And again goes out of the City in the Evening.

49 For I have not spoken of myfelf; but the Father a Commandment, what I should say, and what I should speak.

which fent me, he gave me

50 And I know that his Commandment is Life everlafting whatsoever I speak therefore, even as the Father faid unto me, so I speak.

John XIII.1. p.420.

MARK XI. 18. And the

Scribes and Chief Priefts they might deftroy him: for they feared him, because all the People was aftonished at

heard it, and fought how

his Doctrine.

19 And when Even was

49.

50

319 to have rejected it will prove a Man ignorant of Sect. 150.' GOD, and alienated from true Religion and Goodnefs. For I have not spoken of myself, either John XII. on my own Motion, or on any precarious Conclufions drawn from Principles divinely taught; but the Father who fent me, he gave me ample Inftructions, and a particular Commandment, what I fhould fay, and what I fhall yet fpeak in that Part of my Work which is ftill before me. And I will faithfully conform myself to his Inftructions, whether Men be pleased, or offended with me; for I know that his Commandment is of the greatest Confequence, and that Eternal Life depends upon the Knowledge and Obfervance of it; and therefore I would by no means vary in a Matter of fo much Importance; but whatever I fay unto you, I speak it, just as the Father has given it me in Charge, and alter nothing in the Meffage he has fent me to deliver. So that the Doctrine which I preach fhould be received as coming from the Father, and by rejecting it you will be guilty of defpifing his Authority.

Thus did our Lord continue to reform Abuses, Mark XL..

and to teach the People, with the utmost Seriouf- 18.
nefs and Earneftnefs, on the Second Day of that
Week in which he fuffered. And the Scribes and
Chief Priests were much offended when they
heard [of it,] and diligently fought how they might
find out fome Expedient to destroy him; for they
not only envied, but dreaded him, because all the
People were vifibly ftruck into Attention and Won-
der at his Doctrine, and feemed difpofed to re-
ceive it with a Refpect proportionable to its Im
portance and Solemnity.

And that he might give them no unfeasonable
come, he went out of the Advantages against him, when the Evening was
City.
come, he went out of the City, and fpent the Night,.
as he had done before, in a retired Place with his
Disciples.

IMPROVE.

320

Sect. 150.

Mark xi. 15,--17.

John xii. 44,

45.

Ver. 46.

Ver. 48.

Reflections on the Regard due to CHRIST and his Word.

H

IMPROVEMENT.

OW hard is it to purge a carnal Heart, and disentangle it from the Snares of a deceitful World! No fooner were these Traders driven from the Temple, but they return to it again; and are as bufy the next Day in the Purfuit of their unlawful Gain, as they had been before. And thus how often are Convictions ftifled by the Love of this World? and if the Voice of Confcience, or the Word of GOD, may interrupt us for a while in our unlawful Courfes, yet where it may affect our Worldly Intereft, how ready are we to return to them again? and with what Difficulty are we brought, so far to lay afide our Earthly Projects, as not to take them into the Houfe of GOD? Purge us, ch Lord, from every irregular Defire; pursue, and perfect thine own Work; and incline our Hearts unto thy Teftimonies, and not unto Covetousness! (Pfal. cxix. 36.)

Most important is that Proclamation, which our Lord made in the Temple, and is ftill making to us in his Word: Believing in him, we believe in the Father; and feeing him, we fee the Father. Let us be ready therefore to receive him out of Regard to his Divine Authority, as well as with a View to our own Happiness; for without him we can have no Accefs unto the Father, nor can we ever fee him as a reconciled GOD. The facred Light, which he diffuses around him, is not intended merely to amufe our Eyes with pleafing Speculations, but to animate our Hearts with holy Affections, and to guide our Feet into the Way of Peace. (Luke i. 79.) If we defire to escape an Abode in Eternal Darknefs, and to fee Light everlasting, let us faithfully follow him: Otherwife we are condemned already, and that Word which he spake will become to us a Savour of Death unto Death, (2 Cor. ii. 16.) and will judge us in the laft folemn and dreadful Day, when it shall sentence those who would not be faved by it.

Let us now make that Word the Rule of our Life, which fhall then be the Rule of our Judgment. We may moft comfortably venture our Eternal All on the exact Veracity of it. Chrift has perfectly fulfilled the Ver. 49, 50. Commiffion he received from his Father, as one that was faithful to him that appointed him; and stands fo compleatly approved in his Sight, that our only Hope is, that we also may be accepted in him, and find Mercy and Grace for his Sake.

SECT.

The Difciples obferve, that the Fig-Tree was withered away.

SECT. CLI.

JESUS returning to the City in the Morning, bis Difciples obferve that the Fig-tree was withered away: Being come into the Temple, be confounds the Members of the Sanhedrim, who questioned his Authority, and reproves them by the Parable of the complaifant, but disobedient Son. Mat. XXI. 20,----32. Mark XI. 20, to the End. XII. 1.- Luke XX. 1,----9.—

N

MARK XI. 20.

321

Mark XI.

20.

OW Jefus having spent the Night with his Sect. 151.
Disciples in a retired Place without the
City, returned again to Jerufalem on the Third
Day of the Week in which he fuffered: And in
the Morning, as they were paffing by the Spot of
Ground where he had curfed the barren Fig-tree
on the Day before, when the Difciples faw the Fig-
tree (a) dried up from the very Roots, and fo en-
tirely ftripped of its Leaves, that tho' it stood at
fome Distance from the Road, they easily discern-
ed the Change; they were greatly ftruck at the
Sight, and wondered, faying, How foon the Fig-
tree that ftands yonder is withered away, tho'
Yesterday it seemed fo flourishing!
And Peter 21
recollecting what had paffed, took Notice of it to
Jefus, and faid unto him, Rabbi, behold, the Fig-
tree which thou curfedft but Yesterday, is now
quite withered away.

And Jefus anfwering fays unto them, See that 22
you have a ftedfaft Faith in GOD, and a full
Confidence in his Power and Fidelity, when you
feel him fecretly moving on your Spirits, to ftir

you

(a) When the Difciples faw the Fig-tree.] Matthew relates this Story of the Fig-tree, as if the Notice that the Difciples took of it, and the Account that Jefus gave them of the Power of Faith, followed immediately upon his curfing it. But Mark has fo exprefsly referred thefe Circumftances to the next Morning, and fo particularly mentions Peter's recollecting what had paffed before, that it is plain his Örder must be followed here, which Matthew has neglected, that he might give us the whole of the Story together.

322

Mark XI. 23.

JESUS exhorts them to have Faith in GOD.

you, that [if ye have Faith,
only do this which is done to
the Fig-tree; but alfo] who-
foever. fhall fay unto this
Mountain, Be thou removed,
and be thou caft into the Sea;
and fhall not doubt in his
Heart, but shall believe that
thofe Things which he faith.
fhall come to pafs; [it shall
be done, and] he thall have
whatsoever he faith. [MAT.
XXI.
21.]

and doubt not, ye shall not

Sect. 151. you up to any miraculous Operation (b). For 23. For verily I say unto I affuredly fay unto you, that if you have a firm and ftedfaft Faith, and do not doubt of GOD's being ready to ftand by you, you shall not only do fuch Miracles as this of the Fig-tree, but alfo fhall perform far greater Things; yea, whosoever under fuch an Impulfe, and with fuch a believing Temper, hall attempt any thing as difficult and extraordinary, as if he were to fay to this Mountain, which we are now croffing, Be thou removed from hence, and thrown into the diftant Sea; and fhall not at all doubt in his Mind, but stedfaftly believe that what he fays fhall come to pass, it fhall accordingly be done, [and] shall be to him just as he fays. 24 And for this Reafon, to encourage you boldly to act as GOD fhall direct and inftigate you, I say unto you, that what foever Things you fhall defire, [and] afk of GoD in Prayer, to make it mani feft that you are fent of him, and to confirm your Doctrine; if you believe that you fhall actually receive them, however difficult the Things. may be that you requeft, yet in fuch Circumftances they fhall certainly be done, and you shall bave them. But ftill I would fubjoin one Caution; that if you expect your Prayers should prevail with GOD, you must take care to offer them in Love, as well as in Faith; and when you stand praying (c), in the Prefence of that Majefty of Heaven, whom

25

you

24 [And] therefore I fay unto you, What Things foever ye defire, [and fhall afk in Prayer,] believe that ye receive them, and ye fhall have them. [MAT. XXI. 22.]

25 And when ye ftand praying, forgive, if ye have

ought

(b) Have Faith in GOD, &c.] It is certain, that the Attempt of performing Miracles in publick was a remarkable Inftance of Faith in the Divine Power and Fidelity; for they were generally introduced by fome folemn Declaration of what was iutended, which was in effect a Prediction of immediate Succefs; (So Peter fays, Acts i 6. In the Name of Jefus Chrift, rife up and walk; ix. 34. Eneas, Jefus Chrift maketh thee whole; and again, ver. 40. Tabitha, arife.) And in pronouncing this, the Perfon fpeaking pawned all his Credit as a Meffenger from GOD, and confequently all the Honour and Ufefulness of his future Life, on the immediate miraculous Energy to attend his Words, and to be vifibly exerted on his uttering them. And hence it is, that fuch a firm couragious Faith is fo often urged on thofe, to whom fuch miraculous Powers were given. But what kind of Intimation of GOD's intended miraculous Interpofition the Apostles in fuch Cafes felt on their Minds, it is impoffible for any, without having experienced it, to know. It is therefore an Inftance of their Wisdom, that they never pretend to defcribe it, fince no Words could have conveyed the Idea.

1

(c) When you stand praying.] There is no room to doubt, that Standing was their ufual, Pofture, when they prayed; as Dr, Lightfoot obferves with refpect to the Jews; (Hor. Heb. on Mat. vi. 5.) and the learned Author of the Enquiry into the Worship of the Primitive Church,

ought against any that your Father alfo which is in Hea

yen may forgive you your Trefpaffes.

26 But if ye do not forgive, neither will your Fa ther which is in Heaven for give your Trefpafles.

!

323 Sect. 151,

Mark XI.

He comes again to Jerufalem, and preaches in the Temple.
you have offended by fo many Provocations, you
fhould forgive, if you have any Matter of Com-Ma
plaint against any that your Father in Heaven
may also forgive you your Trespalles. But if 26
and much more your offending Brethren, neither
you do not forgive even your most cruel Enemies,
will your Father in Heaven forgive you your Tref
paffes (Compare Mat. vi. 14, 15. xviii. 35.) And
if your Trefpaffes be not forgiven, you have little
Reafon to hope for fuch extraordinary Interpofi-
tions in Answer to your Prayers; or if those Inter-
pofitions were to be granted, you would receive no
manner of Advantage from them, while amidst
all the Glory of working the most amazing Mi-
racles, you lay under the Load of Guilt and
Condemnation.

wi

Church, (chap. ii. §. 1.) has fhewn to be the Practice of the firft Ages of the Chriftian
Church. (Compare Mat. vi. 5. and Luke xviii. 11.) But as the Word [and] has no
particular Significancy here, I might have omitted it in the Tranflation, as the Pruffian
Editors have frequently done, but that I do not chufe to multiply Expletives in the Sacred
Writings.

(d) It came to pass, that as he was walking] Luke, who tells this, as he does feveral other Stories, in a lefs circumftantial Manner, fays, it was on one of thofe Days: But the Infertion of that Claufe here would have been improper, confidering how particularly the Date of this Fact is fixed by Mark.If the Reader fhould happen elfewhere to meet with the Omiffion of a Word or two in any of the Evangelifts, (which he very feldom will,) I hope he will not condemn it, till he reflect whether it may not be accounted for in the fame Manner..

(e) The Chief Priests, and the Elders of the People.] Thefe are Titles that frequently occur, bnt it is not eafy to fix a determinate Idea to them. By the Chief Priests, I think, we may understand any of peculiar Diftinction in the Aaronic Family: So that it may include the High-Prieft, his Deputy or Sagan, any of the Heads of the Twenty-four Courfes of Priefs who might happen to be in waiting, and likewise any of thofe whom the Talmudifts call Catholicin, Amarcalin, and Memunnim, who (if their Teftimony may be credited,) were appointed to prefide over the other Priefts and Levites, and to regulate the Watch, the Singers, &c. A fummary Account of them may be feen in Reland, Antiq. Heb. ·part. i. cap. 3. §. 4, 5 By the Elders of the People, fome would understand those Representatives, who were called Viri Stationarii, that were appointed to attend in their Courfes at the Hours of Morning and Evening Sacrifice in the Name of the whole Ifraelitif

Ss 2

Nation;