given them of the contrary. Observe, 2. The course which our Saviour takes to cool the ambition of his disciples; he tells them, they must expect here, not crowns on their heads, but a cross on their backs; they must first taste of his sufferings, before they talk of his glory; and patiently suffer for him, before they expect to reign with him; plainly intimating, that the cross is the way to the crown, suffering the way to reigning, and that those that suffer most for Christ, shall partake of highest dignity and glory from him. Observe, 3. The presumptuous confidence which the disciples had of their own strength and ability for sufferings.

Are ус able, says Christ, to drink of my cup? They reply, We are able. Alas, poor disciples! when it came to the trial, they all cowardly forsook him and fled. A bold presumption makes us vaunt of our own ability; holy jealousy makes us distrustful of our own strength. Those that are least acquainted with the cross, are usually the most confident undertakers.

23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Observe here, Our blessed Saviour's wonderful mildness and gentleness towards his disciples; he doth not with passion, much less with indignation, reprehend them, either for their ambition or presumption, but makes the best of their answer, and encourages their good intentions; he tells them, that they should have the honour to share with him in his sufferings, to pledge him in his own cup, and after a conformity to him in his sufferings, they might expect to be sharers with him in his glory. Yet observe, that when Christ says, that to sit at his right hand was not his to give; he means, as he was Man, or as he was Mediator: for elsewhere, as God, we find him asserting his power to dispose of the kingdom of heaven: John x. 28. I give unto them eternal life. However the Arians of old, and Socinians of late, do from this text infer, that God the Father has a power reserved to himself, which he hath not committed to Christ his Son; from whence they would conclude, that he is not the same God which the Father is, because he hath not the same power which the Father has. Answer,

But if Christ be here supposed to deny this power to himself, he must then manifestly contradict himself, when he says, I appoint unto you a kingdom, and All power in heaven and earth is given to me. When Christ therefore saith, he could only give this to them for whom it was appointed of his Father; this doth not signify any defect in his power, but a perfect conformity to his Father's will, and that he could not do this unless the divine essence and nature abided in him. This the words rather show, than that there is any want of power in Christ.

25 But

24 And when the ten heard it, they were moved with indignation against the two brethren. Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26 But whosoever will be great among you, it shall not be so among you: but let him be your minister; 27 And whosoever will be chief among you, let him be your servant.

Note here, 1. That Christ by these words doth not forbid the exercise of civil

dominion and lawful magistracy; for then all order, all defence of good men, and punishment of evil-doers, would be taken away. Magistracy is God's ordinance, and the magistrate is God's minister for the good of human society, and consequently not here censured or condemned by Christ. True, when Christ was here on earth, he refused to execute the magistrate's office, because his kingdom was not of this world, and because he would give no umbrage to Cæsar or the Jews: and because he would leave us an example of humility and contempt of worldly grandeur, and not because the office of civil magistracy was unlawful. Note, 2. That Christ by this text doth not condemn the exercise of ecclesiastical government, that being as necessary in the church as the former in the state. The welfare of the church necessarily depends on the exercise of ecclesiastical discipline. Note, 3. Christ here forbids only the exercise of that dominion which is attended with tyranny and oppression; and is managed according to men's wills and lusts: now, says Christ, you shall have no such government, you shall command nothing for mere will and pleasure, but your whole

office shall consist in being ministers to the good of others; and herein ye shall resemble me the Son of man, who came not to be ministered unto, but to minister. And accordingly, that Christ might effectually quench those unhappy sparks of ambition which were kindled in his apostles' minds, he tells them, that supremacy and dominion belong to secular princes, not to evangelical pastors, who ought to carry themselves with humility towards one another; not that Christ directs to a parity and equality amongst all his ministers, and forbids the pre-eminence of some over others; but the affectation of superiority, and the love of pre-eminency, is that which our Saviour disallows. Learn, 1. That so far ought the ministers of Christ to be from affecting a domination and superiority of power over their fellow-brethren, that, in imitation of Christ their Lord and Master, they ought to account themselves fellow-servants; I am amongst you, saith Christ, as one that serveth. 2. That such ministers as do love and affect pre-eminency and superiority are most unfit for it; and they deserve it best, who seek it least. 3. That the dignity and honour which the ministers of Christ should chiefly and only affect, is in another world; and the way to be greatest and highest there, is to be low and humble here, mean in our own eyes, and little in our own esteem. Whosoever will be chief, says Christ, let him be your servant.

28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

To encourage his disciples to the forementioned condescending humility one towards another, our Saviour propounds to them his own instructive example; I came not to be ministered unto, says Christ, but to minister to the wants and necessaries of others, both for soul and body. "O what a sight will it be, (as if our Lord had said,) to behold an humble God, and a proud creature; an humble Saviour, and an haughty sinner!" Yea, our Lord urges his example farther, that as he laid down his life for us, so should we be ready to lay down our lives for one another. Did Christ lay down his life for us, and shall we not lay down a lust for him? our pride, our ambition, our affectation of dignity and superiority over others? Note here two things, 1. Whereas it is said, that

Christ gave his life a ransom for many; it is elsewhere affirmed, that he tasted death for every man, even for them that denied the Lord who bought them. The word many, in other places of Scripture, is not exclusive of some, but inclusive of all. Thus Dan, vii. 2. Many that sleep in the dust shall arise; answers St. John v. 28, 29. All that sleep in their graves shall hear his voice. Thus Rom. v. 15. Through the offence of one many died; answers 1 Cor. xv. 22. In Adam all died. There is a virtual sufficiency in the death of Christ for the salvation of mankind, and an actual efficacy for the salvation of them that repent, and believe, and obey the gospel. Note, 2. From these words, He gave his life a ransom; that Christ suffered in our stead, and died in our place, and gave his life instead of ours. It was the constant opinion both of the Jews and Gentiles, that their piacular victims were ransoms for the life of the offender, and that he who gave his life for another, suffered in his stead, to preserve him from death. And who can reasonably suppose, but that our Lord intended by saying, he gave himself a Ransom, that he gave his life instead of the lives of those for whom he suffered ? Vain are the Socinians, when they say this price was to be paid to Satan, because he detained us captive. True; the price is to be paid to him that detains the captive, when he doth this for gain to make money of him, as the Turks detain the christians captive at Algiers; but when a man is detained in custody for violation of a law, then it is not the gaoler, but the legislator, to whom the price of redemption must be paid, or satisfaction be made. Accordingly this price was paid to God; for Christ became our Ransom, as he offered up his life and blood for us; now he offered himself without spot to God, Heb. ix. 14. he therefore paid the price of our redemption to God.

29 And as they departed from Jericho, a great multitude followed him. 30 And, behold, two blind men sitting by the way-side, when they heard that Jesus passed by, cried out, saying, Have mercy on And the multitude rebuked them us, O Lord, thou son of David. because they should hold their peace: but they cried the more, say. ing, Have mercy upon us, O Lord,

31

persons and actions, even of the circumstances of actions.

4 All this was done, that it might be fulfilled, which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

Here the reason is assigned why Christ rode upon the ass into Jerusalem; it was to fulfil an ancient prophecy, that the Messias, or king of the Jews, should come riding upon that beast into Jerusalem. There was not any prophecy of Christ more plainly fulfilled than this. The prophecy alluded to, is Zech. ix. 9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; 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. Where note, The character given of the Messias; he is the supreme King and Governor of his church, thy King cometh. The errand that he comes upon, bringing salvation: and the entertainment which his church was to give him; namely, to receive him with triumphs of joy, and universal acclamations. Rejoice, O daughter of Zion; and shout, O Jerusalem, for joy.

6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord; Hosanna in the highest!

Observe here, 1. The obedience of his disciples, and the motions of the multitude; the disciples never dispute their Lord's commands, nor raise objections, nor are afraid of dangers, but speedily execute their Lord's pleasure, and find every thing according to their Lord's predictions. When our call is clear, our obedience must be speedy. What God commands, we are

not to dispute, but to obey. The disciples did as Jesus commanded them. Observe, 2. The actions of the multitude in acknow

ledging Christ to be their king; They cast their garments upon the ground for him to ride upon, according to the custom of princes when they ride in state; but they do not only disrobe their backs, but expend their breath in joyful acclamations and loud hosannas, wishing all manner of prosperity to this meek but mighty king. In this princely, yet poor and despicable pomp, doth our Saviour enter into that famous city of Jerusalem. O how far was our holy Lord from affecting worldly greatness and grandeur! He despised that glory which worldly hearts fondly admire; yet because he was a King, he would be proclaimed such, and have his kingdom confessed, applauded, and blest; but that it might appear that his kingdom was not of this world, he abandons all worldly magnificence. O glorious, yet homely pomp! O meek, but mighty prince.

10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus, the prophet of Nazareth of Galilee.

This is not the first or only time that Jerusalem was moved and troubled at the ii. we read, all Jerusalem was troubled, appearance of Christ; at his birth, Matt. together with Herod; and now that he rides into Jerusalem, though in so mean a port, yet there is a new commotion. Jerusalem, instead of being thankful for his company, is troubled at his presence. Thence learn, That such persons and plaafforded to them, are not always the most ces as have the greatest helps and privileges answerable in their returns of thankfulness. It is not Christ's presence with us, but his welcome to us, that makes us happy. Christ is daily taught in our synagogues, and preached in our streets; yet, alas! multitudes are ignorant of him, and say with the men of Jerusalem, when Christ was before their eyes, Who is this?

12 And Jesus went into the temple of God, and cast out all them and overthrew the tables of the that sold and bought in the temple money-changers, and the seats of them that sold doves; 13 And said unto them, It is written, My house

shall be called the house of prayer; but ye have made it a den of thieves. Our blessed Saviour having entered Jerusalem, observe, his first walk was not to the palace, but to the temple, and his work there was to purge and reform: all reformation of manners must begin first at the house of God. Our Lord's business was to reform the temple, not to ruin it. Places dedicated to the service of God, if profaned and polluted, ought to be purged from their abuses, not pulled down and destroyed, because they have been abused. But what was the profanation of the temple, which so offended our Saviour? Answer, Within the third or outward court of the temple, there was a public mart or market held, where were sold oxen, sheep, and doves, and such things as were needful for sacrifice; many of the Jews coming an hundred miles to the temple, it was burdensome to bring their sacrifices so far with them; wherefore order was taken by the priests, that sheep and oxen, meal and oil, and all other requisites for sacrifice, should be had for money close by the altar, to the great ease of the offerer. Nothing could be more plausible than this plea. But the fairest pretences cannot bear out a sin with God; therefore our blessed Saviour, in indignation at so foul an abuse, whips out these chapmen, casts down their tables, and vindicates the honour and reputation of his Father's house. Learn thence, That there is a reverence due to God's house for the Owner's sake, and for the service sake. Nothing but holiness can become that place, where God is worshipped in the beauty of holiness. Observe lastly, The reason which our Saviour gives for this act of his; for, says he, It is written, My house shall be called an house of prayer. Where by prayer is to be understood the whole worship and service of Almighty God, of which prayer is an eminent and principal part. That which gives denomination to an house, is certainly the chief work being done in that house. Now God's house being called an house of prayer, certainly implies that prayer is the chief and principal work to be performed in his house; yet must we take heed that we set not the ordinances of God at va

riance one with another; we must not idolize one ordinance, and vilify another; but pay an awful respect and regard to

all the institutions of our Maker.

14 And the blind and the lame

came to him in the temple; and he healed them. 15 And when the chief priests and 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, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea: have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

Observe here, 1. That our blessed Saviour works his miracles, not secretly in a corner, but openly in a temple, and submits them to the examination of all persons' senses. A miracle is a supernatural action which is obvious to sense. Popish miracles are talked of by many, but seen by none. Observe, 2. That Christ's enemies are never more incensed, than when his divine power is most exerted, and his divine nature owned and acknowledged. When the chief priests saw the miracles which Jesus did, and heard the children crying, Hosanna to the Son of David, they were sore displeased. Observe, 3. That Christ can glorify himself by the mouth of babes and sucklings; he can form and fit up what instruments he pleases to show forth his excellences and celebrate his praises. Out of the mouth of babes and sucklings thou hast perfected praise.

17 And he left them, and went out of the city into Bethany; and he lodged there. 18 Now in the morning, as he returned into the city, he hungered. 19 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 henceforward for ever. And presently the fig-tree withered away.

Our blessed Saviour having driven the buyers and sellers out of the temple, lodges not that night in Jerusalem, but withdraws to

Bethany, a place of retirement from the noise and tumult of the city. Where note, How delightful is it to a good man, to dwell Our Lord's love of solitude and retiredness. sometimes within himself, to take the wings of a dove, and fly away, and be at rest! Yet the next morning our Lord returns to the city: he knew when to be