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into Galilee; because he alone, except Mark, who seems to have taken it from him, has recorded this promise, and be alone has confined his narrative to that single appearance to the disciples which fulfilled it. It was the preconcerted, the great and most public manifestation of our Lord's person. It was the thing which dwelt upon St. Matthew's mind, and he adapted his narrative to it. But that there is nothing in St. Matthew's language which negatives other appearances, or which imports that this his appearance to his disciples in Galilee, in pursuance of his promise, was his first or only ap. pearance, is made pretty evident by St. Mark's Gospel, which uses the same terms concerning the appearance in Galilee as St. Matthew uses, yet itself records two other appearances prior to this: 'Go your way, tell his disciples and Peter that he goeth before you into Galilee: then shall ye see him, as he said unto you.' '(xvi. 7.) We might be apt to infer from these words, that this was the first time they were to see him : at least, we might infer it, with as much reason as we draw the inference from the same words in Matthew : yet the historian himself did not perceive that he was leading his readers to any such conclusion; for, in the twelfth and two following verses of this chapter, he informs us of two appearances, which, by comparing the order of events, are shown to have been prior to the appearance in Galilee. He appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue : neither believed they them. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief, because they believed not them which had seen him after he was risen.'
“ Probably the same obserration, concerning the particular design which guided the historian, may be of use in compariog many other passages of the Gospels.”
Mat. i. 16.
Luxe, iii. 23. Jacob begat Joseph the husband Joseph, the sea of Hui. of Mary.
The first passage respects his natural, the otiser bix logol father.
Joseph and Mary were both of one house and lowly irr-14.30 the captivity of Babylon, after which they were divitia in the posterity of Zorobabel into two several lanei ins; winner one was the kingly race, of which linkaze war deres put, which Matthew follows. The other family Luke B, **, WW13.4 Mary was, wborn Joseph married, and boy that 14mme ha in called the son of her father Eli,
11. Mat.iv. 12, 17.
John, ii. 3, 22, 23. Now when Jesus had heard that Christ preached to Nicodemus. John was cast into prison, he de. And after these things Jesus parted into Galilee, &c. From that cometh, &c. where John also was time Jesus began to preach.
baptizing in Enon. John asserts that Christ began his preaching before John the Baptist was cast into prison ; Matthew that he began not till after John was cast into prison.
John's account relates to our Lord's private preaching; Matthew's to his preaching publicly in the temple or synagogue.
Matthew, Mark, and the Apostle Peter, do all witness that Christ began not to preach, that is publicly, before John was imprisoned, and this preaching began first in Galilee after the baptism of John. Acts, x. 37. And the Evangelist Luke informs us what his first text was, from which he there preached (Luke, iv. 17), and says, that he preached now in the synagogue; as if he said he never ventured to preach in the synagogue before. It seems plain then that all these actions, in Cana, where he told his mother that his time, meaning for the public manifestation of himself, was not yet come, were private; for John was yet in prison. The conversation with Nicodemus was by night. As for the public preaching, Jesus never took the office upon him before John had finished his testimony of him.
John, i. 40—42. Jesus, walking by the sea of Andrew, Simon Peter's brother, Galilee, saw two brethren, Simon first findeth his brother Simon, called Peter, and Andrew his bro- and saith unto him, We have found ther, &c.; and said to them, Fol. the Messias; and he brought him
to Jesus. How can these things agree about the calling of these brethren? One evangelist says they were called by the seaside, the other in Christ's own chamber, for they followed him home to see where he dwelt; and there Christ gave Peter his new name, Cephas.
John's account relates to their previous acquaintance with Christ; Matthew's to their being called to follow him in the ministry of the Gospel.
Peter and Andrew were John's disciples before they were Christ's, and were directed by John to Christ. Ver. 36, 37. Then they followed him to his home to have some acquaintance: and three days after, Christ and they were invited to a wedding. John, ii. 1. Christ had not as yet called any to follow him, for his time, as he told his mother (John, ii. 4),
was not yet comė, because John had not completed his testimony; but as soon as Jesus heard that John was in prison, he immediately went to these his friends and acquaintance, and called theni first to follow him, whom he found busy on board their ships in the sea of Tiberias, or Galilee, or Gennesaret ; for it is the same sea, though it has several namės.
MAT. v. 16.
MAT. vi. 1. Let men see your good works.
Give not thine alms to be seen
of men. It is one thing to have men to see our good works, that God may have the glory; another thing to do them, that they may gain glory to ourselves.
It is as if Christ had said, The works which are visible must either be good or bad. You may sin as much in doing good works as bad, if you do them with the same view as the Pharisees do them, to get applause, proclaiming them as it were with a trumpet at thy gate.
Therefore be sure that God have all the glory, and then let them be seen of all the world.
Mar. v. 17.
Rom. vij. 6. I
come not to destroy the law. We are free from the law. Christ refers to the moral, Paul to the ceremonial law.
Mat. v. 29.
EPH. v. 29. If thy right eye offend thee, pluck
ever hated his own it out.
flesh. The first passage relates to the members of the body in a metaphorical sense ; the other in a natural, or literal, sense.
Christ must not be understood otherwise but thus:- That whereas the right eyes, or right hands, of men are not so dear to them as their darling sins are, that a man could as well part with the one as the other, “ truly thou must,” says Christ, “ cut off the dearest things thou hast in the world, rather than lose heaven."
James, iv, 7.
| Resist the devil. Christ speaks only of the evil dealings of our enemies, when they offer us injuries, that we are not to revenge them, which opposes not at all the other text, to resist the devil, and the evil of sin.
2 Tim. i. 3.
Much babbling in prayer is one thing; the spirit of cons tinual praying is another.
The first is that which Christ condemns, namely, vain repetitions, affected words, but not well-affected hearts. It signifies not how short our prayers be, so that our desires be lasting. And this was Paul's way of praying for Timothy, without ceasing, night and day.' He was, like Christ, ali night in prayer:
“ When I wake up,” says David, “I am still with thee.” This was Paul's injunction to Christians, Pray without ceasing (1 Thes. v. 17); that is, take all opportunities, pray upon all occasions. Let every thing thou dost put thee in mind of this ; for the life of a true Christian is a continued prayer, in spirit, though not in word.
2 Cor. vii, 11. Take no thought.
Lo, what care! Distrustful care about earthly provision is one thing; provident care, both spiritual and civil, is another.
The former Christ forbids, the latter Paul commands as the most excellent fruit of repentance. Among other graces, O what care a true penitent has that he fall not again into transgression!
Mat. vii. 1.
1 Cor. vi. 2. Judge not.
The saints shall judge. Rash and censorious judging is one thing; spiritual convincing judgment is another.
Christ forbids the former. The latter is that which the saints shall do in judging the world, not by pronouncing sentence, but by convincing the conscience when they shall rise in judgment against them.
MAT. ix. 30.
MARK, v. 19. See that no man know it.
Go and tell what great things
God hath done for thee. Why are Christ's patients enjoined these contrary commands? Sometimes they must speak of their cures, at other times not. It is one thing to speak of Christ's cures to his prejudice, another to speak of them to his praise.
Two several occasions may very well bear two several commands, without contradicting themselves. The charge he gave the two blind men, in the first place, not to speak, was to convince them that he affected not applause in the world, which they understanding spread his fame the more. Ver. 31. Again, the charge he gave the possessed man in Mark was to show that it is the duty of all to give God the glory for all the good we enjoy.
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