abroad among the brethren, That || their deaths; Mortify and kill all that disciple should not die: yet Jesus said not unto him, He shall not die; but, "If I will that he tarry till I come, what is that to "thee?" This (s) is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. • And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the ' world itself could not contain the books that should be written. ! The Innocents' Day. The Collect. O ALMIGHTY God, who out of the mouths of babes and sucklings hast ordained strength, and madest infants to glorify thee by execute signal vengeance upon the unbelievers. See ante 25. St. John accordingly lived until long after the destruction of Jerusalem; but St. Peter is supposed to have been crucified before that event, viz. in Nero's reign, A. D. 68. It is observable, that St. John is the only Evangelist who does not give a detailed account of what our Saviour said as to the destruction of the Temple, and the signs of his coming; and there is this obvious reason for it: The other Gospels were published before that period, when it would be of consequence to the converts to know accurately what the signs were; and St. John's Gospel was not published till long afterwards; and then the detail of that account was no longer of the same importance. Matthew and Mark were both dead before the destruction of Jerusalem; and St. Peter and St. Paul, who are supposed to have overlooked and approved of, one St. Mark's and the other St. Luke's Gospel, (Newton on Proph. 136-7), came to their deaths in Nero's time. St. John, it is believed, did not publish his Gospel vices in us, and so strengthen us by thy grace, that by the innocency of our lives, and constancy of our faith even unto death, we may glorify thy holy Name, through Jesus Christ our Lord. Amen. For the Epistle. Rev. xiv. 1. I looked, and, lo, a (t) Lamb stood on the mount Sion, and with him an (u) hundred forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, 2. as the voice of many waters, and as the voice of a great thunder : and I heard the voice of harpers harping with their harps: and 3. they sung as it were a new song before the throne, and before the four beasts and the elders: and till A. D. 97, twenty-seven years after the destruction of Jerusalem. (s) " This is the disciple," &c. The v. 24. learned Dr. Hammond says, that this, and what follows, was added by the Church at Ephesus. 4 Hamm. 125. It certainly has the appearance of an addition. (t) For "a Lamb," read "the Lamb, v. 1. "the Messiah, our Saviour, the Son of "God." It is evident he is referred to, becaufe his Father's (i. e. God's) name was written in the foreheads of the 144,000. (u) "144,000." 'The same number as v. I. in Rev. vii. 4. post, are said to have been sealed in their foreheads, with the seal of the living God as the servants of God. It was usual for servants, soldiers, &c. to bear some name or mark exposed to public view, to denote whose servants, soldiers, &c. they were. The number is twelve times twelve thousand, i. e. twelve thousand for each of the tribes of Israel, meaning probably a large indefinite num. ber of persons of all nations. See post, note on Eph. iv. 30. no man could learn that song but the hundred and forty and four thousand which were reThese 4. deemed from the earth. are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto 5. God and to the Lamb. And in their mouth was found no guile : for they are without fault before the throne of God. ข. 15. (x) "That it might be fulfilled." The passage referred to is in Hosea xi. 1. " When Israel was a child, then I loved " him, and called my son out of Egypt;" and it has the appearance of referring to the early times of the Jewish history, speaking of the nation under the character of a son, or child, rather than looking forward prophetically to the Messiah. Dr. Hammond, Bp. Chandler, Dr. Benson, and many other writers, suppose that St. Matthew did not mean to insinuate either that the passage in Hosea was intended to foretell this event, or that the event happened to fulfil the prediction; but that all he meant was, that the passage in Hosea might be applied to this event, as if he had said; so that in this instance also, as well as in that to which the passage in Hosea really referred, it might be said, "Out " of Egypt, &c." See Chandler's Defence of Christianity, 285 to 295. Sykes on Hebr. Introduction, xxxi. Benson's Introduct. xxvi. The Greek words would perhaps admit of the translation, so that it was fulfilled," which corresponds exactly with this supposition. There are other passages where that must be the meaning of what is at present translated, "that it might be fulfilled." In Matt. viii. 16, 17, it is said that our Saviour " cast out the evil spirits with " his word, and healed all that were sick, might be fulfilled which was spo"him " that it " ken by Esaias the prophet, saying, " self took our infirmities, and bare our " sicknesses;" and yet he could never mean that he cast out the spirits and healed the sick, for the purpose of ful filling this prophecy, for the direc meaning of this prophecy was, that he would take our sins upon himself, by suffering for them upon the cross, and it was rather a strain upon the words to apply them to bodily infirmities and sickness. Again, in John xiii. 18, our Saviour (intimating that one of his apostles would betray him) says, "I know "whom I have chosen, but that the scrip"ture may be fulfilled, " he that eateth " bread with me hath lift up his heel against me;" and yet that passage (which is in Ps. xli. 9.) appears to have referred to one of David's Friends only. So in John xv. 24, 25, our Saviour says, 66 now have they both seen, and hated " both me and my Father; but this "cometh to pass, that it might be ful. " filled which was written in their law, they hated me without a cause." The passage there referred to is in Ps. xxxv.19. "O let not them which are mine ene. " mies, triumph over me ungodly; nei. "ther let them wink with their eyes, "that hate me without a cause." This was no prediction that our Saviour should be "hated without a cause," and it is absurd, if not blasphemous, to suppose, that the persons of whom St. John speaks, were constrained or induced to hate our Saviour and the Father, that a supposed prediction in this passage might be fulfilled. The passage really means nothing more than this, that what David said of his enemies, "that they hated him with" out a cause," might also be said of those who hated Jesus Christ and God. Se fulfilled which was spoken of the Lord by the prophet, saying, "Out " of Egypt have I called my Son." . Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the (y) children " forted, because they (a) are Sunday after Christmas Day. The Collect. ALMIGHTY God, who hast given that were in Bethlehem, and in gently inquired of the wise men. 7. Then (z) was fulfilled that which was spoken by Jeremy the prophet, 18. saying, "In Rama was there a voice heard, lamentation, and " weeping, and great mourning; "Rachel weeping for her chil"dren, and would not be com 66 Matt. xiii. 35. Jesus is said to have spoken generate, and made thy children the object. In Matt. x. 34. when our (y) "Children," i.e. the male children; ข. 16. (z) " Then was fulfilled, &c." The. 17. passage referred to is in Jer. xxxi. 15. and it relates to the lamentation of the Jewish mothers for the murder of their children by the Assyrian army, and was not a prediction of the distress there should be for the murder of the infants by Herod; it is, therefore, in effect, the same form of expression as that commented upon above, " that it might be fulfilled, &c." and meant nothing more than that the description of the distress of the mothers in Jeremiah was equally applicable to the distress of these mothers. Chandl. Def. 286. (a) "Are not," i. e. are dead. So when v. 18. Joseph's brethren meant to intimate that he was dead, the expression they used was, he " is not." Gen. xlii. 13. 32. like Homer's " Κείλαι Παλροχλος.” The Epistle. Gal. iv. 1. (b) Now I say, That (c) the heir, as long as he is a child, (d) differeth nothing from a servant, though 2. he be lord of all; but is under tutors and governors, until the time appointed of (e) the father. 3. Even so we, when we (f) were children, were in bondage under the 4. elements (g) of the world: But when the (b) fulness of the time was come, God sent forth his Son, 5. made of a (i) woman, made under the law, (k) to redeem them that ข. 1. ข. 1. (b) This portion of Scripture is altogether figurative; the meaning is this: As an heir to an estate, however valuable the estate may be, is kept in subjection during his minority; so we, whilst we were in a state similar to that of an heir's minority, that is, from the time of Moses till that of Christ, were kept in subjection by the Mosaic ordinances; but now we are advanced to the character of sons, and to what may be deemed manhood, we are freed from that subjection, and entitled to take possession of our inheritance, which, from our being heirs of God through Christ, is altogether spiritual, and has nothing worldly in it. The chief object of this epistle was to satisfy the Christian converts, that they were under no obligation to conform to the Mosaic institutions. (c) "The heir," i. e, any heir. (d) "Differeth nothing from," i.e. is as much under controul and subjection, as much (to use the language of v. 3.) in bondage. ข. 2. (e) "The Father," i. e. his, the heir's father. were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, (1) crying, "Abba, "Father." Wherefore thou art. 7. no more a (m) servant, but a son; and if a son, then an heir of God through Christ. The Gospel. Matt. i. 18. THE birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Jo (b) "Fulness of the time," i. e. either. 4. God's own time, or the time to treat mankind as in a state of manhood. (i) "Of a woman," probably alluding to v. 4. his extraordinary conception, out of the ordinary course of nature, as mentioned, Matt. i. 18. in the Gospel for the day. (k) "To redeem," i.e. to free even the v. 5. Jews, who before were under the law, from further subjection. It could never, therefore, be necessary for the Gentile converts, who had never been under the law, to submit now to its ordinances. In Eph. ii. 14, 15. Christ Jesus is said to have " broken down the wall of parti"tion between us," (that is, between Jew and Gentile)" having abolished in " his flesh the enmity," (that is, the cause which divided them, which kept them from uniting) "even the law of command. ments, contained in ordinances;" and in Col. ii. 14. he is said to have "blotted out the hand-writing of ordinances, "that was against us, which was contrary to us, and to have taken it out " of the way, nailing it to his cross." (1) "Crying, &c." i. e. intitling you6. to call God your father. So Rom. viii. 15. St. Paul says, "Ye have received the spirit of adoption, whereby we cry "Abba, Father. The spirit itself beareth " witness with our spirit, that we are "the children of God; and if children, "then heirs, heirs of God, and joint heirs "with Christ, if so be that we suffer " with him, that we may be also glorified together;" that is, if we boldly profess and abide by our religion, in defiance of all danger and temporal considerations. (m) "A servant," i. e. in bondage to 7 the ordinances in the law of Moses. 19. (n) " Just," i e. kind. 20. 21. 1. .22. (o) "Son of David." The angel might give him this appellation, to remind him that he was of the seed from which the Messiah was to be born. (p) " Jesus." This word signifies "a "Saviour." It means the same as Joshua, who is called Jesus, Acts vii. 45. and Heb. iv. 8. and Joshua is considered as a type of Jesus Christ. (q) "Save his people from their sins." This shews the nature of our Saviour's Office-spiritual, not temporal. In the famous prophecy, Isaiah liii. 6. 11. it is "said, that the Lord hath laid on him the " iniquity of us all that he shall justify many, for he shall bear their iniquities." St. Peter says of him after his Ascension, that God hath exalted him to be "a Sa"viour, to give repentance to Israel, and " forgiveness of sins." When John the Baptist saw our Saviour coming unto him, he said, "Behold the Lamb of God, "which taketh away the sin of the world." John i. 29. St. Peter says of him, who "his ownself bare our sins in his own " body on the tree." And our Saviour himself says, Matt. xx. 28. that "he came " to give his life a ransom for many." (r) "That it might be fulfilled." Perhaps the translation should be, “so "that it was fulfilled," making the fulfilment a consequence only, not the object. See ante 44. note on Matt. ii. 15. 3.23. (5) "Behold," &c. The passage is in Isaiah vii. 14. post. The kings of Syria and Israel went up towards Jerusalem, to make war against it: Ahaz, the king of Judah, was alarmed; but the Lord assured him they should not succeed, and offered him any sign he should think fit to ask. Ahaz, who was a wicked king, refused to ask any, upon which God said, "The Lord himself shall give 66 thy wife; for that which is con"ceived in her is of the Holy "Ghost. And she shall bring 21. "forth a son, and thou shalt call " his name (p) JESUS: for he "shall (q) save his people from "their sins." Now all this was 22. done, (r) that it might be fulfilled which was spoken of the Lord by the prophet, saying, (s) "Behold, 23. a virgin shall be with child, and "shall bring forth a son, and they 66 name Immanuel. Butter and honey " shall he eat, that he may know to " refuse the evil, and choose the good : " for before the Child shall know to " refuse the evil, and choose the good, "the land that thou abhorrest shall be " forsaken of both her kings." There is some difficulty in applying the whole of this passage to Jesus Christ; and Bp. Chandler, who comments very ably upon it, supposes that Isaiah, who was ordered to take with him his child Shearjashub, when he had declared that a virgin should conceive, &c. (to shew, that notwithstanding the appearance of danger, the Messiah should still be born, and that by a miracle), turned to his son Shearjashub, and said of him, pointing to him, butter and honey shall he (this child) eat, &c. that is, your deliverance shall be so immediate, that the land shall be in an abundant state, and you shall reap the fruits of it in abundance, even before this child shall know right from wrong. Chand. Def. 316 to 339. See also Dr. Trapp's Ist Discourse. Abp. Usher had made the same supposition before, though Bp. Chandler did not know it. And Dr. Benson conceived the same notion afterwards, without knowing that Bp. Chandler, or perhaps any previous writer, had been beforehand with him. Benson's Introduction, xxiii. to xxv. The other Evangelists take no notice of this prophecy; but according to Luke i. 34, 35. when the Virgin Mary asked the angel, how it should be that she could conceive, seeing she knew not a man, his answer was, "The Holy Ghost shall come upon "thee, and the power of the Highest "shall overshadow thee: wherefore also " that holy thing that shall be born of |