3y /
LIBEAEY
Theological Seminary,
PRINCETON, N. J. j
BS 2555 .Q3 1830 v. 3 Bible. . The Gospels
SELECT CHRISTIAN AUTHORS,
WITH
INTRODUCTORY ESSAYS.
N°- 57.
Vol. III.
THE
GOSPELS;
WITH
MORAL REFLECTIONS
ON EACH VERSE.
BY
PASQUIER QUESNEL.
WITH
AN INTRODUCTORY ESSAY,
BY THE
REV. DANIEL WILSON, A. M.
VICAR OF ISLINGTON.
IN THREE VOLUMES. VOL. III.
GLASGOW:
PRINTED FOR WILLIAM COLLINS;
OLIVER & BOYD, WM. WHYTE & CO. AND WM. OLEPHANT, EDINBURGH;
\V\ F. WAKEMAN, AND WM. CURRY, JUN. & CO. DUBLIN ;
WHITTAKER, TREACHER, & ARNOT ; HAMILTON, ADAMS, & CO.
SIMPKIN & MARSHALL; BALDWIN & CRADOCK ;
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MDCCCXXX.
Printed by W. Collins Sc Co. Glasgow.
PBIHCE THEOLOGICAL
THE
GOSPEL OF JESUS CHRIST,
ACCORDING TO
ST. LUKE.
CHAPTER XVIII.
Sect. I. — The Parable of the importunate Widow and unjust Judge. The Elect heard.
" 1. And he spake a parable unto them to this end, that men ought always to pray, and not to faint ;"
Prayer is a duty properly belonging to such as are poor and needy ; and sighing is the portion of the miserable. They must be continual in this life, be- cause we are continually oppressed with wants and miseries. The tempter is never weary in assaulting us ; let us never grow weary in resisting him with the arms of prayer. To pray always, and to speak but little, is one of the paradoxes of the gospel : this duty requires little of the tongue, much of the heart. A man may be justly said always to pray, when he has God always present to his mind, and always de- sires him ; whether he do it standing or kneeling, in rest or labour, in grief or joy.
6 ST. LUKE.
" 2. Saving, There was in a city a judge, which feared not God, neither regarded man:"
If perseverance in prayer triumph over the most obstinate wickedness of an unjust judge, can we have the least apprehension that our prayers will not pre- vail with God, who is goodness itself? He must needs be very desirous to grant, who so readily in- spires men with the confidence to ask. No hard- heartedness whatever is more inflexible than that of an unjust judge; and yet a poor widow overcomes it by her perseverance. What then must necessarily be the success, when the Spirit of God prays to him in his saints ?
" 3. And there was a widow in that city; and she came unto him, saying, Avenge me of mine adver- sary."
The portion of Christian widows consists in afflic- tion and the cross, in constancy and perseverance in prayer. It is from such a widow that we must learn to pray well, because she is an emblem of the church, and of every soul which has no hope but in God. A widow who is desolate and oppressed, without rela- tions, friends, substance, and support; what other re- fuge can she have but humble prayer, assiduous sup- plication, and importunate perseverance? Such is my soul in thy sight, O my God ! and even more desolate, since it has not even the power to pray unto thee, unless thou vouchsafest to bestow it on me as a gift and an alms.
'* 4. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5. Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me."
CHAPTER XVIII. 7
How many actions, which appear good, have neither the love of God, nor that of our neighbour, but only self-love, for their motive and principle ! What other reward can we expect for such, except that which is due to self-love? God, by his infinite love and wisdom, makes these actions subservient to his designs concerning his elect, and to the comfort and consolation of the oppressed. Whenever he pleases, he causes justice to be done by the most un- just judges, whose heart is in his hand, as well as that of the most upright. It is in him, therefore, that we must put our trust and confidence, but without neglect- ing human means. But we are apt too frequently to ascribe all the glory of the success to these means, and to forget Him who alone made them useful and effectual.
" 6. And the Lord said, Hear what the unjust judge saith."
We may, after the example of our Lord, make a good use even of the worst examples. Every thing serves to display the justice and goodness of God, by way either of conformity or opposition, either as lines which form the resemblance thereof, or as shadows which heighten the lustre and liveliness of the col- ours. Faith has the art of changing poison into a safe remedy, and the most venomous herbs into whole- some food.
" 7. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them ?"
To sigh and pray is the portion of the elect in this life. God hears them sooner or later, in one man- ner or another; either delivering them at present, or
8 ST. LUKE.
making their afflictions and oppressions instrumental to the good of the church, and to the increase of their glory and happiness in the world to come. Those who have no notion of any other happiness or misery hut in this life, have likewise no notion of any deliverance but the present; but those who count them as nothing, triumph, by the power of hope, over the very triumphs of the wicked. To pray as one of the elect, it is necessary, 1. That our prayer be like a cry, by its strength, fervency, and elevation towards God. 2. That it be persevering and continual. — Neither the night, nor sleep, interrupts the prayer of the elect, because their heart watches by the dispo- sitions in which sleep seizes them; and because even their body, whilst under it, still preserves mortifica- tion and humility, which speak to God in silence, and are always heard.
" 8. I tell you that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth ?"
The delusion under which the rich, and those who place their happiness in this world lie, consists in this, That they reckon upon a long life, and do not consider that even the longest is but a shadow which passes away. A double error this, from which faith secures the elect, by convincing them, on the word of Christ, that not only life, but even all ages put to- gether, are but a short time. All manner of good accompanies a lively faith ; when this is wanting, every thing else is so. Vouchsafe, Lord, to give me such a faith as thou wouldst find in me at thy coming ; and grant that it may be in me the source of a true confidence and a persevering prayer.
CHAPTER XVIII. 9
Sect. II. — The Parable of the Pharisee and the Publican. Christian childhood.
" 9. % And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others :"
There are two infallible marks by which the true devotion may be discerned from the false. The first is, when a man relies only upon the mercy of God and the grace of Christ, being fully persuaded, that, without this grace, he has in himself nothing but an inclination to evil, and an utter inability to do good. The second is, when he concerns himself wholly about his own sins and miseries ; and when the more he beholds in others, the more he fears in himself. We never despise others, but when we do not know ourselves. Nothing is more contrary to humility, and by consequence to true piety, than despising our neighbour.
" 10. Two men went up into the temple to pray; the one a Pharisee, and the other a publican."
To judge of these two men by their profession, who would not have chose to have the heart of the Pharisee, rather than that of the publican ? But God judges quite otherwise in this case. Let us learn not to judge of others at all, since in order to judge well it is necessary to know the heart. A man may be corrupted in a holy state or profession ; he may be sanctified in one which is very common and ordinary. It is the heart, and not the habit, which renders us the servants of God.
" 11. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other
A3
10 ST. LUKE.
men are, extortioners, unjust, adulterers, or even as this publican."
This prayer, so full of ostentation, pride, pre- sumption, and vain confidence in his own merits, is very agreeable to the character of a Pharisee. Let us take great care that we have not the spirit and heart of such a person, either in whole or in part. In prayer, nothing is better than thanksgiving, pro- vided it be very humble and Christian, and not to boast of the advantages we possess, but to pay homage for them to him from whom we have received them. He who knows that piety does not consist only in abstaining from gross sins, and performing the ex- ternal part of some virtues, never thanks God for what he has received, without humbling himself for his pride, which may corrupt the divine gifts in him, and trembling with fear lest he have nothing but the shadow and outward appearance of virtue. When a man compares himself with such as are notoriously wicked, he may think himself a saint : but he will always find himself criminal, when he compares him- self with the saints.
" 12. I fast twice in the week, I give tithes of all that I possess."
Exemption from gross faults, and the external per- formance of good works, are a source of pride and complacency in those who have not laid a foundation of humility. Bodily mortification and liberality in alms are apt to puff men up, and do sometimes cause more hurt and prejudice to a soul, than it would re- ceive either from luxury or avarice. A fault which truly humbles, is more useful and profitable than a virtue which puffs up with pride; because a false
CHAPTER XVIII. 1 1
virtue is a veil which hides our vices from us. It is a very miserable condition in which we are here be- low, where we have as much to do to secure ourselves from the sight which the devil gives us of our own goodness, as from the evil which he earnestly endea- vours to put into our hearts.
" 13. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner."
My God, how different are the motions of grace from those of corrupt nature ! Grace changes the sinner's pride into a salutary confusion, inspires him with a holy indignation against himself, and inclines him to make a sincere confession of his sins, and to offer up humble, fervent, and continual prayer. That which a true penitent thinks himself to be in the sight of God, the same he is willing to appear in the sight of men, namely, the last of all. He is tho- roughly sensible how much sin has degraded him ; and he lays claim to nothing but a right to perform penance, and to humble himself. He approaches God by standing afar off, out of respect and reve- rence; he attracts his eyes, by not presuming to lift up so much as his own unto heaven; by not sparing himself, he, in some measure, deserves that God should spare him ; and by acknowledging his own misery, he obtains mercy.
"14. I tell you, This man went down to his house justified rather than the other : for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."
Pride destroys all good works in the sight of God:
12 ST. LUKE.
humility covers all manner of sins, and is to a sinner instead of all virtues. The proud prayer of a pre- tender to righteousness is so far from blotting out sin, that it is itself turned into sin. Humiliation is the way to glory, because it is the mark of a sincere conversion : pride is the distinguishing character of an impenitent heart. Lord, form in me such a heart as thou wilt crown ; give me that humility which thou wilt exalt !
" 15. % And they brought unto him also infants, that he would touch them : but when his disciples saw it, they rebuked them."
It is not sufficient, to pray either with the impor- tunity and perseverance of a poor widow who sues for justice, or with the humility and dejection of the publican ; we must do it likewise with the simplicity, and often with the silence, of an infant. A man must not pretend to play the orator in his addresses to God — He is not to be persuaded by human ar- guments, or to be gained by eloquence. Nothing is more persuasive with him than a plain and simple faith, nothing more eloquent than an humble silence. The imperfection of charity and knowledge in this present life, exposes the humble and the little ones to suffer frequent repulses even from good men ; but they have nothing of this nature to fear when they present themselves before God, who rejects none but those who are great in their own eyes.
" 16. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not : for of such is the kingdom of God."
The perseverance of the prayer of the righteous is victorious over temptation ; the humility of the
CHAPTER XVIII. 13
prayer of penitents obtains mercy ; but the simplicity of the saints renders them worthy of a kind of fami- liarity with God, to have a particular and intimate union with him, to be capable of being always in his presence, to be his favourites, and to enter even at present, as it were, into the possession of his king- dom. The prayer of the just, and that of the peni- tent, are for all those who are in this life : but the most sublime prayer, the prayer of intimate union, familiarity, and contemplation, is only for those among the saints whom God particularly calls thereto. To be ambitious of exalting ourselves to this honour, is not the property of children, who suffer themselves to be led and carried thereto; but it is the property of presumptuous persons, who are full of their own strength and merit. How desirable are simplicity, innocence, and humility of heart, since they obtain so free an access to Jesus Christ, and give a right to the kingdom of heaven !
" 17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. "
It is necessary, beyond expression, to bring along with us the simplicity and docility of a child, when we set ourselves to read or meditate upon the truths of the gospel, which is the treasure of Christian prayer. It is properly and principally in this duty of prayer that God offers his kingdom to us, by causing us therein to see the laws of it, and by dis- covering to us the paths of salvation, and the ways of perfection. The proud, the great, and the wits of the age, generally reject this kingdom, whilst children receive it : because, wherever either reason
14 ST. LUKE.
or the love of earthly things prevails, men are not in a disposition to receive the kingdom of God, which is the kingdom of faith, and contains only such good things as are invisible.
Sect. III. — The rich Man follows not Christ. The Danger of Riches.
" 18. f And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?"
The thoughts of eternal life are very rare in a young man of quality. Happy is he to whom God vouchsafes to give them ! Men ought, after the example of this person, to be fully persuaded that they cannot be saved without doing something; that the first step is, to get themselves instructed in the way to heaven ; and that, in order to this, they must seek after an understanding master and a virtuous guide. Few give themselves the trouble to take these necessary steps, because there are very few who think seriously how they may be saved. If faith be necessary even to a poor man's believing another life, how much more is it so to a great and rich per- son, who has nothing which gives him any distaste towards this, and who wants nothing which can con- tribute to the gratification of his senses !
" 19. And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God."
It is not sufficient to have a guide to show us the way; we must likewise have strength to walk there- in, and none but God can give it us. This whole strength consists in the goodness of the heart ; and no heart can be good but by partaking of the su- preme goodness. A good director of the conscience
CHAPTER XVIII. 15
ought to take care, after the example of Christ the good master, to instruct those concerning the neces- sity of God's grace, who, through the heat of good desires, are apt to believe that they have need of nothing but only to learn what they ought to do. God alone is good, and the fountain of all goodness; every man is corrupt, and stands in need of a restorer to cause him both to will and to do that which is good.
" 20. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mo- ther."
Christ seems to forget the interests of God, that he may recommend those of our neighbour. But it sufficiently showed our duty towards God, to say that he is God, alone supremely good, and conse- quently alone worthy to be supremely loved and adored. Our neighbour belongs to God; and what- ever he possesses is an effusion and participation of the being and goodness of God. We therefore offend him, whenever we make any attempt upon the wife, life, goods, or reputation of our neighbour. It is an impiety for a man not to honour his father and mother : because it is no other than to dishonour the power, authority, and goodness of God, of which they are the channels, the instruments, and the em- blems. God is the principle or first cause of our being, life, and of all the other natural gifts which we enjoy; but it is by and in our parents that he is so, and it is in them that he would receive from us the homage due for all those things.
" 21. And he said, All these have I kept from my youth up."
16 ST. LUKE.
Such a one thinks he has done all, who has not yet begun. A man never keeps the law of God as he ought, but only when he keeps it upon a principle of love towards God himself, and through a faithful adherence to his will : and this is a matter concern- ing which it is very dangerous to flatter ourselves. It is not the work of the hands which we must con- sider, but the disposition of the heart; and who knows that?
" 22. Now, when Jesus heard these things, he said unto him, Yet lackest thou one thing; sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven : and come, follow me.
Two things are necessary to salvation : — 1. To observe the general law which is common to all. 2. To be faithful in performing that which God requires of every one in particular. — To distribute all to the poor, in order to follow Christ in his state of poverty, is only a counsel of perfection. But if God require it, it is a precept of necessity, to obey which we must always be in a readiness and disposition : no- thing being more necessary than to obey God, and to prefer his will before all things. Christ cannot own those for his disciples who are fond of perishing treasures. They are a weight too heavy for a man, who carries it in his heart, to be able to follow Christ. To leave our wealth to rich relations, is to discharge ourselves indeed of it, but it is not to give it to God. It is to the poor that we must entrust it, if we de- sire to have treasure in heaven.
"23. And when he heard this, he was very sor- rowful : for he was very rich."
CHAPTER XVIII. 17
We are not fully sensible of the fondness which we have for earthly things, any other way than by the difficulty which we find in parting with them, and by the grief and sorrow which we undergo in losing them. It is a certain sign that virtue is not solid and substantial, when it sinks under the first trial. There are abundance of persons who lack but one thing, and who are detained in the way by one single affection which they cannot surmount. We have great reason to fear lest that, which at the be- ginning was only an obstacle to perfection, should in the end prove an obstacle to salvation.
" 24. And when Jesus saw that he was very sor- rowful, he said, How hardly shall they that have riches enter into the kingdom of God !"
Where there is abundance of riches, there is gene- rally abundance of worldly love; and worldly love cannot enter into the kingdom of charity. If we will not, as to this truth, refer ourselves to the judg- ment of Him who is himself the way to heaven, and the door of salvation, we are resolved blindly to cast ourselves headlong into destruction. If salvation be so marvellously difficult to such as have great riches, even lawfully acquired, what must it be to those who love and pursue them with eagerness and passion, who heap them up by all sorts of methods, and whose hearts are entirely taken up and possessed by them!
** 25. For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God."
Who would believe this truth, if the Son of God himself did not deliver it ? It is very hard and diffi- cult to those who put their trust in earthly treasures;
18 ST. LUKE.
but tli is difficulty proceeds from their heart, not from the truth. To forbid men the love of riches, what is it but to take away toys from children, a sword from a madman, and from worldly desires that which feeds and nourishes them ? A rich man is not properly one who only possesses great wealth, but one who is pos- sessed thereby; not one who distributes it amongst the poor, as being only a steward, but one who makes it the instrument of his passions, and places his supreme good and happiness therein.
" 26. And they that heard it said, Who then can be saved ?"
There are but few who are at all terrified by this truth, because the generality of the rich stop their ears that they may not hear it. Since the number of the poor is, without comparison, always greater than that of the rich, why should these men say, fi Who then can be saved?" Is it not because there are very few who do not desire and love riches, and who are not rich at least in heart ?
" 27. And he said, The things which are im- possible with men are possible with God."
The salvation of a rich man is a double miracle, and a thing which is more rare and uncommon than we imagine. Lest despair should throw us into sloth and idleness, Christ promises, that the things which, by reason of our own weakness, are impossible to us, shall become possible by the power of God. If it be impossible for a rich man to sit loose to his riches, it is so only because he continues wilfully under his weakness, and will not have recourse to Him who admonishes him, by his commandment, to do that which he is able, and to beg that which he is not,
CHAPTER XVIII. 19
and who confers his grace upon men in order to make them able.
" 28. f Then Peter said, Lo, we have left all, and followed thee."
A man may be rich without riches : he may leave all, without having ever possessed any thing. It is by the heart that we cleave to earthly possessions : it is by renouncing them in our heart that we dis- engage ourselves from them. We leave them, when we cease to desire them, and shut our hearts against all worldly hopes; because we possess them more by desire, hope, and love, than by possession itself. W e do not properly leave or forsake any thing, but only when we do it by the Spirit, and for the sake of Christ, and in order to follow him by imitating his example: because otherwise, whatever our hands let go, is retained by the desire of our hearts.
" 29. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30. Who shall not receive manifold more in this present time, and in the world to come life everlasting."
God finds means to recompense, even in this life, Christian virtue, which engages a man to forsake all, either to preserve his fidelity to the faith and the truth, or to follow Christ in the way of perfection. How rich in the sight of God is the apostolical poverty of a minister of Christ, who renounces all hopes of any thing in this world, that he may dedi- cate himself to the salvation of souls, and serve Jesus Christ in a state oF poverty ! It is the work of God alone, to cause a man under an extreme poverty, and
20 ST. LUKE.
a total destitution of all things, to find satisfaction, joy, consolation, and true peace, while the rich of the world find nothing in their false treasures but an inexhaustible source of fears, troubles, vexations, dis- quiets, and frequently of all sorts of miseries. No- thincr affords greater matter of comfort to a person deprived of every thing for the sake of God, than to see his paternal care exert itself on every occasion, and prevent all his wants, at the same time conceal- ing itself under human means. That which a man finds again in Christian charity, which is, as it were, the stock of Providence, is something very different from that which he would find in his own. It be- comes a hundred-fold increase by the blessing which God sheds upon it — but who knows the value thereof?
Sect. IV. — The Passion foretold, but not under- stood.
" 31. % Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concern- ing the Son of man shall be accomplished. "
We do not know, as Christ did, the time of our sacrifice, but we know very well that we are con- tinually advancing towards that moment, that possibly it is at no great distance; and that it is much more necessary for us than it was for him, to think se- riously of it, and to prepare ourselves for it. Christ thinks with pleasure on the accomplishment of his Father's orders concerning him, how rigorous soever they are ; and we, for our parts, either think with trouble and anxiety concerning death, which will happen at the time and in the manner appointed by
CHAPTER XVIII. 21
God, or else use our utmost endeavours not to think of it at all.
" 32. For he shall be delivered unto the Gen- tiles, and shall be mocked, and spitefully entreated, and spitted on :"
The treachery, humiliations, pains, and ignominies, which preceded the death of Christ, admonish us to prepare ourselves for our own by mortification and humility. Nothing but a forgetfulness of this sacri- fice can induce a man to give himself up to pleasures, at a time when he is upon the very point of appear- ing before his Judge. And who can pretend to say that he is not ?
" 33. And they shall scourge him, and put him to death ; and the third day he shall rise again.',
Nothing is so capable of giving us comfort, and fortifying our weakness against the fear of painful diseases, and the dread of death, as the remembrance of the sufferings, death, and resurrection of Jesus Christ. His sufferings sweeten and sanctify ours ; his death changes the punishment of a criminal into a sacrifice of atonement; and his resurrection is the pattern and principle of a new and eternal life for all those who die in the spirit of mortification, and with submission to the justice of God.
"34. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken."
The mind of man is naturally shut against the knowledge of the cross, of sufferings, and of death ; and especially of those of a God. As criminal as man is, and how worthy soever he is of death, yet nothing but daily experience can force him to believe
22 ST. LUKE.
that he must die: how then without faith should he ever believe this of him who is innocence itself? Open, Lord, our understandings to these truths which are so necessary ; and cause our hearts to submit themselves thereto with an humble love.
Sect. V. — The blind Man healed.
" 35. % And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way-side begging :"
Let us take care to contemplate ourselves in this emblem of the blindness, ignorance, misery, and po- verty, into which man is cast by sin, with respect to heavenly things. What is the sight of corporeal things, of which the blind are deprived, but only a source of temptations, snares, and sins? But not to know ourselves to be blind as to the things of salvation, and to want those eyes which alone can discern the truth, O God, what blindness is this ! and yet scarce any one is sensible of it, and very few desire to be cured.
" 36. And hearing the multitude pass by, he asked what it meant."
The cure of a sinner is sometimes linked to, and depends upon, a first motion which seems natural, upon curiosity or mere chance; and yet it is really no other than a gift of God who intends to heal him. Whenever we earnestly desire to be cured of any bodily disease, we are mindful of every thing, we neglect nothing, and we ask advice of people upon the very least probability of finding what we seek. Why then, O my God, should we be so stupid and sluggish with respect to those things which may contribute to the cure of our souls?
CHAPTER XVIII. 23
ie 37. And they told him, that Jesus of Nazareth passeth by."
Happy news for this poor blind man : but more happy still for the sinner, that the Author of light and the sovereign Physician is to be found and met with in his way. Jesus passes in this life for the sake of sinners ; because they themselves pass away, and must therefore make use of time whilst they have it. The opportunities of salvation are contin- ually passing away; it is the greatest folly imaginable to let them slip by our delays : and we are far from doing it, when the cure of our bodies is the thing in question.
" 38. And he cried, saying, Jesus, thou son of David, have mercy on me."
There is no occasion to move this blind man to cry out, the love of sight is a sufficient motive. He who does not pray, desires nothing: a strong desire either causes a man to pray much, or is itself a fer- vent prayer. We may judge of our heart by our prayer, without any fear of deceiving ourselves. We are certainly insensible of our spiritual diseases, when we do not find ourselves inclined and moved to pray: and we are blind to our miseries, when we do not seek at all to obtain mercy.
M 39. And they which went before rebuked him, that he should hold his peace : but he cried so much the more, Thou son of David, have mercy on me." Happy is that person whom nothing can hinder from crying out incessantly after his deliverer ! We sometimes condemn persons for praying too long or too often ; not perceiving that it is God who con- strains them thus to pray, by opening and fixing
24- ST. LUKE.
their eyes upon their own wants and failings, and upon the blessings which they wait for, and by giving them a lively sense of their misery, and an ardent thirst after righteousness.
" 40. And Jesus stood, and commanded him to be brought unto him : and when he was come near, he asked him,"
The prayer of faith renders Christ attentive to our miseries. It is the fruit of perseverance and earnestness in prayer, to engage at length the good- ness of God to cast his eyes upon us. When we are once got above the censures of the world, and resolve in good earnest to labour after conversion, God declares himself in favour of us, and causes us to come near unto him. Let the sinner be then transported with joy, for his recovery draws nigh.
"41. Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight."
WTe cannot too often pray for the bright and ac- tive light of faith. Men prefer the light of the day, an advantage common to them with flies, before all earthly riches; no part of which is desired by this blind man : and yet the generality prefer even these perishing riches to the light of faith, and to that in- finite source of light which is promised us in heaven. How corrupt is reason ! How blind a judge is sense ! How little does carnal man know how to choose his own happiness !
" 42. And Jesus said unto him, Receive thy sight : thy faith hath saved thee."
I have eyes and see not; neither am I worthy to see : but vouchsafe, O Lord, only to say to my soul,
CHAPTER XVIII. 2b
«;
Receive thy sight," and it will presently perceive that thou art its God, that thou alone art worthy to be served, and that all other things are but vanity and vexation of spirit. God, by the sole motion of his will, enlightens and heals the soul as well as the body : he commands, and is immediately obeyed. Faith is properly ours, because we believe by an act of our will: and yet it is the gift of God, because it is he who worketh in us both the will to believe, and the act of believiug itself. He first gives us faith to pray, and then grants all the rest to prayer.
" 43. And immediately he received his sight, and followed him, glorifying God. And all the people, when they saw it, gave praise unto God."
Love follows faith. The mind enlightened of God, carries the heart toward him. Happy is that blind person, to whom God gives not only eyes to know him, but likewise feet to follow, a tongue to praise, and a heart to love him ! To follow Christ, is to imitate him, and to lead such a life as is answer- able to what he has done to enlighten our minds. The glory which we ought to render him, consists not in words, but in works. A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the power and majesty of God, in a more eminent manner than the greatest external miracles.
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CHAPTER XIX.
Sect. I. — Zaccheiis.
" 1. And Jesus entered and passed through Jeri- cho. 2. And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich."
Jesus shows us the truth of his word by plain and visible effects: in the rich man, abandoned to the love of his wealth, (chap, xviii.) how difficult the salvation of the rich is; in Zaccheus, how easy it is by the assistance of God's grace. Men have double chains to break when they are rich, and are likewise in a post, wherein they grow every day richer, as when they have the management of the public trea- sure. The public good, perhaps, requires that a man should continue in his place ; but if his eternal sal- vation require that he should leave it, is there the least room for deliberation ! Another person besides thee may take upon him the care of the public re- venues; but none but thou thyself can save thy own soul. '
" 3. And he sought to see Jesus* who he was; and could not for the press, because he was little of stature." [* Fr. To know him.]
A desire to know spiritual and invisible riches, is an extraordinary grace in a person who abounds in earthlv. The first seed of salvation for such a man is, to desire to know his Saviour: but none but he who sowed the seed in his heart, can make it bring forth fruit therein. There are two impediments
CHAPTER XIX. 27
which hinder the conversion of such a person, the crowd of the world and its affairs, and the littleness of the heart of man for the things of salvation. It is absolutely necessary to leave this crowd, and to be lifted up by grace, in order to endeavour earnestly to know and follow Jesus Christ. Those great men, considered in their public offices, civil or military, are yet often, in respect of the business of salvation, even less than children.
" 4. And he ran before, and climbed up into a sycamore-tree to see him : for he was to pass that way."
It is a great gift, and very necessary in order to a true conversion, for a man to have a holy eagerness to raise himself above earthly things, that he may see and know Christ, and to surmount all the obsta- cles which proceed from the world and from corrupt nature. One need only be really willing to think seriously of salvation, and to set about this work, and all outward obstacles will appear as nothing. They are almost all surmounted, when once we are got above the judgments and discourses of men, which generally stop those who are exposed to them. Had Zaccheus considered worldly honour, his rank, his office, and his wealth, he would never have taken this method, which exposed him to the laughter of the people : but then he would not have seen Christ, and perhaps had never been saved. Men are some- times lost, by refusing to take some certain steps, upon which God has made their salvation to depend.
" 5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make
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haste, and come down ; for to-day I must abide at thy house."
Make haste, and descend, O sinner, into thy ori- ginal nothing ; for it is in thy heart that Christ in- tends to abide, by means of the communion, or by his other favours; and it is by humility that the heart is prepared to receive him. God gives men a desire to know him ; and he goes even beyond this desire, by giving himself to be possessed by them. His designs concerning souls begin first to appear by the call to conversion. This is the effect of the notice taken of them by his mercy, by which he determined to make his abode in those souls. He chooses of his own accord, and without any invitation, because his love precedes all merit, and because he shows grace and favour to whom he pleases, and does it with an absolute authority.
" 6. And he made haste, and came down, and received him joyfully."
So ready and sincere an obedience, makes it evi- dent, that Christ spoke to the heart of Zaccheus, and had already taken possession of it. His joy shows plainly, that he knew the good which he possessed, that he was far from thinking himself worthy of it, and that he was not at all solicitous what judgment the scribes and Pharisees would pass upon this mat- ter. The sincerity of our desires is known by our works. In receiving the poor, or giving them suffi- cient to procure themselves lodging, we imitate the example of Zaccheus, and receive Jesus Christ him- self: but then we must, like him, do this joyfully, and with love.
" 7. And when they saw it, they all murmured,
CHAPTER XIX. 29
saying, That he was gone to be guest with a man that is a sinner."
The ways of God's mercy towards sinners are hid from carnal men, as well as his designs in the incarnation of his Son. Alas ! who can say, that there does not happen to himself somewhat like that which we here see in these blind persons, who blame our blessed Saviour for that very thing which ought to render him the more amiable; who undertake to judge of the heart, which is altogether unknown to them ; and who do not in the least perceive the change of that of Zaccheus in his humility, obedience, and his whole behaviour? It is thy work alone, O Jesus, to search into sinners, even to the very bottom of their hearts; and without this remedy, what would become of them ?
" 8. And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor ; and if I have taken any thing from any man by false accusation, I restore him four-fold."
True conversion shows itself by the change of life. We cannot possibly secure our salvation, without making satisfaction to men by an exact restitution, rather exceeding than deficient ; and without making satisfaction likewise to God, as far as we are able, by alms proportioned, in some measure, to our sub- stance and our sins. A true peniteut regards not the censures of the world ; and vindicates himself only by his works. He leaves his justification to him who knows his heart; and has no other thought but to condemn himself. The judgment which, of his own accord, this penitent passes against himself, will condemn those hard and impenitent hearts, who
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reject all the remedies which are offered them, and who will do nothing to make the least atonement for their crimes.
" 9. And Jesus said unto him, This day is sal- vation come to this house, forsomuch as he also is a son of Abraham."
Men sometimes despise a poor sinner; and at the same time he is an elect of God, a child of promise, an Israelite indeed, and an heir of the blessings pro- mised in a figure to Abraham. Those whom God has chosen from all eternity to salvation, cannot fail of receiving grace. Grant, Lord, that a lively faith, and a life of faith, may make us true children of Abraham, and give us a right to expect his inheri- tance.
" ]0. For the Son of man is come to seek and to save that which was lost."
These are comfortable words for sinners. How much soever they are gone astray, let them not de- spair, since no less a person than God is come to seek them. What progress soever the righteous have made, let them not imagine that they have no longer any occasion of being sought. They have still their wanderings as well as sinners; and always carry in their own hearts an evil principle which leads them out of the way. Lord, seek in me that which is gone astray ; save that which is lost ; and preserve that which thou hast already found.
Sect. II. — The Parable of the ten Pounds.
" 11. 11 And as they heard these things, he added, and spake a parable, because he was nigh to Jeru- salem, and because they thought that the kingdom of God should immediately appear."
CHAPTER XIX. 31
These words so full of comfort and consolation, give none at all to these worldly souls, in whom they only raise a desire and expectation of a present de- liverance and a temporal kingdom. Men frequently render the most sacred truths altogether fruitless and ineffectual as to themselves; because their hearts being filled with the things of this world, can neither relish nor comprehend those of the other- The kingdom of God is indeed about to appear imme- diately; but it is the kingdom of a God crucified, and reigning upon the cross, in order to reign by the cross in our hearts.
" 12. He said therefore, A certain nobleman went into a far country to receive for himself* a king- dom, and to return." [* Fr. Take possession of.]
Christ is truly a person of great birth, being born the Son of God from all eternity, and the son of David according to the flesh. He concealed the greatness of his first birth, and regarded not that of his second, to confound the vanity of men, and to teach them humility. The glory of which he is gone to take possession, is a country far remote from the low condition of man : it is the life of hea- ven, which differs vastly from that of earth: it is a state of power and immortality, which bears no re- semblance with this state of weakness. Let us com- fort ourselves; he will certainly return to conduct us thither.
" 13. And he called his ten servants, and deli- vered them ten pounds, and said unto them, Occupy till I come."
The belief of the return and second coming* of Christ, and the uncertainty under which he has left
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us as to the time of his coming, ought to awaken us from our slumber. We have but very little faith, if we are not continually preparing ourselves against his return, by making a good use of the gifts of God. There is no person whatever, who has not some of these gifts to improve. The common sort of Christians have the knowledge of God and Christ, the call to the true church, instructions, and many other graces : besides these gifts, the ministers of the church ought to improve whatever they have received for the salvation of others. How few of them are there who take care to employ their talent, and to employ it well ! They either lose it by vanity, or let it lie useless through sloth.
" 14. But his citizens hated him, and sent a mes- sage after him, saying, We will not have this man to reign over us."
This is no more than a mere shadow of the re- bellion of a sinner against his God. Whoever will not have Jesus Christ to reign over him, cannot pos- sibly avoid being a slave to sin under the dominion of the devil. None but a fool or a madman would speak as these citizens do : and yet we say the very same thing by our works, when we do not live ac- cording to the- law of Christ. Whoever blindly follows the maxims of the world, which is an enemy to Christ, declares plainly enough, by so doing, that he disclaims the authority and government of Christ. Preserve in me, O Lord, the will which thou hast vouchsafed to give me, never to have any other king over my heart besides thyself.
" 15. And it came to pass, that, when he was re- turned, having received the kingdom, then he com-
CHAPTER XIX. 33
manded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading."
How great will the sinner's despair be, when he must give an account of the employment of his time, and of the use of his understanding, will, and senses, of all his substance, of all the graces he has received, and even of the blood of Jesus Christ ! The account which pastors mujst give, will be, without comparison, much more dreadful. Souls are the treasure of Christ, it is in these that he desires to grow rich. A pastor who neglects them, and does not employ his ministry and authority, his time and talents, his industry and labours, to gain them for God, alas ! what answer will he be able to make to him who has entrusted them to his care? Lord, open the eyes, and touch the heart of those unfaithful servants, who do nothing in thy church but scandalize and ruin souls.
" 16. Then came the first, saying, Lord, thy pound hath gained ten pounds."
How great will be the consolation of the just man, whose conscience shall give testimony of his fidelity at the hour of death ! What joy will a good pastor experience, who has preserved and increased the flock of Christ, and sacrificed himself to gain over souls to him ! Such a one appears with the greater con- fidence, because he ascribes nothing to himself, but attributes all to grace. It is the Lord's gift, and not the servant's industry, which produces this gain and advantage; and it is even a part of this gain, to ren- der to God all the glory of his gifts.
u 17. And he said unto him, Weil, thou good
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servant: because thou hast been faithful in a very little, have thou authority over ten cities."
God praises and rewards his own gifts, in praising and rewarding the goodness and faithfulness of his servants. The only true and advantageous praise is that which God will give at the last day : let us be very careful not to anticipate that time, by desir- ing the praise of men, which is so deceitful, false, and dangerous. The gifts which God bestows on men in this life, are not to be compared with those of the world to come. Our virtues are in themselves but a small and inconsiderable matter; and God, in re- warding them, has more regard to his own mercy, than to their worth and value.
" 18. And the second came, saying, Lord, thy pound hath gained five pounds. 19. And he said likewise to him, Be thou also over five cities."
Fidelity has several degrees, as talents are differ- ent, and not one shall lose its reward, from him whose justice and goodness are equally infinite. Fidelity is the thing which God requires : it is this which makes the good servant, it is this which makes all his merit in the sight of God. The honour, riches, power, and authority of a temporal govern- ment, are but a faint shadow and resemblance of that which he shall receive at the hands of God, who has faithfully managed and improved the wealth of his sovereign Master. It is to this advancement and greatness, that all Christian ambition ought to tend.
" 20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin :"
CHAPTER XIX. 35
This negligent and slothful servant ought to make all pastors and clergymen tremble, who ima- gine that they lead an innocent life, if they do but avoid the grosser sins, and only lead an easy and quiet life in idleness and indolence. In a priest, it is a great evil not to do any good. Not to use the gifts of God, is to abuse them. He loses them, who does not make them serviceable to the good of the church. Rest is a crime, in one who is called to a laborious life; and we cannot live to ourselves alone, when we belong to the church.
"21. For I feared thee, because thou art an austere man : thou takest up that thou layedst not down, and reapest that thou didst not sow."
It is a strange blindness for a man to imagine that he can justify himself by accusing God of in- justice ! Self-love, which conducts itself in the affairs relating to heaven, by views only of interest, and by a servile fear, will never make any other than mean-spirited and slothful ministers, and such as are unconcerned for the glory of God. Love never frames to itself any idea of God, which is unworthy of his goodness and mercy ; and it is always ready to hope in him, and to labour for him. Servile fear represents God to itself no otherwise than as a hard, austere, imperious, and unjust Master ; and this it does to palliate its own idleness, to have some pre- tence to murmur against him, and to screen itself from his justice.
" 22. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow :
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23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?"
The sinner, accused by his own conscience, and confounded by his own wickedness, will be able at death and judgment to find no excuse, but such as will serve only to increase his condemnation. Self- love forms to itself a God, according to its own fancy, and the humour of its different passions : sometimes, such a one as is mild and indulgent without rule or measure; at other times, one who is excessively rigorous and severe. It is only by the word and dispensations of God, that we can frame a true no- tion of his justice and his mercy. A false notion of his mercy encourages abundance of bad Christians in the neglect of their salvation, and a forgetfulness of their duty : a false notion of his justice and severity, in respect of those punishments which he will inflict for the faults committed in the direction of souls, in- creases idleness and sloth in a great number of minis- ters. It is therefore of the utmost importance ima- ginable, for a man to know God well ; and not to judge of him any otherwise, than according to the representation which he has been pleased to give of himself in the Scriptures.
" 24. And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds."
He who has not charity, which alone causes men to make a good use of God's other gifts, shall be deprived even of these. The righteous are gainers by the loss of the wicked : the grace which one per- son neglects to use, is frequently transferred to an-
CHAPTER XIX. 37
other. The grace of being zealous for the salva- tion of souls, of relieving the poor, and of promoting and advancing the works of God, is sometimes neglected by those who are peculiarly obliged thereto by their ministry ; and is given to inferior ministers, to voluntary labourers, to laymen, and to devout women.
" 25. (And they said unto him, Lord, he hath ten pounds.)"
Nothing appears more surprising to carnal men, than to see the holiest persons growing daily richer, and still acquiring new virtues. It is our duty, without the least envy, to admire the goodness of God in heaping his mercies upon them, and causing them to make a continual progress in fidelity. It is his glory, to show that a soul, to which nothing seems to be wanting, is visibly raising itself to higher degrees of perfection, by proceeding from the obser- vation of the ten commandments to an exact practice of the evangelical counsels. The one is the recom- pense of the other. Let us not admire this after a supine and fruitless manner.
" 26. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him."
The righteous person, being exactly faithful, in- creases continually in charity : the wicked becomes continually poorer and more unworthy, by the in- crease of his sensual affection. Faith is nourished by good vvorks, and grows stronger by the good which it causes a man to do; it grows weak and de- cays, from time to time, in those who live not by faith, and who do not perform the works thereof.
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Grace, piety, the love of God, and a zeal for his glory, increase in a pastor or a priest, in proportion to his labours for the good of the church, and the salvation of souls : every thing diminishes, and is at last entirely lost, in those who appear the most pious, when they neglect their ministry, and do not labour at all in the work of God.
" 21. And those mine enemies, which would not that I should reign over them, bring hither, and slay them before me."
Those who will not go to Jesus Christ in order to receive life, shall one day be brought before him to receive the sentence of eternal death. That which is separated in the parable, is joined in the truth signified thereby ; a man being always an enemy of Christ when he is a wicked servant, and a sloth- ful, idle, and unfaithful minister. To be deprived of all the gifts of God, of all sorts of good things, and to lose the beatific life, that is, the sight and love of God, in which it consists; this is a double death, which will never have an end; and will be the eternal portion of all those who would not that Christ should reign here below in their hearts by charity, but have refused to yield obedience to his will, and to perform the duties belonging to their state.
Sect. III. — Christ's Entry into Jerusalem.
" 28. % And when he had thus spoken, he went before, ascending up to Jerusalem."
Christ, our head and pattern, goes before us to- wards the cross and to the sacrifice; can we refuse to follow him ? It is the comfort and consolation of
CHAPTER XIX. 39
his faithful ministers, who, in performing their duty, expose themselves to all kinds of danger, to see Jesus Christ at their head, and to fight and suffer under his conduct, after his example, and by his grace. Men are very willing to follow him to Jeru- salem, there to celebrate the passover with him : but very rarely do they follow him, so as to be willing to be together with him the Sacrifice of the passover. Whoever is associated to the priesthood of Christ, ought to love all the functions thereof: of which it is one of the principal, for a man to sacrifice himself for the advantage of Christ's church, and for all the designs of God his Father.
" 29. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30. Say- ing, Go ye into the village over against you ; in the which, at your entering, ye shall find a colt tied, whereon yet never man sat : loose him, and bring him hither."
The office of priests and preachers is, to go to seek those who have not yet borne the yoke of the gospel, to assist them in breaking the bands of sin, and to lead and conduct them to Jesus Qhrist. In order to this, it is necessary for them to be sent by him; mission being the source of all ecclesiastical autho- rity, and the door by which they must enter into all the sacred functions. God is pleased to represent his greatest designs to us by the meanest and lowest things; as the conversion of the nations, the framing of his church, and the sanctification of souls bound and held captive by sin, are represented by what passes here. The work of God is a work of hu-
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mility : this virtue ought likewise to be the distin- guishing character of the workmen.
"31. And if any man ask you, Why do ye loose him ? thus shall ye say unto him, Because the Lord hath need of him."
How different are the needs of God from those of men ! The creature has need of the Creator, the sinner of mercy, and the sick person of the sovereign Physician, through indigence, misery, and weakness. God has need of the poor, the miserable, and the sick, only to make his riches, goodness, and omni- potence, the more evident and illustrious. Vouch- safe, Lord, to count it thy glory to make them shine forth in me.
" 32. And they that were sent went their way, and found even as he had said unto them. 33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34<. And they said, The Lord hath need of him."
The designs of God must be accomplished, and they are all contained in the mystery of Christ entire, including both the head and the members. His church is necessary to him, because she is his spouse, his fulness, and his body ; and this body is composed of all nations, which, through ignorance of the true God, were become like beasts, without reason or understanding. The easiness which these disciples find in bringing away the colt, denotes that easiness wherewith the almighty power of God would bring all people into the church by the preaching of the apostles, and that docility which grace inspires into the most savage and untractable hearts. Remember, Lord, that my heart is of the number of those over which all power has been given unto thee.
CHAPTER XIX. 41
" 35. And they brought him to Jesus : and they cast their garments upon the colt, and they set Jesus thereon."
That which God requires of us by these circum- stances wherein Christ appears to the eyes of our faith, is to carry this Saviour in our hearts and bodies ; to be humble, teachable, and obedient to his word; to suffer ourselves to be guided by his Spirit ; by no means to contradict the holiness of his precepts; to go forward with peace and meekness in his ways, bearing the yoke of our duty; and to be always dis- posed to follow the will of him whom we carry within ourselves. It is not through want of power, but through mystery, that Christ chooses to be assisted by his apostles. He hereby teaches us, that it is the part of his ministers to prepare souls for him, to be workers together with him towards their sanctifi- cation, and to serve him by their ministry, in engag- ing them to bear the yoke of the gospel.
" 36. And as he went, they spread their clothes in the way."
It is an instance of generosity well becoming a Christian, to make every thing subservient to the triumph and reign of Christ in the church. We must, if it be necessary, strip ourselves of all, that he may reign and triumph in our hearts. We here see the power of Christ over the hearts of men in this sudden and general agreement of all the people, who, without the least unwillingness, spread their clothes in the way, to honour Jesus Christ. But what shall we think, when we see millions of martyrs pour out their blood, and lay down their lives for the glory of his name, and Christians without number
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renounce all things, and trample under foot honours and riches, in order to follow him !
" 37. And when he was come nigh, even now at the descent of the mount of Olives, the whole multi- tude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen,"
A man is not truly a disciple of Christ, when he is unconcerned for his glory. The progress of the gospel in the remotest countries, the triumph of Christ over hearts the most barbarous, and the conversion of the most unknown people, ought to transport us with joy if we love the kingdom of God. If the mighty works which God has wrought publicly for the salvation of the world, and the establishment of the church, require a public joy, every one ought in proportion to praise and bless God for that which he has done in his heart, and for all the particular mer- cies which have contributed to his salvation.
" 38. Saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest."
What joy does not a true Christian feel, when he has reason to think that he is drawing nigh to the heavenly Jerusalem in following Christ, and that the perfect kingdom of God is about to appear ! How much greater will be the joy of the blessed in that great day of the complete triumph of Christ and his elect ! Let us go forth to meet him by our desires ; and let us with the saints say, " Blessed be the King who cometh in the name of the Lord." The re- membrance of the mysteries of Christ will be an eter- nal subject of praise and benediction in heaven. It
CHAPTER XIX. 43
is there that peace will for ever flourish, and that we shall fully taste the fruit1 of glory : here we have nothing but the seed and the bud thereof.
" 39. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy dis- ciples."
The praise of God is troublesome to the ears of the world; and envy cannot hear the good which is spoken of others. The proud, like the Pharisees, will not have Christ to reign over them; and cannot bear our insisting upon the kingdom of his grace. Of what should the disciples of truth speak more willingly than of this amiable kingdom, which is the principle of their righteousness here on earth, and the foundation of the hope, peace, and glory of heaven ?
" 40. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out."
God makes every thing in nature pay him honour, as he pleases; and can give even to stones a tongue whenever he thinks fit. In vain does the world op- pose his designs, and strive to suppress his glory when he intends to make it manifest. God does not leave it always in the power of carnal men to depress his servants : whenever he thinks fit to honour them, he very easily finds means to do it. He forms, as often as he pleases, devout worshippers, and zealous defenders of his glory, even out of persons who were before as hard and insensible as the very stones.
Sect. IV. — Christ weeps over Jerusalem ; and drives the Bayers and Sellers out of the Temple.
" 41. ^f And when he was come near, he beheld the city, and wept over it,"
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Such are the grief, the compassion, and the tears of Christ over a soul, which ruins itself by its own wickedness. Tears very different from those of men, who weep through weakness, passion, interest, or hy- pocrisy. These of Christ are holy and sanctifying tears, tears of religion and zeal for the glory of God, and which make part of his sacrifice; they are tears of compassion and charity towards sinners, and of instruction and consolation to penitents. Teach us, O Jesus, to weep as Christians and penitents, not on the account of such good things as perish, of which our sensual affection is deprived, nor on the account of such evils as pass away with time; but through a hatred of sin, the only real evil, and for the loss of thy grace and love, the only things which are truly good. Teach priests to weep as such over the af- flictions of the church, for the blindness of sinners, and from a sense of the interests of God.
" 42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes."
It is a matter of great importance to know the time and ways of salvation, which slip away from us whenever we neglect them. The greatest misfor- tune does not consist in a man's being a sinner, but in not knowing either his sin or the remedy thereof; and in rejecting the saving hand of him who would heal him by repentance. The time of performing this is but a day ; and this is the day of the sinner : whoever lets this opportunity pass without improv- ing it, will see what the days of vengeance, the great days of the Lord are. Herein lies the great blindness of the sinner, in that he prefers the false
CHAPTER XIX. 45
peace which he finds in sin, in his passions, and in the delights and pleasures of the present life, before the true and substantial peace of repentance and the cross. My God, how many are there, from whose eyes all these mysteries of salvation are hid ; and to whom the truths of repentance and mortification are incomprehensible ! Let us make a good use of the light of faith, lest it should be taken away from us.
" 43. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,"
Whoever will not come within the order of God's mercy, must inevitably fall within the order of his justice. Those Christians who reject and crucify Christ by their sins, will, without doubt, be punished more severely than the Jews. Our blessed Saviour speaks here only of the temporal punishment which was to be inflicted on the Jews, to the end that all may understand that this is but a figure and shadow of that which the divine justice prepares for sinners in the other life. My God, who can conceive the deplor- able state and condition of a soul, delivered up to the devil, and treated like a rebellious city, which is abandoned to the plunder of the enemy after a long and dreadful siege ? We cannot possibly escape the justice of God, when once the proper time to appease it is past. Let us therefore make haste to do it.
" 44. And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation."
It is extremely dangerous to neglect the time of
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the Lord's visitation, his grace, his word, and his chastisements. If God, hy such external punish- ments as these, take vengeance on the Jews for their contempt of Christ's external visitation, by his incar- nation, preaching, miracles, and mysteries, what ought not an unfaithful soul to fear, which he has visited internally, and made his habitation, palace, and royal city, by his grace and sacraments, and by the appli- cation of the fruits of all his mysteries? Graces and virtues are, as it were, the stones with which God builds himself a house and a city in our heart. There is no longer any thing of all this in hell ; no more good thoughts or desires, which are, as it were, the
O CS 7 7 7
children of our hearts, where they are conceived and formed by grace. Lord, let the serious considera- tion of so great a desolation as this, excite in me a salutary dread of losing thee, and cause me to profit by all the visitations of thy grace and mercy.
" 45. And he went into the temple, and began to cast out them that sold therein, and them that bought;"
Avarice, merchandise, simony, and a mercenary spirit in the church — these are all insupportable to Jesus Christ. The zeal for the sanctity of the church and the sanctification of souls, with which he ought to be inflamed who enters into the ecclesiastical state and ministry, is here signified unto us by the zeal of Christ upon his entrance into the Jewish temple. This is one of the plainest marks of a true call; be- cause the very end of this ministry is to labour in advancing the sanctification of God's name, and the salvation of souls. This is the only merchandise which is permitted them, and for which they ought to give all that they have.
CHAPTER XIX. 47
" 46. Saying unto them, It is written, My house is the house of prayer ; but ye have made it a den of thieves."
A man is no better than a thief in the church, when he does not therein honour God, nor serve souls, by performing the acts of religion in spirit and in truth. He who performs them only with his lips, carelessly and negligently, robs God of that glory which he does not pay him, deprives souls of that assistance which they should receive from thence, and every bodv of that edification and good example which he owes them. Prayer is good in all places; but there is a particular blessing which attends it when offered to God in the house of prayer, the house of God himself. God is present every where : but Jesus Christ the High Priest, by whom our prayers are to be offered up to Gocl, and the sacrifice through the merits of which we must offer them, is present here below, more peculiarly in the eucharist, which is the throne of his mercy, where the miserable have access to God.
" 47. And he taught daily in the temple."
The zeal of priests ought not only to be employed in reproving sinners, and inveighing against disorders, it ought likewise to excite them to instruct the people in the truth, and inform them concerning their duties. The fidelity of a minister of the church consists in not being weary with doing this, after the example of Christ, who did it daily. Can a pastor, when he considers this, seek for rest here below ? The church is not only a house of prayer, but also a house of instruction : it is there that we must learn to adore and serve God. The catholic church, of which our
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churches are an emblem, is not only the house of charity, which prays therein ; and of the Holy Spirit, who there maketh intercession in the saints with groanings which cannot be uttered; but it is like- wise the house of truth, which teaches there by pas- tors lawfully sent.
" — But the chief priests, and the scribes, and the chief of the people, sought to destroy him ;"
The reward which Christ received in this world, for teaching the people daily, and seeking the glory of his Father, was to endure for his sake the contra- diction of sinners, and to be continually exposed to the wicked designs of his enemies. Can we pretend to claim any other here below? The conclusion of the day is the time when the workmen receive their wages : till then, labour and difficulties are their portion.
" 48. And could not find what they might do : for all the people were very attentive to hear him."
The fidelity and diligence of Christ in the exer- cise of his ministry, even when the chief priests and the scribes sought to destroy him, is rewarded by the affection which the people have for his word. God, one way or another, preserves and protects his faith- ful ministers against their enemies, and gives them great comfort and encouragement by opening the people's hearts to their instructions. A true pastor thinks nothing troublesome and grievous, when he finds himself useful in advancing the work of God. The proficiency of souls is his whole delight.
CHAPTER XX. 49
CHAPTER XX.
Sect. I. — By what Authority P The Baptism of John, from whence ?
" 1. And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him, with the elders, 2. And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority ?"
Envy and hatred have no manner of regard either to the holiness of the place, or to the goodness of the work, or to truth itself, when the taking away the credit of a person who gives umbrage is the thing in question. They leave no stone unturned to op- press him, but employ the sacred ministry, the holy Scripture, and the secular authority to this purpose. The wicked, when they cannot excuse their crimes, do what they can to ruin the authority of the pastors who reprove them for them. The question these men put to our blessed Saviour would have been just, had he not anticipated and rendered it unneces- sary by such evident proofs of his extraordinary mis- sion. We have always a right to ask this question, where no true miracles appear to warrant such a mission.
" 3. And he answered and said unto them, I will also ask you one thing ; and answer me : 4. The baptism of John, was it from heaven, or of men ?"
Christ does neither evade the question, nor despise Vol. III. C 51
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authority, by forcing these envious persons either to discover the malice of their hearts, or to return an answer to their own demand, by owning the au- thority of John, who had borne witness to his divine mission. This conduct of the Son of God can by no means serve to justify the refusal of heretics as to the proof of their mission : since they never wrought any miracles, as Jesus Christ did ; since they were never foretold by the prophets, as he was; since they have no John for a witness; since they reject the authority of the church which asks them this question, a thing which Christ did not do; and since they do not put their answer upon a just and equitable condition, as he did.
" 5. And they reasoned with themselves, saying, If we shall say, From heaven ; he will say, Why then believed ye him not ?"
A minister of the church is in the most miserable disposition which can possibly be imagined, when he will neither acknowledge nor publish the truth, but only so far as it is serviceable to his designs, and suppresses it without scruple when he finds his own condemnation therein. In vain do men endeavour to hide and conceal their craft and malice within themselves : God, who sees all things, can neither be ignorant of it, nor let it go unpunished.
" 6. But and if we say, Of men ; all the people will stone us : for they be persuaded that John was a prophet."
Fie who forbears speaking against the truth only through fear of men, has betraved and dishonoured it already in his heart, and is judged at the invisible tribunal of God. These enemies of the truth did
CHAPTER XX. 51
not deserve the honour of giving their testimony to one who had been a martyr for it. The common people were fully persuaded that John was a prophet, because he had led the life, and died the death of the prophets : but to the eyes of the learned, blinded with envy and wickedness, all this appears as nothing.
" 7. And they answered, That they could not tell whence it was."
A wicked person values not a lie, when he thinks it useful to his designs. Truth can easily find the way to reduce haughty and conceited scholars to a necessity of owning their ignorance. These men undertake to judge of the mission of Christ ; and yet are forced to own that they cannot tell whence that of John was. Men fall from one error and disorder into another, when they are resolved, at any rate, to persecute the truth : to be given up to lying, is a punishment proportioned to this crime.
M 8. And Jesus said unto them, Neither tell I you by what authority I do these things."
It is suitable to the prudence of Christ's ministers, and to the dignity of his word, not to expose it to the malice of the wicked. God, who discovers him- self to the simple, hides his light from the crafty, and confounds the false prudence of the world. Christ does not tell these men from whence his authority came ; but his miracles tell them very plainly. Thev who did not believe these, would not have believed him upon his bare word. The silence of the truth is one of the most terrible punishments of the divine justice in this world.
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Sect. II. — The 'Parable of the Vineyard and Hus- bandmen. The Corner-stone rejected.
" 9. f Then began he to speak to the people this parable : A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time."
A pastor ought to look upon his church as a vine- yard, planted by the hand of Christ, of which he is only the husbandman, hired to cultivate it with care, and to render all the fruit thereof to his Master. Christ, who is absent from his vineyard as to his visible presence, is continually present there by his protection, by his Spirit, and by his invisible presence in the eucharist. Faithful pastors live, as having him for a constant witness of their conduct, and labour as under his inspection. He is at a distance only to those who have no faith. The good pastor watches and labours, as expecting his Master every moment, and believing him to be at the very door. The hireling is negligent and slothful, because his faith as to the coming of the supreme Pastor is extinguished and dead, and because the moment of this present life seems to him a long time.
" 10. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard : but the husbandmen beat him, and sent him away empty."
Christ demands the use of his graces, and the fruit of his mysteries and his blood, of those to whom he has intrusted the dispensation of them, by calling them to the sacred ministry. It is a most dreadful itate, to be found at death under a total incapacity
CHAPTER XX. 53
of answering this demand. As it is always a proper season to work in the Lord's vineyard : so it is always a proper season to require the fruit thereof. He requires both the one and the other of his minis- ters by his inspirations. They do despite to his Spirit who reject them, and who live in idleness or luxury, appropriating to themselves all the advan- tages of the ministry, without doing anything in the church for the glory of God, or the salvation of souls.
" 11. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty."
The holy Scripture may be looked upon as a se- cond servant, which calls upon and urges the minis- ters of the Lord to labour in gaining souls, and consecrating them to him. It is but too true, that the word of God is abused, and shamefully treated, by those to whom God has sent it in order to their salvation, and to that of his church. We too often see mercenary and faithless pastors read it without any respect, make it subservient to their vanity and ambition, despise its admonitions, and treat it as a profane and dangerous book.
" 12. And again he sent a third: and they wounded him also, and cast him out."
A wicked pastor involves himself continually more and more in sin, and is provoked by all those admo- nitions to do his duty, which are given him either by God himself, or by men animated with his Spirit, or by the example of such a conduct as is truly pas- toral. These seldom fail of being persecuted by those who look upon their life as a condemnation of their own. Pastors who walk disorderly, cannot bear
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with any patience the most charitable admonitions; and men seldom admonish them of their duty with- out suffering for it.
" 13. Then said the lord of the vineyard, What shall I do? I will send my beloved son : it may be they will reverence him when they see him. 14. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir : come, let us kill him, that the inheritance may be ours."
Whoever proposes to himself to satisfy his worldly desires in the priesthood or pastoral office, will make no difficulty of sacrificing Christ and his whole reli- gion to them. When covetousness, ambition, or the love of pleasures, has once taken possession of the heart of a priest, he is but little concerned that abundance of souls perish, and that Christ is crucified afresh, provided he can but gratify his passion. They may justly be said to kill Jesus Christ in souls, who, by their negligence, are instrumental in causing them to lose the life of faith and grace. They kill him in the poor, who let such die with hunger or misery, while they waste their patrimony in luxury and excess.
" 15. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the
vineyard do unto them ?"
j
Jesus Christ, excommunicated by the Jews, and put to death without the gate of Jerusalem, to bear the curse denounced against the sinner, teaches pas- tors to expose themselves to every thing, rather than to be wanting to the truth, to the salvation of souls, and to Jesus Christ himself. There are some occa- sions on which they ought to be ready, as Paul and as Jesus Christ were, to be anathematized by unjust
CHAPTER XX. 55
excommunications, which are never ratified in hea- ven, that they may continue internally united to Christ and the church in performing their duty. They who, to satisfy their passion and hatred, are for casting out of the church those who are resolved not to forsake it, are in reality for casting Christ out of his vineyard, and out of Jerusalem, in order to crucify him.
" 16. He shall come and destroy these husband- men, and shall give the vineyard to others. And when they heard it, they said, God forbid."
Men may resolve, if they think fit, not to hear the denunciation of those punishments which are due to mercenary, idle, unjust, and turbulent pastors, such as are guilty of robbing the poor; the misery which attends them will thereby become the more dreadful. The Judge, the Lord of the vineyard, shall come; and who will be able to abide his pre- sence? He will destroy all prevaricating and un- faithful ministers; and what refuge can be found, when God undertakes to destroy the sinner? He will give the vineyard to others; and what despair must be their portion who have no more communion with the church, no more part in Christ, and no longer any God but an avenger, eternally intent on punishing sin.
" 17. And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?"
Christ himself, the foundation, cement, and or- nament of his church, was rejected by those who flattered themselves with beincr the builders thereof. What therefore must not those of his ministers ex-
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pect, who are resolved to walk in his steps ? He shows the scribes their ignorance in not knowing the Messias by the Scriptures, of which they imagined they had the key. He who judges of the holiness and virtue of the ministers of Christ in this life, by the ill usage which they here receive from the world, beholds them only with the eyes of Jews and Phari- sees. Their lot and portion here below is to be treated as the Prince of pastors was: it is in heaven that they will enter into his power and glory.
" 18. Whosoever shall fall upon that stone shall be broken ; but on whomsoever it shall fall, it will grind him to powder."
The punishment of sinners is terrible even in this world; but it is without remedy in the other. The Jews rejected, despised, and put Christ to shame, only in the time designed for his humiliations and the ignominy of his cross; and yet their punishment was beyond example : what then will that of Chris- tians be, who, as far as in them lies, crucify him afresh, and put him to an open shame, in the very time appointed for his reign, and in his state of glory and power? They who persecute good men in this world, are only instruments of good to them ; and are themselves broken to pieces, like a glass which falls upon the hardest stone. But how dreadful will their punishment be, when he, who comes to avenge his elect, shall appear with them, and employ all his majesty to confound, and all his power to punish these miserable wretches !
CHAPTER XX. 57
Sect. III. — God and Cesar.
" 19. f And the chief priests and the scribes the same hour sought to lay hands on him ; and they feared the people: for they perceived that he had spoken this parable against them."
A soul is in a very desperate condition indeed, when the most wholesome admonitions, and the de- nunciations of the greatest miseries, do but provoke and carry it to greater excesses. My God, what is the heart of man when left to himself! The fear of God and of his eternal justice makes not the least impression upon him ; and the fear of men and of temperal evil restrains and governs him. Fear re- strains only the hand; but the heart is abandoned to sin, so long as it is not guided and directed by the love of righteousness.
" 20. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor."
The mask of piety is often serviceable to the wicked in the execution of the worst designs. To be exposed to the artifices of hypocrisy, is a very uneasy and difficult condition for good men, wherein they have great occasion for Christian prudence. Charity forbids us to judge of our neighbour's heart; and prudence requires us not to trust to outward appearances. Prudence ought to guide charity, to prevent its being imposed upon; and candour ought to accompany prudence, that it may not be too sus- picious: but it is thy light, O Jesus, which must
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enlighten both ; it is thy Spirit which must make them act; and prayer is the thing which attracts and draws down both these.
" 21. And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly ;"
We ought always to suspect the praises which are given by men devoted to the world. The wicked person is so corrupted, that he seldom speaks truth but with an intent to deceive : but truth is so power- ful, that it makes use even of his tongue to condemn him. The knowledge which a minister of the truth has of his duties, renders his sin the greater, when he either betrays it out of respect of persons, or corrupts it by falsehood and lies. Let us consider neither the design of those who deliver the truth, nor the ill use they make thereof, but the truth it- self, and the account which God will require us to give of it. It is a light carried by a wicked wretch, which, notwithstanding, shows us the way, and dis- covers to us the precipices. The power of God shines forth more illustriously, and his wisdom is the more to be admired, when he makes even the ene- mies of truth instrumental in publishing and promot- ing it.
" 22. Is it lawful for us to give tribute unto Cesar, or no?"
None but an impious person makes any question concerning his duty towards his sovereign. He who will not bear the yoke of God, bears that of his prince with great regret, and thinks of nothing but how to shake it off. He who serves God, serves
CHAPTER XX. 59
his king: and it is one part of religion, to honour God in the most lively image of his greatness and sovereign power. How can any one call in question the rights of this second majesty, without offending the first and eternal majesty, in whose word they are plainly declared ; or pretend to dispute an ohedience, which ought never to be contested?
" 23. But he perceived their craftiness,* and said unto them, Why tempt ye me?" [* Fr. Malice.]
No veil can hide from the eyes of God that which passes in the most secret corner of man's heart. Of what advantage is it to the sinner to deceive the eyes of men for a moment, by concealing his wicked- ness from them under the deceitful appearances of piety and virtue? He who is to judge all things, sees them all; and will, by the light of the great day, expose every thing to open view which is now so carefully disguised and concealed from the sight of men. Christ discovers the hidden malice of his enemies, who designed to surprise him : but he dis- covers likewise, at the same time, the goodness, gen- tleness, and patience of his own heart, in reproving with such soft words so black an instance of hypoc- risy and malice.
44 21. Show me a penny. Whose image and superscription hath it? They answered and said, Cesar's."
The prince's name and image, and the right of giving money its current value, are marks of sove- reign authority over his subjects: how then, O Jesus, can I ever dispute thine over my heart, and over all that I am; how can I do this, who bear thy name and image, and who have no worth or value, but that
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only which thou art pleased to give me ! Thou, Lord, canst increase my value, canst render me wor- thy of that sacred name thou causest me to hear, and canst renew thy image in me: and all this I hope for from thy grace.
" 25. And he said unto them, Render therefore unto Cesar the things which be Cesar's, and unto God the things which be God's."
We see here one of the principal titles which kings have to obedience and subsidies by divine right. It is one part of the law of God and of Christian piety, to be subject to them in every thing which belongs to their jurisdiction. We must never sepa- rate these two sentences which Christ has joined with so much wisdom ; that so we may never do any thing contrary to the rights of God in obeying princes, and never violate the rights of princes under pretence of doing service to God. The more zeal- ous princes are in " rendering to God the things which be God's," and in obliging others to do the same, the more faithful will God cause their people to be in rendering to princes the things which are theirs. No reason, no conjuncture, no human power, can excuse subjects from being faithful to their prince, since Jesus Christ enjoins them to be so.
" 26. And they could not take hold of his words before the people : and they marvelled at his answer, and held their peace."
God guides and directs that person's tongue, whose heart is devoted to him. One of the most proper ways to preserve peace without doing any prejudice to the truth, to take away from its enemies al! pretences of doing it without provoking them, to
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change their artifices into admiration, and to put them to silence without the expense of many words, is carefully to weigh every word which we are ahout to speak, when we lie under any obligation to speak at all. It is of great importance, to speak still with more circumspection of that which concerns matters of state and the interests of princes, to say no more than what is absolutely necessary, and to hold the scales even between God and Cesar, heaven and hell, the church and the court.
Sect. IV. — The Resurrection of the Dead. The Angelical Life.
" 27. 51 Then came to him certain of the Saddu- cees, which deny that there is any resurrection ; and they asked him,"
The devil never ceases to lay snares for the minis- ters of Christ and for his church, as he did continu- ally for Christ himself during his mortal life. He never wants new stratagems, when the first have proved unsuccessful. We must not therefore ever grow supine and careless, but we must be always prepared to oppose his attempts, and to secure our- selves against his wiles.
" 28. Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother."
It is by the priesthood that the church is made fruitful, and that the bishops are the husbands of the church in Jesus Christ, and become thereby his brethren in a particular manner. There are but too many who would fain espouse this holy widow : but
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alas, how few are there who are willing to bewail with her the death of her Lord, to lead with her a poor, desolate, and afflicted life, and to raise up chil- dren to her by labouring to raise them up to Christ ! If to leave a brother's widow childless were a disgrace and infamy under the law ; what shame will it be for you in the sight of God, ye slothful and idle ministers, if ye raise not up children unto Jesus Christ by the ministry of the word, by prayers, and by the labours proper to the hierarchy.
" 29. There were therefore seven brethren : and the first took a wife, and died without children. 30. And the second took her to wife, and he died childless. 31. And the third took her; and in like manner the seven also : and they left no children, and died."
Disorderly marriages, and such as proceed from incontinence, are frequently punished with barrenness. And the spiritual marriage betwixt a bishop and his church is but too commonly attended with a deplo- rable barrenness, when he brings along with him neither a call, nor virtues, nor talents, but only am- bition, avarice, and other criminal passions. This long list of husbands dying childless, is a sad repre- sentation of the desolation and barrenness of so many diocesses, whose lot it is to have, for bishops, persons who contemn their spouses, and leave them barren.
" 32. Last of all the woman died also. 33. There- fore in the resurrection whose wife of them is she? for seven had her to wife/'
With how many vain questions and fruitless curi- osities does man fill his mind on these occasions, instead of making a Christian use of worldly events ?
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God frequently confounds the designs which men frame before-hand, concerning children who are not yet come into the world. He obliges them to think rather of dying to this present world, than of im- mortalizing themselves by a numerous and flourish- ing posterity, the hopes whereof are so deceitful and uncertain. Nothing but the glorious resurrection can render us immortal; and nothing but the hopes we have of this, can yield us any comfort and con- solation here below. It is by our fruitfulness in good works that we must do all we can to deserve it, and attain unto it.
" 34. And Jesus, answering, said unto them, The children of this world marry, and are given in mar- riage : 35. But they which shall be accounted wor- thy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage :" Who shall be accounted most worthy to obtain that world, but he who has most despised the present, and all its transitory advantages, and, by Christian hope, set his heart entirely upon invisible treasures and the years of eternity ? The virtue of a good life, which makes us counted worthy of that which is eternal, being founded only upon the grace and mercy of God, does not in the least hinder it from being a pure gift of the divine bounty. Let us aspire to this angelical life of the saints after the resurrection, the first advantage of which is a virginal purity. Let us begin it even in this life if we are able, every one according to his gift and the state whereunto he is called.
" 36. Neither can they die any more : for they are equal unto the angels; and are the children of God, being the children of the resurrection."
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The second advantage of the saints after the resurrection is, to partake of the immortality of the angels. They will then have no more passions, no more occasion for food, and no more fear of dying, than pure spirits. The third advantage of the glory of the children of the resurrection is, a new birth, wherein they will have no other father but the Fa- ther of the world to come, who will restore life to the members, as he has restored it to the Head, by the eternal and immortal Spirit working in them. The fourth advantage of the saints raised from the dead will consist in this, that they will no longer have any thing of the life of Adam, but will be wholly regenerated to a new life, and become entirely the children of God both in soul and body.
" 37. Now, that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.''
That which our Lord mentions here, is a convinc- ing proof of the resurrection. Neither the rem em- brance nor the reward of the righteous can be lost. God, who renders their piety immortal in heaven, owes to his justice the resurrection of their bodies, which make a part of themselves. The martyrs having lost the life of the body for the sake of God, it belongs to his justice to restore it to them again by the resurrection. The rest of the saints have also made a sacrifice thereof by the disposition of their hearts, which were prepared for every thing, as Abraham was to sacrifice himself in his son, Isaac to give up his own life, and Jacob to sacrifice that of his son Joseph in another manner.
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" 38. For he is not a God of the dead, but of the living : for all live unto him."
They who are to rise again, only that they may die eternally, do not properly live unto him. Those live continually unto him, who have lost their lives only for the short moment of this present world, and for whom God reserves an immortal life, which by means of hope they enjoy even already. Abraham received an earnest and figure of it in his son, who survived his sacrifice; Isaac in himself; and Jacob in his son Joseph. Lord, confirm and strengthen in me the faith and hope of this new life; and grant that I may always live unto thee and for thee.
" 39. Then certain of the scribes answering, said, Master, thou hast well said."
To approve of truth is certainly a very good thing : but when we do it not at all times, we have reason to fear that we do not approve of it out of any love we have for truth itself; but either out of a fondness for our own opinion, or through a personal opposition to those who entertain a contrary, or from a mere want of power to contradict it, or a proud usurpation of the key of knowledge, and of the right to judge of every thing. We must give our approbation of the truth as disciples, and not as masters; with humility, and not with pride and ostentation, like these scribes.
" 40. And after that they durst not ask him any question at all."
The silence of the enemies of truth is no mark either of the conversion of their hearts, or of the conviction of their minds. Oftentimes they cease to oppose it in the way of dispute, only that they may lay more dangerous snares for it, and oppress it either
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by open force, or secret combination. God is the Lord and disposer of all things. It is always for his glory to render truth victorious in dispute; it is often for his glory to permit the defenders of it to sink under the artifices and violence of its enemies.
Sect. V. — Christ the Son and Lord of David. Proud and covetous Scribes.
"41. H And he said unto them, How say they that Christ is David's son ?"
Christ was born the son of David according to the flesh, to accomplish the promises; but he was not born of that royal family, till after it was fallen into poverty and obscurity, to give us an example of hu- mility, to teach us to despise all advantages of this kind, and to confound the vanity of men.
" 42. And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,"
David, in owning the Messias to be his Lord, owns him to be the Son of God, equal to his Father by his eternal birth, humbled under his almighty hand by his temporal birth, and exalted and placed at his right hand by his new birth to immortal life, which puts his human nature into possession of the rights belonging to his divine. Rest, glory, and an almighty power in heaven and on earth to iorm the kingdom of God, are denoted by this sitting. This ought to be the continual object of our adoration, our joy, and our confidence.
" 43. Till I make thine enemies thy footstool."
Jesus will be eternally the same; but even to the end of the world he will do no other thing but what
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he does at present, to form his church, to destroy sin, and to fight for and in his elect against the power of hell, and against concupiscence. Christ has now no other enemies besides those of our salvation and of the whole church. It is only for our sakes that he triumphs over them. When will it be, O Lord, that I shall behold every thing reduced under thy feet which in me opposes thy law ; and, above all, my evil will and corrupt inclinations, which are my greatest enemies as well as thine !
"44. David therefore calleth him Lord, how is he then his son ?"
Jesus Christ, that adorable compound of God and man, contains in himself both lowliness and great- ness, dependency and sovereign independency, the creature and the Creator, the God who gave being and life to David, and the man who received a body derived from his blood, and united to the person of the divine Word. Let us steadfastly believe this mystery, of a God who became the Son of man, that men might become the children of God : for on this very thing our salvation does depend ; and this second mystery is annexed to the first.
" 45. % Then, in the audience of all the people, he said unto his disciples, 46. Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts ;"
Such pastors or teachers, as are proud, ambitious, hypocritical, and covetous, are more dangerous than common and ordinary sinners. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtile poison, from which it is
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very difficult for men to preserve themselves. It is a great misfortune for any people, to be obliged to beware of those very persons who ought to be their rule and pattern. In vain do those preach humility by their words, whose whole conduct and behaviour preaches nothing but pride. When we see in those whom God enjoins us to respect, such inclinations as are agreeable to seif-love, it is very difficult for us not to approve of them ; and not to follow a guide authorized by his character, when he shows us a way to which natural propensity already carries us with violence.
" 47. Which devour widows' houses, and for a show make long prayers : the same shall receive greater damnation."
Christian widows, above all persons, ought to be- ware of the great pretenders to devotion. The ne- cessity of seeking counsel and assistance abroad for want of that of a husband, the diligence and craft of a hypocrite who makes himself necessary, the easiness of their sex, the liberty they have to dispose of their estate, the impression which a religious ap- pearance makes upon them, &c. render widows very capable of being deceived. They who sell their prayers and their advice at so dear a rate, shall pay dearly themselves for that whereof they rob the poor, by robbing pious widows, who are the common refuge of such distressed persons.
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CHAPTER XX I.
Sect. I. — The poor Widow giving out of her Penury.
" 1. And he looked up, and saw the rich men casting their gifts into the treasury."
Christ, even now, beholds, with no less attention, the visible hand and the invisible heart, both of the rich and poor. We must desire to be seen by no other eyes but those of Christ, if we desire to re- ceive the invisible reward of charity, and not the empty reward of vanity. Christ does not blame any thing in these rich men, to teach us, not to judge of the intentions, when the action is in itself good.
u 2. And he saw also a certain poor widow cast- ing in thither two mites."
A poor man who gives to God even the neces- saries of life, is a sight more worthy to attract the eyes of Christ, than a rich man who gives millions out of his superfluity. It is the same in proportion, as to all other actions. They are not the eminent actions of the great, which are great in the sight of God : but they are those which are done with a true Christian heart, a heart which is thoroughly sensible of its own poverty, which, like a widow, bewails the death of the heavenly Bridegroom, and sighs only for him, which offers to God whatever it is, whatever it does, and whatever it possesses, and yet always be- lieves it scarce ever offers to him any thing at all.
" 3. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all."
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God judges of the greatness of the gift, not by the gift itself, but by the heart which offers it. The applause which the great gifts of the rich receive, the complacency they take in them, and the little reli- gion wherewith they are frequently accompanied, degrade and lessen them in the sight of God. A poor person, rich in faith, charity, and humility, cannot possibly offer small gifts ; because religion heightens, enobles, augments, and multiplies the least things which it consecrates to God.
" 4. For all these have of their abundance cast in unto the offerings of God : but she of her penury hath cast in all the living that she had."
The rich man who gives a great deal, yet still reserves a great deal to himself. Nothing remains to the poor man who gives all he has, but only con- fidence in God. God does not indeed reject the voluntary sacrifice of that which is superfluous : but for a man to offer even necessaries, is to offer his own life : it is to sacrifice his own heart, which loves nothing so much as life. God manifests his great- ness, and the power of his grace, in disengaging a soul even from that which is most necessary to life, and raising it above the fears of poverty, by the love of religion, and the belief of Providence.
Sect. II. — The Destruction of the Temple. False
Christs.
<s 5. f And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6. As for these things which ye behold, the days will come, in the which there shall not be left one gtone upon another, that shall not be thrown down."
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That which appears most magnificent to the eyes of the flesh, may amuse the curiosity of men; but it is not worthy of the observation of Christ, or of the admiration of his members. They who have other eyes besides those of the body, have likewise another beauty to admire besides that which must perish. Christ, by his conduct, teaches us, what use we ought to make of the sight of such objects as these; namely, to consider, that in a very little time they will disappear and be no more, and that there is nothing solid and durable but that which is not seen. The wrath of God, which broke out with so much fierce- ness against this figurative temple, is but a shadow of that wrath which he frequently exercises upon king- doms, provinces, and souls, wherein he has been served and worshipped, and which have abused his greatest gifts.
" 7. f And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass ?"
Nothing is more useful and profitable than to discourse concerning the judgments of God, the de- struction of every thing which makes the greatest figure in the world, and the end even of this sinful world itself: nothing is more unprofitable than to entertain and amuse our minds with the beauty of human works. Christ could not be induced to ad- mire the latter; but he very readily enters into a conversation about the former.
" 8. And he said, Take heed that ye be not de- ceived : for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them."
If the apostles themselves had need of being
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warned not to mistake, in taking a seducer for a Sa- viour, a false Christ for the true; alas ! what seduce- ment have we not reason to fear? We find a false Christ, whenever we find a deceitful guide, who directs us not to Jesus Christ, who leads us to a church which is not his, who inspires us with a doc- trine which he never taught, who diverts us from the way of the gospel, and who, by his whole conduct, carries us at a distance from the cross and from sal- vation.
" 9. But when ye shall hear of wars and commo- tions, be not terrified : for these things must first come to pass; but the end is not by and by."
Wars are the forerunners of the last judgment, the beginning of the divine vengeance upon sinners, and an emblem of the destruction of the world. To punish sinners, God need only abandon them to their own passions, from whence proceed quarrels and law- suits betwixt private persons, and wars and revolts among states and princes. Those ambitious per- sons, who lay waste whole provinces, who raise to themselves so great a name in the world, what are tney but the executioners of God's justice, who al- ready begins his judgment? Great armies are for the most part no other than great multitudes of criminals, whom God draws together to punish one another: the field of battle is only a great scaffold, where they are made a spectacle to the rest of the world; and fire and sword, the arms of his justice, which he puts into their hands, that they may exe- cute one another therewith. How dreadful then will it be, when the end and consummation of this justice shall come, and both the fire and the sword shall be, as one may say, in the hand of God himself?
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" 10. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom :"
Seditions, rebellions, and civil wars, are fruits of hell, and the work of the devil; but God makes use of those as he does of these, to punish both kings and people for their rebellions against him, and for that intestine war which the flesh wages against the Spirit in them both. None but God can bring good out of so great evils ! but he makes them sub- servient to his mercy in a small number of elect, and to his justice in all besides.
"11. And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven."
Let us fear sin, and love God, and we shall not fear these evils. They are dreadful to none but those whose bad conscience hinders them from lov- ing the coming of Christ. To such they are dis- mal presages of the end of all their false happiness, and of the beginning of an endless misery; toothers they are blessed omens of their approaching deliver- ance, and of the kingdom of their Deliverer, and means whereby they purify and prepare themselves to appear before him with confidence. Happy is that person who makes this use of all public calami- ties, and who still finds something in them to nour- ish his faith, to strengthen his hope, and to increase his charity.
Sect. III. — Persecutions. A Mouth and Wisdom given by God. Patience.
" 12. But before all these, they shall lay their hands on you, and persecute you, delivering you up Vol. III. D 57
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to the synagogues, and into prisons, being brought before kings and rulers for ray name's sake. 13. And it shall turn to you for a testimony."
Persecution is useful and profitable, because it gives men an opportunity of making the truth known, of giving testimony thereto at the expense of that which is most dear to them, of trying their patience, of knowing their own hearts, and of adhering the more steadfastly to Christ, the more the world de- spises and rejects them, and the more it endeavours to force them to hate him. We are very forward to appear before kings and great persons, in order to receive benefits, and to pay them in praises and flat- teries ; but we are never so to appear before them, to tell them the truth, or to speak in favour of inno- cence, which is the cause of Christ. Happy the martyrs and confessors whom God has chosen and rendered worthy to maintain the cause of truth and righteousness, which is his own. Unhappy their persecutors, not to know that those whom they treated so cruelly were the only persons who could have pro- moted their salvation, while those whom they loaded with their favours were only instrumental to their damnation.
" 14. Settle it therefore in your hearts, not to meditate before what ye shall answer:"
It must necessarily be of very great importance, then, for us not to depend either upon any light or prudence with which our own understanding can sup- ply us, or upon any strength or firmness which we may promise ourselves from our own courage. He who enjoins his servants to watch at all times, and to pray without ceasing, is far from designing here to
CHAPTER XXI. 75
forbid them to do either; since it is by means even of vigilance and prayer that this very thought is most deeply settled in their hearts. It is a great part of vigilance, and one of the chief fruits of prayer, for a man to learn therein to put his whole trust and con- fidence in God, and to rely only upon his grace.
" 15. For I will give you a mouth and wisdom, which all your adversaries shall not be able to gain- say nor resist."
No eloquence, no wisdom, except those which God gives, are victorious, and proof against those of the world. By faith, a man knows very well how to resign himself up entirely to God without tempting him. Can the Spirit of God then be less powerful over the heart of man, when he speaks to him imme- diately by himself, to cause him to do good, and when he rules the will of his creature by his own al- mighty will, to divert it from evil, than when he speaks to one man by the mouth of another? Let us be under no fear of any violence to be offered to the freedom of our will, when it is its God and its Creator who interposes to direct it; but let us fear lest we should gainsay and resist the truth, which assures us that nothing can gainsay or resist his Spirit, when he is pleased to render his elect victo- rious over the enemies of their salvation.
" 16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death."
Obstacles and hinderances to piety, and even the greatest persecutions, frequently proceed from our friends and relations. They do us less hurt, when they strip us of all we have, and deliver us up to the
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executioner, than when they hinder us from follow- ing Christ, and from being obedient to his law and inspirations. In these days, men do not think they have any, occasion to fear persecution from their friends and relations ; and it is this very thing which renders it the more dangerous. Do they persecute us less, when they deliver us up to ambition, vanity, and the torrent of worldly desires, by engaging us in dangerous employments, and advancing us to great places? Is eternal salvation of less value than the life of the body?
" 17. And ye shall be hated of all men for my name's sake."
Happy is that person who is hated by the world for the sake of Christ ! It is a sign that he loves God, and is loved by him. Though a Christian, or a minister of Christ, be to live only among Chris- tians, he must, notwithstanding, expect to see the world combined against him, whenever he shall main- tain the interests of Christ against the world. Not to resemble the world, is enough to draw upon us its hatred ; but then it is likewise enough to make us resemble Christ, and to entitle us to his love and the protection of his grace. It is not the hatred of the world which sanctifies us, but the love of God which makes that hatred profitable to us, and the cause of Christ which heightens and ennobles it.
" 18. But there shall not an hair of your head perish."
Let us engrave these words upon our hearts, and be thoroughly sensible how adorable the providence of God over his servants is, and how great a source of consolation it is for them. That which is lost
CHAPTER XXI. 77
only for a moment, is looked upon as a loss by none but those who understand not the secret of the gos- pel. When we cast seed into the earth which will spring up, and in due season bear an hundred-fold, we do not lose it in any respect; but to be unwilling to lose any thing in this manner, is the certain way to lose every thing.
" 19. In your patience possess ye your souls." It is patience aione which renders us masters of ourselves, under the loss of all things. Persecution, which deprives those of every thing whose heart is in their treasure, secures every thing to those who have the good treasure in their heart. Christian suffering is the price of salvation. It is by this that sinners obtain righteousness, that the just preserve it, that penitents recover it, that martyrs sacrifice themselves for it, and that the saints receive the crown thereof, and possess themselves in possessing God.
Sect. IV. — The Siege of Jerusalem. Flight.
" 20. And when ye shall see Jerusalem com- passed with armies, then know that the desolation thereof is nigh."
We know by fatal experience that armies carry desolation into all places; but we are not sufficiently sensible that thev are the sins of men which draw them together, which keep them up, which regulate their operations in the council of the Lord of hosts, and which occasion the success of them. The only way either to disperse them, or to make them instru- mental to our salvation, is to be converted.
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" 21. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out ; and let not them that are in the countries enter thereinto."
The true way to flee from the wrath of God is to flee from the world by retirement, or at least to flee from sin by a speedy and sincere conversion. Happy they, who, anticipating the time of wrath, have al- ready fled to the mountain, the true church, leaving a reprobate society, and never more returning into it ! Happy likewise is he, who, profiting by wholesome admonitions, has recourse to God, whom we may suppose signified by these mountains, who separates himself from bad company and the occasions of sin, and never more engages himself therein.
" 22. For these be the days of vengeance, that all things which are written may be fulfilled."
Let us make the best use of the days of mercy, in punishing sin in ourselves by repentance and mortifi- cation, that we may anticipate the days of the divine vengeance. Is not that with which every sinner is threatened in case he be not converted, without com- parison more to be dreaded, though it be less the ob- ject of our senses ? We must frequently think of it, if we would avoid it. We are afraid of repre- senting this matter to our minds by serious reflection and meditation, lest it should give us too much dis- turbance and concern ; and our greatest misfortune is, that we are not sufficiently disturbed and con- cerned about it. We endeavour to lull our faith asleep with respect to the threatenings whereof the Scripture is full, lest too lively a faith should render us uneasy : but can this insensibility hinder all things
CHAPTER XXI. 79
that are written from being fulfilled, if we continue unconverted ?
" 23. But woe unto them that are with child, and to them that give suck, in those days ! for there shall be great distress in the land, and wrath upon this people."
Miserable is that person, whom natural tenderness hinders from avoiding the wralh of God ! We are never sufficiently sensible how dangerous it is to bring ourselves under earthly ties, till we are forced either to break them or perish. Let us begin betimes to disengage ourselves from the incumbrances of the world, that death may not find us loaded with chains which we cannot shake off. The generality of per- sons at that hour, being either filled with anxious cares for their children, whom they are about to leave, or wholly taken up with the concerns of a family of which they are extravagantly fond, have no time to flee from the wrath of God, which is just ready to overwhelm them, and which will not end with death, like that which is here spoken of.
" 24. And they shall fall by the edge of the sword, and shall be led away captive into all nations : and Jerusalem shall be trodden down of the Gen- tiles, until the times of the Gentiles be fulfilled."
What miseries do those undergo, even in this world, who have rejected Jesus Christ ! The humi- liation, slavery, and death, with which the Jews have been punished, hinder not this miserable people from still hoping to be recalled and re-established; but to those whom the wrath of God shall overwhelm at the last day, there will not remain even the least shadow of any hope. The Jews are dispersed into ail na-
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tions, to proclaim and show to all the world, what a people or a soul is without Jesus Christ ; what it is to have let slip the time and opportunity of repent- ance; and what it is to have heard, without brinmnff forth any fruit, the Saviour and his Gospel. That which has happened to this people, happens to every one who is finally impenitent; but after a manner which is much more dreadful.
Sect. V. — The Signs of the Last Judgment. Redemption nigh.
" 25. 51 And there shall be signs in the sun, and in the moon, and in the stars ; and upon the earth distress of nations, with perplexity; the sea and the waves roaring ;"
All nature will be armed against the sinner at the day of judgment. God continually arms it against us by drought, excessive rain, the barrenness of the earth, the multitude of insects, the irregularity of the seasons, the malignity of the air, &c. and we take no notice that his finger is in all this. All these convulsions of nature are no more than signs of the divine wrath : how then will it be when God himself shall appear, and pronounce the sentence of his judg- ment against the wicked ! His goodness manifests itself in the midst of the most terrible presages of his fury; since it is by these that he would persuade us to avoid his anger by repentance.
" 26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth : for the powers of heaven shall be shaken."
Let faith work in us now the dread and terrors of the last day. They will then be common to all, but
CHAPTER XXI. 81
profitable to few. The fear of temporal evils, of which men already see the beginnings, may cause indeed their hearts to fail them, but it cannot con- vert them of itself. The fear of invisible and eter- nal evils, which is excited by faith, accompanied with hope, and sanctified and perfected by charity, is that alone which is beneficial, and which is indeed more the fear of the Lord than the fear of the evils them- selves. Give us, Lord, now in the time of our health, a calm and beneficial sight of thy justice, of which, at the last hour, the trouble and fear of death generally give but very imperfect notions, such as are false in themselves, unworthy of thee, and altogether unpro- fitable to the sinner.
" 27. And then shall they see the Son of man coming in a cloud, with power and great glory."
Whoever has despised the Son of man in his hu- mility, shall be forced to see him in all his majesty and power. Those to whom his state of weakness and humiliation, at his first coming, has been an occasion of scandal and incredulity, shall, in the power and glory of his second, behold their infidelity confounded. We must, by a true meekness and humility of heart, conform ourselves to the first, if we desire to partake of the greatness and glory of the second. It is just, O Jesus, that thou shouldst appear for thy glory, in thy own natural greatness and majesty — thou who, for my salvation, wast pleased to appear mean, abject, and contemptible to the eyes of men. Come then, Lord Jesus, in the glory which is suitable to the only-begotten of the Father.
" 28. And when these things begin to come to
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pass, then look up, and lift up your heads ; for your redemption draweth nigh."
O day of affliction and confusion for the repro- bate, how dreadful art thou ! O day of redemption and confidence for the elect, how desirable art thou ! At length the great mystery of the gospel is about to be made manifest. The deceitful and imaginary felicity of this world, and of the children thereof, is just going to disappear, and to be changed into a state of tears, despair, and misery, to all eternity; and the light captivity, affliction, and momentary tears of the elect, are going to be changed into the liberty, joy, and glory of the children of God. God of Israel ! when will this veil, which hides thy children from the sight of the world, be taken away? When wilt thou appear openly with thy elect in glory ?
" 29. And he spake to them a parable : Behold the fig-tree, and all the trees : 30. When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand."
As it is out of mercy that God gives presages of his wrath, to the end that men may escape it by re- pentance : so it is out of a particular tenderness to- wards his elect, that he discovers to them the approach of his kingdom. Ic is the approach of this kingdom of eternal charity and justice, which enables them to endure with patience the afflictions they meet with under the reign of the iniquity and injustice of the world. To see the elect always persecuted in this world, their outward life appears no other than a frightful winter to carnal eyes. But whoever could
CHAPTER XXI. 83
behold their inward life, all of faith and hope, would see their heart, as it were, in a continual spring, wherein they look upon present evils as past, and future good as present. If this life be to the elect the time of spring, the life of heaven is a perpetual summer, which, without losing the flowers of the spring, without feeling the decay of autumn, or fear- ing the desolation of winter, possesses all sorts of fruit in abundance. Let us pursue the hint which Christ is here pleased to give us, by accustoming ourselves to look upon this present world, its elements, and seasons, as a representation of the world to come. Sensual and sordid persons look upon the spring as a time which is favourable to their pleasures and their covetousness : true Christians look upon this general resurrection of nature as a slight draught of the re- surrection of the children of God, and as a sign of the approach of the Sun of righteousness.
" 32. Verily I say unto you, This generation shall not pass away till all be fulfilled."
Neither the crime of the Jews, nor the dispersion of this nation, nor the destruction of Jerusalem which Christ has just foretold, will hinder God from ful- filling his promises with respect to the body of this people. It is to this end that he still preserves them, in order to bring them into his church, and to conduct them to heaven, the true land of promise. My God, how faithful art thou to man ; and yet man cannot be persuaded to trust in thee !
" 33. Heaven and earth shall pass away ; but my words shall not pass away."
The stability and truth of the word of God, whether in relation to good or evil, is one of those perfections
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of which he is most jealous. It is the sin of bad Christians, as well as of the Jews, not to give credit to it. A king promises or threatens, and all obey : but in respect of God, men live as if the promises of eternal happiness, and the threatenings of the miseries of hell, were only the predictions of an almanack. Let us, therefore, take great care to fix and settle our faith upon the veracity of God, and the immutability of his word, to receive this word, to hear and read it as the word of God, such as it really is, let the person be what he will who delivers it.
Sect. VI. — We must avoid the Pleasures and Cares of this Life. Watchfulness and Prayer.
" 34. And take heed to yourselves, lest at any time your hearts hv overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares."
Nothing more plainly shows how little faith men have as to the threatenings of God, of which his word is full, than to observe that security, and that forgetfulness of death, wherein the generality of Christians live, although God every where declares that we shall be surprised thereby. Almost all per- sons endeavour to shut their eyes against this truth : some by a life openly loose and disorderly, and by sensual pleasures ; others by the multiplicity of affairs, with which they are entirely taken up, and, as it were, oppressed. Christian watchfulness is to be found only in a penitential and retired life, or at least in a life disengaged from pleasure, business, ambi- tion, and the desire of worldly riches.
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<s 35. For as a snare shall it come on all them that dwell on the face of the whole earth."
True Christians, who seek the things above, and not those on the earth, may be compared to the fowls of the air, which, so long as they keep at a distance from the earth, have no occasion to fear the fowler's nets. Woe unto those who, as it were, settle here belo v ; and whom the care of worldly affairs, the desi e of raising a fortune, and the love of this pre- sent life and of the conveniencies thereof, render per- fect .y men of the earth. Let us, with the wings of fail n and hope, raise ourselves up to heaven, that we m y not be caught in the net here below.
" 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to * stand before the Son of man." [* Fr. Appear with confidence.]
Watchfulness and prayer are absolutely necessary to prepare us to appear with confidence at the last day. The one is inseparable from the other, and both are so from good works ; since we cannot be attentive to our duty but through a desire of per- forming it, and since we pray only in order to obtain the grace of being faithful thereto. We must watch and pray always and at all times, because at all times we may be summoned before the tribunal of God. If our tongue cannot always pray, yet our heart can : for this prays to God, when it desires God and his will, and when it hungers and thirsts after his righteousness and eternal happiness. A great part of our confidence and virtue consists in being diffident of ourselves, and in relying solely upon the grace and mercy of God, by acknowledging our own unworthi- ness and inability.
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" 37. And in the day-time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 38. And all the people came early in the morning to him in the temple, for to hear him."
The usual division of our blessed Saviour's public life was, to instruct the people in the day-time, to pray to his Father during the night, to join mortifi- cation with prayer, and to be always ready to begin his labours again early in the morning. In how happy and flourishing a condition is a church, when a people, hungering after the word of God, meets with a pastor as desirous to feed them with it ; and who joins to his instructions watchfulness and prayer, mortification and labour ! The love and holy ear- nestness of a well-disposed people towards the word of God, animate the zeal of a pastor, and the pastor's zeal and assiduity encourage and animate the people.
CHAPTER XXII.
Sect. I. — The Bargain and Treachery of Judas.
" 1. Now the feast of unleavened bread drew nigh, which is called the passover."
The unleavened bread for the passover is purity and innocence for the communion. The whole life of a Christian ought to be exempt from the leaven of sin ; because he ought to be always in a disposition to celebrate the eucharistic passover, always ready to go to keep the eternal passover in heaven. It is always nigh in respect of that person who always desires it, and prepares himself continually for it.
CHAPTER XXII. 8*7
Cease not, O Lord, to purify my heart even to the end, thou who hast been pleased to make it, as it were, unleavened bread by baptism, in order to its being one day the bread of God in the glory of heaven.
w 2. And the chief priests and scribes sought how they might kill him ; for they feared the people."
Ungrateful wretches ! whose minds are wholly taken up with designs of death and destruction against Christ, whilst his is full of designs of life and salva- tion for the Jews, and for all mankind. That per- son is in a very miserable state, who is afraid of sin upon no other than human motives. This is not to hate sin, but only to love himself. When those, who, by their profession, ought to breathe nothing but holiness and truth, are restrained only by tem- poral fear, that passion will soon be overcome by one more violent and powerful.
" 3. f Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve."
A priest, a minister of the Lord, is seldom cor- rupted only in part. If he be not a man of God, and a faithful instrument in his work, he has jrreat reason to fear lest he should become a man of the devil, and an instrument in promoting his designs of darkness. Nothing gives more horror than the sight of a person possessed; and yet it had been a desir- able mercy for Judas to have been delivered up to Satan to be tormented in his body, rather than to have his heart possessed by the devil, and abandoned to his temptation and illusion. It is avarice, or the desire of earthly riches, which generally lays open the heart of ecclesiastical persons to the devil, as it did
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that of this apostle. They deliver up the key of their hearts, when they deliver up themselves to this passion.
" 4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them."
He who has once given up his heart to sin, be- comes capable of the greatest crimes. There may possibly be one Judas or more in the most holy so- ciety. We must not be scandalized, nor leave it on this account. The means and opportunities which the world seeks to invade the rights of the church, and to persecute its ministers, are generally furnished by ambitious clergymen, who are possessed with the spirit of the world as it were with a devil. The avarice and infidelity of one priest, betrays and delivers up Christ to the envy and revenge of many others. That which was seen once in the Head, will be seen very often in the members.
" 5. And they were glad, and covenanted to give him money."
It is a terrible judgment upon a sinner for him to find means of putting his wicked designs in execu- tion, and for God to permit him to meet with no manner of obstacles therein. How many sins should I have committed, O Lord, if thou hadst not vouch- safed to oppose my corrupt will ! Blessed be thy name for ever, for not having left me to myself, as thou didst think fit to leave to themselves these un- grateful priests.
" 6. And he promised, and sought opportunity to betray him unto them in the absence of the multi- tude."
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Whoever has a great desire to be rich, falls easily into the greatest crimes. A priest whose heart is corrupted by avarice, does not wait till an opportunity to betray truth, justice, innocence, and Christ him- self, is presented to him ; but he goes to meet it, he seeks, he finds it, and delivers them up to their greatest enemies. Shut my heart, O Jesus, against the love of worldly riches, lest this love should set it open to admit the greatest treacheries against thee, or against the interests of thy glory.
Sect. II. — The Paschal Supper. The Eucharist.
" 7. % Then came the day of unleavened bread, when the passover must be killed."
The best disposition to qualify a man to undergo the greatest afflictions, and even death itself, is quietly to perform his duty in the usual manner, after the example of the Son of God, who sees every thing which his enemies are contriving against him. He prepares for the legal passover out of obedience to the law : and, by this very thing, he prepares to sacrifice himself as the true passover, by the appoint- ment of his Father, and to give the type and figure its full verity and completion. O holy and truly sanctifying victim, I adore thee as the only person amongst all mankind worthy to be offered to God, being alone the true unleavened bread, the man with- out sin, and the lamb without spot or blemish.
" 8. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9. And they said unto him, Where wilt thou that we prepare ?"
One of the greatest cares of a Christian ought to
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be, to prepare himself to celebrate the Christian pass- over, which is the holy communion, according to the appointment of God, and the designs of its institution. The Jews are so faithful in keeping their figurative passover, in memory of a temporal deliverance; and Christians, delivered from sin and hell by the sacri- fice of Christ the true passover, either wholly neglect to celebrate the memorial thereof by a worthy com- munion, or perhaps, even whilst they do communi- cate, think but little either of the death of Christ who has delivered them, or even of the deliverance itself.
" 10. And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water ; follow him into the house where he entereth in."
Christ knows whatever lies most concealed and hidden in futurity. He by this gives his apostles a new proof of his divinity, to awaken their faith, and to prepare them for the belief of the mystery which he is going to institute. Let us learn to judge of this mystery, not by our own shallow reason, but by the idea of the divine omnipotence.
"11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples?"
Whoever is not a disciple of Jesus Christ, and has not learned of him to renounce sin, and to love his righteousness, cannot eat the passover with him, nor receive his body and blood. This is the passover of those who are delivered, and whose will cleaves no longer to the world and sin, and who, like true
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Israelites, have their staff in their hand, just ready to depart. He who is not, but whose will continues still enslaved to Egypt and Pharaoh, to the world and the devil through sin, cannot partake thereof; as the Jews did not eat the legal passover till they were just going out of Egypt, and were delivered from their bondage under Pharaoh.
" 12. And he shall show you a large upper room furnished : there make ready."
A large upper room is a large heart, extended by charity, furnished and adorned with all Christian virtues, and prepared and made ready by repentance and purity. It is in such a heart that Christ de- lights to keep his passover : but it belongs to him alone to form and prepare such a heart.
" 13. And they went, and found as he had said unto them : and they made ready the passover."
Men are never deceived when they obey the com- mand of Christ. Peter and John prepare a passover for the Son of God and his disciples ; but he him- self is preparing another for them which they know not of, and disposing himself to render them capable of preparing it one day for the whole church, by making them priests to consecrate his body and blood, and to feed souls therewith.
" 14. And when the hour was come, he sat down, and the twelve apostles with him."
Christ confines himself to the accustomed hours, to teach us to comply with those of God, and to ob- serve those appointed by the church for the times of divine service and prayer, and for the duties of reli- gion. Nothing has a more godly appearance, or can seem more united than this society : but how great
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is the difference, in the sight of God, betwixt the heart of Christ, just going to sacrifice himself to God his Father for the salvation of the world, and the heart of Judas, going to sacrifice himself to the devil, in order to destroy even the Saviour of the world himself?
" 15. And he said unto them, With desire I have desired to eat this passover with you before I suffer :"
This earnest desire of Jesus Christ does not relate to the legal and ceremonial passover, but to the eu- charistic passover, and the sacrifice, of which he was going to be the victim. The eucharistic passover was celebrated once, by way of anticipation, before the bloody sacrifice of the victim of salvation, and before the deliverance it was appointed to com- memorate; as the figurative passover had been like- wise once celebrated before the going out of Egypt, and the deliverance of God's chosen people. Let us blush at our excessive coldness in relation to so precious a gift, when we consider the ardent desire and love with which Christ bestows it upon us. He desires to unite himself to us in so close and intimate a manner, as if he was to receive some advantage from this union; and those, whose whole happiness depends upon it, seem to decline and avoid it. Put me, Lord, into such a disposition, as to desire it more and more. Thou vouchsafest to give thyself to me, because thou lovest me; grant that I may love thee, to qualify me to receive thee.
" 16. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God."
The sacrifice of Jesus Christ, which is the com-
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pletion of the figurative sacrifices, is itself entirely perfected and completed by that glory alone, which qualifies the victim for the acceptance of God. One communion prepares for the other: and one effect which that of the eucharist ought to produce in us, is, to make us desire the heavenly and eternal com- munion. We here partake but imperfectly of the mysteries and Spirit of Christ; we shall do it fully and perfectly in heaven.
" 17. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves :"
Although this first cup belong not to the eucha- rist, but either to the ordinary supper or to the legal passover, yet it is sanctified by the thanksgiving of the Son of God. It is by praise and thanksgiving that we must prepare ourselves to receive the gifts of God, and to offer and present our duties unto him. He gives more than he receives, when he gives us the grace to offer as we ought.
" 18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come."
Jesus Christ exhibits and sets forth his death in giving us his body and blood in the eucharist, which is the memorial thereof; but he, at the same time, exhibits and sets forth the kingdom of God in its glory, of which his death is, as it were, the seed and bud. Gratitude for the benefit of redemption, and hope of heavenly felicity, are two dispositions and duties with which we ought to have our minds and hearts filled in the holy communion. This is the true passover given to the church, both in the eu- charistic sacrifice instituted in remembrance of the
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deliverance begun by grace, and in the sacrifice of heaven, which shall be offered in thanksgiving for the deliverance completed by glory.
"19. f And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you : this do in remem- brance of me."
The institution of the priesthood, of the sacrifice, and sacrament of the altar of the new law, are three different benefits, which deserve each of them a par- ticular consideration and acknowledgment. What is it to celebrate the holy sacrifice, and to communi- cate in remembrance of Christ? It is to do it in rendering his death present to us by faith. It is to do it with a heart overflowing with gratitude for his having redeemed us with his blood ; and to show, by a life truly Christian, that we are dead to sin, to the world, and to ourselves, and that we really partake of the effects of his death, and of the spirit of his sac- rifice.
" 20. Likewise also the cup after supper, saying, This cup is the new testament * in my blood, which is shed for you/' \_Fi\ Covenant.]
Our sacrifice supposes three effusions of the blood of Christ: the first, representative upon the altar; the second, real upon the cross; and the third, vir- tual in our heart. This heart ought to be always a holy altar: and it is but too often a new cross in re- spect of Jesus Christ. Would to God that this adorable blood were always the cement of a new co- venant to souls ; and that it were not frequently the occasion of removing them at a farther distance from God, or even of separating them from him to all
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eternity ! To the end that thy blood, O Jesus, may unite me eternally to thee, grant that it may now separate me from myself, and from all my vicious in- clinations.
"21. f But, behold, the hand of him that be- traveth me is with me on the table."
Before we approach this mysterious table, let us examine ourselves and see, whether our hands, that is to say, our works, are the hands and works of a Christian or of a traitor. To hold intelligence with the enemies of Christ, namely, the world and sin, and, at the same time, to eat at his table — this is no other than to betray him, even after we have taken an oath of fidelity to him in baptism.
" 22. And truly the Son of man goeth, as it was determined : but woe unto that man by whom he is betrayed !"
It is blasphemy to say that the treachery of Judas, or that any other sin, is the work of God, as some heretics have done : but it is true, that into what disorders soever sinners are carried by their own will, God is always more the master thereof than they are themselves. He is so good aud so powerful, that he makes their wickedness subservient to his own designs: but the sinner is not at all the less punish- able on this account; because he alone is the author of his own wickedness.
" 23. And they began to inquire among them- selves, which of them it was that should do this thing."
No man knows into what temptation his own heart will permit him to be drawn. Jesus Christ alone can inform us. Prevent, O Lord, by thy grace,
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whatever my wretched will may possibly undertake contrary to thine ! I cannot answer for my own heart ; it belongs to thee, who art absolute master thereof, to answer for it, and to put a stop to the wickedness which thou perceivest in it.
Sect. III. — Imperiousness forbidden. Glory promised.
" 24. ^[ And there was also a strife among them, which of them should be accounted the greatest."
The apostles themselves received but little spiritual advantage from the sacrifice and sacrament of the eucharist, and from every thing which they had seen before the death of Christ, and the mission of the Holy Ghost. Never had they greater cause to humble themselves than at this time, and yet they now contend for pre-eminence ! The love of pre- ference, so lively on this occasion in persons of no birth, without talents or temporal advantages, makes it evident that no man whatever is free from the wound of pride, and that humility is in all persons a gift of the grace of Christ.
" 25. And he said unto them, The kings of the Gentiles exercise lordship over them ; and they that exercise authority upon them are called benefactors. "
The true greatness of kings must necessarily con- sist in doing good to their subjects, since those whose government was most imperious and severe, affected to have the name of benefactors. Those are great indeed, and truly benefactors, who make the happi- ness of their people their own glory, who never punish but out of necessity, who cause justice to reign and flourish, and who love more to command their own passions than their subjects.
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" 26. But ye shall not be so: but he that is greatest among you, let him be as the younger ; and he that is chief, as he that cloth serve."
A pastor understands but little his place and office in the church, if he pretend to signalize himself therein, by power, imperiousness, and grandeur. The advantage above others, which the ministers of the church are permitted to desire, is to be more sacri- ficed to God by a true humility, and more devoted to the good of the church, and to the salvation of souls, by an active, laborious, and indefatigable char- ity. The marks of greatness and distinction are a burden to a holy bishop : he bears them indeed be- fore men out of necessity, but he complains of them through humility before God.
" 27. For whether is greater, he that sitteth at meat, or he that serveth ? is not he that sitteth at meat ? but I am among you as he that serveth."
A pastor makes no manner of difficulty to stoop to the meanest of his flock, when he considers that he is really the servant, and not the lord of souls, and that He who is their Lord, made himself their servant. One hardly dares propose such an example to the ministers of the church : but it is to no pur- pose for them to refuse to hear it; it is notwith- standing true, that the servitude of Jesus Christ is the pattern for that of pastors, how eminent soever they may be.
" 28. Ye are they which have continued with me in my temptations :"
Christ glories in the fidelity of his servants, be- cause it proceeds from himself. He is so good, that he is pleased to impute to them as merit the gifts of
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his grace ; and to praise them for that perseverance which he works in them by his Spirit. It is Jesus Christ himself, who, throughout all ages, endures, in his church and ministers, the temptations of the world ; and it is he also, who places to account the fidelity of those who continue with him, and forsake him not.
" 29. And I appoint unto you a kingdom, as my Father hath appointed unto me;"
Whoever is not transported with joy at these words, has little faith and relish for the things of eternity. Who can comprehend the dignity and advantage of being a disciple of Christ, whom he vouchsafes to treat in the same manner wherein he is himself treated by his Father ! How many truths are comprised under this comparison ! What a promise is this ! A promise unchangeable and free, which implies infallible means, but, at the same time, imposes a necessity of being conformable to Christ crucified.
" 30. That ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel."
Glory is a state of joy, delight, power, and eternal communion, in the great sacrifice of Jesus Christ. Thou, O Jesus, art pleased to assure us, that the pleasures, riches, and honours which we renounce for thy sake, shall be restored to us an hundred-fold, by the holy delights of a table where we shall feed on God himself, by the infinite treasures of his eternal kingdom, and by a sovereign power over all creatures.
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Sect. IV. — The Prayer for St. Peter's Faith. His Denial foretold.
" 31. % And the Lord said, Simon, Simon, be- hold, Satan hath desired to have you, that he may sift you as wheat :"
These efforts of Satan against Peter are a warn- ing to us, and an emblem of those which he is con- tinually making against all Christians. Let us fear an enemy who is always desiring, and never weary in soliciting, for leave to tempt us. Let us comfort ourselves however, since it is hereby manifest that he is not able to do any thing against us without the permission of God. Lord, what should we be in the time of temptation, but mere chaff which the wind scatters away, did not thy grace give us the firmness and solidity of wheat !
" 32. But I have prayed for thee, that thy faith fail not : and when thou art converted, strengthen thy brethren."
What would even the faith of Peter himself have been, had it not been strengthened by the prayer of Christ? It was likewise in Peter that the faith of all the faithful, of whom he was the pastor; that of all the pastors, of whom he was a principal one; and that of the whole church, of which he was a figure; were strengthened and fortified. No temp- tation is overcome but by the virtue of this prayer, which is even the oblation which this divine Media- tor continually makes of his blood in heaven. Pe- ter's sin did not proceed from infidelity, but infir- mity. The experience which a pastor has had of his own weakness, and the acknowledgment which
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he makes of the assistance which upheld him, are a douhle engagement upon him to compassionate the weakness of others, and to apply himself to the sup- porting of them.
" 33. And he said unto him, Lord, I am ready- to £0 with thee, both into prison, and to death."
How much presumption is there in man, before he has himself experienced his own weakness ! The stronger he believes himself, the more weak is he : because his promising himself a great deal from his own strength, is a sign that God has already left him to himself. It is more difficult than we imagine, to know what love has gained the ascendant over our hearts. One of the chiefest of the aposties thought the love of his Master most prevalent, and it was the love of his own life.
" 34. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me."
The fall of Peter, thus foretold unto him, ad- monishes us to renounce our own light and know- ledge, especially as to what regards the disposition of our heart. God and Christ, who is true God, know better than ourselves the use which we shall make of the freedom of our will; and yet this fore- knowledge imposes _ no manner of necessity upon it. God foresees all the evil which he permits, as he predestinates all the good which he intends to per- form in us.
" 35. % And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing."
The providence of God is always watchful over
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such as forsake ail to follow Christ, and continually mindful of their wants. It is of great use frequently to revolve in our minds the conduct of God towards us, because it ought to serve as a pledge and security for the time to come. Those who are grateful are always full of hope : none but the ungrateful distrust the divine providence. In friendship, it is a crime to be distrustful of a friend who has never failed us in our necessity : but let God prevent all the wants of his creature ever so much, yet he still finds a heart subject to distrust and diffidence.
" 36. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip : and he that hath no sword, let him sell his garment, and buy one."
It is a virtue common to all true Christians, to trust that nothing shall be wanting to them, either for their subsistence or their safety : but it is an apostolical virtue for a man to be ready, for the sake of Christ, to disclaim all human relief and assistance, and to expose himself as a mark to all men. It is this state which our blessed Lord here foretells unto them, by intimating to them what is generally done by those who are either forsaken or assaulted by all the world.
" 37. For I say unto you, That this that is writ- ten must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end."
This is not the time for the true disciples of Christ to depend upon the good-will of men, when Christ himself is to be reckoned and treated as a transgressor and malefactor. It is just and reasonable, that the
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members should share in the different conditions of the Head. To be persecuted, and to suffer as a heretic, as a wicked or an impious person, is gene- rally the last trial, and the most meritorious, as being that which gives a man the greatest conformity to Jesus Christ.
" 38. And they said, Lord, behold, here are two swords. And he said unto them, It is enough."
This answer of Christ, " It is enough," ought to have made his apostles sensible of the greatness and near- ness of the danger. These two swords were enough, and even too much for him who designed to defend himself only by delivering himself up, to fight only by suffering, and to conquer only by dying. These were enough to give occasion to Christ to instruct the church, in one of the chief of the apostles, con- cerning the use she was to make of the sword, con- cerning the mildness we ought to show towards our enemies, and the submission we ought to have for authority ; and to give Christ an opportunity of do- ing good to his persecutors, of making known his power to them, and of showing them plainly that his being seized by them, and his death, were altogether voluntary on his part.
Sect. V. — The Agony in the Garden. The Angel. The bloody Sweat.
" 39. <f[ And he came out, and went, as he was wont, to the mount of Olives ; and his disciples also followed him."
O holy mount, happy solitude, consecrated by the frequent retirement and prayers of the Lamb of God, by his last preparation for his sacrifice, by his sor-
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rows, his agony, his prostration, his sweat, and his blood ! Let our faith transport us thither in spirit, that we may with our heart follow Christ and the apostles thither, and there adore and contemplate all that was done for us, that we may reap the fruits, and beg the spirit thereof, and there unite ourselves to Jesus Christ, praying for us, and bearing the punishment of our sins.
" 40. And when he was at jhe place, he said unto them, Pray that ye enter not into temptation."
We must not wait until the time of temptation before we pray, but we must pray before it comes. Christ prayed that the faith of the apostles might not fail ; and his prayer was already heard by his Father : but it was necessary that the apostles like- wise should pray, to complete in themselves that which was wanting to the prayer of their Head, ac- cording to the appointment of God, who had made their perseverance depend upon their own prayer, as well as upon that of Christ.
" 41. And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,"
These circumstances of our blessed Saviour's prayer are the pattern of a Christian prayer, in afflic- tion, under the apprehension of danger, and the ex- pectation of death. In this condition, we must, 1. Separate ourselves even from our dearest friends, in order to open our hearts to God alone. 2. We must humble ourselves internally at least ; and, if we are able, externally also. — The custom of praying kneel- ing is derived, not only from the apostles, but from Jesus Christ himself. Every knee must bow before the majesty of God, and at the sight of his justice :
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and nothing shows both more evidently, than to see the Son of God upon his knees, and prostrate before his Father. Let us imitate him, and unite ourselves unto him.
" 42. Saying, Father, if thou be willing, remove this cup from me ; nevertheless, not my will, but thine, be done."
If we would imitate Christ in his prayer, we must, 3. Lay our condition before God with plainness and simplicity. 4. We must be full of trust and confidence. 5. We must speak but little. 6. We must resign ourselves up to the will of God, and choose rather to have that done than our own. 7. We must persevere in praying. — The sacrifice of our own will is that which God loves the most, and which ought ever to accompany ail others. The more holy the will of Christ was, the more innocent and worthy to be preserved was the life for which he prays ; and, on this account, the sacrifice which he makes of it to the will and designs of his Father, is so much the more worthy of his majesty and holiness.
" 43. And there appeared an angel unto him from heaven, strengthening him. 44. And, being in an agony, he prayed more earnestly:"
We must, 8. After the example of Christ, not reject those external consolations which God sends us in our troubles. 9. WTe must fight valiantly against every thing within us which opposes the will of God. ]0. We must pray the more earnestly, and redouble our fervency, when the affliction or temptation is redoubled. — The divine nature, without separating itself from the human, leaves it to the weakness common to other men, to the end, that the
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Head may be the consolation of the weakest of his members, and the instruction of the strongest. Christ receives assistance from an angel, to teach us to re- ceive comfort, support, and instruction in our troubles, even from our inferiors, when God causes us to have a dependence upon them in that respect. What relief soever we may receive from the creatures, we must, notwithstanding, continually have recourse to the God of all consolation.
" — And his sweat was as it were great drops of blood falling down to the ground."
To the end that our prayer may be effectual, like that of Christ, we must, 11. Be prepared to resist even unto blood in fiuhting against sin. — How ador- able is this bloody sweat, which the violence of Christ's grief and sorrow for our sins forces out of his veins ! The first Adam was condemned to a common and ordinary sweat : the second, to perform and finish that penance in a manner truly worthy of God, endures a sweat which had never any parallel or example. He submits to the marks of the greatest weakness, in order to merit for his members the greatest strength. The most humble ways are those which Christ still prefers before others. That which seems to us most unsuitable to his majesty and great- ness, appears to him most suitable to his love for God and for his church. Let us adore this blood shed for us, which falls down to the ground, and seems to be lost there. O let not the fruit of it at least be lost as to us !
w 45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,''
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Lastly, In these circumstances of trouble and af- fliction which oblige us to pray, we must not forget even the wants of those who are intrusted to our care. — The disciples receive at present the impression of Christ's infirmities and sorrows, as it were, by reflection from him ; they will one day receive the fruit and the strength procured by them, when the time of suffering for him is come. Our strength depends upon the will of God, and not upon the in- strument of which he makes use to convey it to us. An angel visits and comforts the Son of God ; the Son of God himself visits and comforts his apostles : and yet the latter continue still under their weakness, whereas the former receives as it were fresh courage.
" 46. And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation."
It is one fruit of prayer, to be able to encourage others thereto, and to assist them in it. The ne- cessity of prayer in temptation, shows us the necessity of a new grace in order to overcome it. To fall asleep when we ought to pray, is to yield already to temptation. And by our not resisting sloth, this temptation draws on such as are more dangerous, if we do not wake and rise immediately. It is good to have a charitable monitor, who may awake us from our slumber, and encourage us under our dejection. Be thou mine, O Jesus, as thou wast pleased to be that of thy apostles.
Sect. VI. — The Kiss of Judas. Malchus. The Hour of Darkness.
11 47. f And while he yet spake, behold a multi- tude, and he that was called Judas, one of the twelve,
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went before them, and drew near unto Jesus to kiss him."
The impious person, blinded by his audacious impudence, imagines that God is blind too. To flatter the consciences of men, and thereby ruin them eternally, what is this, but to give a kiss like that of Judas to Christ in the persons of his members? It is no other than to offer to give one to himself in person, for a man to go to receive him in the holy sacrament, with a heart like that of Judas, with a conscience burdened with deadly sin, and with a will continually disposed to sin, and ready to deliver Christ up thereto on the first occasion. It is a most deplorable disposition, when any one loves these occa- sions, when he will not withdraw himself from them, but on the contrary seeks them, and, as much as in him lies, carries Jesus Christ to them after the commu- nion. If this be not actually to betray Jesus Christ with a kiss, it is something which comes very near it.
M 48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss ?"
There is need of a very great degree of virtue, and of a charity long rooted in the heart, to keep a man from losing the meekness of his temper in the midst of the greatest outrages. To bear the deceit- ful caresses of a false friend, requires more virtue, than to endure the most violent attacks of a known and declared enemy. This kindness, this gentle reproof, this usual familiarity, and this discovery which he makes of the bottom of this traitor's heart, make it evident, that nothing external is sufficient to convert a sinner, if God vouchsafe not to speak to the heart itself.
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" 49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?"
They know Christ but little who are for defend- ing him by force of arms. He is very far from de- siring to save his own life by exposing that of others, since he came on purpose to shed his blood, and to die for all mankind. This question of the apostles is a sign of their doubtfulness, and at the same time of their ignorance, as to the designs of God concern- ing his Son, in which they had been so often in- structed : but this ignorance does not excuse Peter; and this doubtfulness condemns him. There are abundance of persons in the world, who, like Peter, consult God, and yet suffer themselves to be hurried away by their passion or their false zeal, before they know his will.
" 50. % And one of them smote a servant of the high priest, and cut off his right ear."
The blind and indiscreet will, which is not guided by the will of the eternal wisdom, exposes itself so much the more to offend God, the more ready and eager it is to follow its own violent motion, even in seeking to serve him.
" 51. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him."
Jesus permits evil, in order only to bring out of it a greater good. He teaches us to return good for evil. The Spirit of Christ and of his true dis- ciples does not allow private persons to repel by force any violence, authorized by the name of lawful magistrates, how unjust soever it may be. Private revenge and public rebellion are things unknown to
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true Christians, who count it their glory rather to lose their own lives than to take away those of other men. The only miracle which appears not to have been asked of Christ, is this in favour of an enemy and an unjust aggressor; and he works it, not to deliver himself, but by the sole motive of his own inclination and charity.
" 52. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves ?"
The reason why Christ is treated as a thief, is be- cause sinners are really such, in robbing God of his glory, and of every thing which they owe him. The best of persons are more sensibly affected by the ill usage which wounds their reputation and honour, (this usage being most proper for thieves,) than they are by any other kind of injustice. It is in order to secure us from that excess to which this sense of hu- man honour is apt to carry us, that Christ is willing to be treated as a thief, even he who has divested himself of all, and who is now just going to lay down his life.
" 53. When I was daily with you in the temple, ye stretched forth no hands against me : but this is your hour, and the power of darkness."
Christ determines the hour of his death, as a vo- luntary victim, who offers himself, not out of neces- sity, but out of choice and love. Such is the blind- ness of sinners, who think they reign and triumph when they accomplish their wicked desires; whereas they are only the instruments of the devil, who makes them serve his designs, as the devil is himself an instru-
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ment whom God makes subservient to his. This is, in truth, much more thy hour, O Jesus, than that of these impious wretches; the hour of thy great work, to which thou makest both the power of darkness, and the malice of men, subservient and instrumental.
Sect. VII. — Christ led to Caiaphas. The Denial and Mepenta?ice of Peter.
" 54. 5[ Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off."
O Jesus ! made a captive on purpose to deliver captives ! break the chains of my sinful habits, by that invisible power which cannot be bound or con- fined by men ! Let this captivity, which expiates all the ill use of the corrupt freedom of my will, and merits for me the cure, deliverance, and good use thereof, be the object of my religion, my gratitude, and my love.
" 55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them."
He who loves danger, and takes no care to avoid the occasions of sin, runs the hazard of perishing eternally. It is infinitely better for a man humbly to retire, acknowledging his weakness, and having recourse to Him who is the strength of the weak, till he vouchsafe to show him mercy, than wilfully to persist in performing a presumptuous promise, by endeavours which are still more presumptuous. The stronger we would fain appear, out of a confidence merely human, the more destitute are we of the strength of God.
CHAPTER XXII. Ill
" 56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him."
Every enemy is formidable to a person not sup- ported by God. An occasion which we entirely dis- regard, is sometimes very fatal to our virtue. If every thing be dangerous to us when we do not dis- trust ourselves, how much more is it so when we are possessed with an opinion of our own strength ! Pe- ter was extremely desirous to distinguish himself from the rest of the apostles, who humbly laid hold of the permission which Christ gave them to flee, intimated by those words, " Let these go their way," (John xviii. 8.) : but he distinguishes himself from them by nothing but a most shameful fall.
" 57. And he denied him, saying, Woman, I know him not."
This denial of which Peter is guilty, is a dreadful example of human infirmity. The love of life and the fear of death make men forget the best resolu- tions, when they have not been formed by God, and are not supported by an humble prayer. One of the chiefest of the pastors, overcome thus by a servant maid at the very first blow, warns us to be upon our guard against every thing, especially in a place and company to which neither our vocation nor our duty calls us.
" 58. And, after a little while, another saw him, and said, Thou art also of them. And Peter said, Man, I am not."
One sin hardens the heart, and disposes it for the commission of another. God permits Peter to fall more than once, that he may have no room to excuse
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his sin, as proceeding from surprise; and that he may seek the cause thereof in his own presumption. Such a one is surprised at the cowardice of Peter, who, upon a hundred occasions, wherein his duty obliges him to declare for the innocent, says, either by his words or his actions, " I am not of them."
" 59. And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him : for he is a Galilean."
One temptation, when not resisted, draws on an- other. The space of one hour is allowed Peter to recover himself, and he makes no use of it: in vain God gives men time for repentance, if he do not give them likewise a penitent heart. The patience of God serves only to harden the sinner, when it is not accompanied with the internal operation of grace. Without this, it is both ineffectual towards his re- , covery, and frequently the occasion of a new fall.
" 60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew."
Let us not be weary of considering the deplorable infidelity of the heart of man when left to himself. These three falls are, as it were, three witnesses of human weakness; and show plainly, that none but God knows perfectly how great it is. He permitted these falls in one of the chiefest of the pastors, to the end, that all the sheep may behold in him, what they are of themselves, and what they are by grace.
" 61. And the Lord turned, and looked upon Peter : and Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice."
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How powerful is the internal look of Christ ! Without it, nothing external can convert. With it, even the hardest hearts melt into tears. The cock had crowed, and yet Peter did not recollect himself, because Jesus had not yet looked upon him. He casts but one look of mercy upon this sinner, and his heart is pierced with grief. O turn not away from mine, O Lord, those eyes of mercy, on which my salvation and eternal happiness depend.
" 62. And Peter went out, and wept bitterly." All that we know of this apostle's repentance is, that he immediately quitted the occasion of his fall- ing, that he lamented his fall, and lamented it bit- terly. All the rest follows a true sorrow, and a true hatred of sin; because these can proceed from no- thing but a love to God, and this love pardons itself nothing, and spares nothing to please him. It is always a time to weep, because it is always a time to love : but it is not always a proper time to endeavour to make satisfaction for our sin in the sight of men. We must sometimes wait for a fit opportunity, as Peter did.
Sect. VI II. — Christ Mocked, Abased, and Con-
demned.
" 63. il And the men that held Jesus mocked him, and smote him."
God becomes the sport of his creatures; and he is pleased to endure it, to merit for us the grace to bear contempt with patience. Can the sinner suffer himself to be carried out into resentment, complaints, and revenge, when he beholds his Saviour and his God, innocence and holiness itself, in these circum-
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stances, retaining the meekness of a lamb, who could have lifted up his voice like a lion, and crushed all his enemies by the sole motion of his will?
" 64. And when they had blindfolded him, they struck him on the face, and asked him, saying, Pro- phesy, who is it that smote thee?"
Christ is willing to be deprived of the use of his bodily eyes, to open those of our mind. His divine sight is exposed to mockery and contempt, to expiate the abuse which human pride makes of knowledge. These soldiers insult and abuse the Son of God, but without knowing him : and Christians affront the God whom they know, as audaciously as if he were blindfolded, and could only guess at those who insult him. Thou seest every thing, O my God; and the very bottom of all hearts is known to thee. Cause me, therefore, to do every thing as under thy imme- diate inspection, and in thy presence.
" 65. And many other things blasphemously spake they against him."
Christ suffers these abuses and blasphemies to atone for ours. Grant, Lord, that I may forget all occasions of complaint which relate to myself, and employ my thoughts wholly upon the contempts and abuses which thou wast pleased to undergo for my sake. Thou sanctifiest these things by enduring them in thy divine person, thou makest of them a sacrifice to thy Father, a pattern of patience and hu- mility for me, and a fountain of grace for thy whole church. Grant me, I beseech thee, the grace to adore this divine object, to offer this sacrifice, to imitate this pattern, and to draw continually from this fountain-head.
CHAPTER XXII. 115
" 66. 51 And as soon as it was day, the elders of the people, and the chief priests, and the scribes, came together, and led him into their council, 67. Saying, Art thou the Christ? tell us."
Authority, sacerdotal dignity, and learning, with- out grace, serve often to destroy Christ and his church, whereas they ought to contribute solely to the establishment of his kingdom therein. If these men had been willing to have believed, they should have asked the prophecies concerning Christ, and the miracles which he had wrought ; and these would have answered for him, that he was the only Son of God. But they would fain induce him to speak with no other design but to destroy him. Preserve me, Lord, from being ever guilty of so heinous an outrage : grant, that I may never ask thee any thing, O eternal Truth, but only in order to follow and obey thee.
" — And he said unto them, If I tell you, ye will not believe : 68. And if I also ask you, ye will not answer me, nor let me go."
Let us here learn of the Son of God, to show always modesty and respect towards our superiors, how unjust soever they may be. We ought to be very reserved in the discovery of truths, when men are not well disposed to hear them ; that we may pre- vent their being contemned, and the other ill uses the wicked are apt to make of them, as much as we can.
" 69. Hereafter shall the Son of man sit on the right hand of the power of God."
Christ is faithful to his ministry to the very last, in declaring to those who are going to put him to death, the power of that state wherein his resurrec-
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tion would place him. He preaches indeed to the deaf, but he instructs his church, and honours the truth, by bearing witness to it, before the enemies thereof and his own judges. He does not in the least insult them, by threatening them with his power : he only declares to them, that, instead of that mortal life they are going to take from him, he shall receive a new one, full of power and glory.
44 70. Then said they all, Art thou then the Son of God ? And he said unto them, Ye say that 1 am."
The incarnation and resurrection of the Son of God being the fundamental mysteries of the Chris- tian religion, which were to make so many martyrs, it was necessary that Jesus Christ, as the head of them, should be himself a martyr for those truths. He knew very well that they would cost him his life : but he knew likewise, that life is a debt which all men owe to the truth, and that to sacrifice it to God is not to lose it.
" 71. And they said, What need we any further witness? for we ourselves have heard of his own mouth."
How different is the joy of these men, upon hear- ing the truth out of the mouth of Christ, from that of his true disciples ! These find therein the words of eternal life; but those convert it into words of death, both for Christ and themselves, by the abuse they make of it. Preserve me, Lord, I beseech thee, from abusing it; for without thv grace I can do no- thing else.
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CHAPTER XXIII.
Sect. I. — Christ accused before Pilate.
" 1. And the whole multitude of them arose, and led him unto Pilate. 2. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cesar, say- ing, that he himself is Christ a King."
Christ, who was accused of blasphemy against God, of treason against Cesar, and of sowing sedition among the people, affords those abundance of consola- tion who suffer under calumny, and admonishes judges and princes not to give credit to it very easily. There is certainly no conduct or behaviour in the world, how upright and innocent soever which it may be, can secure a man from accusations of this nature, since that of Christ could not secure him from them.
" 3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou say est it."
Christ is still willing to he called the Kins of this people, though they are so disloyal and ungrateful to him as to solicit his death. Let men do all they can to shake off the yoke of Christ's sovereignty, yet he will ever preserve his rights. He exercises his power over all men, either in punishing, or in chang- ing their rebellious wills. Grant, O Jesus, that I may be the subject of thy mercy and grace: vouch- safe to reign in my heart by thy love.
" 4. Then said Pilate to the chief priests and to the people, I find no fault in this man."
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A judge who is neither corrupted nor prepossessed, finds it not at all difficult to discover innocence in the midst of calumnies. Let us to our shame acknow- ledge, that there is often more equity and integrity to be found in a layman, and even in a heathen, than in a Christian, or a clergyman who is blinded by envy or interest. It is something, indeed, for a judge not to suppress and stifle the knowledge which he has of innocence : but he becomes the more guilty upon this account, if he abandons the defence of it, and delivers it up to its enemies.
" 5. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place."
The peaceable doctrine of Jesus Christ, repre- sented as seditious, is matter of comfort and consola- tion to those evangelical preachers who are aspersed. It is the common artifice of those whose bad doctrine or hypocrisy is discovered and laid open by others, to decry their accusers as turbulent and seditious per- sons. To hinder such false teachers from corrupt- ing every thing by their pernicious maxims and calumnies, is, if you will believe them, to trouble the consciences of men, and to disturb the peace of church and state.
Sect. II. — Christ sent to Herod.
" 6. When Pilate heard of Galilee, he asked whether the man were a Galilean. 7. And as soon as he knew that he belonged unto Herod's jurisdic- tion, he sent him to Herod, who himself also was at Jerusalem at that time."
How many Christians are there, who, like Pilate,
CHAPTER XXIII. 119
make Christ subservient to their temporal affairs and designs ! What will not a judge do, rather than let a cause go out of his hands, from which he hopes to reap advantage ! On the contrary, a man endeavours to clear his hands of any cause, when he has so much honour as to be unwilling to betray innocence, but has not courage enough to defend it, to the hazard of his fortune, or of losing the friendship of the great. Christ never went to court of his own accord : he is led thither. And he appears there in bonds, to sig- nify to us, that truth is there seldom free from cap- tivity and insults.
" 8. 51 And when Herod saw Jesus, he was ex- ceeding glad : for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him."
Thus many people of the world learn the truths of Christianity with a joy arising only from curiosity, and not from any desire of being instructed in them, and of putting them in practice. Christ makes every thing instrumental to the accomplishment of his de- signs. Herod's curiosity gives our blessed Saviour an opportunity to increase the number both of his humiliations, and of the witnesses of his innocence, and likewise to draw from the mouth even of a Jewish king the condemnation of the Jews. The great men of the world always want some new sight for their entertainment and diversion. This was all the use which Herod and his court made of Christ.
" 9. Then he questioned with him in many words; but'he answered him nothing."
Christ hears not those who seek him only out of
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curiosity. The curiosity of men of corrupt minds, with regard to mysteries, is much to be suspected ; and we should not amuse ourselves in endeavouring to give them satisfaction. It is difficult for a man to come off with advantage, when he engages in dis- course concerning religion with persons who have no more than what human policy gives them. A re- spectful silence is an instruction for some, and a re- fuge against others. That person says a great deal who speaks by his modesty, his humility, and his patience.
" 10. And the chief priests and scribes stood, and vehemently accused him."
Corrupt priests and teachers are generally the most implacable enemies of Christ and of the truth. The passions betray those who are slaves to them. An afFected moderation would have rendered these ac- cusers less suspected, their accusations more proba- ble, and their envy less visible, than this vehemence ; but envy seldom or never consults prudence. And God permits this to be so for the honour of truth and innocence.
<; 11. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gor- geous robe, and sent him again to Pilate."
The curiosity of those who apply themselves to the reading of the holy Scripture and to religion only through this spirit, is most commonly turned into contempt — contempt produces libertinism, this leads to atheism, and atheism to damnation. There are scarce any places to be found in the gospel, where- in we do not learn of Christ, that it is the lot and portion of true Christians, as well as of their Head, to
CHAPTER XXIII. 121
be contemned and despised by the world. It is not in the courts of princes that faith and a reverence for holy things are most conspicuous. It is not from carnal men that we can ever learn how much silence and humility are to be esteemed, since they look upon these things as no better than folly.
" 12. 51 And the same day Pilate and Herod were made friends together ; for before they were at en- mity between themselves."
Irreligious men and heretics, though ever so oppo- site to one another, frequently unite together against Christ, his truth, and his church. Worldly inter- est divides carnal men, and worldly interest makes them friends again; but religion rather suffers than gains by this reconcilement. In a very little time, O Jesus, thy death will reconcile and unite together, not only a Gentile and a Jew, but Jews and Gentiles, by one and the same faith, in one and the same body, and under one and the same Head.
Sect. III. — Barabbas preferred to Christ.
" 13. f And Pilate, when he had called together the chief priests, and the rulers, and the people, 14. Said unto them, Ye have brought this man unto me, as one that perverteth the people ; and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15. No, nor yet Herod: for I sent you to him ; and, lo, nothing worthy of death is done unto him."
God is pleased to make use of all sorts of means to manifest the innocency of his Son, as he does to cause his truth to triumph, and to enlarge his church. Vol. III. F 57
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Pilate, who here strongly insists upon the conduct of Herod as an argument in favour of Christ, will cer- tainly condemn those Christian judges who do not hold out in defence of calumniated innocence even so long as this heathen. But this heathen condemns himself, in declaring Christ innocent of that very crime against the state for which he is just going to deliver him up to be crucified. That man is in a very miserable condition indeed, who is not at all the better even for that little good which he does amongst abundance of evil.
" 16. I will therefore chastise him, and release him. 17. (For of necessity he must release one unto them at the feast.)"
If Christ be guilty, why should he be released ? If he be innocent, why should he be chastised ? We see here a representation of the corrupt management of a judge who would fain please every body, instead of having regard to justice alone. For a man to expose it to suffering, at the same time that he knows and publishes it, is to dishonour and disgrace it : as if it did not deserve to have every thing sacrificed for its sake.
*f 18. And they cried out all at once, saying, Away with this man, and release unto us Barabbas :"
There is nothing in the world which the wicked man will not prefer before truth in order to satisfy his passion. How false is the judgment of the world ! Who can have any regard for it after that which it passes upon Jesus Christ? Let us judge of the injury here done to Christ, by our own dispo- sition and resentment, when we are placed beneath some contemptible person. Let us be ashamed of
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being so apt to complain of unjust preferences. Can quarrels, revenge, and deadly hatred, arising from disputes about rank and punctilios of honour, sub- sist any longer after such an example ?
" 19. (Who for a certain sedition made in the city, and for murder, was cast into prison.)"
To what degree does not the Son of God abase himself? A robber preferred before the Saviour of the world, a seditious villain before the Prince of peace, and a murderer before the Author of life, to purchase for us salvation, peace, and life eternal. These wretches make a great outcry concerning the public good, the rights of the prince, and the royal prerogative, in order to oppress our blessed Saviour : but they entirely forget and neglect all this in begging the releasement of a seditious person, and an enemy to peace and the public good. Thou seest, Lord, the corruption of man's heart. Since it is in order to cure this heart that thou art pleased to bear the effects of its corruption, vouchsafe to apply this re- medy to mine.
" 20. Pilate therefore, willing to release Jesus, spake again to them."
The voice of our sins, which requires the death of Christ, is more strong and prevalent than that of Pilate, which intercedes for his life. The world is full of these imperfect good wills, which never pro- ceed to execution, and which serve only to render sinners more inexcusable, because they sin with knowledge and a full sight of their duty. Give us, Lord, an active and efficacious will to perform our duty : and abandon us not to the weakness of our own desires.
f2
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" 21. But they cried, saying, Crucify him, cru- cify him."
See here the inconstancy of the friendship of the world ! The very same persons, but six days ago, cried out, " Hosannah to the Son of David," who now cry out, " Crucify him, crucify him." What a strange forgetfulness was here of so many benefits ! What strange ingratitude was this in a people who had been eye-witnesses of so many miracles ! But how great the goodness and charity of Christ, who foresaw all this ingratitude at the very time when he heaped his blessings upon them; and who loses no- thing of his meekness even now, when they demand his death.
" 22. And he said unto them the third time, Why ? what evil hath he done ? I have found no cause of death in him : I will therefore chastise him, and let him go."
Strange condition this of the Son of God, given up by the justice of his Father to the discretion of his creatures ! He meets with no good will but in his judge, and this has no other effect but to make him suffer the more. How often has he turned into good the evil which men were contriving against us? And the justice of God permits that very good which Pilate designed to do him, to be turned to his dis- advantage.
" 23. And they were instant with loud voices, requiring that he might be crucified : and the voices of them and of the chief priests prevailed."
The confederacy and clamour of the wicked often prevail against the reasons of those who speak in behalf of truth and justice. Injustice and envy
CHAPTER XXIII. 125
have more perseverance in their wicked designs, than the good intention of Pilate has in endeavouring to save Jesus Christ. In the perverse and stubborn wills of these hardened wretches, I plainly perceive what mine would certainly be, if thou, Lord, shouldst abandon it to its own natural obduracy.
Sect. IV. — Christ delivered up to the Jews. Simon the Ci/renian. The Daughters of Jerusalem.
" 24. And Pilate gave sentence that it should be as they required. 25. % And he released unto them him that for sedition and murder was cast into prison, whom they had desired ; but he delivered Jesus to their will."
He who loves any thing more than truth, will abandon it sooner or later. Christ is delivered up to the will of man, that man may deliver himself up to the will of Christ through his grace. Lord, I see myself in this criminal as in a glass; thou takest my place in taking his, and in setting him at liberty by thy death. O may thy Father see and own me in thee ! Grant that he may behold me covered with thy blood, nailed to thy cross, and obedient even unto death, like one of his children, like one of thy members !
" 26. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus."
God never leaves any person alone who bears his cross for the sake of him. It is a great favour to be chosen of God to accompany an afflicted soul, and to keep it from sinking under the burden of its
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cross. Nothing affords greater consolation to one who feels the weight of it, and fortifies him more, than the example of another who bears it with con- stancy and courage. Lord, abandon not those whom the world crucifies for defending thy cause — give them that strength, consolation, and support, of which they stand in need !
w 27. 51 And there followed him a great company of people, and of women, which also bewailed and lamented him."
Happy that person, who follows Christ bearing his cross, who compassionates his pains, and sheds tears over him ! We see here none but the meaner sort of people touched with compassion for Christ, and bearing him company while he carries his cross. All the rest, the king of the Jews, the Roman gover- nor, the high priest, the chief priests, doctors of the law, scribes, and soldiers, all these