Matthew 16

THe Pharisees also with the Sadduces came, and tempting desired him that he would show them a sign from heaven. What these Pharisees and Sadduces were, we have had an occasion to show before in our Annotations on Ch. 3. v. 7. there was a great Opposition betwixt them, as we may learn from Acts 23.7, 8. The Pharisees and Scribes were great Zealots for their Traditions. The Sadduces valued them not, The Pharisees held, the Resurrection, Angels and Spirits. The Sadduces denied all. But they were both Enemies to Christ, and Combine in their designs against him. They came to him Tempting, that is, desirous to make a tryal of him, they desire that he would show them a Sign from Heaven. Such a one as Moses showed them, Ioh. 6.30, 31. bringing down Bread from Heaven. They had seen our Saviour showing many Signs, but they had taught the People, that these things might be done by the Power of the Devil, or by the Art of Man, therefore they challenge our Saviour to show them another kind of Sign, a Sign from Heaven, that they might know he was sent of God. See Mark 8.11.

He answered, and said unto them, When it is evening, ye say, It will be fair weather, for the sky is red.

And in the morning, It will be foul weather to day, for the sky is red, and lowring. O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times? You can, says our Saviour, make Observations upon the Works of God in nature, and common Providence, and from such Observations you can make Conclusions; if you see the Sky red in the Evening, you can conclude from thence, that the morrow will be fair, because you think that the Redness of the Sky at Night speakes the Clouds thin, and the Air pure, and on the other side, the Redness of it in the Morning, speaks the Clouds thick, so as the Sun cannot disperse them, or because you observe that generally it so proveth, tho nothing be more mutable then the Air, But you cannot discern the Signs of the Times. You are only dull at making Observations upon the Scriptures, and the Will of God revealed in them concerning me: you might observe, that all the Signs of the Messias are fulfilled in me. I was Born of a Virgin, as was prophesied by Isaiah. Chap. 7.14. in Bethlehem Iudah, as was prophesied by Micah, Chap. 5.2. At a time, when the Scepter was departed from Iudah, and the Lawgiver from his Feet, as was Prophesied by Iacob, Gen. 49.10. That Iohn the Baptist come in the Power and Spirit of Elias, to prepare my way before me, as was prophesied by Malachy, Mal. 4.5. That there is one come, who openeth the Eyes of the Blind, and unstopeth the Ears of the Deaf, and maketh the Lame to leap as an Hart, and the Tongue of the Dumb to Sing, according to the Prophesie, Isa. 35.5, 6. all these are the Signs of the time, when the Messiah was to come, but these things you cannot discern, but like a Company of Hypocrites, who pretend one thing, and do another, you come and ask a Sign, that you might believe in me, when you have so many, and yet will not believe.

A wicked, and adulterous generation, seeketh after a sign, and there shall be no sign given unto it, but the sign of the prophet Jonas. And he left them and departed. We meet with the same Answer, given to the Pharisees, Chap. 12.39. you pretend your selves to be the Children of Abraham, but you are Bastards rather than his Children; he saw my Day afar off, and rejoyced, you will not believe, tho you see me amongst you and at your Doors; he believed without any Sign, you will not believe, tho I have showed you many Signs. You shall have no such Sign as you would have, the Sign of the Prophet Ionah is enough: But in our Lords former reference of them to the Prophet Ionah, he instanced in one particular, viz. his being three Days, and three Nights in the Belly of the Whale; here he seemeth more generally to refer to Ionah, as a Type of him in more respects, which indeed he was Chemnitius reckons them up thus. 1. Ionas was thrown into the Sea by the Mariners, to whom he had betrusted himself: Christ was delivered to Death by the Iews, to whom he was specially promised. 2. Ionas was willingly thrown into the Sea. Christ laid down his Life, and Man took it not from him. 3. Ionas by being cast into the Sea, saved those in the Ship. Christ by his Death saved the Children of Men. 4. Ionas after he had been in the Whales Belly three days, was cast up on dry Land: Christ after three Days, rose again from the dead. 5. The Ninivites, tho upon the Preaching of Ionah they made a show of Repentance, yet returning to their former Sins, were soon after destroyed; so were the Jews within Forty years after Christs Ascension. So as Ionas was many ways an Eminent Sign, and Type of Christ. Our Lord having referred them to Study this Sign, would entertain no more Discourse with them, but leaves, and departeth from them. Mark says, Chap. 8. v. 13. that he entring into the Ship again, departed to the other side, (the Ship which brought him to Dalmanutha, or, Magdala) and went into the Coasts of Galilee again.

And when his disciples were come to the other side, they had forgotten to take bread.

Then Jesus said unto them, Take heed, and beware of the leaven of the Pharisees, and of the Sadduces.

And they reasoned amongst themselves, saying, It is because we have taken no bread. Mark says, Chap. 8. v. 14, 15, 16. Now the Disciples had forgotten to take Bread, neither had they in the Ship with them more than one Loaf. And he charged them, saying, Take heed and beware of the Leaven of the Pharisees, and of the leaven of Herod. And they reasoning amongst themselves, said, It is because we have no Bread. The Disciples went into the Ship, without taking a due care for Provision for the Bodies, which they were sensible of, when they came on shore on the other side. Christ happened in the mean time, to give them a caution against the Doctrine of the Pharisees and Sadduces, and Herodians, which he properly expresseth (tho Metaphorically) under the Notion of Leaven, this they understood not, but fancied that he had spoken this to them with reference to their want of Bread, as if he had only given them warning, that for the making of Bread to supply their necessity, they should not go to the Pharisees, or Sadduces, or Herodians, for leaven; or that they should not go to buy any Bread of the Pharisees, or of the Sadduces. So dull are we to understand Spiritual things, and so soon had they forgot the Doctrine which our Saviour had so lately taught them, Ch. 15.17, 18. That those things which are Forraign to a Man, and come not out of his Heart, do not defile a Man, but those things only which proceed out of his Heart.

Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye amongst your selves, because ye have brought no bread?

Do ye not yet understand, neither remember, the five loaves of the five thousand, and how many baskets ye took up?

Neither the seven loaves of the four thousand, and how many baskets ye took up?

How is it, that ye do not understand, that I spake it not to you concerning bread, that ye should be ware of the leaven of the Pharisees, and of the Sadduces.

Then understood they, how that he bad them not beware of the leave of bread, but of the doctrine of the Pharisees and of the Sadduces. Mark giving us an account of this passage, Chap, 8.17, 18, 19. useth some harsher Expre ions. And when Iesus knew it, he said unto them, Why Reason ye, because ye have no Bread? Perceive ye not yet, neither understand, have ye your Eyes yet hardened? Having Eyes, see you not, and having Ears, hear you not? And do you not yet remember? When I brake the five Loaves, amongst the five Thousand, how many Baskets full took you up? They say unto him twelve. And when the seven amongst four Thousand, how many Baskets full of Fragments took you up? and they said seven. And he said unto them, how is it that you do not understand? Our Saviour here Chargeth them, with three things, Ignorance, Vnbelief, Forgetfulness. Ignorance in that they did not understand, that his usu l way was to Discourse spiritual things to them, under Earthly Similitudes, and so by Leaven he must understand something else than Leaven, with which Men use to Leaven their Bread. Vnbelief, That they having seen the Power, and Goodness of the Lord and Master, to feed four Thousand, with seven Loves, and five Thousand with five Loves, leaving a great remainder, and that he did this for a mixed multitude, out of a mere Compassion to the Wants, and Cravings of humane Nature, should not judge, that he was able to provide for them, altho they had brought no Bread: Or, doubt whether he would do it or no for them, who were much dearer to him. 3. Forgetfulness, which is often in Scripture made the Mother of Unbelief and Disobedience, Deut. 4.9.23. & 25. v. 19. Psal. 78.11. There is nothing of Difficulty in the terms, only from this History we may learn these things. 1. That God expecteth that we should, not only hear and see, but understand. 2. That he looks we should not only hear for the present time, but for the time to come; Christ expected that his Disciple should have learned from his Doctrine, about washing of Hands, that he could not mean the Leaven of Bread, but something else, which might defile them. 3. That he is much displeased with his own People, when he discerns Blindness, and Ignorance in them, after their more than ordinary means of Knowledge. 4. That former Experiences, of Gods Power and Goodness manifested for us, or to us, ought to strengthen our Faith in him, when we come under the like Circumstances, and a disputing, or doubting after such Experiences argueth but a little, and very weak Faith, and an hardness of Heart, that the Mercies of God have not made a just impression on our Souls. Then understood they that he bid them not beware of the Leaven of Bread, but of the Doctrine of the Pharisees, and of the Sadduces. Mark instead of, and of the Sadduces, has, and of the Leaven of Herod, hich has made some think, that Herod was a Sadduce. The Doctrine of the Pharisees is reducible to two Heads, Iustification by the works of the Law, and those Works too according to that imperfect Sense of the Law they gave. 2. The Obligation of the Tradition of the Elders: Whose Traditions were also (as we have heard) some of them of that Nature, that they made the Law of God of no Effect. The Doctrine of the Sadduces, we are in part told, Acts 23.8. They said, there was no Resurrection, nor Angel, nor Spirit: These were Principles excellently suted to Men of Atheistical Hearts and Lives, and it is more than probable, that Herod and his Courtiers, and some of his Lords, and great Captains, had suckt in some of these Principles, and these were the Herodians mentioned, Mat. 22.16. & Mar. 3.6. These Doctrines are by our Saviour compared to Leaven, not only because of the sower Nature of it, but also, because Hereticks words (as the Apostle says) Eat as does a Canker, and are of a Contagious Nature; as Leaven does diffuse its Quality into the whole Mass of Meat. Our Saviour Ch. 13.33. had upon this Account compared the Gospel to Leaven, because by his Blessing upon it, it should influence the World as we heard, Ch. 13.

When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say, that I the son of man am?

And they said, Some say that thou art, John the Baptist, some Elias, and others, Jeremias, or one of the prophets. This, and the following part of this Discourse, is related both by Mark and Luke: Mark has it, Ch. 8.27. And Iesus went out, and his Disciples, into the Town of Cesarea Philippi, and by the way he asked his Disciples, saying unto them: Whom do Men say that I am? And they answered, Iohn the Baptist, but some say Elias, and others, one of the Prophets. Luke says, Ch. 9.18, 19. And it came to pass, as he was alone Praying, his Disciples were with him, and he asked them saying, whom say the People that I am. They answering him, said Iohn the Baptist, but some say Elias, and others say, That one of the Old Prophets is risen again. Matthew and Mark name the place, whither our Saviour was going, viz. Cesarea Philippi: It is so called partly, to destinguish it from another Cesarea, and partly, because it was built to the Honour of Tiberius Caesar, by Philip the Tretrach. It was a City at the bottom of Lebanon, and upon the River of Iordan. Mark says, this Discourse was in the way, Luke says, As he was alone Praying, but As must there signifie after, for we cannot think that our Saviour would interrupt himself in Prayer by this Discourse, nor could he be alone Praying, if his Disciples were with him, both which Luke s ith, So that, were certainly translated better. After he had been praying alone, his Disciples were with him, so that this D sco rse might be (as Mark says) in the Way, before they came to Cesarea Philippi, whither he was going. He asked his Disciples, saying, whom do men (or the People, as Luke has it) say that I am? Not that our Saviour who knew the Hearts of all, did not know, but to draw out Peters following Confession. And they said unto him, some say, thou art Iohn the Baptist, we heard before that Herod said so, others Elias. This respected the Prophecy, Mal. 4.4, 5. the Iews had a Tradition, that before the coming of the Messias, Elias should come, Ioh. 1.21. Some say Ieremias, this is only in Matthew, or one of the Prophets. The Iews seeing Christ do such wonderful Works, could not resolve themselves wh he was. Herod and his Court-party said: That he was Iohn the Baptist risen from the dead. They had it seems, an Opinion of some extraordinary Virtues, or Powers, in such as were risen from the dead. Many Interpreters agree that the Iews had an Opinion, that Good mens Souls when they died, went into other Bodies, this made them guess that our Saviour was one of the Old Prophets.

He says unto them, But whom say ye that I am?

And Simon Peter answered, and said, Thou art Christ the son of the living God. Mark says, Ch. 8. v. 29. Thou art the Christ, Luke says, v. 9.20. Peter answered, and said, The Christ of God, that is, the Messiah; you that are my Disciples and Apostles, what is your Opinion of me? Our Lord expects not only Faith in our Hearts, but the Confession of our Lips, Rom. 10.10. And Simon Peter answered, not because he had any Priority amongst the Apostles, but he was of a more quick, and fervid Temper than the rest, and so speaketh first, they silently agreed to what he said. What he says is but little, but of that Nature, that it is the very Foundation of the Gospel. Thou art Christ the annointed, the Person of old promised to the World, under the Name of the Messiah, Dan. 9.24, 25. the Son, not by Adoption, but by Nature, for they believed Iohn the Baptist, Elias, and the Old Prophets, the Sons of God by Grace: It is plain, Peter means more than that. Of the Living God. Our Lord had asked, W om do Men say that I the Son of Man am? And in the same Sense he speaks to the Disciples; Whom do ye say, that I the Son of Man am? Lord says Peter we believe, that thou the Son of Man art the Christ, the Son of the Living God. God is often in Scripture called the Living God, in opposition to Idols which had Eyes, and saw not, Ears and heard not, nor had any Life in them, Gen. 16.14. Heb. 3.12. & 9.14. &c. So as here we have a full and plain Confession of that Doctrine, which is the Foundation of the Gospel.

And Jesus answered, and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood has not revealed It unto thee, but my Father which is in heaven. Our Lord appeareth here to be mightily pleased with this Confession of Peter, and the rest of his Disciples, (for we shall observe in the Gospel, that Peter was usually the first in speaking, Io. 6.68.) He pronounceth him Blessed, and giveth the reason of it afterward. Simon Bar-Iona, that is, Simon Son of Iona, or as some would have it Son of Iohn, (they think Iona is a Contraction of Iohanna.) Our Lord gives him the same Name, Ioh. 21.15. For Flesh and Blood has not revealed it unto thee, but my Father which is in Heaven. By Flesh and Blood, our Saviour meaneth Man, and the Reason and Wisdom of Man. Thus it is often used in Scripture, Isa. 40.5. Gal. 1.16. Eph. 6.12. Some note it always signifieth so when it is in Scripture opposed to God. Thou hast not learned this by Tradition, or any Dictates from Man, nor yet by any humane Ratiocination, but from my Father which is in Heaven. This confirmeth what we have, Eph. 2.8. That Faith is the Gift of God, Ioh. 6.44. No Man cometh to the Son, but he whom the Father draweth. Men may assent to things from the reports of Men: Or, from the evidence of Reason, but neither of these is Faith. Faith must be an Assent to a Proposition, upon the Authority of God revealing it. Nor does any Man truly, and savingly believe, that Jesus Christ is the Eternal Son of God, and the Saviour of the World, but he in whom God has wrought such a persuasion; yet is not the Ministry of the Word needless in the Case, because as the Apostle says, Faith comes by Hearing, and Ministers are Gods Instruments by whom Men believe. No Faith makes a Soul blessed, but that which is of the Operation of God.

And I say unto thee that thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I say unto thee also. Thou art Peter, Christ gave him this Name, Ioh. 1.42. when his Brother Andrew ir t brought him to Christ: I did not give thee the Name of Cephas or Peter for nothing (for what Cephas signifieth in the Syriack. Peter signifieth in the Greek I called thee Cephas, and thou art Peter, a Rock. Thou shall be a Rock. This our Lord made good afterward, when he told him; That Satan had desired to Winnow him like Weat, but he had prayed, that his Faith might not fail. Luke 22.32. Thou hast made a Confession of Faith, which is a Rock even such a Rock as was mentioned, Ch. 7.25. And thou thy self art a Rock, a steady firm Believer. [And upon this Rock will I build my Church.] Here is a Question amongst Interpreters, what, or whom, our Saviour here meaneth by this Rock. Some think that he meaneth himself, as he says, Io. 2.19, Destroy this Temple (meaning his own Body) God is often called a Rock. Deut. 32.18. Psal. 18.2. & 31.3. and it is certain, Christ is the Foundation of the Church, Isa. 28.16. 1 Cor. 3.11. 1 Pet. 2.6. But this Sense seemeth a little hard, that our Saviour speaking to Peter, and telling him he was a Stone, or a Rock, should with the same Breath pass to himself, and not say, Upon my self, but upon this Rock will I build my Church. 2. The Generality of Protestant Writers, not without the suffrage of divers of the Ancients, say Peters Confession which he had made, is the Rock here spoken of. And indeed the Doctrine contained in his Confession, is the Foundation of the Gospel. The whole Christian Church is built upon it. 3. Others think in regard that our Saviour directeth his Speech not to all the Apostles, but to Peter, and does not say, Blessed are you, but Blessed art thou Simon, Bar-Iona. That here is something promised to Peter in special, but they do not think this is any Priority, much less any Iurisdiction, more than the rest had, but that Christ would make a more Eminent, and special use of him, in the building of his Church, than of the rest; and they observe, that God did make a more Eminent use of Peter, in raising his Gospel-Church, both amongst the Iews, Acts 2. and the Gentiles, Acts 15. But yet this soundeth a little harshly, to interpret Vpon this Rock, By this Rock. I do therefore, rather incline to interpret it in the second Sense. Vpon this Rock, upon this solid and unmoveable Foundation of Truth, which thou hast first publickly made, I will build my Church. It is true, Christ is the Foundation of the Church, and other Foundation can no man lay. But tho Christ be the Foundation in one Sense, the Apostles are so called in another Sense, Eph. 2.20. Rev. 21.14. Not the Apostles Persons, but the Doctrine which they Preached. They by their Doctrine which they Preached, (The Sum or great Point of which was, what Peter here professed) They laid the Foundation of the Christian Church, as they were the first Preachers of it to the Gentiles. In which Sense soever it be taken, it makes nothing for the Papists Superiority, or Jurisdiction of St. Peter, or his Successors. It follows, [I will build my Church.] By Church is here plainly meant, the whole Body of Believers, who all agree in this one Faith. It is observable, that Christ calls it his Church, not Peters, and says, I will Build, not thou shalt Build. The working of Faith in Souls is Gods work Men are but Ministers, by whom others believe. They have but a Ministry towards, not a Lord-ship over the Church o God. [And the Gates of Hell shall not prevail against it.] That is the Power of the Devil, and all his Instruments shall never prevail against it utterly to extinguish it, neither to extinguish true Faith in the Heart, of any particular Believer, nor to Root the Gospel out of the World. The Gates is here put for the Persons that sit in the Gates. It was their Custom to have the Rulers, to sit in the Gates, Ruth. 4.1.11. 2 Sam. 19.8. neither does Hell signifie here the place of the damned,, no where (except in one place, and as to that it is questionable, Luk. 16.23.) signifies so, but either Death, or the Graves, or the State of the Dead: Yet, the Devil is also understood here, as he that has the Power of Death, Heb. 2.14. The plain Sense is, That our Lord would build the Christian Church upon this Proposition of Truth. That he was the Christ, the Son of God. That Peter should be an eminent Instrument in converting Men to this Faith, and where this Faith obtained in the World, he would so far protect it, that tho the Devil and his Instruments should by all means imaginable attempt the extinguishing of it, by the Total Extirpation of it, the Professors of it, and might as to particular places prevail, yet they should never so prevail, but to the end of the World, he would have a Church, a number of People called out by his Apostles, and those who should succeed in their Ministry, who should uphold this great Truth. So as this is a plain Promise, for the Continuance of the Gospel-Church, to the end of the World.

And I will give unto thee, the keys of the Kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven. And I will give unto thee] Not unto thee Exclusively, that is to thee, and no others; for as we no where read of any such Power used by Peter, so our Saviours first Question, Whom think you that I am? Letteth us know, that his Speech, tho directed to Peter only (who in the Name of the re t first answered) concerned the rest of the Apostles, as well as Peter. Besides, as we know, that the other Apostles had as well as he the Key of Knowledge and Doctrine, and by their Preaching opened the Kingdom of Heaven to Men; so the Key of Discipline also, was committed to the rest, as well as unto him: Ioh. 20.22, 23. Whose sins soever you remit, they are remitted unto them, and whose soever sins you retain, they are retained. [The Keys of the Kingdom of Heaven] the whole Administration of the Gospel, both with reference to the Publication of the Doctrine of it, and the dispensing out the Ordinances of it. We read of the Key of Knowledge, which the Scribes and Pharisees took away, Luk. 11.52. and the Key of Government: The Key of the House of David, will I lay upon his Shoulder, Isa. 22.22. v. 21. I will commit thy Government into his Hand, which is applyed to Christ, Rev. 3.7. The Sense is; Peter! I will betrust thee, and the rest of my Apostles, with the whole Administration of my Gospel; you shall lay the Foundat on of the Christian Church, and Administer all the Affairs of it, opening the Truths of my Gospel to the World, and governing those who shall receive the Faith of the Gospel. And whatsoever thou shalt bind on Earth, shall be bound in Heaven, and whatsoever thou shalt loose on Earth, shall be loosed in Heaven. Some very learned Interpreters think that our Saviour here speaketh according to the Language then in use amongst the Iews: Who by Binding understood the determining and declaring a thing unlawful, and by Loosing, declaring by Doctrine, or determining by Iudgment a thing unlawful, that is such, as no Mens Consciences were bound to do, or to avoid. So as by this Text, an Authority was given to these first Planters of the Gospel, to determine (by Virtue of their infallible Spirit, breathed upon them, Ioh. 20.21.) concerning things to be done, and to be avoided. Thus Act. 15.28, 29. they loosed the Gentiles from the Observation of the Ceremonial Law. Some think, that by this Phrase our Saviour gave to his Apostles, and not to them only, but to the succeeding Church, to the end of the World, a Power of Excommunication, and Absolution to admit in, and to cast out of the Church, and promiseth to ratifie, what they do of this Nature in Heaven, and that this Text is expounded, by Ioh. 20.23. Whose sins soever you remit, they are remitted, and whose sins soever you retain, they are retained. And that the Power of the Church, and of Ministers in the Church as to this, is more than Declarative, that the Church has a Power in a due Order, and for just Causes, to cast Persons out of its Communion, is plain enough from other Texts. But that the Church, has a Power to remit sins committed against God, more than Declaratively, that is, declaring that upon Mens Repentance, and Faith, God has remitted, I cannot see founded in this Text. Certain it is, that Christ does not here bind himself to confirm the Erroneous Actions of Men, either in Excommunications, or Absolutions. Nor to Authorize all such Actions of this Nature as they do. I do therefore, rather incline to think that our Saviour, by this Promise declared his Will, that his Apostles should settle the Affairs of the Gospel-Church, determining what should be lawful, and unlawful, and setting Rules, according to which all succeeding Ministers, and Officers in his Church should Act, which our Lord would confirm in Heaven. And that the ordinary Power of Churches in Censures, is rather to be derived from other Texts of Scripture, than this, tho I will not deny, but that in the General it may be here included, but I cannot think that the Sense of Binding and Loosing here, is Excommunicating and Absolving, but a Doctrinal, or Iudicial Determination of things Lawful, and Vnlawful granted to the Apostles. The not obeying, or living up to whose Determinations and Decisions, may be ind ed a just Cause of casting Persons out of the Communion of the Church: As the contrary Obedience, and Conformity to them, a good Ground of receiving them in again. But whether in this Text, be not granted to the Apostles a further Power than Agrees to any Ministers since their Age. I much doubt, and am very prone to believe that there is.

Then charged he his disciples, that they should tell no man, that he was Jesus the Christ. We met with some Charges of this Nature before, given to those whom he had miraculously Cured, that they should tell no Man of it, Mat. 8.4. & 9.30. but this seemeth to differ from them. There he only forbad the Publication of his Miracles: Here he forbids them Preaching, that Iesus was the Christ, a Doctrine necessary to be believed, in order to Peoples Salvation. We are not able to give an Account of all our Saviours particular Actions. 1. We are sure this was a Precept, but of a Temporary Force and Obligation, for we know that afterward they did sufficiently publish this abroad, only for a time, he would not have it published by his Disciples. We cannot certainly determine whether he forbid them. 1. Because they were not as yet fit to publish so gre t a Truth. Or, 2. Because the time was not yet co e, for the Publication of it. Or, 3. He would not have it published, till he rose again fro the dead, having Triumphed over Death, lest People hearing of it before, should have had their Faith shaken by his Death; which seemeth very probable, because in the next Words, he begins to speak of his Death. Or, 4. That he might hereby (as much as might be) avoid the Odium and Envy of the Pharisees. Or, 5. That himself might publish first this great truth of the Gospel, and confirm it by his Miracles.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day. Our Lord taught his Hearers by degrees, as they were able to hear, and to bear his Instruction. He therefore first instructeth them in the Truth of his Divine Nature, and bringeth them to a firm, and steady Assent to this Proposition, That he was the Christ, the Son of God; lest they should have this Faith of their's shaken by his Sufferings, and Death, he beginneth to instruct them, as to those things, that when they saw it come to pass, they might not be offended, but wait for his Resurrection from the Dead.

Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord, this shall not be unto thee. Peter took our Lord aside, as we do our Friend, to whom we would speak something, which we would not have all to hear, and began to Rebuke him to reprove him, as Men often do their Familiar Friends, when they judge they have spoken something beneath them, or that might turn to their prejudice, saying, Be it far from thee Lord. This shall not be unto thee. The Words in the Greek want the Verb, so leave us in doubt, whether we should translate them, Be Merciful to thy self, spare thy self, or let God, or God shall be merciful unto thee. The last Words Expound them, This shall not be unto thee, God shall be Merciful unto thee, and help thee, this shall not betide thee. These Words were undoubtedly spoken by Peter, out of a good intention, and with a singular affection to his Master, but. 1. They spake him as yet ignorant of the Redemption of Mankind, by the Death of Christ, of the Doctrine of the Cross, and of the Will of the Father concerning Christ. 2. They spake great Weakness in him, to contradict him, whom he had but now acknowledged to be the Christ, the Son of God. Good Intentions, and good Affections, will not justifie evil Actions, Christ takes him up smartly.

But he turned, and said unto Peter, Get thee behind me Satan, thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men. Peter, thou thinkest that by this Discourse, thou shewest some kindness unto me, like a Friend, but thou art in this an Adversary to me (for so the Word Satan does signify) and is therefore ordinarily applyed to the Devil, who is the Grand Adversary of Mankind.) Get thee behind me. I abominate such Advice, I told thee I must suffer. It was the Determinate Counsel of God, it is my athers Will. He is mine Enemy that dissuadeth me from a Free, and Chearful Obedience to it. I will hear no more such Discourse. For thou savourest not the things of God, but those that be of Man. The Word is, and it may be, were better Translated, Thou thinkest not of, or, thou understandest not The things that be of God, that is, the Counsels of God in this matter, as to the Redemption of Mankind, thou considerest me only as thy Master, and thy Friend, and wouldst have no harm come to me: thou doest not mind, or think of me, as the Saviour of the World, or the Redeemer of Mankind, which canno be Redeemed otherwise than by my Death. Tho by thy intemporate Affection to me, thou wouldest hinder the Redemption of Mankind, this is not in this thing to mind, think on, or savour the things of God, but to suffer thy self to be seduced by thy Carnal Affection. It is a mistaken kindness to our Friends, to dissuade them for our Personal advantage, to do what they cannot do in consistency with their Obedience to the Will of God.

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. Mark has the same, Chap. 8.34. and Luke Chap. 9.23. only Mark says, when he had called the People to him with his Disciples, Luke says. He said to them all. He spake it to his Disciples, but not privately, but before all the rest of the people, who at that time were present. If any Man will come f er me, that is, if any Man will be my Disciple, so it is Expounded by Luke, Chap. 14.26, 27. which is a Text much of the same import with this only what Matthew here calleth a denying of himself, Luke calleth hating. The Disciples of others are called the followers of them Let him deny himself. To deny ourselves, is to put off our Natural Affections towards the good things of this Life, let them be Pleasures, Pro it, Honours, Relations life or y thing which would keep us fro our Obedience to the W ll o God. Thus Christ did, the Apostle says He pleased himse f, and Io. 5.30. I seek no my own Will, but the Will f him that sent me. Ioh. 4.34. and tak up his Cross, willingly and chearfully be r those Tryals, and Afflictio s wh h t e P ovidence of God brings him under, for o ning and anding to his Profe sion, (all which come under the Name of the Cross) with respect to Christ s Cr ss, on whic he suffered an follow me in his taking up the Cross, he shall b t do s I shall wodr following my Example Or else this may be lookt upo s a third Term of Christs Discip esh p viz. yielding an Universal Obedience to the Co mandments of Chri as near as we can to the Example of Christ. 1. Pet. 1.15. This Doctrine our Saviour Preacheth to them, upon occasion of Peters moving him, to spare himself, by which he did b t indulge his own Carnal Affection, without respect to the W ll of God, as to what Christ was to s er for the Rede ption of Mankind.

For whosoever will save his life, shall los it, and whosoever will lose his life for my sake, shall find it. We met with these Words, Chap. 10.30. see the Notes there.

For what is a man pro ited, if he shall gain the whole world, and lose his own Soul? or what shall a man give in exchange for his Soul? Our Interpreters by Translating the same Word Soul, in the Verse which they had Translated Life, v. 25. let us know that they understood it here of that Essential part of Man, which we call the Soul, in which Sense it could not be understood in that Verse, for it is impo sible in that Sense to los our Soul, for Christ's sake. Some think that it has the sa e Sense here, as in that Verse, and that our Saviour argueth here, from the less to the greater thus, Men will lose any thing, rather than their Lives. Skin for Skin, and all that a Man has for his Life, and this is but reasonable, for if a Man lose his Life to get the World, what will the World gotten do him good? what can e a proportionable Exc ange, or Co pensation to him for that? Now if you value your Te pory Life at that rate, how much more ought you to value yo r Eternal Being and Existence? It cometh much to the same only the Sense is pl iner, if we take it as our Tran lators have taken it, for otherwise p rt of the Argument is not expre ed but left to be understood, or supplyed from the next Verse. So as the Sense is this, Besides Bodies which may be killed by Persecu ors, you carry about with you Immort l Souls of infinite more value, and besides a temporal Life, of which you are in possession, there is an Eternal State, which awaiteth yo. You are Creatures ordained to an Eternal Exi tence, either in Misery, or in Happiness. Admit you could by plea ing your selves, denying me, Shifting the Cross, declining a Life according to my Precepts, and Example prolong your Te poral Life, yet what will you get by it, considering t at by it yo must suffer loss as to yo r Eternal happy Exi te ce, for I shall then deny you be ore my Father and his Angels, c n any thing you can get or save in this World, be a proportionable Exchange for Eternal happiness?

For the Son of man shall come in the glory of his Father, with his Angels, and then he shall reward every man according to his works. This Verse makes it plain, that our Saviour by in the former Verse understood the Soul of Man or Eternal Life, that blessed State which is prep red for the Saints of God. For he here mindeth them, that there shall be a last Iudgment, and gives them a little Description of it. 1. As to the Iudge, the Son of Man, him whom yo now see in the shape of a Man, and whom Men vilify, and contemn under that Notion. He is to be the Iudge of the quick and of the dead Acts 10.42. 2 Tim. 4.1, 2. As to the Splendor of it, He sh ll come in the Glory of his Father: It is also his Glory, Iohn 17.5. he calls it the G ory of his Father, because by his Eternal Generation, he received it together with the Divine Nature from his Father, and it was co on to him with his Father. Or because his Commission for Judgment was from his Father, Iohn 5 22. For the Father Iudgeth n Man, but has committed all Iud ment to the Son, with his Angels, his holy Angels. 1 T es. 1.7. And then he shall reward every Man according to his Work not for his Work. O r Savio r s not here speaking of the Cause of the reward, b t the Rule, and measure of it, according to his deeds, Rom. 2.6. according to his labour 1 Cor. 3.8. according to what he has done. 2 Cor. 5.10. Not according to his Faith, but Works, for Faith without Works is dead, but these Works must Spring out of a Root of Faith, without which it is impo sible to please God. He shall reward him, by a reward of Grace, not of Debt, Rom. 4.4. Works shall be rewarded, but not as with a Penny for a Pennyworth, but of Grace.

Verily I say unto you, There be some standing here, who shall not tast of death, till they see the Son of man coming in his kingdom. Mark says, Chap. 9.1. t l they have seen the Kingdom of God come with Power, Luke Chap. 9.27. says, no more than ill t ey have seen the Kingdom of God. T ere be some standing here, that shall not tast of Death, that is, that shall not dye, Heb. 2.9. It is the same with not seeing Death, Iohn 8.51, 52. Heb. 11.5. The great que tion is, What is here meant by the Son f Man coming in his Kingdom. It cannot be of his second coming to Judgment, spoken of immediately before, for all who ood there have long since tasted of Death. Yet is not that Day come. Some understand it of that sight of Christs Glory, which Peter, and Iames and Iohn had at Christs Transfiguration, of which we shall read in the next Chapter, and I should be very inclinable to this Sense, (for there was a Glymps of the Glory of the Father mentioned, v. 27.) were it not for those Words added by Luke, till they have seen the Kingdom of God come with Power. This inclineth others to think, that it is to be understood of Christs showing forth his Power in the Destruction of Ierusalem. But the most generally received Opinion, and which seemeth to be best is, that the coming of the Son of Man here meant, is, his Resurrection from the dead, his Ascension into Heaven, and sending the holy Spirit, after which the Kingdom of Grace, came with a mighty Power, subduing all Nations to the Lord Jesus Christ. Rom. 1.4. he was declared, or determined to be the Son of God with Power, according to the Spirit of holiness, by the Resurrection from the Dead. And when after his Resurrection from the Dead, they asked him, Acts 1.6. whether he would at that time restore the Kingdom to Israel. He puts them off, and tells them for an Answer, v. 8. But you shall receive Power, after the Holy Ghost is come upon you, and you shall be Witnesses unto me, both in Ierusalem, and in all Iudea, and in Samaria, and unto the uttermost parts of the Earth. And then v. 9. He in their sight ascended up into Heaven. Then did the Kingdom of the Son of Man come with Power, Acts 2.33, 34, 35, 36. they knowing assuredly that the Son of Man, whom the Jews had crucified, was made both Lord and Christ, as v. 36. and as v. 34, 35. set at Gods right Hand (according to the Prophesie of David, Psal. 110. v. 1.) until his Enemies should be made his Foot-stool.