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14 He passes privately thro' Galilee with his Disciples. Sect. 91. of a contrary Principle! In how many Instances does that paffionate Exclama~tion of the Father in this Story, fuit us? Lord, we believe; help thou our UnbeMarkix. 24. lief! How difficult is it, in the Midft of so much Guilt and Weakness, of fo

21.

much Perplexity and Unworthiness, to believe the Promises of Forgiveness and Preservation, of Grace and Glory. Yet we may humbly hope, that he, who by his Grace has wrought the Divine Principle in our Souls, will maintain it there. Only let it be our Concern, to oppose those Corruptions, which would enervate and suppress it. Perhaps there are some of them, which

Mat. xvii. will not be driven out but by Prayer and Fafting, by deep Humiliation, and more than ordinary Solemnity and Intenseness of Devotion. But surely they have little Regard to the Peace and Security of their Souls, who can allot only a few hasty Moments to them, when they have whole Hours and Days to bestow, not only on the Labours, but even on the Amusements of Life.

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Sect. 92.

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Mark IX.

30.

The Disciples are offended, at the Warning CHRIST gives them of his approaching Sufferings. He makes a miraculous Provision for paying the Tribute Money. Mat. XVII. 22, to the End. Mark IX. 30,---33.- Luke IX. - 43,45.

AND

MARK IX. 30.

ND while every one of the Spectators was
this stupendous Miracle wrought on
the Child who had been so terribly possessed, and at
all the other extraordinary Things which Jesus did,
they (i. e. our Lord and his Apostles,) departed from
thence, and pafled from the Mountain on which he
had been transfigured, thro' the rest of Galilee: And
he contrived to do it as privately as he could; for he
was defirous that none might know [it,] left the impor-
tant Conversation, into which he then entered with

31 his Disciples, should be interrupted. For while
they continued travelling and converfing in Galilee,
and especially when they came to the Places where
they lodged, Jefus taught bis Disciples (a) more
largely

MARK IX. 30.

AND [while they wondred every one at all Things which Jesus did,] they departed thence, and passed thro' Galilee; and he would not that any Man should know it. [LUKE IX.

-43.-]

31-For [while they abode in Galilee, Jesus] taught his Disciples, and faid unto them, [MAT. XVII. 22.LUKE IX.-43.]

(a) For Jefus taught his Disciples.) Mark assigns this as the Reason, why he defired, his Journey should be private, viz. that he might have an Opportunity to talk over this Subject at large: Which shews, that the Continuance or Abode in Galilee mentioned by Matthew, was only the short Stay they made in the Places where they lodged; and indeed he could not fo conveniently speak to all the Twelve, while they were actually travelling.

(b) Apply

:

They are troubled to hear of his approaching Sufferings.

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largely than he had done before, what was to befal Sect. 92. him. (Compare Mat. xvi. 21. Mark viii. 31. Mark IX. Luke ix. 22. Vol. i. pag. 549.)

31.

And he said unto them with great Solemnity, Apply your Ears attentively to these Sayings (b), Luke IX. how disagreeable foever they may be, and let 44. them sink into your Hearts; for the Son of Man, instead of reigning in that Grandeur which you expect, shall very shortly be betrayed into the Hands of finful Men (c), and shall seem for a while to be a helpless Prey to their Rage; for they shall put him to Death in a most cruel and infamous Manner; but they shall not finally triumph over him; for after he is thus flain, he shall rise from the Dead on the third Day, according to the Intimations I have often given you. (See Vol. i. pag. 142, 143.384.539.)

But they were so strongly prepossessed with 45

the Expectation of a Temporal Kingdom, that
they understood not this Saying, plain as it was,
and the Sense of it was bid from them, so that
they perceived it not; foolishly imagining it incon-
sistent with what the Sacred Oracles had declared,
of the glorious Success of the Son of Man, and the
universal Empire he was to establish. (Dan. vii. 14.)
And yet they were afraid to ask him what was the
Meaning of that Saying, left he should upbraid them
as unteachable; confidering how lately he had
given them the like Warning before, and how fe-
verely he had rebuked Peter for endeavouring to
dissuade him from it: Nevertheless they perceived,
that their Master foretold his own Death, and were
exceeding forry, that a Person of so excellent and
amiable a Character, from whom they had enter-
tained such glorious Expectations, should meet
with so unworthy a Return.

And

(b) Apply your Ears to these Sayings.] This seems to me a just Translation, of θεθε υμεις εις τα ώτα υμων τος λογος τέλος, which is literally, Put these Sayings to your Ears; a Phrafe which our Language will hardly admit. It intimates the Propensity they had, to withdraw and turn away their Ears, from such Declarations, as he was now about to make.

:

(c) Shall shortly be betrayed, &c.] Mark has expressed it in the Present Tense, and says, The Son of Man is delivered: But nothing is more common in the Sacred Language, than to speak of what should certainly and quickly be, as if it was already done. Compare John xii. 31. xvii. 4, 11, 24. Eph. ii. 5, 6. Heb. xii. 22. and Rev. xviii. 2, and 4. - The Explication of many other Scriptures depends on this obvious Remark,

(d) The

16

Sect. 92.

24.

He pays the Tribute by a Miracle at Capernaum.

And foon after this, he came with his Disciples to Capernaum: And when they were come [thither,] Mat. XVII. the Receivers and Collectors of the Sacred Tribute (d), which was gathered every Year thro' all their Cities, came to Peter, and faid, Does not your Master, who has the Character of fo religious a Teacher, pay the usual Tribute of the Didrachma (e) or Half-Shekel to the Service of the Tem25 ple? And he says, Yes, I know that he uses to pay it, and make no Doubt but he will do it now. And when he came into the House, Jefus, who was there before, prevented him, before he could speak of the Affair in Question, and faid to him, What doft thou think, Simon, and what seems fit to thee on this Occafion? Of whom do the Kings of the Earth receive Custom or Tribute? of their own Sons, or of Strangers?

26 Peter fays to him, Lord, it is evident they re-
ceive it only of Strangers. Jefus faid to him,
Then the Sons by Virtue of their Fathers Dispen-
sation are free from the Obligation: And on the
like Principle, I, as the Son of God, might plead
an Exemption here, especially as I have not now
the Sum, which is required towards the Mainte-
nance of the Temple-Worship.

27

Neverthe

less, left we should offend them, by giving an Occa-
sion to imagine that I put any Slight on the Tem-
ple, or lest others from my Example should in
far different Circumstances omit this Contribution,
I will not debate the Matter, but rather work a
Miracle, than fail in the Payment. Go therefore
down to the Sea, and when thou comest to the
neighbour-

MAT. XVII. 24. And [he to Capernaum: and] when they were come

came

thither, they that received Tribute - Money, came to Peter, and faid, Doth not your Master pay Tribute? [MARK IX. 33.-]

25 He faith, Yes. And

when he was come into the House, Jesus prevented him, faying, What thinkest thou, Simon? of whom do the Kings of the Earth take Cu

stom or Tribute? of their own Children, or of Strangers?

26 Peter faith unto him, Of Strangers. Jesus saith unto him, Then are the Children free.

27 Notwithstanding, lest we should offend them, go thou to the Sea, and caft an Hook,

(d) The Collectors of the Sacred Tribute.] Jofephus has expressly asserted, that each of the Jews used yearly to pay a Didrachma, or Half-Shekel, the Piece of Money here mentioned, to the Service of the Temple: (See Jofeph. Antiq. lib. xviii. cap. 9. (al. 12.) §. 1.) A Custom, which probably took its Rise from the Demand of that Sum from each of the Ifraelites, whenever they were numbred. Exod. xxx. 13. And therefore, with Beza, Cafaubon, Hammond, Grotius, and many other great Criticks, I chuse to understand this Passage, as referring to that, rather than to any Civil Tax; chiefly because I think, notwithstanding what Salmafius says to the contrary, (against Milton, pag. 259.) our Lord's Argument ver. 25, 26. can otherwise have no Force. The Reader will find an excellent Note in Grotius here, which renders it unnecessary to inlarge any farther.

(e) Does not your Master pay the usual Tribute, &c.] It seems then to have been a voluntary Thing, which Custom, rather than Law, had established. In Nehemiah's Days it was accounted fo, and the Sum was then something lower. See Neh. x. 32.

(f) A

Reflections on the Poverty and Wisdom of CHRIST.

17

Hook, and take up the Fish neighbouring Shore, throw in a Hook, and take the Sect. 92.

that first cometh up: when thou hast opened his Mouth, thou shalt find a Piece of Money: that take, and give unto them for me

and thee.

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and first Fish that comes up; and when thou hast opened Ma XVII
its Mouth, thou shalt there find a Piece of Silver 27.
Coin, called a Statera, which it has just swallow-
ed (f); take that, and give it to them that collect
the Tribute, both for me and thee; for thou
knowest it will answer their Demands for both.
Accordingly Peter went, and finding the Money
in the Fish's Mouth, paid it according to his Lord's
Command.

IMPROVEMENT.

OW flow and untractable were the Minds of the Apostles, who Markix. 32: understood not these plain Things, when thus inculcated again and again! But on the other Hand, how much Integrity does it shew in the Hiftorian, to record what seemed so little to the Honour of himself, and his Brethren ? In this Respect, and many others, surely Credit rises to the Gospel, even by Occasion of the Infirmities of those to whom it was committed, and out of Weakness they are made strong. Let us however learn, to be upon our Guard against the Prejudices of Worldly Interest, since, as we fee, they may take such strong Hold of Minds, in the main upright and pious. And therefore let us earnestly pray, that God would give us a greater Relish for spiritual and eternal Blessings.

It cannot surely become us, to seek the Grandeur and Riches of this Mat. xvii. World, when our Blessed Master was so poor, that he could not pay this 27. little Tribute, without having Recourse to a Miracle. Yet this he chuses, rather than to give Offence by a Refusal, how justly foever he might have pleaded an Exemption from it. Let us learn from hence that Meekness of Ver. 26. Wisdom, which will teach us to seek the Interest of others, rather than our own; and rather to consider, how we may edify others by the Abundance

(f) A Statera, which it has just swallowed.] The Statera was (as appears in Part from this Text,) a Piece of Coin, in Value about Two Half-Shekels, or, according to Dr. Prideaux, near Three Shillings of our Money, tho' most Criticks reckon the Shekel but about Half a Crown. See Drufius, on this Verse and the 24th. I see no Reason with Schmidius to suppose, this Piece of Money was created on this Occasion: But supposing, as in the Paraphrafe, that the Fish had accidentally swallowed it, (perhaps as it was falling into the Water, near some other Prey,) I cannot forbear remarking, how illustrious a Degree of Knowledge and Power our Lord discovered in the Case before us; Knowledge, in penetrating into the Bowels of this Animal, tho' in the Sea; and Power, in directing this particular Fish to Peter's Hook, tho' he himself was at a Distance. Hardly any Circumstance can be imagined more fit, to encourage him, and his Brethren, in a firm Dependance on Divine Providence. And it is very natural to reflect, how easily Christ could, if he had seen fit, have drawn up immense Treasures by this very Method, from the Heart of the Sea: But he intended, that his Servants should be inriched and adorned in a much nobler Manner, than with Pearls and coftly Array.

VOL. II.

C

18

The Disciples contend, who of them should be greatest.

Sect. 92. dance of our good Works, than how we may excuse ourselves in the Omiffion of any. That Extent of Knowledge and Power, which our Lord displayed on this Occafion, can never be at a Loss for Means to repay, whatever we may thus sacrifice for his fake.

SECT. XCIII.

CHRIST reproves his Apostles for their Contention, who
should be greatest; and recommends to them Humility and
Mortification. Mark IX. - 33,37.42,--- to the End.
Mat. XVIII. 1,---9. Luke IX. 46,---48.

Sect. 93. N

Mark IX. 33.

34

35

MARK IX. 33.

MARK IX.-33

in the House, he afked them, What was it that ye disputed among yourselves by the Way?

OW when Peter was returned from the Sea- AND being
Side, having taken the Fish which fupplied
him with the Tribute-Money (a), our Lord, from
a late Occurrence which he had observed among
his Disciples, took Occasion to recommend Hu-
mility to them: And being in the House with his
Apostles, that he might naturally introduce the
Discourse he intended, he asked them, About what
were you difputing with each other on the Way in so
eager a Manner, that I could not forbear taking
particular Notice of it?

But instead of answering him directly, they were
confounded with the Question, and continued
filent, being ashamed to confefs the Truth; for
as they were travelling on the Way, a Controversy
arose among them, [and] they had warmly debated
the Matter one with another, which of them should
be the greatest Man in that Temporal Monarchy,
which they assured themselves Jesus, as the ex-
pected Messiah, would erect, whatever Sufferings
might lie in the Paffage to it.

34 But they held their Peace: for by the Way [there arofe a Reasoning among them, and] they had difputed among themselves, [which of them should be greatest.] [LUKE IX. 46.]

And Jefus perceiving, notwithstanding their Si35 And [Jefus perceiving lence, the secret Thought of their ambitious Heart, the Thought of their Heart,]

and

fat

(a) When Peter was returned, &c.] In order to remind those, who may hear these Sections read in a Family, of the Connection of them, I have generally introduced each, with a brief Hint at the Subject of the former; which tho' it makes the Paraphrafe on the first Verse of a Section sometimes much longer, than I should otherwise have chosen, yet may I hope be attended with Advantage sufficient to ballance that Inconvenience.

(b) Called

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