Matthew 21

ANd when they drew nigh unto Jerusalem, and were come up to Bethphage, unto the mount of Olives, then sent Jesus two disciples.

Saying unto them, Go into the village over against you, and straightway, ye shall find an ass tyed, and a colt with her; loose them, and bring them unto me.

And if any man say ought unto you, ye shall say, The Lord has need of them, and straightway he will send them. This Famous story of our Lords entrance into Ierusalem, is recorded by Mark and Luke also, by Mark, Ch. 11.1. By Luke, Ch. 19.29. There is little difference in their Relation of it thus far, afterwards we shall find more: I shall consider what they all say, that I may at once give the story perfect. Mark says, Bethpage and Bethany, He says, You shall find a Colt tyed, whereon never Man sate. Luke hardly varieth at all from Mark, at least in nothing considerable. Our Lord was come now very nigh Ierusalem, Bethany was but fifteen Furlongs from Ierusalem, that was about two miles wanting an eighth part. Ioh. 11.18 it was the Town of Lazarus, Ioh. 11.1. Matthew names only Bethpage, which was a place at the same distance, at the Foot of the Mount of Olives, so called from the plenty of Olive-Trees growing there; this Mount was betwixt Ierusalem and Bethpage: It is like our Saviour was at both these Towns, for Mark and Luke nameth both, from one of them he sendeth two of his Disciples, to a Village near hand; telling them, they should there find, at their Entrance in, an Ass tyed with a Colt, on which yet never Man sate. Mark and Luke only mention the Colt, because Christ rode only upon the Colt. Matthew mentions the Ass, for the fulfilling of the Prophecy, of which we shall hear in the next Verses. Loose them, and bring them to me: And if any Man say ought to you (which he knew they would, and Mark and Luke tell us they did) You shall say, the Lord has need of him. Not our Lord, but the Lord of Heaven and Earth; whose are the Cattel upon a thousand Hills, has need of him, not for any Weariness; he who had Travelled on foot from Galilee to Bethany, could have gone the other two miles: But that he might enter into Ierusalem, as was Prophecied of him, Zech. 9.9. And he will straightway send him. The words are so, as may be understood as a Promise of Christ to send him back, but it is more likely they are intended, as an assurance to the Disciples, that the owners would make no Difficulty to send them. These Instructions (considered with the Success) were an evident Argument of Christ's Divine Nature. Who could tell all particular Circumstances, and also which way the Heart of man would incline.

All this was done, that it might be fulfilled which was spoken by the prophet, saying,

Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt, the foal of an ass. The Words are, Zech. 9.9. Rejoyce greatly O Daughter of Zion, shout O Daughter of Ierusalem, Behold, thy King cometh unto thee: He is just, and having Salvation, Lowly, and riding upon an Ass, and upon a Colt the Foal of an Ass. The Evangelist quoteth no more of them, then served for his purpose. Iohn in the short Account, he giveth of this our Saviour's entrance, quoteth them shorter. Ioh. 12.15. The former part of the Words are found, Isa. 62.11. The Iews agree this Prophecy to respect the Messiah, tho they were so blinded, as not to see it was fulfilled in Christ. Tell you the Daughter of Zion, Prophecy you to the Iews, to the Citizens, and Inhabitants of Ierusalem, Behold, Thy King cometh to thee. Thy spiritual King, having Salvation, the King promised, and foretold, that shall bring Salvation, cometh, that is, shall shortly come to thee for thy Profit and Advantage. And you shall know him by this. He shall come, Poor, Afflicted, Meek, Lowly, sitting upon an Ass, an Ass used to bear Burdens (so the Word signifies) and a Colt the Foal of an Ass: Not upon both, they are Exegetical of each other. The first denoted the Species of the Beast, the second its Age: There was not any Prophecy of Christ more plainly fulfilled than this. Asses were of Old Beasts, that Great Persons used to ride on, Iud. 10.4. ch. 12.14. But after Solomons time, the Iews got a Breed of Horses; so as only Poor people rode upon Asses, mostly reserved for Burdens; whom could the Iews possibly expect to see coming, riding into Ierusalem, under the Notion of a King bringing them Salvation, in so little State, upon the Foal of an Ass, but the Person Prophecied of by Zachariah, Ch. 9.9. whom they themselves Confess to be the Messiah? And had not there been a strange Veil upon their Hearts, Herods Courtiers, and Pilates might have understood, his Kingdom was not of this World, nor he such a King, as threatned their Grandeur.

And the disciples went, and did as Jesus commanded them. Mark says, Ch. 11.4. And they went their way, and found the Colt tyed by the Door without, in a place where two ways met, and they loose him. And certain of them that stood there, said unto them, What do you loosing the Colt? And they said unto them, even as Iesus had Commanded; and they let them go. Luke says, Ch. 19.1.32. And they that were sent went away, and found even as he had said unto them; and as they were loosing the Colt, the Owners thereof said unto them, Why loose you the Colt? And they said, The Lord has need of him. The true Obedience of Christ's Disciples, is to be learned from the Practice of these two Disciples: They dispute not the Commands of their Lord, nor make Objections, nor raise any Disputes, nor are afraid of any Danger to themselves, they went, and that speedily, and are exact to what their Lord had Commanded them, accordingly they find, as he had said, they loose the Colt, the owner seeing them, asks why they loose the Colt. They tell him the Lord had need of him.

And brought the ass, and the colt, and put on them their cloths, and set him thereon.

And a very great multitude spread their garments in the way, others cut down branches from the trees, and strewed them in the way.

And the multitudes that went before, and that followed, cryed, saying, Hosanna to the son of David, Blessed is he that cometh in the name of the Lord, Hosanna in the highest. Mark says, Ch. 11.7. And they brought the Colt to Iesus, and cast their Garments on him, and he sate upon him. And many spread their Garments in the way, and others cut down Branches of the Trees and strewed them in the way: And they that went before, and they that followed, Cryed, Saying, Hosanna! Blessed is he that cometh in the Name of the Lord. Blessed be the Kingdom of our Father David, that cometh in the Name of the Lord. Hosanna in the highest. Luke has it yet with more Circumstances, Ch. 19.35, 36, 37, 38, 39, 40. And they brought him to Iesus, and they cast their Garments upon the Colt, and they set Iesus thereon: And as he went, they spread their Cloaths in the way: And when he was nigh, even now at the Descent of the Mount of Olives, the whole multitude, of the Disciples, began to Rejoyce, and Praise God with a loud Voice, for all the mighty Works they had seen, saying, Blessed be the King, that cometh in the Name of the Lord, Peace in Heaven, and Glory in the Highest. And some of the Pharisees from amongst the multitudes, said unto him. Master rebuke thy Disciples. And he answered and said unto them, If these should hold their Peace, the stones would immediately Cry out. Iohn also gives us some Account of this, Ch. 12.12, 13. On the next day much People that were come to the Feast, when they had heard that Iesus was coming to Ierusalem, took Branches of Palm Trees, and went forth to meet him, and Cryed, Hosanna: Blessed be the King of Israel, that cometh in the Name of the Lord. They bring the Ass, and the Colt to Iesus, who had no Saddle, no costly Furniture for him; they were glad to lay on the Asses back some of their Garments, and to set Christ upon the Colt. And in a kind of a natural Country Triumph, made up without any kind of Art, some threw their Cloths in his way, some cut down Boughs of Trees (Palm Trees says Iohn) with these they bestrew the way. Christ at Bethany in his Journey, had done a Famous Miracle, raising up Lazarus from the Dead. Iohn says, Ch. 12.18. the Fame of this, made many that were in Ierusalem, who were come thither against the Passover time (for Ioh. 12.1. it was but six Days before the Passover) go out to meet him, and joyned with those, who came along with him from Bethany, they Cryed all along as they came, Hosanna to the Son of David. Blessed is he that cometh in the Name of the Lord. Hosanna in the Highest. Blessed is the Kingdom of our Father David. Peace in Heaven, and Glory in the Highest. Many of these Expressions, seem to be taken out of Psal. 118.24, 25, 26. Their laying the Garments upon the Ass, and throwing them in the way, was a Custom they used towards Princes, as appears, not only by many Records out of profane Authors, but from 2 Kin. 9.13. where the like was done to Iehu, upon his being anointed King over Israel. For the Acclamations, they were also such as were usual to Princes: Whether Hosanna signifieth, Save now: Or, Help! We pray: Or, whether it was a Term by which they expressed their Desire of good Success, or Prosperity to the Person, to whom they apply'd it: Or, whether it was the Name of some Song used in their Festivals, or it signifies, Boughs, &c. is not much Material; they by this Acclamation, acknowledged him a King, the Son of David; they Blessed him, they wished him Peace, Honour and Glory. This was the Acclamation of the multitude, who doubtless had but a small, and imperfect knowledge of the Divine Nature of Christ, but yet looked on him, as the Son of David, as the Messiah. The Pharisees (some of which it seemeth had mixed themselves with this multitude, were troubled at the Acclamation, and (as Luke tells us) speak to Christ to rebuke them; but he answereth, If these should hold their Peace, the stones would immediately Cry out. It is a Proverbial Expression, the Sense of which is alone to be attended. The Sense is this: The time is come, set by my Father for the Publication of my Kingdom, and declaring what I am, and when Gods time is come, the thing must come to pass, by one mean or another: If these Children of Abraham should hold their Peace, God is able of these stones to raise up Children to Abraham, and they should do the same thing, publish me as the Son of David, the King in Zion.

And when he was come into Jerusalem, all the city was moved, saying, Who is this?

And the multitude said, This is Jesus, the prophet, of Nazareth of Galilee. Such an unusual sight might well affect a great number in Ierusalem, with Admiration and Astonishment; the People especially, giving Honour to him as a King, and calling him the Son of David; and certainly, but that the Meanness of his Appearance, and Meanness of his Followers, put uninteressed Men out of Fear; and gave Herod, and Pilate some security, that there was no Attempt on Foot, against the Civil Government: Our Saviour and his Followers would have been apprehended, as Raisers of a Sedition and Rebellion. But the multitude now gave him no other Title, than that of Jesus the Prophet; which yet was enough to distinguish him from other Prophets, for he was Iesus a Saviour, and the Prophet foretold, Deut. 18.15.18, 19.

And Jesus went into the temple of God, and cast out all them that sold, and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves.

And said, it is written, My house shall be called an house of prayer, but ye have made it a den of theeves.

And the blind, and the lame came to him in the temple, and he healed them. This piece of the History, is related by two of the other Evangelists, but with great difference. Luke before this mentioneth a Discourse upon the way, upon our Saviour's first sight of the City, and his Prophecy of the Destruction of it; but no other Evangelist mentioning it, I shall pass it over, till I come to his History. Mark has this part of the History thus. Ch. 11.11. And Iesus entred into Ierusalem, the Temple, and when he had looked round about upon all things, and the Even-tide was come, he went out to Bethany with the twelve. And on the morrow, when they were come from Bethany, he was hungry,—(Then he relates, our Saviours cursing the barren Fig-Tree, which I leave till I come to it in Order, v. 15. And they come to Ierusalem, and Iesus went into the Temple, and began to cast out them that sold and bought in the Temple; and overthrew the Tables of the Money-Changers, and the Seats of them that sold Doves: And would not suffer that any Man should carry a Vessel through the Temple. And he taught, saying unto them, Is it not written, my House shall be called of all Nations the House of Prayer, but you have made it a Den of Thieves: And when the Even was come he went out of the City, v. 19. Luke says, Ch. 19.45. And he went into the Temple, and began to cast out those that sold therein, and those that bought, saying to them, It is written, My House is the House of Prayer, but you have made it a Den of Thieves.—And he taught daily in the Temple. It is pla n by all the Evangelists that our Saviour coming to Ierusalem, five days before the Passover, went every night to Bethany, about two miles off and returned in the Morning to the Temple, where Luke says that he taught daily. The first day, it should seem by Mark, that he only came into the Temple, lookt round about upon all things, and with the twelve went out to lodge at Bethany. By his going into the Temple, we must understand only the outward Court, for the Priests and Levits only might enter into the Inner-Court, and the Holy Place; and the High Priest, only might enter into the Holiest of all. Tho Mark mentions not his driving out the Buyers and Sellers the first day, but reciteth it as if it had been done the second day of his coming, yet the best Interpreters think that it was done the first day, as Matthew and Luke seem to hint; nor is any thing more usual, than for the Evangelists to set down things out of the Order of time, in which they were done. Some learned Authors in the Hebrew Learning tell us, That in the outward Court, was a daily Market of such things as the Iews used for Sacrifices, Wine, Salt, Oyl, Oxen, and Sheep: But it being but three or four days before the Passover, the Market was much greater, because of the great multitude of Lambs, then to be used. By the Law, Exod. 30.12.15. every one also was to bring an half Shekel. For this purpose there were Tables of Money Changers; Men that were furnished with half Shekels to change with the People, that every one might have his half Shekel, and those that so changed, allowed some little Profit to those that changed their Money, which gain was called,; thence the Changers were called, Mony Changers. Those that sold Doves were there, to furnish the Women that came up to their Purification with their according to the Law, Lev. 12.6. This was the reaso that great Market, which our Lord found in the of the Temple, and it is not likely that our Lord shou these abuses the first day, and take no notice of them, the next day and correct them, which makes Interpreter, Mark in this Relation post-poned this part of the Histo arise two Questions. 1. Whether it was unlawful fo to sell these things in that part of the Temple. 2., By what Authority did our Saviour do this? To it must be said, That had it not been unlawful, our would not have reproved them, for turning his Fathers and the House of Prayer, into a place of Merchandise. Nor would he have driven them out in such a Zeal, overturning the Tables, &c. which he had done also once before Ioh. 2.15. The Temple was built by Gods direction, not only dedicated by Men, but Gods Acceptation of it was testified: It appeareth by Ioh. 2.19. it was a Type of Christs Body. We know there were special Promises made to those that did pray toward it, 1 Kin. 9.3. God says, he had hallowed it, that is, separated it from common use to his Service amongst other things for an house of Prayer, Isa. 56.7. Now tho we read of no other things sold there, but what were useful for Sacrifices, yet this was a Civil use, and a Profanation of that Holy Place, because there were Market-places in Ierusalem, in which these things might have been done. It had been against Decency, if the Temple had not been hallowed in this manner, if such things had been done in the Synagogues, being places set apart, and commonly used for Gods Worship; but to use the Temple in this manner, so specially hallowed, was doubtless a great Profanation of that Holy Place. As to the second Question: By what Authority our Lord, being no publick Magistrate, did these thing I am not so posed to determine that, he being the Eternal Son God, and now in the Exercise of his Regal Power, as I am to give an Account how it came to pass, that the Priests, and Scribes, and Pharisees never questioned him for what he did; for if any will say, That we presently shall read of their taking Council against him: I reply, But we read of nothing relating to this laid to his Charge. Nor do we read of their Questioning him, when he did the same things before, an Account of which we have in, Ioh. 2. For tho I know some say, that our Saviour did this Iure Zelotarum. That the Iews had a Law, That any might punish even to Death, such as profaned the Worship, or Holy things of God; which they justifie from Deut. 13.9. and the Examples of Phinehas killing Z mri and Kosbi, Numb. 25.6. and Mattaniah's killing the Iew, Sacrificing to Idols at Modin, and the Kings Commissioner, of which we read in 2 Maccab. 2.24, 25. yet this does no way give me any Satisfaction; for as on the one side, I should not have known how to have defended the Act of Phinehas, if God had not by and by justified him, nor do I think that the Law in Deut. 13.9. is to be expounded of private Persons So on the other side, if the Priests and Scribes, and Pharisees, had not known of some Law that justified our Saviour in this Act, I can hardly conceive they would have so quietly put it up, especially considering that probably their Pront was concerned, if they had for Gain Licensed those Traders, to a place within the Compass of the Temple; as is very probable. Being therefore fully satisfied, that our Saviour who was Lord of the Temple, and to whom the Spirit was given without measure, did no more, than he might Lawfully do, I am willingly Ignorant how it came to pass, that he met with no opposition in it, because God has not pleased in his Word to inform us. It is certain that he did the thing, and that it was a thing fit to be done, and that he, as the Son of God, had Authority to do it; what made them take it so quietly, I cannot tell, nor is it necessary for us to know, nor of any great advantage.

And when the chief priests, and the scribes, saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David, they were sore displeased.

And said unto him, Hearest thou what these say? And Jesus says unto them, Yea, Have ye never read Out of the mouths of babes and sucklings, thou hast perfected praise? The other Evangelists say nothing of this part of this History: The wonderful things here mentioned, are his healing the Blind and Lame, of which we read v. 14. The Cry of the Children doubtless more displeased them; it was of the same Nature with that of the multitude in the way, and in the Streets when our Lord came into Ierusalem, they owned Christ as the Messiah, and gave him Praise, and wished all manner of Felicity to him. The Pharisees showing a displeasure at the Acclamation, Christ referreth them to what was written, Psal. 8.2. there it is thou hast Founded, or Ordained strength, that is, a solid, and firm Praise: A prediction that from the Testimony of such weak Persons, the Glorious power of Christ should be proclaimed, and from such mean and despicable beginnings; great and Glorious things should come to pass.

And he left them, and went out of the city into Bethany, and he lodged there.

Now in the morning, as he returned into the city, he hungred.

And when he saw a fig-tree in the way, he came to it, and found nothing thereon but leaves only, and said unto it, Let no fruit grow on thee, hence forward for ever. And presently the fig-tree withered away.

And when the disciples saw it, they marvelled, saying, How soon is the fig-tree withered away?

Jesus answered, and said unto them, Verily I say unto you, If ye have faith and doubt not, ye shall not only do this, which is done to the fig-tree, but also, if ye shall say to this mountain, Be thou removed, and be thou cast into the sea, it shall be done.

And all things whatsoever ye shall ask in prayer, believing, ye shall receive. Luke has nothing of this passage, but Mark relateth it, with some Variation, and Additions: The Variation is only as to time, (as to which the Evangelists were not Curious) Matthew relates this Miracle, as done in the Morning of the second day, as Christ and his Disciples returned from Bethany; so does Mark, Ch. 11, 12. but Matthew speaks, as if the Disciples discerned it presently Withered. Mark mentions it, as not discerned to be Withered, till the next Morning, v. 20. Mark says, v. 13. For the time of Figs was not yet, which breeds a Difficulty, why our Saviour should Curse the Fig-tree, for having no Fruit, when the time for its Fruit was not come (of which more by and by.) Mark says, v. 21, 22. That Peter calling to remembrance his Masters Cursing the Fig-tree, says unto him Master, Behold the Fig-tree which thou Cursedst is Withered away: And Iesus answering said unto them. Have faith in God: Then repeats the substance of what Matthew has in v. 21, 22. to which Mark addeth, v. 25, 26. And when you stand Praying, forgive, if you have ought against any; that your Father also which is in Heaven, may forgive you your Trespasses. But if you do not forgive, neither will your Father which is in Heaven, forgive you your Trespasses. When our Lord had been in the Temple, and driven out the Buyers, and Sellers there, he went out of the City to lye at Bethany, either to avoid the noises of the City (now very full of People, the Passover being so nigh) or to get a more private place for Prayer. He returns the next Morning, and being an Hungry, and seeing a Fig-tree in his way, he goes to it, finds it full of Leaves, but no Fruit on it. He says unto it, Never Fruit grow on thee more. Mark says, For the time of Figs was no yet: Why then does our Saviour Curse this Tree? Some think, that by time is here meant Season (as indeed the word often signifieth) these would have the meaning to be For it was not Seasonab e year for Figs. But this rather Augmenteth, than abates the Difficulty; for why should our Saviour Curse it, for having no Figs when the Year was such, as was not Seasonable? Others therefore think, that should be, then the English would be, Where he was, was a time of Figs. For this it is said, 1. That the Greek Spirits and Accents were ordinarily left out in ancient Copies, which if they be taken away, the Words are the same. 2. That this was according to Truth, for it was a time of Green Figs, at least it being near Ierusalem, and but three or four days before the Passover, about which time they reaped their Corn, as appears from Lev. 23.16. Deut. 16.9. and it is plain from, Cant. 2.13. that in the beginning of their Spring, their Fig-trees put forth Green Figs. But when I consider, that none of the ancient Translations are according to this Criticism, but as our Translations, I conclude, that the Antients understood it, not, and it seemeth too bold to interpret the Words contrary to their Unanimous Sense: Others therefore tell us, that Fig-trees, or at least some kind of them (like Orange-trees) had Leaves and Fruit upon them always, some Green, some half Ripe, some full Ripe, and that these kept on their Leaves all the Winter: So that our Saviour seeing Leaves, might be led to it with an Expectation of some Fruit put forth the former Year, for the time for the Ripening of Fruit, of that kind that Year, was not come, and finding none, he Cursed it. Thereby in a Type, showing what should be done to Barren Souls, who have only Leaves, no true Fruit of Righteousness. Or, what if we should say, that he did not Curse it, with any respect to its want of Fruit, but only to show his Divine Power, working a Miracle? And presently the Fig-tree Withered away: A soon as our Saviour had Cursed it, it began to Wither. Mark tells us this was the next Morning, Ch. 11.20. which made Peter say, Master behold the Fig-tree which thou Cursedst is Withered away. Matthew says, When the Disciples saw it, they marvelled saying, How soon is the Fig-tree Withered away? Upon this our Saviour telleth Peter and the rest, that if they had Faith, and doubted not, they should not only do that which he had done to the Fig-tree, but if they said to that Mountain, be removed and cast into the Sea, it should be done. This is interpreted by v. 22. All things whatsoever ye shall ask in Prayer, ye shall receive: We met with the like Expression before, Mat. 17.20. Mark has the same, Ch. 11.23. Luke has it, Ch. 17.6. It is an Expression which ought not to be strained further than to signifie, That there is nothing conducive to the Glory of God, and our own good, but Believers may receive at the Hand of God, if they can believe without doubting, that what they would have shall come to pass. I see no reason to Discourse of a Faith of Miracles, as different from other Faith; which only thus differed, that the Disciples (the Apostles I mean) had a Power given them, and a Promise made to them, that they should be able to work miraculous Operations, which is not given to other Christians serving only the particular occasions of that time, to give Credit to the Gospel. The General proposition is true, and shall be made Good, to every Believer: That whatsoever Good is made the matter of a Promise (such are all Good things) shall be given to believing Souls, Praying for them. But there were of old special Promises, not made to the People of God in general, but to particular Persons, for particular Ends; we cannot expect to do, or obtain such things now. Nothing is too big for true Faith to obtain, but that Faith must have a Promise to lean upon, and it must be showed by Prayer, as v. 22. Mark adds, that it must be also attended with Charity, a Charitable Heart ready to forgive, and Actually forgiving our Brethren their Trespasses: But it is no more th n we met with in Matthew, Ch. 6. v. 14, 15. where we opened the Sense of those Words.

And when he was come into the Temple, the chief priests and the elders of the people, came unto him, as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority. Mark has before this, Ch. 11.18. And the Scribes and chief Priests heard it: That is, his turning the Buyers and Sellers out, and overturning the Tables of the Money Changers, and sought how they might destroy him: For they feared him, because all the People was astonished at his Doctrine. Then v. 27. he says, And they came again to Ierusalem, and as he was walking in the Temple, there came to him the Chief Priests, and the Scribes, and the Elders: And say unto him, By what Authority doest thou these things? And who gave thee this Authority to do these things? Luke says, Ch. 19.47.48. And he taught daily in the Temple, but the Chief Priests, and the Scribes, and the Chief of the People sought to destroy him: And could not find what they might do, for all the People were very ttentive to hear him. It is plain that our Saviour went ver Night to Bethany, and returned to Ierusalem every Mor ing, and daily Preached in the Temple. And Luke says the People were very Attentive to hear him. In the Greek it is, pon him, hearing him. They were also much affected with the Miracles, which they had seen him working: So as the Scribes, and the Elders feared him (says Mark.) This possibly might be one reason, why they made no opposition to our Saviour, driving the Buyers and Sellers out of the Temple. viz. For fear of the People; for we must remember they were a conquered Tributary People, and under the Jurisdiction of the Romans, under whom, tho they had a Liberty for the Exercise of their own Religion, yet they had not such a Power as before: It was not Lawful for them to put any to Death, Ioh. 18.31. And for the preserving of their own Liberty, they were obliged to take heed, of causing any Tumults for matters concerning their Religion. So as what they did of this Nature, they did by Craf rather than plainly, and openly Attempting it. Mar 14.1. It is likely, they might have some previous, secret Councels, what Method to take, mentioned both by Mark and Luke: The Method it seems which they agreed upon, was first to send to him, to know, By what Authority he did th se things, and who gave him such Authority? This is mentioned both by Matthew and Mark, they sent such a Message to Iohn, Ch. 1.19, 20, 21. They had often questioned him about his Doctrine, and had gone by the worst, he justifying his Doctrine to their Faces. For the Truth of his Miracles, it was so Evident that they could not question that: They therefore now only question his Authority to Preach. The Question was Captious enough, for if he had said by a Divine Authority, they would probably have accused him of Blasphemy: For an Humane Authority, they knew he had none, according to their Rules for Order, for they came from the Court, that should have given them such Authority: Our Saviour well enough understanding their Design, gives them, who would not understand his Divine Mission by his miraculous Operations, a wary Answer.

And Jesus answered, and said unto them, I also will ask you one thing, which if ye tell me, I likewise will tell you, by what authority I do these things.

The baptism of John, whence was it, from heaven? or of men? And they reasoned with themselves, saying, If we shall say From heaven he will say unto us, Why did ye not believe him?

But if we shall say, Of men, we fear t e people, for all hold John as a prophet.

And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you, by what authority I do these things. We have the same without any considerable Alteration Mar. 11.27, 28, 29, 30, 31, 32, 33. Luke also records the same History, Ch. 20.1, 2, 3, 4, 5, 6, 7, 8. with no considerable difference, only he thus prefaceth to it. And it came to pass that on one of those days, as he taught the People in the Temple, and Peached the Gospel, the Chief Priests, and the Scribes, came upon him with the Elders. Which makes it plain, that their Question princip lly related to our Saviours Preaching. It should seem, they had a Law prohibiting any to Preach in the Temple without Authority, from the Chief Priests, and Elders. If any one think this was not an apposite Answer, to the Question propounded to him, 1. They ought to consider, that our Saviour did truly Judge, they deserved no Answer, for his Works had testified of him, that he acted by a Divine Power; he should not need tell them so, in so many Words, 2. In very deed, there was a direct Answer couched in this Question of our Saviour. I pray, says he, by what Authority did Iohn Preach and Baptize? They could not say by an Humane Authority, for they knew he was not Licensed by their Masters: It must follow that he Acted by Virtue of an extraordinary Divine Mission, so do I (says our Saviour) and have given you a greater Proof of it, than ever Iohn Baptist did. But our Lord well knew, that the Pharisees had a greater Reverence for Iohn the Baptist, than for him, and that many of the People had a great Opinion of Iohn, indeed greater than of him, our Saviour coming Eating and Drinking, as he expresseth it, (that is) being of a more free, and sociable Conversation, which did not to please the Pharasaical, morose, and supercilious Humour; he therefore chuseth to teach them by a Question, in which assoon as they could resolve themselves, they might know by what Authority he did, what he did. Besides, by the Baptism of Iohn, mentioned in our Saviours. Question, is not to be understood only his Administration of Baptism, but his Doctrine, and indeed the whole of his Ministery: For as his Baptism, is called the Baptism of Repen ance; so the Pharisees here argue, that if they should say from Heaven, He would say, why then did you not believe him, which must be understood of his Doctrine: A great part of Iohns Doctrine was, that the Messiah was come, that Christ was he, Ioh. 1.20. he pointed to him and said: Behold the L mb of God, who takes away the sins f the World, which had they believed, they would never have come to him with so silly a Question: The Pharisees therefore rightly judged how they would be ensnared, if they had said Iohns Baptism and Doctrine was from God, for then a Divine Faith was due to his Words, and they must have owned Christ to be the M ssiah. But why did not they say of Men? The Text says, They feared the Pe ple. Those who will not fear God, shall have something to fear sordidly, and slavishly. The People all owning Iohn as a Prophet, a Man that had an extr ordinary Mi ion from God, and Commi sion to reveal the Mind, and Will of God; and would have Cryed sh me upon them, had they disparaged him, as one that spake of his own Head: They say, We cannot tell. Herein they lyed. Our Saviour replyes: Neither do I tell u &c. Not, I cannot tell you, but I do not tell you: I will tell you no more than what Iohn has long since told you and what if you will, you and all Men may know by my Miracles.

But what think you? A certain man had two sons, and he came to the first, and said, Son, go work to day in my vineyard.

He answered, and said, I will not, but afterward he repented, and went.

And he came to the second, and said likewise, and he answered, and said, I go sir, and went not.

Whether of them twain did the will of his Father? They said unto him, The first. Jesus says unto them, Verily I say unto you, that the publicans and the harlots, go into the kingdom of God before you.

For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him. And ye, when ye had seen it, repented not afterward, that ye might believe him. Matthew alone mentioneth this Parable. The Scope of it is taught us. v. 31. The Publicans and Harlots go (that is shall go) into the Kingdom of Heaven before you. That is, you Pharisees: who these Pharisees, and who the Pubblicans were, we showed before, Ch. 3.7. the Pub icans were very od ous to the Iews, see Mar. 2.16. H rlots are great sinners. By t e Kingdom of Heaven, here s meant, that of. Our Lords saying, that Publicans and Ha lots sho ld go in before the Pharisees does not imply that they should follow. It only signi eth t t some who had been Publi ans, (as Matt ew, and) and Harlots, were in a better Condition than these P arisees: He proves it because they had done the Will of God, which the Pharisees notwithstanding all their fair Profe on had not, but resi ed it, and particularly, in the Mini ery of Iohn the Baptist, who came to them, In the way of Righte usness, Pre ching the true Doctrine of Righteousness and living an Holy and Righteous Life; upon the hearing of whose Doctrine, some of the Publicans, and other great s nners had believed in Christ, but the Pharisees tho they heard his Doctrine, saw his Conversation, and saw others repent, and own Christ, yet were so far from Believing, that they would not Repent, that they might believe; they would not be awakened to any Sense of their sinful Courses, nor amend any thing of their former ways, that they might receive Christ and imbrace his Righteousness, and Salvation. For altho Evangelical Repentance is the Fruit of Faith, yet that Repentance which lyeth in a previous Sense of sin, and a Resolution to leave sinful Courses, goeth before it. Now to Illustrate, and press this home upon the Consciences of these Pharisees: Our Saviour brings this Parable (as Nathan did to David, 2. Sam. 12.1. & 11.) that they might, being Convicted, Condemn themselves. Hence the Parable is easily understood: The Man mentioned is God. The two Sons were the Pharisees, a People highly pretending Obedience to the Law of God, and making a great show of Religion. And the Publicans, and Harlots. Great sinners, bad and vile People, making no pretence to Religion: God says to the one, and the other, Go and work in my Vineyard, that is, do my Will. Do the Work I command you to do. The Pharisees, so Hypocrites and Formalists, by their outward Pretence and Profession say: Sir I go, but yet go not; all their Religion is a vain show, a mere out-side Appearance. Others, by their Lives declare, That they will not go. But yet upon second Thoughts, having their Hearts touched by the Finger of God, they do Gods work, Which of them did the Will of his Father? They say to him the first. This is plain, for what was the Will of the Father, but that they should do the Work he set them to do? This the latter did not; the Fathers Will was not only that the Son should give him a Cap, and a Knee, and Complement him, but that he should go to work in the Vineyard It is the least part of Gods Will, that Men should give him good Words be a little Complemental, and Ceremonious to ard him, but that they should Repent and Believe, and obey his Gospel. This, some Publicans and Harlots did, the Generality of the Pharisees refused. It is an hard thing to convince a Moral, Righteous, Civil man, that he lacks any thing to Salvation; and hence it is that Profane Persons many times repent, believe and are saved, when others perish in their impenitency and unbelief, because they think, they have no need of Repentance, or any further Righteousness, than they are possessed of.

Hear another parable. There was a certain housholder which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country. Mark has this Parable, Ch. 12.1. Luke has it, Ch. 20.9. who is here intended under the Notion of an Housholder: Or a Man. We are told by the Prophet Isaiah, Ch. 5.1, 2. It is the Lord of Hosts, the God of Israel, the House of Israel, and the Men of Iudah are his Vineyard, his pleasant P ant, v. 7. he hedged this People by his Providence; God often compareth his Church to a Vineyard, Deut. 32.32. Psal. 80.8 Ier. 2.21. the other Expressions of making in it a Wine-press, or a Wine-fat, signi e no more than that God had provided for the Iews all things nece sary for use, or Ornament, his letting of it ou to Husband-men, and going into a far Country, signifies that being himself, as to his Glorious residence in Heaven, he had betru ed the Church of the ews, with an High Priest, and other Priests and Levites.

And when the time of the fruit drew near, he sent his servants to the husband-men, that they might receive the fruits thereof.

And the husband-men took his servants, and beat one, and killed another, and stoned another.

Again he sent other servants, more than the first, and they did unto them likewise. Mark agrees in the substance but mentions three single Servants sent, and then many others The r t he says they caught, and beat, and sent away Empty. At the second he says, they cast stones, wounded him in the Head, and ent him away sham fully hand ed. The third he says they k ed, and for others, they did bea some, and kill some. Luke speaks to the same Sense: I observed before that we must not look to t every particular P rase in a Parable, in the Explication By the Servants here sent to the Husband-men are doubtless to be under ood those extraordinary Proph ts, whom n the corr pt tate of the ewish Church God sent to reprove the P ests, and to admonish the Priests, as well as the People o the Duty which they owed unto God, in Obedience to his Law. And the various Phrases here used to express the ndignities o ered to the Servants, do b t signi e the various abu es offered to many of these Prophets, of which are instances in 1 King. 19.10. 2. Chron. 36.16. Neh. 9.26 Ier. 44.4, 5, 6. Ieremiah was beaten and imprisoned, so was M caiah, Zechariah slain in the Temple, &c.

But last of all he sent unto them his son, saying, They will reverence my Son. Mark says, he had but one Son, his well Beloved, Ch. 12 6. Luke says, 20.13. Then said the Lord of the Vineyard, what shall I do? I will send my beloved Son, it may be thy will reverence him, when they see him. God is here brought in acting after the manner of Men, using all prob ble means to get their Rent; we must not fancy, that God did not know what Men would do. God after all his Prophets, sent his only Son to the Iews, and to their Priests, his well beloved Son, he said, Perhaps they will reverence my Son: These words must be understood, not as Expre sing what they would do, or what apeared to God probable that they would do, but as expre sive, of what they ought to do, and what God might reasonably expect from them.

But when the husband-men saw the son, they said amongst themselves, This is the heir, come, let us kill him, and let us seize on his inheritance.

And they caught him, and cast him out of the vineyard, and slew him. Mark and Luke have the same with no considerable Alteration. Our Lord here Prophecieth his own Death, by the means of these wicked Priests, and so both lets them know, that he was not ignorant of what was in their Hearts, and they had been already (as we heard before) taking Counsel about, by which they might again have concluded, that he was the Son of God, and one who knew their Hearts; and he also let them know, that they should not surprize him, and that he was not afraid of them. But when the Husband-men saw the Son, they said, This is the Heir. These Words let the Pharisees (to whom together with the People, he at that time sp ke) know, that themselves knew he was the Son of God, and were Convicted in their wn Consciences, that he was the true Lord of the Church. Tho this was not true of all that had an hand in Crucifying Chri t: For Paul says of some of them, that if they had known him, they would not have Crucified the Lord of Life, yet it was do btless true of many of them, and those the most knowing Men among t them B t herein did their mo Prodigious Blindness, and madness ppear, that when they knew this, they should think it po b e to prevent his being set as King upon the Lords Holy Hill of Sion. One would think this were impo ble to Rational Creatures. But why should we think so? How many are there in the World this Day, that are Convict in their own Conciences, and do believe that the ways, and People whom they prosecute to their Ruin, yea to Death it self, are the Truths, the Ways, the People of God, yet they will be Kicking against the Pricks; and tho God makes many of them perish in their Enterprises, and su ers them not to come with Hoary Heads to the Grave in Peace, yet there ariseth another in stead of this Hydra a Po erity approving their doings, and thinking, tho their Fathers failed in this or that little Policy, yet they shall prevail against God, and his Inheritance shall be theirs. Wise Providence thus fitteth the Saints for their Crown, and suffers Sinners to prepare themselves for the Day of Wrath.

When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?

They say unto him, He will miserably destroy those wicked men, and will let out his Vineyard to other husbandmen, which shall render him the fruits in their seasons. Mark relates the latter Verse, as Christs own Words, Ch. 12.9. so does Luke, Ch. 20.15, 16. adding. That when they heard it, they said, God forbid. It is said to Solve this Difficulty, 1. That they say unto him] must not be understood of the Pharisees, but some of the Hearers; the Pharisees said only, God forbid. 2. Others think the Pharisees and Elders did at first say as is here exprest, but our Sav our then telling them, They were the Men, and opening it further to them, they said, God forbid. It is very po sible the Pharisees and Elders might fir t say it, and that our Saviour confirming and opening their Words, showing them how they had given Judgment against the selves they said, God forbid, so both they might say these Words, and Christ also This I take to be the mo t Satisfactory Answer. By those Words also our Saviour declares, That his Church should shortly be taken out of the Hands of these Pharisees and Elders and P iests, and put into the Hands of his Apostles and a Gospel Ministry.

Jesus says unto them, Did ye never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner This is the Lords doing, and it is marvellous in our eyes.

Therefore say I unto you The kingdom of God shall be taken from you, and given to a Nation, bringing forth the fruits thereof.

And whosoever shall fall on this stone, shall be broken, but on whomsoever it shall fall, it shall grind him to powder Mark, says, Ch. 12.10. And have you not read this Scripture, the Stone which the Builders rejected, is become the head of the Corner: This was the Lords doing, and it is Marvellous in our Eyes. Luke says, 20.17. And he beheld them, and said, What is this then that is written? The Stone which the Builders rejected, is become the head of the Corner. W osoever shall fall upon that Stone shall be broken, but on whomsoever it shall fall, it shall grind him to Powder. It is more then probable, that our Saviour had more Words with them upon this Argument, than are left us upon sacred record, (for Iohn has let us know, that we are not to expect that all he did or spake should be written, Ch. 21.25. and not as every Discourse or Action, so not all Words in the same Discourse, nor all Circumstances relating to the same Action) knowing themselves, and their Masters to be the Husbandmen, with whom the Lord had betru ed his Vineyard the House of Israel. It is not reasonable to think they should be very patient, to hear that God would Miserably destroy them as Wicked Men, and Commit his Vineyard to the trust of others. We cannot therefore in reason imagine, but that they should reply something to that, as thinking it a strange thing that he should assert, That for the rejection of him, God would reject his Ancient People, and cast off the Church of the Jews. To show this was nothing which ought to seem strange to them, he asks them, Did you never read in the Scriptures The Stone, &c Luk says he behe d them and said, W at is this then? As if the had charged him with speaking without any W rrant the Word of God, there was no such th ng in the or Prophets To convince them of their mi take, or t lea t that there was nothing in what he said, which needed to ppear range to them, he says, Did you never rea: Or you not read the Scripture? (so Mark rel tes it) or then? as Luke has it. The Text he q oteth is, Psa. 11 22 23. It is manife t that the Jews under ood that Ps m to be a Prophecy of Christ, by t e Peoples Acclamat ons o sanna; for the sub tance of those Acc m t ons re in the 25 and 26 v. of th t Psalm. Save I beseech the O Lord! O Lord, I beseech thee s nd Prosp ri y esse is he that comes to us in the Name save I beseech the. the Messiah. This they had S viour Sa th our Saviour in that very read which the Builders re ected, is of Corner. Before he had comp red the to show their Obligation to bring orth Fr t he e to, to denote Gods dwelling in it The B ilders here intended, were the Heads of the Jewish Church, who not only by their own pretences, but by their Calling were, and o ght to have been Builders tho indeed they proved D stroyers, and Pullers down, in tead of Bui ders. The Church is elsewhere compared to a B ilding. 1 Cor. 3.9..21 and the Teachers in it to Builders. Rom. 15.20. Our Lord is here compared to a Stone, because he is the only firm Foundation. The chief Corner Stone. In whom all the Building fitly Framed, groweth unto an Ho Temple in the Lord. In whom also we are for an Habitation of G d through the Spirit, Ephe. 2.20, 21, 22. called by the Prophet Isaiah Ch. 28.16. A Stone laid in Zion for a Foundation, a tryed Stone, a precious Corner Stone, a sure Foundation. Which is applyed to Christ. Acts 4.11. Rom. 9.33. 1 Pet. 2.6, 7, 8. He is become the Head of the Corner, that is, the chief, the principal Stone in the Building. Lest they should be artled at this, he addeth, This is the Lords doing, and it is Marvellous in our Eyes. This may seem strange to you, that those who seemed to be Builders, and, should be rejected, and thrown away; and no wonder For it is the Lords doing. In the Reformations of C urc es from Gross Corruptions, God does always some Extraordinary things, which we are not at present able to reconcile to our Reasons. V. 43. (which some think should have been p t a ter the next verse) Our Lord tells them plainly, That God was removing his Church from them to the Genti es, which he calleth a People that should bring forth the Fruits thereof. And whosoever shall fal on this St ne shall be brok n There will be many that shall be offended at Christ, his Person, his Doctrine, his Institutions upon which Account he is called a Stone of Stumbling, Rom. 9.33. But they shall be broken. If they take offence at me, so as they will not believe on me, nor receive me, it will be their Ruin. But on whomsoever it shall fall, it shall Grind him to Powder. If they shall go on to Persecute me, and my Members, so that I fall on them, they shall be ruined, irreparably and irrecoverably with a more dreadful Destruction.

And when the chief Priests and Pharisees had heard his parables, they perceived that he spake of them.

But when they sought to lay hands on him, they feared the multitude, because they took him for a Prophet. Mark has much the same, Chap. 12.12. so has Luke Ch. 20.19, 20. but Luke adds, They watched him, and sent out Spyes, which should eign themse ves just M n, that they might take hold of his Words, that so they might deliver him to the Power and Authority of the Governour. These wretched Men were Convinced in their own Consciences, they perceived he spake of them. They had nothing to oppose to what he said. They could not deny, but that the P a mist Psal. 118.22 spake of the Messias. They could not but own that they were the Builders and that they had refused him, yet their Lu ts and Interests would not suffer them to obey these Convictions, to receive, and to imbrace Christ, and prevent that R in which was coming upon them. They dur t not apprehend Christ for fear of the People. They had nothing to lay to his charge, they therefore send out Spyes to watch him, to see if they could catch any thing from him in Discourse, whereof to accuse him before Pilate the Roman Governour, in Iudea at this time.