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rise; for good men must be rewarded, and wicked men punished somewhere, either in this life or in another. God will most certainly, at one time or other, plentifully reward the righteous, and punish the wick ed doers. But, this being not always done in this life, the justice of God requires that it be done in the next.

28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment, 31-And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32 And the scribe said unto him, Well, Master, thou

hast said the truth: for there is one God; and there is none other but he: 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any ques

tion.

Observe here, 1. A question propounded to our blessed Saviour, and his answer thereunto. The question propounded is this, Which is the first and great commandment? Our Saviour tells them, It is to love God with all their heart and soul, with all their mind and strength, that is, with all the powers, faculties, and abilities of the soul, with the highest measures, and most intense degrees of love; this is the sum of the duties of the first table: This is the first and great commandment and the second is

like unto it. He doth not say, Equal with it: although the duties of the second table are of the same authority, and of the same necessity with the first, as no man can be saved without the love of God, so neither without the love of his neighbour. Whence note, 1. That the fervency of all our affections, and particularly the supremacy of our love, is required by God as his right and due: love must pass through, and possess all the powers and faculties of our souls: the mind must meditate upon God, the will must choose and embrace him, and the affections must delight in him. The measure of loving God is to love him without measure: God reckons that we love him not at all, if we love him not above all. Note, 2. That thus to love God, is the first and great commandment, great in regard of its object, which is God, the first cause and the chief good; great in regard of the obligation of it. To love God is so indispensable a duty that God himself cannot free us from the obligation of it: for so long as he is God, and we his creatures, we shall lie under a natural and necessary obligation to love and serve him. Great also is this command and duty, in regard to the duration and continuance of it; and hope in fruition, love will then be when faith shall be swallowed up in vision, perfected in a full enjoyment. Note, 3. That every man may, yea ought to love himself: not his sinful self, but his natural self; especially his spiritual self, the new nature in him. This it ought to be his particular care to strengthen and increase. Indeed there is no express command in the light of nature directs, and the law of scripture for a man to love himself, because nature binds, every man so to do. God has put a principle of self-love, and of self-preservation, into all his creatures, but especially into man. Note, 4. That as every man ought to love himself; so is it every man's duty to love his neighbour as himself; not as he doth love himself but as he ought to love himself; yet not in the same degree that he loves himself, but after the same manner, and with the same kind of love that he loves himself. As we love ourselves freely and readily, sincerely and unfeignedly, tenderly and compassionately, constantly and continually, so should we love our neighbour also, though we love him not as much as we love ourselves, yet must we love him as truly as we love ourselves. Note, lastly, That the duties of the first and second table are inseparable,

namely, love to God, and love to our neighbour. These two must not be separated; he that loveth not his neighbour whom he hath seen, never loved God whom he hath not seen. A conscientious regard to the duties of both tables will be an argument of our sincerity, and an ornament to our profession. Observe, lastly, The favourable censure which our Saviour passes upon the scribe: he tells him, he was not far from the kingdom of God. Note here, 1. Some persons may be said to be far, and farther than others, from the kingdom of heaven; some are farther in regard of the means; they want the ordinances, the dispensation of the word and sacraments; others are far from the kingdom of God in regard of qualifications and dispositions; of the former sort are all heathens without the pale of the church; they are afar off, as the apostle expresses it, Eph. ii. 13. of the latter sort are all gross and close hypocrites within the church; who whilst they continue such, shall not inherit the kingdom of God. Note, 2. As some persons may be said to be far from the kingdom of God, so are there others which may be said, not to be far; such who have escaped the pollutions of the world, abstained from open and scandalous sins, are less wicked than multitudes are, but are strangers to an inward, thorough, and prevailing change in the frame of their hearts, and course of their lives; they had often said, I would be, but they never said, I will be, the Lord's. When the work of regeneration is brought to the birth, after all it proves an abortion. Lord! what a disappointment will this be, to perish within sight of the promised land; to be near heaven in our expectation, and yet no nearer in the issue and event. Woe unto us, if this be the condition of any of us who have all our days sat under the dispensation of the gospel!

35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David ? 36 For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord; and whence is he then his son? the common people heard him gladly. The Pharisees had often put forth several

And

questions maliciously unto Christ, and now Christ puts forth one question innocently unto them; namely, what they thought of the Messiah whom they expected? They reply, that he was to be the son of David; that is, a secular prince descending from David, who should deliver them from the power of the Romans, and restore them to their civil rights. This was the notion they had of the Messiah, that he should be a mere man, the son of David according to the flesh, and nothing more. Our Saviour replies, Whence is it then that David calls the Messiah, Lord, Psal. cx. 1. The Lord said to my Lord, sit thou on my right hand. How could he both be David's Lord and David's son ? no son being lord to his own father. Therefore, if Christ were David's sovereign, he must be more than man, more than David's son: as man, so he was David's son; as God-man, so he was David's Lord. Note hence, 1. That although Christ was truly and really man, yet he was more than a bare man; he was Lord unto, and the salvation of, his own forefathers. Note, 2. That the only way to reconcile the scriptures which speak concerning Christ, is to believe and acknowledge him to be God and man in one person; his Messiah, as man, was to come forth out of David's loins; but as God-man, he was David's sovereign and Saviour: as man he was his father's son; as God, he was Lord to his owu father.

38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, 39 And the chief seats in

the synagogues, and the uppermost rooms at feasts: 40 Which devour widows' houses, and for a pretence ceive greater damnation. make long prayers: these shall re

Observe here, What it is that our Saviour condemns; not civil salutations in the market-place, not the chief seats in the synagogues, not the uppermost rooms at feasts, but their fond affecting of these things, and their ambitious aspiring after them. It was not their taking, but their loving the uppermost rooms at feasts, which Christ condemns. Observe, 2. How our Saviour condemns the Pharisees for their

gross hypocrisy in colouring over their covetousness with a pretence of religion,

making long prayers in the temple and synagogues for widows, and thereupon persuading them to give bountifully to Corban; that is, the common treasury for the temple, some part of which was employed for their maintenance. Whence we learn, That it is no new thing for designing hypocrites to cover the foulest transgressions with the cloak of religion. The Pharisees made long prayers a cloak and cover for their covetousness.

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in than all they which have cast into the treasury: 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

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As our blessed Saviour sat over against the treasury, that is, that part of the court of the temple where the Corban, or chests for receiving the people's offerings and gifts, were set, he observed and took noLice of those that offered their oblations; and some that were rich offered very liberally; but a certain poor woman came and offered two mites. Our Saviour hereupon takes occasion to instruct his disciples in this comfortable truth; namely, That Almighty God accepts the will of those that give cheerfully, though they cannot give largely:" this poor woman cast in more in respect of the inward affection of her heart, and in proportion to her state, than all those that were rich and wealthy, that had cast in before her; a mite to her being more than a pound to them. From the whole note, 1. That the poorer, yea, the poorest sort of people, are not exempted from good works: even they must exercise charity according to their abilities. Learn, 2. That in all works of pious charity which we perform, God looks at the heart, the will and affection of the giver, more than at the largeness and liberality of the gift: If there be a

willing mind, says the apostle, 2 Cor. viii. 12. it is accepted according to what a man hath, and not according to what he hath not. 3. That a person ought sometimes to give what he cannot very well spare himself; and be ready to distribute not only to his power, but even above and beyond his power, 2 Cor. viii. 2, 3.

CHAP. XIII.

AND as he went out of the temple,

one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! 2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.

not

Sin

Our blessed Saviour being now ready to depart from the temple; never more, after showing him with wonder and admiration this, entering into it; and his disciples the magnificent structures and buildings thereof, apprehending, that in regard of its invincible strength it could not be destroyed, or that at least in regard of its incredible magnificence it was great pity it should be destroyed; then say to Christ, Master, behold what buildings are here! considering how sin will undermine and blow up the most famous structures. brings cities and kingdoms, as well as particular persons, to their end; not one stone of this magnificent structure, says Christ, shall remain unpulled down: which threatening was exactly fulfilled after Christ's death, when Titus the Roman emperor destroyed the city, burnt the temple, and Turnus Rufus, the general of his army, ploughed up the very foundation on which the temple stood. Thus was the threatening of God fulfilled, Jer. xxvi. 11. Zion shall be ploughed as a field, and Jerusalem shall become an heap. Learn hence, 1. That sin has laid the foundation of ruin in the most flourishing cities and kingdoms.

2. That the threatenings of God are to be feared, and shall be fulfilled, whatever appearing improbabilities there may be to the contrary. It is neither the temple's strength nor beauty that can oppose or withstand God's power.

3 And as he sat upon the Mount of Olives, over against the temple, Peter and James and John and

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Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

A double question is here propounded to our Saviour by his disciples; namely, when the destruction of Jerusalem shall be? and what shall be the signs of that destruction? See here what an itching curiosity there is in the best of men to know futurities; to know things that shall come to pass hereafter; and when that hereaf ter is to come to pass. Oh! how happy were we, if as forward to obey the declarations of God's revealed will, as we are to pry into the hidden counsels of his secret will! Tell us, say the disciples, when shall these things be.

5 And Jesus answering them, began to say, Take heed lest any man deceive you: 6 For many shall come in my name, saying, I am Christ; and shall deceive many. 7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. 8 For nation shall rise against nation, and kingdom against kingdom; and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. 9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten : and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10 And the gospel must first be published among all nations.

Here and in the following verses our Saviour gives his disciples the signs which should forerun the destruction of Jerusalem. The first of which was this, that there should arise false Christs, false prophets, and seducers; such as Theudas, and others, under the name and person of the Messias, some affirming themselves to be Christ personal, or the promised Messiah; others to be Christ doctrinal, affirming their erroneous opinions to be the mind and doctrine of Jesus Christ. Learn hence, That as there will be many seducers before the end of

the world, (for Jerusalem's destruction was a type and emblem of the world's destruction,) and many will be seduced and misled by them; so it is the duty of Christ's own disciples to take heed, lest they being also led away by the error of the wick ed, do fall from their own stedfastness. Take heed, says Christ, that no man deceive you, for many will come in my name, saying, I am Christ, and will deceive many. The second sign of Jerusa lem's destruction was wars and rumours of wars; that is, civil broils, and intestine commotions among themselves; as also famine and earthquake. Whence note, That war and fire, earthquakes and famines, are judgments and calamities inflicted by God upon a sinful people for their contempt of Christ and gospel-grace. 2. That although these be very terrible judgments, and desolating calamities, yet to an incorrigible and irreclaimable people are they the forerunners of worse judgments. These are, says Christ, the beginnings of sorrows. The third sign of this approaching destruction, was a general persecution of the ministers of the gospel, for preaching the doctrines of the gospel to a lost before kings for my sake, for a testimony. world: Ye shall be beaten, and brought From whence note, That the preaching of the gospel, wherever it comes, will be for a testimony to them to whom it comes; either a testimony for them, or against them; to the humble it is a testimony for, to despisers and scorners it is a testimony against; if the dust of the ministers' feet bear witness against the despisers of the gospel, their sermons much more. The word of God delivered in the scriptures, and dispensed in the ministry thereof, hath its diverse and contrary effects upon different and contrary subjects; from both which yet Almighty God knows how to raise his own glory to the humble and teachable, the gospel is in adjutorium, to the scorners and despisers it will be in testimonium: to some the savour of life unto life, to others the savour of death unto death.

11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate; but whatsoever shall be given you in that hour, that speak ye for it is not ye that speak, but the Holy Ghost. 12

Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. 13 And ye shall be hated of all men for my Name's sake: but he that shall endure unto the end, the same shall be saved.

Here our Saviour acquaints his disciples, that for preaching the gospel they should be brought before kings and rulers; but advises them, when they should be so brought, not to be anxiously thoughtful and solicitous what they should say; for it should be suggested to them by the Holy Ghost what to say in that hour. Note here, That this promise seems to be peculiar to the apostles, and that it belonged to them only, when they were brought before kings and rulers, to plead the cause of Christ. Learn hence, That though the truth of Christ may be opposed, yet the defenders of it shall never be ashamed; for rather than they shall want a tongue to plead for it, God himself will prompt them by his Holy Spirit, and suggest such arguments to them as all their enemies shall not be able to gainsay. Observe farther, How our Saviour describes the bitter enmity of the world against the preachers of the gospel, to be such as would overcome and extinguish even the natural affection of the dearest relations one towards another. The brother shall betray the brother to death.

Grace teaches us to lay down our lives for
the brethren; but corruption in general,
and enmity to the gospel in particular,
teaches brother to take away the life of
brother: The brother shall betray the
brother to death. Observe lastly, How
our Saviour comforts his disciples, that there
would be an end of these their sharp and
bitter sufferings; assuring them, that if
their faith and patience did hold out unto
the end, they should be saved. This is
our comfort, our sufferings for Christ must
be sharp, but they shall be short;
if
sufferings for Christ end not in our life-
time, they will end with our lives.

our

14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,)

Roman army, which is an abomination to
you, and an occasion of great desolation
abominable desolating army, begirting the
wherever it goes; when you shall see that
being laid waste, then call to mind the pro-
city of Jerusalem, in order to her ruin and
phecy of Daniel, which primarily respected
Antiochus, but secondarily Titus the Ro-
man emperor, and shall now be fully com-
pleted for the siege shall not be raised till
From whence learn, 1. That God has in-
both city and temple be razed to the ground."
struments ready at his call to lay waste the
strongest cities, and to ruin the most flour-
sing kingdoms which do reject his Son,
That God can, and sometimes doth, make
and refuse the tenders of his grace.
use of those very persons whom sinners
most abhor, to be the instruments of their
punishment, and the occasions of their de-
struction. The Roman army, which was
an abomination to the Jews, did God de-
stroy them by.

2

-Then let them that be in Judea
flee to the mountains: 15 And let
him that is on the house-top not
go down into the house, neither en-
ter therein, to take any thing out of
his house : 16 And let him that
is in the field not turn back again
for to take up his garment. 17 But
woe to them that are with child, and
to them that give suck, in those
days! 18 And pray ye
that your
flight be not in the winter.

The meaning is, "As soon as ve shall see the Roman army appear before the city of Jerusalem, let every one that values his own safety fly, as far and as fast as he can, as Lot fled from the flames of Sodom; and be glad if by flight he can save his life, though he lose goods and clothes, That when Almighty God is pouring forth and all things besides." Whence learn, his fury upon a sinful people, it is both lawful, and a necessary duty, by flight to en

deavour to shelter and secure ourselves from the approaching calamity and desolation; When ye see Jerusalem encompassed with armies, flee to the mountains. 2. That in case of flight before an enraged enemy, and bloody army, if we lose all that we have, and our lives be given us for a prey, we fare well, and the Lord deals very graciously and mercifully with us. Next, our Saviour declares the doleful distress of those

The sense is, "When ye shall see the that could not flee from the Roman army

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