and Mark xiii. 21-23, with this emphatical application to them, in both these evangelists, "Behold, I have told you beforehand: remember, you are forewarned."

This was in answer to the apostle's inquiry, concerning his "coming, and the end of the world," ver. 3. For so we translate τῆς συντελείας τῷ αἰῶνος. We must understand the disciples here to put their question, according to the notion and way of speaking of the Jews. For they had two worlds, as we translate it, ivy aiwv, naì ô MEλλw air; "the present world," and the "world to μέλλων The kingdom of God, as they called it, or the time of the Messiah, they called exλwv aiwv, "the world to come," which they believed was to put an end to "this world ;" and that then the just should be raised from the dead, to enjoy in that "new world" a happy eternity, with those of the Jewish nation, who should be then living.

come."

These two things, viz. the visible and powerful appearance of his kingdom, and the end of the world, being confounded in the apostles' question, our Saviour does not separate them, nor distinctly reply to them apart; but, leaving the inquirers in the common opinion, answers at once concerning his coming to take vengeance on the Jewish nation, and put an end to their church worship and commonwealth; which was their vv aiwy," present world," which they counted should last till the Messiah came; and so it did, and then had an end put to it. And to this he joins his last coming to judgment, in the glory of his Father, to put a final end to this world, and all the dispensation belonging to the posterity of Adam upon earth. This joining them together, made his answer obscure, and hard to be understood by them then; nor was it safe for him to speak plainer of his kingdom, and the destruction of Jerusalem; unless he had a mind to be accused for having designs against the government. For Judas was amongst them: and whether no other but his apostles were comprehended under the name of "his disciples," who were with him at this time, one cannot determine. Our Saviour, therefore, speaks of his kingdom in no other style, but that which he had all along hitherto

used, viz. "the kingdom of God," Luke xxi. 31, "When you see these things come to pass, know ye that the kingdom of God is nigh at hand." And continuing on his discourse with them, he has the same expression, Matt. xxv. 1, " Then the kingdom of heaven shall be like unto ten virgins." At the end of the following parable of the talents, he adds, ver. 31, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all the nations. And he shall set the sheep on his right hand, and the goats on his left. Then shall the KING say," &c. Here he describes to his disciples the appearance of his kingdom, wherein he will show himself a king in glory upon his throne; but this in such a way, and so remote, and so unintelligible to an heathen magistrate; that, if it had been alleged against him, it would have seemed rather the dream of a crazy brain, than the contrivance of an ambitious or dangerous man, designing against the government : the way of expressing what he meant, being in the prophetic style, which is seldom so plain as to be understood till accomplished. It is plain, that his disciples themselves comprehended not what kingdom he here spoke of, from their question to him after his resurrection," Wilt thou at this time restore again the kingdom unto Israel?"

Having finished these discourses, he takes order for the Passover, and eats it with his disciples; and at supper tells them, that one of them should betray him; and adds, John xiii. 19, "I tell it you now, before it come, that when it is come to pass, you may know that I am." He does not say out, "the Messiah ;" Judas should not have that to say against him, if he would; though that be the sense in which he uses this expression, yw eiut, "I am," more than once. ἐγὼ εἰμι, that this is the meaning of it, is clear from Mark xii. 6. Luke xxi. 8. In both which evangelists the words are, "For many shall come in my name, saying, y1, I am:" the meaning whereof we shall find explained in the parallel place of St. Matthew, chap. xxiv. 5, " For

And

many shall come in my name, saying, yw si Xisòs, "I am the Messiah." Here, in this place of John xiii. Jesus foretels what should happen to him, viz. that he should he betrayed by Judas; adding this prediction to the many other particulars of his death and suffering, which he had at other times foretold to them. And here he tells them the reason of these his predictions, viz. that afterwards they might be a confirmation to their faith. And what was it that he would have them believe, and be confirmed in the belief of? Nothing but this, ὅτι ἐγὼ εἰμι ὁ Χρισός, " that he was the ó Messiah." The same reason he gives, John xiv. 28, "You have heard how I said unto you, I go away, and come again unto you: and now I have told you, before it comes to pass, that when it comes to pass, ye might believe.

When Judas had left them, and was gone out, he talks a little freer to them of his glory and his kingdom than ever he had done before. For now he speaks plainly of himself, and of his kingdom, John xiii. 31, "Therefore when he [Judas] was gone out, Jesus said, Now is the Son of man glorified, and God is also glorified in him. And, if God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him." And Luke xxii. 29, " And I will appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink with me at my table, in my kingdom." Though he has every where, all along through his ministry, preached the "Gospel of the kingdom," and nothing else but that and repentance, and the duties of a good life: yet it has been always "the kingdom of God," and "the kingdom of heaven:" and I do not remember, that any where, till now, he uses any such expression as my kingdom." But here now he speaks in the first person, "I will appoint you a kingdom," and, "in my kingdom" and this we see is only to the eleven, now Judas was gone from them.

With these eleven, whom he was just now leaving, he has a long discourse, to comfort them for the loss of him; and to prepare them for the persecution of the

world, and to exhort them to keep his commandments, and to love one another. And here one may expect all the articles of faith should be laid down plainly, if any thing else were required of them to believe, but what he had taught them, and they believed already, viz. "That he was the Messiah.” John xiv. 1, "Ye believe in God, believe also in me." Ver. 29. "I have told you before it come to pass, that when it is come to pass, ye may believe." It is believing on him without any thing else. John xvi. 31, "Jesus answered them, Do ye now believe?" This was in answer to their profession, ver. 30, "Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God."

John xvii. 20, "Neither pray I for these alone, but for them also which shall believe on me through their word." All that is spoke of believing, in this his last sermon to them, is only "believing on him,” or believing that "he came from God;" which was no other than believing him to be the Messiah.

Indeed, John xiv. 9, our Saviour tells Philip, "He that hath seen me, hath seen the Father." And adds, ver. 10, "Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doth the works." Which being in answer to Philip's words, ver. 9, "Show us the Father," seem to import thus much: "No man hath seen God at any time;" he is known only by his works. And that he is my Father, and I the Son of God, i. e. the Messiah, you may know by the works I have done; which it is impossible I could do of myself, but by the union I have with God my Father. For that by being "in God," and "God in him," he signifies such an union with God, that God operates in and by him, appears not only by the words above cited out of ver. 10, (which can scarce otherwise be made coherent sense) but also from the same phrase, used again by our Saviour presently after, ver. 20, "At that day," viz. after his resurrection, when they should see him again, "you shall

know that I am in the Father, and you in me, and I in you;" i. e. by the works, that I shall enable you to do, through a power I have received from the Father: which whosoever sees me do, must acknowledge the Father to be in me; and whosoever sees you do, must acknowledge me to be in you. And therefore he says, ver. 12, "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also, because I go unto my Father." Though I go away, yet I shall be in you, who believe in me; and ye shall be enabled to do miracles also, for the carrying on of my kingdom, as I have done; that it may be manifested to others, that you are sent by me, as I have evidenced to you, that I am sent by the Father. And hence it is that he says in the immediately preceding ver. 11, "Believe me, that I am in the Father, and the Father in me; if not, believe me for the sake of the works themselves." Let the works that I have done convince you, that I am sent by the Father; that he is with me, and that I do nothing but by his will; and by virtue of the union I have with him; and that consequently I am the Messiah, who am anointed, sanctified, and separated by the Father, to the work for which he sent me.

To confirm them in this faith, and to enable them to do such works as he had done, he promises them the Holy Ghost, John xiv. 25, 26. "These things I have said unto you, being yet present with you." But when I am gone, "The Holy Ghost, the Paraclet," (which may signify Monitor, as well as Comforter, or Advocate) "which the Father shall send you in my name, he shall show you all things, and bring to your remembrance all things which I have said." So that, considering all that I have said, and laying it together, and comparing it with what you shall see come to pass; you may be more abundantly assured, that I am the Messiah; and fully comprehend, that I have done and suffered all things foretold of the Messiah, and that were to be accomplished and fulfilled by him, according to the Scriptures. But be not filled with grief, that I leave you, John xvi. 7, "It is expedient for you, that I go away; for if I go not away, the Paraclet will not