were known, Herod was himself in the plot; and with all his pretences of surprise and sorrow, was privy to the contrivance, and knew before what would be asked. And his pretending his oath, and respect to his guests, was all but sham and grimace. But if he were trepanned into it ere he was aware, yet because it was the thing he might have prevented, and would not, he is justly found guilty of the whole contrivance. Though Jezebel bring Naboth to his end, yet if Ahab take possession,  he hath killed. So, though Herodias contrive the beheading of John, yet if Herod consent to it, and take pleasure in it, he is not only an accessary, but a principal murderer. Well, the scene being laid behind the curtain, let us see how it was acted upon the stage, and in what method. Here we have, (1.) The humouring of Herod by the damsel's dancing upon a birth-day. It seems, Herod's birth-day was kept with some solemnity; in honour of the day, there must needs be, as usual, a ball at court; and, to grace the solemnity, the daughter of Herodias danced before them; who being the queen's daughter, it was more than she ordinarily condescended to do. Note, Times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. When the king was  made sick with bottles of wine, he stretched out his hand with scorners (Hos. vii. 5), for it is part of the  sport of a fool to do mischief, Prov. x. 23. The Philistines, when their heart was merry, called for Samson to abuse him. The Parisian massacre was at a wedding. This young lady's dancing pleased Herod. We are not told who danced with her, but none pleased Herod like her dancing. Note, A vain and graceless heart is apt to be greatly in love with the lusts of the flesh and of the eye, and when it is so, it is entering into further temptation; for by that Satan gets and keeps possession. See Prov. xxiii. 31-33. Herod was now in a mirthful mood, and nothing was more agreeable to him than that which fed his vanity. (2.) The rash and foolish promise which Herod made to this wanton girl, to give her whatsoever she would ask: and this promise confirmed with an oath, v. 7. It was a very extravagant obligation which Herod here entered into, and no way becoming a prudent man that is afraid of being  snared in the words of his mouth (Prov. vi. 2), much less a good man that fears an oath, Eccl. ix. 2. To put this blank into her hand, and enable her to draw upon him at pleasure, was too great a recompense for such a sorry piece of merit; and, I am apt to think, Herod would not have been guilty of such an absurdity, if he had not been instructed of Herodias, as well as the damsel. Note, Promissory oaths are ensnaring things, and, when made rashly, are the products of inward corruption, and the occasion of many temptations. Therefore, swear not so at all, lest thou have occasion to say,  It was an error, Eccl. v. 6. (3.) The bloody demand the young lady made of John the Baptist's head, v. 8. She was before instructed of her mother. Note, The case of those children is very sad, whose parents are  their counsellors to do wickedly, as Ahaziah's (2 Chron. xxii. 3); who instruct them and encourage them in sin, and set them bad examples; for the corrupt nature will sooner be quickened by bad instructions than restrained and mortified by good ones. Children ought not to  obey their parents against  the Lord, but if they command them to sin, must say, as Levi did to  father and mother, they  have not seen them. Herod having given her her commission, and Herodias her instructions, she requires John the Baptist's head in a charger. Perhaps Herodias feared lest Herod should grow weary of her (as lust useth to nauseate and be cloyed), and then would make John Baptist's reproof a pretence to dismiss her; to prevent which she contrives to harden Herod in it by engaging him in the murder of John. John must be beheaded then; that is the death by which he must glorify God; and because it was  his who died first after the beginning of the gospel, though the martyrs died various kinds of deaths, and not so easy and honourable as this, yet this is put for all the rest, Rev. xx. 4, where we read of  the souls of those that were beheaded for the witness of Jesus. Yet this is not enough, the thing must be humoured too, and not only a revenge, but a fancy must be gratified; it must be  given her here in a charger, served up in blood, as a dish of meat at the feast, or sauce to all the other dishes; it is reserved for the third course, to come up with the rarities. He must have no trial, no public hearing, no forms of law or justice must add solemnity to his death; but he is tried, condemned, and executed, in a breath. It was well for him he was so mortified to the world that death could be no surprise to him, though ever so sudden. It must be given her, and she will reckon it a recompence for her dancing, and desire no more. (4.) Herod's grant of this demand (v. 9);  The king was sorry, at least took on him to be so, but,  for the oath's sake, he commanded it to be given her. Here is, [1.] A pretended concern for John.  The king was sorry. Note, Many a man sins with regret, that never has any true regret for his sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one reason of Herod's sorrow was, because it was his birth-day festival, and it would be an ill omen to shed blood on that day, which, as other days of joy, used to be graced with acts of clemency;  Natalem colimus, tacete lites—We are celebrating the birth-day, let there be no contentions. [2.] Here is a pretended conscience of his oath, with a specious show of honour and honesty; he must needs do something, for the oath's sake. Note, It is a great mistake to think that a wicked oath will justify a wicked action. It was implied so necessarily, that it needed not be expressed, that he would do any thing for her that was lawful and honest; and when she demanded what was otherwise, he ought to have declared, and he might have done it honourably, that the oath was null and void, and the obligation of it ceased. No man can lay himself under an obligation to sin, because God has already so strongly obliged every man against sin. [3.] Here is a real baseness in compliance with wicked companions. Herod yielded, not so much for the sake of the oath, but because it was public, and in compliment to  them that sat at meat with him; he granted the demand that he might not seem, before them, to have broken his engagement. Note, A point of honour goes much further with many than a point of conscience. Those who sat at meat with him, probably, were as well pleased with the damsel's dancing as he, and therefore would have her by all means to be gratified in a frolic, and perhaps were as willing as she to see John the Baptist's head off. However, none of them had the honesty to interpose, as they ought to have done, for the preventing of it, as Jehoiakim's princes did, Jer. xxxvi. 25. If some of the common people had been here, they would have rescued this Jonathan, as 1 Sam. xiv. 45. [4.] Here is a real malice to John at the bottom of this concession, or else he might have found out evasions enough to have got clear of his promise. Note, Though a wicked mind never wants an excuse, yet the truth of the matter is, that  every man is tempted when he is drawn aside of his own lust, and enticed, Jam. i. 14. Perhaps Herod presently reflecting upon the extravagance of his promise, on which she might ground a demand of some vast sum of money, which he loved a great deal better than John the Baptist, was glad to get clear of it so easily; and therefore immediately issues out a warrant for the beheading of John the Baptist, it should seem not in writing, but only by word of mouth; so little account is made of that precious life;  he commanded it to be given her. (5.) The execution of John, pursuant to this grant (v. 10);  He sent and beheaded John in the prison. It is probable the prison was very near, at the gate of the palace; and thither an officer was sent to cut off the head of this great man. He must be beheaded with expedition, to gratify Herodias, who was in a longing condition till it was done. It was done in the night, for it was at supper-time, after supper, it is likely. It was done in the prison, not at the usual place of execution, for fear of an uproar. A great deal of innocent blood, of martyr's blood, has thus been huddled up in corners, which, when God comes to make inquisition for blood, the earth shall disclose, and shall no more cover, Isa. xxvi. 21; Ps. ix. 12. Thus was that voice silenced, that burning and shining light extinguished; thus did that prophet, that Elias, of the new Testament, fall a sacrifice to the resentments of an imperious, whorish woman. Thus did he, who was great in the sight of the Lord,  die as a fool dieth, his hands were bound, and his feet put into fetters; and as a man falleth before wicked men, so he fell, a true martyr to all intents and purposes: dying, though not for the professions of his faith, yet for the performance of his duty. However, though his work was soon done,  it was done and his testimony finished, for till then none of God's witnesses are slain. And God brought this good out of it, that hereby his disciples, who while he lived, though in prison, kept close to him, now after his death heartily closed with Jesus Christ. 5. The disposal of the poor remains of this blessed saint and martyr. The head and body being separated, (1.) The damsel brought the head in triumph to her mother, as a trophy of the victories of her malice and revenge, v. 11.  Jerome ad Rufin, relates, that when Herodias had John the Baptist's head brought her, she gave herself the barbarous diversion of pricking the tongue with a needle, as Fulvia did Tully's. Note, Bloody minds are pleased with bloody sights, which those of tender spirits shrink and tremble at. Sometimes the insatiable rage of bloody persecutors has fallen upon the dead bodies of the saints, and made sport with them, Ps. lxxix. 2. When the witnesses are slain, they that  dwell on the earth rejoice over them, and make merry, Rev. xi. 10; Ps. xiv. 4, 5. (2.) The disciples  buried the body, and brought the news in tears to our Lord Jesus. The disciples of John had fasted often while their master was in prison, their  bridegroom was taken away from them, and they prayed earnestly for his deliverance, as the church did for Peter's, Acts xii. 5. They had free access to him in prison, which was a comfort to them, but they wished to see him at liberty, that he might preach to others; but now on a sudden all their hopes are dashed. Disciples weep and lament, when the world rejoices. Let us see what they did. [1.]  They buried the body. Note, There is a respect owing to the servants of Christ, not only while they live, but in their bodies and memories when they are dead. Concerning the first two New-Testament martyrs, it is particularly taken notice of, that they were decently buried, John the Baptist by his disciples, and Stephen by devout men (Acts viii. 2); yet there was no enshrining of their bones or other relics, a piece of superstition which sprung up long after, when the enemy had sowed tares. That over-doing, in respect to the bodies of the saints, is undoing; though they are not to be vilified, yet they are not to be deified. [2.]  They went and told Jesus; not so much that he might shift for his own safety (no doubt he heard it from others, the country rang of it), as they might receive comfort from him, and be taken in among his disciples. Note,  First, When any thing ails us at any time, it is our duty and privilege to make Christ acquainted with it. It will be a relief to our burthened spirits to unbosom ourselves to a friend we may be free with. Such a relation dead or unkind, such a comfort lost or embittered, go and tell Jesus who knows already, but will know from us, the trouble of '' our souls in adversity. Secondly,'' We must take heed, lest our religion and the profession of it die with our ministers; when John was dead, they did not return every man to his own, but resolved to abide by it still. When the shepherds are smitten, the sheep need not be scattered while they have the great Shepherd of the sheep to go to, who is still the same, Heb. xiii. 8, 20. The removal of ministers should bring us nearer to Christ, into a more immediate communion with him.  Thirdly, Comforts otherwise highly valuable, are sometimes  therefore taken from us, because they come between us and Christ, and are apt to carry away that love and esteem which are due to him only: John had long since directed his disciples to Christ, and turned them over to him, but they could not leave their old master while he lived; therefore he is removed that they may go to Jesus, whom they had sometimes emulated and envied for John's sake. It is better to be drawn to Christ by want and loss, than not to come to him at all. If our masters be taken from our head, this is our comfort, we have a Master in heaven, who himself is our Head. Josephus mentions this story of the death of John the Baptist ( Antiq. 18. 116-119), and adds, that a fatal destruction of Herod's army in his war with Aretas, king of Petrea (whose daughter was Herod's wife, whom he put away to make room for Herodias), was generally considered by the Jews to be a just judgment upon him, for putting John the Baptist to death. Herod having, at the instigation of Herodias, disobliged the emperor, was deprived of his government, and they were both banished to Lyons in France; which, says Josephus, was his just punishment for hearkening to her solicitations. And, lastly, it is storied of this daughter of Herodias, that going over the ice in winter, the ice broke, and she slipt in up to her neck, which was cut through by the sharpness of the ice. God requiring her head (says Dr. Whitby) for that of the Baptist; which, if true, was a remarkable providence.

The Five Thousand Fed.
$13$ When Jesus heard  of it, he departed thence by ship into a desert place apart: and when the people had heard  thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. $15$ And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. $16$ But Jesus said unto them, They need not depart; give ye them to eat. $17$ And they say unto him, We have here but five loaves, and two fishes. $18$ He said, Bring them hither to me. $19$ And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to  his disciples, and the disciples to the multitude. $20$ And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. $21$ And they that had eaten were about five thousand men, beside women and children. This passage of story, concerning Christ's feeding  five thousand men with five loaves and two fishes, is recorded by all the four Evangelists, which very few, if any, of Christ's miracles are: this intimates that there is something in it worthy of special remark. Observe, I. The great resort of people to Christ, when he was retired  into a desert place, v. 13. He withdrew into privacy when he heard, not of John's death, but of the thoughts Herod had concerning him, that he was  John the Baptist risen from the dead, and therefore so feared by Herod as to be hated; he departed further off, to get out of Herod's jurisdiction. Note, In times of peril, when God opens a door of escape, it is lawful to flee for our own preservation, unless we have some special call to expose ourselves. Christ's  hour was not yet come, and therefore he would not thrust himself upon suffering. He could have secured himself by divine power, but because his life was intended for an example, he did it by human prudence;  he departed by ship. But  a city on a hill cannot be hid; when the people heard it, they followed him on foot from all parts. Such an interest Christ had in the affections of the multitude, that his withdrawing from them did but draw them after him with so much the more eagerness. Here, as often,  the scripture was fulfilled, that  unto him shall the gathering of the people be. It should seem, there was more crowding to Christ after John's martyrdom than before. Sometimes  the suffering of the saints are made to further the gospel (Phil. i. 12), and "the blood of the martyrs is the seed of the church." Now John's testimony was finished, it was recollected, and more improved than ever. Note, 1. When Christ and his word withdraw from us, it is best for us (whatever flesh and blood may object to the contrary) to follow it, preferring opportunities for our souls before any secular advantages whatsoever.  When the ark removes, ye shall remove, and go after it, Josh. iii. 3. 2.  Those that truly desire the sincere milk of the word, will not stick at the difficulties they may meet with in their attendance on it. The presence of Christ and his gospel makes a desert place not only tolerable, but desirable; it makes the wilderness an Eden, Isa. li. 3; xli. 19, 20. II. The tender compassion of our Lord Jesus towards those who thus followed him, v. 14. 1. He went forth, and appeared publicly among them. Though he retired for his own security, and his own repose, yet he went forth from his retirement, when he saw people desirous to hear him, as one willing both to toil himself, and to expose himself, for the good of souls; for  even Christ pleased not himself. 2.  When he saw the multitude, he had compassion on them. Note, The sight of a great multitude may justly move compassion. To see a great multitude, and to think how many precious, immortal souls here are, the greatest part of which, we have reason to fear, are neglected and ready to perish, would grieve one to the heart. None like Christ for pity to souls;  his compassions fails not. 3. He did not only pity them, but he helped them; many of them were  sick, and he, in compassion to them, healed them; for he came into the world to be the great Healer. After awhile, they were all hungry,  and he, in compassion to them, fed them. Note, In all the favours Christ shows to us, he is  moved with compassion, Isa. lxiii. 9. III. The motion which the disciples made for the dismissing of the congregation, and Christ's setting aside the motion. 1. The  evening drawing on, the disciples moved it to Christ to send the multitude away; they thought there was a good day's work done, and it was time to disperse. Note, Christ's disciples are often more careful to show their discretion, than to show their zeal; and their abundant affection in the things of God. 2. Christ would not dismiss them hungry as they were, nor detain them longer without meat, nor put them upon the trouble and charge of buying meat for themselves, but orders his disciples to provide for them. Christ all along expressed more tenderness toward the people than his disciples did; for what are the compassions of the most merciful men, compared with  the tender mercies of God in Christ? See how loth Christ is to part with those who are resolved to cleave to him!  They need not depart. Note, Those who have Christ have enough, and need not depart to seek a happiness and livelihood in the creature; they that have made sure of  the one thing needful, need not be  cumbered about much serving: nor will Christ put his willing followers upon a needless expense, but will make their attendance cheap to them. But if they be hungry, they have need to depart, for that is a necessity which has no law, therefore,  give you them to eat. Note,  The Lord is for the body; it is  the work of his hands, it is part of his purchase; he was himself clothed with a body, that he might encourage us to depend upon him for the supply of our bodily wants. But he takes a particular care of the body, when it is employed to serve the soul in his more immediate service. If we  seek first the kingdom of God, and make that our chief care, we may depend upon God to  add other things to us, as far as he sees fit, and may  cast all care of them  upon him. These followed Christ but for a trial, in a present fit of zeal, and yet Christ took this care of them; much more will he provide for those who follow him fully. IV. The slender provision that was made for this great multitude; and here we must compare the number of invited guests with the bill of fare. 1. The number of the guests was  five thousand of men, besides women and children; and it is probable the women and children might be as many as the men, if not more. This was a vast auditory that Christ preached to, and we have reason to think an attentive auditory; and, yet it should seem, far the greater part, notwithstanding all this seeming zeal and forwardness, came to nothing; they went off and followed him no more;  for many are called, but few are chosen. We would rather perceive the acceptableness of the word by the conversion, than by the crowds, of its hearers; though that also is a good sight and a good sign. 2. The bill of fare was very disproportionable to the number of the guests, but  five loaves and two fishes. This provision the disciples carried about with them for the use of the family, now they  were retired into the desert. Christ could have fed them by miracle, but to set us an example of providing for those of our own households, he will have their own camp victualled in an ordinary way. Here is neither plenty, nor variety, nor dainty; a dish of fish was no rarity to them that were fishermen, but it was food convenient for the twelve; two fishes for their supper, and bread to serve them perhaps for a day or two: here was no wine or strong drink; fair water from the rivers in the desert was the best they had to drink with their meat; and yet out of this Christ will have the multitude fed. Note, Those who have but a little, yet when the necessity is urgent, must relieve others out of that little, and that is the way to make it more.  Can God furnish a table in the wilderness? Yes, he can, when he pleases, a plentiful table. V. The liberal distribution of this provision among the multitude (v. 18, 19);  Bring them hither to me. Note, The way to have our creature-like comforts, comforts indeed to us, is to bring them to Christ; for every thing is sanctified by his word, and by prayer to him: that is likely to prosper and do well with us, which we put into the hands of our Lord Jesus, that he may dispose of it as he pleases, and that we may take it back from his hand, and then it will be doubly sweet to us. What we give in charity, we should bring to Christ first, that he may graciously accept it from us, and graciously bless it to those to whom it is given; this is  doing it as unto the Lord. Now at this miraculous meal we may observe, 1. The seating of the guests (v. 19);  He commanded them to sit down; which intimates, that while he was preaching to them, they were standing, which is a posture of reverence, and readiness for motion. But what shall we do for chairs for them all? Let them  sit down on the grass. When Ahasuerus would  show the riches of his glorious kingdom, and the honour of his excellent majesty, in a royal feast for the great men of all his provinces, the beds or couches they sat on  were of gold and silver, upon a pavement of red, and blue, and white, and black marble, Esther i. 6. Our Lord Jesus did now show, in a divine feast, the riches of a more glorious kingdom than that, and the honour of a more excellent majesty, even a dominion over nature itself; but here is not so much as a cloth spread, no plates or napkins laid, no knives or forks, nor so much as a bench to sit down on; but, as if Christ intended indeed to reduce the world to the plainness and simplicity, and so to the innocency and happiness, of Adam in paradise,  he commanded them to sit down on the grass. By doing every thing thus, without any pomp or splendour, he plainly showed  that his kingdom was not of this world, nor  cometh with observation. 2. The craving of a blessing. He did not appoint one of his disciples to be his chaplain, but he himself  looked up to heaven, and blessed, and gave thanks; he praised God for the provision they had, and prayed to God to bless it to them. His craving a blessing, was commanding a blessing; for as he preached, so he prayed,  like one having authority; and in this prayer and thanksgiving, we may suppose, he had special reference to the multiplying of this food; but herein he has taught us that good duty of craving a blessing and giving thanks at our meals: God's good creatures must be  received with thanksgiving, 1 Tim. iv. 4. Samuel  blessed the feast, 1 Sam. ix. 13; Acts ii. 46, 47; xxvii. 34, 35. This is  eating and drinking to the glory of God (1 Cor. x. 31);  giving God thanks (Rom. xiv. 6);  eating before God, as Moses, and his father-in-law, Exod. xviii. 12, 15. When Christ  blessed, he looked up to heaven, to teach us, in prayer, to eye God as a  Father in heaven; and when we receive our creature-comforts to look thitherward, as taking them from God's hand, and depending on him for a blessing. 3. The carving of the meat. The Master of the feast was himself head-carver, for  he brake, and gave the loaves to the disciples, and the disciples to the multitude. Christ intended hereby to put honour upon his disciples, that they might be respected  as workers together with him; as also to signify in what way the spiritual food of the word should be dispensed to the world; from Christ, as the original Author, by his ministers. What Christ designed for  the churches he signified to his servant John (Rev. i. 1, 4);  they delivered all that, and that only,  which they received from the Lord, 1 Cor. xi. 23. Ministers can never fill the people's hearts, unless Christ first fill their hands: and what he has given to the disciples, they must give to the multitude; for they are  stewards, to give to every one his portion of meat, ch. xxiv. 45. And, blessed be God, be the multitude ever so great, there is enough for all, enough for each. 4. The increase of the meat. This is taken notice of only in the effect, not in the cause or manner of it; here is no mention of any word that Christ spoke, by which the food was multiplied; the purposes and intentions of his mind and will shall take effect, though they be not spoken out: but this is observable, that the meat was multiplied, not in the heap at first, but in the distribution of it. As the widow's oil increased in the pouring out, so here the bread in the breaking. Thus grace grows by being acted, and, while other things perish in the using, spiritual gifts increase in the using. God ministers seed to the sower, and multiplies not the seed hoarded up, but  the seed sown, 2 Cor. ix. 10. Thus  there is that scattereth and yet increaseth; that scattereth, and so increaseth. VI. The plentiful satisfaction of all the guests with this provision. Though the disproportion was so great, yet there was enough and to spare. 1. There was enough:  They did all eat, and were filled. Note, Those whom Christ feeds, he fills; so runs the promise (Ps. xxxvii. 19),  They shall be satisfied. As there was enough for all,  they did all eat, so there was enough for each,  they were filled; though there was but little, there was enough, and that is as good as a feast. Note, The blessing of God can make a little go a great way; as, if God blasts what we have,  we eat, and have not enough, Hag. i. 6. 2. There was to spare;  They took up of the fragments that remained, twelve baskets full, one basket for each apostle: thus what they gave they had again, and a great deal more with it; and they were so far from being nice, that they could make this broken meat serve another time, and be thankful. This was to manifest and magnify the miracle, and to show that the provision Christ makes for those who are his is not bare and scanty, but rich and plenteous;  bread enough, and to spare (Luke xv. 17), an overflowing fulness. Elisha's multiplying the loaves was somewhat like this, but far short of it; and then it was said,  They shall eat and leave, 2 Kings iv. 43. It is the same divine power, though exerted in an ordinary way, which multiplies  the seed sown in the ground every year, and makes  the earth yield her increase; so that what was brought out by handfuls, is brought home in sheaves.  This is the Lord's doing; it is  by Christ that all natural things consist, and  by the word of his power that they are upheld.

Jesus Walks to His Disciples on the Sea.
$22$ And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. $23$ And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. $24$ But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. $25$ And in the fourth watch of the night Jesus went unto them, walking on the sea. $26$ And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. $27$ But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. $28$ And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. $29$ And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. $30$ But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. $31$ And immediately Jesus stretched forth  his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? $32$ And when they were come into the ship, the wind ceased. $33$ Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. We have here the story of another miracle which Christ wrought for the relief of his friends and followers, his  walking upon the water to his disciples. In the foregoing miracle he acted as the Lord of nature, improving its powers for the supply of those who were in want; in this, he acted as the Lord of nature, correcting and controlling its powers for the succour of those who were in danger and distress. Observe, I. Christ's dismissing of his disciples and  the multitude, after he had fed them miraculously. He  constrained his disciples to get into a ship, and to go before him unto the other side, v. 22. St. John gives a particular reason for the hasty breaking up of this assembly, because the people were so affected with the miracle of the loaves, that they were about  to take him by force, and make him a king (John vi. 15); to avoid which, he immediately scattered the people, sent away the disciples, lest they should join with them, and he himself withdrew, John vi. 15. When they had  sat down to eat and drink, they did not  rise up to play, but each went to his business. 1. Christ sent the people away. It intimates somewhat of solemnity in the dismissing of them; he sent them away with a blessing, with some parting words of caution, counsel, and comfort, which might abide with them. 2. He  constrained the disciples to go into a ship first, for till they were gone the people would not stir. The disciples were loth to go, and would not have gone, if he had not  constrained them. They were loth to go to sea without him.  If thy presence go not with us, carry us not up hence. Exod. xxxiii. 15. They were loth to leave him alone, without any attendance, or any ship to wait for him; but they did it in pure obedience. II. Christ's retirement hereupon (v. 23);  He went up into a mountain apart to pray. Observe here, 1. That he was alone;  he went apart into a solitary place, and was there all alone. Though he had so much work to do with others, yet he chose sometimes to be alone, to set us an example. Those are not Christ's followers that do not care for being alone; that cannot enjoy themselves in solitude, when they have none else to converse with, none else to enjoy, but God and their own hearts. 2. That he was alone at prayer; that was his business in this solitude, to pray. Though Christ, as God, was Lord of all, and was prayed to, yet Christ, as Man, had  the form of a servant, of a beggar, and prayed. Christ has herein set before us an example of secret prayer, and the performance of it secretly, according to the rule he gave, ch. vi. 6. Perhaps in this mountain there was some private oratory or convenience, provided for such an occasion; it was usual among the Jews to have such. Observe, When the disciples went to sea, their Master went to prayer; when Peter was to be  sifted as wheat, Christ prayed for him. 3. That he was long alone;  there he was when the evening was come, and, for aught that appears, there he was till towards morning, '' the fourth watch of the night. The night came on, and it was a stormy, tempestuous night, yet he continued  instant in prayer. Note, It is good, at least sometimes, upon special occasions, and when we find our hearts enlarged, to continue long in secret prayer, and to take full scope in  pouring out our hearts before the Lord.'' We must not  restrain prayer, Job xv. 4. III. The condition that the poor disciples were in at this time:  Their ship was now in the midst of the sea, tossed with waves, v. 24. We may observe here, 1. That they were got into the midst of the sea when the storm rose. We may have fair weather at the beginning of our voyage, and yet meet with storms before we arrive at the port we are bound for. Therefore,  let not him that girdeth on the harness boast as he that puts it off, but after a long calm expect some storm or other. 2. The disciples were now where Christ sent them, and yet met with this storm. Had they been flying from their Master, and their work, as Jonah was, when he was arrested by the storm, it had been a dreadful one indeed; but they had a special command from their Master to go to sea at this time, and were going about their work. Note, It is no new thing for Christ's disciples to meet with storms in the way of their duty, and to be sent to sea then when their Master foresees a storm; but let them not take it unkindly; what he does they  know not now, but they shall know hereafter, that Christ designs hereby to manifest himself with the more wonderful grace to them and for them. 3. It was a great discouragement to them now that they had not Christ with them, as they had formerly when they were in a storm; though he was then asleep indeed, yet he was soon awaked (ch. viii. 24), but now he was not with them at all. Thus Christ used his disciples first to less difficulties, and then to greater, and so trains them up by degrees to live  by faith, and not by sense. 4. Though  the wind was contrary, and they were tossed with waves, yet being ordered by their Master  to the other side, they did not tack about and come back again, but made the best of their way forward. Note, Though troubles and difficulties may disturb us in our duty, they must not drive us from it; but through the midst of them we must press forwards. IV. Christ's approach to them in this condition (v. 25); and in this we have an instance, 1. Of his goodness, that he went unto them, as one that took cognizance of their case, and was under a concern about them, as a father about his children. Note, The extremity of the church and people of God is Christ's opportunity to visit them and appear for them: but he came not till  the fourth watch, toward three o'clock in the morning, for then the fourth watch began. It was  in the morning-watch that the Lord appeared for Israel in the Red sea (Exod. xiv. 24), so was this.  He that keepeth Israel neither slumbers nor sleeps, but, when there is occasion,  walks in darkness for their succour; helps, and that right early. 2. Of his power, that he  went unto them, walking on the sea. This is a great instance of Christ's sovereign dominion over all the creatures; they are all under his feet, and at his command; they forget their natures, and change the qualities that we call essential. We need not enquire how this was done, whether by condensing the surface of the water (when God pleases,  the depths are congealed in the heart of the sea, Exod. xv. 8), or by suspending the gravitation of his body, which was transfigured as he pleased; it is sufficient that it proves his divine power, for it is God's prerogative to  tread upon the waves of the sea (Job ix. 8), as it is  to ride upon the wings of the wind. He  that made the waters of the sea a wall for the redeemed of the Lord (Isa. li. 10), here makes them a walk for the Redeemer himself, who, as Lord of all, appears with one foot on the sea and the other on dry land, Rev. x. 2. The same power that made iron to swim (2 Kings vi. 6), did this.  What ailed thee, O thou sea? Ps. cxiii. 5. '' It was at the presence of the Lord. Thy way, O God, is in the sea,'' (Ps. lxxvii. 19). Note, Christ can take what way he pleases to save his people. V. Here is an account of what passed between Christ and his distressed friends upon his approach. 1. Between him and all the disciples. We are here told, (1.) How their fears were raised (v. 26);  When they saw him walking on the sea, they were troubled, saying, It is a spirit;  phantasma esti— It is an apparition; so it might much better be rendered. It seems, the existence and appearance of spirits were generally believed in by all except the Sadducees, whose doctrine Christ had warned his disciples against; yet, doubtless, many supposed apparitions have been merely the creatures of men's own fear and fancy. These disciples said,  It is the Lord; it can be no other. Note, [1.] Even the appearances and approaches of deliverance are sometimes the occasions of trouble and perplexity to God's people, who are sometimes most frightened when they are least hurt; nay, when they are most favoured, as the Virgin Mary, Luke i. 29; Exod. iii. 6, 7. The comforts of  the Spirit of adoption are introduced by the terrors of  the spirit of bondage, Rom. viii. 15. [2.] The appearance of a spirit, or the fancy of it, cannot but be frightful, and strike a terror upon us, because of the distance of the world of spirits from us, the just quarrel good spirits have with us, and the inveterate enmity evil spirits have against us: see Job iv. 14, 15. The more acquaintance we have with God, the Father of spirits, and the more careful we are to keep ourselves in his love, the better able we shall be to deal with those fears. [3.] The perplexing, disquieting fears of good people, arise from their mistakes and misapprehensions concerning Christ, his person, offices, and undertaking; the more clearly and fully we know his name, with the more assurance we shall trust in him, Ps. ix. 10. [4.] A little thing frightens us in a storm. When  without are fightings, no marvel that  within are fears. Perhaps the disciples fancied it was some evil spirit that raised the storm. Note, Most of our danger from outward troubles arises from the occasion they give for inward trouble. (2.) How these fears were silenced, v. 27. He straightway relieved them, by showing them their mistake; when they were wrestling  with the waves, he delayed his succour for some time; but he hastened his succour against their fright, as much the more dangerous; he straightway laid that storm with his word,  Be of good cheer; it is I; be not afraid. [1.] He rectified their mistake, by making himself known to them, as Joseph to his brethren;  It is I. He does not name himself, as he did to Paul,  I am Jesus; for Paul as yet knew him not: but to these disciples it was enough to say,  It is I; they  knew his voice, as his sheep (John x. 4), as Mary Magdalene, John xx. 16. They need not ask, '' Who art thou, Lord? Art thou for us or for our adversaries? They could say with the spouse,  It is the voice of my beloved,'' Cant. ii. 8; v. 2. True believers know it by a good token. It was enough to make them easy, to understand who it was they saw. Note, A right knowledge opens the door to true comfort, especially the knowledge of Christ. [2.] He encouraged them against their fright;  It is I, and therefore,  First, Be of good cheer;  tharseite—" Be courageous; pluck up your spirits, and be courageous." If Christ's disciples be not cheerful in a storm, it is their own fault, he would have them so.  Secondly, Be not afraid; 1. "Be not afraid of me, now that you know it is I; surely you will not fear, for you know I mean you no hurt." Note, Christ will not be a terror to those to whom he manifests himself; when they come to understand him aright, the terror will be over. 2. " Be not afraid of the tempest, of the winds and waves, though noisy and very threatening; fear them not, while I am so near you. I am he that concerns himself for you, and will not stand by and see you perish." Note, Nothing needs be a terror to those that have Christ near them, and know he is theirs; no, not death itself. 2. Between him and Peter, v. 28-31, where observe, (1.) Peter's courage, and Christ's countenancing that. [1.] It was very bold in Peter, that he would venture to come to Christ  upon the water (v. 28);  Lord, if it be thou, bid me come unto thee. Courage was Peter's master grace; and that made him so forward above the rest to express his love to Christ, though others perhaps loved him as well.  First, It is an instance of Peter's affection to Christ, that he desired to come to him. When he sees Christ, whom, doubtless, during the storm, he had many a time wished for, he is impatient to be with him. He does not say,  Bid me walk on the waters, as desiring it for the miracle sake; but,  Bid me come to thee, as desiring it for Christ's sake; "Let me come to thee, no matter how." Note, True love will break through fire and water, if duly called to it, to come to Christ. Christ was coming to them, to succour and deliver them.  Lord, said Peter,  bid me come to thee. Note, When Christ is coming towards us in a way of mercy, we must go forth to meet him in a way of duty; and herein we must be willing and bold to venture with him and venture for him. Those that would have benefit by Christ as a Saviour, must thus by faith come to him. Christ had been now, for some time, absent, and hereby it appears why he absented himself; it was to endear himself so much the more to his disciples at his return, to make it highly seasonable and doubly acceptable. Note, When, for a small amount, Christ has forsaken his people, his returns are welcome, and most affectionately embraced; when gracious souls, after long seeking, find their Beloved at last, they  hold him, and will not let him go, Cant. iii. 4.  Secondly, It is an instance of Peter's caution and due observance of the will of Christ, that he would not come without a warrant. Not, "If it be thou, I will come;" but  If it be thou, bid me come. Note, The boldest spirits must wait for a call to hazardous enterprizes, and we must not rashly and presumptuously thrust ourselves upon them. Our will to services and sufferings is interpreted, not willingness, but wilfulness, if it have not a regard to the will of Christ, and be not regulated by his call and command. Such extraordinary warrants as this to Peter we are not now to expect, but must have recourse to the general rules of the word, in the application of which to particular cases, with the help of providential hints,  wisdom is profitable to direct.  Thirdly, It is an instance of Peter's faith and resolution, that he ventured upon the water when Christ bid him. To quit the safety of the ship, and throw himself into the jaws of death, to despise the threatening waves he so lately dreaded, argued a very strong dependence upon the power and word of Christ. What difficulty or danger could stand before such a faith and such a zeal? [2.] It was very kind and condescending in Christ, that he was pleased to own him in it, v. 29. He might have condemned the proposal as foolish and rash; nay, and as proud and assuming; "Shall Peter pretend to do as his Master does?" But Christ knew that it came from a sincere and zealous affection to him, and graciously accepted of it. Note, Christ is well pleased with the expressions of his people's love, though mixed with manifold infirmities, and makes the best of them.  First, He bid him  come. When the Pharisees asked a sign, they had not only a repulse, but a reproof, for it, because they did it with a design to tempt Christ; when Peter asked a sign, he had it, because he did it with a resolution to trust Christ. The gospel call is, " Come, come, to Christ; venture all in his hand, and commit the keeping of your souls to him; venture through a stormy sea, a troublesome world, to Jesus Christ."  Secondly, He bore him out when he did come; Peter  walked upon the water. The communion of true believers with Christ is represented by their being  quickened with him, raised up with him, made to sit with him, (Eph. ii. 5, 6), and being  crucified with him, Gal. ii. 20. Now, methinks, it is represented in this story by their  walking with him on the water. Through the strength of Christ we are borne up above the world, enabled to trample upon it, kept from sinking into it, from being overwhelmed by it, obtain a victory over it (1 John v. 4), by faith in Christ's victory (John xvi. 33), and with him are  crucified to it, Gal. vi. 14. See blessed Peter walking upon the water with Jesus, and  more than a conqueror through him, and treading upon all the threatening waves, as  not able to separate him from the love of Christ, Rom. viii. 35, &c. Thus the sea of the world is become like a sea of glass, congealed so as to bear; and they that have gotten the victory, stand upon it and sing, Rev. xv. 2, 3. He walked upon the water, not for diversion or ostentation, but to go to Jesus; and in that he was thus wonderfully borne up. Note, When  our souls are following hard after God, then it is that his  right hand upholds us; it was David's experience, Ps. lxiii. 8. Special supports are promised, and are to be expected, only in spiritual pursuits. When God bears his Israel upon eagles' wings, it is  to bring them to himself (Exod. xix. 4); nor can we ever come to Jesus, unless we be upheld by his power; it is in his own strength that we wrestle with him, that we reach after him, that we  press forward toward the mark, being  kept by the power of God, which power we must depend upon, as Peter when he  walked upon the water: and there is no danger of sinking while  underneath are the everlasting arms. (2.) Here is Peter's cowardice, and Christ's reproving him and succouring him. Christ bid him come, not only that he might walk upon the water, and so know Christ's power, but that he might sink, and so know his own weakness; for as he would encourage his faith, so he would check his confidence, and make him ashamed of it. Observe then, [1.] Peter's great fear (v. 30);  He was afraid. The strongest faith and the greatest courage have a mixture of fear. Those that can say,  Lord, I believe; must say,  Lord, help my unbelief. Nothing but  perfect love will quite  cast out fear. Good men often fail in those graces which they are most eminent for, and which they have then in exercise; to show that they have not yet attained. Peter was very stout at first, but afterwards his heart failed him. The lengthening out of a trial discovers the weakness of faith. Here is,  First, The cause of this fear;  He saw the wind boisterous. While Peter kept his eye fixed upon Christ, and upon his word and power, he  walked upon the water well enough; but when he took notice withal of the danger he was in, and observed how  the floods lift up their waves, then he feared. Note, Looking at difficulties with an eye of sense more than at precepts and promises with an eye of faith is at the bottom of all our inordinate fears, both as to public and personal concerns. Abraham was strong in faith, because he  considered not his own body (Rom. iv. 19); he minded not the discouraging improbabilities which the promise lay under, but kept his eye on God's power; and so,  against hope, believed in hope, v. 18. Peter,  when he saw the wind boisterous, should have remembered what he had seen (ch. viii. 27), when the winds and the sea obeyed Christ; but  therefore we fear continually every day, because  we forget the Lord our Maker, Isa. li. 12, 13.  Secondly, The effect of this fear;  He began to sink. While faith kept up, he kept up above water: but when faith staggered,  he began to sink. Note, The sinking of our spirits is owing to the weakness of our faith; we are upheld (but it is as we are saved)  through faith (1 Pet. i. 5); and therefore, when our  souls are cast down and disquieted, the sovereign remedy is,  to hope in God, Ps. xliii. 5. It is probable that Peter, being bred a fisherman, could swim very well (John xxi. 7); and perhaps he trusted in part to that, when he cast himself into the sea; if he could not walk, he could swim; but Christ let him begin to sink, to show him that it  was Christ's right hand and his holy arm, not any skill of his own, that was his security. It was Christ's great mercy to him, that, upon the failing of his faith, he did not leave him to sink outright, to sink to the  bottom as a stone (Exod. xv. 5), but gave him time to cry,  Lord, save me. Such is the care of Christ concerning true believers; though weak, they do but begin to sink! A man is never sunk, never undone, till he is in hell. Peter  walked as he  believed; to him, as to others, the rule held good,  According to your faith be it unto you.  Thirdly, The remedy he had recourse to in this distress, the old, tried, approved remedy, and that was prayer: he cried,  Lord, save me. Observe, 1. The manner of his praying; it is fervent and importunate;  He cried. Note, When faith is weak, prayer should be strong. Our Lord Jesus has taught us in the day of our fear to  offer up strong cries, Heb. v. 7. Sense of danger will make us cry, sense of duty and dependence on God should make us cry to him. 2. The matter of his prayer was pertinent and to the purpose;  He cried, Lord, save me. Christ is the great Saviour, he came to save; those that would be saved, must not only  come to him, but  cry to him for salvation; but we are never brought to this, till we find ourselves sinking; sense of need will drive us to him. [2.] Christ's great favour to Peter, in this fright. Though there was a mixture of presumption with Peter's faith in his first adventure, and of unbelief with his faith in his after-fainting, yet Christ did not cast him off; for,  First, He saved him;  he answered him with the saving strength of his right hand (Ps. xx. 6), for immediately  he stretched forth his hand, and caught him. Note, Christ's time to save is, when we sink (Ps. xviii. 4-7): he helps at a dead lift. Christ's hand is still stretched out to all believers, to keep them from sinking. Those whom he hath once apprehended as his own, and hath snatched as  brands out of the burning, he will catch out of the water too. Though he may seem to have left his hold, he doth but seem to do so, for they shall  never perish, neither shall any man pluck them out of his hand, John x. 28. Never fear, he will hold his own. Our deliverance from our own fears, which else would overwhelm us, is owing to the hand of his power and grace, Ps. xxxiv. 4.  Secondly, He rebuked him; for as many as he loves and saves, he reproves and chides;  O thou of little faith, wherefore didst thou doubt? Note, 1. Faith may be true, and yet weak; at first, like a grain of mustard-seed. Peter had faith enough to bring him upon the water, yet, because not enough to carry him through, Christ tells him he had but  little. 2. Our discouraging doubts and fears are all owing to the weakness of our faith:  therefore we doubt, because we are but  of little faith. It is the business of faith to resolve doubts, the doubts of sense, in a stormy day, so as even then to keep the head above water. Could we but believe more, we should doubt less. 3. The weakness of our faith, and the prevalence of our doubts, are very displeasing to our Lord Jesus. It is true, he doth not cast off weak believers, but it is as true, that he is not pleased with weak faith, no, not in those that are nearest to him.  Wherefore didst thou doubt? What reason was there for it? Note, Our doubts and fears would soon vanish before a strict enquiry into the cause of them; for, all things considered, there is no good reason why Christ's disciples should be of a doubtful mind, no, not in a stormy day, because he is ready to them  a very present Help. VI. The  ceasing of the storm, v. 32. When Christ was come into the ship, they were presently at the shore. Christ  walked upon the water till he came to the ship, and then went into that, when he could easily have walked to the shore; but when ordinary means are to be had, miracles are not to be expected. Though Christ needs not instruments for the doing of his work, he is pleased to use them. Observe, when Christ came into the ship, Peter came in with him. Companions with Christ in his patience, shall be companions in his kingdoms, Rev. i. 9. Those that walk with him shall reign with him; those that are exposed, and that suffer with him, shall triumph with him.  When they were come into the ship, immediately the storm ceased, for it had done its work, its trying work. He that has  gathered the winds into his fists, and bound the waters in a garment, is the same that  ascended and descended; and  his word even  stormy winds fulfil, Ps. cxlviii. 8. When Christ comes into a soul, he makes winds and storms to cease there, and commands peace. Welcome Christ, and the  noise of her waves will soon be quelled. The way to be still is, to know that he is God, that he is the  Lord with us. VII. The adoration paid to Christ hereupon (v. 33);  They that were in the ship came and worshipped him, and said, Of a truth, thou art the Son of God. Two good uses they made of this distress, and this deliverance. 1. It was a confirmation of their faith in Christ, and abundantly convinced them that  the fulness of the Godhead dwelt in him; for none but the world's Creator could multiply the loaves, none but its Governor could tread upon the waters of the sea; they therefore yield to the evidence, and make confession of their faith;  Thou truly art the Son of God. They knew before that he was the Son of God, but now they know it better. Faith, after a conflict with unbelief, is sometimes the more active, and gets to greater degrees of strength by being exercised. Now they  know it of a truth. Note, It is good for us to know more and more of  the certainty of those things wherein we have been instructed, Luke i. 4. Faith  then grows, when it arrives at a full assurance, when it sees clearly, and saith,  Of a truth. 2. They took occasion from it to  give him the glory due unto his name. They not only owned that great truth, but were suitable affected by it;  they worshiped Christ. Note, When Christ manifests his glory for us, we ought to return it to him (Ps. l. 15);  I will deliver thee, and thou shalt glorify me. Their worship and adoration of Christ were thus expressed,  Of a truth thou art the Son of God. Note, The matter of our creed may and must be made the matter of our praise. Faith is the proper principle of worship, and worship the genuine product of faith.  He that comes to God must believe; and he that  believes in God, will come, Heb. ix. 6.

The People of Gennesaret Flock to Christ.
$34$ And when they were gone over, they came into the land of Gennesaret. $35$ And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; $36$ And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole. We have here an account of miracles by wholesale, which Christ wrought on the other side of the water, in the land of Gennesaret. Whithersoever Christ went, he was doing good. Gennesaret was a tract of land that lay between Bethsaida and Capernaum, and either gave the name to, or took the name from, this sea, which is called (Luke v. 1)  The Lake of Gennesaret; it signifies the valley of branches. Observe here, I. The forwardness and faith of  the men of that place. These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those  besought Christ to depart from them, they had no occasion for him; these besought him to help them, they had need of him. Christ reckons it the greatest honour we can do him, to make use of him. Now here we are told, 1. How  the men of that place were brought to Christ; they  had knowledge of him. It is probable that his miraculous passage over the sea, which they that were in the ship would industriously spread the report of, might help to make way for his entertainment in those parts; and perhaps it was one thing Christ intended in it, for he has great reaches in what he does. This they had knowledge of, and of the other miracles Christ had wrought, and therefore they flocked to him. Note, They that know Christ's name, will make their application to him: if Christ were better known, he would not be neglected as he is; he is trusted as far as he is known. They  had knowledge of him, that is, of his being among them, and that he would be but awhile among them. Note, The discerning of the day of our opportunities is a good step toward the improvement of it. This was  the condemnation of the world, that Christ  was in the world, and the world knew him not (John i. 10); Jerusalem knew him not (Luke xix. 42), but there were some who, when he was among them,  had knowledge of him. It is better to know that there  is a prophet among us than that there  has been one, Ezek. ii. 5. 2. How they brought others to Christ, by giving notice to their neighbours of Christ's being come into those parts;  They sent out into all that country. Note, those that have got the knowledge of Christ themselves, should do all they can to bring others acquainted with him too. We must not eat these spiritual morsels alone; there is in Christ enough for us all, so that there is nothing got by monopolizing. When we have opportunities of getting good to our souls, we should bring as many as we can to share with us. More than we think of would close with opportunities, if they were but called upon and invited to them.  They sent into their own country, because it was their own, and they desired the welfare of it. Note, We can no better testify our love to our country than by promoting and propagating the knowledge of Christ in it. Neighbourhood is an advantage of doing good which must be improved. Those that are near to us, we should contrive to do something for, at least by our example, to bring them near to Christ. 3. What their business was with Christ; not only, perhaps not chiefly, if at all, to be taught, but to have their sick healed;  They brought unto him all that were diseased. If love to Christ and his doctrine will not bring them to him, yet self-love would. Did we but rightly seek our own things, the things of our own peace and welfare, we should seek the things of Christ. We should do him honour, and please him, by deriving grace and righteousness from him. Note, Christ is the proper Person to bring the diseased to; whither should they go but to the Physician, to  the Sun of Righteousness, that hath healing under his wings? 4. How they made their application to him;  They besought him that they might only touch the hem of his garment, v. 36. They applied themselves to him, (1.) With great importunity; they besought him. Well may we beseech to be healed, when God by his ministers beseecheth us that we will be healed. Note, The greatest favours and blessings are to be obtained from Christ by entreaty;  Ask, and it shall be given. (2.) With great humility; they came to him as those that were sensible of their distance, humbly beseeching him to help them; and their desiring to touch the hem of his garment, intimates that they thought themselves unworthy that he should take any particular notice of them, that he should so much as speak to their case, much less touch them for their cure; but they will look upon it as a great favour, if he will give them leave to  touch the hem of his garment. The eastern nations show respect to their princes, by kissing their sleeve, or skirt. (3.) With great assurance of the all-sufficiency of his power, not doubting but that they should be healed, even by touching the hem of his garment; that they should receive abundant communications from him by the smallest token of symbol of communion with him. They did not expect the formality of striking his hand over the place or persons diseased, as Naaman did (2 Kings v. 11); but they were sure that there was in him such an overflowing fulness of healing virtue, that  they could not fail of a cure, who were but admitted near him. It was in this country and neighbourhood that the woman with the bloody issue was cured by  touching the hem of his garment, and was commended for her faith (ch. ix. 20-22); and thence, probably, they took occasion to ask this. Note, The experiences of others in their attendance upon Christ may be of use both to direct and to encourage us in our attendance on him. It is good using those means and methods which others before us have sped well in the use of. II. The fruit and success of this their application to Christ. It was not in vain that these seed of Jacob sought him, for as  many as touched, were made perfectly whole. Note, 1. Christ's cures are perfect cures. Those that he heals, he heals perfectly. He doth not do his work by halves. Though spiritual healing be not perfected at first, yet, doubtless,  he that has begun the good work will perform it, Phil. i. 6. 2. There is an abundance of healing virtue in Christ for all that apply themselves to him, be they ever so many. That  precious ointment which was poured on his head,  ran down to the skirts of his garment, Ps. cxxxiii. 2. The least of Christ's institutions, like the hem of his garment, is replenished with the overflowing fulness of his grace, and he is able to  save to the uttermost. 3. The healing virtue that is in Christ, is put forth for the benefit of those that by a true and lively faith touch him. Christ is in heaven, but his word is nigh us, and he himself in that word. When we mix faith with the word, apply it to ourselves, depend upon it, and submit to its influences and commands, then we touch the hem of Christ's garment. It is but thus touching, and we are made whole. On such easy terms are spiritual cures offered by him, that he may truly be said to heal  freely; so that if our souls die of their wounds, it is not owing to our Physician, it is not for want of skill or will in him; but it is purely owing to ourselves. He  could have healed us, he  would have healed us, but we  would not be healed; so that our blood will lie upon our own heads.

=CHAP. 15.= ''In this chapter, we have our Lord Jesus, as the great Prophet teaching, as the great Physician healing, and as the great Shepherd of the sheep feeding; as the Father of spirits instructing them; as the Conqueror of Satan dispossessing him; and as concerned for the bodies of his people, providing for them. Here is, I. Christ's discourse with the scribes and Pharisees about human traditions and injunctions, ver. 1-9. II. His discourse with the multitude, and with his disciples, concerning the things that defile a man, ver. 10-20. III. His casting of the devil out of the woman of Canaan's daughter, ver. 21-28. IV. His healing of all that were brought to him,''

ver. 29-31. V. His feeding of four thousand men, with seven loaves and a few little fishes, ver. 32-39.

Jesus Reproves the Scribes and Pharisees.
$1$ Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, $2$ Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. $3$ But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? $4$ For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. $5$ But ye say, Whosoever shall say to  his father or  his mother,  It is a gift, by whatsoever thou mightest be profited by me; $6$ And honour not his father or his mother,  he shall be free. Thus have ye made the commandment of God of none effect by your tradition. 7  Ye hypocrites, well did Esaias prophesy of you, saying, 8 This people draweth nigh unto me with their mouth, and honoureth me with  their lips; but their heart is far from me. $9$ But in vain they do worship me, teaching  for doctrines the commandments of men. Evil manners, we say, beget good laws. The intemperate heat of the Jewish teachers for the support of their hierarchy, occasioned many excellent discourses of our Saviour's for the settling of the truth, as here. I. Here, is the cavil of the scribes and Pharisees at Christ's disciples, for  eating with unwashen hands. The scribes and Pharisees were the great men of the Jewish church, men whose gain was godliness, great enemies to the gospel of Christ, but colouring their opposition with a pretence of zeal for the law of Moses, when really nothing was intended but the support of their own tyranny over the consciences of men. They were men of learning and men of business. These scribes and Pharisees here introduced were of Jerusalem, the holy city, the head city, whither  the tribes went up, and where  were set the thrones of judgment; they should therefore have been better than others, but they were worse. Note, External privileges, if they be not duly improved, commonly swell men up the more with pride and malignity. Jerusalem, which should have been a pure spring, was now become a poisoned sink.  How is the faithful city become a harlot! Now if these great men be the accusers, pray what is the accusation? What articles do they exhibit against the disciples of Christ? Why, truly, the thing laid to their charge, is, nonconformity to the canons of their church (v. 2);  Why do thy disciples transgress the tradition of the elders? This charge they make good in a particular instance;  They wash not their hands when they eat bread. A very high misdemeanor! It was a sign that Christ's disciples conducted themselves inoffensively, when this was the worst thing they could charge them with. Observe, 1. What was the  tradition of the elders—That people should often wash their hands, and always at meat. This they placed a great deal of religion in, supposing that the meat they touched with unwashen hands would be defiling to them. The Pharisees practiced this themselves, and with a great deal of strictness imposed it upon others, not under civil penalties, but as matter of conscience, and making it a sin against God if they did not do it. Rabbi Joses determined, "that to eat with unwashen hands is as great a sin as adultery." And Rabbi Akiba being kept a close prisoner, having water sent him both to wash his hands with, and to drink with his meat, the greatest part being accidentally shed, he washed his hands with the remainder, though he left himself none to drink, saying he would rather die than transgress the tradition of the elders. Nay, they would not eat meat with one that did not wash before meat. This mighty zeal in so small a matter would appear very strange, if we did not still see it incident to church-oppressors, not only to be fond of practising their own inventions, but to be furious in pressing their own impositions. 2. What was the transgression of this tradition or injunction by the disciples; it seems, they did not wash their hands when they ate bread, which was the more offensive to the Pharisees, because they were men who in other things were strict and conscientious. The custom was innocent enough, and had a decency in its civil use. We read of the water for purifying at the marriage where Christ was present (John ii. 6), though Christ turned it into wine, and so put an end to that use of it. But when it came to be practised and imposed as a religious rite and ceremony, and such a stress laid upon it, the disciples, though weak in knowledge, yet were so well taught as not to comply with it, or observe it; no not when the scribes and Pharisees had their eye upon them. They had already learned St. Paul's lesson,  All things are lawful for me; no doubt, it is lawful to wash before meat; but I will not be brought under the power of any; especially not those who  said to their souls, Bow down, that we may go over. 1 Cor. vi. 12. 3. What was the complaint of the scribes and Pharisees against them. They quarrel with Christ about it, supposing that he allowed them in it, as he did, no doubt, by his own example; " Why do thy disciples transgress the canons of the church? And why dost thou suffer them to do it?" It was well that the complaint was made to Christ; for the disciples themselves, though they knew their duty in this case, were perhaps not so well able to give a reason for what they did as were to be wished. II. Here is Christ's answer to this cavil, and his justification of the disciples in that which was charged upon them as a transgression. Note, While we stand fast in the liberty wherewith Christ has made us free, he will be sure to bear us out in it. Two ways Christ replies upon them; 1. By way of recrimination, v. 3-6. They were spying motes in the eyes of his disciples, but Christ shows them a beam in their own. But that which he charges upon them is not barely a recrimination, for it will be no vindication of ourselves to condemn our reprovers; but it is such a censure of their tradition (and the authority of that was what they built their charge upon) as makes not only a non-compliance lawful, but an opposition a duty. That human authority must never be submitted to, which sets up in competition with divine authority. (1.) The charge in general is,  You transgress the commandment of God by your tradition. They called it the  tradition of the elders, laying stress upon the antiquity of the usage, and the authority of them that imposed it, as the church of Rome does upon fathers and councils; but Christ calls it  their tradition. Note, Illegal impositions will be laid to the charge of those who support and maintain them, and keep them up, as well of those who first invented and enjoined them; Mic. iv. 16.  You transgress the commandment of God. Note, Those who are most zealous of their own impositions, are commonly most careless of God's commands; which is a good reason why Christ's disciples should stand upon their guard against such impositions, lest, though at first they seem only to infringe the liberty of Christians, they come at length to confront the authority of Christ. Though the Pharisees, in this command of washing before meat, did not entrench upon any command of God; yet, because in other instances they did, he justifies his disciples' disobedience to this. (2.) The proof of this charge is in particular instance, that of their transgressing the fifth commandment. [1.] Let us see what the command of God is (v. 4), what the precept, and what the sanction of the law is. The precept is,  Honour thy father and thy mother; this is enjoined by the common Father of mankind, and by paying respect to them whom Providence has made the instruments of our being, we give honour to him who is the Author of it, who has thereby, as to us, put some of his image upon them. The whole of children's duty to their parents is included in this of honouring them, which is the spring and foundation of all the rest,  If I be a father, where is my honour? Our Saviour here supposes it to mean the duty of children's maintaining their parents, and ministering to their wants, if there be occasion, and being every way serviceable to their comfort.  Honour widows, that is, maintain them, 1 Tim. v. 3. The sanction of this law in the fifth commandment, is, a promise,  that thy days may be long; but our Saviour waives that, lest any should thence infer it to be only a thing commendable and profitable, and insists upon the penalty annexed to the breach of this commandment in another scripture, which denotes the duty to be highly and indispensably necessary;  He that curseth father or mother, let him die the death: this law we have, Exod. xxi. 17. The sin of cursing parents is here opposed to the duty of honouring them. Those who speak ill of their parents, or wish ill to them, who mock at them, or give them taunting and opprobrious language, break this law. If to call a brother  Raca be so penal, what is it to call a father so? By our Saviour's application of this law, it appears, that denying service or relief to parents is included in cursing them. Though the language be respectful enough, and nothing abusive in it, yet what will that avail, if the deeds be not agreeable? it is but like him that said,  I go, Sir, and went not, ch. xxi. 30. [2.] Let us see what was the contradiction which the tradition of the elders gave to this command. It was not direct and downright, but implicit; their casuists gave them such rules as furnished them with an easy evasion from the obligation of this command, v. 5, 6. You hear what God saith,  but ye say so and so. Note, That which men say, even great men, and learned men, and men in authority, must be examined by that which God saith; and if it be found either contrary or inconsistent, it may and must be rejected, Acts iv. 19. Observe,  First, What their tradition was; That a man could not in any case bestow his worldly estate better than to give it to the priests, and devote it to the service of the temple: and that when any thing was so devoted, it was not only unlawful to alienate it, but all other obligations, though ever so just and sacred, were thereby superseded, and a man was thereby discharged from them. And this proceeded partly from their ceremoniousness, and the superstitious regard they had to the temple, and partly from their covetousness, and love of money: for what was given to the temple they were gainers by. The former was, in pretence, the latter was, in truth, at the bottom of this tradition.  Secondly, How they allowed the application of this to the case of children. When their parents' necessities called for their assistance, they pleaded, that all they could spare from themselves and their children, they had devoted to the treasury of the temple;  It is a gift, by whatsoever thou mightest be profited by me, and therefore their parents must expect nothing from them; suggesting withal, that the spiritual advantage of what was so devoted, would redound to the parents, who must live upon that air. This, they taught, was a good and valid plea, and many undutiful, unnatural children made use of it, and they justified them in it, and said,  He shall be free; so we supply the sense. Some go further, and supply it thus, " He doth well, his days shall be long in the land, and he shall be looked upon as having duly observed the fifth commandment." The pretence of religion would make his refusal to provide for his parents not only passable but plausible. But the absurdity and impiety of this tradition were very evident: for revealed religion was intended to improve, not to overthrow, natural religion; one of the fundamental laws of which is this of honouring our parents; and had they known what that meant,  I will have justice, and mercy, and not sacrifice, they had not thus made the most arbitrary rituals destructive of the most necessary morals. This was  making the command of God of no effect. Note, Whatever leads to, or countenances, disobedience, does, in effect, make void the command; and they that take upon them to dispense with God's law, do, in Christ's account, repeal and disannul it. To break the law is bad, but to  teach men so, as the scribes and Pharisees did, is much worse, ch. v. 19. To what purpose is the command given, if it be not obeyed? The rule is, as to us, of none effect, if we be not ruled by it.  It is time for thee, Lord, to work; high time for the great Reformer, the great Refiner, to appear; for they have  made void thy law (Ps. cxix. 126); not only sinned  against the commandment, but, as far as in them lay, sinned  away the commandment. But, thanks be to God, in spite of them and all their traditions, the command stands in full force, power, and virtue. 2. The other part of Christ's answer is by way of reprehension; and that which he here charges them with, is hypocrisy;  Ye hypocrites, v. 7. Note, It is the prerogative of him who searcheth the heart, and knows what is in man, to pronounce who are hypocrites. The eye of man can perceive open profaneness, but it is only the eye of Christ that can discern hypocrisy, Luke xvi. 15. And as it is a sin which his eye discovers, so it is a sin which of all others his soul hates. Now Christ fetches his reproof from Isa. xxix. 13.  Well did Esaias prophesy of you. Isaiah spoke it of the men of that generation to which he prophesied, yet Christ applies it to these scribes and Pharisees. Note, The reproofs of sin and sinners, which we find in scripture, were designed to reach the like persons and practices to the end of the world; for they are not of private interpretation, 2 Pet. i. 20. The sinners of the latter days are prophesied of, 1 Tim. iv. 1; 2 Tim. iii. 1; 2 Pet. iii. 3. Threatenings directed against others, belong to us, if we be guilty of the same sins. Isaiah prophesied not of them only, but of all other hypocrites, against whom that word of his is still levelled, and stands in force. The prophecies of scripture are every day in the fulfilling. This prophecy exactly deciphers a hypocritical nation, Isa. ix. 17; x. 6. Here is, (1.) The description of hypocrites, in two things. [1.] In their own performances of religious worship, v. 8, when they  draw nigh to God with their mouth, and honour him with their lips, their heart is far from him. Observe,  First, How far a hypocrite goes; he draws nigh to God, and honours him; he is, in profession, a worshipper of God. The  Pharisee went up to the temple, to pray; he does not stand at that distance which those are at, who  live without God in the world, but has a name among the people near unto him. They honour him; that is, they take on them to honour God, they join with those that do so. Some honour God has even from the services of hypocrites, as they help to keep up the face and form of godliness in the world, whence God fetches honour to himself, though they intend it not to him. When God's enemies submit themselves but feignedly, when  they lie unto him, so the word is (Ps. lxvi. 3), it redounds to his honour, and he  gets himself a name.  Secondly, Where he rests and takes up; this is done but with his mouth and with his lips. It is piety but from the teeth outwards; he shows much love, and that is all, there is in his heart no true love;  they make their voices to be heard (Isa. lviii. 4), mention the name of the Lord, Isa. xlviii. 1. Hypocrites are those that only make a lip-labour of religion and religious worship. In word and tongue, the worst hypocrites may do as well as the best saints, and speak as fair with Jacob's voice.  Thirdly, What that is wherein he comes short; it is in the main matter;  Their heart is far from me, habitually alienated and estranged (Eph. iv. 18), actually wandering and dwelling upon something else; no serious thoughts of God, no pious affections toward him, no concern about the soul and eternity, no thoughts agreeable to the service. God is  near in their mouth, but far from their reins, Jer. xii. 2; Ezek. xxxiii. 31. The heart, with the  fool's eyes, is in the ends of the earth. It is a silly dove that is without a heart, and so it is a  silly duty, Hos. vii. 11. A hypocrite says one thing, but thinks another. The great thing that God looks at and requires is the heart (Prov. xxiii. 26); if that be far from him, it is not a reasonable service and therefore not an acceptable one; it is the sacrifice of fools, Eccl. v. 1. [2.] In their prescriptions to others. This is an instance of their hypocrisy, that  they teach for doctrines the commandments of men. The Jews then, as the papists since, paid the same respect to oral tradition that they did to the word of God, receiving it  pari pietatis affectu ac reverenti&#226;—with the same pious affection and reverence. Conc. Trident.  Sess. 4.  Decr. 1. When men's inventions are tacked to God's institutions, and imposed accordingly, this is hypocrisy, a mere human religion. The commandments of men are properly conversant about the things of men, but God will have his own work done by his own rules, and accepts not that which he did not himself appoint. That only cones  to him, that comes  from him. (2.) The doom of hypocrites; it is put in a little compass;  In vain do they worship me. Their worship does not attain the end for which it was appointed; it will neither please God, nor profit themselves. If it be not  in spirit, it is not  in truth, and so it is all nothing. That man who only  seems to be religious, but is not so, his  religion is vain (James i. 26); and if our religion be a vain oblation, a vain religion,  how great is that vanity! How sad is it to live in an age of prayers and sermons, and sabbaths and sacraments,  in vain, to  beat the air in all these; it is so, if the heart be not with God in them. Lip-labour is lost labour, Isa. i. 11. Hypocrites sow the wind and reap the whirlwind; they trust in vanity, and vanity will be their recompence. Thus Christ justified his disciples in their disobedience to the traditions of the elders; and this the scribes and Pharisees got by their cavilling. We read not of any reply they made; if they were not satisfied, yet they were silenced, and could not resist the power wherewith Christ spake.

What Defileth a Man.
$10$ And he called the multitude, and said unto them, Hear, and understand: $11$ Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. $12$ Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? $13$ But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. $15$ Then answered Peter and said unto him, Declare unto us this parable. $16$ And Jesus said, Are ye also yet without understanding? $17$ Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? $18$ But those things which proceed out of the mouth come forth from the heart; and they defile the man. $19$ For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: $20$ These are  the things which defile a man: but to eat with unwashen hands defileth not a man. Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he overturned the authority of the law, and in this the reason of it. Observe, I. The solemn introduction to this discourse (v. 10);  He called the multitude. They were withdrawn while Christ discoursed with the scribes and Pharisees; probably those proud men ordered them to withdraw, as not willing to talk with Christ in their hearing; Christ must favour them at their pleasure with a discourse in private. But Christ had a regard to the multitude; he soon despatched the scribes and Pharisees, and then turned them off, invited the mob, the multitude, to be his hearers: thus the poor are evangelized; and the foolish things of the world, and things that are despised hath Christ chosen. The humble Jesus embraced those whom the proud Pharisees looked upon with disdain, and to them he designed it for a mortification. He turns from them as wilful and unteachable, and turns to the multitude, who, though weak, were humble, and willing to be taught. To them he said,  Hear and understand. Note, What we hear from the mouth of Christ, we must give all diligence to understand. Not only scholars, but even the multitude, the ordinary people, must apply their minds to understand the words of Christ. He  therefore calls upon them to understand, because the lesson he was now about to teach them, was contrary to the notions which they had sucked in with their milk from their teachers; and overturned many of the customs and usages which they were wedded to, and laid stress upon. Note, There is need of a great attention of mind and clearness of understanding to free men from those corrupt principles and practices which they have been bred up in and long accustomed to; for in that case the understanding is commonly bribed and biassed by prejudice. II. The truth itself laid down (v. 11), in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising. 1.  Not that which goes into the mouth defileth the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement.  The kingdom of God is not meat and drink, Rom. xiv. 17. That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for  to the pure all things are pure, Tit. i. 15. The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to  call nothing common or unclean; and if Peter, when he was bid to  kill and eat, had remembered this word, he would not have said,  Not so, Lord, Acts x. 13-15, 28. 2.  But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; thus it is that  the mouth causeth the flesh to sin, Eccl. v. 6. Christ, in a former discourse, had laid a great stress upon our  words (ch. xii. 36, 37); and that was intended for reproof and warning to those that cavilled at him; this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees that defile themselves with what they speak spitefully and censoriously of them. Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves, by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others. III. The offence that was taken at this truth and the account brought to Christ of that offence (v. 12); " The disciples said unto him, Knowest thou that the Pharisees were offended, and didst thou not foresee that they would be so,  at this saying, and would think the worse of thee and of thy doctrine for it, and be the more enraged at thee?" 1. It was not strange that the Pharisees should be offended at this plain truth, for they were men made up of error and enmity, mistakes and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ's doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantials of it. 2. The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, they think, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty done; and if any be offended, it is his own fault; it is scandal, not given, but taken. Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between  clean and  unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ. IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them. 1. The rooting out of them and their traditions (v. 13);  Every plant which my heavenly Father hath not planted, shall be rooted up. Not only the corrupt opinions and superstitious practices of the Pharisees, but their sect, and way, and constitution, were plants not of God's planting. The rules of their profession were no institutions of his, but owed their origin to pride and formality. The people of the Jews were planted  a noble vine; but now that they are become the degenerate plant of a strange vine, God disowned them, as not of his planting. Note, (1.) In the visible church, it is no strange thing to find plants that our heavenly Father has not planted. It is implied, that whatever is good in the church is of God's planting, Isa. xli. 19. But let the husbandman be ever so careful, his ground will cast forth weeds of itself, more or less, and there is an enemy busy sowing tares. What is corrupt, though of God's permitting, is not of his planting; he sows nothing but  good seed in his field. Let us not therefore be deceived, as if all must needs be right that we find in the church, and all those persons and things our Father's plants that we find in our Father's garden.  Believe not every spirit, but try the spirits; see Jer. xix. 5; xxiii. 31, 32. (2.) Those that are of the spirit of the Pharisees, proud, formal, and imposing, what figure soever they make, and of what denomination soever they be, God will not own them as of his planting.  By their fruit you shall know them. (3.) Those plants that are not of God's planting, shall not be of his protecting, but shall undoubtedly be rooted up. What is not of God shall not stand, Acts v. 38. What things are unscriptural, will wither and die of themselves, or be justly exploded by the churches; however in the great day these tares that offend will be bundled for the fire. What is become of the Pharisees and their traditions? They are long since abandoned; but the gospel of truth is great, and will remain. It cannot be rooted up. 2. The ruin of them; and their followers, who had their persons and principles in admiration, v. 14. Where, (1.) Christ bids his disciples  let them alone. "Have no converse with them or concern for them; neither court their favour, nor dread their displeasure; care not though they be offended, they will take their course, and let them take the issue of it. They are wedded to their own fancies, and will have every thing their own way; let them alone. Seek not to please a generation of men that please not God (1 Thess. ii. 15), and will be pleased with nothing less than absolute dominion over your consciences. They are  joined to idols, as Ephraim (Hos. iv. 17), the idols of their own fancy;  let them alone, let them be filthy still," Rev. xxii. 11. The case of those sinners is sad indeed, whom Christ orders his ministers to let alone. (2.) He gives them two reasons for it.  Let them alone; for, [1.] They are proud and ignorant; two bad qualities that often meet, and render a man incurable in his folly, Prov. xxvi. 12.  They are blind leaders of the blind. They are grossly ignorant in the things of God, and strangers to the spiritual nature of the divine law; and yet so proud, that they think they see better and further than any, and therefore undertake to be leaders of others, to show others the way to heaven, when they themselves know not one step of the way; and, accordingly, they prescribe to all, and proscribe those who will not follow them. Though they were blind, if they had owned it, and come to Christ for eye-salve, they might have seen, but they disdained the intimation of such a thing (John ix. 40);  Are we blind also? They were confident that  they themselves were guides of the blind (Rom. ii. 19, 20), were appointed to be so, and fit to be so; that every thing they said was an oracle and a law; "Therefore  let them alone, their case is desperate; do not meddle with them; you may soon provoke them, but never convince them." How miserable was the case of the Jewish Church now when their leaders were blind, so self-conceitedly foolish, as to be peremptory in their conduct, while the people were so sottishly foolish as to follow them with an implicit faith and obedience, and  willingly walk after the commandment, Hos. v. 11. Now the prophecy was fulfilled, Isa. xxix. 10, 14. And it is easy to imagine  what will be in the end hereof, when  the prophets prophesy falsely, and the priests bear rule by their means, and the people love to have it so, Jer. v. 31. [2.] They are posting to destruction, and will shortly be plunged into it;  Both shall fall into the ditch. This must needs be the end of it, if both be so blind, and yet both so bold, venturing forward, and yet not aware of danger. Both will be involved in the general desolation coming upon the Jews, and both drowned in eternal destruction and perdition. The blind leaders and the blind followers will perish together. We find (Rev. xxii. 15), that hell is the portion of those that  make a lie, and of those that  love it when it is made.  The deceived and the deceiver are obnoxious to the judgment of God, Job xii. 16. Note,  First, Those that by their cunning craftiness draw others to sin and error, shall not, with all their craft and cunning, escape ruin themselves. If  both fall together into the ditch, the blind leaders will fall undermost, and have the worst of it; see Jer. xiv. 15, 16.  The prophets shall be consumed first, and then the  people to whom they prophesy, Jer. xx. 6; xxvii. 15, 16.  Secondly, The sin and ruin of the deceivers will be no security to those that are deceived by them. Though the leaders of this people  cause them to err, yet they that are  led of them are destroyed (Isa. ix. 16), because they shut their eyes against the light which would have rectified their mistake. Seneca, complaining of most people's being led by common opinion and practice ( Unusquisque mavult credere quam judicare—Things are taken upon trust, and never examined), concludes,  Indeista tanta coacervatio aliorum super alios ruentium—Hence crowds fall upon crowds, in vast confusion. De Vit&#226; Beat&#226;. The falling of both together will aggravate the fall of both; for they that have thus mutually increased each other's sin, will mutually exasperate each other's ruin. V. Instruction given to the disciples concerning the truth Christ had laid down, v. 10. Though Christ rejects the wilfully ignorant who care not to be taught, he can have compassion on the ignorant who are willing to learn, Heb. v. 2. If the Pharisees, who made void the law, be offended, let them be offended: but this  great peace have they who love the law, that  nothing shall offend them, but, some way or other, the offence shall be taken off, Ps. cxix. 165. Here is, 1. Their desire to be better instructed in this matter (v. 15); in this request as in many others, Peter was their speaker; the rest, it is probable, putting him on to speak, or intimating their concurrence;  Declare unto us this parable. What Christ said was plain, but, because it agreed not with the notions they had imbibed, though they would not contradict it, yet they call it a parable, and cannot understand it. Note, (1.) Weak understandings are apt to turn plain truths into parables, and to seek for a knot in a bulrush. The disciples often did so, as John xvi. 17. Even the grasshopper is a burthen to a weak stomach, and babes in understanding cannot bear and digest strong meat. (2.) Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind will seek for instruction. The Pharisees were offended, but kept it to themselves; hating to be reformed, they hated to be informed; but the disciples, though offended, sought for satisfaction, imputing the offence, not to the doctrine delivered, but to the shallowness of their own capacity. 2. The reproof Christ gave them for their weakness and ignorance (v. 16);  Are ye also yet without understanding? As many as Christ loves and teaches, he thus rebukes. Note, They are very ignorant indeed, who understand not that moral pollutions are abundantly worse and more dangerous than ceremonial ones. Two things aggravate their dulness and darkness. (1.) That they were the disciples of Christ; "Are  ye also without understanding? Ye whom I have admitted into so great a degree of familiarity with me, are ye so unskilful in the word of righteousness?" Note, The ignorance and mistakes of those that profess religion, and enjoy the privileges of church-membership, are justly a grief to the Lord Jesus. "No wonder that the Pharisees understand not this doctrine, who know nothing of the Messiah's kingdom: but ye that have heard of it, and embraced it yourselves, and preached it to others, are ye also such strangers to the spirit and genius of it?" (2.) That they had been a great while Christ's scholars; "Are ye  yet so, after ye have been so long under my teaching?" Had they been but of yesterday in Christ's school, it had been another matter, but to have been for so many months Christ's constant hearers, and yet to be without understanding, was a great reproach to them. Note, Christ expects from us some proportion of knowledge, and grace, and wisdom, according to the time and means we have had. See John xiv. 9; Heb. v. 12; 2 Tim. iii. 7, 8. 3. The explication Christ gave them of this doctrine of pollutions. Though he chid them for their dulness, he did not cast them off, but pitied them, and taught them, as Luke xxiv. 25-27. He here shows us, (1.) What little danger we are in of pollution from that which  entereth in at the mouth, v. 17. An inordinate appetite, intemperance, and excess in eating, come out of the heart, and are defiling; but meat in itself is not so, as the Pharisees supposed. What there is of dregs and defilement in our meat, nature (or rather God of nature) has provided a way to clear us of it;  it goes in at the belly, and is cast out into the draught, and nothing remains to us but pure nourishment. So  fearfully and  wonderfully are we made and preserved, and our souls held in life. The expulsive faculty is as necessary in the body as any other, for the discharge of that which is superfluous, or noxious; so happily is nature enabled to help itself, and shift for its own good: by this means nothing defiles; if we eat with unwashen hands, and so any thing unclean mix with our food, nature will separate it, and cast it out, and it will be no defilement to us. It may be a piece of cleanliness, but it is not point of conscience, to wash before meat; and we go upon a great mistake if we place religion in it. It is not the practice itself, but the opinion it is built upon, that Christ condemns, as if meat commended us to God (1 Cor. viii. 8); whereas Christianity stands not in such observances. (2.) What great danger we are in of pollution from that which  proceeds out of the mouth (v. 18), out of the abundance of the heart: compare ch. xii. 34. There is no defilement in the products of God's bounty; the defilement arises from the products of our corruption. Now here we have, [1.] The corrupt fountain of that which proceeds out of the mouth; it comes from the heart; that is the spring and source of all sin, Jer. viii. 7. It is the heart that is so desperately wicked (Jer. xvii. 9); for there is no sin in a word or deed, which was not first in the heart. There is the root of bitterness, which  bears gall and wormwood. It is the inward part of a sinner, that is very wickedness, Ps. v. 9. All evil speakings come forth from the heart, and are defiling; from the corrupt heart comes the corrupt communication. [2.] Some of the corrupt streams which flow from this fountain, specified; though they do not all  come out of the mouth, yet they all come out of the man, and are the fruits of that wickedness which is in the heart, and is wrought there, Ps. lviii. 2.  First, Evil thoughts, sins against all the commandments. Therefore David puts vain thoughts in opposition to the whole law, Ps. cxix. 113. These are the first-born of the corrupt nature, the beginning of its strength, and do most resemble it. These, as the son and heir,  abide in the house, and lodge within us. There is a great deal of sin that begins and ends in the heart, and goes no further. Carnal fancies and imaginations are evil thoughts, wickedness in the contrivance ( Dialogismoi poneroi), wicked plots, purposes, and devices of mischief to others, Mic. ii. 1.  Secondly, Murders, sins against the sixth commandment; these come from a malice in the heart against our brother's life, or a contempt of it. Hence he  that hates his brother, is said to be a  murderer; he is so at God's bar, 1 John iii. 15.  War is in the heart, Ps. iv. 21; James iv. 1.  Thirdly, Adulteries and fornications, sins against the seventh commandment; these come from the wanton, unclean, carnal heart; and the lust that reigns there, is conceived there, and brings forth these sins, James i. 15. There is adultery in the heart first, and then in the act, ch. v. 28.  Fourthly, Thefts, sins against the eighth commandment; cheats, wrongs, rapines, and all injurious contracts; the fountain of all these is in the heart, that is it that is  exercised in these covetous practices (2 Pet. ii. 14), that is set upon riches, Ps. lxii. 10.  Achan coveted, and then took, Joshua vii. 20, 21.  Fifthly, False witness, against the ninth commandment; this comes from a complication of falsehood and covetousness, or falsehood and covetousness, or falsehood and malice in the heart. If truth, holiness, and love, which God  requires in the inward parts, reigned as they ought, there would be no false witness bearing, Ps. lxiv. 6; Jer. ix. 8.  Sixthly, Blasphemies, speaking evil of God, against the third commandment; speaking evil of our neighbour, against the ninth commandment; these come from a contempt and disesteem of both in the heart; thence  the blasphemy against the Holy Ghost proceeds (ch. xii. 31, 32); these are the overflowing of the gall within. Now  these are the things which defile a man, v. 20. Note, Sin is defiling to the soul, renders it unlovely and abominable in the eyes of a pure and holy God; unfit for communion with him, and for the enjoyment of him in the new Jerusalem, into which nothing shall enter that defileth or worketh iniquity. The mind and conscience are defiled by sin, and that makes every thing else so, Tit. i. 15. This defilement by sin was signified by the ceremonial pollutions which the Jewish doctors added to, but understood not. See Heb. ix. 13, 14; 1 John i. 7. These therefore are the things we must carefully avoid, and all approaches toward them, and not lay stress upon the washing of the hands. Christ doth not yet repeal the law of the distinction of meats (that was not done till Acts x.), but the tradition of the elders, which was tacked to that law; and therefore he concludes,  To eat with unwashen hands (which was the matter now in question),  this defileth not a man. If he wash, he is not the better before God; if he wash not, he is not the worse.

The Canaanite's Daughter Healed.
$21$ Then Jesus went thence, and departed into the coasts of Tyre and Sidon. $22$ And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord,  thou Son of David; my daughter is grievously vexed with a devil. $23$ But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. $24$ But he answered and said, I am not sent but unto the lost sheep of the house of Israel. $25$ Then came she and worshipped him, saying, Lord, help me. $26$ But he answered and said, It is not meet to take the children's bread, and to cast  it to dogs. $27$ And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Jesus answered and said unto her, O woman, great  is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour. We have here that famous story of Christ's  casting the devil out of the woman of Canaan's daughter; it has something in it singular and very surprising, and which looks favourably upon the poor Gentiles, and is an earnest of the mercy which Christ had in store for them. Here is a gleam of that  light which was  to lighten the Gentiles, Luke ii. 32. Christ  came to his own, and his own received him not; but many of them quarrelled with him, and were offended in him; and observe what follows, v. 21. I.  Jesus went thence. Note, Justly is the light taken from those that either play by it, or rebel against it. When Christ and his disciples could not be quiet among them, he left them, and so left an example to his own rule (ch. x. 14),  Shake off the dust of your feet. Though Christ endure long, he will not always  endure, the contradiction of sinners against himself. He had said (v. 14),  Let them alone, and he did so. Note, Wilful prejudices against the gospel, and cavils at it, often provoke Christ to withdraw, and  to remove the candlestick out of its place. Acts xiii. 46, 51. II. When he went thence, he  departed into the coasts of Tyre and Sidon; not to those cities (they were excluded from any share in  Christ's mighty works, ch. xi. 21, 22), but into that part of the land of Israel which lay that way: thither he went, as Elias  to Sarepta, a city of Sidon (Luke iv. 26); thither he went to look after this poor woman, whom he had mercy in reserve for. While he went about doing good, he was never out of his way. The dark corners of the country, which lay most remote, shall have their share of his benign influences; and as now  the ends of the land, so afterward  the ends of the earth, shall see his salvation, Isa. xlix. 6. Here it was, that this miracle was wrought, in the story of which we may observe, 1. The address of the woman of Canaan to Christ, v. 22. She was a Gentile,  a stranger to the commonwealth of Israel; probably one of the posterity of those accursed nations that were devoted by that word,  Cursed be Canaan. Note, The doom of political bodies doth not always reach every individual member of them. God will have his remnant out of all nations, chosen vessels in all coasts, even the most unlikely: she came out of the same coasts. If Christ had not now made a visit to these coasts, though the mercy was worth travelling far for, it is probable that she had never come to him. Note, It is often an excitement to a dormant faith and zeal, to have opportunities of acquaintance with Christ brought to our doors, to have the word nigh us. Her address was very importunate, she  cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address, (1.) She relates her misery;  My daughter is grievously vexed with a devil,  kakos daimonizetai— She is ill-bewitched, or  possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction of her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage. (2.) She requests for mercy;  Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns  the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament. Her petition is,  Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy;  Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will;  Lord, help them." This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children. 2. The discouragement she met with in this address; in all the story of Christ's ministry we do not meet with the like. He was wont to countenance and encourage all that came to him, and either  to answer before they called, or  to hear while they were yet speaking; but here was one otherwise treated: and what could be the reason of it? (1.) Some think that Christ showed himself backward to gratify this poor woman, because he would not give offence to the Jews, by being as free and forward in his favour to the Gentiles as to them. He had bid his disciples  not go into the way of the Gentiles (ch. x. 5), and therefore would not himself seem so inclinable to them as to others, but rather more shy. Or rather, (2.) Christ treated her thus, to try her; he knows what is in the heart, knew the strength of her faith, and how well able she was, by his grace, to break through such discouragements; he  therefore met her with them,  that the trial of her faith might be found unto praise, and honour, and glory, 1 Pet. i. 6, 7. This was like God's tempting Abraham (Gen. xxii. 1), like the angel's wrestling with Jacob, only to put him upon wrestling, Gen. xxxii. 24. Many of the methods of Christ's providence, and especially of his grace, in dealing with his people, which are dark and perplexing, may be explained with the key of this story, which is for that end left upon record, to teach us that there may be love in his face, and to encourage us, therefore,  though he slay us, yet to trust in him. Observe the particular discouragements given her: [1.] When she cried after him,  he answered her not a word, v. 23. His ear was wont to be always open and attentive to the cries of poor supplicants, and his lips, which dropped as the honeycomb, always ready to give an answer of peace; but to this poor woman he turned a deaf ear, and she could get neither an alms nor an answer. It was a wonder that she did not fly off in a fret, and say, "Is this he that is so famed for clemency and tenderness? Have so many been heard and answered by him, as they talk, and must I be the first rejected suitor? Why so distant to me, if it be true that he hath stooped to so many?" But Christ knew what he did, and  therefore did not answer, that she might be the more earnest in prayer. He heard her, and was pleased with her, and  strengthened her with strength in her soul to prosecute her request (Ps. cxxxviii. 3; Job xxiii. 6), though he did not immediately give her the answer she expected. By seeming to draw away the desired mercy from her, he drew her on to be so much the more importunate for it. Note, Every accepted prayer is not immediately an answered prayer. Sometimes God seems not to regard his people's prayers, like a man asleep or astonished (Ps. xliv. 23; Jer. xiv. 9; Ps. xxii. 1, 2); nay, to be angry at them (Ps. lxxx. 4; Lam. iii. 8, 44); but it is to prove, and so to  improve, their faith, and to make his after-appearances for them the more glorious to himself, and the more welcome to them; for  the vision, at the end, shall speak, and shall not lie, Heb. ii. 3. See Job xxxv. 14. [2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging.  First, It was some little relief, that the disciples interposed on her behalf; they said,  Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; " Send her away with a cure,  for she cries, and is in good earnest;  she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after.  Secondly, Christ's answer to the disciples quite dashed her expectations; " I am not sent, but to the lost sheep of the house of Israel; you know I am not, she is none of them, and would you have me go beyond my commission?" Importunity seldom conquers the settled reason of a wise man; and those refusals are most silencing, which are so backed. He doth not only not answer her, but he argues against her, and stops her mouth with a reason. It is true, she is a  lost sheep, and hath as much need of his care as any, but she is not  of the house of Israel, to whom he was first sent (Acts iii. 26), and therefore not immediately interested in it, and entitled to it. Christ was  a Minister of the circumcision (Rom. xv. 8); and though he was intended for  a Light to the Gentiles, yet the fulness of time for that  was not now  come, the veil was not yet  rent, nor  the partition-wall taken down. Christ's personal ministry was  to be the glory of his people Israel; "If I am sent to them, what have I to do with those that are none of them." Note, It is a great trial, when we have occasion given us to question whether we be of those to whom Christ was sent. But, blessed be God, no room is left for that doubt; the distinction between Jew and Gentile is taken away; we are sure that he  gave his life a ransom for many, and if for many, why not for me?  Thirdly, When she continued her importunity, he insisted upon the unfitness of the thing, and gave her not only a repulse, but a seeming reproach too (v. 26);  It is not meet to take the children's bread and to cast it to dogs. This seems to cut her off from all hope, and might have driven her to despair, if she had not had a very strong faith indeed. Gospel grace and miraculous cures (the appurtenances of it), were children's bread; they belonged to them  to whom pertained the adoption (Rom. ix. 4), and lay not upon the same level with that rain from heaven, and those fruitful seasons, which God gave to the nations whom he suffered  to walk in their own ways (Acts xiv. 16, 17); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans (John iv. 41), but we read not of any cures he wrought among them;  that salvation was of the Jews: it is not meet therefore to alienate these. The Gentiles were looked upon by the Jews with great contempt, were called and counted  dogs; and, in comparison with the house of Israel, who were so dignified and privileged, Christ here seems to allow it, and therefore thinks it not meet that the Gentiles should share in the favours bestowed on the Jews. But see how the tables are turned; after the bringing of the Gentiles into the church, the Jewish zealots for the law are called  dogs, Phil. iii. 2. Now this Christ urgeth against this woman of Canaan; "How can she expect to eat of the children's bread, who is not of the family?" Note, 1. Those whom Christ intends most signally to honour, he first humbles and lays low in a sense of their own meanness and unworthiness. We must first see ourselves to be as dogs,  less than the least of all God's mercies, before we are fit to be dignified and privileged with them. 2. Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for the last, that,  being tried, we may come forth like gold. This general rule is applicable to other cases for direction, though here used only for trial. Special ordinances and church-privileges are children's bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith; and therefore promiscuous admission to them, without distinction, wastes the children's bread, and is the  giving of that which is holy to the dogs, ch. vii. 6.  Procul hinc, procul inde, profani—Off, ye profane. 3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a  dog!" A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we are apt to judge of persons as we ourselves find them; and think that they are what they are to us. " Is this the Son of David?" (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have  set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a  dog." No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it. She breaks through all these discouragements, (1.) With a holy earnestness of desire in prosecuting her petition. This appeared upon the former repulse (v. 25);  Then came she, and worshipped him, saying, Lord, help me. [1.] She continued to pray. What Christ said, silenced the disciples; you hear no more of them; they took the answer, but the woman did not. Note, The more sensibly we feel the burthen, the more resolutely we should pray for the removal of it.  And it is the will of God that we should continue instant in prayer, should always pray, and not faint. [2.] She improved in prayer. Instead of blaming Christ, or charging him with unkindness, she seems rather to suspect herself, and lay the fault upon herself. She fears lest, in her first address, she had not been humble and reverent enough, and therefore now  she came, and worshipped him, and paid him more respect than she had done; or she fears that she had not been earnest enough, and therefore now she cries,  Lord, help me. Note, When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer. Christ, in his agony,  prayed more earnestly. [3.] She waives the question, whether she was of those to whom Christ was sent or no; she will not argue that with him, though perhaps she might have claimed some kindred to the house of Israel; but, "Whether an Israelite or no, I come to the Son of David for mercy, and  I will not let him go, except he bless me." Many weak Christians perplex themselves with questions and doubts about their election, whether they are of the house of Israel or no; such had better mind their errand to God, and continue instant in prayer for mercy and grace; throw themselves by faith at the feet of Christ, and say,  If I perish, I will perish here; and then that matter will by degrees clear itself. If we cannot  reason down our unbelief, let us  pray it down. A fervent, affectionate  Lord, help me, will help us over many of the discouragements which are sometimes ready to bear us down and overwhelm us. [4.] Her prayer is very short, but comprehensive and fervent,  Lord, help me. Take this,  First, As lamenting her case; "If the Messiah be sent only to the house of Israel, the  Lord help me, what will become of me and mine," Note, It is not in vain for broken hearts to bemoan themselves; God looks upon them then, Jer. xxxi. 18. Or,  Secondly, As begging grace to assist her in this hour of temptation. She found it hard to keep up her faith when it was thus frowned upon, and therefore prays, " Lord, help me; Lord, strengthen my faith now;  Lord, let thy right hand uphold me, while my soul is  following hard after thee," Ps. lxiii. 8. Or,  Thirdly, As enforcing her original request, " Lord, help me; Lord, give me what I come for." She believed that Christ could and would help her, though she was not of the house of Israel; else she would have dropt her petition. Still she keeps up good thoughts of Christ, and will not quit her hold.  Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it. (2.) With a holy skilfulness of faith, suggesting a very surprising plea. Christ had placed the Jews with the children,  as olive-plants round about God's  table, and had put the Gentiles with the dogs, under the table; and she doth not deny the aptness of the similitude. Note, There is nothing got by contradicting any word of Christ, though it bear ever so hard upon us. But this poor woman, since she cannot object against it, resolves to make the best of it (v. 27);  Truth, Lord, yet the dogs eat of the crumbs. Now, here, [1.] Her acknowledgment was very humble:  Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. " Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David,  Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou  hast been as a beast before God; Truth, Lord. Agur, Thou art  more brutish than any man; Truth, Lord. Paul, Thou hast been  the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord. [2.] Her improvement of this into a plea was very ingenious;  Yet the dogs eat of the crumbs. It was by a singular acumen, and spiritual quickness and sagacity, that she discerned matter of argument in that which looked like a slight. Note, A lively, active faith will make that to be for us, which seems to be against us; will fetch  meat out of the eater, and sweetness out of the strong. Unbelief is apt to mistake recruits for enemies, and to draw dismal conclusions even from comfortable premises (Judges xiii. 22, 23); but faith can find encouragement even in that which is discouraging, and get nearer to God by taking hold on that hand which is stretched out to push it away. So good a thing it is to be of  quick understanding in the fear of the Lord, Isa. xi. 3. Her plea is,  Yet the dogs eat of the crumbs. It is true, the full and regular provision is intended for the children only, but the small, casual, neglected crumbs are allowed to the dogs, and are not grudged them; that is to the dogs under the table, that attend there expecting them. We poor Gentiles cannot expect the stated ministry and miracles of the Son of David, that belongs to the Jews; but they begin now to be weary of their meat, and to play with it, they find fault with it, and crumble it away; surely then some of the broken meat may fall to a poor Gentile; "I beg a cure by the by, which is but a crumb, though of the same precious bread, yet but a small inconsiderable piece, compared with the loaves which they have." Note, When we are ready to surfeit on the children's bread, we should remember how many there are, that would be glad of the crumbs. Our broken meat in spiritual privileges, would be a feast to many a soul; Acts xiii. 42. Observe here,  First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and  then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life.  Secondly, Her faith encouraged her to expect these crumbs. Why should it not be at Christ's table as at a great man's, where the dogs are fed as sure as the children? Observe, She calls it their  master's table; if she were a dog, she was  his dog, and it cannot be ill with us, if we stand but in the meanest relation to Christ; "Though unworthy to be called children, yet  make me as one of thy hired servants: nay, rather let me be set with the dogs than turned out of the house; for  in my Father's house there is not only bread enough, but to spare," Luke xv. 17-19. It is good lying in God's house, though we lie at the threshold there. 4. The happy issue and success of all this. She came off with credit and comfort from this struggle; and, though a Canaanite, approved herself a true daughter of Israel, who,  like a prince, had power with God, and prevailed. Hitherto Christ hid his face from her, but now  gathers her with everlasting kindness, v. 28.  Then Jesus said, O woman, great is thy faith. This was like Joseph's making himself know to his brethren,  I am Joseph; so here, in effect,  I am Jesus. Now he begins to speak like himself, and to put on his own countenance.  He will not contend for ever. (1.) He commended her faith.  O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair-wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note,  First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature.  Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is '' great faith! Thirdly,'' Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable. (2.) He cured her daughter; " Be it unto thee even as thou wilt: I can deny thee nothing, take what thou camest for." Note, Great believers may have what they will for the asking. When our will conforms to the will of Christ's precept, his will concurs with the will of our desire. Those that will deny Christ nothing, shall find that he will deny them nothing at last, though for a time he seems to hide his face from them. "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy nature sanctified;  be it unto thee even as thou wilt. And what canst thou desire more?" When we come, as this poor woman did, to pray against Satan and his kingdom, we concur with the intercession of Christ, and it shall be accordingly. Though Satan may  sift Peter, and  buffet Paul, yet, through Christ's prayer and the sufficiency of his grace,  we shall be more than conquerors, Luke xxii. 31, 32; 2 Cor. xii. 7-9; Rom. xvi. 20. The event was answerable to the word of Christ;  Her daughter was made whole from that very hour; from thenceforward was never vexed with the devil any more; the mother's faith prevailed for the daughter's cure. Though the patient was at a distance, that was no hindrance to the efficacy of Christ's word.  He spake, and it was done.

Four Thousand Men Fed.
$29$ And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. $30$ And great multitudes came unto him, having with them  those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them: 31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. $32$ Then Jesus called his disciples  unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. $33$ And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? $34$ And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. $35$ And he commanded the multitude to sit down on the ground. $36$ And he took the seven loaves and the fishes, and gave thanks, and brake  them, and gave to his disciples, and the disciples to the multitude. $37$ And they did all eat, and were filled: and they took up of the broken  meat that was left seven baskets full. $38$ And they that did eat were four thousand men, beside women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of Magdala. Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe, 1. The place where these cures were wrought; it was  near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power. But  Jesus departed thence. Having let fall that crumb under table, he here returns to make a full feast for the children. We may do that occasionally for one, which we may not make a constant practice of. Christ steps into the coast of Tyre and Sidon, but he  sits down by the sea of Galilee (v. 29), sits down not on a stately throne, or tribunal of judgment, but on a mountain: so mean and homely were his most solemn appearances in the days of his flesh! He  sat down on a mountain, that all might see him, and have free access to him; for he is an open Saviour. He sat down there, as one tired with his journey, and willing to have a little rest; or rather, as one waiting to be gracious. He sat, expecting patients, as Abraham at his tent-door, ready to entertain strangers. He settled himself to this good work. 2. The multitudes and maladies that were healed by him (v. 30);  Great multitudes came to him; that the scripture might be fulfilled,  Unto him shall the gathering of the people be, Gen. xlix. 10. If Christ's ministers could cure bodily diseases as Christ did, there would be more flocking to them than there is; we are soon sensible of bodily pain and sickness, but few are concerned about their souls and their spiritual diseases. Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the  herd, as they are called; for the souls of peasants are as precious with him as the souls of princes. (2.) Such was the power of Christ, that he healed all sorts of diseases; those that came to him, brought their sick relations and friends along with them, and  cast them down at Jesus' feet, v. 30. We read not of any thing they said to him, but they laid them down before him as objects of pity, to be looked upon by him. Their calamities spake more for them than the tongue of the most eloquent orator could.  David showed before God his trouble, that was enough, he then left it with him, Ps. cxlii. 2. Whatever our case is, the only way to find ease and relief, is, to lay it at Christ's feet, to spread it before him, and refer it to his cognizance, and then submit it to him, and refer it to his disposal. Those that would have spiritual healing from Christ, must lay themselves at his feet, to be ruled and ordered as he pleaseth. Here were  lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ.  He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries. 3. The influence that this had upon the people, v. 31. (1.) They  wondered, and well they might. Christ's works should be our wonder.  It is the Lord's doing, and it is marvellous, Ps. cxviii. 23. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith,  the dumb to speak in prayer,  the lame to walk in holy obedience, it is to be wondered at.  Sing unto the Lord a new song, for thus  he has done marvellous things. (2.)  They glorified the God of Israel, whom the Pharisees, when they saw these things, blasphemed. Miracles, which are the matter of our wonder, must be the matter of our praise; and mercies, which are the matter of our rejoicing, must be the matter of our thanksgiving. Those that were healed, glorified God; if he heal our diseases, all that is within us must bless his holy name; and if we have been graciously preserved from blindness, and lameness, and dumbness, we have as much reason to bless God as if we had been cured of them; nay, and the standers-by glorified God. Note, God must be acknowledged with praise and thankfulness in the mercies of others as in our own.  They glorified him as  the God of Israel, his church's God, a God in covenant with his people, who hath sent the Messiah promised; and this is he. See Luke i. 68.  Blessed be the Lord God of Israel. This was done by the power of the God of Israel, and no other could do it. II. Here is a particular account of his feeding  four thousand men with  seven loaves, and a few little fishes, as he had lately fed  five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say,  This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former. Here is, 1. Christ's pity (v. 32);  I have compassion on the multitude. He tells his disciples this, both to try and to excite their compassion. When he was about to work this miracle, he called them to him, and made them acquainted with his purpose, and discoursed with them about it; not because he needed their advice, but because he would give an instance of his condescending love to them. He called them not  servants, for  the servant knows not what his Lord doeth, but treated them as his friends and counsellors.  Shall I hide from Abraham the thing that I do? Gen. xviii. 17. In what he said to them, Observe, (1.) The case of the multitude;  They continue with me now three days, and have nothing to eat. This is an instance of their zeal, and the strength of their affection to Christ and his word, that they not only left their callings, to attend upon him on week-days, but underwent a deal of hardship, to continue with him; they wanted their natural rest, and, for aught that appeared, lay like soldiers in the field; they wanted necessary food, and had scarcely enough to keep life and soul together. In those hotter countries they could better bear long fasting than we can in these colder climates: but though it could not but be grievous to the body, and might endanger their health, yet  the zeal of God's house thus ate them up, and they esteemed the words of Christ more than their necessary food. We think three hours too much to attend upon public ordinances; but these people staid together three days, and yet snuffed not at it, nor said,  Behold, what a weariness is it! Observe, With what tenderness Christ spoke of it;  I have compassion on them. It had become them to have compassion on him, who took so much pains with them for three days together, and was so indefatigable in teaching and healing; so much virtue had gone out of him, and yet for aught that appears he was fasting too: but he prevented them with his compassion. Note, Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it (Rev. ii. 2);  I know thy works, and thy labour, and thy patience: and it shall  in no wise lose its reward. Now the exigence the people were reduced to serves to magnify. [1.] The mercy of their supply: he fed them when they were hungry; and then food was doubly welcome. He treated them as he did Israel of old;  he suffered them to hunger, and then fed them (Deut. viii. 3); for that is  sweet to the hungry soul, which  the full soul loathes. [2.] The miracle of their supply: having been so long fasting, their appetites were the more craving. If two hungry meals make the third a glutton, what would three hungry days do? And yet  they did all eat and were filled. Note, There are mercy and grace enough with Christ, to give the most earnest and enlarged desire an abundant satisfaction; '' Open thy mouth wide, and I will fill it. He replenisheth even the hungry soul.'' (2.) The care of our master concerning them;  I will not send them away fasting, lest they should faint by the way; which would be a discredit to Christ and his family, and a discouragement both to them and to others. Note, It is the unhappiness of our present state, that when our souls are in some measure elevated and enlarged, our bodies cannot keep pace with them in good duties. The weakness of the flesh is a great grievance to the willingness of the spirit. It will not be so in heaven, where the body shall be made spiritual, where  they rest not, day and night, from praising God, and yet faint not; where  they hunger no more, nor thirst any more, Rev. vii. 16. Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe, (1.) How his power was distrusted by his disciples (v. 23);  whence should we have so much bread in the wilderness? A proper question, one would think, like that of Moses (Num. xi. 22).  Shall the flocks and the herds be slain to suffice them? But it was here an improper question, considering not only the general assurance the disciples had of the power of Christ, but the particular experience they lately had of a seasonable and sufficient provision by miracle in a like case; they had been not only the witnesses, but the ministers, of the former miracle; the multiplied bread went through their hands; so that it was an instance of great weakness for them to ask,  Whence shall we have bread? Could they be at a loss, while they had their Master with them? Note, Forgetting former experiences leaves us under present doubts. Christ knew how slender the provision was, but he would know it from them (v. 34);  How many loaves have ye? Before he would work, he would have it seen how little he had to work on, that his power might shine the brighter. What they had, they had for themselves, and it was little enough for their own family; but Christ would have them bestow it all upon the multitude, and trust Providence for more. Note, it becomes Christ's disciples to be generous, their Master was so: what we have, we should be free of, as there is occasion;  given to hospitality; not like Nabal (1 Sam. xxv. 11), but like Elisha, 2 Kings iv. 42. Niggardliness to-day, out of thoughtfulness for to-morrow, is a complication of corrupt affection that ought to be mortified. If we be prudently kind and charitable with what we have, we may piously hope that God will send more.  Jehovah-jireh, The Lord will provide. The disciples asked,  Whence should we have bread? Christ asked,  How many loaves have ye? Note, When we cannot have what we would, we must make the best of what we have, and do good with it as far as it will go; we must not think so much of our wants as of our havings. Christ herein went according to the rule he gave to Martha, not to be  troubled about many things, nor cumbered about much serving. Nature is content with little, grace with less, but lust with nothing. (2.) How his power was discovered to the multitude, in the plentiful provision he made for them; the manner of which is much the same as before, ch. xiv. 18, &c. Observe here, [1.] The provision that was at hand;  seven loaves, and a few fishes: the fish not proportionable to the bread, for bread is the staff of life. It is probable that the fish was such as they had themselves taken; for they were fishers, and were now near the sea. Note, It is comfortable to  eat the labour of our hands (Ps. cxxviii. 2), and to enjoy that which is any way the product of our own industry, Prov. xii. 27. And what we have got by God's blessing on our labour we should be free of; for  therefore we must labour,  that we may have to give, Eph. iv. 28. [2.] The putting of the people in a posture to receive it (v. 35);  He commanded the multitude to sit down on the ground. They saw but very little provision, yet they must sit down, in faith that they should have a meal's meat out of it. They who would have spiritual food from Christ, must sit down at his feet, to hear his word, and expect it to come in an unseen way. [3.] The distributing of the provision among them. He first  gave thanks— eucharistesas. The word used in the former miracle was  eulogese— he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then  broke the loaves (for it was in the breaking that the bread multiplied)  and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life. [4.] The plenty there was among them (v. 37).  They did all eat, and were filled. Note, Those whom Christ feeds, he fills. While we labour for the world, we labour for that which satisfieth not (Isa. lv. 2); but those that duly wait on Christ shall be  abundantly satisfied with the goodness of his house, Ps. lxv. 4. Christ thus fed people once and again, to intimate that though he was called Jesus of Nazareth, yet he was  of Bethlehem, the house of bread; or rather, that he was himself  the Bread of Life. To show that they had all enough, there was a great deal left— seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ  there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more. [5.] The account taken of the guests; not that they might pay their share (here was no reckoning to be discharged, they were fed gratis), but that they might be witnesses to the power and goodness of Christ, and that this might be some resemblance of that universal providence that  gives food to all flesh, Ps. cxxxvi. 25. Here were four thousand men fed; but what were they to that great family which is provided for by the divine care every day? God is a great Housekeeper, on whom  the eyes of all the creatures wait, and he giveth them their food in due season, Ps. civ. 27; cxlv. 15. [6.] The dismission of the multitude, and Christ's departure to another place (v. 39). He  sent away the people. Though he had fed them twice, they must not expect miracles to be their daily bread. Let them now go home to their callings, and to their own tables. And he himself departed by ship to another place; for, being the  Light of the world, he must be still  in motion, and go about to do good.