sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 4b A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

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

6 Then Jesus said unto them, Take herd and beware of the leaven of the Pharisees, and of the Sadducees.

7 And they reasoned ainong themselves, saying, It is because we have taken no bread.

8 Which, when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread ?

9° Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up 7 a Luke 19.56-b Ch. 12. 39. -c Mark 8. 14-d Luke 12. 1.-e Ch. 14. 17. John 6. 9-f Ch. 15. 34-g Mark 8. 27. Luke 9. 18.

and teacher of the law in one of the great divinity schools in Jerusalem, about 264 years before the incarnation.

This Antigonus having often in his lectures informed his scholars, that they should not serve God through expectation of a reward, but through love and filial reverence only: Sadoc inferred from this teaching, that there were neither rewards nor punishments after this life, and by consequence that there was no resurrection of the dead, nor angel, nor spirit in the invisible world; and that man is to be rewarded or punished here, for the good or evil he does.

They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed materialists. See Prideaux, and the authors he quotes, Connect. vol. iii. p. 95, and 471, &c. and see the note on ch. iii. 7.

In chap. xxii. 16. we shall meet with a third sect, called HERODIANS, of whom a few words may be spoken here. It is allowed on all hands, that these did not exist before the time of Herod the Great, who died only three years after the incarnation of our Lord. What the opinions of these were, is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the Messiah; but it is not likely that such an opinion could prevail in our Saviour's time, thirty years after Herod's death, when not one characteristic of his Messiahship had appeared in him during his life. Others suppose that they were Herod's courtiers, who flattered the passions of their master; and being endowed with a convenient conscience, changed with the times; but as Herod was now dead upwards of thirty years, such a sect could not exist in reference to him, and yet all allow that they derived their origin from Herod the Great.

Our Lord says, Mark viii. 3. that they had the leaven of Herod, i. e. a bad doctrine which they received from him. What this was may be easily discovered: 1. Herod subjected himself and his people to the dominion of the Romans, in opposition to that law, Deut. xvii. 15. Thou shalt not set a king over thee-which is not thy brother, i. e. one out of the twelve tribes. 2. He built temples, set up images, and joined in heathenish worship, though he professed the Jewish religion; and this was in opposition to all the law and the prophets. From this we may learn, that the Herodians were such as, first, held it lawful to transfer the divine government toa heathen ruler; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who trimmed between God and the world-who endeavoured to reconcile his service with that of inammon, and who were religious just as far as it tended to 'secure their secular interests. It is probable, that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who are called Herodians, Mark viii. 15. are styled Sadducees in ver. 6. of this chapter. See Pridenuz, Con. vol. iii. p. 516, &c. and Josephus, Antiq. B. xv. c. viii. s. i. and x. s. iii. But it is very likely that the Herodians, mentioned c. xxii. 10. were courtiers or servants of Herod, king of Galilee. See the note there.

Show them a sign] These sects, however opposed among themselves, most cordially unite in their opposition to Christ and his truth. That the kingdom of Satan may not fall, all his subjects must fight against the doctrines and maxims of the kingdom of Christ.

Tempting-him] Feigning a desire to have his doctrine fully proved to them, that they might credit it, and become his disciples; but having no other design than to betray and ruin him.

2. When it is evening] There are certain signs of fair and foul weather, which ye are in the constant habit of observing, and which do not fail. The signs of the times the doctrine which I preach, and the miracles which I work among you, are as sure, signs that the day-spring from on high has visited you for your salvation; but if ye refuse to hear, and continue in darkness, the red and gloomy cloud of vindictive justice shall pour out such a storm of wrath upon you, as shall sweep you from the face of the earth.

3. The sky is red and lowering.] The signs of fair and foul weather, were observed in a similar manner among the Romans, and indeed among most other people. Many treatises have been written on the subject: thus a Port:

Scribes and Pharisces.

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

11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees ?

12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

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?

14 And they said, Some say that thou art John the Baptist: some Elias, and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

h.Ch. 14.2. Luke 9.7, 8, 9-i Ch. 14.33. Mark R. 29. Luke 9. 20. John 6 69. 11. 27. Acts 8. 37. & 9.30. 1 John 4. 15. & 5.5. Heb. 1. 2, 5.

Fervere.

Cæruleus pluviam denunciant, IGNEUS euros,
Sin MACULE Incipient RUTILO iminiscerier IGNI,
Omnia tunc, pariter VENTO NIMBISQUE Videbis
VIRG. Geor. i. 1. 453.
"If fiery red his glowing globe descends,
High winds and furious tempests he portends;
But if his cheeks are swoln with livid blue,
He bodes wet weather, by his watery hue;
If dusky spots are varied on his brow,
And streak'd with red, a troubled colour show,
That sullen mixture shall at once declare,

Wind, rain, and storms, and elemental war,"-DRYDEN.

4. Wicked and adulterous generation] The Jewish people are represented in the Sacred Writings, as married to the most High; but like a disloyal wife, forsaking their true husband, and uniting themselves to Satan and sin. Seeketh after a sign, σημειον επιζητει, seeketh sign upon sign, or, still another sign. Our blessed Lord had already wrought miracles sufficient to demonstrate both his divine mission, and his divinity; only one was further necessary to take away the scandal of his cross and death, to fulfil the Scriptures, and to establish the Christian religion; and that was, his resurrec tion from the dead, which he here states, was typified in the case of Jonah.

5. Come to the other side] Viz. the coast of Bethsaida, by which our Lord passed, going to Cesarea, for he was now on his journey thither. See ver. 13. and Mark viil. 22, 27.

6. Beware of the leaven] What the leaven of Pharisees and Sadducees was, has been already explained, see ver. 1. Bad doctrines act in the soul, as leaven does in meal; they assimilate the whole spirit to their own nature. A man's particular creed has a greater influence on his tempers and conduct than most are aware of. Pride, hypocrisy, and worldlymindedness, which constituted the learen of the Pharisees and Sadducees, ruin the major part of the world.

7. They reasoned) For as Lightfoot observes, the term leaven was very rarely used among the Jews to signify doe trine, and therefore the disciples did not immediately apprehend his meaning. In what a lamentable state of blindness is the human mind! Bodily wants are perceived with the ut most readiness, and a supply is sought with all speed. But the necessities of the soul are rarely discovered, though they are more pressing than those of the body, and the supply of them of infinitely more importance.

8. When Jesus perceived, he said] Aυτοις, unto them, is wanting in BDKLMS. and twenty others; one of the Syriac, the Armenian, Ethiopic, Vulgate, and most of the Itala; also in Origen, Theophylact, and Lucifer Calaritanns. Mill approves of the omission, and Griesbach has left it out of the text. O ye of little faith] There are degrees in faith, as well as in the other graces of the spirit. Little faith may be the seed of great faith, and therefore is not to be despised. But many who should be strong in faith, have but a small measure of it, because they either give way to sin, or are not careful to im prove what God has already given.

9 and 10. Do ye not yet understand the five loaves-neither the seven.] See the notes on chap. xiv. 14, &c. How astonishing is it, that these men should have any fear of lacking bread, after having seen the two miracles which our blessed Lord alludes to above! Though men quickly perceive their bodily wants, and are querulons enough till they get them supplied, yet they as quickly forget the mercy which they had received, and thus God gets few returns of gratitude for his kindnesses. To make men, therefore, deeply sensible of his favours, he is induced to suffer them often to be in want, and then to supply them in such a way, as to prove that their supply has come immediately from the hand of their bountiful Father.

11. How is it that ye do not understand) We are not deficient in spiritual knowledge, because we have not had sufficient opportunities of acquainting ourselves with God; but because we did not improve the advantages we had. How deep and ruinous must our ignorance be, if God did not give line upon line, precept npon precept, here a little and there little! They now perceived that he warned them against the superstition of the Pharisees, which produced hypocrisy, pride, envy, &c. and the false doctrine of the Sadducees, which denied the existence of a spiritual world, the immor tality of the soul, the resurrection of the body, and the pro vidence of God.

17 And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but bimy Father which is in heaven.

18 And I say also unto thee, That thou art Peter, and dupon this rock I will build my church; and the gates of hell shall not prevail against it.

19 And I will give unto thee the keys of the kingdom of Eph. 28-b1 Cor. 2. 10. 1 Jal. 1. 16. c John 1. 42-4 Eph. 2. 20. Rev. 21. 14.10-f Chap. 18. 15 John 21, 23,

13. Cesarea Philippi) A city in the tribe of Napthali, near to mount Libanus, in the province of Iturea. Its ancient name was Dan, Gen. xiv. 14. afterward it was called Lais, Judg. xviii. 7. But Philip the tetrarch, having rebuilt and beautified it, gave it the name of Cesarea, in honour of Tiberitus Cesar, the reigning emperor: but to distinguish it from another Cesarea, which was on the coast of the Mediterranean Sea, and to perpetuate the fame of him who rebuilt it, it was called Cesarea Philippi, or Cesarea of Philip.

When Jesus came) Ελθων δεο Ιησούς-when Jesus was coming Not when Jesus came, or was come, for Mark expressly mentions that it happened εν τη οδω, in the way to Cesarea Philippi, chap. viii. 27. and he is Matthew's best interpreter WAKEFIELD.

Whom do men say] He asked his disciples this question, not because he was ignorant what the people thought and spoke of him: but to have the opportunity in getting an ex press declaration of their faith from themselves to confirm and strengthen them in it: but see on Luke ix. 20. Some, John the Baptist, &c. By this and other passages we learn, that the Pharisnic doctrine of the Metempsychosis, or transmigratior of souls, was pretty general; for it was upon this ground that they believed that the soul of the Baptist, or of Elijah, Jeremiah, or some of the prophets, had come to a new life in the body of Jesus.

16. Thou art the Christ, the son of the living God.] Every word here is emphatic-a inost concise, and yet comprehen sive confession of faith. The Christ, or Messiah, points out lus divinity, and shows his office the Son-designates his person: on this account it is, that both are joined together so frequently in the New Covenant. Of the living God-Του θετα, του ζωντος, literally, of God, the Living One. The C. Bezæ has for Tου ζωντος, the Living One, Του σώζοντος, the Saviour, and the Cant. Dei Salvatoris, Of God the Saviour. Living a character applied to the Supreme Being, not only te distinguish him from the dead idols of paganism, but also to point him out as the source of life, present, spiritual, and eternal. Probably there is an allusion here to the great name, Yere or Yehovah; which properly signifies being or

ezistence.

ING GOD.

Upon this very rock, επι ταυτμ τη πετρα-this true confession of thine-that I am the MESSIAH, that am come to reveal and communicate THE LIVING GOD, that the dead lost world may be saved-upon this very rock, myself, thus confessed (ainding probably to Psal. cxviii. 22. The STONE which the builders rejected, is become the HEAD-STONE of the CORNER; and to Isa. xxviii. 16. Behold 1 lay a STONE in Zion for a FOUNDATION)-will I build my church, μου την εκκλησιάν, my assembly, or congregation, i. e of persons who are inade partakers of this precious faith. That Peter is not designated in our Lord's words, must be evident to all who are not blinded by prejudice. Peter was only one of the builders in this sacred edifice, Eph. ii. 20. who, himself tells us, (with the rest of the believers,) was built on this living foundation stone: 1 Pet. ii. 4, 5, therefore Jesus Christ did not say, on thee, Peter, will I build my church, but changes immediately the expression, and says, upon that very rock, επι ταυτη τη πετρα, to show that he neither addressed Peter, nor any other of the apostles. So, the supremacy of Peter, and the infallibility of the Church of Rome, must be sought in some other Scripture, for they certainly are not to be found in this. On the meaning of the word church, see at the conclusion of this chapter.

of Christ, &c.

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.

20h Then charged he his disciples that they should tell no man that he was Jesus the Christ.

21 From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many gisa. 22. 22.-h Ch. 17.9. Mark 6.30. Luke 9. 21. John 11.27. 1 Cor. 2.8. Ch. 8.4 & 9.30. Ch. 20. 17. Mk. 8. 31. & 9. 31. & 10. 33. Lk. 9. 22. & 18. 31. & 24. 94.6,7 6, 7.

The gates of hell, πύλαι Adou, i. e, the machinations and powers of the invisible world. In ancient times the gates of fortified cities were used to hold councils in; and were usually places of great strength. Our Lord's expression means, that neither the plots, stratagems, nor strength of Satan an and his angels, should ever so far prevail as to destroy the sacred truths in the above confession. Sometimes the gates are taken for the troops which issue out from them-we may firmly believe, that though hell should open her gates, and vomit out her devil and all his angels to fight against Christ and his saints, ruin and discomfiture must be the consequence on their part; as the arm of Omnipotence must prevail.

19. The keys of the kingdom) By the kingdom of heaven, we may consider the true church, that house of God, to be meant, and by the keys, the power of admitting into that house, or of preventing any improper person from coming in. In other words, the doctrine of salvation, and the full declaration of the way in which God will save sinners and who they are that shall be finally excluded from heaven; and on what account. When the Jews made a man a Doctor of the Law, they put into his hand the key of the closet in the temple, where the sacred books were kept, and also tablets to write upon; signifying by this, that they gave him authority to teach, and to explain the Scriptures to the people. Martin This prophetic declaration of our Lord was literally fulfilled to Peter, as he was made the first instrument of opening, i. e preaching the doctrines of the kingdom of heaven to the Jews, Acts ii. 41. and to the Gentiles, Acts x. 44-47. xi. 1. xv. 7.

Whatsoever thou shalt bind on earth] This mode of expression was frequent among the Jews: they considered that every thing that was done upon earth according to the order of God, was at the same time done in heaven: hence they were accustomed to say, that when the priest, on the day of atonement, offered the two goats upon earth, the same were offered in heaven. As one goat therefore is permitted to escape on earth, one is permitted to escape in heaven; and when the priest casts the lots on earth, the priest also casts the lots in heaven. See Sohar. Levit. fol. 26. and see Lightfoot and Schoettgen. These words will receive considerable light from Levit. xiii. 3. and 23. The priest shall look upon him (the lep. er) and pronounce him unclean. Heb. וטמא אתו vetime otho, he shall pollute him, i. e, shall declare him polluted from the evidences mentioned before, and in ver. 23. The priest shall pronounce him clean וטהרו הכהן etiharo hacohen, the priest shall cleanse him, i. e. declare he is clean from the evidences mentioned in the verse. In the one case the priest declared the person infected with the leprosy, and unfit for civil society and in the other, that the suspected person was clean, and might safely associate with his fellows in civil or religious assemblies. The disciples of our Lord, from having the keys, i. e. the true knowledge of the doctrine of the kingdom of heaven, should be able at all times to distinguish between the clean and the unclean, and pronounce infallible judgment: and this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, being always accord. ing to the doctrine of the Gospel of God, should be considered as proceeding immediately from heaven, and consequently as divinely ratified.

That binding and loosing were terms in frequent use among the Jews, and that they meant bidding and forbidding, granting and refusing, declaring lawful or unlawful, &c. Dr. Lightfoot, after having given numerous instances, thus concludes:

"To these may be added, if need were, the frequent, (shall I say?) or infinite use of the phrases, אסור ומותר Bound and loosed, which we meet with thousands of times over. But from these allegations the reader sees abundantly enough both the frequency and the common use of this phrase, and the sense of it also; namely, first, that it is used in doctrine and in judgments, concerning things allowed, or not allowed, in the law. Secondly, that to bind is the same with to forbid or to declare forbidden. To think that Christ, when he used the common phrase, was not understood by his hearers in the common and vulgar sense, shall I call it a matter of laughter or of madness 1

"To this, therefore, do these words amount: When the time was cone wherein the Mosaic Law, as to some part of it, was to be abolished, and left off, and as to another part of it, was to be continued and to last for ever, he granted Peter here, and to the rest of the apostles, chap. xviii. 18. a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit, as if he should say, Whatsoever ye shall bind in the Law of Moses that is forbid, it shall be forbidden, the divine authority confirining it; and whatsoever ye shali loose, that is, permit, or shall teach, that it is permitted and lawful, shall be lawful and permitted. Hence they bound, that is forbad, circumcision to the believers; eating of things offered to idols of

things of the elders, and chief priests and scribes, and be killed, and be raised again the third day.

22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord, this shall not be unto thee.

23 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.

24d 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.

a Gr. Pity thyself-b See 2 Sam 19.22.-e Rom. 8. 7.-d Ch. 10.38. Mark 8.31. Luke 9.21 & 14.27. Acts 14. 22 1 Thess. 3.3. 2 Tin. 3. 12-e Luke 17. 33. John 12. 25.-f Psa. 49 7, 8.-g Ch. 26. 64. Mark 8. 38. Luke 9. 25.

things strangled, and of blood for a time, to the Gentiles; and that which they bound on earth, was confirmed in heaven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal, Acts xxi. 24. and, in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make decrees concerning religion, as to the use or rejection of Mosaic rites and judgments, and that either for a time, or for ever.

"Let the words be applied by way of paraphrase to the matter that was transacted at present with Peter. 'I am about to build a Gentile church,' saith Christ, 'and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them; but if thou askest by what rule that church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the Law of Moses thou shalt forbid them shall be forbidden; whatsoever thou grantest them shall be granted, and that under a sanction made in heaven.' Hence, in that instant, when he should use his keys, that is, when he was now ready to open the gate of the Gospel to the Gentiles, Acts x. he was taught, from heaven, that the consorting of the Jew with the Gentile, which before had been bound, was now loosed: and the eating of any creature convenient for food, was now loosed, which before had been bound; and he in like manner looses both these.

"Those words of our Saviour, John xx. 23. Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the business is of doctrine only, not of persons; there of persons, not of doctrine. Here of things lawful or unlawful in religion, to be determined by the apos tles; there of persons obstinate or not obstinate, to be punished by them, or not to be punished.

"As to doctrine, the apostles were doubly instructed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine. 2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and enabled in both by the Holy Spirit descending upon them. As to the persons, they were endowed with a peculiar gift, so that the saine Spirit directing them if they would retain, and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself, which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus," &c.

After all these evidences and proofs of the proper use of these terms, to attempt to press the words into the service long assigned them by the Church of Rome, would, to use the words of Dr. Lightfoot, be a "a matter of laughter or of inad ness." No church can use them in the sense thus imposed upon them, which was done merely to serve secular ends; and least of all can that very church, that thus abuses them.

20 Then charged he his disciples) Διεστειλατο, he strictly charged them. Some very good MSS. have επετίμησεν, he severely charged-cominatus est-he threatened. These are the readings of the Cod. Beze, both in the Greek and Latin.

The Christ] The common text has Jesus the Christ, but the word Jesus is omitted by 54 MSS., some of which are not only of the greatest authority, but also of the greatest antiquity. It is omitted also by the Syriac, later Persic, later Arabic, Sclavonic, six copies of the Itala, and several of the Fathers. The most eminent critics approve of this omission, and Griesbach has left it out of the text in both his editions. I believe

taking up the cross.

25 For whosoever will save his life, shall lose it: and who soever will lose his life for my sake shall find it.

26 For what is a man profited, if he shall gain the whole world, and lose his own soull or what shall a man give in exchange for his soul ?

27 For the Son of man shall come in the glory of his Father hwith his angels; i and then he shall reward every man according to his works.

28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

h Dan. 7. 10. Zech. 14.5. Ch. 25. 31. Jude 14.-i Job 34. 11. Psa. 62. 12. Prov. 24.12. Je Jer. 17. 10 dz 32 19. Rora. 2. 6. 1 Cor. 3. 8. 2 Cor. 5. 10. 1 Ft. 1. 17. Rev. 2. 23. & 22. 12-k Mark 9. 1. Luko 9. 23.

priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men; rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life: and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words, than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience, to receive death with jov; and to expect, by faith, the resurrection of the body, and the life of the world to come.

22. Then Peter took him] Προσλαβομενος--took him upsuddenly interrupted him, as it were calling him to orderSee Wakefield. Some versions give προσλάβημένος the sense of calling him aside. The word signifies also to receive in a friendly manner to embrace; but Mr W.'s translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without consideration, upon every subject, must of necessity be often in the wrong.

Be it far from thee, Lord] 1λεως σοι Κύριε, Be merciful to thyself, Lord: see the margin. So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and inalice of the Jews; and wished him to exert that in his own behalf, which he had often exerted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the marginal reading is the sense of the passage. The French, Italian, and Spanish, render it in the same way. Blind and ignorant man is ever finding fault with the conduct of God. Human reason cannot comprehend the incarnation of the Almighty's Fellow, (Zech. xiii. 7.) nor reconcile the belief of his divinity with his sufferings and death. How many Peters are there now in the world, who are in effect saying, this cannot be done unto thee -thon didst not give thy life for the sin of the world-it would be injustice to cause the innocent to suffer thus for the guilty -But what saith God? His soul shall be made an offering for sin-he shall taste death for every man-the iniquities of us all were laid upon him-Glorious truth! may the God who published it have eternal praises!

23. Get thee behind me, Satan] Υταγε οπίσω μου, Σατανα. Get behind me, thou adversary. This is the proper transla tion of the Hebrew word Satan, from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter DEVIL, because he through erring affection had wished him to avoid that death which he predicted to himself. This translation which is literal, takes away that harshness which before appeared in our Lord's words.

Thou art an offence unto me)]-Σκανδαλον μου ει--Thou art a stumbling-block in my way, to impede me in the accom plishment of the great design.

Thou savourest not] That is, dost not relish, 00 φρονεις, or, thou dost not understand or discern the things of God-thon

art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offence to Christ, though he be as sincere in his profession as Peter himself was. Let us beware of false friendships. Carnal relatives, when listened to, may prove the ruin of those whom, through their mistaken tenderness, they wish to save. When a man is intent on sa household.

per: for the question who is this Jesus? Peter answers, he ἰς ὁ Χρισος, the Messiah. The word Jesus is obviously improper. What our Lord says here refers to Peter's testimony in ver. 16. Thou art the Christ-Jesus here says, Tell no inan that I am the Christ, i. e. the MESSIAH; as the time for his full manifestation was not yet come and he was not willing to provoke the Jewish malice or the Roman envy, by permitting his disciples to announce him as the Saviour of a lost world. He chose rather to wait till his resurrection and ascension had set this truth in the clearest light, and beyond the power of successful contradiction.

21. From that time forth began Jesus, &c.] Before this time our Lord had only spoken of his death in a vague and obscure manner, see chap xii. 40. because he would not afflict his disciples with this matter sooner than necessity required: but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion; the elders, the chief

24. Will come after me] i. e. to be my disciple. This dis course was intended to show Peter and the rest of the disci ples the nature of his kingdom; and that the honour that cometh from the world, was not to be expected by those who followed Christ.

The principles of the Christian life are, First. To have a sincere desire to belong to Christ. If any mun be WILLING to be my disciple, &c. Secondly. To renounce self-dependance. and selfish pursuits.- Let him deny HIMSELF. Thirdly. To embrace the condition which God has appointed, and bear the troubles and difficulties he may meet with in walking the Christian road. Let him take up HIS CROSS. Fourthly. To imitate Jesus, and do and suffer all in his spirit-Let him FOLLOW ME.

Let him deny himself] Απαρνησάσθω, may well be interpres ted, Let him deny, or renounce himself fully-in all respects perseveringly. It is a compounded word, and the preposition are abundantly increases the meaning. A follower of Christ

will need to observe it in its utmost latitude of meaning, in order to be happy here, and glorious hereafter. A man's self is to him the prime cause of most of his miseries. See the note on Mark viii. 34.

25. For whosoever will save his life] That is, shall wish to save his life-at the expense of his conscience, and casting aside the cross, he shall lose it, the very evil he wished to avoid, shall overtake him; and he shall lose his soul into the bargain. See then how necessary it is to renounce one's self! Bot whatsoever a man loses in this world, for his steady at tachment to Christ and his cause, he shall have amply made up to him in the eternal world.

26 Lose his own soul] Or, lose his life, την ψυχην αυτου. On what authority many have translated the word ψυχη, in the 25th verse, life, and in this verse, soul, I know not but am certain it means life in both places. If a man should gain the whole world, its riches, honours, and pleasures, and lose his life, what would all these profit him, seeing they can only be enjoyed during life? But if the words be applied to the soul, they show the difficulty-the necessity and importance of salvation. The world, the devil, and a man's own heart, are opposed to his salvation; therefore it is difficult. The soul was made for God, and can never be united to him, nor be happy till saved from sin? therefore it is necessary. He who is saved from his sin, and united to God, possesses the utmost felicity that the human soul can enjoy either in this, or the coming world: therefore, this salvation is important. See also the note on Luke ix. 25.

27. For the Son of man shall come in the glory of his Father] This seems to refer to Dan. vii. 13, 14. "Behold, one like the Son of man came to the Ancient of days--and there was given him dominion, and glory, and a kingdom, that all people, and nations, and languages, should serve him." This was the glorious mediatorial kingdom which Jesus Christ was now about to set up, by the destruction of the Jewish nation and polity, and the diffusion of his Gospel through the whole world. If the words be taken in this sense, the angels or messengers may signify the apostles and successors in the sacred ministry, preaching the Gospel in the power of the Holy Ghost. It is very likely that the words do not apply to the final judgment, to which they are generally referred; but to the wonderful display of God's grace and power after the dav of Pentecost.

8. There be some which shall not taste of death] This verse seems to confirm the above explanation, as our Lord evidently speaks of the establishment of the Christian church after the day of Pentecost, and its final triumph after the destruction of the Jewish polity; as if he had said, "Some of you, my disciples, shall continue to live until these things take place. The destruction of Jerusalem, and the Jewish economy, which our Lord here predicts, took place about forty-three years after this and some of the persons now with him, doubtless survived that period, and witnessed the extension of the Messiah's kingdom; and our Lord told them these things before, that when they came to pass, they might be confirmed in the faith, and expect an exact fulfilment of all the other promises and prophecies which concerned the extension and support of the kingdom of Christ.

To his kingdom, or in his kingdom. Instead of βασίλεια, kingdom, four MSS., later Syriac, Coptic, Ethiopic, Saron, and one copy of the Itala, with several of the primitive Fathers, read coξη, glory: and to this is added, του Πατρος αυτου, of his Father, by three MSS. and the versions mentioned be fore. This makes the passage a little more conformable to the passage already quoted from Daniel; and it must appear very charly, that the whole passage speaks not of a future judg ment but of the destruction of the Jewish polity; and the florious spread of Christianity in the earth, (by the preach ing of Christ crucified) by the apostles and their iminediate successors in the Christian church.

L. The disciples, by being constantly with their Master, were hot only guarded against error, but were taught the whole truth; we should neglect no opportunity of waiting upon God -while Jesus continues to teach, our ear and heart should be open to receive his instructions. That what we have already Deceived may be effectual, we must continue to hear and pray .Let us beware of the error of the Pharisees! they mind. ed only external performances, and those things by which they magat acquire esteem and reputation among men; thus humiLy and love, the very soul of religion, were neglected by them-they had their reward the approbation of those who were as destitute of vital religion as themselves-Let us beware also of the error of the Sadducees, who, believing no other felicity but what depended on the good things of this world, becaine the flatterers and slaves of those who could bestow them, and so, like the Pharisees, had their portion only in this life. All false religions, and false principles, conduct to the same end, however contrary they appear to each other. No two sects could be more opposed to each other than the Sadducees and Pharisees, yet their doctrines lead to the Baume end-they are both wedded to this world, and separated from God in the nert.

2 From the circumstance mentioned in the conclusion of this chapter, we may easily see the nature of the kingdom end reign of Christ, it is truly spiritual and divine; having for ta object the present holiness and future happiness of mankinil. Worldly pomp, as well as worldly maxims were to be

fables, similitudes, &c.

excluded from it. Christianity forbids all worldly expecta tions, and promises blessedness to those alone who bear the cross, leading a life of mortification and self-denial. Jesus Christ has left us an example that we should follow his steps. How did he live 1-What views did he entertain? In what light did he view worldly pomp and splendour? These are questions which the most superficial reader may, without difficulty, answer to his immediate conviction. And has not Christ said that the disciple is not ABOVE the Master? If HE humbled himself, how can he look upon those, who, professing faith in his naine, are conformed to the world, and mind earthly things? These disciples affect to be above their Lord; and as they neither bear his cross, nor follow him in the regeneration, they must look for another heaven than that in which he sits at the right-hand of God. This is an awful subject, but how few of those, called Christians, lay it to heart!

3. The terin CHURCH, in Greek, εκκλησια, occurs for the first time in ver. 18. of this chapter. The word simply means an assembly or congregation, the nature of which is to be understood from connecting circumstances; for the word εκκλησια, as well as the terms congregation and assembly, may be applied to any concourse of people, good or bad; gathered together for lawful or unlawful purposes. Hence it is used, Acts xix. 32. for the mob or confused rabble, gathered together against Paul, εκκλησια συγκεχυμένη, which the town-clerk distinguished, ver. 39. from a a lawful assembly, εννομῳ εκκλέσια. The Greek word εκκλησια seems to be derived from εκκαλεώ, to call out of, or from, i. e. an assembly gathered out of a multitude; and must have some other word joined to it, to determine its nature, viz. the church of God; the congregation collected by God, and devoted to his service. The church of Christ: the whole company of Christians wheresoever found; because by the preaching of the Gospel, they are called out of the spirit and maxims of the world, to live according to the precepts of the Christian religion. This is sometimes called the catholic or universal church, because constituted of all the professors of Christianity in the world, to whatever sects or parties they may belong; and hence the absurdity of applying the term catholic, which signifies universal, to that very small portion of it, the Church of Rome In primitive times, before Christians had any stated build ings, they worshipped in private houses; the people that had been converted to God, meeting together in some one dwelling-house of a fellow-convert, more convenient and capacious than the rest; hence the church that was in the house of Aquila and Priscilla, Rom. xvi. 3, 5. and 1 Cor. xvi. 19. and the church that was in the house of Nymphas, Col. iv. 15. Now, as these houses were dedicated to the worship of God, each was termed κύριου οικός, kuriou oikos, the house of the Lord; which word, in process of time, became contracted into κύριοικ, kurioik, and κυριακη, kuriake: and hence kirk of our northern neighbours, and cynie kirik, of our Saxon ancestors, from which, by corruption, changing the hard Saxon e into ch, we have made the word church. This term, though it be generally used to signify the people worshipping in a particular place, yet by a metonymy, the container being put for the contained, we apply, as it was originally, to the building, which contains the worshipping people.

In the proper use of this word there can be no such thing as THE church, exclusively-there may be a church, and the CHURCHES, signifying a particular congregation, or the diffe. rent assemblies of religious people and hence, the church of Rome, by applying it exclusively to itself, abuses the term, and acts as ridiculously as it does absurdly. Church is very properly defined in the 19th article of the Church of England, to be "a congregation of faithful men, in the which the pure word of God is preached, and the sacraments duly ministered, according to Christ's ordinance."

I have received from Grenville Sharp, Esq. a short treatise, entitled Remarks on an Important Text, (viz. Matt. xvi. 18.) which has long been perverted by the Church of Rome IN SUPPORT OF HER VAIN AND BANEFUL PRETENSIONS TO A SUPERIORITY OR SUPREME DOMINION OVER ALL OTHER EPISCOPAL CHURCHES.

As I should feel it an honour to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work; so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most antichristian doctrine.

"And I also 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. Matt. xvi. 18.

"The Greek word πέτρος, (Petros, or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock) must necessarily be understood to bear a proportionate superiority of dignity and importance above the other preceding word, Petros; as Petra, a real rock, is comparatively superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector ! יהוה סלעי Jehovah (is) my rock, (2 Sam. xxii. 2. and Psal. xviii. 2.) Again אלהי צורי my God (is) my rock, (2 Sam. xxii. 2. and Psal. xviii. 2.) and again,ומי צור מבלעדי אלדינו and who (is) a rock, except our God? 2 Sam. xxii. 32,